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Yoga Vashishtha 3.21.28–38
(Nothing truly separate exists; the diversity seen is false, while the non-dual Brahm alone is Real)
श्रीदेव्युवाच ।
अचेत्यचिद्रूपमयीं परमां पावनीं दृशम्।
अवलम्ब्येममाकारमवमुच्य भवामला ॥ २८ ॥
ततः प्राप्स्यस्यसंदेहं व्योमात्मानं नभःस्थितम् ।
भूमिष्ठनरसंकल्पो गगनान्तः पुरं यथा ॥ २९ ॥
एवं स्थिते तं पश्यावः सह सर्गमनर्गलम् ।
अयं तद्दर्शनद्वारे देहो हि परमार्गलम् ॥ ३० ॥
लीलोवाच ।
अमुना देवि देहेन जगदन्यदवाप्यते।
न कस्मादत्र मे युक्तिं कथयानुग्रहाग्रहात् ॥ ३१ ॥
श्रीदेव्युवाच ।
जगन्तीमान्यमूर्तानि मूर्तिमन्ति मुधाग्रहात् ।
भवद्भिरवबुद्धानि हेमानीवोर्मिकाधिया ॥ ३२ ॥
हेम्न्यूर्मिकारूपधरेऽप्यूर्मिकात्वं न विद्यते ।
यथा तथा जगद्रूपे जगन्नास्ति च ब्रह्मणि ॥ ३३ ॥
जगदाकाशमेवेदं ब्रह्मैवेह तु दृश्यते।
दृश्यते काचिदप्यत्र धूलिरम्बुनिधाविव ॥ ३४ ॥
अयं प्रपञ्चो मिथ्यैव सत्यं ब्रह्माहमद्वयम् ।
अत्र प्रमाणं वेदान्ता गुरवोऽनुभवस्तथा ॥ ३५ ॥
ब्रह्मैव पश्यति ब्रह्म नाब्रह्म ब्रह्म पश्यति ।
सर्गादिनाम्ना प्रथितः स्वभावोऽस्यैव चेदृशः ॥ ३६ ॥
न ब्रह्मजगतामस्ति कार्यकारणतोदयः ।
कारणानामभावेन सर्वेषां सहकारिणाम् ॥ ३७ ॥
यावदभ्यासयोगेन न शान्ता भेदधीस्तव ।
नूनं तावदतद्रूपा न ब्रह्म परिपश्यसि ॥ ३८ ॥
The Goddess said:
3.21.28
By relying on this Supreme purifying Vision that is inconceivable and of the Nature of Pure Consciousness, take on this form and become free from impurities and pure.
3.21.29
Then, without doubt, you will attain the Self that is like Infinite Space, situated in the sky—like a city imagined by a man on earth appearing in the sky.
3.21.30
In this State, we behold him along with the unobstructed Creation. This body, indeed, through the gate of that vision, is the great obstruction.
Leela said:
3.21.31
O Goddess, with this body, why is another world not attained? Please kindly explain the reason to me.
The Goddess said:
3.21.32
These worlds, which are Formless, are mistakenly perceived by you all as having forms due to false grasping—like gold imagined as waves.
3.21.33
Just as in gold that has taken the form of waves, there is no waviness, similarly, in the form of the world, there is no world in Brahm.
3.21.34
This world is nothing but Space alone; here, only Brahm is seen. Some dust is seen in the ocean, just like that.
3.21.35
This phenomenal world is false alone; the truth is Brahm, I am the non-dual. The proofs for this are the Vedanta scriptures, the Gurus, and personal experience as well.
3.21.36
Brahm alone sees Brahm; non-Brahm is not seen by Brahm.
Known as Creation and so on, this is its natural characteristic.
3.21.37
There is no arising of Cause and effect between Brahm and the world, because there is absence of all cooperating Causes.
3.21.38
As long as your thought of differences is not calmed through repeated practice, surely until then, you will not fully see Brahm as non-different from that.
Summary of the Teachings:
These verses form part of a profound dialogue in the Yoga Vasishta between Goddess Saraswati and Leela, emphasizing the non-dual (Advaita) Nature of Reality. The Goddess instructs Leela to
adopt a Pure, inconceivable Vision rooted in Consciousness to transcend impurities and Realize the Infinite, Space-like Self. This Realization reveals the world as an unobstructed manifestation, with the physical body acting as the primary barrier to true perception.
Leela questions why the body limits access to other worlds, prompting the Goddess to explain the illusory nature of perception. The worlds appear solid and formed due to erroneous identification, akin to mistaking waves for something separate from gold. In truth, the world has no independent existence apart from Brahm, the Ultimate Reality.
The Goddess uses metaphors like waves in gold or dust in the ocean to illustrate that the apparent world is merely a superimposition on the formless Brahm. Nothing truly separate exists; the diversity seen is false, while the non-dual Brahm alone is Real.
Evidence for this truth comes from authoritative sources: Vedanta scriptures, teachings of enlightened Gurus, and direct personal experience. Brahm, being Pure, perceives only itself, never a separate "nonBrahm."
What is called "Creation" is simply Brahm's inherent Nature, not a Real transformation.
Finally, there is no Casual relationship between Brahm and the world, as no secondary causes exist to bring about such a change. Persistent practice is essential to dissolve the notion of differences, allowing one to fully Realize Brahm as one's own non-dual Self.
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