Chapter 3.64, Verses 1–10

Yoga Vashishtha 3.64.1–10

(The verses describe the Supreme Reality as the all-pervading, Eternal Brahm or Paramatma, which is Pure Consciousness and inherent Bliss without any beginning or end)

श्रीवसिष्ठ उवाच ।

योऽयं सर्वगतो देवः परमात्मा महेश्वरः।

स्वच्छः स्वानुभवानन्दस्वरूपोऽन्तादिवर्जितः ॥ १॥

एतस्मात्परमानन्दाच्छुद्धचिन्मात्ररूपिण:।

जीवः संजायते पूर्वं स चित्तं चित्ततो जगत् ॥ २॥

श्रीराम उवाच ।

स्वानुभूतिप्रमाणेऽस्मिन्ब्रह्मणि ब्रह्मबृंहिते।

कथं सत्तामवाप्नोति जीवको द्वैतवर्जिते ॥ ३॥

श्रीवसिष्ठ उवाच ।

असदाभासमच्छात्म ब्रह्मास्तीह प्रबृंहितम्।

बृहच्चिद्भैरववपुरानन्दाभिधमव्ययम् ॥ ४॥

तस्य यत्सममापूर्णं शुद्धं सत्वमचिह्नितम्।

तद्विदामप्यनिर्देश्यं तच्छान्तं परमं पदम् ॥ ५॥

तस्यैवोद्यदिवाशान्ति यत्सत्त्वं संविदात्मकम्।

स्वभावात्स्पन्दनं तत्तु जीवशब्देन कथ्यते ॥ ६॥

तत्रेमाः परमादर्शे चिद्व्योम्न्यनुभवात्मिकाः।

असंख्याः प्रतिबिम्बन्ति जगज्जालपरम्पराः ॥ ७॥

ब्रह्मणः स्फुरणं किंचिद्यदवाताम्बुधेरिव।

दीपस्येवाप्यवातस्य तं जीवं विद्धि राघव ॥ ८॥

शान्तत्वापगमेऽच्छस्य मनाक्संवेदनात्मकम्।

स्वाभाविकं यत्स्फुरणं चिद्व्योम्नः सोऽङ्ग जीवकः ॥ ९॥

यथा वातस्य चलनं कृशानोरुष्णता यथा।

शीतता वा तुषारस्य तथा जीवत्वमात्मनः ॥ १०॥

Sage Vashishta continued:

3.64.1–2

> This all-pervading God, the Supreme Self and Great Lord, is Pure, of the Nature of Bliss experienced within Himself, and free from beginning or end.

> From this Supreme Bliss, which is Pure Consciousness alone, the individual soul (jiva) is born first. From the mind comes the world.

Sriram asked: 

3.64.3

> In this Self-evident Brahm, which is expanded as Brahm itself and free from duality, how does the jiva attain existence?

Sage Vasishta replied:

3.64.4–6

> Brahm exists here as the appearance of the unreal, yet it is the Pure Self. It is expanded, vast like the form of Bhairava of Consciousness, Blissful, and Imperishable.

> That which is equal, full, Pure, and without marks in it is Known even to the Wise as Indescribable. That is the Peaceful Supreme State.

> The Pure Existence of That itself, which is of the Nature of Consciousness and appears like rising Peace, is called "jiva" due to its natural vibration or movement.

3.64.7–10

> In the Supreme mirror of Consciousness-Space, countless experience-based series of world-nets are reflected.

> O Rama, know the jiva as a slight vibration of Brahm, like a ripple in a calm ocean or the light of a lamp in still air.

> When the Pure Tranquil State slightly moves into the nature of perception, that natural slight vibration of Consciousness-Space is called the jiva, dear one.

> Just as wind has movement, fire has heat, and snow has coldness, so too the soul has jiva-hood as its inherent quality.

Summary of the Teachings:

The verses describe the 

Supreme Reality as the all-pervading, Eternal Brahm or Paramatma, which is Pure Consciousness and inherent Bliss without any beginning or end. This Brahm is the sole Ultimate Existence, and from it emerges the individual soul or jiva as a subtle manifestation. The teaching emphasizes that the world arises from the mind of this jiva, showing the interconnected layers from Pure Consciousness to the perceived Universe.

Rama's question highlights the philosophical puzzle of how duality or an individual Self can appear in the non-dual Brahm. 

Vasishta explains that Brahm, though Absolute and Peaceful, has an inherent potential for apparent movement or vibration. This does not change Brahm's Pure Nature but allows for the appearance of Creation, like reflections in a mirror. The jiva is not a separate entity but a name given to the natural, minimal stirring within Consciousness.

The jiva is compared to gentle ripples on a still ocean or the faint glow of a steady flame, illustrating that it is a small, natural expression of the vast Brahma rather than something alien to it. Countless worlds and experiences arise as reflections in the Infinite Space of Consciousness, without affecting the original Reality. This teaches the illusory yet experiential nature of the manifested Universe.

The core idea is that jiva-hood is an inherent quality of the Self, similar to how movement is natural to wind or heat to fire. It is not a flaw but a spontaneous aspect that leads to the play of Creation. Realizing this helps one see beyond the limited jiva to the underlying Peaceful Supreme State, which is indescribable and free from all marks.

Overall, these verses guide the seeker to understand the non-dual foundation of Existence while explaining the apparent rise of individuality and the world. Liberation comes from recognizing that the jiva and the world are vibrations within Brahm, not separate from it, encouraging direct experience of the Inner Bliss and Peace.