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Yoga Vashishtha 3.56.26–39
(These verses explore the power of mental impressions - vasanas - in shaping reality for the soul)
श्रीराम उवाच ।
भगवन्पिण्डदानादिवासनारहिताकृतिः।
कीदृक्संपद्यते जीवः पिण्डो यस्मै न दीयते ॥ २६॥
श्रीवसिष्ठ उवाच ।
पिण्डोऽथ दीयते मावा पिण्डो दत्तो मयेति चित्।
वासना हृदि संरूढा तत्पिण्डफलभाङ्गरः ॥ २७॥
यच्चित्तं तन्मयो जन्तुर्भवतीत्यनुभूतयः।
सदेहेषु विदेहेषु न भवत्यन्यथा क्वचित् ॥ २८॥
सपिण्डोस्मीति संवित्त्या निष्पिण्डोपि सपिण्डवान् निष्पिण्डोस्मीति संवित्त्या सपिण्डोपि नपिण्डवान् ॥ २९॥
यथाभावनमेतेषां पदार्थानां हि सत्यता।
भावना च पदार्थेभ्यः कारणेभ्य उदेति हि ॥ ३०॥
यथा वासनया जन्तोर्विषमप्यमृतायते।
असत्यः सत्यतामेति पदार्थो भावनात्तथा ॥ ३१॥
कारणेन विनोदेति न कदाचन कस्यचित्।
भावना काचिदपि नो इति निश्चयवान्भव ॥ ३२॥
कारणेन विना कार्यमा महाप्रलयं क्वचित्।
न दृष्टं न श्रुतं किंचित्स्वयं त्वेकोदयादृते ॥ ३३॥
चिदेव वासना सैव धत्ते स्वप्न इवार्थताम्।
कार्यकारणतां याति सैवागत्येव तिष्ठति ॥ ३४॥
श्रीराम उवाच ।
धर्मो नास्ति ममेत्येव यः प्रेतो वासनान्वितः।
तस्य चेत्सुहृदा भूरिधर्मः कृत्वा समर्पितः ॥ ३५॥
तत्तदात्र स किं धर्मो नष्टः स्यादुत वा न वा।
सत्यार्था वाप्यसत्यार्था भावना किं बलाधिका ॥ ३६॥
श्रीवसिष्ठ उवाच ।
देशकालक्रियाद्रव्यसंपत्त्योदेति भावना।
यत्रैवाभ्युदिता सा स्यात्स द्वयोरधिको जयी ॥ ३७॥
धर्मदातुः प्रवृत्ता चेद्वासना तत्तया क्रमात्।
आपूर्यते प्रेतमतिर्न चेत्प्रेतधियाशुभा ॥ ३८॥
एवं परस्परजयाज्जयत्यत्रातिवीयेवान्।
तस्माच्छुभेन यत्नेन शुभाभ्यासमुदाहरेत् ॥ ३९॥
Sriram said:
3.56.26
> O Lord, what kind of State does the soul attain that is free from the impression of receiving offerings like pinda dana, when no such offering is given to it?
Sage Vasistha said:
3.56.27–34
> When the offering is given, the thought arises in the mind, "The pinda has been offered by me." This impression takes root firmly in the heart, and the soul experiences the fruit of that offering.
> Whatever the mind is filled with, that the Being becomes, as experienced in both embodied and disembodied States. It never happens otherwise anywhere.
> Even without a physical pinda, one who thinks "I have a pinda" feels as if he has it. Even with a pinda, one who thinks "I have no pinda" does not feel its presence.
> The reality of these objects is according to one's conception of them. And this conception arises from the causes related to those objects.
> Just as through strong impression even poison becomes like nectar for a Being, similarly an unreal object attains the status of reality through one's conception.
> No conception ever arises without a cause. Be certain of this.
> No effect is ever seen or heard without a cause anywhere, except for the Self-arising of the One. (33)
> Consciousness itself is the impression; it alone assumes the form of objects as in a dream. It itself undergoes the relation of cause and effect, yet remains as it is without truly coming or going. (34)
Sriram said:
3.56.35–36
> If a departed soul endowed with impressions thinks "There is no dharma for me," and if a friend performs much dharma and offers it to him, (35) then at that time, is that dharma lost for him or not? Is the conception true in meaning or false, and which one is more powerful?
Sage Vasistha said:
3.55.37–39
> The conception arises from the combination of place, time, action, and materials. Wherever it is strongly produced, that one between the two becomes superior and victorious.
> If the impression proceeding from the giver of dharma fills the mind of the departed gradually, then it does so; otherwise, the inauspicious thought of the departed prevails.
> Thus, through mutual victory, here the one with greater strength wins. Therefore, with good effort, one should practice good impressions.
Summary of the Teachings:
The dialogue between Rama and Vasistha highlights that external actions like offerings only have effect if they create corresponding thoughts and impressions in the mind. Without a strong mental conception, even performed rituals may not benefit the departed soul, emphasizing that the inner world of Consciousness determines outcomes more than outer forms.
The core teaching is that a Being becomes what its mind is filled with, in both living and after-death states. Impressions root deeply and produce fruits accordingly. One's sense of having or not having something depends entirely on conviction and imagination rather than physical reality. This shows the mind's creative power: thoughts and beliefs can make the unreal seem real or nullify the apparent real.
Conceptions and impressions never arise without causes, linked to place, time, actions, and substances. Yet Consciousness itself is the fundamental vasana that projects dream-like worlds of cause and effect. Everything is a play of the mind within the One Consciousness, which remains unchanged while appearing to transform.
In the context of transferring merits like dharma to the departed, the stronger impression wins. If positive dharma impressions overpower the departed soul's own negative thoughts through sustained influence, they take effect. Otherwise, the soul's existing mindset prevails. This underscores personal responsibility for cultivating good vasanas.
Ultimately, these teachings urge constant practice of positive, auspicious impressions through effort. Since stronger mental forces overcome weaker ones in this interplay, one should diligently build beneficial habits and conceptions to shape a better destiny, both in life and beyond, relying on the mind's transformative capacity.
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