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Yoga Vashishtha 3.10.47–54
(The Supreme Self - paramātman- is Pure, Beginningless, and Endless, Knowing which the Knower, the act of Knowing, and the Known become One)
श्रीवसिष्ठ उवाच ।
व्रेदनस्य प्रकाशस्य दृश्यस्य तमसस्तथा ।
वेदनं यदनाद्यन्तं तद्रूपं परमात्मनः ॥ ४७ ॥
यतो जगदुदेतीव नित्यानुदितरूप्यपि ।
विभिन्नवदिवाभिन्नं तद्रूपं परमार्थकम् ॥ ४८ ॥
व्यवहारपरस्यापि यत्पाषाणवदासनम्।
अव्योम्न एव व्योमत्वं तद्रूपं परमात्मनः ॥ ४९ ॥
वेद्यवेदनवेत्तृत्वरूपत्रयमिदं पुरः ।
यत्रोदेत्यस्तमायाति तत्तत्परमदुर्लभम् ॥ ५० ॥
वेद्यवेदनवेत्तृत्वं यत्रेदं प्रतिबिम्बति।
अबुद्ध्यादौ महादर्शे तद्रूपं परमं स्मृतम् ॥ ५१ ॥
मनः स्वप्नेन्द्रियैर्मुक्तं यद्रूपं स्यान्महाचितेः ।
जङ्गमे स्थावरे वापि तत्सर्वान्तेऽवशिष्यते ॥ ५२ ॥
स्थावराणां हि यद्रूपं तच्चेद्बोधमयं भवेत् ।
मनोबुद्ध्यादिनिर्मुक्तं तत्परेणोपमीयते ॥ ५३ ॥
ब्रह्मार्कविष्णुहरशक्रसदाशिवादि शान्तौ शिवं परममेतदिहैकमास्ते ।
सर्वोपधिव्ययवशादविकल्परूपं चैतन्यमात्रमयमुज्झितविश्वसङ्गम् ॥ ५४ ॥
Maharishi Vashishta continued;
3.10.47: That which is the Knowing of the Knower, of the Light of Awareness, of the seen object, and of darkness itself—the Knowing that has neither beginning nor end—such is the True Form of the Supreme Self.
3.10.48: From which the world appears to arise, even though it is eternally unarisen in its essential nature; which seems divided yet remains undivided—such is the form of the Ultimate Reality.
3.10.49: That which, even for one engaged in worldly transactions, remains seated immovably like a stone; which manifests as Space itself without any spatial medium—such is the True Form of the Supreme Self.
3.10.50: This triad before us—the Known, the Knowing, and the Knower —arises and subsides in that which is the Supreme and exceedingly rare attainment.
3.10.51: That in which this triad of the Known, the Knowing, and the Knower is reflected, as in a great mirror beginning with the unawakened intellect—such is remembered as the Supreme Form.
3.10.52: The Form that the Great Consciousness assumes when the mind is freed from the senses in dream; whether in the movable or the immovable, that alone remains at the end of all.
3.10.53: If the form of immovable beings were indeed composed of Pure Awareness, freed from mind, intellect, and the like, it would be comparable to the Supreme.
3.10.54: In the peace of Brahma, the Sun, Vishnu, Shiva, Indra, Sadashiva, and others, this Supreme Auspiciousness abides here as the One alone; through the dissolution of all conditioning limitations, it is the form free from alternatives, consisting solely of consciousness, having abandoned all attachment to the Universe.
Summary of the Teachings:
These verses expound the non-dual essence of the Supreme Self (paramātman) as Pure, Beginningless, and Endless, Knowing that transcends the Knower, the act of Knowing, the Known object, and even darkness or Ignorance. This Knowing is not a process or event but the immutable substrate of all experience, devoid of temporal boundaries. It underlies apparent manifestations like light and the visible world, revealing that what seems to arise or cease is merely an illusion superimposed on the eternal. The Self is thus identified not as a personal entity but as the formless ground of all perception and non-perception.
The Ultimate Reality is described as the Source from which the univ5erse seemingly emerges, yet it remains eternally unarisen and undivided despite appearances of multiplicity and separation. This paradox highlights the illusory nature of the world: it arises without true origination, and divisions are mere semblances. The Supreme Form is unchanging even amid practical engagement in life, likened to a stone's immovability or space manifesting without a container. Such metaphors underscore the Self's transcendence over activity and locality, existing as Pure Presence that supports worldly interactions without being affected by them.
Central to the teaching is the triad of Knower (veditṛ), Knowing (vedana), and Known (vedya), which arises and dissolves within the Supreme Reality, the rarest attainment beyond ordinary grasp. This triad is reflected in the "great mirror" of the unawakened intellect and lower faculties, indicating that all experience is a projection on the screen of Consciousness. True Realization comes from recognizing this reflection as illusory, allowing the mind—freed from senses even in dream states—to dissolve back into the Great Consciousness that persists in both mobile and immobile forms, ultimately alone at the dissolution of all.
The verses extend this insight to the forms of immovable entities like plants or minerals, positing that if stripped of mental constructs such as mind and intellect, their Essence aligns with Pure Awareness comparable to the Supreme.
This democratizes the non-dual Truth: Consciousness is not limited to sentient beings but pervades all, movable or immovable.
Finally, in the Tranquil dissolution of deities like Brahma, Vishnu, Shiva, Indra, and Sadashiva—representing Cosmic functions—the Singular Auspicious Reality abides, free from all conditional limitations and alternative distinctions. It is Pure Consciousness, detached from universal entanglement, emphasizing Ultimate Peace through the cessation of superimpositions and the Realization of Undifferentiated Being.
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