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Yoga Vashishtha 2.19.31–35
(The Nature of the Self - Atman or Brahm)
श्रीवसिष्ठ उवाच ।
स सर्वात्मा यथा यत्र समुल्लासमुपागतः।
तिष्ठत्याशु तथा तत्र तद्रूप इव राजते ॥ ३१ ॥
सर्वात्मकतया द्रष्टुर्दृश्यत्वमिव युज्यते ।
दृश्यत्वं द्रष्टृसद्भावे दृश्यतापि न वास्तवी ॥ ३२ ॥
अकारणकमेवातो ब्रह्म सिद्धमिदं स्थितम् ।
प्रत्यक्षमेव निर्मातृ तस्यांशास्त्वनुमादयः ॥ ३३ ॥
स्वयत्नमात्रे यदुपासको यस्तद्दैवशब्दार्थमपास्य दूरे ।
शूरेण साधो पदमुत्तमं तत् स्वपौरुषेणैव हि लभ्यतेऽन्तः ॥ ३४ ॥
विचारयाचार्यपरम्पराणां मतेन सत्येन सितेन तावत् ।
यावद्विशुद्धं स्वयमेव बुद्धया ह्यनन्तरूपं परमभ्युपैषि ॥ ३५ ॥
Maharishi Vashishta said:
2.19.31: The all-pervading Self, manifesting in various forms and places, exists in those forms and shines as if it were those forms themselves.
2.19.32: Due to its all-pervading nature, the Self appears as the seen, but in the presence of the True Seer, the seen is not ultimately Real.
2.19.33: Thus, Brahm, without any cause, is established as this manifest Reality; it is directly perceived, and its aspects are inferred.
2.19.34: The aspirant who relies solely on personal effort, casting aside notions of fate, attains the Supreme State through Inner courage and Self-effort.
2.19.35: Reflect on the Pure and True Teachings of the lineage of Masters with your intellect until you directly Realize the Infinite Nature of the Supreme Reality.
Summary of Teachings:
The verses from Yoga Vasishta (2.19.31–2.19.35) articulate a profound metaphysical and practical teaching centered on the nature of the Self (Atman or Brahm), the illusory nature of the perceived world, and the path to Realizing Ultimate Truth through personal effort and Discernment.
In the first verse (2.19.31), the text emphasizes the all-pervading nature of the Self, which manifests in various forms and contexts yet remains unchanged in its essence. This suggests that the diversity of the world is an expression of the Singular, Infinite Self, which appears as manifold while retaining its Unity. The teaching invites contemplation on the non-dual reality underlying all appearances, encouraging the aspirant to see beyond the superficial diversity of existence.
The second verse (2.19.32) delves deeper into the relationship between the Seer (the Self) and the seen (the world). It posits that the world appears real only because of the Self’s all-encompassing nature, but in the light of True Awareness, the seen lacks Ultimate Reality. This highlights the Advaita Vedanta principle of non-duality, where the perceived world is an illusion (maya) superimposed on the Eternal Reality of the Self. The teaching challenges the aspirant to question the Reality of external phenomena and recognize that only the Self, as the Seer, is truly existent, while the objects of Perception are transient and insubstantial.
In the third verse (2.19.33), the text asserts that Brahm, the Ultimate Reality, exists without any external cause and is directly accessible through immediate Perception. The world and its phenomena are mere inferences or projections of this fundamental Reality. This teaching underscores the self-evident nature of Brahm, which does not depend on external validation or causation. It encourages the seeker to trust direct experience over intellectual speculation, pointing to the immediacy of Spiritual Realization when one turns inward with Clarity and focus.
The fourth verse (2.19.34) shifts to a practical dimension, emphasizing the importance of Self-effort (purushartha) in spiritual practice. It advises the aspirant to reject reliance on fate or external forces and instead cultivate inner strength and determination to attain the Supreme State. This reflects the Yoga Vasishta’s recurring theme of personal responsibility, where
Realization is not a matter of chance or Divine whim but the result of disciplined effort and courage. The verse empowers the seeker to take charge of their spiritual journey, reinforcing that the Ultimate Truth is accessible through one’s own striving.
Finally, the fifth verse (2.19.35) advocates for intellectual Discernment (vichara) guided by the authentic teachings of Spiritual Masters. It urges the aspirant to reflect deeply on these teachings until the infinite nature of the Self is Realized directly. This process of Inquiry, grounded in Purity and Truth, leads to the dissolution of Ignorance and the direct experience of the boundless Reality. Collectively, these verses weave together metaphysical insights and practical guidance, emphasizing the Unity of Existence, the illusory nature of the world, and the transformative power of self-effort and Discernment in attaining Realization.
