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Yoga Vashishtha 3.66.12–25
(These verses describe the State of deep absorption in Pure Consciousness - Chit)
श्रीवसिष्ठ उवाच।
चिद्धनेनैकतामेत्य यदा तिष्ठति निश्चलः।
शाम्यन्व्यवहरन्वापि तदा संशान्त उच्यते ॥ १२॥
तन्वी चेतयते चेत्यं घना चिन्नाङ्ग चेतति।
अल्पक्षीबः क्षोभमेति घनक्षीबो हि शाम्यति ॥ १३॥
चिद्धनैकप्रपातस्य रूढस्य परमे पदे।
नैरात्म्यशून्यवेद्याद्यैः पर्यायैः कथनं भवेत् ॥ १४॥
चिच्चेतनेन चेत्यत्वमेत्येवं पश्यति भ्रमम्।
जातो जीवामि पश्यामि संसरामीत्यसन्मयम् ॥ १५॥
स्वभावाद्व्यतिरिक्तं तु न चित्तस्यास्ति चेतनम्।
स्पन्दादृते यथा वायोरन्तः किं नाम चेत्यते ॥ १६॥
चेत्यत्वं संभवत्येवं किंचिद्यच्चेत्यते चिता।
रज्जुसर्पभ्रमाभासं तमविद्याभ्रमं विदुः ॥ १७॥
संविन्मात्रचिकित्स्येऽस्मिन्व्याधौ संसारनामनि।
चित्तमात्रपरिस्पन्दे संरम्भो न च किंचन ॥ १८॥
यदि सर्वं परित्यज्य तिष्ठस्युत्क्रान्तवासनः।
अमुनैव निमेषेण तन्मुक्तोऽसि न संशयः ॥ १९॥
यथा रज्ज्वां भुजङ्गाभा विनश्यत्येव वीक्षणात्।
संविन्मात्रविवर्तेन नश्यत्येव हि संसृतिः ॥ २०॥
यत्राभिलाषस्तन्नूनं संत्यज्य स्थीयते यदि।
प्राप्त एवाङ्ग तन्मोक्षः किमेतावति दुष्करम् ॥ २१॥
अपि प्राणांस्तृणमिव जयन्तीह महाशयाः।
यत्राभिलाषस्तन्मात्रत्यागे कृपणता कथम् ॥ २२॥
यत्राभिलाषस्तत्त्यक्त्वा चेतसा निरवग्रहम्।
प्राप्तं कर्मेन्द्रियैर्गृह्णस्त्यजन्नष्टं च तिष्ठ भोः ॥ २३॥
यथा करतले बिल्वं यथा वा पर्वतः पुरः।
प्रत्यक्षमेव तस्यालमजत्वं परमात्मनः ॥ २४॥
आत्मैव भाति जगदित्युदितस्तरङ्गैः कल्पान्त एक इव वारिधिरप्रमेयः।
ज्ञातः स एव हि ददाति विमोक्षसिद्धिं त्वज्ञात एव मनसे चिरबन्धनाय ॥ २५॥
Sage Vashishta continued:
3.66.12–15
> When the mind merges into the dense Consciousness and remains Still and unmoving, whether in Silence or in activity, it is called completely Peaceful.
> The subtle Consciousness perceives the perceived object, while the dense Consciousness does not perceive objects. A slightly intoxicated person gets agitated, but one deeply intoxicated becomes calm.
> For one who has merged into the dense Consciousness and is established in the Supreme State, descriptions use terms like Void of Self, empty, and beyond Knowledge.
> Consciousness, through its own Awareness, takes on the nature of perceived objects and sees this illusion. It thinks, “I am born, I live, I see, I wander in samsara” – all this is unreal.
3.66.16–20
> Apart from its own Nature, there is no other Awareness for the mind. Just as air has no separate movement apart from its vibration, what else can be perceived?
> In this way, the State of Being perceived arises. Whatever is perceived by Consciousness is like the illusory appearance of a snake in a rope. The Wise call it the illusion of ignorance.
> In this disease called samsara, which can be cured only by Pure Consciousness, and which is merely the vibration of the mind, there is no need for any great effort.
> If you renounce everything and remain free from all latent desires, then in this very moment you are liberated without doubt.
> Just as the appearance of a snake in a rope vanishes the moment it is looked at carefully, in the same way, the world of samsara disappears through the clear understanding of Pure Consciousness.
3.66.21–25
If you stay established after completely giving up desire for that thing, then liberation is already attained. What is so difficult in this?
> Great souls here even treat their own lives as worthless like grass. Then why be miserly in renouncing mere desire for something?
> Renounce desire for that thing and remain with a mind free from all limitations. Accept what comes through the organs of action and reject what goes; simply remain as you are.
> Just as a bilva fruit is clearly seen in the palm of the hand or a mountain stands right in front, in the same way, the Eternal Nature of the Supreme Self is directly evident.
> The Self alone shines as the world. It is proclaimed that like the ocean with its waves, it remains one and immeasurable even at the end of cycles. Knowing it grants the attainment of liberation; not Knowing it leads the mind to long bondage.
Summary of the Teachings:
When the mind dissolves completely into dense Awareness and stays steady, it becomes Peaceful whether resting in silence or engaged in outward activity. The teaching distinguishes between subtle and dense Consciousness: the subtle one engages with objects and gets disturbed, while the dense one remains calm and free from perception of duality. This points to the importance of transcending ordinary mental states to reach True Stillness.
The illusion of individual existence arises when Consciousness mistakenly identifies with perceived objects. The Jiva thinks “I am born, I live, I wander,” but all this is unreal like a snake seen in a rope. There is no Awareness separate from Consciousness itself. Samsara is merely a vibration of the mind caused by ignorance. Recognizing this illusion as the play of ignorance is the first step toward Freedom.
Liberation is presented as simple and immediate. By renouncing all desires and latent tendencies, one can become Free in this very moment. No complex rituals are needed; the disease of samsara is cured by Pure Awareness alone. The verses encourage letting go of attachments completely and resting in the Natural State of the Self. Great souls demonstrate this by valuing even their lives lightly in the pursuit of Truth.
The world appears as a projection of the One Consciousness, like waves on the Ocean. Upon direct Realization, the Eternal, Unchanging Nature of the Supreme Self becomes as obvious as an object held in the hand. Samsara vanishes instantly when seen through clear understanding, just as the illusory snake disappears upon proper inspection. The mind then remains unattached, accepting and releasing experiences naturally without inner disturbance.
Ultimately, Knowing the Self as the sole Reality grants liberation, while ignorance binds the mind for long periods. The teaching emphasizes direct experience and renunciation of desires over external practices. The Universe is the shining of the One indivisible Consciousness. Realizing this Unity ends the cycle of birth and death, leading to permanent Peace and Freedom.
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