Chapter 3.56, Verses 40–50

Yoga Vashishtha 3.56.40–50

(These verses explore the nature of desires - vasanas - and their relation to Time, Space, and Causation in the context of Creation)

श्रीराम उवाच ।

देशकालादिना ब्रह्मन्वासना समुदेति चेत्।

तन्महाकल्पसर्गादौ देशकालादयः कुतः ॥ ४०॥

कारणे समुदेतीदं तैस्तदा सहकारिभिः।

सहकारिकारणानामभावे वासना कुतः ॥ ४१॥

श्रीवसिष्ठ उवाच ।

एवमेतन्महाबाहो सत्यात्मन्न कदाचन।

महाप्रलयसर्गादौ देशकालौ न कौचन ॥ ४२॥

सहकारिकारणानामभावे सति दृश्यधीः।

नेयमस्ति न चोत्पन्ना न च स्फुरति काचन ॥ ४३॥

दृश्यस्यासंभवादेव किंचिद्यद्दृश्यते त्विदम्।

तद्ब्रह्मैव स्वचिद्रूपं स्थितमित्थमनामयम् ॥ ४४॥

एतच्चाग्रे युक्तिशतैः कथयिष्याम एव ते।

एतदर्थं प्रयत्नोऽयं वर्तमानकथां श्रृणु ॥ ४५॥

एवं ददृशतुः प्राप्ते मन्दिरं सुन्दरोदरम्।

कीर्णं पुष्पोपहारेण वसन्तमिव शीतलम् ॥ ४६॥

प्रशान्ताचारसंरम्भराजधान्या समन्वितम्।

मन्दारकुन्दमाल्यादिशवं तत्र समं स्थितम् ॥ ४७॥

मन्दारकुन्दस्रग्दामवृताम्वरबृहच्छवम्।

शवशय्याशिरःस्थाग्र्यपूर्णकुम्भादिमङ्गलम् ॥ ४८॥

अनिवृत्तगृहद्वारगवाक्षकठिनार्गलम्।

प्रशाम्यद्दीपकालोकश्यामलामलभित्तिकम्।

गृहैकदेशसंसुप्तमुखश्वाससमीकृतम् ॥ ४९॥

संपूर्णचन्द्रसकलोदयकान्तिकान्तं सौन्दर्यनिर्जितपुरन्दरमन्दिरर्द्धि।

वैरिञ्चपद्ममुकुलान्तरचारुशोभं निःशब्दमन्दमिव निर्मलमिन्दुकान्तम् ॥ ५०॥

Sriram said: 

3.55.40–41

> O Brahman, if desires arise due to Time and place, then in the beginning of the great creation of the world, where were time and place? 

> This arises in the Cause along with those assisting factors. Without the assisting causes and the main Cause, how can there be any desire? 

Sage Vasishtha said: 

3.56.42–50

It is exactly so, O mighty-armed one, O Knower of Truth. Never at all, in the beginning of the Great Dissolution and Creation, were there any time or place. 

> When the assisting Causes are absent, the idea of the visible world does not exist, nor is it produced, nor does it appear at all. 

> Because the visible world cannot truly exist, whatever is seen here as something is indeed Brahm itself, existing in its own form of Pure Consciousness, remaining thus without any affliction. 

> I will explain this to you later with hundreds of arguments. For this purpose, listen now to the present story with effort. 

> Thus they both saw, upon reaching a beautiful and charming temple. It was filled with offerings of flowers, cool like the spring season. 

> It was endowed with the peaceful and noble conduct of the royal capital. There lay equally the corpse decorated with garlands of mandara and kunda flowers. 

> The large corpse was covered with garlands and strings of mandara and kunda flowers and fine clothes. At the head of the corpse's bed were excellent full pitchers and other auspicious items. 

> The house doors, windows, and strong bolts were not closed. The walls were dark yet clean with the dimming light of lamps. In one part of the house, it seemed as if someone was sleeping with gentle breathing. 

> It was beautiful like the rising of the full moon with its complete delightful radiance. Its beauty surpassed the splendor of Indra's palace. It was charming like the inner beauty of Brahma's lotus bud, silent, gentle, and pure like the cool rays of the moon. 

Summary of the Teachings:

Rama questions how desires can arise without prior time and place at the very beginning of Cosmic Creation. Vasishtha affirms that in the Ultimate Reality of Brahm, before any Creation or Dissolution, there are no such distinctions as Time or Place. This points to the illusory nature of the world, where apparent Causes and effects depend on conditions that themselves emerge from Brahm.

The teaching emphasizes that the visible world (drishya) cannot exist independently. 

Without supporting Causes and the fundamental Cause, no mental impressions or perceptions of the world can form or appear. What we perceive as the manifested Universe is not Real in itself but is Brahm appearing in the form of Pure Consciousness (chit). This Consciousness is unchanging, free from suffering, and the sole Reality behind all appearances.

The dialogue serves as a philosophical bridge, promising deeper explanations through logic while directing attention to a illustrative story. It teaches non-dual Vedanta: the world of names and forms is superimposed on Brahm, like a dream or illusion, and true understanding dissolves the vasanas that bind the mind to samsara.

The description of the temple and corpse scene illustrates the serene, dream-like quality of worldly Existence. Even in the presence of death and apparent forms, the underlying reality is peaceful and auspicious, filled with symbolic beauty that reflects divine order. It shows how the mind constructs vivid scenes from subtle impressions, yet all is rooted in the same Pure Awareness.

Ultimately, these verses guide the seeker toward Realizing the Self as Brahm. By inquiring into the origins of desires and perceptions, one recognizes their dependence on illusory conditions. This leads to liberation through Knowledge that the world is non-different from the self-luminous Consciousness, promoting detachment, inquiry, and meditation on the Unchanging Reality.