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Yoga Vashishtha 3.80.1–11
(The verses introduce a profound inquiry into the nature of the Supreme Self, presented in a dialogue where a Minister responds to deep questions posed in a mysterious setting)
श्रीवसिष्ठ उवाच।
महानिशि महारण्ये महाराक्षसकन्यया।
इति प्रोक्ते महाप्रश्ने महामन्त्री गिरं ददौ ॥ १॥
मन्त्र्युवाच।
शृणु तोयदसंकाशे प्रश्नमेतं भिनद्मि ते।
अनुक्रमात्मकं मत्तं गजेन्द्रमिव केसरी ॥ २॥
भवत्या परमात्मैष कथितः कमलेक्षणे।
अनयैव वचोभङ्ग्या प्रश्नविद्बोधयोग्यया ॥ ३॥
अनाख्यत्वादगम्यत्वान्मनः षष्ठेन्द्रियस्थितेः।
चिन्मात्रमेवमात्माणुराकाशादपि सूक्ष्मकः ॥ ४॥
चिदणोः परमस्यान्तः सदिवासदिवापि वा।
बीजेऽन्तर्द्रुमसत्तेव स्फुरतीदं जगत्स्थितम् ॥ ५॥
सत्किंचिदनुभूतित्वात्सर्वात्मकतया स्वतः।
तदात्मकतया पूर्वं भावाः सत्तां किलागताः ॥ ६॥
आकाशं बाह्यशून्यत्वादनाकाशं तु चित्त्वतः।
अतीन्द्रियत्वान्नो किंचित्स एवाणुरनन्तकः ॥ ७॥
सर्वात्मकत्वाद्भुक्ते च तेन किंचिन्न किंचन।
चिदणोः प्रतिभा सा स्यादेकस्यानेकतोदिता।
असत्येव यथा हेम्नः कटकादि तथा परे ॥ ८॥
एषोऽणुः परमाकाशः सूक्ष्मत्वादप्यलक्षितः।
मनःषष्ठेन्द्रियातीतः स्थितः सर्वात्मकोऽपि सन् ॥ ९॥
सर्वात्मकत्वान्नैवासौ शून्यो भवति कर्हिचित्।
यदस्ति न तदस्तीति वक्ता मन्ता इति स्मृतः ॥ १०॥
कयाचिदपि युक्त्येह सतोऽसत्त्वं न युज्यते।
सर्वात्मा स्वात्मगुप्तेन अपूरेणेव दृश्यते ॥ ११॥
Sage Vasistha said:
3.80.1
> In the great night, in the great forest, with the great demoness's daughter. When this great question was posed, the great Minister gave his reply.
The Minister said:
3.80.2–6
> Listen, O cloud-like one, I will resolve this question for you. Like a lion attacking an intoxicated elephant, I will address it sequentially.
> This Supreme Self has been described by you, O lotus-eyed one, through this very style of speech that is suitable for one who knows questions and seeks Awakening.
> Due to being indescribable and unattainable, and because the mind is the sixth sense, the Self is Pure Consciousness alone, an atom subtler than even Space.
> Inside this Supreme atom of Consciousness, whether it seems existent or non-existent, this World abides and shines forth, just like the potential existence of a tree within a seed.
> Because of its nature of being experienced as something Real, and being all-pervading in itself, all things previously attained their Existence through its Nature.
3.80.7–11
> Space is empty externally, but the Self is not Space-like because it is Consciousness. Being beyond the senses, it is nothing particular, yet that very atom is infinite.
> Due to its all-pervading nature, when experienced, Nothing is something and something is Nothing. The reflection of this atom of Consciousness appears as many from the One. Just as ornaments like bracelets appear from gold, though unreal in themselves, so too with the Supreme.
> This atom is the Supreme Space, subtle and therefore imperceptible. It is beyond the mind and the sixth sense, yet it exists as the all-pervading Self.
> Due to its all-pervading Nature, it is never void at any time. That which exists is said not to exist by the speaker and thinker.
> By no logic here can Existence be turned into non-existence for the Real. The all-Self appears as if filled with the unseen Void within its own Self.
Summary of the Teachings:
The Self is portrayed as the Ultimate Reality that underlies all Existence, described through indirect and skillful language to guide the seeker toward understanding. This sets the stage for exploring Consciousness beyond ordinary perception.
The Supreme Self is explained as Pure Consciousness, an infinitesimal point subtler than Space itself, indescribable by words and beyond the grasp of the senses, including the mind. It is not limited by physical boundaries or sensory experiences, emphasizing its transcendent and formless quality while being the Source from which all phenomena emerge.
The World and all objects are said to exist within this atomic Consciousness like a tree latent in a seed. Everything derives its Reality and Being from the Self's inherent Nature, which is all-pervading and self-luminous. This highlights the illusion of multiplicity arising from the one fundamental Reality.
Though appearing as many through its own reflections or manifestations, the Self remains Undivided and Infinite. Comparisons to gold and its ornaments illustrate how forms seem real but are essentially non-different from the substratum. The Self is neither empty nor limited, transcending all dualities of Existence and non-existence.
Ultimately, no reasoning can negate the Eternal Existence of this all-pervading Consciousness. It appears veiled or filled with apparent Voids due to ignorance, yet it is ever-present and the True Essence of all. The teachings encourage direct Realization beyond intellectual debate to recognize one's identity with this Supreme Reality.
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