Chapter 3.69, Verses 7–18

Yoga Vashishtha 3.69.7–18

(These verses tell the story of a demoness who receives a boon from Lord Brahma)

ब्रह्मोवाच।

पुत्रि कर्कटिके रक्षःकुलशैलाभ्रमालिके।

उत्तिष्ठ त्वं तु तुष्टोऽस्मि गृहाणाभिमतं वरम् ॥ ७॥

कर्कट्युवाच।

भगवन्भूतभव्येश स्यामहं जीवसूचिका।

अनायसी चायसी च विधेऽर्पयसि चेद्वरम् ॥ ८॥

श्रीवसिष्ठ उवाच।

एवमस्त्विति तामुक्त्वा पुनराह पितामहः।

सूचिका सोपसर्गा त्वं भविष्यसि विषूचिका ॥ ९॥

सूक्ष्मया मायया सर्वलोकहिंसां करिष्यसि।

दुर्भोजना दुरारम्भा मूर्खा दुःस्थितयश्च ये ॥ १०॥

दुर्देशवासिनो दुष्टास्तेषां हिंसां करिष्यसि।

प्रविश्याऽऽहृदयं प्राणैः पद्मप्लीहादिबाधनात् ॥ ११॥

वातलेखात्मिका व्याधिर्भविष्यसि विषूचिका।

सगुणं विगुणं चैव जनमासादयिष्यसि ॥ १२॥

गुणान्वितचिकित्सार्थं मन्त्रोऽयं तु मयोच्यते ।

ब्रह्मोवाच।

हिमाद्रेरुत्तरे पार्श्वे कर्कटी नाम राक्षसी ॥ १३॥

विषूचिकाभिधाना सा नाम्नाप्यन्यायबाधिका।

तस्या मन्त्रः।

ॐह्रींह्रांरींरां विष्णुशक्तये नमः।

ॐनमो भगवति विष्णुशक्तिमेनां ॐहरहर नयनय पचपच मथमथ उत्सादय दूरेकुरु स्वाहा हिमवन्तं गच्छ जीव सः सः सः चन्द्रमण्डलगतोऽसि स्वाहा।

इति मन्त्री महामन्त्रं न्यस्य वामकरोदरे।

मार्जयेदातुराकारं तेन हस्तेन संयुतः ॥ १४॥

हिमशैलाभिमुख्येन विद्रुतां तां विचिन्तयेत्।

कर्कटीकर्कशाक्रन्दां मन्त्रमुद्गरमर्दिताम् ॥ १५॥

आतुरं चिन्तयेच्चन्द्रे रसायनहृदि स्थितम्।

अजरामरणं युक्तं मुक्तं सर्वाधिविभ्रमैः ॥ १६॥

साधको हि शुचिर्भूत्वा स्वाचान्तः सुसमाहितः।

क्रमेणानेन सकलां प्रोच्छिनत्ति विषूचिकाम् ॥ १७॥

इति गगनगतस्त्रिलोकनाथो गगनगसिद्धग्रहीतसिद्धमन्त्रः।

गत उपगतशक्रवन्द्यमानो निजपुरमक्षयमायमुज्ज्वलश्रीः ॥ १८॥

Lord Brahma said:

3.69.7–12

> “Daughter Karkatika, who is like a garland on the mountain of the demon family, get up. I am pleased with you. Choose any boon you desire.”

Karkati said, 

3.69.8

> “O Lord of all beings past and future, let me become the indicator of life. Grant me the boon to be both without iron and made of iron.”

Sage Vasishtha said: 

3.69.9–12

> Saying “So be it,” the grandsire (Brahma) spoke again to her, “You will become Vishuchika, the needle that brings diseases.”

> Using subtle illusion, you will cause harm to all worlds. You will trouble those who eat poorly, begin bad actions, are foolish, and live in difficult conditions.

> You will harm those who live in bad places and those who are wicked. You will enter their hearts and cause pain to their life force by troubling the heart, spleen, and other organs.

> You will become Vishuchika, a disease of windy nature. You will take birth both with good qualities and without qualities.

Lord Brahma said: 

3.69.13–18

> On the northern side of the snowy mountains (Himalayas), there lives a demoness named Karkati.

> She is also called Vishuchika and causes unjust harm by her name. Her mantra is: Om Hreem Hraam Reem Raam Salutations to Vishnu’s power. Om Salutations to the goddess, this Vishnu power. Om Har Har, lead away, burn burn, churn churn, destroy and remove far away, Svaha. Go to the Himalayas. Live. Svaha Svaha Svaha. You are in the moon’s circle, Svaha.  

The mantra chanter should place this great mantra on his left hand on the stomach area and then wipe the body of the sick person with that hand.

> One should visualize her running away towards the snowy mountain. See the harsh-crying Karkati being crushed by the hammer of the mantra.

> Visualize the patient situated in the heart of the moon’s elixir, endowed with agelessness and freedom from death, free from all afflictions and delusions.

> The practitioner, after becoming pure, performing ritual sipping of water, and staying well concentrated, completely destroys the Vishuchika disease by this method.

> Thus, the Lord of the three Worlds, moving through the sky, having received the accomplished mantra from the accomplished beings in the sky, went to his eternal city, praised by Indra, shining with glorious light.

Summary of the Teachings:

The conversation shows how Divine powers can turn harmful forces into specific roles in the World. Karkati wants to become a pointer of life that is both soft and sharp. This teaches that even negative energies have their place in Creation and are given purpose through Higher Will. It highlights the idea that boons from gods shape the forces that affect human life.

The verses explain that Vishuchika (a disease like cholera) will attack people who live wrongly. It targets those with bad eating habits, foolish actions, poor living conditions, and evil minds. This shows the connection between lifestyle, morality, and health problems. The teaching suggests that diseases often enter where there is weakness caused by poor choices or bad environments.

The description of the disease entering the heart and affecting organs like the spleen points to how illnesses disturb the inner life force. It presents disease as a subtle illusion that works through the body’s weaknesses. This part teaches the importance of careful living to protect one’s vital energy from such harmful forces.

Lord Brahma gives a powerful mantra as a remedy against this demoness-turned-disease. The mantra calls upon Vishnu’s power to remove the illness and send it away to the Himalayas. Visualization of the disease being crushed and the patient becoming healthy and immortal-like in the moon’s elixir is also taught. This shows the belief in the healing power of sacred sounds, divine names, and mental focus.

Overall, these verses combine mythology with practical Wisdom about health and protection. They teach that diseases have spiritual roots and can be managed through mantras, purity, concentration, and right living. The story encourages balance between body, mind, and spirit, showing how ancient Knowledge links Divine boons, human actions, and remedies for suffering.

Chapter 3.67, Verses 74–82

Yoga Vashishtha 3.67.74–82

(These verses explain that the entire World we see is a creation of the mind)

श्रीवसिष्ठ उवाच।

मनसा ब्रह्मणा यद्यद्यथा दृष्टं विभावितम्।

तत्तथा दृश्यते तज्ज्ञैः स्वभावस्यैव निश्चयः ॥ ७४॥

यथा यदुदितं वस्तु तत्तत्तन्न विना भवेत्।

निमेषमपि कल्पं वा स्वभावस्यैष निश्चयः ॥ ७५॥

अलीकमिदमुत्पन्नमलीकं च विवर्धते।

अलीकमेव स्वदते तथालीकं विलीयते ॥ ७६॥

शुद्धं सर्वगतं ब्रह्मानन्तमद्वितीयं दुःखबोधवशाद शुद्धमिवासदिवानेकमिवासर्वगमिवावबुध्यते ॥ ७७॥

जलमन्यत्तरङ्गोऽन्य इति बालकुकल्पनया भेदः कल्प्यत एवमवास्तवस्तस्माद्यो योऽयमाभाति भेदः।

स केवलमतत्त्वविद्भिः परिकल्पितो रज्ज्वां सर्प इव एवं भेदाभेदशक्त्योररिमित्रयोरेव ब्रह्मण्येव संभवेत् ॥ ७८॥

तेनात्मनाऽद्वितीयेनैव द्वित्वमिवाततं यथासलिलेन तरंगकल्पनया सुवर्णेन कटककल्पनयैवमिति अतस्तेन स्वयमेवात्मनात्मान्य इव चेत्यते ॥ ७९॥

अतः कलना जाता सैव स्फारतां प्राप्य मनः संपन्नं तेनाहंभावः कल्पितो निर्विकल्पप्रत्यक्षरूपमेतत्प्रथमं तन्मनस्तदहं भवति क्षिप्रमहंशब्दार्थभावनात् ॥ ८०॥

ततो मनोहंकाराभ्यां स्मृतिरनुसंहिता तैस्त्रिभिस्तदनुभूततन्मात्राणि कल्पितानि तन्मात्रेषु जीवेन चित्तात्मना स्वयं काकतालीयवद्ब्रह्मोपादानादि यान्संनिवेशः कल्पितो दृश्यते ॥ ८१॥

एवं यदेव मनः कल्पयति तदेव पश्यति।

सद्वा भवत्वसद्वा चित्तं यत्कल्पयत्यभिनेविष्टम् ।

तत्तत्पश्यति यास्यति सदिव प्रतिभासमुपगतं सद्यः ॥ ८२॥

Sage Vashishta continued:

3.67.74–77

> Whatever the mind sees and imagines as Brahm, in exactly that form it appears to those who know the Truth. This is the definite nature of Reality.

> Whatever object appears, it exists exactly in that form and cannot be without it. Whether in a moment or in a long age, this is the certain nature of things.

> This unreal thing has arisen, it grows as unreal, it is enjoyed as unreal, and it dissolves back as unreal.

> Pure, all-pervading, Infinite, non-dual Brahm appears as impure, non-existent, many, and limited due to the wrong understanding caused by the sense of suffering.

3.67.78–82

> Just as a child imagines water and waves as different, in the same way unreal differences are created. These apparent differences are imagined only by those who do not know the Truth, like seeing a snake in a rope. Such differences and non-differences can only exist within Brahm itself, like enemies and friends.

> Through this non-dual Self, duality appears spread out, like waves imagined in water or bracelets imagined in gold. Therefore, the Self itself thinks of itself as another.

> From this imagination, the mind is born. When it expands, it becomes the mind. Then the sense of "I" is imagined. This is the first thought without any other thoughts. That mind quickly becomes the "I" through the feeling of the word "I".

> Then from mind and ego, memory is formed together. With these three, the subtle elements are imagined. In those subtle elements, the individual soul with mind-nature creates its own placement through Brahm as the material cause, like the coincidence of a crow and a palm fruit. This is how the visible world appears.

> Thus, whatever the mind imagines, that alone it sees. Whether Real or unreal, whatever the mind strongly thinks and believes, that very thing it sees and experiences as if it is Real right away.

Summary of the Teachings:

The Pure Brahm, which is One and Infinite, appears in different forms only because of our thoughts and imagination. Whatever the mind strongly believes and pictures, that becomes our Reality. This shows the power of thought in shaping our experience of the world.

The teaching says that all differences and changes we see are unreal, like dreams or illusions. Things appear, grow, and disappear, but they are all made of the same non-dual Brahm. Just as we mistake a rope for a snake in the dark, we create divisions and opposites in the One Reality due to ignorance.

The mind is born from imagination. First comes the feeling of "I", which creates the ego. From this ego and mind, memories and subtle elements arise. The individual soul then uses these to build the visible World, like a story unfolding from a single thought. Everything we experience is this mental creation.

Even though Brahm is perfect and without any second, it seems divided and limited because of the mind's wrong understanding. The verses remind us that all pairs like friend and enemy, or one and many, exist only in our imagination within the same Brahm.

The final message is that the mind sees only what it imagines with strong belief. To find peace, one must Realize the mind's power and go beyond these imaginations to the Pure, Unchanging Truth of Brahm. This Knowledge frees one from suffering caused by false appearances.

Chapter 3.67, Verses 65–73

Yoga Vashishtha 3.67.65–73

(These verses teach the fundamental unreality of the visible Universe)

श्रीवसिष्ठ उवाच।

इदमेवमसत्सर्वमिव व्योम्नि ततात्मनि।

पर्वतोच्चाकृतिर्व्योम जगद्व्योम्नि विजृम्भते ॥ ६५॥

नेह प्रजायते किंचिन्नेह किंचिद्विनश्यति।

जगद्गन्धर्वनगररूपेण ब्रह्म जृम्भते ॥ ६६॥

यथैव पद्मजादीनां जीवानां सदसन्मयी।

सत्ता तथैव सर्वेषामासरीसृपमासुरम् ॥ ६७॥

संवित्संभ्रम एवायमेवमभ्युत्थितोऽप्यसन्।

आब्रह्मकीटसंवित्तेः सम्यक्संवेदनात्क्षयः ॥ ६८॥

यथा संपद्यते ब्रह्मा कीटः संपद्यते तथा।

कीटस्तु रूढभूतौघवलनात्तुच्छकर्मकः ॥ ६९॥

यदेव जीवनं जीवे चेत्योन्मुखचिदात्मकम्।

तदेव पौरुषं तस्मिन्सारं कर्म तदेव च ॥ ७०॥

ब्रह्मणः सुकृतात्पापात्कीटकस्य समुत्थितेः।

चित्तन्मात्रात्मिका भ्रान्तिः प्रेक्षामात्रं भवेत्क्षयः ॥ ७१॥

मातृमानप्रमेयाणि न चिन्मात्रेतरद्यतः।

ततो द्वैतैक्यवादार्थः शशशृङ्गाज्जिनीसमः ॥ ७२॥

भावदार्ढ्यात्मकं मिथ्या ब्रह्मानन्दो विभाव्यते।

आत्मैव कोशकारेण लालादार्ढ्यात्मकं यथा ॥ ७३॥

Sage Vashishta continued:

3.67.65–70

> This entire World is unreal, like something appearing in the sky within the Self. The form of a high mountain manifests playfully in the sky of the World.

> Nothing is really born here, and nothing truly perishes. The World appears in the form of a magical city created by Gandharvas, as Brahm playfully expands.

> Just as the existence of Beings like Brahma is both Real and unreal, so is the existence of all creatures from serpents to demons.

> This is only a confusion of Consciousness that has risen in this way, though it is unreal. From the perfect understanding of Consciousness from Brahma down to an insect, there is complete cessation.

> Just as Brahma comes into being, so does an insect. But the insect, due to its attachment to many gross elements and worthless actions, remains lowly.

> Whatever is the life in a living Being, which is Consciousness turned towards objects, that itself is human effort. That alone is the Essence and that alone is action.

3.67.71–73

> From the good and bad deeds of Brahm and the arising of the insect, there is only a delusion in the form of mind. Mere observation leads to its end.

> There are no separate measurer, measure, and measurable other than Pure Consciousness. Therefore, the ideas of duality and non-duality are like the horns of a hare – imaginary and impossible.

> Through firm conviction in Existence, the false appears as the Bliss of Brahm. Just as the silkworm creates a firm cocoon with its saliva, so does the Self.

Summary of the Teachings:

Everything we see is like an illusion or dream appearing in the vast Space of Pure Consciousness, which is the True Self or Brahm. No creation or destruction actually happens; the World is merely a playful appearance without any independent substance. This helps the seeker understand that attachment to worldly forms is misplaced because they lack true existence.

All Beings, from the highest like Brahma to the lowest like insects or demons, share the same nature – their existence is a mixture of apparent reality and underlying unreality. The difference between high and low forms comes from mental confusion and past actions. True Knowledge dissolves this confusion, leading to the Realization that Consciousness is the only Reality, and all distinctions fade away upon proper inquiry.

Human effort and life itself are expressions of Consciousness directed towards objects. What we call "action" or "will" is simply this movement of Awareness. By recognizing this, one sees that the Essence of Life is not in external achievements but in understanding the Conscious Source behind everything. This shifts focus from doing to Being.

The mind and its delusions arise from accumulated impressions of good and bad deeds across Existences. However, these are not permanent. Simple clear observation and inquiry into the Nature of Consciousness can end this delusion entirely. The verses emphasize that liberation comes not through complex rituals but through direct seeing and the cessation of false identification.

Ideas of duality (two) and non-duality (one) are both limited concepts when applied to the Absolute. Pure Consciousness has no divisions or opposites. Firm belief in the illusory world makes it seem solid, like a silkworm trapping itself in its own cocoon. True Bliss comes when one recognizes the Self as the only Reality beyond all appearances.

Chapter 3.67, Verses 52–64

Yoga Vashishtha 3.67.52–64

(These verses explain how the senses perceive only limited parts of Reality)

श्रीवसिष्ठ उवाच।

स्पर्शभावैकदेशत्वं त्वक्शब्दार्थेन विन्दति।

रसभावैकदेशत्वं रसनात्वेन विन्दति ॥ ५२॥

रूपभावैकदेशत्वं नेत्रार्थाकृति पश्यति।

गन्धभावैकदेशत्वं नासिकात्वेन पश्यति ॥ ५३॥

एवं भावमयैः सत्ताप्रकटीकरणक्षमम्।

भविष्यदिन्द्रियाख्यं स रन्ध्रं पश्यति देहके ॥ ५४॥

इत्येवमादि जीवस्य राघवाद्यतनस्य च।

उदेति प्रतिभासात्मा देह एवातिवाहिकः ॥ ५५॥

अनाख्येयं परा सत्तास्यातिवाहिकतामिव।

सा गच्छत्यप्यगच्छन्ती तादृक्सत्यात्मभावनात् ॥ ५६॥

मातृमेयप्रमाणादि यदा ब्रह्मैव वेदनात्।

तदातिवाहिकोक्तीनां कः प्रसङ्गस्तदेव तत् ॥ ५७॥

अन्यत्ववेदनादन्यः परस्मादातिवाहिकः।

ब्रह्मत्ववेदनाद्ब्रह्म सा संवित्तिर्हि नान्यजा ॥ ५८॥

श्रीराम उवाच।

असंभवादसंवित्तेर्ब्रह्मात्मैकतयाथवा।

को मोक्षः को विचारश्चेत्यलं भेदविकल्पनैः ॥ ५९॥

श्रीवसिष्ठ उवाच।

सिद्धान्तकाल एवैष प्रश्नस्ते राम राजते।

अकालपुष्पमाला हि शोभनापि न शोभते ॥ ६०॥

सार्थैवानर्थिकाऽकालमाला विलसिता यथा।

तथैवाऽकालमिज्जन्तौ सर्वं काले हि शोभते ॥ ६१॥

प्रतिबन्धाभ्यनुज्ञानां कालो दातेति दृश्यते।

ननु सर्वपदार्थानां कालेन फलयोगतः ॥ ६२॥

एवमेव स जीवात्मा स्वप्नात्मा समुपस्थितः।

पितामहत्वमुच्छूनं पश्यन्नात्मनि कालतः ॥ ६३॥

ओंमुच्चारणसंवित्तिवेदनाच्च प्रपश्यति।

यत्करोति मनोराज्यं भवत्याशु स तन्मयः ॥ ६४॥

Sage Vashishta continued:

3.67.52–58

> The living Being experiences the partial reality of touch through the sense of skin. It experiences the partial reality of taste through the tongue.

> It experiences the partial reality of form through the eyes. It experiences the partial reality of smell through the nose.

> In this way, the Being sees within the body the future sense organs as openings that can manifest existence through these feelings and qualities.

> In this manner, the subtle body (ativahika deha) of the living soul — such as that of Rama and others — arises as a seeming appearance within the physical body itself.

> The indescribable Supreme Existence appears like this subtle body. It moves and yet does not move, because of the contemplation of the True Nature of the Self.

> When the Knower, the Known, and the means of Knowledge are all known as Brahm alone, there is no place left for talk of the subtle body. That itself is everything.

> Because of the sense of otherness, it appears different from the Supreme and as the subtle body. When known as Brahm, it is Brahm. This Consciousness is not produced by anything else.

Sriram asked:

3.67.59

> Whether because it is impossible or because of non-perception of Oneness with Brahm, what is liberation and what is inquiry? Enough with all these imaginations of difference.

Sage Vashishta said:

3.67.60–64

> This question of yours shines only at the right time of conclusion, O Rama. Even a beautiful garland of flowers that bloom out of season does not look fitting.

> Just as a meaningless untimely garland may appear attractive in its own way, so too everything shines beautifully only in its proper time.

> Time is seen as the giver of both obstacles and permissions. Indeed, all things obtain their results through the connection with Time.

> In the same way, the individual soul, established as a dream-like Self, sees within itself the state of grandfatherhood becoming fully developed through the power of Time.

> By the Awareness gained through chanting Om and deep perception, one sees clearly. Whatever Kingdom the mind creates, one quickly becomes absorbed in that very State.

Summary of the Teachings:

Touch, taste, sight, and smell each grasp one aspect of existence through their respective organs. The body is seen as having future openings or channels that will allow these qualities to manifest. This shows that our ordinary experience of the world is partial and built through the senses.

The subtle body (ativahika) arises as an appearance within the physical form for the individual soul. This subtle form seems to move and act, yet the Supreme Existence behind it is Unchanging. It moves without truly moving when one contemplates the True Self. This teaches the illusory yet functional nature of the subtle vehicle that carries the soul’s experiences.

When everything — the Knower, the Known, and the process of Knowing — is recognized as Brahm alone, discussions about separate subtle bodies become meaningless. The sense of otherness creates the appearance of a distinct subtle body, but True Knowledge reveals it as none other than Brahm. Consciousness is self-existent and not created by anything external.

Ram’s question highlights the ultimate non-dual view: if all is Brahm, what remains for ideas of bondage, liberation, or spiritual inquiry? Vasistha replies that such questions are timely only at the final stage of understanding. Everything, like flowers or events, has its proper season. Forcing ideas out of time reduces their beauty and relevance.

The individual soul lives like a dreamer within Time. Through the flow of Time, potentials unfold, such as becoming a grandfather. By focusing the mind with practices like Om chanting and clear Awareness, whatever mental world one builds, one becomes fully immersed in it. The teaching emphasizes the power of Time, mind, and right Knowledge in shaping experience and Realizing the Self.

Chapter 3.67, Verses 37–51

Yoga Vashishtha 3.67.37–51

(These verses beautifully capture Rama’s wonder at the illusory yet vivid appearance of the World within Brahm)

श्रीराम उवाच।

अहो चित्रं जगदिदमसत्सदिव भासते।

अहो बृहदहो स्वस्थमहो स्फुटमहो तनु ॥ ३७॥

ब्रह्मणि प्रतिभासात्मा तन्मात्रगुणगोलकः।

अवश्यायकणाभासो यथा स्फुरति तच्छ्रुतम् ॥ ३८॥

यथाऽसौ याति वैपुल्यं यथा भवति चात्मभूः।

यथा स्वभावसिद्धार्थात्तथा कथय मे प्रभो ॥ ३९॥

श्रीवसिष्ठ उवाच।

अत्यन्तासंभवद्रूपमनन्यत्स्वस्वभावतः।

अत्यन्ताननुभूतं सत्स्वानुभूतमिवाग्रतः ॥ ४०॥

उल्लासफुल्लो फुल्लाङ्ग इति बालहृदि स्फुटम्।

यथोदेति तथोदेति परे ब्रह्मणि जीवता ॥ ४१॥

मानमेयात्मिका शुद्धा सत्यैवासत्यवत्स्थिता।

भिन्नेव च न भिन्ना स्याद्ब्रह्मणो ब्रंह्मणात्मिका ॥ ४२॥

यथा ब्रह्म भवत्याशु जीवः कलनजीवितः।

तथा जीवो भवत्याशु मनो मननवेदनात् ॥ ४३॥

चित्तं तन्मात्रमननं पश्यत्याशु स्वरूपवत्।

एष सद्योऽनिललवप्रख्यः स्फुरति खान्तरे ॥ ४४॥

अस्तनिमेषोऽनुभवत्यवश्यायकणोपमम्।

संवेदनात्मकं कालकलितं कान्तमात्मनि ॥ ४५॥

अहं किमिति शब्दार्थवेदनाभोगसंविदम्।

संविदं तत्त्वशब्दार्थं जीवः पश्यति सार्थकम् ॥ ४६॥

तादृक्षवेदनात्सोऽथ रसशब्दार्थवेदनम्।

भाविजिह्वार्थनाम्नैकदेशेऽनुभवति क्षणात् ॥ ४७॥

तादृक्षवेदनात्तेजःशब्दार्थोन्मुखतां गतः।

भविष्यन्नेत्रनाम्नैकदेशे भवति भासनम् ॥ ४८॥

तादृक्षवेदनात्सोऽथ घ्राणं तद्दृष्टिवेदनात्।

स्थितो यस्मिन्भवतीति तावद्दृश्यादिता स्थिता ॥ ४९॥

एवंप्रायः स जीवात्मा काकतालीयवच्छनैः।

विशिष्टसंनिवेशत्वं भावितं पश्यति स्वतः ॥ ५०॥

स तस्य संनिवेशस्य त्वसतोऽपि सतः सतः।

शब्दभावैकदेशत्वं श्रवणार्थेन विन्दति ॥ ५१॥

Sriram asked: 

3.67.37–39

> Oh, how wonderful! This World, though unreal, shines as if it is Real. Oh, how vast it is! Oh, how stable! Oh, how clear! Oh, how subtle!

> In Brahm, it appears as the nature of reflection, a sphere made of subtle elements (tanmatras), shining like a drop of dew. This is what I have heard.

> How does it expand? How does it become self-born? How does the Reality arise from its own Nature? O Lord, please explain this to me.

Sage Vasistha answered: 

3.67.40–43

> It has a form that is extremely impossible and non-different from its own Nature. Though never experienced before, it appears right in front as if fully experienced.

> Just as a fully bloomed flower with expanded parts clearly arises in a child’s heart, in the same way the State of being a Jiva arises in the Supreme Brahm.

> The Pure Nature of Knower and Known, though truly Real, stands as if unreal. It appears different yet is not different — it is the Brahm-nature within Brahm.

> Just as Brahm quickly becomes the Jiva endowed with limiting activities, similarly the Jiva quickly becomes the mind through the process of thinking and perceiving.

3.67.44–51

> The mind, which is the thinking of subtle elements, quickly sees everything as if it is its own form. This instantly vibrates like a light gust of wind in inner space.

> Without blinking, it experiences within itself the delightful, time-bound Consciousness, like a dewdrop.

> The Jiva sees the meaningful Knowledge in the form of “What am I?” — the enjoyment of word-meaning Awareness, the Knowledge of the meaning of Reality (tattva).

> From such perception, it then instantly experiences the meaning of the word “taste” (rasa) in the future part that will become the tongue.

> From such perception, turning towards the meaning of “light/fire” (tejas), it becomes illumination in the part that will become the eye.

> From such perception, it then develops the nose. From the perception of that sight, it becomes situated in the place of seen objects. Thus the State of Being the Seer is established.

> In this manner, that Jiva-self, like a crow and palm fruit falling together by chance, slowly perceives by itself its own special placement that it has conceived.

> Through the meaning of hearing, it attains the word-form of that placement — even though it is unreal, yet it appears real and existent.

Summary of the Teachings:

The world, though unreal, shines like a dewdrop or reflection in Pure Consciousness. Vasistha explains that this appearance is spontaneous and self-born, arising directly from Brahm’s own Nature without any real transformation. It seems completely new and experienced, even though it has no independent existence. The Jiva (individual soul) emerges in Brahm in the same natural way a thought or image appears in a child’s mind.

The process of manifestation is described as a rapid, spontaneous evolution. Brahm assumes the form of Jiva through subtle limitations, and the Jiva in turn becomes the mind through thinking and sensing. The mind then projects the subtle elements (tanmatras) and begins to experience them as its own reality. This happens instantly, like a breeze arising in Space. The Jiva starts with a basic sense of “I am” and gradually develops the organs of perception — tongue for taste, eyes for light, nose for smell — through its own conceptual power. All this unfolds as if by coincidence, yet it is self-conceived.

The teaching highlights the mysterious power of Consciousness to create the appearance of duality and multiplicity while remaining unchanged. The World of objects and senses appears very Real and stable, yet it is only a reflection or vibration within Brahm. There is no actual difference between Brahm and the Jiva or the World; the seeming difference comes from the mind’s perception. Everything arises, expands, and takes form through the power of imagination and self-identification within Pure Consciousness.

The verses explain how the Jiva slowly builds its sense of individuality and the external World step by step, starting from a subtle thought and developing into full sensory experience. This Creation is compared to natural, effortless processes like a flower blooming or a drop of dew sparkling. Even though the entire structure is unreal from the absolute standpoint, it appears solid and meaningful to the Jiva due to its own self-hypnosis and identification.

Overall, these verses teach the core of non-dual philosophy: the world and the individual soul are apparent projections in the One Brahm. Realizing this illusory nature liberates one from suffering. The seeker is encouraged to wonder at the appearance, inquire into its Source, and ultimately rest in the Pure Consciousness from which everything arises and into which everything dissolves.

Chapter 3.67, Verses 25–36

Yoga Vashishtha 3.67.25–36

(These verses describe the four States of Consciousness and what lies beyond them)

श्रीवसिष्ठ उवाच।

संसृतिर्जाग्रदित्युक्तं स्वप्नं विदुरहंकृतिम्।

चित्तं सुषुप्तभावः स्याच्चिन्मात्रं तुर्यमुच्यते ॥ २५॥

अत्यन्तशुद्धे सन्मात्रे परिणामनिरामयम्।

तुर्यातीतं पदं तत्स्यात्तत्स्थो भूयो न शोचति ॥ २६॥

तस्मिन्सर्वमुदेतीदं तस्मिन्नेव प्रलीयते।

न चेदं न च तत्रेदं दृष्टौ मुक्तावली यथा ॥ २७॥

अरोधकत्वात्खं हेतुर्यथा वृक्षसमुन्नतेः।

अकर्तापि तथा कर्ता चेतनाब्धिर्जगत्स्थितेः ॥ २८॥

संनिधानाद्यथा लौहः प्रतिबिम्बस्य हेतुताम्।

यात्यादर्शस्तथैवायं चिन्मयोऽप्यर्थवेदने ॥ २९॥

बीजमङ्कुरपत्रादियुक्त्या यद्वत्फलं भवेत्।

चिन्मात्रं चित्तजीवादियुक्त्या तद्वन्मनो भवेत् ॥ ३०॥

स्वतोबीजफला विप्रुड् यथा बीजं पुनर्भवेत्।

तथा चिच्चेत्यचित्तादि त्यक्त्वा स्वस्था न तिष्ठति ॥ ३१॥

यद्यप्यबोधे बोधे वा बीजान्तस्तरुबीजयोः।

इयान्भेदोऽस्ति न जगद्ब्रह्मणोरपि चित्तयोः ॥ ३२॥

तथापि व्यज्यते बोधे सत्यात्मकमखण्डितम्।

रूपश्रीरिव दीपेन चिन्मात्रालोकरूपि यत् ॥ ३३॥

यद्यन्निखन्यते भूमेर्यथा तत्तन्नभो भवेत्।

या या विचार्यते विद्या तथा सा सा परं भवेत् ॥ ३४॥

स्फटिकान्तःसन्निवेशः स्थाणुताऽवेदनाद्यथा।

शुद्धेऽनानापि नानेव तथा ब्रह्मोदरे जगत् ॥ ३५॥

ब्रह्म सर्वं जगद्वस्तु पिण्डमेकमखण्डितम्।

फलपत्रलतागुल्मपीठबीजमिव स्थितम् ॥ ३६॥

Sage Vasistha continued: 

3.67.25–27

> The waking State is called worldly Existence (samsriti). The ego-sense is known as the dream state. The mind in a deep sleep-like condition is the Third State. Pure Consciousness alone is called the Fourth State (turiya).

> In the extremely Pure Existence (sat-matra), which is free from all modifications and afflictions, lies the State beyond turiya. One who is established in that State does not grieve again.

> In that State, this entire world arises and also dissolves back into it. Yet, this world is neither truly here nor there, just like a row of pearls seen in a vision or during liberation.

3.67.28–31

> Just as Space is the cause of a tree’s upward growth because it does not obstruct it, similarly, although the Ocean of Consciousness does not act, it becomes the Cause for the existence of the world.

> Just as iron attains the State of being a Cause for a reflection due to its proximity to a mirror, in the same way this Consciousness, even though formless, becomes the perceiver of objects.

> Just as a Seed, when associated with sprout, leaf, etc., becomes a fruit, similarly Pure Consciousness, when associated with mind, jiva, etc., becomes the mind.

> Just as a drop from its own seed-fruit again becomes a Seed, likewise Consciousness, after giving up the perceived object and mind, does not remain established in its own Nature.

3.67.32–36

> Even though in ignorance or Knowledge, there is this much difference between the Seed and the tree-seed, yet there is no real difference between the World and Brahm, or between the mind and Consciousness.

> Nevertheless, in the State of Knowledge, the indivisible True Nature is revealed, like the beauty of a form illuminated by a lamp — that which is of the nature of Pure Consciousness-light.

> Whatever is dug out from the Earth becomes Space (empty), and whatever Knowledge is inquired into thoroughly, that itself becomes the Supreme Truth.

> Just as a crystal placed inside a pillar appears as the pillar itself due to non-perception of its separate existence, similarly, even though there is no multiplicity in the Pure Brahm, the World appears as multiplicity inside it.

> Brahm is everything — the entire World of objects is one undivided whole, existing like a single lump that includes fruit, leaf, creeper, shrub, seat, and seed all together.

Summary of the Teachings:

Samsara is equated with the Waking State, ego with dreaming, and deep sleep with the mind’s absorption. Turiya is Pure Consciousness. Beyond even Turiya is the Supreme State of absolute purity, free from change and suffering (Turyateet). One established there is liberated from grief forever. The world appears and disappears within this reality, but it has no independent existence — it is like an illusory vision.

Consciousness is the non-acting support for the world, like Space allowing a tree to grow. It becomes the experiencer of objects through association, just as iron near a mirror reflects images. Pure Consciousness transforms into mind and Jiva when associated with limiting factors, similar to a seed growing into a plant and fruit. Yet, fundamentally, there is no real difference between Brahm and the World, or Consciousness and mind — the difference is only apparent due to ignorance.

In the light of True Knowledge, the indivisible Nature of Reality shines forth. Thorough inquiry into any Knowledge leads one to the Supreme. The World exists within Brahm like multiplicity appearing inside a crystal that is actually uniform. Everything is one undivided Brahm, containing all forms and objects as a single potential whole, like a Seed containing the entire future plant.

The teaching emphasizes non-duality: the World is a seeming appearance in Pure Consciousness without affecting its True Nature. 

Liberation comes from Realizing this Truth beyond all States of Consciousness. Association with concepts creates the illusion of multiplicity and suffering, while resting in Pure Awareness dissolves it.

Overall, these verses guide the seeker to transcend the ordinary States of Waking, Dream, and Deep Sleep, Realize Turiya, and finally abide in the State beyond, where the illusory world is seen as non-different from Brahm. Self-inquiry and discrimination reveal the Oneness of everything.

Chapter 3.67, Verses 15–24

Yoga Vashishtha 3.67.15–24

(These verses teach that the world we experience is not ultimately Real but a projection of the mind)

श्रीवसिष्ठ उवाच।

अहंममेत्यसद्रूपमेव चेतः प्रपश्यति।

अदृष्टपरमार्थत्वादाशाविवशसंस्थिति ॥ १५॥

मथुराधिपते राज्ञो यथा श्वपचसंभ्रमः।

आसीदेवं हि चित्तस्य स्फुरतीयं जगत्स्थितिः ॥ १६॥

सर्वमेव मनोमात्रभ्रान्त्युल्लासविजृम्भणम्।

इदं जगत्तया राम प्रस्फुरत्यम्बुभङ्गवत् ॥ १७॥

शिवात्प्राक्कारणात्पूर्वं चिच्चेत्यकलनोन्मुखी।

उदेति सौम्याज्जलधेः पयःस्पन्दो मनागिव ॥ १८॥

स्फुरणाज्जीवचक्रत्वमेति चित्तोर्मितां दधत्।

चिद्वारिब्रह्मजलधौ कुरुते सर्गबुद्बुदान् ॥ १९॥

स्वस्थः सौम्य समस्यैतद्यत्सिंहस्य विजृम्भणम्।

ब्रह्मणः संविदाभासस्तत्संचेत्यमिव स्वयम् ॥ २०॥

चित्संवित्त्योच्यते जीवः संकल्पात्स मनो भवेत्।

बुद्धिश्चित्तमहंकारो मायेत्याद्यभिधं ततः ॥ २१॥

तन्मात्रकल्पना पूर्वं तनोतीदं जगन्मनः।

असत्यं सत्यसंकाशं गन्धर्वनगरं यथा ॥ २२॥

यथा शून्ये दृशः स्फारान्मुक्तावल्यादिदर्शनम्।

यथा स्वप्ने भ्रमश्चैव तथा चित्तस्य संसृतिः ॥ २३॥

शुद्ध आत्मा नित्यतृप्त इव शान्तः समस्थितः।

अपश्यन्पश्यतीवेमं चित्ताख्यं स्वप्नविभ्रमम् ॥ २४॥

Sage Vashishta continued:

3.67.15–19

> The mind perceives only the unreal form of "I" and "mine." Because it has not seen the Ultimate Reality, it remains helplessly bound by desires.

> Just as the King of Mathura experiences the delusion of being a dog-eater, in the same way, this appearance of the world arises in the mind.

> O Rama, this entire world is nothing but the expansion and playful manifestation of illusion that exists only in the mind. It appears like ripples on water.

> Before the Primary Cause, from the auspicious Supreme Reality, Consciousness turns toward objects and arises gently, like a small ripple on a calm ocean.

> Through its vibration, Consciousness takes the form of mind-waves and becomes the cycle of individual souls. In the Ocean of Brahm filled with Consciousness-Water, it creates bubbles of Creation.

3.67.20–24

> O gentle one, this is like the yawning or display of a lion. It is the appearance of Consciousness in Brahm, which is self-established, impartial, and seems to cognize itself.

> Consciousness is called the individual soul (Jiva). From intention or volition, it becomes the mind. Then it is named intellect, mind-stuff, ego, Maya, and so on.

> The mind, by imagining the subtle elements, first expands this world. Though unreal, it appears real, like a city of Gandharvas (a celestial mirage).

> Just as in empty Space one sees a string of pearls due to some visual effect, and just as there is delusion in a dream, so is the worldly existence of the mind.

> The Pure Self, eternally satisfied, peaceful, and steady, though not really seeing, appears to see this dream-like delusion called the mind.

Summary of the Teachings:

The mind clings to the false sense of "I" and "mine," driven by unfulfilled desires because it has not Realized the Supreme Truth. This creates a helpless State where illusion dominates perception. The example of the King imagining himself as an outcaste illustrates how a single mind can fabricate an entire false reality.

The Universe appears as playful waves or ripples on the surface of Consciousness, emerging from Pure Awareness like small disturbances in a calm Ocean. 

Consciousness, through its initial vibration, gives rise to individual souls and the multiplicity of Creation, forming bubbles in the vast ocean of Brahm. Everything is a manifestation within the One Reality, not separate from it.

Names like Jiva, mind, intellect, ego, and Maya are just different labels for the same evolving Consciousness influenced by thought and volition. The mind constructs the world by imagining subtle elements, making the unreal seem solid and true, similar to a magical mirage city. This highlights the power of imagination in shaping apparent Existence.

Worldly life and transmigration are compared to optical illusions in empty Space or dreams—vivid but without substance. They exist only as long as the mind engages with them. The Pure Self remains untouched, eternally content and Peaceful, witnessing these appearances without true involvement or change.

Overall, these teachings point toward non-dual Realization: the world is mind-created illusion (Maya), and liberation comes from recognizing the Unchanging Pure Self behind all appearances. By inquiring into the nature of the mind and transcending its projections, one rests in the Blissful Awareness of Brahm.

Chapter 3.67, Verses 1–14

Yoga Vashishtha 3.67.1–14

(These verses explore the relationship between the Supreme Brahm, Consciousness - chit, and the individual soul - Jiva)

श्रीराम उवाच।

मनस्त्वयोग्यो जीवोऽयं को भवेत्परमात्मनः।

कथं वास्मिन्समुत्पन्नः को वायं वद मे पुनः ॥ १॥

श्रीवसिष्ठ उवाच।

समस्तशक्तिखचितं ब्रह्म सर्वेश्वरं सदा।

ययैव शक्त्या स्फुरति प्राप्तां तामेव पश्यति ॥ २॥

स्वयं यां वेत्ति सर्वात्मा चिरं चेतनरूपिणीम्।

सा प्रोक्ता जीवशब्देन सैव संकल्पकारिणी ॥ ३॥

स्वभावात्कारणं द्वित्वं पूर्वसंकल्पचित्स्वयम्।

नानाकारणतां पश्चाद्याति जन्ममृतिस्थितेः ॥ ४॥

श्रीराम उवाच।

एवं स्थिते मुनिश्रेष्ठ दैवं नाम किमुच्यते।

किमुच्यते तथा कर्म कारणं च किमुच्यते ॥ ५॥

श्रीवसिष्ठ उवाच।

स्पन्दास्पन्दस्वभावं हि चिन्मात्रमिह विद्यते।

खे वात इव तत्स्पन्दात्सोल्लासं शान्तमन्यथा ॥ ६॥

चित्त्वं चित्तं भावितं सत्स्पन्द इत्युच्यते बुधैः।

दृश्यत्वभावितं चैतदस्पन्दनमिति स्मृतम् ॥ ७॥

स्पन्दात्स्फुरति चित्सर्गो निःस्पन्दाद्ब्रह्म शाश्वतम्।

जीवकारणकर्माद्या चित्स्पन्दस्याभिधा स्मृता ॥ ८॥

य एवानुभवात्मायं चित्स्पन्दोऽस्ति स एव हि।

जीवकारणकर्माख्यो बीजमेतद्धि संसृतेः ॥ ९॥

कृतद्वित्वचिदाभासवशाद्देहमुपस्थितम्।

संकल्पाद्विविधार्थत्वं चित्स्पन्दो याति सृष्टिषु ॥ १०॥

नानाकारणतां यातश्चित्स्पन्दो मुच्यते चिरात्।

कश्चिज्जन्मसहस्रेण कश्चिदेकेन जन्मना ॥ ११॥

स्वभावात्कारणाद्वित्वं चित्समेत्याधिगच्छति।

स्वर्गापवर्गनरकबन्धकारणतां शनैः ॥ १२॥

हेम्नीव कटकादित्वं काष्ठलोष्टसमस्थितौ।

देहे तिष्ठति नानात्वं जडे भावविकारजम् ॥ १३॥

अजातमप्यसद्रूपं पश्यतीदं मनोभ्रमः।

जातः स्थितोमृतोऽस्मीति भ्रमार्तः पत्तनं यथा ॥ १४॥

Sriram asked: 

3.67.1

> If the mind is unfit or inadequate, then who is this individual soul (Jiva) in relation to the Supreme Self? How did it arise here, and what exactly is it? Please explain to me again.

Sage Vasistha replied:

3.67.2–4

> Brahm, the Lord of all, is always filled with all powers. Through the very power by which it manifests or vibrates, it perceives that same power which it has attained.

> The all-pervading Self itself knows that power, which is eternally of the Nature of Consciousness. That is called by the word 'Jiva' (individual soul), and it is the one that performs conceptualization or volition.

> By its own nature, this Consciousness, through prior conceptualization, itself becomes the cause of duality. Later, it assumes the State of various Causes, leading to the conditions of birth, death, and existence.

Sriram asked: 

3.67.5

> O best of Sages, given this, what is called 'daiva' (fate or destiny)? What is called 'karma' (action), and what is called the Cause?

Sage Vasistha replied: 

3.67.6–9

Here exists only Pure Consciousness (chit), which has the nature of both movement (spanda) and stillness (aspanda). Like wind in the sky, from its movement it becomes vibrant and joyful; otherwise, it remains Peaceful.

> When Consciousness is conceived as mind and as existing pulsation, the wise call it 'spanda' (movement). When it is conceived as perceivable or objective, it is remembered as 'aspandana' (non-movement).

> From movement (spanda), the creation of Consciousness manifests. From non-movement comes the Eternal Brahm. Jiva, Causal factors, karma, and so on are known as names for this pulsation of Consciousness (chitspanda).

> This very chitspanda, which is of the nature of experience, is itself called jiva, cause, and karma. This is indeed the Seed of worldly transmigration (samsara).

3.67.10–14

> Due to the appearance of Consciousness that has created duality, the body comes into be5ing. Through sankalpa (conceptualization), this chitspanda attains various objects or meanings in different creations.

> The chitspanda, having taken on the State of various Causes, is liberated after a long time. Some attain liberation after thousands of births, while others do so in a single birth.

> Consciousness, by its nature, upon meeting a conditioning cause, gradually attains duality and becomes the cause of heaven, liberation, hell, and bondage.

> Just as various forms like bracelets exist in gold, and in the same way in wood or a lump of earth, manifoldness arising from mental states and modifications exists in the inert body.

> Though unborn and without real form, the mind's delusion sees this (world). Afflicted by illusion, it thinks 'I am born, I exist, I die,' like a man falling in a dream city.

Summary of the Teachings:

Brahm is the all-powerful Reality that manifests through its inherent shakti or power. This power, known as Consciousness, is what appears as the Jiva. The Jiva arises from conceptualization or sankalpa within the Pure Consciousness, leading to the experience of duality. The teaching emphasizes that the individual Self is not separate but a manifestation or vibration within the One Brahm.

The dialogue addresses key concepts like fate (daiva), action (karma), and causation. Vasistha explains that Pure Consciousness has two aspects: spanda (vibration or movement) and aspanda (stillness). Movement creates the perceived world and samsara, while Stillness is the eternal Brahm. Chitspanda (pulsation of Consciousness) is the root behind jiva, karma, and causes. It is the seed of worldly existence, turning Pure Awareness into experiences of birth, life, and death through mental projections.

The body and diverse objects appear due to the mind's creation of duality and sankalpa. The same Consciousness assumes many forms and causes across creations. Liberation comes when this chitspanda is freed from its varied Causal States, which may take many births for some and one for others, depending on their Realization. Consciousness gradually takes on roles leading to different realms like heaven, hell, or bondage based on its conditioning.

Multiplicity and change exist only in the inert body or world due to mental modifications, like ornaments in gold. The world has no independent Reality; it is like a delusion where the mind imagines birth, existence, and death, even though the True Self is unborn and unchanging. This illusion causes suffering, similar to dreaming of events in a phantom city.

Overall, the verses teach non-dual Advaita philosophy: the world is a mental projection of Consciousness vibrating within Brahm. Realizing the Stillness beyond movement leads to Freedom from samsara. Self-inquiry into the nature of jiva, mind, and chitspanda dissolves illusions, revealing one's identity with the Supreme.

Chapter 3.66, Verses 12–25

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.

Chapter 3.66, Verses 1–11

Yoga Vashishtha 3.66.1–11

(These verses explain that the One Supreme Reality appears as many through the power of the mind, like one lamp producing many)

श्रीवसिष्ठ उवाच।

एवमेकं परं वस्तु राम नानात्वमेत्यलम्।

नानात्वमिव संजातं दीपाद्दीपशतं यथा ॥ १॥

यथाभूतमसद्रूपमात्मानं यदि पश्यति।

विचार्यतेऽन्तस्तदनुभावहीनं न शोचति ॥ २॥

चित्तमात्रं नरस्तस्मिन्गते शान्तमिदं जगत्।

उपानद्गूढपादस्य ननु चर्मास्तृतैव भूः ॥ ३॥

पत्रमात्रादृते नान्यत्कदल्या विद्यते यथा।

भ्रममात्रादृते नान्यज्जगतो विद्यते तथा ॥ ४॥

जायते बालतामेति यौवनं वार्धकं ततः।

मृतिं स्वर्गं च नरकं भ्रमाच्चेतो हि नृत्यति ॥ ५॥

विचित्रबुद्बुदोल्लासे स्वात्मनो व्यतिरेकिणि।

यथा सुरायाः सामर्थ्यं तथा चित्तस्य संसृतौ ॥ ६॥

यथा द्वित्वं शशाङ्कादौ पश्यत्यक्षिमलाविलम्।

चिच्चेतनकलाक्रान्ता तथैव परमात्मनि ॥ ७॥

यथा मदवशाद्भ्रान्तान्क्षीबः पश्यति पादपान्।

तथा चेतनविक्षुब्धान्संसारांश्चित्प्रपश्यति ॥ ८॥

यथा लीलाभ्रमाद्बालाः कुम्भकृच्चक्रवज्जगत्।

भ्रान्तं पश्यन्ति चित्तात्तु विद्धि दृश्यं तथैव हि ॥ ९॥

यदा चिच्चेतति द्वित्वं तदा द्वैतैक्यविभ्रमः।

यदा न चेतति द्वैतं तदा द्वैतैक्ययोः क्षयः ॥ १०॥

यच्चेत्यते तदितरद्व्यतिरिक्तं चितोऽस्ति न।

किंचिन्नास्तीतिसंशान्त्या चितः शाम्यति चेतनं ॥ ११॥

Sage Vasistha continued: 

3.66.1–4

> In this way, O Rama, the One Supreme Reality becomes multiplicity. It appears as many, just like hundreds of lamps coming from one lamp. 

> If one sees the Self as it truly is, even though it appears in unreal form, and inquires within, then being free from that experience, one does not grieve. 

> The world becomes Peaceful when the mind alone subsides. For one whose feet are covered with shoes, the entire Earth is indeed covered with leather. 

> Just as in a plantain tree there is nothing other than leaves, similarly in the world there is nothing other than mere illusion. 

3.66.5–11

> One is born, becomes a child, attains youth, then old age, death, heaven and hell — the mind dances due to illusion. 

> In the diverse play of bubbles arising from the Self that is free from all differences, the power of the mind in the world is like the power of wine. 

> Just as one with diseased eyes sees duality in the moon and such things, similarly the Supreme Self appears affected by the play of Consciousness and mind. 

> Just as a drunk person sees trees as moving due to intoxication, so does Consciousness see the worlds as agitated due to the disturbance in mind. 

> Just as children see the world spinning like a potter’s wheel due to playful illusion, know that the seen world is exactly like that, arising from the mind. 

> When Consciousness perceives duality, then arises the illusion of duality and unity. When it does not perceive duality, then both duality and unity are destroyed. 

> Whatever is perceived as an object is nothing other than Consciousness. Through the complete Peace of the notion “nothing exists,” the Consciousness of the mind becomes Still. 

Summary of the Teachings:

The world has no independent existence apart from illusion, similar to a plantain tree made only of layers of leaves. When the mind subsides, the world becomes peaceful. Realizing the Self as it is through Inner inquiry frees one from grief. 

The entire life cycle — birth, childhood, youth, old age, death, heaven, and hell — is merely the mind dancing in illusion. The mind creates the appearance of the world like intoxication creates false perceptions, such as seeing moving trees or duality where none exists. The perceived multiplicity and changes are projections of the disturbed mind upon the Unchanging Self. 

True vision reveals there is nothing but Consciousness. 

Objects, duality, and the world are not separate from it. When Consciousness stops perceiving duality, the illusions of both duality and unity end. Complete understanding that “nothing exists” apart from Consciousness brings total Stillness to the mind. 

The teachings use everyday examples like shoes covering the earth, drunk vision, and a child’s spinning world to show how perception creates apparent reality. Liberation comes from seeing through the illusion and resting in the pure, non-dual Self. In essence, these verses guide the seeker to recognize the mind’s role in projecting the world, inquire into the True Nature of the Self, and achieve Peace by transcending mental disturbances and false perceptions.

Chapter 3.65, Verses 1–13

Yoga Vashishtha 3.65.1–13

(These verses teach the non-dual Reality where the mind emerges from the Supreme Brahm as the Primary Cause of all appearance)

श्रीवसिष्ठ उवाच ।

परस्मात्कारणादेव मनः प्रथममुत्थितम्।

मननात्मकमाभोगि तत्स्थमेव स्थितिं गतम् ॥ १॥

भावाभावलसद्दोलं तेनायमवलोक्यते।

सर्गः सदसदाभासः पूर्वगन्ध इवेच्छया ॥ २॥

न कश्चिद्विद्यते भेदो द्वैतैक्यकलनात्मकः।

ब्रह्मजीवमनोमायाकर्तृकर्मजगद्दृशाम् ॥ ३॥

अपारावारविस्तारसंवित्सलिलवल्गनैः।

चिदेकार्णव एवायं स्वयमात्मा विजृम्भते ॥ ४॥

असत्यमस्थैर्यवशात्सत्यं संप्रतिभासतः।

यथा स्वप्नस्तथा चित्तं जगत्सदसदात्मकम् ॥ ५॥

न सन्नासन्न संजातश्चेतसो जगतो भ्रमः।

अथ धीसमवायानामिन्द्रजालमिवोत्थितः ॥ ६॥

दीर्घः स्वप्नः स्थितिं यातः संसाराख्यो मनोबलात्।

असम्यग्दर्शनात्स्थाणाविव पुंस्प्रत्ययो मुधा ॥ ७॥

अनात्मालोकनाच्चित्तं चित्तत्वं नानुशोचति।

वेतालकल्पनाद्बाल इव संकल्पिते भये ॥ ८॥

अनाख्यस्य स्वरूपस्य सर्वाशातिगतात्मनः।

चेत्योन्मुखतया चित्तं चित्ताज्जीवत्वकल्पनम् ॥ ९॥

जीवत्वादप्यहंभावस्त्वहंभावाच्च चित्तता।

चित्तत्वादिन्द्रियादित्वं ततो देहादिविभ्रमाः ॥ १०॥

देहादिमोहतः स्वर्गनरकौ मोक्षबन्धने।

बीजाङ्कुरवदारम्भसंरूढे देहकर्मणोः ॥ ११॥

द्वैतं यथा नास्ति चिदात्मजीवयोस्तथैव भेदोऽस्ति न जीवचित्तयोः।

यथैव भेदोऽस्ति न जीवचित्तयोस्तथैव भेदोऽस्ति न देहकर्मणोः ॥ १२॥

कर्मैव देहो ननु देह एव चित्तं तदेवाहमितीह जीवः।

स जीव एवेश्वरचित्स आत्मा सर्वः शिवस्त्वेकपदोक्तमेतत् ॥ १३॥

Maharishi Vashishta continued:

3.65.1–6

> The mind first arose from the Supreme Cause. It is of the nature of thinking and enjoyment, and it remained established in that very State. 

> By this mind, which swings like a dolly between Existence and non-existence, this Creation is perceived. This world of Creation, appearing as Real and unreal, is like a previous scent arising by desire. 

> There is no difference at all in the dualistic and non-dual calculations among Brahm, the individual soul, mind, Maya, doer, action, and the world of perception. 

> This very Self, the single ocean of Consciousness, expands by itself through the waves of Boundless and Unlimited Awareness. 

> Because of instability, the unreal appears as Real. Just as in a dream, so is the mind and the world, which is of the nature of both Real and unreal. 

> The illusion of the world in the mind is neither fully Real nor unreal. It has arisen like a magic show from the combination of thoughts and intellect. 

3.65.7–13

> The long dream called worldly Existence has become stable due to the power of the mind. Due to incorrect vision, it is like mistakenly seeing a person in a pillar. 

> By not seeing the non-self, the mind does not grieve its own nature of mind, like a child who imagines a ghost and then fears the imagined thing. 

> From the mind turning towards objects, while the True Nature is indescribable and beyond all, arises the notion of individuality or soul from the mind. 

> From individuality comes the sense of 'I', from the sense of 'I' comes mind-ness, from mind-ness come the senses and so on, and from that arise delusions of body and the like. 

> From delusion of body and so on come heaven and hell, bondage and liberation. This is like the seed and sprout firmly rooted in the beginning of body and action. 

> Just as there is no difference between Consciousness and the individual soul, so there is no difference between the soul and the mind. Just as there is no difference between the soul and the mind, so there is no difference between the body and its actions. 

> Action itself is the body, and the body is indeed the mind; that itself is the 'I' here, the individual soul. That soul is itself the Lord, Pure Consciousness, the Self. All is Shiva; this is stated in one word. 

Summary of the Teachings:

The mind, characterized by thinking and seeking enjoyment, projects the entire Universe as a play of ideas swinging between Existence and non-existence. There is ultimately no real distinction between Brahm, the soul, mind, Maya, the doer, actions, or the perceived world. Everything is a seamless expression of One Consciousness, like waves in an Ocean of Awareness.

The world is likened to a long dream or illusion that gains apparent stability through the mind's power and wrong perception. It appears Real due to instability and desire, similar to seeing a person in a post or fearing an imagined ghost. The mind does not truly suffer from its own nature when it fails to recognize the non-self. This illusion arises from the mind's tendency to turn outward toward objects, leading to the false sense of individuality.

A step-by-step progression is described from Pure Consciousness to mind, then to ego ('I'-sense), senses, body, and further delusions like heaven, hell, bondage, and liberation. These are all interconnected without true differences, rooted like Seed and sprout in the cycle of body and karma. The teachings emphasize that duality is unreal; Consciousness and soul, soul and mind, body and actions are not separate. 

The ultimate teaching is the identity of all with Shiva or the Supreme Self. The individual soul is none other than the Lord, Pure Consciousness, and the Self. All phenomena resolve into one non-dual Reality. Realizing this ends the delusion of separation and the cycle of suffering. 

In essence, these verses guide the seeker to inquire into the mind's origin and nature, dissolve false identifications, and rest in the unchanging Awareness that is Brahm, freeing one from the dream-like bondage of samsara through correct vision and non-attachment. 

Chapter 3.64, Verses 23–31

Yoga Vashishtha 3.64.23–31

(These verses explain the origin of the individual soul and the world through the power of thought)

श्रीवसिष्ठ उवाच।

सर्गादावादिजो देहो जीवः संकल्पसंभवः।

क्रमेण पदमासाद्य वैरिञ्चं कुरुते जगत् ॥ २३॥

आत्मभूकलनात्मासौ यत्संकल्पयति क्षणात्।

तत्स्वभाववशादेव जातमेव प्रपश्यति ॥ २४॥

चित्स्वभावात्समायातं ब्रह्मत्वं सर्वकारणम्।

संसृतौ कारणं पश्चात्कर्म निर्माय संस्थितम् ॥ २५॥

चित्तं स्वभावात्स्फुरति चित्तः फेन इवाम्भसः।

कर्मभिर्बध्यते पश्चाड्डिण्डीरमिव रज्जुभिः ॥ २६॥

संकल्पः कलनाबीजं तदात्मैव हि जीवकः।

कर्म पश्चात्तनोत्युच्चैरुत्थायाकर्मतः क्रमात् ॥ २७॥

क्रोडीकृताङ्कुरं पूर्वं जीवो धत्ते स्वजीवितम्।

पश्चान्नानात्वमायाति पत्राङ्कुरफलक्रमैः ॥ २८॥

अन्ये स्व एव ये जीवा एवमेवाकृतिं गताः।

पूर्वोत्पन्ने जगति ते यान्ति भूताश्रयां स्थितिम् ॥ २९॥

स्वकर्मभिस्ततो जन्ममृतिकारणतां गतैः।

प्रयान्त्यूर्ध्वमधस्ताद्वा कर्म चित्स्पन्द उच्यते ॥ ३०॥

चित्स्पन्दन भवति कर्म तदेव दैवं चित्तं तदेव भवतीह शुभाशुभादि।

तस्माज्जगन्ति भुवनानि भवन्ति पूर्वं भूत्वा निजाङ्गकुसुमानि तरोरिवाद्यात् ॥ ३१॥

Maharishi Vasishta said: 

3.64.23–25

> At the very beginning of Creation, the first body of the living Being (Jiva) arises from its own thought or will. Step by step, it reaches the position of Brahma and creates the world. 

> That Self-born Being, through its own nature, thinks of something in a moment and immediately sees it as manifested or born. 

> From the Nature of Pure Consciousness (Chit), it attains the State of Brahma, which is the Cause of everything. Later, in the cycle of worldly existence, it creates karma as a Cause and remains bound by it. 

3.64.26–31

> The mind arises and vibrates from its own nature, like foam from water. Afterwards, it becomes bound by its actions, just as a puppet is tied by strings. 

> Thought or Will is the Seed of all activity. That very Will is the living Being (Jiva). Later, from inaction, it gradually expands into actions and rises high. 

> The Jiva first holds its life like a sprout hidden in a Seed. Afterwards, it develops into many forms through leaves, shoots, flowers, and fruits in sequence. 

> Other living Beings who have taken the same form in this way, in the previously created world, attain a State dependent on physical elements or matter. 

> Then, through their own actions, they become Causes of birth and death. They move upwards or downwards. This movement of Consciousness is called karma. 

> The vibration of Consciousness becomes karma. That itself is destiny. That very mind becomes good and bad here. Therefore, worlds and Universes first come into being as flowers blooming from the body of a tree, right from the beginning. 

Summary of the Teachings:

The Jiva begins as a Pure Conscious Being at Creation, arising from its own sankalpa or mental resolve. By gradually evolving, it assumes the role of Creator like Brahma and manifests the entire Universe. This shows that the world is not separate from Consciousness but is a projection of it. Everything starts as an idea in the mind and becomes Real through sustained thinking.

The process highlights how Pure Consciousness (Chit) naturally takes on the form of Brahma, the Universal Cause. 

Once in the world of samsara, the same Consciousness generates karma, which then binds the Being like strings control a puppet. The mind bubbles up like foam, but actions create bondage. This teaches that Freedom lies in understanding the mind's role, while ignorance leads to entanglement in cause and effect.

Will or sankalpa acts as the root Seed for all life and activity. The Jiva nurtures its existence like a Seed holding a sprout, then unfolds into diverse experiences, forms, and multiplicities, similar to a plant growing leaves, flowers, and fruits. Other souls follow the same pattern in the already manifested world, taking on physical bodies and elemental existence. This illustrates the cyclic and creative power of mind in shaping individual lives.

Karma arises from the natural movement or vibration of Consciousness. It determines future births, leading souls upward or downward according to their deeds. What we call destiny is actually this inner movement of the mind. Good and bad experiences come from the quality of thoughts and actions. The verses emphasize personal responsibility, as our Inner State creates our outer journey through births and deaths.

Ultimately, all worlds and realms emerge like flowers from the cosmic tree of Consciousness right from the start. The Universe is the playful expression or blooming of the One Chit or Pure Awareness. Realizing this unity helps dissolve the illusion of separation and bondage, pointing towards liberation by transcending limited mental creations and resting in the original Conscious Nature.

Chapter 3.64, Verses 11–22

Yoga Vashishtha 3.64.11–22

(These verses explain the gradual formation of the individual - the Jiva - starting from Pure Consciousness)

श्रीवसिष्ठ उवाच।

चिद्रूपस्यात्मतत्त्वस्य स्वाभाववशतः स्वयम्।

मनाक्संवेदनमिव यत्तज्जीव इति स्मृतम् ॥ ११॥

तदेव घनसंवित्त्या यात्यहंतामनुक्रमात्।

वह्न्यणुः स्वेन्धनाधिक्यात्स्वां प्रकाशकतामिव ॥ १२॥

यथा स्वतारकामार्गे व्योम्नः स्फुरति नीलिमा।

शून्यस्याप्यस्य जीवस्य तथाहंभावभावना ॥ १३॥

जीवोऽहंकृतिमादत्ते संकल्पकलयेद्धया।

स्वयैतया घनतया नीलिमानमिवाम्बरम् ॥ १४॥

अहंभावो हि दिक्कालव्यवच्छेदी कृताकृतिः।

स्वयं संकल्पवशतो वातस्पन्द इव स्फुरन् ॥ १५॥

संकल्पोन्मुखता यातस्त्वहंकाराभिधः स्थितः।

चित्तं जीवो मनो माया प्रकृतिश्चेति नामभिः ॥ १६॥

तत्संकल्पात्मकं चेतो भूततन्मात्रकल्पनम्।

कुर्वंस्ततो व्रजत्येव संकल्पाद्याति पञ्चताम् ॥ १७॥

तन्मात्रपञ्चकाकारं चित्तं तेजःकणो भवेत्।

अजातजगति व्योम्नि तारका पेलवा यथा ॥ १८॥

तेजःकणत्वमादत्ते चित्तं तन्मात्रकल्पनात्।

शनैः स्वस्मात्परिस्पन्दाद्बीजमङ्कुरतामिव ॥ १९॥

असौ तेजःकणोऽण्डाख्यः कल्पनात्कश्चिदण्डताम्।

प्रयात्यन्तःस्फुरद्ब्रह्मा जलमापिण्डतामिव ॥ २०॥

कश्चिद्द्रागिति देहादिकलनाद्याति देहताम्।

भ्रान्तित्वं तदतद्रूपं गन्धर्वैश्च वसत्पुरम् ॥ २१॥

कश्चित्स्थावरतामेति कश्चिज्जंगमतामपि।

कश्चिद्याति खचार्यादिरूपं संकल्पतः स्वतः ॥ २२॥

Maharishi Vashishtha further said:

3.64.11–14

> The slight sense of Awareness that naturally arises in the Consciousness-form of the Self is known as the Jiva.

> That very jiva, through growing dense Awareness, gradually attains the sense of “I” (ego), just as a tiny spark of fire becomes its full illuminating power with more fuel.

> Just as blueness appears in the sky along the path of stars, in the same way the feeling of “I-ness” arises in this empty jiva.

> The Jiva takes up ego through the power of imagination and resolve. With its own growing density it creates “I-ness”, like the sky appearing blue.

3.64.15–18

> The sense of “I” creates divisions of direction and Time and gives form to the Formless. It vibrates by its own imagination like the movement of wind.

> When it faces towards imagination, it stands as the one called ego, and is known by names such as chitta, jiva, mind, maya, and prakriti.

> That Imaginative Consciousness creates the subtle Essences of the elements. From there, through imagination, it proceeds and reaches the State of the Five Gross Elements.

> The mind in the form of the Five Subtle Essences becomes a particle of light in the unborn World-Space, like a faint star.

3.64.19–22

> Through imagination of the Subtle Essences, the mind takes the form of a Light-Particle. Gradually, from its own vibration, it grows like a Seed turning into a sprout.

> That Light-Particle, called the Cosmic Egg through imagination, attains the State of an egg, with Brahma shining inside it, like water becoming a solid mass.

> Some quickly reach the State of body through the process of forming body and so on. This is delusion — appearing as something it is not — like a city of gandharvas (magical illusion).

> Some attain the stationary form, some the moving form, and some attain forms like sky-travellers and others, all through their own imagination.

Summary of the Teachings:

The Jiva begins as a subtle, natural Awareness in the Self. Through increasing density of this Awareness, it develops the strong sense of “I” or ego. This process is compared to a spark growing into a bright flame, showing how a small vibration becomes a powerful limited identity.

The ego creates the experience of Space, Time, and Form in what is actually Formless. It does so through imagination and resolve. The same Consciousness then takes on many names such as mind, intellect, maya, and prakriti when it turns towards Creation. This shows that all these are not separate realities but different aspects of the one vibrating Consciousness.

From the ego, the mind starts imagining subtle elements (tanmatras), which then condense into the five gross elements. The mind itself appears as a tiny spark of light or seed in the vast space of Unborn Consciousness. Gradually this Seed grows through its own movement, forming more complex structures like the Cosmic Egg containing Brahma.

The verses emphasize that all forms — bodies, moving beings, stationary objects, and even celestial forms — arise purely through imagination. What we see as the solid world is actually a play of delusion, like a magical city in the sky that looks Real but has no true substance. Everything is a Self-projection of the same Consciousness.

The teaching leads the seeker to understand that the limited Jiva, ego, mind, and the entire Universe are not Ultimate Realities but successive appearances caused by the natural creative power of Brahm. Recognizing this imaginary nature helps one return to the original Peaceful Consciousness and attain liberation.

Chapter 3.64, Verses 1–10

Yoga Vashishtha 3.64.1–10

(The verses describe the Supreme Reality as the all-pervading, Eternal Brahm or Paramatma, which is Pure Consciousness and inherent Bliss without any beginning or end)

श्रीवसिष्ठ उवाच ।

योऽयं सर्वगतो देवः परमात्मा महेश्वरः।

स्वच्छः स्वानुभवानन्दस्वरूपोऽन्तादिवर्जितः ॥ १॥

एतस्मात्परमानन्दाच्छुद्धचिन्मात्ररूपिण:।

जीवः संजायते पूर्वं स चित्तं चित्ततो जगत् ॥ २॥

श्रीराम उवाच ।

स्वानुभूतिप्रमाणेऽस्मिन्ब्रह्मणि ब्रह्मबृंहिते।

कथं सत्तामवाप्नोति जीवको द्वैतवर्जिते ॥ ३॥

श्रीवसिष्ठ उवाच ।

असदाभासमच्छात्म ब्रह्मास्तीह प्रबृंहितम्।

बृहच्चिद्भैरववपुरानन्दाभिधमव्ययम् ॥ ४॥

तस्य यत्सममापूर्णं शुद्धं सत्वमचिह्नितम्।

तद्विदामप्यनिर्देश्यं तच्छान्तं परमं पदम् ॥ ५॥

तस्यैवोद्यदिवाशान्ति यत्सत्त्वं संविदात्मकम्।

स्वभावात्स्पन्दनं तत्तु जीवशब्देन कथ्यते ॥ ६॥

तत्रेमाः परमादर्शे चिद्व्योम्न्यनुभवात्मिकाः।

असंख्याः प्रतिबिम्बन्ति जगज्जालपरम्पराः ॥ ७॥

ब्रह्मणः स्फुरणं किंचिद्यदवाताम्बुधेरिव।

दीपस्येवाप्यवातस्य तं जीवं विद्धि राघव ॥ ८॥

शान्तत्वापगमेऽच्छस्य मनाक्संवेदनात्मकम्।

स्वाभाविकं यत्स्फुरणं चिद्व्योम्नः सोऽङ्ग जीवकः ॥ ९॥

यथा वातस्य चलनं कृशानोरुष्णता यथा।

शीतता वा तुषारस्य तथा जीवत्वमात्मनः ॥ १०॥

Sage Vashishta continued:

3.64.1–2

> This all-pervading God, the Supreme Self and Great Lord, is Pure, of the Nature of Bliss experienced within Himself, and free from beginning or end.

> From this Supreme Bliss, which is Pure Consciousness alone, the individual soul (jiva) is born first. From the mind comes the world.

Sriram asked: 

3.64.3

> In this Self-evident Brahm, which is expanded as Brahm itself and free from duality, how does the jiva attain existence?

Sage Vasishta replied:

3.64.4–6

> Brahm exists here as the appearance of the unreal, yet it is the Pure Self. It is expanded, vast like the form of Bhairava of Consciousness, Blissful, and Imperishable.

> That which is equal, full, Pure, and without marks in it is Known even to the Wise as Indescribable. That is the Peaceful Supreme State.

> The Pure Existence of That itself, which is of the Nature of Consciousness and appears like rising Peace, is called "jiva" due to its natural vibration or movement.

3.64.7–10

> In the Supreme mirror of Consciousness-Space, countless experience-based series of world-nets are reflected.

> O Rama, know the jiva as a slight vibration of Brahm, like a ripple in a calm ocean or the light of a lamp in still air.

> When the Pure Tranquil State slightly moves into the nature of perception, that natural slight vibration of Consciousness-Space is called the jiva, dear one.

> Just as wind has movement, fire has heat, and snow has coldness, so too the soul has jiva-hood as its inherent quality.

Summary of the Teachings:

The verses describe the 

Supreme Reality as the all-pervading, Eternal Brahm or Paramatma, which is Pure Consciousness and inherent Bliss without any beginning or end. This Brahm is the sole Ultimate Existence, and from it emerges the individual soul or jiva as a subtle manifestation. The teaching emphasizes that the world arises from the mind of this jiva, showing the interconnected layers from Pure Consciousness to the perceived Universe.

Rama's question highlights the philosophical puzzle of how duality or an individual Self can appear in the non-dual Brahm. 

Vasishta explains that Brahm, though Absolute and Peaceful, has an inherent potential for apparent movement or vibration. This does not change Brahm's Pure Nature but allows for the appearance of Creation, like reflections in a mirror. The jiva is not a separate entity but a name given to the natural, minimal stirring within Consciousness.

The jiva is compared to gentle ripples on a still ocean or the faint glow of a steady flame, illustrating that it is a small, natural expression of the vast Brahma rather than something alien to it. Countless worlds and experiences arise as reflections in the Infinite Space of Consciousness, without affecting the original Reality. This teaches the illusory yet experiential nature of the manifested Universe.

The core idea is that jiva-hood is an inherent quality of the Self, similar to how movement is natural to wind or heat to fire. It is not a flaw but a spontaneous aspect that leads to the play of Creation. Realizing this helps one see beyond the limited jiva to the underlying Peaceful Supreme State, which is indescribable and free from all marks.

Overall, these verses guide the seeker to understand the non-dual foundation of Existence while explaining the apparent rise of individuality and the world. Liberation comes from recognizing that the jiva and the world are vibrations within Brahm, not separate from it, encouraging direct experience of the Inner Bliss and Peace.

Chapter 3.63, Verses 1–11

Yoga Vashishtha 3.63.1–11

(The verses explain that Brahm, the Ultimate Reality, is everything. It is all-powerful, present everywhere, and takes every possible form)

श्रीवसिष्ठ उवाच ।

यदेतद्ब्रह्मतत्त्वं सर्वथा सर्वदैव सर्वत एव सर्वशक्ति सर्वाकारं सर्वेश्वरं सर्वगं सर्वमेवेति ॥ १॥

एष त्वात्मा सर्वशक्तित्वाच्च क्वचिच्चिच्छक्तिं प्रकटयति क्वचिच्छान्तिं क्वचिज्जडशक्तिं क्वचिदुल्लासं क्वचित्किंचिन्न किंचित्प्रकटयति ॥ २॥

यत्र यदा यदेवासौ यथा भावयति तत्र तदा तदेवासौ प्रपश्यति ॥ ३॥

सर्वशक्तेर्हि या यैव यथोदेति तथैव सा ॥ ४॥

तदास्ति शक्तिर्नानारूपिणी सा स्वभावत इमाः शक्तयोऽयमात्मेति ॥ ५॥

एवं विकल्पजालं व्यवहारार्थं धीमद्भिः परिकल्पितं लोके नत्वात्मनि विद्यते भेदः ॥ ६॥

यथोर्मितरङ्गपयसां सागरे कटकाङ्गदकेयूरैर्वा हेम्नः।

अवयवावयविनोः संवित्काल्पनिकी द्विता न वास्तवी ॥ ७॥

यथा यच्चेत्यते हि तथैव तन्न बाह्यतो नान्तरतश्चैतत्समुदेति हि ॥८॥

सर्वात्मत्वात्समाभासं क्वचित्किंचित्प्रपश्यति ॥ ९॥

सर्वाकारमयं ब्रह्मैवेदं ततं मिथ्याज्ञानवद्भिः शक्तिशक्तिमत्त्वे अवयवावयविरूपे कल्पिते न पारमार्थिके ॥ १०॥

सद्वा भवत्वसद्वा चिद्यत्संकल्पयत्यभिनिविशति तत्तत्पश्यति सकला तत्सद्ब्रह्मैव चिद्भाति ॥ ११॥

Sage Vashishta continued:

3.63.1–5

> This Brahm Reality is in every way, always, everywhere, all-powerful, taking all forms, the Supreme Lord, present in everything, and is everything itself. 

> This very Self, because it is all-powerful, sometimes shows the power of Consciousness, sometimes Peace, sometimes dull or inert power, sometimes Joy and brightness, and sometimes it shows something or even nothing at all. 

> Wherever, whenever, and in whatever way the Self imagines something, there and then it sees exactly that. 

> Whatever arises from the all-powerful one appears exactly as it does. 

> That power exists in many forms. By its own Nature, all these powers are this very Self. 

3.63.6–11

> In this way, the web of different ideas and imaginations is created by intelligent people for practical dealings in the world. But in the True Self, no such differences really exist. 

> Just as waves and ripples are not separate from the ocean, and just as bracelets, armlets and ornaments are not separate from gold, the imagined division between parts and the whole in Consciousness is imaginary and not Real. 

> Whatever is conceived or thought of appears exactly like that. It does not rise from outside or from inside; it simply appears. 

> Because it is the Self of everything, it sometimes sees all things as similar appearances. 

> This entire Universe is nothing but Brahm, which takes all forms and is spread everywhere. The ideas of power and the powerful, or parts and the whole, are imagined by people due to false knowledge. They are not the Highest Truth. 

> Whether something is Real or unreal, whatever the Consciousness strongly thinks of and gets involved in, it sees exactly that. All of it is truly the One Brahm. Consciousness alone shines as everything. 

Summary of the Teachings:

This Brahm is the same as the Inner Self (Atman). There is no difference between them. The Self has infinite power and can appear in many ways – sometimes as active mind, sometimes as peace, sometimes as lively energy, and sometimes as inert matter or even emptiness. Everything we see is simply this one Reality expressing itself.

The world we experience depends completely on how the mind imagines or conceives things. Whatever the Self thinks or visualizes, it immediately sees and experiences as Real. There is no external world separate from this power of Consciousness. Appearances arise naturally from the all-powerful nature of the Self, without coming from outside or inside. This shows that the Universe is not solid and independent but a projection of the One Consciousness.

All differences and divisions we see are only for practical living in the world. Wise people use these ideas in daily life, but in the True Self there is no real division. The verses use examples like waves in the ocean and ornaments made of gold to show that parts and the whole are never truly separate. The idea of many different things existing apart from Brahm is only an illusion created by limited understanding.

Because the Self is present in everything, all appearances are similar in their True Nature. 

People with wrong or incomplete knowledge imagine separations like “power and the one who has power” or “parts and the complete whole.” These ideas are useful in ordinary life but have no place in the Highest Truth. The Real teaching is that only One Brahm exists, and everything is its expression.

In the end, whatever the mind holds on to with strong thought becomes its experience, whether that thing is truly Real or not. All experiences, all forms, and all appearances are nothing but the shining of Pure Consciousness, which is Brahm. The verses guide us to go beyond surface differences and rest in the Knowledge of this One Undivided Reality.