Chapter 3.102, Verses 1–10

Yoga Vashishtha 3.102.1–10

(Delusion arises only from one’s own imagination and never from Reality itself)

श्रीवसिष्ठ उवाच।

स्वसंकल्पवशान्मूढो मोहमेति न पण्डितः।

अक्षये क्षयसंकल्पान्मुह्यते शिशुरेव हि ॥ १॥

श्रीराम उवाच।

कोऽसौ संकल्पितः केन क्षयो ब्रह्मविदां वर।

असतैव महामोहं येनादात्तत्सदैव हि ॥ २॥

श्रीवसिष्ठ उवाच।

असता भूतसंघेन क्षयोऽहंकारनामधृक्।

वेतालः शिशुनेवेह मिथ्यैव परिकल्पितः ॥ ३॥

एकस्मिन्नेव सर्वस्मिन्स्थिते परमवस्तुनि।

कुतः कोऽयमहं नाम कथं नाम किलोदितः ॥ ४॥

वस्तुतो नास्त्यहंकारः परमात्मन्यभेदिनि।

असम्यग्दर्शनान्मार्गीसरित्तीव्रातपे यथा ॥ ५॥

मनोमणिमहारम्भः संसार इति लक्ष्यते।

आत्मनात्मानमाश्रित्य स्फुरत्यन्तर्यथाम्भसा ॥ ६॥

असम्यग्दर्शनं तेन त्यज राम निराश्रयम्।

साश्रयं सत्यमानन्दि सम्यग्दर्शनमाश्रय ॥ ७॥

धिया विचारधर्मिण्या मोहसंरम्भहीनया।

विचारयाधुना सत्यमसत्यं संपरित्यज ॥ ८॥

अबद्धो बद्ध इत्युक्त्वा किं शोचसि मुधैव हि।

अनन्तस्यात्मतत्त्वस्य किं कथं केन बध्यते ॥ ९॥

नानाऽनानात्वकलना त्वविभिन्नमहात्मनि।

सर्वस्मिन्ब्रह्मतत्त्वेऽस्मिन्किं बद्धं किं विमुच्यते ॥ १०॥

Sage Vasistha said: 

3.102.1

> The foolish person falls into delusion because of his own imagination; the wise one does not. Only a child is deluded by imagining decay even in what is imperishable.

Sriram asked: 

3.102.2

> O best among Knowers of Brahm, what is this imagined decay, and by whom is it imagined? Through mere non-existence he takes the great delusion as if it were always real.

Sage Vasistha said: 

3.102.3–10

> The decay called ego arises from the collection of non-existent Beings. It is purely false, like a ghost imagined by a child.

> When the One Supreme Reality alone exists in everything, from where does this “I” come, how does it arise, and what is it called?

> In truth there is no ego in the Undivided Supreme Self. It appears only from imperfect seeing, just as a mirage appears in intense heat on a road.

> The great play of the mind-jewel is what is called the World. It shines within by relying on the Self itself, just as water appears within water.

> Therefore, Rama, give up imperfect seeing that has no real support. Take refuge in right seeing that is supported, true, and full of joy.

> With an intellect that follows inquiry and is free from the excitement of delusion, now examine the Real and completely abandon the unreal.

> Why do you needlessly grieve by saying “I am bound” when you are unbound? What, how, and by whom can the infinite essence of the Self be bound?

> In the great Undivided Self that is free of the notions of many and one, in this entire Reality of Brahm, what is bound and what is set free?

Summary of the Teachings:

These verses teach that delusion arises only from one’s own imagination and never from Reality itself. The wise remain free because they do not project false ideas onto what is Eternal and Changeless. The sense of “I” and the feeling of decay or limitation are shown to be completely unreal, like a child’s fear of a ghost that never existed.

The root of bondage is imperfect vision. When the single, Undivided Supreme Reality alone is present everywhere, the separate ego has no real ground. It appears only through wrong seeing, just as a mirage appears in the desert heat. The entire world of experience is nothing but the mind’s own play resting on the Self, like water appearing within water.

The practical instruction is clear: abandon the unsupported, imperfect way of seeing and take firm refuge in right vision that is True, supported by Reality, and filled with Joy. This shift is accomplished through calm, sincere inquiry that is free from the excitement of delusion.

Inquiry reveals that the Self was never bound. The Infinite Essence of the Self cannot be limited by any means, any agency, or any condition. Therefore the cry “I am bound” is empty and needless.

Finally, in the Absolute Reality of Brahm there is neither plurality nor unity as opposing concepts. Within that single, Undivided Truth nothing is bound and nothing needs to be liberated. Liberation is simply the recognition that bondage never existed.