Chapter 3.21, Verses 17–27

Yoga Vashishtha 3.21.17–27

(Everything perceived is an illusion superimposed on the Infinite sky of Consciousness, which alone exists unchanging in its own Pure Nature)

 

श्रीदेव्युवाच ।

पितामहस्मृतिस्तत्र कारणं तस्य न स्मृतिः ।

पूर्वं न संभवत्येव मुक्तत्वात्पूर्वजन्मनः ॥ १७ ॥

पूर्वं न संभवत्येव स्मरणीयमिति स्वयम् ।

पद्मजादित्वमायाति चैतन्यस्य तथास्थितेः ॥ १८ ॥

अभूवमहमित्यन्यः प्रजानाथः प्रजापतेः।

काकतालीयवत्कश्चिद्भवति प्रतिभामयः ॥ १९ ॥

एवमभ्युदिते लोके न किंचिन्न कदाचन।

क्वचिदभ्युदितं नाम केवलं चिन्नभः स्थितम् ॥ २० ॥

द्विविधायाः स्मृतेरस्याः कारणं परमं पदम् ।

कार्यकारणभावोऽसावेक एव चिदम्बरे ॥ २१ ॥

कार्य च कारणं चैव कारणैः सहकारिभिः ।

कार्यकारणयोरैक्यात्तदभावान्न शाम्यति ॥ २२ ॥

महाचिद्रूपमेव त्वं स्मरणं विद्धि वेदनम्।

कार्यकारणता तेन स शब्दो न च वास्तवः ॥ २३ ॥

एवं न किंचिदुत्पन्नं दृश्यं चिज्जगदाद्यपि ।

चिदाकाशे चिदाकाशं केवलस्वात्मनि स्थितम् ॥ २४ ॥

लीलोवाच ।

अहो नु परमा दृष्टिर्दर्शिता देवि मे त्वया ।

रूपश्रीर्जागती प्रातः प्रभयेवेक्षणद्युतिः ॥ २५ ॥

इदानीमहमेतस्यां यावत्परिणता दृशि ।

नाभ्यासेन विना तावद्भिन्धीदं देवि कौतुकम् ॥ २६ ॥

यत्रासौ ब्राह्मणो गेहे ब्राह्मण्या सहितोऽभवत् ।

तं सर्गं तं गिरिग्रामं नय मां तं विलोकये ॥ २७ ॥

Goddess Saraswati continued:

3.21.17-20

The memory of being the grandfather (Brahma) is the cause there, not his own memory. It cannot arise from before because of liberation in the previous birth.

There is no object to be remembered from before—it cannot possibly exist. In this situation, the Consciousness itself assumes the State of being born from Lotus-born Brahma.

Someone else, a Lord of creatures different from the Creator of beings (Prajapati), becomes intuitive by chance, like the coincidence of a crow and a palm fruit.

3.21.20-23

When the world arises in this way, nothing ever arises at any time anywhere. Only the Pure sky of Consciousness remains.

The Supreme State is the cause of this twofold memory. The relationship of Cause and effect is one alone in the sky of Consciousness.

The effect and the Cause, along with cooperating Causes —due to the unity of Cause and effect, it does not cease even in their absence.

Know that you yourself are the great form of Consciousness; memory is knowing. The distinction of cause and effect is merely a word, not Real.

3.21.24

Thus, nothing is ever produced; even the visible world and so on do not arise. Only the sky of Consciousness remains in its own nature within the sky of Consciousness.

Queen Lila said:

3.21.25-27

Oh, what a Supreme Vision you have shown me, O Goddess! The beauty of the world appears like the morning light in the brilliance of your eyes.

Now, as long as I am matured in this Vision, without practice alone, break this wonder for me, O Goddess.

Take me to that Creation where that Brahmin lived in his house with his Brahmin wife, to that mountain village—I want to see it.

Summary of the Teachings:

The first set of verses (17-20) explains the illusory nature of memories from past lives or Divine origins. The memory of being Brahma (the creator) arises not from a Real prior existence but from the play of Consciousness. Since True Realization dissolves all prior births, no real "previous" object or memory exists. Consciousness spontaneously projects identities, like becoming "born from Brahma" 

or intuitive recollections happening by pure coincidence, without any actual creation. Ultimately, nothing truly arises in the world; it is all just the empty expanse of Pure Consciousness.

In verses 21-23, the teaching delves into the root cause of apparent duality and memory. 

The Highest Reality, Pure Consciousness, is the sole Cause behind all seeming memories and experiences. 

Cause and effect are not separate; they are unified in Consciousness. Even when Causes seem absent, the appearance persists due to this Oneness. Memory itself is nothing but the knowing aspect of Great Consciousness, and terms like "Cause" and "effect" are mere verbal distinctions with no substantial Reality.

Verse 24 reinforces the core non-dual insight: nothing, including the entire visible Universe, ever truly comes into being. Everything perceived is an illusion superimposed on the Infinite sky of Consciousness, which alone exists unchanging in its own Pure Nature.

The final verses (25-27) shift to Queen Lila's response, highlighting the transformative power of this vision. She praises the Goddess for revealing this profound perspective, which illuminates the world's illusory beauty like dawn light. Now stabilized in this understanding, Lila seeks direct experience without further effort and requests to be taken to witness the alternate creation—the Brahmin's life in the mountain village—to resolve her remaining curiosity.

Overall, these verses teach that all experiences, memories, and worlds are projections within undivided Consciousness, with no Real Causation, birth, or separation. Realization dissolves illusions, revealing only the eternal, Self-Existent Awareness.

Chapter 2.10, Verses 25–36

Yoga Vashishtha 2.10.24–36

(The origin of Existence, the fall into Ignorance)

श्रीवसिष्ठ उवाच ।

इति संचिन्त्य भगवान्ब्रह्मा कमलसंस्थितः ।

मनसा परिसंकल्प्य मामुत्पादितवानिमम् ॥ २४ ॥

कुतोऽप्युत्पन्न एवाशु ततोऽहं समुपस्थितः ।

पितुस्तस्य पुनः शीघ्रमूर्मिरूर्मेरिवानघ ॥ २५ ॥

कमण्डलुधरो नाथः सकमण्डलुना मया ।

साक्षमालः साक्षमालं स प्रणम्याभिवादितः ॥ २६ ॥

एहि पुत्रेति मामुक्त्वा स स्वाब्जस्योत्तरे दले ।

शुक्लाश्च इव शीतांशु योजयामास पाणिना ॥ २७ ॥

मृगकृत्तिपरीधानो मृगकृत्तिनिजाम्बरम्।

मामुवाच पिता ब्रह्मा सुहंसः सारसं यथा ॥ २८ ॥

मुहूर्तमात्रं ते पुत्र चेतो वानरचञ्चलम्।

अज्ञानमभ्यास्रशतु शशः शशधरं यथा ॥ २९ ॥

इति तेनाशु शप्तः सन्विचारसमनन्तरम्।

अहं विस्मृतवान्सर्वे स्वरूपममलं किल ॥ ३० ॥

अथाहं दीनता यातः स्थितोऽसंबुद्धया धिया ।

दुःखशोकाभिसंतप्तो जातो जन इवाधनः ॥ ३१ ॥

कष्टं संसारनामायं दोषः कथमिहागतः ।

इति चिन्तितवानन्तस्तूष्णीमेव व्यवस्थितः ॥ ३२ ॥

अथाभ्यधात्स मां तातः पुत्र किं दुःखवानसि ।

दुःखोपघातं मां पृच्छ सुखी नित्यं भविष्यसि ॥ ३३ ॥

ततः पृष्टः स भगवान्मया सकललोककृत् ।

हेमपद्मदलस्थेन संसारव्याधिभेषजम् ॥ ३४ ॥

कथं नाथ महादुःखमयः संसार आगतः ।

कथं च क्षीयते जन्तोरिति पृष्टेन तेन मे ॥ ३५ ॥

तज्ज्ञानं सुबहु प्रोक्तं यज्ज्ञात्वा पावनं परम् ।

अहं पितुरभिप्रायः किलाधिक इव स्थितः ॥ ३६ ॥

Maharishi Vashishta said:

2.10.24: Thus reflecting, Lord Brahma, seated on the lotus, mentally conceived and created me.

2.10.25: Arising instantly from somewhere, I appeared before him, like a wave rising from a wave, pure and sinless.

2.10.26: Holding a water pot, I, also with a water pot, and bearing a rosary, saluted and bowed to him who held a rosary.

2.10.27: Saying, “Come, my son,” he placed me on the northern petal of his lotus, like the cool-rayed moon on a white cloud, with his hand.

2.10.28: Clad in deerskin, Brahma, my father, spoke to me, who was also dressed in deerskin, as a swan speaks to another swan.

2.10.29: “Your mind, O son, is restless like a monkey for just a moment. Due to ignorance, it has fallen like a rabbit into the moon.”

2.10.30: Cursed thus by him, immediately after reflection, I forgot my pure, pristine nature entirely.

2.10.31: Then, fallen into misery, I stood with an unawakened intellect, afflicted by sorrow and grief, like a poor person born in distress.

2.10.32: “Alas, how has this flaw called samsara come here?” Thinking thus inwardly, I remained silent and still.

2.10.33: Then my father spoke to me, “Son, why are you sorrowful? Ask me about the remedy for sorrow, and you will always be happy.”

2.10.34: Questioned by me, the creator of all worlds, seated on the golden lotus petal, I asked for the cure to the disease of samsara.

2.10.35: “Lord, how has this greatly sorrowful samsara arisen, and how can it be eradicated for a being?” Thus asked, he replied to me.

2.10.36: He imparted abundant Knowledge, Pure and Supreme, through which I understood his intent and felt as if I surpassed him.

Summary of Teachings:

The verses from Yoga Vasishta 2.10.24–2.10.36 narrate a dialogue between Brahma, the creator, and his son, Vasishta, illustrating the origin of Existence, the fall into Ignorance, and the path to liberation. The passage begins with Brahma’s act of creation, where he mentally conceives Vasishta, who appears instantly as a Pure Being, symbolizing the effortless manifestation of Consciousness. This creation reflects the Vedantic idea that the Universe and Beings arise from the Divine mind, emphasizing the interconnectedness of creator and creation, likened to waves emerging from the ocean. The imagery of Brahma on a lotus and Vasishta’s immediate appearance underscores the instantaneous and spontaneous nature of Divine will in manifesting Existence.

The interaction between Brahma and Vasishta, marked by reverence and symbolic gestures like holding water pots and rosaries, signifies a relationship of guidance and spiritual lineage. Brahma places Vasishta on the northern petal of his lotus, an act symbolizing initiation into Wisdom, with the northern direction often associated with knowledge in Indian cosmology. However, Brahma’s observation about Vasishta’s restless mind, comparing it to a monkey and likening its fall to a rabbit in the moon, introduces the theme of Ignorance. This metaphor highlights how the mind, when swayed by fleeting distractions, loses its inherent purity, leading to a state of delusion. The subsequent curse represents the inevitable entanglement of Consciousness in Ignorance when it identifies with the transient world.

Vasishta’s descent into misery and sorrow reflects the human condition within samsara, the cycle of birth and death driven by Ignorance. His unawakened intellect and distress mirror the plight of beings trapped in worldly suffering, unaware of their True na6ture. His introspective questioning—“How has this flaw called samsara come here?”—marks the beginning of self-inquiry, a central practice in Advaita Vedanta. This moment of reflection signifies the potential for liberation, as it prompts Vasishta to seek answers, demonstrating that suffering can be a catalyst for Spiritual Awakening when one turns inward.

Brahma’s response to Vasishta’s sorrow, encouraging him to ask about the remedy for suffering, underscores the role of a Guru in guiding the disciple toward liberation. By questioning Brahma, Vasishta seeks the “cure” for samsara, revealing that the path to freedom lies in Knowledge. Brahma’s imparting of “abundant Knowledge, Pure and Supreme” signifies the transmission of non-dual Wisdom, which dissolves the illusion of samsara by revealing the Self’s unity with the Ultimate Reality. Vasishta’s feeling of surpassing Brahma suggests the Realization that the disciple, upon attaining Knowledge, recognizes no distinction between Self and the Divine, embodying the Advaitic principle of Oneness.

Overall, these verses encapsulate the journey from Creation to Ignorance and back to liberation through Self-Inquiry and Divine guidance. They teach that samsara arises from the mind’s ignorance of its True Nature, but through introspection and the Guru’s Wisdom, one can attain Supreme Knowledge, transcending suffering. The narrative emphasizes the transformative power of Self-Realization, where the individual Self merges with the Universal Consciousness, Realizing its Eternal, Blissful Essence. This teaching aligns with the core of Yoga Vasishta, which advocates for liberation through understanding the illusory nature of the world and recognizing the Self as Brahm.

Chapter 1.2, Verses 8–19

Yoga Vashishta 1.2.8–19

(Lord Brahma's Behest)

भरद्वाज उवाच ।

भगवन्भूतभव्येश वरोऽयं मेऽद्य रोचते।

येनेयं जनता दुःखान्मुच्यते तदुदाहर ॥ ८ ॥, 

श्रीब्रह्मोवाच ।

गुरुं वाल्मीकिमत्राशु प्रार्थयस्व प्रयत्नतः।

तेनेदं यत्समारब्धं रामायणमनिन्दितम् ॥ ९ ॥

तस्मिञ्छ्रुते नरो मोहात्समग्रात्संतरिष्यति ।

सेतुनेवाम्बुधेः पारमपारगुणशालिना ॥ १० ॥

श्रीवाल्मीकिरुवाच ।

इत्युक्त्वा स भरद्वाजं परमेष्ठी मदाश्रमम् ।

अभ्यागच्छत्समं तेन भरद्वाजेन भूतकृत् ॥ ११ ॥

तूर्णं संपूजितो देवः सोऽर्घ्यपाद्यादिना मया ।

अवोचन्मां महासत्त्वः सर्वभूतहिते रतः ॥ १२ ॥

रामस्वभावकथनादस्माद्वरमुने त्वया।

नोद्वेगात्स परित्याज्य आसमाप्तेरनिन्दितात् ॥ १३ ॥ 

ग्रन्थेनानेन लोकोऽयमस्मात्संसारसंकटात् ।

समुत्तरिष्यति क्षिप्रं पोतेनेवाशु सागरात् ॥ १४ ॥

वक्तुं तदेवमेवार्थमहमागतवानयम् ।

कुरु लोकहितार्थं त्वं शास्त्रमित्युक्तवानजः ॥ १५ ॥

मम पुण्याश्रमात्तस्मात्क्षणादन्तर्द्धिमागतः ।

मुहूर्ताभ्युत्थितः प्रोच्चैस्तरङ्ग इव वारिणः ॥ १६ ॥

तस्मिन्प्रयाते भगवत्यहं विस्मयमागतः ।

पुनस्तत्र भरद्वाजमपृच्छं स्वस्थया धिया ॥ १७ ॥

किमेतद्ब्रह्मणा प्रोक्तं भरद्वाज वदाशु मे।

इत्युक्तेन पुनः प्रोक्तं भरद्वाजेन तेन मे ॥ १८ ॥

भरद्वाज उवाच ।

एतदुक्तं भगवता यथा रामायणं कुरु।

सर्वलोकहितार्थाय संसारार्णवतारकम् ॥ १९ ॥

Bharadvāja said: "O Lord of all that exists and will exist, today I wish for a boon. Please tell me that by which people can be liberated from suffering." (1.2.8)

Lord Brahmā said: " Go quickly and respectfully approach Sage Vālmīki, for he has composed the great and flawless Rāmāyaṇa." (1.2.9)

"Upon hearing it in full, a person will cross beyond delusion, just as one crosses the ocean using a bridge built by the virtuous." (1.2.10)

Sage Vālmīki said: "Having spoken thus to Bharadvāja, the Great Lord Brahmā arrived at my hermitage along with him." (1.2.11)

"Quickly, I worshipped that Divine Being with offerings of water and other respects. Then, that great soul, ever engaged in the welfare of all beings, spoke to me." (1.2.12)

"O noble Sage, you must narrate the Nature of Rāma without hesitation and should not abandon this task until it is completed." (1.2.13)

"By means of this scripture, people will quickly cross over the perilous ocean of worldly existence, just as one crosses the sea in a boat." (1.2.14)

"I have come here to instruct you on this very purpose. Therefore, for the welfare of the world, compose this scripture, said Brahmā." (1.2.15)

"From my sacred hermitage, he instantly disappeared, like a wave that rises in water for a moment and then vanishes." (1.2.16)

"When that Divine Being had departed, I was filled with wonder. Then, with a calm mind, I turned to Bharadvāja and questioned him again." (1.2.17)

"What did Lord Brahmā instruct just now, O Bharadvāja? Please tell me. Thus, questioned by me, Bharadvāja again narrated what was spoken." (1.2.18)

Bharadvāja said: "The Divine bei6ng instructed you to compose the Rāmāyaṇa for the benefit of all beings, as a means to cross the ocean of worldly Existence." (1.2.19)

This passage describes the Divine origin of the Rāmāyaṇa as instructed by Lord Brahmā to Sage Vālmīki. It highlights the power of sacred texts in helping individuals transcend suffering and reach Enlightenment.