Chapter 3.114, Verses 31–40

Yoga Vashishtha 3.114.31–40

(The True Self is completely distinct from the physical body)

श्रीवसिष्ठ उवाच।

नाहं मांसं न चास्थीनि देहादन्यः परो ह्यहम्।

इति निश्चयवानन्तः क्षीणाविद्य इहोच्यते ॥ ३१॥

प्रोत्तुङ्गसुरशैलाग्रवैदूर्य शिखरप्रभा।

अथवार्कांशुदुर्भेदा तिमिरश्रीः स्थितोपरि ॥ ३२॥

कल्प्यते हि यथा व्योम्नः कालिमेति स्वभावतः।

पुंसा धरणिसंस्थेन स्वसंकल्पनयेद्धया ॥ ३३॥

कल्पितैवमविद्येयमनात्मन्यात्मभावना।

पुरुषेणाप्रबुद्धेन न प्रबुद्धेन राघव ॥ ३४॥

श्रीराम उवाच।

मेरुनीलमणिच्छाया नेयं नापि तमःप्रभा।

तदेतत्किंकृतं ब्रह्मन्नीलत्वं नभसो वद ॥ ३५॥

श्रीवसिष्ठ उवाच।

न नाम नीलता व्योम्नः शून्यस्य गुणवत्स्थिता।

अन्यरत्नप्रभाभावान्न वाप्येषा च मैरवी ॥ ३६॥

तेजोमयत्वादण्डस्य स्फारत्वादिव तेजसः।

प्राकाश्यादण्डपारस्य तमसो नात्र संभवः ॥ ३७॥

केवलं शून्यतैवैषा बह्वी सुभग लक्ष्यते।

वयस्येवानुरूपा या अविद्याया असन्मयी ॥ ३८॥

स्वदृष्टिक्षयसंपत्तावक्ष्णोरेवोदितं तमः।

वस्तुस्वभावात्तद्व्योम्नः कार्ष्ण्यमित्यवलोक्यते ॥ ३९॥

एतद्बुद्ध्वा यथा व्योम्नि दृश्यमानोऽपि कालिमा।

न कालिमेति बुद्धिः स्यादविद्यातिमिरं तथा ॥ ४०॥

Sage Vashishta continued:

3.114.31–34

> I am not flesh and I am not bones. I am something other than the body—I am the Supreme Self. The one who holds this firm conviction within, whose ignorance has been destroyed, is said to be liberated here.

> It is like the radiance shining from the peak of a lofty mountain of the gods made of cat’s-eye gem, or like a mass of darkness that the rays of the sun cannot pierce, standing above.

> Just as a person standing on the earth imagines blackness in the empty sky through his own nature, by the power of his own imagination and resolve,

> in the same way this ignorance is merely imagined as the sense of “I” in what is not the Self by an unawakened person, O Raghava—not by one who is awakened.

Sriram said: 

3.114.35

> This is not the blue shadow of the sapphire of Mount Meru, nor is it the glow of darkness. Then what is this blueness of the sky made of, O Brahman? Please tell me.

Sage Vasistha replied: 

3.114.36–40

> There is in truth no blueness existing as a quality in the empty sky. It does not come from the radiance of other gems, nor is it the shadow of Meru.

> Because the cosmic egg (the Universe) is made of light, because light itself is expansive, and because brightness exists beyond the egg, darkness has no place here at all.

> It is only emptiness itself that appears vast and beautiful—exactly like the unreal nature of ignorance, O friend.

> When one’s own power of seeing is destroyed, darkness arises in the eyes themselves. From the nature of the object, the blackness of the sky is perceived that way.

> Once this is understood, just as the blackness that appears in the sky is not truly blackness, so should one understand the darkness of ignorance.

Summary of the Teachings:

These verses teach that the True Self is completely distinct from the physical body. The body is only flesh and bone, while the Real “I” is the Supreme Consciousness beyond form. One who firmly knows this and whose ignorance has ended is already free, even while living in the World.

The apparent darkness or blueness of the sky is used as a clear example. What looks like a real quality of the sky is only an appearance created by the mind. In the same way, the sense of being a limited individual is only an imagined covering over pure awareness.

Ignorance does not exist as a real substance. It is projected by the unawakened mind onto the Pure Self, just as blackness is projected onto empty space. The awakened person no longer creates or believes this projection.

Rama’s question about the sky’s colour shows the natural human tendency to treat appearances as real. Vasistha’s reply removes every possible external explanation and points only to emptiness itself appearing as something solid and coloured.

The final teaching is practical: once the mind sees that the sky’s darkness is unreal, it can apply the same insight to the darkness of ignorance. Both are only seeming, not actual. Realising this ends the power of ignorance and reveals the ever-present light of the Self.

Chapter 3.114, Verses 11–21

Yoga Vashishtha 3.114.11–21

(The Highest non-dual understanding of the Self)

श्रीराम उवाच।

यावत्किंचिदिदं दृश्यं साविद्या क्षीयते च सा।

आत्मभावनया ब्रह्मन्नात्मासौ कीदृशः स्मृतः ॥ ११॥

श्रीवसिष्ठ उवाच।

चेत्यानुपातरहितं सामान्येन च सर्वगम्।

यच्चित्तत्त्वमनाख्येयं स आत्मा परमेश्वरः ॥ १२॥

आब्रह्म स्तम्बपर्यन्तं तृणादि यदिदं जगत्।

तत्सर्वं सर्वदात्मैव नाविद्या विद्यतेऽनघ ॥ १३॥

सर्वं च खल्विदं ब्रह्म नित्यं चिद्धनमक्षतम्।

कल्पनान्या मनोनाम्नी विद्यते नहि काचन ॥ १४॥

न जायते न म्रियते किंचिदत्र जगत्त्रये।

न च भावविकाराणां सत्ता क्वचन विद्यते ॥ १५॥

केवलं केवलाभासं सर्वसामान्यमक्षतम्।

चेत्यानुपातरहितं चिन्मात्रमिह विद्यते ॥ १६॥

तस्मिन्नित्ये तते शुद्धे चिन्मात्रे निरुपद्रवे।

शान्ते समसमाभोगे निर्विकारोदितात्मनि ॥ १७॥

यैषा स्वभावातिगतं स्वयं संकल्प्य धावति।

चिच्चैत्यं स्वयमाम्लाना सा म्लाना तन्मनः स्मृतम् ॥ १८॥

एतस्मात्सर्वगाद्देवात्सर्वशक्तेर्महात्मनः।

विभागकलनाशक्तिर्लहरीवोत्थिताम्भसः ॥ १९॥

एकस्मिन्वितते शान्ते या न किंचन विद्यते।

संकल्पमात्रेण गता सा सिद्धिं परमात्मनि ॥ २०॥

अतः संकल्पसिद्धेयं संकल्पेनैव नश्यति।

येनैव जाता तेनैव वह्निज्वालेव वायुना ॥ २१॥

Sriram asked: 

3.114.11

> O Brahman, as long as this visible World exists and as long as that ignorance continues, of what nature is that Self which is contemplated through the sense of the Self?

Sage Vasistha said: 

3.114.12–17

> That principle of Consciousness which is free from any contact with the Knowable, which is all-pervading in a general way, and which cannot be named — that is the Self, the Supreme Lord.

> From Brahma down to a blade of grass, whatever this World is — all of it is always the Self alone. There is no ignorance, O sinless one.

> Indeed, all this is Brahm — Eternal, dense with Consciousness, and undamaged. There is no other imagination that goes by the name of mind.

> Nothing is born and nothing dies anywhere in these three Worlds. Nor does any existence of modifications of being exist anywhere.

> Only the pure appearance that is common to all, undamaged, free from contact with the Knowable, Pure Consciousness alone exists here.

> In that Eternal, expansive, Pure Consciousness which is free from disturbance, peaceful, of equal and complete enjoyment, and which has arisen as the Self free from modifications —

3.114.18–21

> That which, going beyond its own nature, itself forms a resolve and runs; Consciousness itself becoming the object of Consciousness, itself remaining unfaded — that faded one is known as the mind.

> From this all-pervading God, the all-powerful great Self, the power of imagining division rises like a wave rising from water.

> In that one expansive and peaceful Reality in which nothing exists, that which has gone forth by mere resolve attains fulfilment in the Supreme Self.

> Therefore this which is established by resolve is destroyed by resolve alone — by that very thing by which it was born, just as a flame of fire is extinguished by the wind.

Detailed summary of the teachings:

These verses present the highest non-dual understanding of the Self. Rama asks what the nature of the Self is while the visible world and ignorance still appear to exist. Vasistha replies that the True Self is Pure Consciousness itself — free from any contact with objects, all-pervading, and beyond every name or description. It is not a limited entity but the Supreme Lord.

The teaching then dissolves the entire appearance of the World. Everything from the Highest Creator down to the smallest blade of grass is nothing but the Self at all times. Ignorance has no real existence. The whole Universe is Eternal Brahm, solid Consciousness, completely undamaged. What people call “mind” is only an imagined notion; no such separate thing truly exists.

Nothing is ever born and nothing ever dies in the three worlds. Modifications of existence have no real standing. What alone remains is pure, undamaged Consciousness — the common ground of all appearance, free from every object.

Within this Pure, Eternal, peaceful, and Unchanging Consciousness, a power of imagination arises. Consciousness itself, while remaining unfaded, forms a resolve, runs after it, and appears as the “mind.” This power of imagining division is like a wave rising from the ocean of the all-powerful Self. The wave has no separate substance; it is only the Self appearing to move.

Because the entire appearance of diversity is established only by resolve (sankalpa), it is also destroyed only by resolve. Just as a flame is born of wind and is extinguished by wind, the imagined World arises from the Self’s own power of thought and is dissolved by the same power when it turns back upon itself. Thus the verses lead the seeker to rest in the pure, undivided Consciousness in which no second thing has ever truly existed.

Chapter 3.110, Verses 25–37

Yoga Vashishtha 3.110.25–37

(True mastery over life begins with mastery over the mind)

श्रीवसिष्ठ उवाच।

जिते मनसि सर्वैव विजिता चेन्द्रियावलिः।

शीर्यते च यथा तन्तौ दग्धे मौक्तिकमालिका ॥ २५॥

सर्वत्र स्थितया स्वच्छरूपया निर्विकारया।

समया सूक्ष्मया नित्यं चिच्छक्त्या साक्षिभूतया ॥ २६॥

सर्वभावानुगतया न चेत्यार्थविभिन्नया।

रामात्मसत्तया मूकमपि देहसमं जडम् ॥ २७॥

मनोऽन्तश्चलति व्यर्थं मननैषणमुह्यया।

बहिर्गिरिसरिद्व्योमसमुद्रपुरलीलया ॥ २८॥

जाग्रच्चाभिमतं वस्तु नयत्यमृतमृष्टताम्।

अनीहितं च विषतां नयत्यमृतमप्यलम् ॥ २९॥

अमृष्टसर्वभावानामलमात्मचमत्कृतिम्।

मनः स्वाभिमताकारं रूपं सृजति वस्तुषु ॥ ३०॥

स्पन्देषु वायुतामेति प्रकाशेषु प्रकाशताम्।

द्रवेषु द्रवतामेति चिच्छक्तिस्फुरितं मनः ॥ ३१॥

पृथ्व्यां कठिनतामेति शून्यतां शून्यदृष्टिषु।

सर्वत्रेच्छास्थितिं याति चिच्छक्तिस्फुरितं मनः ॥ ३२॥

शुक्लं कृष्णीकरोत्येव कृष्णं नयति शुक्लताम्।

विनैव देशकालाभ्यां शक्तिं पश्यास्य चेतसः ॥ ३३॥

मनस्यन्यत्र संसक्ते चर्वितस्यापि जिह्वया।

भोजनस्यापि मृष्टस्य न स्वादोऽस्यानुभूयते ॥ ३४॥

यच्चित्तदृष्टं तद्दृष्टं न दृष्टं तदलोकितम्।

अन्धकारे यथा रूपमिन्द्रियं निर्मितं तथा ॥ ३५॥

इन्द्रियेण मनो देहि मनसेन्द्रियमुन्मनः।

इन्द्रियाणि प्रसूतानि मनसो नेन्द्रियान्मनः ॥ ३६॥

अत्यन्तभिन्नयोरैक्यं येषां चित्तशरीरयोः।

ज्ञातज्ञेया महात्मानो मनस्यास्ते सुपण्डिताः ॥ ३७॥

Sage Vashishta continued:

3.110.25–30

> When the mind is conquered, the whole group of senses is also conquered, just as a string of pearls falls apart when its thread is burned.

> The mind is a power of Consciousness that is present everywhere. It (Consciousness) is Pure and clear by Nature, Unchanging, even, subtle, Eternal, and acts only as a Witness.

> It follows every State of Being and is not divided by the many objects it knows. Through the Reality of the True Self, O Rama, even though silent, it is like an inert body.

> Confused by its own urge to think and desire, the mind moves about uselessly inside. Outside, it plays as mountains, rivers, sky, ocean, and cities.

> In the waking state, the mind turns a desired object into something as sweet as nectar. It turns an undesired object into poison, even if that object is nectar itself.

> For all things not yet experienced, the mind fully creates its own wonder. It gives objects whatever form and shape it prefers.

3.110.31–37

> In moving things the mind becomes like wind. In shining things it becomes light. In flowing things it becomes the flow. The mind is only a flash of the power of Consciousness.

> In the Earth it becomes hardness. In empty Spaces it becomes emptiness. Everywhere it takes the form of desire. The mind is only a flash of the power of Consciousness.

> See the power of this mind: without any need of place or time, it turns white into black and black into white.

> When the mind is attached elsewhere, even tasty food being chewed by the tongue gives no experience of taste.

> Whatever the mind looks at is seen. Whatever it does not look at is not seen at all. Just as an eye may be formed, yet in darkness it sees no shape.

> Through the senses one seems to gain a body, and through the mind a sense organ, though the mind itself is beyond them. The senses are born from the mind; the mind is not born from the senses.

> Those great souls who understand the unity of the mind and the body—two things that are completely different—are the truly wise ones who know what should be known and rest in the mind as true scholars.

Summary of the teachings:

These verses teach that true mastery over life begins with mastery over the mind. When the mind is brought under control, all the senses automatically come under control, just as pearls scatter when the thread that holds them is burned. The mind itself is not a solid thing but a pure, subtle, ever-present power of Consciousness that remains an unchanging Witness to everything.

The mind creates the appearance of the outer world through its restless thinking and desires. Inside, it wanders pointlessly; outside, it appears as mountains, rivers, cities, and every other form. It has the power to turn the same object into nectar or poison simply by liking or disliking it, and it freely invents shapes and qualities for things it has never experienced.

Because the mind is only a flash of Consciousness, it can take on any quality—movement, light, hardness, emptiness, or desire—according to what it rests upon. This power works without depending on time or place, so it can even reverse the nature of things, turning white into black and black into white.

Everyday experience proves the mind’s central role: when attention is elsewhere, even delicious food has no taste, and only what the mind notices is truly perceived. The senses and the body appear through the mind, not the other way around; the senses arise from the mind.

Those who understand this relationship—that mind and body are utterly different yet seem united—are the truly wise. By knowing the mind as the Source and resting in that Knowledge, they become free of confusion and live as true scholars of the Self.

Chapter 3.100, Verses 12–20

Yoga Vashishtha 3.100.12–20

(Mind and the individual soul are not independent realities but only temporary appearances arising within the One Infinite Brahm)

श्रीवसिष्ठ उवाच।

प्रतिभासवशादेव मध्यस्थं चित्तजाड्ययोः।

जीवेतराभिधं चित्तमन्तर्ब्रह्मणि दृश्यते ॥ १२॥

नानातरुलतागुल्मजालपल्लवशालयः।

निर्विकल्पकचिन्मात्रं नानाऽनिर्ज्ञातकल्पना ॥ १३॥

ब्रह्मैवेदमहंतत्त्वं जगत्पश्याद्य राघव।

स आत्मा सर्वगो नाम नित्योदितमहावपुः ॥ १४॥

यन्मनाड्मननीं शक्तिं धत्ते तन्मन उच्यते ।

पिच्छभ्रान्तिर्यथा व्योम्नि पयस्यावर्तधीर्यथा ॥ १५॥

प्रतिभासकलामात्रं मनो जीवस्तथात्मनि।

यदेतन्मनसो रूपमुदितं मननात्मकम् ॥ १६॥

ब्राह्मी शक्तिरसौ तस्माद्ब्रह्मैव तदरिंदम।

इदं तदहमित्येव विभागः प्रतिभासजः ॥ १७॥

मनसो ब्रह्मणोऽन्यच्च मोहे परमकारणम्।

यद्यच्चैतन्मनस्येव किंचित्सदसदात्मकम् ॥ १८॥

व्याशब्दितं सर्वशक्तेस्तां शक्तिं ब्रह्मतां विदुः।

मनः सत्तात्मकं नाम यथैतन्मनसि स्थितम् ॥ १९॥

यथर्तोः शक्तयस्तद्वज्जीवेहा ब्रह्मणि स्थिताः।

व्याप्तसर्वर्तुकुसुमा क्ष्मादेशविधिभेदतः ॥ २०॥

Sage Vashishta continued:

3.100.12–20

> Through the power of mere appearance alone, the mind is seen as standing midway between Pure Consciousness and inertness, and is called the living soul; it is perceived within Brahm itself.

> Like a network of various trees, creepers, shrubs, leaves and abodes, the pure non-conceptual Consciousness alone appears as the manifold world of unknown imaginations.

> O Raghava, look upon this entire universe of “I-ness” as Brahm alone. That Self is all-pervading, Eternal and ever-manifest in its vast form.

> That power of mind which the Self holds within itself is called the mind. It is like the illusion of a peacock’s feather in the sky or the notion of a whirlpool in water.

> The mind and the living soul are only a slight appearance within the Self. What is seen as the form of the mind is nothing but the activity of thinking itself.

> This power belongs to Brahm; therefore it is Brahm alone, O destroyer of enemies. The division “this” and “I” arises only from appearance.

> Thinking that the mind is something other than Brahm is the highest cause of delusion. Whatever exists or does not exist in the mind is only of that nature.

> That which is called by the word “mind” is the power of the all-powerful; the wise know that power to be Brahm-hood itself. The mind, named as existence, simply rests within the mind.

> Just as the powers of the seasons remain within the seasons, so the activities of the living soul remain within Brahm—spreading like flowers of all seasons according to the different laws of space and direction.

Summary of the Teachings:

These verses teach that the mind and the individual soul are not independent realities but only temporary appearances arising within the One Infinite Brahm. Through the power of mere seeming, Consciousness appears to stand between Pure Awareness and dull matter and is given the name “living being.” In truth, nothing other than pure, thought-free Consciousness exists; the whole colourful world of trees, plants, thoughts and forms is only that same Consciousness appearing as many unknown imaginations.

The teacher urges the seeker to see the entire field of “I” and the World as nothing but Brahm. The Self is all-pervading, everlasting and always shining in its own vast nature. The mind is simply the power of thinking that the Self seems to hold; it is as unreal as the vision of a peacock feather floating in empty space or the idea of a whirlpool in still water. Once this is understood, the mind loses its separate status.

What is called mind or living soul is only a faint appearance inside the Self. Its very form is nothing other than the act of thinking. Because this power truly belongs to Brahm, the power itself is Brahm. All dualistic notions such as “this” and “I” are born only from the play of appearance and have no independent existence.

The deepest cause of ignorance is the belief that the mind is something different from Brahm. Whatever seems real or unreal inside the mind is still only a modification of that same Reality. The wise therefore recognise the so-called mind as the very power of the all-powerful Absolute and declare that this power is Brahm itself. The mind simply rests within itself as Pure Existence.

Finally, the verses compare the movements of the individual soul to the powers of the seasons that remain inside the seasons. Just as seasonal forces produce flowers according to place and direction yet never leave the seasons, so the activities of the living Being remain forever within Brahm and never become separate from it. Realisation consists in seeing this non-difference clearly and resting in the One Undivided Reality.

Chapter 3.100, Verses 1–11

Yoga Vashishtha 3.100.1–11

(Mind originates from the Highest State of Brahm and is both non-different from and different from it)

श्रीवसिष्ठ उवाच।

चित्तमेतदुपायातं ब्रह्मणः परमात्पदात्।

अतन्मयं तन्मयं च तरङ्गः सागरादिव ॥ १॥

प्रबुद्धानां मनो राम ब्रह्मैवेह हि नेतरत्।

जलसामान्यबुद्धीनामब्धेर्नान्यस्तरङ्गकः ॥ २॥

मनो रामाप्रबुद्धानां संसारभ्रमकारणम्।

अपश्यतोऽम्बुसामान्यमन्यताम्बुतरङ्गयोः ॥ ३॥

अप्रबुद्धदृशां पक्षे तत्प्रबोधाय केवलम्।

वाच्यवाचकसंबन्धकृतो भेदः प्रकल्प्यते ॥ ४॥

सर्वशक्ति परं ब्रह्म नित्यमापूर्णमव्ययम्।

न तदस्ति न तस्मिन्यद्विद्यते विततात्मनि ॥ ५॥

सर्वशक्तिर्हि भगवान्यैव तस्मै हि रोचते।

शक्तिं तामेव विततां प्रकाशयति सर्वगः ॥ ६॥

चिच्छक्तिर्ब्रह्मणो राम शरीरेष्वभिदृश्यते।

स्पन्दशक्तिश्च वातेषु जडशक्तिस्तथोपले ॥ ७॥

द्रवशक्तिस्तथाम्भःसु तेजःशक्तिस्तथाऽनले।

शून्यशक्तिस्तथाकाशे भावशक्तिर्भवस्थितौ ॥ ८॥

ब्रह्मणः सर्वशक्तिर्हि दृश्यते दशदिग्गता।

नाशशक्तिर्विनाशेषु शोकशक्तिश्च शोकिषु ॥ ९॥

आनन्दशक्तिर्मुदिते वीर्यशक्तिस्तथा भटे।

सर्गेषु सर्गशक्तिश्च कल्पान्ते सर्वशक्तिता ॥ १०॥

फलपुष्पलतापत्रशाखा विटपमूलवान्।

वृक्षबीजे यथा वृक्षस्तथेदं ब्रह्मणि स्थितम् ॥ ११॥

Sage Vasistha said: 

3.100.1–11

> This mind has arisen from the Supreme State of Brahm. It is both different from it and identical with it, just as a wave is from the Ocean.

> O Rama, for the awakened ones the mind is nothing but Brahm itself here. For those who understand the common nature of water, a wave is not separate from the Ocean.

> O Rama, for the unawakened the mind is the cause of the delusion of worldly existence. It is like one who fails to see the common nature of water and therefore regards water and wave as different.

> From the standpoint of the unawakened, solely for the sake of their awakening, a distinction is imagined that arises from the relation between the word and its meaning.

> The Supreme Brahm is all-powerful, eternal, complete and imperishable. There is nothing that does not exist in it, nor is there anything in the Infinite Self that is absent from it.

> The Lord is all-powerful; whichever power is pleasing to him, that alone the all-pervading one manifests as the expanded power.

> O Rama, the Consciousness-power of Brahn is seen in bodies. The power of movement appears in winds, and the power of inertness appears in stones.

> The power of fluidity appears in waters, the power of brilliance in fire, the power of emptiness in Space, and the power of existence in the State of Becoming.

> The all-power of Brahm is seen spread throughout the ten directions. The power of destruction appears in destructions, and the power of sorrow appears in those who grieve.

> The power of Bliss appears in the joyful, the power of valor in the warrior, the power of creation in creations, and at the end of a Cosmic cycle the state of all-power itself.

> Just as a tree complete with fruits, flowers, creepers, leaves, branches, trunk and roots exists within the seed of the tree, so does this entire Universe exist within Brahm.

Summary of the Teachings:

These verses teach that the mind originates from the Highest State of Brahm and is both non-different from and different from it, like a wave arising from the Ocean. For those who have awakened to Truth, the mind is recognized as Pure Brahm itself; nothing else exists. For those still bound by ignorance the mind appears as the Source of the endless cycle of worldly delusion, because they fail to perceive the underlying unity of the water that is both ocean and wave.

A provisional distinction between names and forms is therefore allowed only as a temporary device to help the unawakened move toward understanding. In Reality the Supreme Brahm is the one all-powerful, eternal, complete and unchanging Reality. Nothing lies outside it and nothing within it is missing; it is the Infinite Self that contains all.

Because Brahm is all-powerful, it freely manifests whatever power it chooses. The same Undivided Consciousness appears as different capacities according to the medium: awareness in living bodies, motion in air, inertia in solid matter, fluidity in water, radiance in fire, emptiness in Space, and the power of Existence itself in the process of Becoming.

These powers are visible everywhere—in destruction, sorrow, joy, courage, creation, and even in the total dissolution at the end of a Cosmic age. The entire variety of the Universe is therefore only the varied expression of the single power of Brahm.

The final image of the tree already present within its seed makes the teaching concrete: just as every part of the fully grown tree—roots, trunk, branches, leaves, flowers and fruits—exists potentially and completely inside the tiny seed, so the whole of Creation rests Undivided within Brahm. Realization consists in seeing that the apparent multiplicity of mind, world and powers is only Brahm appearing as itself.

Chapter 3.97, Verses 12–27

Yoga Vashishtha 3.97.12–27

(Mind is the root of the different kinds of human experience)

श्रीराम उवाच।

भगवन्भवता प्रोक्ता जातयस्त्रिविधा नृणाम्।

प्रथमं कारणं तासां मनः सदसदात्मकम् ॥ १२॥

तत्कथं शुद्धचिन्नाम्नस्तत्त्वाद्बुद्धिवि वर्जितात्।

उत्थितं स्फारतां यातं जगच्चित्रकरं मनः ॥ १३॥

श्रीवसिष्ठ उवाच।

आकाशा हि त्रयो राम विद्यन्ते विततान्तराः।

चित्ताकाशश्चिदाकाशो भूताकाशस्तृतीयकः ॥ १४॥

एते हि सर्वसामान्याः सर्वत्रैव व्यवस्थिताः।

शुद्धचित्तत्वशक्त्या तु लब्धसत्तात्मतां गताः ॥ १५॥

सबाह्याभ्यन्तरस्थो यः सत्तासत्तावबोधकः।

व्यापी समस्तभूतानां चिदाकाशः स उच्यते ॥ १६॥

सर्वभूतहितः श्रेष्ठो यः कालकलनात्मकः।

येनेदमाततं सर्वं चित्ताकाशः स उच्यते ॥ १७॥

दशदिङ्मण्डलाभोगैरव्युच्छिन्नवपुर्हि यः।

भूतात्मासौ य आकाशः पवनाब्दादिसंश्रयः ॥ १८॥

आकाशचित्ताकाशौ द्वौ चिदाकाशबलोद्भवौ।

चित्कारणं हि सर्वस्य कार्यौघस्य दिनं यथा ॥ १९॥

जडोऽस्मि न जडोऽस्मीति निश्चयो मलिनश्चितः।

यस्तदेव मनो विद्धि तेनाकाशादि भाव्यते ॥ २०॥

अप्रबुद्धात्मविषयमाकाशत्रयकल्पनम्।

कल्प्यते उपदेशार्थं प्रबुद्धविषयं न तु ॥ २१॥

एकमेव परं ब्रह्म सर्व सर्वावपूरकूम्।

प्रबुद्धविषयं नित्यं कलाकलनवर्जितम् ॥ २२॥

द्वैताद्वैतसमुद्भेदैर्वाक्यसंदर्भ गर्भितैः।

उपदेश्यत एवाज्ञो न प्रबुद्धः कथंचन ॥ २३॥

यावद्रामाप्रबुद्धस्त्वमाकाशत्रय कल्पना।

तावदेवावबोधार्थं मया त्वमुपदिश्यसे ॥ २४॥

आकाशचित्ताकाशाद्याश्चिदाकाशकलङ्कितात्।

प्रसूता दावदहनाद्यथा मरुमरीचयः ॥ २५॥

चिनोति मलिनं रूपं चित्ततां समुपागतम्।

त्रिजगन्तीन्द्रजालानि रचयत्याकुलात्मकम् ॥ २६॥

चित्तत्वमस्य मलिनस्य चिदात्मकस्य तत्त्वस्य दृश्यत इदं ननु बोधहीनैः।

शुक्तौ यथा रजतता नतु बोधवद्भिर्मौर्ख्येण बन्ध इह बोधबलेन मोक्षः ॥ २७॥

Sriram asked:

3.97.12–13

> O venerable one, you have said that there are three kinds of people. The first cause of them is the mind, which is of the nature of both existence and non-existence.

> How then did the mind, which paints the picture of the world and has expanded, arise from that Pure Consciousness which is without intellect?

Sage Vashishta answered: 

3.97.14–20

> O Rama, there are three spaces with vast interiors: the space of the mind, the space of Consciousness, and the third is the physical space of the elements.

> These are common to all and exist everywhere. Through the power of Pure Consciousness they have gained the nature of existence.

> That which is present both outside and inside, which makes known existence and non-existence, and which pervades all Beings is called the space of Consciousness.

> That which is beneficial to all Beings, the highest, of the nature of the calculation of time, and by which this whole World is spread is called the space of the mind.

> That which has an unbroken body filling the circles of the ten directions, the self of the elements, which is space and the support of wind, water and the rest.

> The two, physical space and mind-space, arise from the power of the Space of Consciousness. Consciousness is the cause of the whole mass of effects, just as day is the cause of the day’s activities.

> The impure mind is the firm belief “I am inert” or “I am not inert.” Know that itself to be the mind; by it space and the rest are imagined.

3.97.21–27

> The idea of the three spaces is formed for those whose self is not awakened, for the sake of teaching. It is not meant for the Awakened.

> There is only One Supreme Brahm that fills everything. For the Awakened it is Eternal and free from all parts and distinctions.

> Only the ignorant are taught through statements filled with distinctions of duality and non-duality. The Awakened are never taught in that way.

> O Rama, as long as you remain unawakened and hold the idea of the three spaces, so long I instruct you for the sake of understanding.

> Physical space, mind-space and the rest arise from the Space of Consciousness that appears stained, just as mirages arise from a forest fire.

> Having taken on a defiled form that has become mind, it creates the three worlds as confused magical shows.

> This State of mind of the defiled essence, which is truly of the Nature of Consciousness, is seen by the unenlightened, just as silver is seen in a mother-of-pearl shell, but not by the wise. Here bondage comes from ignorance and liberation comes through the power of Knowledge.

Summary of the Teachings:

These verses explain that the mind is the root of the different kinds of human experience. Pure Consciousness itself has no mind or intellect, yet the mind appears to arise from it and spreads out to paint the whole picture of the World. To help the seeker understand this appearance, three kinds of space are described: the Space of Pure Consciousness, the space of the mind, and ordinary physical space.

The Space of Pure Consciousness is all-pervading, present both inside and outside, and the ground of both existence and non-existence. From its power arise the other two spaces. The space of the mind is connected with time and the welfare of Beings, while physical space is the unbroken expanse that holds the elements. Consciousness is the True Cause of everything, just as day is the condition for the activities of the day.

The mind itself is nothing but impure conviction—such as “I am inert” or “I am not inert.” Through this conviction the elements and the World are imagined. The teaching about the three spaces is only a temporary device meant for those who are still unawakened; it is not needed by those who already know the truth.

For the Awakened there is only the one Supreme Brahm, Eternal, without parts or distinctions, filling all. Teachings that speak of duality and non-duality are given only to the ignorant. As long as a person remains unawakened and still thinks in terms of the three spaces, such instruction continues for the sake of awakening.

Finally, the mind and the World arise from Pure Consciousness that seems to be stained, like mirages arising from a forest fire. The mind takes on a defiled form and projects the three worlds as magical illusions. What the ignorant see as mind is only an appearance on Pure Consciousness, like the false silver seen in a shell. Bondage comes from this ignorance; liberation comes from the strength of True Knowledge.

Chapter 3.96, Verses 36–44

Yoga Vashishtha 3.96.36–44

(The Mind - continued)

श्रीराम उवाच।

मनः किं स्याज्जडं ब्रह्मंस्तथा वापि च चेतनम् ।

इत्येको मम तत्त्वज्ञ निश्चयोऽन्तर्न जायते ॥ ३६॥

श्रीवसिष्ठ उवाच।

मनो हि न जडं राम नापि चेतनतां गतम्।

म्लानाऽजडा तदा दृष्टिर्मन इत्येव कथ्यते ॥ ३७॥

मध्ये सदसतो रूपं प्रतिभूतं यदाविलम्।

जगतः कारणं नाम तदेतच्चित्तमुच्यते ॥ ३८॥

शाश्वतेनैकरूपेण निश्चयेन विना स्थितिः।

येन सा चित्तमित्युक्ता तस्माज्जातमिदं जगत् ॥ ३९॥

जडाजडदृशोर्मध्ये दोलारूपं स्वकल्पनम्।

यच्चितो म्लानरूपिण्यास्तदेतन्मन उच्यते ॥ ४०॥

चिन्निःस्पन्दो हि मलिनः कलङ्कविकलान्तरम्।

मन इत्युच्यते राम न जडं न च चिन्मयम् ॥ ४१॥

तस्येमानि विचित्राणि नामानि कलितान्यलम्।

अहंकारमनोबुद्धिजीवाद्यानीतराण्यपि ॥ ४२॥

यथा गच्छति शैलूषो रूपाण्यलं तथैव हि।

मनो नामान्यनेकानि धत्ते कर्मान्तरं व्रजत् ॥ ४३॥

चित्राधिकारवशतो विचित्रा विकृताभिधाः।

यथा याति नरः कर्मवशाद्याति तथा मनः ॥ ४४॥

Sriram asked:

3.96.36

> O Brahman, Knower of Truth, I cannot decide in my heart whether the mind is inert or Conscious.

Sage Vasistha said: 

3.96.37–44

> O Rama, the mind is neither completely inert nor fully Conscious. When Pure Awareness becomes dulled and clouded, that State is simply called the mind.

> When Consciousness appears as a mixed form between existence and non-existence and becomes the Cause of the World, it is called the Heart or mind.

> That which stays without firm, unchanging certainty is called the mind; from it this World arises.

> The mind is the swinging imagination of Consciousness that stands between the views of the inert and the non-inert, and has grown dull.

> O Rama, when Pure Consciousness becomes still, stained, and impure inside, it is called the mind—neither inert matter nor Pure Consciousness.

> This same principle has many names given to it: ego, mind, intellect, living soul, and others as well.

> Just as an actor takes many forms and names while performing different parts, so the mind takes many names as it moves from one action to another.

> Just as a man receives different titles according to the work he does under the force of his actions, so the mind receives varied and changing names according to its activities.

Summary of the teachings:

These verses teach that the mind is not a fixed thing that is either purely material or purely spiritual. It is Pure Consciousness that has become clouded, restless, and mixed. When Awareness loses its clear, steady nature and begins to swing between opposite ideas, it is given the name “mind.”

The mind stands in the middle ground between what is Real and what is unreal, between the inert and the Conscious. Because it lacks firm, unchanging certainty, it creates the appearance of the World. All the variety we see comes from this unsteady, imagining activity of Consciousness.

Pure Consciousness itself does not change, but when it becomes stained by desires, sensations, and inner impurity, it appears as the limited mind. In that condition it is neither solid matter nor pure spirit. It is a dull, restless form of awareness that keeps moving and creating experiences.

This same underlying principle is known by many different names—ego, intellect, and others—depending on the particular function it is performing at any moment. Just as an actor changes costume and name for each role, or a person is called by different titles according to the work he does, the mind receives many labels according to its changing activities.

The teaching points toward understanding that the World and the sense of individuality arise only from this fluctuating, named activity of the mind. When the clouding and restlessness cease, the Pure Consciousness that was always present remains, free of the many names and free of the World that the mind had projected.

Chapter 3.96, Verses 26–35

Yoga Vashishtha 3.96.26–35

(How Consciousness became limited)

श्रीवसिष्ठ उवाच।

स्फुरत्यात्मविनाशाय विस्मारयति तत्पदम्।

मिथ्याविकल्पजालेन तन्मलं परिकल्प्यते ॥ २६॥

श्रुत्वा स्पृष्ट्वा च दृष्ट्वा च भुक्त्वा घ्रात्वा विमृश्य च।

इन्द्रमानन्दयत्येषा तेनेन्द्रियमिति स्मृतम् ॥ २७॥

सर्वस्य दृश्यजालस्य परमात्मन्यलक्षिते।

प्रकृतत्वेन भावानां लोके प्रकृतिरुच्यते ॥ २८॥

सदसत्तां नयत्याशु सत्तां वा सत्त्वमञ्जसा ।

सत्तासत्ताविकल्पोऽयं तेन मायेति कथ्यते ॥ २९॥

दर्शनश्रवणस्पर्शरसनघ्राणकर्मभिः।

क्रियेति कथ्यते लोके कार्यकारणतां गता ॥ ३०॥

चितेश्चेत्यानुपातिन्या गतायाः सकलङ्कताम्।

प्रस्फुरद्रूपधर्मिण्या एताः पर्यायवृत्तयः ॥ ३१॥

चित्ततामुपयाताया गतायाः प्रकृतं पदम्।

स्वैरेव संकल्पशतैर्भृशं रूढिमुपागताः ॥ ३२॥

चेतनीयकलङ्काङ्काज्जाड्यजालानुपातिनी।

संख्याविभागकलना स्ववैकल्याकुलेव चित् ॥ ३३॥

जीव इत्युच्यते लोके मन इत्यपि कथ्यते।

चित्तमित्युच्यते सैव बुद्धिरित्युच्यते तथा ॥ ३४॥

नानासंकल्पकलिलं पर्यायनिचयं बुधाः।

वदन्त्यस्याः कलङ्किन्याश्च्युतायाः परमात्मनः ॥ ३५॥

Sage Vashishta continued:

3.96.26–35

> It arises leading to the loss of the Self and makes one forget that Supreme State. Through a web of false ideas, that impurity is imagined.

> By hearing, touching, seeing, tasting, smelling and thinking, this faculty delights the individual. Therefore it is remembered as a sense organ.

> When the Supreme Self remains unseen, the natural arising of all visible things in the world is called nature.

> It quickly turns existence into non-existence or non-existence into existence. This shifting idea of Being and non-being is therefore called illusion.

> Through the acts of seeing, hearing, touching, tasting and smelling, action that has entered the relation of cause and effect is called action in the world.

> These are successive changes of Consciousness that has followed objects of thought, become impure, and whose nature is to keep flashing forth in form.

> Having reached the state of mind and left its original nature, it becomes firmly fixed through hundreds of its own imaginations.

> Consciousness, marked by the stain of what is to be known, following the net of dullness, calculating numbers and divisions, seems disturbed by its own incompleteness.

> In the World it is called the living soul; it is also called mind. That same is called thought-mind and likewise intellect.

> The wise say that this stained one, fallen from the Supreme Self, is a confused mass of many imaginations and a collection of changing States.

Summary of teachings:

These verses teach that Pure Consciousness, which is the True Self, appears to become limited when it begins to follow objects and ideas. False notions arise and cover the Pure State, creating a sense of impurity and separation. What we experience as the World and the individual is only this temporary covering.

The senses, nature, illusion and action are different names for the same movement of Consciousness when it turns outward. Seeing, hearing and the other senses simply please the limited self and keep the cycle going. Nature is the way things appear when the Supreme Self is not noticed. Illusion is the rapid change between “is” and “is not.” Action is the chain of cause and effect carried by the senses.

Once Consciousness takes the form of mind, it loses its original pure condition and becomes fixed by countless personal imaginations. It starts counting, dividing and judging, and feels incomplete. In ordinary speech this same limited Consciousness is called the living soul, the mind, the thought-mind or the intellect—different words for one underlying process.

The wise therefore describe the mind as a stained collection of changing thoughts that has slipped away from the Supreme Self. All these names and functions are only temporary appearances. When the false ideas stop, the Pure State is remembered again.

Understanding these teachings helps one see that the sense of a separate self and the busy world of experience are not Ultimate Realities. They are movements of Consciousness that can be recognised and released, returning Awareness to its original, Unchanging Freedom.

Chapter 3.96, Verses 1–15

Yoga Vashishtha 3.96.1–15

(The mind)

श्रीवसिष्ठ उवाच।

मनो हि भावनामात्रं भावना स्पन्दधर्मिणी।

क्रिया तद्भावितारूपं फलं सर्वोऽनुधावति ॥ १॥

श्रीराम उवाच।

विस्तरेण मम ब्रह्मन् जडस्याप्यजडाकृतेः।

रूपमारूढसंकल्पं मनसो वक्तुमर्हसि ॥ २॥

श्रीवसिष्ठ उवाच।

अनन्तस्यात्मतत्त्वस्य सर्वशक्तेर्महात्मनः।

संकल्पशक्ति रचितं यद्रूपं तन्मनो विदुः ॥ ३॥

भावः सदसतोर्मध्ये नृणां चलति यश्चलः।

कलनोन्मुखतां यातस्तद्रूपं मनसो विदुः ॥ ४॥

नाहं वेदावभासात्मा कुर्वाणोऽस्मीति निश्चयः।

तस्मादेकान्तकलनस्तद्रूपं मनसो विदुः ॥ ५॥

कल्पनात्मिकया कर्मशक्त्या विरहितं मनः।

न संभवति लोकेऽस्मिन्गुणहीनो गुणी यथा ॥ ६॥

यथा वह्न्यौष्ण्ययोः सत्ता न संभवति भिन्नयोः।

तथैव कर्ममनसोस्तथात्ममनसोरपि ॥ ७॥

स्वेनैव चित्तरूपेण कर्मणा फलधर्मिणा।

संकल्पैकशरीरेण नानाविस्तरशालिना ॥ ८॥

इदं ततमनेकात्म मायामयमकारणम् ।

विश्वं विगतविन्यासं वासनाकल्पनाकुलम् ॥ ९॥

या येन वासना यत्र सतेवारोपिता यथा।

सा तेन फलसूस्तत्र तदेव प्राप्यते तथा ॥ १०॥

कर्म बीजं मनःस्पन्दः कथ्यतेऽथानुभूयते।

क्रियास्तु विविधास्तस्य शाखाश्चित्रफलास्तरोः ॥ ११ ॥

मनो यदनुसंधत्ते तत्कर्मेन्द्रियवृत्तयः।

सर्वाः संपादयन्त्येतास्तस्मात्कर्म मनः स्मृतम् ॥ १२॥

मनो बुद्धिरहंकारश्चित्तं कर्माथ कल्पना।

संसृतिर्वासना विद्या प्रयत्नः स्मृतिरेव च ॥ १३॥

मनो बुद्धिरहंकारश्चित्तं कर्माथ कल्पना।

संसृतिर्वासना विद्या प्रयत्नः स्मृतिरेव च ॥ १३॥

इन्द्रियं प्रकृतिर्माया क्रिया चेतीतरा अपि।

चित्राः शब्दोक्तयो ब्रह्मन्संसारभ्रमहेतवः ॥ १४॥

काकतालीययोगेन त्यक्तस्फारदृगाकृतेः।

चितेश्चेत्यानुपातिन्याः कृताः पर्यायवृत्तयः ॥ १५॥

Sage Vashishta said:

3.96.1

> The mind is nothing but imagination. Imagination has the nature of movement. Action takes the form shaped by that imagination, and everyone runs after the results.

Sriram asked:

3.96.2

> O Brahman, please explain to me in detail the nature of the mind, which though dull appears as if Conscious and is filled with strong resolve.

Sage Vashishta said:

3.96.3–8

> Know that the form created by the power of resolve of the Infinite, all-powerful Supreme Self is called the mind.

> That restless State which moves among people between the Real and the unreal, and turns toward calculation and thought, is known as the form of the mind.

> The firm idea “I am not the Self shown by the Vedas; I am the doer” – this exclusive thinking is known as the form of the mind.

> The mind without the imaginative power of action cannot exist in this world, just as a person with qualities cannot exist without those qualities.

> Just as fire and its heat cannot exist separately, so action and mind cannot be separate, nor can the Self and the mind.

> By its own Nature as mind, action bears fruits; it has resolve as its single body and spreads out in many forms.

3.96.9–15

> This Universe, spread out in many forms, is made of illusion, without Real Cause, without fixed order, and is full of latent desires and imaginings.

> Whatever latent desire is projected by someone in any place as if Real, that same desire yields its fruit there, and that alone is obtained.

> The seed of action is the movement of the mind; this is said and then experienced. Its many actions are like the branches of a tree that bear varied fruits.

> Whatever the mind thinks of, all the functions of the organs of action accomplish it. Therefore the mind itself is called action.

> Mind, intellect, ego, thought, action, imagination, the cycle of birth and death, latent desire, knowledge, effort, and memory – these are all the same.

> Sense organs, nature, illusion, action, and other such varied names, O Brahman, are the causes of the delusion of Worldly Existence.

> By pure chance, like a crow landing on a palm tree and a fruit falling, when Infinite Consciousness loses its wide vision and follows objects, these alternative names and functions are created.

Summary of the Teachings:

These verses teach that the mind is not a solid thing but pure imagination or feeling. This imagination is always moving, and from it arise all actions and their results. People chase the fruits of their actions because those fruits are shaped by the mind’s own ideas. The mind appears active and conscious even though it is essentially dull matter, because it is filled with strong resolve and thought.

The mind arises from the power of resolve of the Infinite Supreme Self. It is the restless movement of thought that swings between what is real and what is not real. The key error of the mind is the firm belief “I am the doer and not the Pure Self taught in the scriptures.” Without the power of imaginative action the mind cannot exist, just as fire cannot exist without heat. Action, mind, and the Self are inseparable.

The whole Universe is an expansion of this mind. It is made of illusion, has no real independent Cause, and is driven by latent desires and mental pictures. Whatever desire a person plants in the mind as if it were Real, that desire alone produces the matching result in that person’s experience. The movement of the mind is the seed of all action; the many kinds of deeds are only its branches that bear different fruits.

Whatever the mind decides, the organs of action carry out. Therefore the mind itself is action. Names such as mind, intellect, ego, thought, action, imagination, the cycle of rebirth, desire, knowledge, effort, memory, senses, nature, and illusion are only different words for the same mental process. All these names create the confusion of worldly life.

These many names and functions arise by pure accident when Pure Consciousness momentarily forgets its own nature and begins to follow objects. The teaching is that the world and all its activities are only the play of mind. By understanding this, one can stop identifying with the restless mind and rest in the True Self.

Chapter 3.93, Verses 13–24

Yoga Vashishtha 3.93.13–24

(These verses explain how individual souls arise from Pure Consciousness)

श्रीवसिष्ठ उवाच।

तेऽभ्युत्थिता एव चिन्नभसो नभसि तन्मात्रैरावलिता गगनपवनान्तर्वर्तिनश्चतुर्दशविधा ये भूतजातमध्यतयाभ्यासे तिष्ठन्ति तस्या एव प्राणशक्तिद्वारेण प्रविश्य शरीरं स्थावरं जंगमं वापि बीजतां गच्छन्ति ॥ १३॥

तदनु योनितो जगति जायन्ते तदनु काकतालीययोगेनोत्पन्नवासनाप्रवाहानुरूपकर्मफलभागिनो भवन्ति ॥ १४॥

ततः कर्मरज्जुभिर्वासनावलिताभिर्बद्धशरीरा भ्रमन्तः प्रोत्पतन्ति च ॥ १५॥

इच्छैवैता भूतजातयः ॥ १६॥

काश्चिज्जनसहस्रान्ताः पतन्ति वनपर्णवत्।

कर्मवात्या परिभ्रान्ता लुठन्ति गिरिकुक्षिषु ॥ १७॥

अप्रमेयभवाः काश्चिच्चित्सत्ताज्ञानमोहिताः।

चिरजाता भवन्तीह बहुकल्पशतान्यपि ॥ १८॥

काश्चित्कतिपयातीता मनोरमभवान्तराः।

विहरन्ति जगत्यस्मिन्शुभकर्मपरायणाः ॥ १९॥

काश्चिद्विज्ञातविज्ञानाः परमेव पदं गताः।

वातोद्भूताः पयोमध्यं सामुद्रा इव बिन्दवः ॥ २०॥

उत्पत्तिः सर्वजीवानामितीह ब्रह्मणः पदात्।

आविर्भावतिरोभावभङ्गुरा भवभाविनी ॥ २१॥

वासनाविषवैषम्यवैधुर्यज्वर धारिणी।

अनन्तसंकटानर्थकार्यसत्कारकारिणी ॥ २२॥

नानादिग्देशकालान्तशैलकन्दर चारिणी।

रचितोत्तमवैचित्र्यविहिताऽऽसंभ्रमाऽसती ॥ २३॥

एषा जगज्जाङ्गलजीर्णवल्ली सम्यक्समालोककुठारकृत्ता।

वल्लीव विक्षुब्धमनःशरीरा भूयो न संरोहति रामभद्र ॥ २४॥

Sage Vashishta continued:

3.93.13–24

> They arise from the Space of Consciousness into the sky, covered by the subtle elements, and remaining within Space and Air. These fourteen kinds of Beings, which stand as the inner essence among all created things, enter through the life-force into stationary or moving bodies and become seeds.

> After that they are born in the world from wombs. Then, by chance coincidence, they share the results of actions according to the flow of the latent impressions that have arisen.

> Then, with bodies bound by the ropes of actions that are wrapped in latent impressions, they wander about and rise up.

> These classes of Beings are nothing but desire itself.

> Some, after thousands of births, fall like leaves in a forest. Whirled by the storm of actions, they roll about in the hollows of mountains.

> Some, with immeasurable births and deluded about the Knowledge of Conscious Existence, remain long-lived here even for hundreds of ages.

> Some, having passed a few stages, enjoy charming intermediate existences and move about in this world devoted to good actions.

> Some, who have Realized True Knowledge, reach the Supreme State, like Ocean drops raised by the wind that return to the midst of the waters.

> Thus the origin of all living Beings is from the State of Brahm. This cycle that produces Existence is fragile, appearing and disappearing.

> It carries the fever of imbalance and distress from the poison of latent impressions, and causes endless dangers, misfortunes, actions, and attachments.

> It roams through various directions, places, times, mountain caves and hollows. Created with great variety, arranged to cause confusion, and unreal.

> This old creeper of the world-jungle, once properly cut by the axe of clear insight, does not grow again, O Rama, just like a creeper whose mind and body are thoroughly disturbed.

Summary of the Teachings:

Covered by subtle elements, the souls exist in Space and Air as fourteen kinds of Beings. Through the life-force they enter bodies—whether plants or animals—and become the seed of new life. This shows that birth is not random but a process rooted in Consciousness itself.

Once born through wombs, beings experience the results of their actions according to the stream of latent desires and impressions that arise by seeming chance. Bound by the ropes of karma wrapped in these impressions, they keep wandering and rising into new lives. Desire alone is the true nature of all these forms of existence.

Different Beings follow different paths. Some fall after thousands of births like dry leaves, tossed by the storm of actions into mountain hollows. Others, deluded about their True Conscious Nature, live through countless ages. Some enjoy pleasant lives devoted to good deeds after a few births. A few who gain True Knowledge return to the Highest State, like drops of ocean water lifted by wind and falling back into the sea.

The entire process of birth for all living beings comes from the State of Brahm. Yet this cycle of appearing and disappearing is fragile and temporary. It is like a creeper poisoned by latent impressions that causes endless troubles, dangers, and attachments. It spreads across all directions, places, and times, full of variety and confusion, yet ultimately unreal.

When this old creeper of Worldly Existence is cut by the sharp axe of clear, perfect insight, it never grows again. Just as a thoroughly disturbed creeper cannot take root once more, the cycle of birth and suffering ends for one who sees the Truth. This is the final teaching offered to Rama: True Knowledge destroys the root of repeated existence.

Chapter 3.91, Verses 43–54

Yoga Vashishtha 3.91.43–54

(These verses teach that the Pure Self, or Pure Consciousness, is completely free of ego-sense, individuality, and all dualistic notions)

ब्रह्मोवाच।

अहंतादिपरे तत्त्वे मनागपि न विद्यते।

ऊर्म्यादीव पृथक्तोये संवित्सारं हि तद्यतः ॥ ४३॥

अहंप्रत्ययसंदृश्यं चेत्यं विद्धि समुत्थितम्।

मृगतृष्णाम्ब्विवान्तस्थं नूनं विद्यत एव नो ॥ ४४॥

अहंतापदमन्तात्मपदं विद्धि निरामयम्।

विदं विदुरहंतादि शैत्यमेव यथा हिमम् ॥ ४५॥

चित्तेव चेत्यते जाड्यं स्वप्ने स्वमरणोपमम्।

सर्वात्मत्वात्सर्वशक्तीः कुर्वती नैति साम्यताम् ॥ ४६॥

मनः पदार्थादितया सर्वरूपं विजृम्भते।

नानात्माचित्तदेहोऽयमाकाशविशदाकृतिः ॥ ४७॥

देहादिदेहप्रतिभारूपात्म्यं त्यजता सता।

विचार्यं प्रतिभासात्म चित्तं चित्तेन वै स्वयम् ॥ ४८॥

चित्तताम्रे शोधिते हि परमार्थसुवर्णताम्।

गतेऽकृत्रिम आनन्दः किं देहोपलखण्डकैः ॥ ४९॥

यद्विद्यते शोध्यते तद्बोधः के च खपादपाः।

देहाद्यविद्या सत्या चेद्युक्त एतां प्रति ग्रहः ॥ ५०॥

असत्यविनिविष्टानां देहवाचितया त्विह।

ये नामोपदिशन्त्यज्ञाः किंचित्ते पुरुषैडकाः ॥ ५१॥

यथैतद्भावयेत्स्वान्तं तथैव भवति क्षणात्।

दृष्टान्तोऽत्रैन्दवाहल्याकृत्रिमेन्द्रादिनिश्चयाः ॥ ५२॥

यद्यद्यथा स्फुरति सुप्रतिभात्मचित्तं तत्तत्तथा भवति देहतयोदितात्म।

देहोऽयमस्ति न न चाहमिति स्वरूपं विज्ञानमेकमवगम्य निरिच्छमास्स्व ॥ ५३॥

देहोऽयमेष च किलायमिति स्वभावाद्देहोऽयमेतदखिलं तत एति नाशम्।

यक्षादिकल्पनवशाद्भयमेति बालो निर्यक्षदेहगत एव कयापि युक्त्या ॥ ५४॥

Brahmadev continued:

3.91.43–48

> In the Highest Reality there is not even the slightest trace of ego-sense or related notions. That Reality is Pure Consciousness itself, just as waves are not separate from the water.

> Know that whatever appears as an object through the idea of “I” is only a rising appearance. It does not really exist within, any more than water exists in a mirage.

> Know the State of egoism to be the impure self, while the Pure Self is free from all affliction. The wise understand ego-sense and the like to be nothing other than the coldness that belongs to ice.

> Consciousness alone imagines inertness, just as one dreams of one’s own death. Being the Self of all, it exercises every power yet never becomes identical with those powers.

> The mind spreads out in every form as though those forms were Real objects. This body made of mind and Consciousness is of the Nature of clear Space and takes on many shapes.

> A wise person should give up identification with the body and the like, and should examine, with the mind itself, the mind that is only an appearance.

3.91.49–54

> When the copper of the mind is purified it becomes the Pure Gold of the Supreme Reality. Then Natural Bliss arises; of what use are the stone fragments of the body?

> Whatever truly exists is purified by Knowledge. What are these trees growing in the sky? If the ignorance that takes the body and the like as Real were itself real, then attachment to them would be justified.

> Those ignorant people who teach others who are attached to the unreal body as the Self are themselves only sheep among men.

> Whatever one contemplates within oneself, that one becomes in an instant. Clear examples are the firm convictions of the sons of Indu, of Ahalya, of the artificial Indra, and so on.

> Whatever form the firmly established mind of appearance takes, that very form becomes the body that rises as the Self. This body does not exist, nor does the “I.” Knowing the single Knowledge that is one’s True Nature, remain free from desire.

> By Nature a person thinks “this body is I” and “this is mine”; from that the entire body comes to destruction. A child feels fear because of the imagined yaksha and the like; by some sound reasoning he becomes free of that imagined yaksha-body.

Summary of the teachings: 

These verses teach that the Pure Self, or pure Consciousness, is completely free of ego-sense, individuality, and all dualistic notions. Ego and the sense of “I” and “mine” are only fleeting appearances that arise within Consciousness, just as waves arise in water or water seems to exist in a mirage. They have no independent Reality. The mind itself is nothing but Consciousness appearing in limited forms; it projects the body and the world, yet remains of the nature of clear, open Space.

Because the mind creates whatever it firmly contemplates, identification with the body and its limitations is only a temporary, dream-like belief. When this belief is examined carefully with the mind itself, the mind is purified. Like copper refined into Pure Gold, the mind reveals its true nature as the Supreme Reality, and natural, uncreated Bliss arises. Attachment to the perishable body then loses all meaning.

The verses stress that only what truly exists can be purified by Knowledge. The body and the ego are like trees growing in the sky—mere empty imaginations. Those who teach others to cling to the body as the Self are themselves deluded. Instantaneous transformation is possible: as one thinks, so one becomes, illustrated by well-known stories of beings who became what they intensely imagined.

Finally, the teaching is practical. The belief “I am this body” and “this is mine” is the root of fear, limitation, and eventual destruction of the body-idea. Just as a child is freed from the fear of an imaginary demon by clear reasoning, so a person is freed from the imagined body by understanding that only Pure Consciousness is Real. Remaining established in that single, desire-free Knowledge is the Natural State.

Chapter 3.91, Verses 36–42

Yoga Vashishtha 3.91.36–42

(These verses teach that the common distinction between the inert - jada - and the Conscious - cetana - has no  substance)

ब्रह्मोवाच।

जडचेतनभावादिशब्दार्थश्रीर्न विद्यते।

अनिर्देश्यपदे पत्रलतादीव महामरौ ॥ ३६॥

चितो यच्चेत्यकलनं तन्मनस्त्वमुदाहृतम्।

चिद्भागोऽत्राजडो भागो जाड्यमत्र हि चेत्यता ॥ ३७॥

चिद्भागोऽत्रावबोधांशो जडं चेत्यं हि दृश्यते।

इति जीवो जगद्भान्तिं पश्यन्गच्छति लोलताम् ॥ ३८॥

चित्तस्य एव भावोऽसौ शुद्ध एव द्विधा कृतः।

अतः सर्वं जगत्सैव द्वैतलब्धं च सैव तत् ॥ ३९॥

स्वमेवान्यतया दृष्ट्वा चितिर्दृश्यतया वपुः।

निर्भागाप्येकभागाभं भ्रमतीव भ्रमातुरा ॥ ४०॥

न भ्रान्तिरस्ति भ्रमभाङ्गा नैवेतीह निश्चयः।

परिपूर्णार्णवप्रख्यावेतीत्थं संस्थिता चितिः ॥ ४१॥

सर्वं स्याज्जाड्यमप्यस्याश्चितिश्चित्त्वं च वेत्सि तत्।

चिद्भागोंशोऽवबोधस्य त्वहंताजडतोदयः ॥ ४२॥

Brahmadev continued:

3.91.36–42

> There is no real glory or meaning in words like inert and Conscious. In the indescribable State they are like leaves and creepers imagined in a great desert.

> The mindedness of Consciousness is said to be its reckoning of the Knowable. Here the Conscious part is the non-inert part, and inertness is simply the State of being Knowable.

> Here the Conscious part is the aspect of understanding, while the inert is seen as the Knowable. Thus the living Being, seeing the illusion of the World, becomes restless.

> This very State of the mind, pure in itself, is made into two. Therefore the whole World is that alone, and duality is also attained only by that.

> Seeing its own Self as other, Consciousness takes on a body as the seen. Though without parts, it appears as if having one part and wanders as if afflicted by delusion.

> There is no delusion, nor is there one who is deluded—this is the certainty here. Consciousness remains established in this way, like a perfectly full Ocean.

> Even if everything of this Consciousness were inert, you still know its Consciousness-Nature. The Conscious part is a share of understanding, while the rise of “I-ness” is the rise of inertness.

Summary of the teachings:

Words and concepts that divide Reality into living and non-living, subject and object, are only provisional labels. In the highest, indescribable Reality they dissolve, just as imaginary plants vanish when one Realizes there is only desert sand. Consciousness alone is Real; every appearance arises within it.

The mind itself is nothing other than Consciousness turning toward an object of Knowledge. When Pure Awareness seems to measure or cognize something, that activity is called mind. Within this process the Knowing aspect remains Conscious and non-inert, while the known aspect appears inert. The living Being (jiva) is simply this mixed appearance: Awareness identifying with the seen and therefore becoming restless amid the world’s illusory display.

Yet the Pure Nature of mind is never truly divided. The same undivided Consciousness is artificially split into Seer and seen, subject and object. The entire Universe and the sense of duality both arise solely from this apparent division of what is essentially One. Duality is not an independent Reality; it is only the pure mind appearing as two.

Consciousness, though partless, seems to regard itself as other and thereby assumes the form of a body or object. This creates the appearance of a fragmented, deluded wanderer. In truth there is neither real delusion nor a real deluded entity. Consciousness stands complete and undisturbed, like an ocean that is already full and needs nothing added or removed.

Even the so-called inert is only a mode of Consciousness. The rise of ego (“I-ness”) is precisely the apparent solidification of Awareness into the inert. Recognizing this, one understands that Consciousness never loses its own nature. All dualities— Conscious and inert, Self and other, Knowledge and ignorance—are provisional appearances within the single, undivided Reality of Pure Awareness.

Chapter 3.91, Verses 9–22

Yoga Vashishtha 3.91.9–22

(These verses present Brahmadev's response after hearing the Sun’s counsel about the expansive nature of Space, Mind, and Consciousness)

ब्रह्मोवाच।

मया संचिन्त्य सुचिरमिदमुक्तं महामुने।

युक्तमुक्तं त्वया भानो विततं हि किलाम्बरम् ॥ ९॥

मनश्च विततं वापि चिदाकाशश्च विस्तृतः।

तद्यथाभिमतं सर्गं नित्यकर्म करोम्यहम् ॥ १०॥

कल्पयामि बहून्याशु भूतजालानि भास्कर।

तत्त्वमेवाशु भगवन्प्रथमो मे मनुर्भव ॥ ११॥

कुरु सर्गं यथाकामं मया समभिचोदितः।

अथैतत्स महातेजा मम वाक्यं प्रभाकरः ॥ १२॥

अङ्गीकृत्य द्विधात्मानं चकार तपतांवर।

एकेन प्राक्तनेनास्मिन्वपुषा सूर्यतां गतः ॥ १३॥

व्योमाध्वगतया सर्गे ततान दिवसावलिम्।

मन्मनुत्वं द्वितीयेन कृत्वा स्ववपुषा क्षणात् ॥ १४॥

ससर्ज सकलां सृष्टिं तां तामभिमतां मम ॥ १५॥

एतत्ते कथितं सर्वं वसिष्ठमनसो मुने।

स्वरूपं सर्वकृत्त्वं च शक्तत्वं च महात्मनः ॥ १६॥

प्रतिभासमुपायाति यद्यदस्य हि चेतसः।

तत्तत्प्रकटतामेति स्थैर्यं सफलतामपि ॥ १७॥

सामान्यब्राह्मणा भूत्वा प्रतिभासवशात्किल ।

ऐन्दवा ब्रह्मतां याता मनसः पश्य शक्तताम् ॥ १८॥

यथा चैन्दवजीवास्ते चित्रत्वाद्ब्रह्मतां गताः।

वयं तथैव चिद्भावाच्चित्तत्वाद्ब्रह्मतां गताः ॥ १९॥

चित्तं हि प्रतिभासात्म यच्च तत्प्रतिभासनम्।

तदिदं भाति देहादि स्वान्तं नान्यास्ति देहदृक् ॥ २०॥

चित्तमात्मचमत्कारं तच्च तत्कुरुते स्वतः।

यथावत्संभवं स्वात्मन्येवान्तर्मरिचादिवत् ॥ २१॥

तदेतच्चित्तवद्भातमातिवाहिकनामकम्।

तदेवोदाहरन्त्येवं देहनाम्ना घनभ्रमम् ॥ २२॥

Brahmdev said:

3.91.9–15

> After long reflection, O great Sage, I said this: You have spoken rightly, O Sun, for the sky is indeed vast and expansive.

> The mind too is expansive, and the Space of Consciousness is also vast. Therefore I continually perform Creation according to my Will.

> O Sun, I quickly form many groups of Beings. Therefore, O Lord, become at once my first Manu.

> Create the World as you wish, being urged by me. Then that highly radiant Sun accepted my words.

> O foremost among the shining ones, having agreed, he divided his own self into two. With one former body he became the Sun in this Creation.

> Moving along the path of the sky in creation, he stretched out the succession of days. Instantly, with his second body, he assumed the role of my Manu.

> He created the entire Creation, each part according to my desire.

3.91.16–22

> O Sage of the mind of Vasistha, all this has been told to you: the True Nature, the all-creating power, and the potency of the Great Self.

> Whatever reflection arises in this mind becomes manifest, firm, and successful.

> Ordinary brahmins, under the power of mental reflection, became the Aindavas and attained the State of Brahma. Behold the power of the mind.

> Just as those Aindava Beings, through the vividness of their imagination, attained Brahma-hood, so we too, through our Nature as Consciousness and mind, have attained Brahma-hood.

> The mind is of the nature of reflection. Whatever that reflection is, that appears as this body and so on. There is no other perception of the body apart from one’s own inner Self.

> The mind is the wonder of the Self, and it produces that by itself. As far as possible, it does so within its own Self, like the pungency inherent in pepper.

> That which appears like the mind is called the subtle (ativahika) body. The same, under dense delusion, is spoken of by the name of the (gross) body.

Summary of the Teachings:

Brahmadev acknowledges the vastness of the sky, the mind, and the Space of Pure Awareness, and therefore resolves to continue his eternal work of Creation without hindrance. He appoints the Sun as his first Manu, empowering him to bring forth all Beings according to desire. The Sun divides himself into two aspects: one remains as the visible sun traversing the heavens and marking the succession of days, while the other instantly assumes the role of Manu and produces the entire manifold Creation exactly as Brahmadev wished. This narrative illustrates the seamless cooperation between Divine Will and its executive power in bringing Worlds into being.

The teaching then turns to the fundamental nature and power of the mind. Whatever image or idea arises as a reflection in the mind promptly becomes visible, stable, and effective in outward experience. The mind is shown to be the creative instrument through which the Infinite Self expresses itself. Ordinary human Beings, by the sheer force of sustained mental conception, can rise to the status of Brahma himself, as demonstrated by the Aindava brothers who, through intense imaginative identification, attained that exalted State. In the same way, all Beings who function through Consciousness and mind share in that same potential.

The verses emphasize that the mind is essentially of the nature of reflection or appearance. The body and the entire world of forms are nothing other than projections of this reflective mind; there is no independent material substance existing apart from it. The mind is described as the wondrous play or self-display of the Pure Self. Just as the sharp taste of pepper is inherent within the pepper itself and needs no external addition, so the creative power resides spontaneously within the mind and operates from within its own Being.

This creative appearance of the mind is first known as the subtle or astral body (ativahika). When the same subtle appearance becomes densified through ignorance and firm belief in solidity, it is conventionally called the gross physical body. Thus the distinction between subtle and gross is only a difference in the degree of densification of mental projection, not a difference in essential substance. The entire teaching points to the mind as the sole apparent creator and sustainer of all experience, while the underlying Reality remains the undivided Self whose power the mind merely reflects.

Taken together, these verses reveal that Creation is an unbroken expression of Consciousness through the instrument of mind. Individual identity, bodily form, and the multiplicity of Worlds are all mental constructions that appear Real only through sustained attention and belief. By recognizing the mind’s reflective and projective nature, one gains insight into the non-dual Truth that all apparent diversity is a play within the single expanse of Awareness.

Chapter 3.91, Verses 1–8

Yoga Vashishtha 3.91.1–8

(These verses highlight the supreme and independent nature of the mind)

भानुरुवाच।

तेनैतद्वच्मि भवगन्यथाकालं मनो मुने।

अनिग्राह्यमभेद्यं च शापैरपि दुरासदैः ॥ १॥

ऐन्दवानामतः सृष्टिक्रमाणां प्रविनाशनम्।

युज्यते न च तद्ब्रह्मन्युक्तमेतन्महात्मनः ॥ २॥

किं तदस्ति जगत्यस्मिन्विविधेषु जगत्सु च।

तवापि नाथ नाथस्य यद्दैन्याय महात्मनः ॥ ३॥

मनो हि जगतां कर्तृ मनो हि पुरुषः स्मृतः।

यन्मनोनिश्चयकृतं तद्द्रव्यौषधिदण्डनैः ॥ ४॥

हन्तुं न शक्यते जन्तोः प्रतिबिम्बं मणेरिव।

तस्मादेतेऽत्र तिष्ठन्तु भासुरैः सर्गसंभ्रमैः ॥ ५॥

त्वं सृष्ट्वेह प्रजास्तिष्ठ बुद्ध्याकाशो ह्यनन्तकः।

चित्ताकाशश्चिदाकाश आकाशश्च तृतीयकः ॥ ६॥

अनन्तास्त्रय एवैते चिदाकाशप्रकाशिताः।

एकं द्वौ त्रीन्बहून्वापि कुरु सर्गाञ्जगत्पते ॥ ७॥

स्वेच्छयात्मनि तिष्ठ त्वं किं गृहीतं तवैन्दवैः।

ब्रह्मोवाच।

अथैन्दवजगज्जाले भानुनैवमुदाहृते ॥ ८॥

Suryadev said: 

3.91.1–8

> Therefore, O venerable Sage, I speak this at the right time. The mind is uncontrollable and unbreakable, even by the most severe curses.

> Therefore, O Brahman, the destruction of the successive creations of the Aindavas is not proper. Such an act is also not fitting for a great soul.

> O Lord of lords, what is there in this world or in the many other worlds that could cause any need or poverty to your great soul?

> The mind is truly the Creator of the worlds. The mind itself is known as the Cosmic person. Whatever is firmly decided by the mind cannot be undone by material things, medicines, or punishments.

> Just as the reflection of a gem cannot be destroyed, the mental image of a living Being cannot be killed. Therefore, let these remain here with their shining creative activities.

> Having created the Beings here, remain established. The Space of intellect is infinite. There is also the Space of mind, the space of Pure Consciousness, and ordinary Space as the third.

> These three Spaces are indeed Infinite and are revealed by the Space of Consciousness. O Lord of the Worlds, create one, two, three, or even many Creations as you wish.

> Remain in your own Self according to your free will. What have the Aindavas taken away from you? Brahma said: Then, when Bhanu had spoken in this way about the network of the Aindava worlds...

Summary of the teachings:

The mind cannot be controlled, broken, or destroyed by any external force, including the most powerful curses. It stands beyond the reach of ordinary means of restraint or harm.

The Creations arising from the firm resolve of the mind, such as those of the Aindavas, should not be interfered with or destroyed. Great Beings do not suppress the free expressions of others’ minds, as such interference goes against the dignity of an elevated soul.

Nothing in any World can create lack or limitation for the Supreme Self. The mind is the true maker of all Worlds and is itself regarded as the Cosmic person. Once the mind has firmly decided upon something, no material object, medicine, or punishment can reverse that determination.

Mental projections and reflections cannot be eliminated, just as the image of a gem in a mirror cannot be destroyed. Therefore, the shining creative activities of such minds should be allowed to continue freely.

The creator is advised to remain established in his own nature after producing Beings. There exist three Infinite Spaces—the Space of intellect, the Space of mind, and ordinary space—all illuminated by Pure Consciousness. Within this vast openness, one may create as many worlds as desired by free will, without any sense of loss, since nothing has been taken away by the Creations of others.

Chapter 3.90, Verses 1–14

Yoga Vashishtha 3.90.1–14

(These verses teach that intense attachment and mutual love between two Beings create strong mental impressions that survive the death of the body)

भानुरुवाच।

अथेन्द्रेणैवमुक्तोऽसौ राजा राजीवलोचनः।

मुनिं भरतनामानं पार्श्वसंस्थमुवाच ह ॥ १॥

राजोवाच।

भगवन्सर्वधर्मज्ञ पश्यामि सुदुरात्मनः।

भृशमस्य मुखे स्फारं धार्ष्ट्यं मद्दारहारिणः ॥ २॥

पापानुरूपमस्याशु शापं देहि महामुने।

यदवध्यवधात्पापं वध्यत्यागात्तदेव हि ॥ ३॥

इत्युक्तो राजसिंहेन भरतो मुनिसत्तमः।

यथावत्प्रविचार्याशु पापं तस्य दुरात्मनः ॥ ४॥

सहानया दुष्कृतिन्या भर्तृद्रोहाभिभूतया।

विनाशं व्रज दुर्बुद्धे इति शापं विसृष्टवान् ॥ ५॥

ततस्तौ राजभरतौ प्रत्यूचतुरिदं वचः।

सुदुर्मती युवां याभ्यां क्षपितं दुश्चरं तपः ॥ ६॥

अनेन शापदानेन किंचिद्भवति नावयोः।

देहे नष्टे न नौ किंचिन्नश्यति स्वान्तरूपयोः ॥ ७॥

स्वान्तं हि नहि केनापि शक्यते नाशितुं क्वचित्।

सूक्ष्मत्वाच्चिन्मयत्वाच्च दुर्लक्ष्यत्वाच्च विद्धि नौ ॥ ८॥

श्रीभानुरुवाच।

सुघनस्नेहसंबद्धमनस्कावेव शापतः।

पतितौ भूतले वृक्षविच्युताविव पल्लवौ ॥ ९॥

अथ व्यसनसंसक्तौ मृगयोनिमुपागतौ।

ततो द्वावपि संसक्तौ भूयो जातौ विहंगमौ ॥ १०॥

अथास्माकं विभो सर्गे मिथःसंबन्धभावनौ।

तपःपरौ महापुण्यौ जातौ ब्राह्मणदम्पती ॥ ११॥

भारतोऽपि तयोः शापः स समर्थो बभूव ह।

शरीरमात्राक्रमणे न मनोनिग्रहे प्रभो ॥ १२॥

तावद्यापि हि तेनैव मोहसंस्कारहेतुना।

यत्र यत्र प्रजायेते भवतस्तत्र दम्पती ॥ १३॥

अकृत्रिमप्रेमरसानुविद्धं स्नेहं तयोस्ते प्रतिवीक्ष्य कान्तम्।

वृक्षा अपि प्रेमरसानुविद्धाः शृङ्गारचेष्टाकुलिता भवन्ति ॥ १४॥

Suryadev continued:

3.90.1–6

> Then the lotus-eyed King, having been thus addressed by Indra, spoke to the Sage named Bharata who stood beside him.

> The King said: O revered one, Knower of all dharma, I see great and open insolence on the face of this thoroughly wicked man who stole my wife.

> O great Sage, quickly give him a curse that fits his sin. The sin of killing one who should not be killed is the same as the sin of sparing one who should be killed.

> Thus spoken to by the best of Kings, Bharata, the foremost of Sages, quickly and carefully considered the sin of that wicked person.

> Together with this sinful woman overcome by betrayal of her husband, “Go to destruction, O dull-minded one!”—thus he uttered the curse.

> Then those two replied with these words: “O you of very evil minds, by whom hard-won austerity has been wasted!”

3.90.7–14

> By this giving of the curse nothing happens to us two. When the body is destroyed, nothing of our Inner True Nature is lost.

> Indeed, the Inner Self can never be destroyed by anyone anywhere. Know us to be such, because we are subtle, made of Pure Consciousness, and hard to perceive.

> Bound in mind by very dense affection, they fell to the ground because of the curse, just like two leaves fallen from a tree.

> Then, clinging to their attachment and suffering, they entered the womb of deer. After that both, still attached, were born again as birds.

> O Lord, in our cycle of Creation they were born as a Brahmin couple, devoted to austerity, of great merit, and still feeling mutual bond.

> O Lord, the curse of Bharata on them was effective only in attacking the body alone, not in restraining the mind.

> Even now, because of that very impression of delusion, wherever they are born they become a couple there.

> Seeing their charming affection filled with genuine feeling of love, even the trees, touched by that same feeling of love, become restless with gestures of romance.

Summary of the teachings:

A curse or any outer force may destroy the physical form, yet it cannot touch the subtle inner self, which is Pure Consciousness, extremely fine, and beyond ordinary perception. The pair therefore continue their bond through successive births.

The story shows the power of samskaras, the latent tendencies left by strong emotions. Because of their deep affection and the delusion it produces, the two Beings are reborn again and again as a pair—first as deer, then as birds, and later as a Brahmin husband and wife devoted to austerity. The outer circumstances change, but the inner connection remains.

Even when they are born as highly virtuous people engaged in spiritual practice, the old impression of attachment continues to operate. The curse of the Sage affected only their bodies; it had no power over their minds. This illustrates that true freedom requires the purification of the mind itself, not merely the suffering of physical consequences.

The verses underline the distinction between the perishable body and the imperishable Inner Nature. The Self cannot be destroyed by any external agency. Real Knowledge consists in recognising this subtle, Conscious Essence that remains untouched by birth, death, or curse.

Finally, the text points to the contagious strength of pure, spontaneous love: even trees are said to respond with signs of romance when they witness such genuine affection. The teaching is that attachment, whether pure or mixed with delusion, shapes destiny across lives, and only clear insight into the nature of the self can dissolve the cycle of repeated paired births.

Chapter 3.89, Verses 41–54

Yoga Vashishtha 3.89.41–54

(These verses teach the primacy of the mind in the subtle body of a person)

भानुरुवाच।

भावाभावाः शरीरस्था नृप शक्ता न बाधितुम्।

भावितं तीव्रवेगेन मनसा यन्महीपते ॥ ४१॥

तदेव पश्यत्यचलं न शरीरविचेष्टितम्।

न काश्चन क्रिया राजन्वरशापादिका अपि ॥ ४२॥

तीव्रवेगेन संपन्नं शक्ताश्चालयितुं मनः।

तीव्रवेगेन संयुक्तं पुरुषा ह्यभिवाञ्छितात् ॥ ४३॥

मनश्चालयितुं शक्ता न महाद्रिं मृगा इव।

ममेयमसितापाङ्गी मनःकोशे प्रतिष्ठिता ॥ ४४॥

देवागारे महोत्सेधे देवी भगवती यथा।

न दुःखमनुगच्छामि प्रियया जीवरक्षया ॥ ४५॥

गिरिर्ग्रीष्मदशादाहं लग्नयेवाब्दमालया।

यत्र यत्र यथा राजंस्तिष्ठाम्यभिपतामि वा ॥ ४६॥

तत्रेष्टसंगमादन्यत्किंचिन्नानु भवाम्यहम्।

अहल्यादयितानाम्ना मनसेन्द्राभिधं मनः ॥ ४७॥

संसक्तमिदमायाति न स्वभावादृते परम्।

एककार्यनिविष्टं हि मनो धीरस्य भूपते ॥ ४८॥

न चाल्यते मेरुरिव वरशापबलैरपि ।

देहो हि वरशापाभ्यामन्यत्वमिव गच्छति।

ननु धीरं मनो राजन्विजिगीषुतया स्थितम् ॥ ४९॥

एतानि चात्र मनसां न च कारणानि राजञ्शरीरशकलानि वृथोत्थितानि।

चेतो हि कारणममीषु शरीरकेषु वारीव सर्ववनखण्डलतारसेषु ॥ ५०॥

आद्यं शरीरमिह विद्धि मनो महात्मन्  संकल्पितो जगति तेन शरीरसङ्घः।

आद्यं शरीरमधितिष्ठति यत्र यत्र  

तत्तद्भृशं फलति नेतरदस्य पुंसः ॥ ५१॥

मुख्याङ्कुरं सुभग विद्धि मनो हि पुंसो  देहास्ततः प्रविसृतास्तरुपल्लवाभाः।  

नष्टेऽङ्कुरे पुनरुदेति न पल्लवश्रीर्  

नैवाङ्कुरः क्षयमुपैति दलक्षयेषु ॥ ५॥

देहे क्षते विविधदेहगणं करोति  

स्वप्नावनविव नवं नवमाशु चेतः।  

चित्ते क्षते तु न करोति हि किंचिदेव  

देहस्ततः समनुपालय चित्तरत्नम् ॥ ५३॥

दिशि दिशि हरिणाक्षीमेव पश्यामि राजन्प्रिययुवतिमनस्त्वान्नित्य मानन्दितोऽस्मि।

तव पुरप्रकृतीनां यत्फलं दुःखदायि

क्षणमथसुचिरं तत्तन्न पश्यामि किंचित् ॥ ५४॥

Suryadev continued: 

3.89.41–49

> O King, the appearances and disappearances that dwell in the body cannot obstruct anything. O Lord of the Earth, whatever is intensely contemplated by the mind...

> ...that alone is seen as unmoving, not the movements of the body. O King, no actions at all—not even those of boons or curses—can affect it.

> The mind that is filled with intense force can be moved. Men are able to stir a mind that is joined with intense force away from what it desires.

> They are no more able to move the mind than deer can shake a great mountain. My dark-eyed beloved is established in the sheath of my mind...

> ...just as the Goddess Bhagavati resides in a lofty temple of the Gods. I do not follow sorrow when my dear one protects my life...

> ...like a mountain that feels no heat in the fierce summer when it is covered by a bank of clouds. O King, wherever and in whatever way I stand or fall...

> ...there I experience nothing other than union with my beloved. This mind, named Indra and attached to Ahalya by name...

> ...comes only through its own nature and not from anything else. O steadfast King, the mind of a resolute person that is fixed on a single purpose...

> ...cannot be moved even by the force of boons or curses, just as Mount Meru cannot be moved. The body may seem to change under the power of boons and curses, yet the firm mind of a resolute person remains steadfast in its aim of victory.

3.89.50–54

> These bodily fragments that arise in vain are not the causes of the mind, O King. The mind alone is the cause of these little bodies, just as water is the cause of all the juices in the forest trees and creepers.

> Know, O great-souled one, that the mind is the first body here. The multitude of bodies in the world is projected by it. Wherever that first body (the mind) abides, there the results appear strongly for a person; nowhere else.

> O fortunate one, know the mind to be the main sprout of a person. From it the bodies spread out like the leaves and tender shoots of a tree. When the sprout is destroyed, the beauty of the leaves does not reappear; but the sprout itself does not perish when the leaves wither.

> When the body is injured, the mind quickly creates ever-new groups of various bodies, just as in a dream-forest. But when the mind is injured, the body produces nothing at all. Therefore carefully protect the jewel of the mind.

> O King, in every direction I see only the deer-eyed one. My mind is fixed on that dear young woman, and so I remain always filled with joy. Whatever painful result may come from the people of your city—whether for a moment or for a long time—I see none of it at all.

Summary of the Teachings:

All physical bodies and experiences arise only from the intense projections and contemplations of the mind. External events, bodily movements, boons, curses, or injuries to the flesh cannot truly obstruct or alter a mind that is firmly fixed on a single purpose.

The mind is compared to the main sprout of a tree, while the physical body is like the leaves and tender shoots that grow from it. If the mind (the sprout) remains intact, new bodies can continually appear. But if the mind is damaged or destroyed, the body can produce nothing further. Therefore the mind must be carefully guarded as a precious jewel.

Even powerful forces such as Divine boons and curses can appear to change the physical body, yet they have no power over a resolute mind. Just as deer cannot shake a great mountain or Mount Meru, so outer forces cannot disturb a mind that is single-pointedly fixed.

The speaker illustrates this truth through personal experience: his mind is completely absorbed in his beloved, so he sees only her everywhere and remains in constant joy. The pains or pleasures that may arise from the outer world do not touch him at all. This shows that experience is determined by the state of the mind, not by external circumstances.

In essence, the teaching is that one should protect and strengthen the mind above all else. By keeping the mind steady, pure, and fixed on its chosen aim, a person remains free from the fluctuations of the body and the world. The body is secondary and dependent; the mind is primary and creative.