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Yoga Vashishtha 3.113.11–20
(Nature of ignorance or the latent mental impressions that give rise to the appearance of the World)
श्रीवसिष्ठ उवाच।
संसारबीजकणिका यैषा विद्या रघूद्वह।
एषा ह्यविद्यमानैव सतीव स्फारतां गता ॥ ११॥
येयमाभोगिनिःसारा संसारारम्भचक्रिका।
विज्ञेया वासनैषा सा चेतसो मोहदायिनी ॥ १२॥
चारुवंशलतेवान्तःशून्या निस्सारकोटरा।
सरित्तरङ्गमालेव न व्युच्छिन्नापि नश्वरी ॥ १३॥
गृह्यमाणापि हस्तेन ग्रहीतुं नैव युज्यते।
मृद्वप्यत्यन्ततीक्ष्णाग्रा निर्झरोर्मिरिवोत्थिता ॥ १४॥
दृश्यते प्रकराभासा सदर्थे नोपयुज्यते।
तरङ्गिण्यतरङ्गाभा स्वाकारपरिनिष्ठिता ॥ १५॥
क्वचिद्वक्राः क्वचित्स्पष्टा दीर्घाः खर्वाः स्थिराश्चलाः।
यत्प्रसादोद्भवास्तस्माद्व्यतिरेकमुपागताः ॥ १६॥
अन्तःशून्यापि सर्वत्र दृश्यते सारसुन्दरी।
न क्वचित्संस्थितापीह सर्वत्रैवोपलक्ष्यते ॥ १७॥
जडैव चिन्मयीवासावन्यस्पन्दोपजीविनी।
निमेषमप्यतिष्ठन्ती स्थैर्याशङ्कां प्रयच्छति ॥ १८॥
ज्वालावच्छुद्धवर्णापि मषीमलिनकोटरा।
वल्गत्यन्यप्रसादेन दीयते तदवेक्षणात् ॥ १९॥
आलोके विमले म्लाना तमस्यपि विराजते।
मृगतृष्णेव शुष्काभा नानावर्णविलासिनी ॥ २०॥
Sage Vashishta continued:
3.113.11–14
> O descendant of Raghu, this tiny seed-particle of Worldly existence (called knowledge or ignorance) is in fact non-existent, yet it has expanded as if it were truly Real.
> This extensive yet essence-less wheel that starts the cycle of Worldly existence should be known as the latent mental impression (vasana); it is what deludes the mind.
> Like a beautiful bamboo creeper that is hollow inside and empty at the core, or like a continuous chain of river waves that never stops yet is still perishable.
> Even when held in the hand it cannot really be grasped; though soft, its tip is extremely sharp, rising like a wave from a waterfall.
3.113.15–20
> It appears as a bright, multi-formed glow, yet serves no real purpose; it is like a river without waves, fixed only in its own outer shape.
> Sometimes crooked, sometimes clear, long or short, steady or moving—whatever arises by its favour becomes distinct and separate from it.
> Though empty within, it looks beautiful and full of essence everywhere; though it is not fixed in any place, it is seen everywhere.
> Though lifeless in itself, it appears as if made of Consciousness and lives by the movement of something else; it does not last even for a moment, yet it creates the fear (or doubt) of permanence.
> Though pure in colour like a flame, its hollow core is blackened with soot; it dances only by another’s favour and is given (or withdrawn) by the mere act of looking at it.
> In pure light it fades, yet it shines even in darkness; like a mirage it looks dry and empty, yet sports with many colours.
Detailed Summary of the teachings:
These verses describe the nature of ignorance (avidya) or the latent mental impressions (vasana) that give rise to the appearance of the world. They show that this ignorance is the tiny seed from which the entire cycle of birth and death seems to grow. Although it has no real existence, it spreads and looks solid and vast, creating the whole drama of worldly life.
The verses use many everyday images to make the point clear. Like a hollow bamboo, a chain of waves, or a mirage, this ignorance looks full and continuous yet is empty, fleeting and without substance. It cannot be truly grasped, even when it seems near at hand. It appears soft yet sharp, bright yet useless for any lasting good, and it keeps changing form while remaining essentially nothing.
What arises from this ignorance—our experiences, objects and events—seems separate and independent, yet all of it depends on the same empty root. Though the root is nowhere fixed and has no lasting presence, it is perceived everywhere and fools the mind into thinking the world is solid and permanent.
The verses stress that this ignorance is inert by nature; any appearance of life or Consciousness in it comes only from something else. It does not stay even for a blink of an eye, yet it plants the false idea of stability. Looking closely at it, or withdrawing attention from it, makes it vanish, just as a flame or a mirage disappears under clear light.
In short, the teaching is that the World of change and suffering is nothing but this non-existent yet powerful appearance of ignorance. By understanding its empty, dependent and momentary nature, one sees through the illusion and is free from its hold.
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