Chapter 3.100, Verses 21–29

Yoga Vashishtha 3.100.21–29

(The many minds and the powers that appear in the World arise from the One Creator in the same natural way that flowers and crops arise from the Earth according to place and time)

श्रीवसिष्ठ उवाच।

यथा दधाति पुष्पाणि तथा चित्तानि लोककृत्।

क्वचित्क्वचित्कदाचिद्धि तस्मादायान्ति शक्तयः ॥ २१॥

देशकालादिवैचित्र्यात्क्ष्मातलादिव शालयः।

न जातं प्रतिभासेन तेनैवान्येन पश्यति ॥ २२॥

प्रतियोगिव्यवच्छेदसंख्यारूपादयश्च ये।

मनःशब्दैः प्रकल्प्यन्ते ब्रह्मजान्ब्रह्म विद्धि तान् ॥ २३॥

यथा यथास्य मनसः प्रतिभासः प्रवर्तते।

तथा तथैव भवति दृष्टान्तोऽत्र किलैन्दवाः ॥ २४॥

स्वयमक्षुब्धविमले यथा स्पन्दो महाम्भसि।

संसारकारणं जीवस्तथायं परमात्मनि ॥ २५॥

ज्ञस्य सर्वं चितं राम ब्रह्मैवावर्तते सदा।

कल्लोलोर्मितरङ्गौघैरब्धेर्जलमिवात्मनि ॥ २६॥

द्वितीया नास्ति सत्तैका नामरूपक्रियात्मिका।

परे नानातरङ्गेऽब्धौ कल्पनेव जलेतरा ॥ २७॥

जायते नश्यति तथा यदिदं याति तिष्ठति।

तदिदं ब्रह्मणि ब्रह्म ब्रह्मणा च विवर्तते ॥ २८॥

स्वात्मन्येवातपस्तीव्रो मृगतृष्णिकया यथा।

विचित्रेण विचित्रोऽपि प्रस्फुरत्यात्मना तथा ॥ २९॥

Sage Vashishta continued:

3.100.21–29

> Just as the earth brings forth flowers, so the creator of the World produces minds. From them powers arise here and there, at one time or another.

> Due to the variety of place, time and other conditions, just as rice grows from the soil, so thoughts appear by their own nature. One does not see them as caused by something else.

> Things such as mutual distinction, exclusion, number and form are all imagined by the mind through words. Know them to be born of Brahm and to be Brahm itself.

> In whatever way the appearance arises in this mind, that is exactly how things become. The story of the ten Aindava brothers is the example for this.

> Just as movement arises by itself in the vast, unagitated and pure Ocean, so the living Being that causes the world arises in the Supreme Self.

> O Rama, for the Knower everything is Pure Consciousness and is always Brahm alone, turning within itself, just as the water of the Ocean turns within itself through great waves, billows and floods of waves.

> There is no second Reality. Only one existence exists, which appears as name, form and action. In the Supreme Brahm, the many are like waves in the Ocean—mere imagination, nothing other than water.

> Whatever is born, dies, goes or remains—all this is Brahm in Brahm, and it appears and moves through Brahm itself.

> Just as intense heat arises by itself within the Sun and produces the mirage, so the Self, though one and varied, shines forth by its own Nature in many ways.

Detailed summary of the teachings:

These verses teach that the many minds and the powers that appear in the world arise from the one Creator in the same natural way that flowers and crops arise from the Earth according to place and time. Nothing is produced by an outside cause; everything appears of its own accord from the underlying reality.

All distinctions of number, form, name and mutual difference are only mental constructions made through words. They are not separate from Brahm; they are born of Brahm and are Brahm itself. The mind takes the shape of whatever appears within it, and the example of the Aindava brothers shows how this mental appearance becomes experienced Reality.

The individual living Being (jiva) that seems to create the World is only a spontaneous vibration within the still, Pure Supreme Self, exactly as waves arise of themselves on the calm surface of the great Ocean. For the wise person who knows the truth, the whole of existence is nothing but Pure Consciousness that is always Brahm, moving within itself like the waters of the sea that form and dissolve their own waves.

There is only one Real Existence. Name, form and action are not a second reality; they are merely imagined appearances within the One, just as the many waves are only water and never something other than the Ocean. Whatever is seen to be born, to die, to move or to stay is Brahm alone appearing and acting within Brahm.

The varied world of experience shines forth from the Self by its own power, in the same way that the intense heat of the Sun produces the appearance of a mirage within itself. The Self remains One, Pure and Unchanging even while it appears in countless forms. Realisation of this non-dual nature removes all sense of separation, bondage or otherness.

Chapter 3.97, Verses 1–11

Yoga Vashishtha 3.97.1–11

(The entire visible and invisible display of the World is a product of the mind)

श्रीराम उवाच।

ब्रह्मन्मनस एवेदमन्तश्चाडम्बरं सृतम्।

यतस्तदेव कर्मेति वाक्यार्थादुपलभ्यते ॥ १॥

श्रीवसिष्ठ उवाच।

दृढभावोपरक्तेन मनसैवोररीकृतम्।

मरुचण्डातपेनेव भास्वरावरणं पुनः ॥ २॥

ब्रह्मात्मनि जगत्यस्मिन्मन एकाकृतिं गतम्।

क्वचिन्नरतया रूढं क्वचित्सुरतयोत्थितम् ॥ ३॥

क्वचिद्दैत्यतयोल्लासि क्वचिद्यक्षतयोदितम्।

क्वचिद्गन्धर्वतां प्राप्तं क्वचित्किन्नररूपि च ॥ ४॥

नानाचारनभोभागपुरपत्तनरूपया।

मन्ये विततयाकृत्या मन एव विजृम्भते ॥ ५॥

एवं स्थिते शरीरौघस्तृणकाष्ठलतोपमः।

तद्विचारणया कोऽर्थो विचार्यं मन एव नः ॥ ६॥

तेनेदं सर्वमाभोगि जगदित्याकुलं ततम्।

मन्ये तद्व्यतिरेकेण परमात्मैव शिष्यते ॥ ७॥

आत्मा सर्वपदातीतः सर्वगः सर्वसंश्रयः।

तत्प्रसादेन संसारे मनो धावति वल्गति ॥ ८॥

मनो मन्ये मनः कर्म तच्छरीरेषु कारणम्।

जायते म्रियते तद्धि नात्मनीदृग्विधा गुणाः ॥ ९॥

मन एव विचारेण मन्ये विलयमेष्यति।

मनोविलयमात्रेण ततः श्रेयो भविष्यति ॥ १०॥

मनोनाम्नि परिक्षीणे कर्मण्याहितसंभ्रमे।

मुक्त इत्युच्यते जन्तुः पुनर्नाम न जायते ॥ ११॥

Sriram said:

3.97.1

> O Brahman, this entire internal display and manifestation arises from the mind itself. From the meaning of the words, it is understood that this very (mental activity) is action (karma).

Sage Vasishta answered: 

3.97.2–6

> It is again taken up by the mind itself when that mind is coloured by firm conviction, just as a shining covering is taken up by the fierce heat of the sun.

> In this world which is the Self of Brahm, the mind has assumed a single form. Sometimes it is established as a human Being, and sometimes it rises as a god.

> Sometimes it shines forth as a demon, sometimes it appears as a yaksha, sometimes it attains the State of a gandharva, and sometimes it takes the form of a kinnara.

> I believe that the mind itself expands and manifests through this vast form, which takes the shape of various customs, regions of the sky, cities and towns.

> When this is so, the multitude of bodies is like grass, wood and creepers. What is the use of examining them? For us, the mind alone is to be examined.

3.97.7–11

> I believe that this entire expansive World, full of turmoil, is spread out by that (mind). Apart from it, only the Supreme Self remains.

> The Self is beyond all categories, all-pervading and the support of everything. By its Grace the mind runs and leaps about in the cycle of Worldly existence.

> I consider the mind itself to be action, and that is the cause in the bodies. Indeed it is born and dies; such qualities do not exist in the Self.

> I believe that the mind itself will dissolve through proper inquiry. Then, merely by the dissolution of the mind, the Highest good will result.

> When the thing called mind is completely worn away and the agitation inherent in action is overcome, the living Being is said to be liberated and is not born again under any name.

Summary of the teachings:

These verses teach that the entire visible and invisible display of the World is a product of the mind. Rama first recognises that all internal show and outer activity arise from the mind, and that what we call action is really mental activity. Vasishta confirms that the mind, when coloured by firm belief, holds on to this appearance exactly as intense sunlight holds a shining covering.

The mind is not separate from Brahm; it is Brahm appearing in a single form that then takes countless shapes. It appears as human, god, demon, yaksha, gandharva or kinnara, and it stretches itself out as the many customs, skies, cities and towns of the world. All the countless bodies that fill existence are therefore as insubstantial as grass, wood or creepers. Examining the bodies is pointless; the only thing worth examining is the mind itself.

Because the whole restless, spreading World is produced by the mind, once the mind is set aside only the Supreme Self remains. That Self is beyond every category, present everywhere and the sole support of all. It is by the Grace of this Self that the mind is able to run and leap through the cycle of birth and death.

The mind is both action and the Cause of the body. The mind is born and dies; the Self has none of these changing qualities. Through careful inquiry the mind dissolves. When the mind dissolves, the highest good automatically follows.

Finally, when the entity called mind is completely exhausted and the restless activity that belongs to action ceases, the living Being is declared free. Such a Being is never born again under any name. Liberation is therefore nothing other than the ending of the mind and its restless work.

Chapter 3.96, Verses 55–65

Yoga Vashishtha 3.96.55–65

(Mind, the central force behind all experience and the appearance of the World)

श्रीवसिष्ठ उवाच।

यथैव पुरुषः स्नानदानादानादिकाः क्रियाः।

कुर्वंस्तत्कर्तृवैचित्र्यमेति तद्वदिदं मनः ॥ ५५॥

विचित्रकार्यवशतो नामभेदेन कर्तृता।

मनः संप्रोच्यते जीववासनाकर्मनामभिः ॥ ५६॥

चित्तमेवेदमखिलं सर्वेणैवानुभूयते।

अचित्तो हि नरो लोकं पश्यन्नपि न पश्यति ॥ ५७॥

श्रुत्वा स्पृष्ट्वा च दृष्ट्वा च भुक्त्वा घ्रात्वा शुभाशुभम्।

अन्तर्हर्षं विषादं च समनस्को हि विन्दति ॥ ५८॥

आलोक इव रूपाणामर्थानां कारणं मनः।

बध्यते बद्धचित्तो हि मुक्तचित्तो हि मुच्यते ॥ ५९॥

तज्जडानां परं विद्धि जडं येनोच्यते मनः।

न चावगच्छति जडं मनो यस्य हि चेतनम् ॥ ६०॥

न चेतनं न च जडं यदिदं प्रोत्थितं मनः।

विचित्रसुखदुःखेहं जगदभ्युदितं तदा ॥ ६१॥

एकरूपे हि मनसि संसारः प्रविलीयते।

उपाविलं कारणं तैर्भ्रान्त्या जगदुपस्थितम् ॥ ६२॥

अजडं हि मनो राम संसारस्य न कारणम्।

जडं चोपलधर्मापि संसारस्य न कारणम् ॥ ६३॥

न चेतनं न च जडं तस्माज्जगति राघव।

मनः कारणमर्थानां रूपाणामिव भासनम् ॥ ६४॥

चित्तादृतेऽन्यद्यद्यस्ति तदचित्तस्य किं जगत्।

सर्वस्य भूतजातस्य समग्रं प्रविलीयते ॥ ६५॥

Sage Vashishta said:

3.96.55–65

> Just as a person, while performing actions like bathing, giving gifts, and receiving things, comes to be known by different names according to those varied roles, in the same way this mind also becomes known by different names through the variety of its actions.

> Because of the many different kinds of work it does, the mind is called by various names such as the living Being (jiva), desire (vasana), and action (karma).

> This entire World is experienced only through the mind. A person without mind, even while looking at the World, does not truly see it.

> Only a person who has a mind feels inner joy or sorrow after hearing, touching, seeing, tasting, or smelling things that are good or bad.

> Just as light is the cause that makes forms visible, the mind is the cause that makes all objects known. One whose mind is bound remains bound; one whose mind is free becomes free.

> Know that those who call the mind inert (jada) are themselves the most inert. A mind that is truly Conscious never understands itself as inert.

> This mind that has arisen is neither purely Conscious nor purely inert. When it arises, the World full of varied pleasures and pains also appears.

> When the mind becomes one-pointed and pure, the world of birth and death dissolves. Because of impurity and confusion, the World appears through those restless movements of the mind.

> O Rama, a mind that is not inert is not the cause of the World of birth and death. An inert mind, even if it has the nature of a stone, is also not the cause of the World of birth and death.

> Therefore, O Raghava, in this World the mind is neither purely Conscious nor purely inert. The mind is the cause of all objects, just as light is the cause that reveals forms.

> If anything exists apart from the mind, what world remains for one who has no mind? For every living Being, the whole World dissolves when the mind dissolves.

Summary of the teachings:

These verses teach that the mind is the central force behind all experience and the appearance of the World. Just as a person receives different names according to the different actions he performs, the mind receives many names—living soul, desire, action, and others—because of the many roles it plays. Without the mind there is no real perception of the World; a person may look at things yet not truly see them if the mind is absent. All feelings of joy and sorrow arise only when the mind is present and active through the senses.

The mind is described as the light that reveals objects, just as ordinary light reveals forms and colours. Bondage and freedom depend entirely on the state of the mind: a bound mind keeps a person in bondage, while a free mind brings liberation. The mind is neither purely conscious nor purely inert; it stands in between and, when it arises with its restlessness, the world of pleasure and pain appears with it.

When the mind becomes pure, steady, and one-pointed, the entire cycle of birth and death dissolves. Impurity and confusion in the mind create the false appearance of the world. Neither Pure Consciousness alone nor dull matter alone can produce the world; it is the mind, standing between the two, that acts as the cause of all objects and experiences, just as light makes forms visible.

Finally, the verses declare that without the mind there is no World at all. For every living Being the whole Universe disappears the moment the mind itself disappears. Therefore, understanding, purifying, and ultimately transcending the mind is the key to freedom from the world of suffering and the cycle of birth and death.

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 3.95, Verses 15–27

Yoga Vashishtha 3.95.15–27

(Sriram's reasoning on connection between action and the doer of action)

श्रीराम उवाच।

अविसंवादिनार्थे यद्यत्प्रामाणिकदृष्टिभिः।

वीतरागैर्विनिर्णीतं तच्छास्त्रमिति कथ्यते ॥ ३५॥

महासत्त्वगुणोपेता ये धीराः समदृष्टयः।

अनिर्देश्यकलोपेताः साधवस्त उदाहृताः ॥ १६॥

द्वयं हि दृष्टिर्बालानां सिद्धये सर्वकर्मणाम्।

साधुवृत्तं तथा शास्त्रं सर्वदैवानुवर्तते ॥ १७॥

साधुसंव्यवहारार्थं शास्त्रं यो नानुवर्तते।

बहिःकुर्वन्ति तं सर्वे स च दुःखे निमज्जति ॥ १८॥

इह लोके च वेदे च श्रुतिरित्थं सदा प्रभो।

यथा कर्म च कर्ता च पर्यायेणेह संगतौ ॥ १९॥

कर्मणा क्रियते कर्ता कर्त्रा कर्म प्रणीयते।

बीजाङ्कुरादिवन्न्यायो लोकवेदोक्त एव सः ॥ २०॥

कर्मणो जायते जन्तुर्बीजादिव नवाङ्कुरः।

जन्तोः प्रजायते कर्म पुनर्बीजमिवाङ्कुरात् ॥ २१॥

यया वासनया जन्तुर्नीयते भवपञ्जरे।

तद्वासनानुरूपेण फलं समनुभूयते ॥ २२॥

एवं स्थिते कथं नाम जन्मबीजेन कर्मणा।

विनोत्पत्तिस्त्वया प्रोक्ता भूतानां ब्रह्मणः पदात् ॥ २३॥

पक्षेणानेन भगवन्भवता जन्मकर्मणोः।

तिरस्कृता जगज्जाता साऽविनाभावितैतयोः ॥ २४॥

ब्रह्मण्यकारणे ब्रह्मन्ब्रह्मादिषु फलेषु च।

कर्मणां फलमस्तीति द्वयं लोके प्रमार्जितम् ॥ २५॥

संजाते संकरे लोके कर्मस्वफलदायिषु।

मात्स्यन्याये विलसति नाश एवावशिष्यते ॥ २६॥

किं तत्कृतं भवत्येव भगवन्ब्रूहि तत्त्वतः।

एनं मे संशयं स्फारं छिन्धि वेद्यविदांवर ॥ २७॥

Sriram said:

3.95.15–21

> That which is firmly decided, regarding an uncontradicted truth, by those free from attachment who possess authoritative insight, is called scripture.

> Those who are endowed with the great quality of purity (sattva), who are firm-minded, who have equal vision toward all, and who possess indescribable noble qualities, are called the virtuous (sādhus).

> For the success of all actions of those who are still immature, there are always two guiding principles: the conduct of the virtuous and the scriptures. One should always follow them.

> Anyone who does not follow the scriptures for the sake of proper conduct with the virtuous is rejected by everyone, and he himself sinks into misery.

> O Lord, in this World and in the Veda, the sacred tradition always declares that action and the doer are connected here, following one another in succession.

> The doer is produced by action, and action is carried out by the doer. This principle, like the relationship between a seed and a sprout, is stated both in worldly usage and in the Veda.

> A living Being is born from action, just as a new sprout arises from a seed. In turn, action arises from the living Being, just as a seed comes from a sprout.

3.95.22–27

> By the particular latent impression (vāsanā) through which a living Being is led into the cage of Worldly existence, a result corresponding exactly to that impression is experienced.

> This being the case, how then have you declared that the origin of Beings from the State of Brahm takes place without the action that is the seed of birth?

> O revered one, by this view of yours the universally accepted mutual dependence of birth and action has been set aside.

> O wise one, the dualistic notion that actions yield results—both in the Causeless Brahm and in effects such as Brahmā and others—is completely wiped out in the World.

> When confusion arises in the World regarding actions that no longer yield results, and the law of the fish (stronger devouring the weaker) prevails, only destruction remains.

> What then is actually accomplished, O Lord? Tell me the truth. Cut asunder this vast doubt of mine, O best among those who know what is to be Known.

Summary of the teachings:

These verses present Sri Rama’s careful reasoning about the nature of true scripture, the character of the virtuous, and the inseparable link between action (karma) and the doer. He first defines scripture as that which is established by dispassionate, authoritative seers on the basis of uncontradicted truth. He then describes the virtuous as those filled with pure sattva, equal vision, and noble qualities. For ordinary people still growing in understanding, the two reliable guides for successful action are the conduct of such virtuous persons and the scriptures themselves. Anyone who discards these guides is socially rejected and falls into suffering.

Rama next recalls the clear teaching of both worldly experience and the Veda: action and the doer continuously produce each other, exactly as a seed produces a sprout and the sprout produces a new seed. A living Being arises from previous action; that being then generates fresh action. The latent impressions (vāsanās) that drive a being through the cycle of existence also determine the precise fruits that being experiences. This mutual dependence of birth and action is presented as an established fact.

Against this background Rama raises a pointed doubt about the teaching he has heard earlier—that Beings arise from the Pure State of Brahm without the involvement of action as the seed of birth. He argues that such a view appears to set aside the universally acknowledged inseparable connection between birth and action. If actions are said to have no results either in the Causeless Brahm or in the World of effects beginning with Brahmā, then the entire dualistic framework of action and its fruit is erased.

Rama warns of the practical consequences of such confusion. When people come to believe that actions yield no results, moral order collapses; the law of the jungle (the stronger devouring the weaker) takes over, and only destruction remains. Finally he earnestly requests Vasistha to resolve this large and urgent doubt by explaining what is truly accomplished in the light of the higher teaching, so that the apparent contradiction may be removed.

Chapter 3.94, Verses 23–32

Yoga Vashishtha 3.94.23–32

(Brahm - the Absolute Reality)

श्रीवसिष्ठ उवाच।

मन्दारमञ्जरीरूपाश्चन्द्रबिम्बादिवांशवः।

सर्वा एव समुत्पन्ना ब्रह्मणो दृश्यदृष्टयः ॥ २३॥

यथा विटपिनश्चित्रास्तद्रूपा विटपश्रियः।

सर्वा एव समुत्पन्ना ब्रह्मणो जीवपङ्क्तयः ॥ २४॥

कटकाङ्गदकेयूरयुक्तयः कनकादिव।

सर्वा एवोत्थिता राम ब्रह्मणो जीवराशयः ॥ २५॥

निर्झरादमलोद्योतात्पयसामिव बिन्दवः।

अजस्यैवाखिला राम भूतसंततिकल्पनाः ॥ २६॥

आकाशस्य घटस्थालीरन्ध्राकाशादयो यथा।

सर्वा एवोत्थिता लोककलना ब्रह्मणः पदात् ॥ २७॥

सीकरावर्तलहरीबिन्दवः पयसो यथा।

सर्वा एवोत्थिता राम ब्रह्मणो दृश्यदृष्टयः ॥ २८॥

मृगतृष्णातरङ्गिण्यो यथा भास्करतेजसः।

सर्वा दृश्यदृशो द्रष्टुर्व्यतिरिक्ता न रूपतः ॥ २९॥

शीतरश्मेरित ज्योत्स्ना स्वालोक इव तेजसः।

एवमेता हि भूतानां जातयो विविधाश्च याः ॥ ३०॥

यस्मादेव समायान्ति तस्मिन्नेव विशन्ति च।

काश्चिज्जन्मसहस्रान्ते जातयश्चिरकालिकाः।

काश्चित्कतिपयातीतजन्मरूपा व्यवस्थिताः ॥ ३१॥

इत्थं जगत्सु विविधेषु विचित्ररूपास्तस्येच्छया भगवतो व्यवहारवत्यः।

आयान्ति यान्ति निपतन्ति तथोत्पतन्ति रूपश्रियः कणघटा इव पावकोत्थाः ॥ ३२॥

Sage Vashishta continued:

3.94.23–32

> Just as rays resembling clusters of Mandara flowers come forth from the moon’s disc, so all perceptions of the visible world have arisen from Brahm.

> Just as diverse trees and their various forms of beauty arise from themselves, so all multitudes of living Beings have arisen from Brahm.

> O Rama, just as all ornaments such as bracelets, armlets and bangles arise from gold, so all multitudes of living Beings have arisen from Brahm.

> O Rama, just as drops of water arise from a pure and shining spring, so all the imaginings of successive Beings arise from the Unborn One alone.

> Just as the spaces inside a pot, a plate or a hole and the like are of the one vast space, so all conceptions of the Worlds have arisen from the State of Brahm.

> Just as spray, whirlpools, waves and drops arise from water, so all perceptions of the visible World have arisen from Brahm, O Rama.

> Just as the waves of a mirage appear from the sun’s rays, so all visible perceptions are not different in nature from the Seer.

> Just as the cool moonlight is the light of the moon itself and the sun’s own radiance is its light, so are all the various kinds of Beings.

> From whom they come, into that same they return. Some species last for a thousand births and are of long duration; others are established after only a few past births.

> Thus, by the Will of the Lord, the manifold forms of various kinds move about in the many Worlds. They come and go, fall and rise, shining like sparks that fly up from fire.

Summary of the Teachings:

These verses teach that the entire visible universe and all living beings arise solely from Brahm, the Absolute Reality, without any real separation from it. Through a series of clear analogies—moon-rays, trees and their beauty, gold ornaments, water-drops from a spring, limited spaces within the one sky, waves and spray from water, and the false waves of a mirage—the text shows that every appearance is only a temporary expression of the same Undivided Source.

The teaching emphasises non-difference: the perceptions of the World are not other than the Seer or Brahm in their essential nature. Just as cool moonlight is nothing but the moon’s own light and sunlight is the sun’s own radiance, the many kinds of Beings are only modifications of the one Consciousness. Apparent multiplicity is therefore an appearance, not an independent Reality.

All these forms come forth from Brahm and eventually return into it. Some species persist through many thousands of births and last a long time; others appear after only a few previous lives. This cycle of arising and dissolving is continuous and is governed solely by the will of the Lord.

The World with its countless shapes and activities is therefore only a play of Divine Will. Beings move, appear, disappear, rise and fall exactly as sparks rise from a fire, shine briefly and then vanish. Nothing has an independent existence apart from Brahm.

The practical import is that true understanding of this origin and identity frees the mind from attachment to the changing forms. When one sees every appearance as nothing but Brahm expressing itself, the sense of separation and the suffering that follows from it come to an end.

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 3.93, Verses 1–12

Yoga Vashishtha 3.93.1–12

(The process of Creation)

श्रीवसिष्ठ उवाच।

इति मे भगवता पूर्वमुक्तं तदेतदद्य तुभ्यं कथितम् ॥ १॥

तस्मादनाख्यानाद्ब्रह्मणः सर्वतः सर्वमनाख्यानमुत्पद्यते स्वयमेव तद्धनतां प्राप्य मनः संपद्यते ॥ २॥

तन्मनस्तन्मात्रकल्पनपूर्वकसन्निवेशं भवति ततस्तैजसः पुरुषः संपद्यते सोऽयं ब्रह्मेत्यात्मनि नाम कृतवान् ॥ ३॥

तेन राम योऽयं परमेष्ठी तन्मनस्तत्त्वं विद्धि ॥ ४॥

समनस्तत्त्वाकारो भगवानब्रह्मा संकल्पमयत्वाद्यदेव संकल्पयति तदेव पश्यति ॥ ५॥

ततस्तेनेयमविद्या परिकल्पिता अनात्मन्यात्माभिमानमयीति तेन ब्रह्मणा गिरितृणजलधिमयमिदं क्रमेण जगत्परिकल्पितम् ॥ ६॥

इत्थं क्रमेण ब्रह्मतत्त्वादियमागता सृष्टिरन्यत एवागतेयमिति लक्ष्यते ॥ ७॥

तस्मात्सर्वपदार्थानां त्रैलोक्योदरवर्तिनाम्।

उत्पत्तिर्ब्रह्मणो राम तरङ्गाणामिवार्णवात् ॥ ८॥

य एवमनुत्पन्ने जगति या ब्रह्मणश्चिन्मनोरूपिणी साहंकारे परिकल्प्य ब्रह्म ब्रह्मतामेति ॥ ९॥

यास्त्वन्याश्चिच्छक्तयः सर्वशक्तेरभिन्ना एव कल्प्यन्ते ॥ १०॥

जगति स्फारतां नीते पितामहरूपेण मनसा समुल्लसन्ति ॥ ११॥

एते सहस्रशोऽपि परिवर्तमानजीवा उच्यन्ते ॥ १२॥

Sage Vasistha said: 

3.93.1–5

> What was previously spoken to me by the revered One, that very thing has now been narrated to you.

> From that indescribable Brahm, all that is unmanifested arises spontaneously from every side. Having attained a condensed State, that then becomes the mind.

> That mind assumes a structure based on the prior conceptualization of the subtle elements. From that, the radiant Cosmic person comes into being. He gave himself the name Brahma.

> Therefore, O Rama, know that this very Supreme Being is the principle of mind.

> The Blessed Lord, whose form is the mind-principle, due to His Nature being characterized by will, whatever He wills, that very thing He perceives.

3.93.6–12

> Thereafter, by Him, this ignorance was conceived, characterized by the identification of the Self with the non-self. By that Brahm, this World consisting of mountains, grass, and oceans was gradually created.

> Thus, in due order, this Creation has emerged from the Principle of Brahm. Yet it appears as if this Creation has come from some other Source.

> Therefore, O Rama, the origin of all entities residing within the three worlds is from Brahm, just as waves arise from the Ocean.

> Indeed, when the World is unmanifested, that which is the Consciousness-Mind form of Brahm, by being conceived with ego, attains the State of Brahma.

> But those other Consciousness-powers are indeed considered non-different from the all-power.

> When the World has attained manifestation, they shine forth by means of the mind in the form of the grandfather (Brahma).

> These, even in thousands, are called transmigrating souls.

Summary of the Teachings:

These verses present the process of Creation as arising entirely from the indescribable, Absolute Brahm. Nothing external or separate is required. From the unnameable Brahm, an unmanifest potential first appears spontaneously. Through a process of condensation or densification, this potential takes the form of mind. The mind is thus not an independent entity but a denser expression of Pure Consciousness itself.

The mind then forms subtle notions of the elemental principles and organizes itself into a radiant Cosmic person. This Being names itself Brahma and is identified as the mind-principle seated in the supreme. Because its Nature is made of Will or ideation, whatever it conceives, it immediately perceives as present. In this way the entire field of experience is generated within the mind alone.

Through this same process, ignorance arises. Ignorance consists in mistaking the non-self for the Self. Under the influence of this misidentification, Brahm, functioning as the creative mind, gradually projects the world of mountains, vegetation, oceans, and all other forms. Although the entire sequence unfolds from the Pure Principle of Brahm, it appears to ordinary perception as if the world has come from some other, independent material Source.

All objects and Beings that fill the three worlds therefore originate from Brahm in the same way that waves arise from the Ocean. They have no separate existence apart from their Source. Before the World becomes manifest, the Consciousness-Mind power of Brahm, when touched by the sense of “I,” assumes the role of the Creator Brahma. The other powers of Consciousness remain non-different from the total power of the Absolute.

Once the World expands into manifestation, these powers appear through the mind in the form of the grandfather of Creation - Brahma. In their multiplicity they are known as the countless individual souls that cycle through repeated births. The teaching thus establishes that Mind, Creator, World, and individual Beings are successive appearances within one undivided Consciousness, and that liberation lies in recognizing this non-dual origin.

Chapter 3.87, Verses 1–12

Yoga Vashishtha 3.87.1–12

(The verses describe the long journey of certain subtle Beings through Cosmic cycles)

भानुरुवाच।

पितामहक्रमे तस्मिंस्ततस्ते बहुभावनात्।

कर्मभिस्तैः समाक्रान्तमनस्कास्तस्थुरादृताः ॥ १॥

यावत्ते देहकास्तेषां तापेन पवनैस्तथा।

कालेन शोषमभ्येत्य गलिताः शीर्णपर्णवत् ॥ २॥

जक्षुस्तान्देहकांस्तत्र क्रव्यादा वनवासिनः।

इतश्चेतश्च लुठितान्सुफलानीव मर्कटाः ॥ ३॥

अथ ते शान्तबाह्यार्था ब्रह्मत्वे कृतभावनाः।

तस्थुश्चतुर्युगस्यान्ते यावत्कल्पः क्षयं गतः ॥ ४॥

क्षीयमाणे ततः कल्पे तपत्यादित्यसंचये।

पुष्करावर्तकेषूच्चैर्वर्षत्सु कठिनारवम् ॥ ५॥

वहत्सु कल्पवातेषु स्थित एकमहार्णवे।

क्षीणेषु भूतवृन्देषु ते तथैव व्यवस्थिताः ॥ ६॥

ततो रात्रिक्रमपरे सर्वां संहृत्य तां स्थितिम्।

स्थिते त्वय्यात्मनि विभो ते तथैव व्यवस्थिताः ॥ ७॥

अद्य प्रबुद्धे भवति स्रष्टुमिच्छति संसृतिम्।

सुखेनैव क्रमेणोच्चैस्ते तथैव व्यवस्थिताः ॥ ८॥

तथैते भगवन्ब्रह्मन्ब्रह्मणो ब्राह्मणा दश।

त एते दश संसारा मनोव्योमनि संस्थिताः ॥ ९॥

तेषामेकतमस्याहमयमाकाश मन्दिरे।

भानुर्भुवि विभो कालकलाकर्मणि योजितः ॥ १०॥

एष ते कथितः सर्गो दिशानामलसंभव।

ब्रह्मणां संभवो व्योम्नि यथेच्छसि तथा कुरु ॥ ११॥

विविधकल्पनया वलिताम्बरं यदिदमुत्तम जागतमुत्थितम्।

करणजालकमाहितमोहनं तदखिलं निजचेतसि विभ्रमः ॥ १२॥

Suryadev said: 

3.87.1–12

> In that order of the grandfather (Brahma), then due to their many thoughts and contemplations, their minds became filled with those past actions, and they stayed there with respect and attention.

> As long as their subtle bodies remained, they gradually dried up due to heat, winds, and the passage of time, falling away like withered leaves.

> Then, flesh-eating creatures living in the forest devoured those subtle bodies lying scattered here and there, like monkeys eating ripe fruits.

> After that, with their outer concerns calmed and their minds fixed on the state of Brahm, they remained in that condition until the end of the four yugas and until the dissolution of the kalpa.

> As the kalpa was coming to an end, with the sun shining intensely and heavy rains falling with loud thunder from the Pushkaravarta clouds.

> While the great winds of the kalpa were blowing and everything stood in one vast ocean, with all beings destroyed, they remained established in the same state.

> Then, in the next night (of Brahma), everything in that State was withdrawn. You remained established in your own Self, O Lord, and they too stayed in the same condition.

> Today, when you awaken and wish to create the world of samsara again, with ease and in due order, they remain exactly in the same State.

> Thus, O Lord, these ten Brahmins of Brahma exist in the mind-space as ten worlds or samsaras.

> Of them, I am one, placed in the mansion of the sky on Earth, engaged in the actions of Time and moments, O Lord.

> This Creation has been described to you, O one born without directions. The birth of these Brahmins happened in the sky. Do as you wish.

> This excellent World that has arisen, wrapped in various imaginations and coverings, with its network of senses creating delusion — all of it is merely a confusion in one's own mind.

Summary of the Teachings:

They highlight how, after intense spiritual practices and contemplations, their minds became absorbed in past karmas yet remained respectful and steady. Over vast periods, their temporary forms decayed naturally due to time, elements, and external forces, showing the impermanence of even subtle bodies. This teaches the inevitability of change and dissolution in the material and subtle realms, urging detachment from transient forms.

Even as their bodies were consumed by natural forces, these souls stayed focused on Brahm. They endured through the end of yugas and the great dissolution of the kalpa, surviving floods, winds, and the cosmic ocean. The teaching emphasizes the power of inner resolve and meditation on the Ultimate Reality, which allows one to remain stable amid Universal destruction. It illustrates the continuity of Consciousness beyond physical or subtle destruction.

In the Cosmic night when Creation withdraws into the Self of Brahma, these Beings continue unchanged. Upon the new cycle of Creation, they persist in their established State, ready for the next phase of manifestation. This shows the Eternal Nature of the soul and the rhythmic play of creation and dissolution governed by the Divine Will. It reminds us that True Existence is rooted in the Unchanging Self, unaffected by cycles of Time.

These ten Brahmins represent multiple Worlds or samsaras existing within the mind-space. One of them is the narrator Suryadev, who operates in the earthly realm under the laws of time and action. The verses reveal that all Creations and Beings are projections within Consciousness. This points to the non-dual Reality where individual souls and entire Universes arise as ideas in the Infinite mind.

Ultimately, the entire World, filled with diverse imaginations, sensory networks, and delusions, is nothing but a mental confusion or vibration in one's own Consciousness. The teaching culminates in the insight that the Universe is a play of the mind, and liberation comes from recognizing this inner illusion. By seeing the world as a dream-like projection, one can transcend it and rest in Pure Awareness.

Chapter 3.86, Verses 36–51

Yoga Vashishtha 3.86.36–51

(These verses depict a profound Meditative State where advanced Sages enter deep contemplation after guidance from a senior figure)

श्रीभानुरुवाच।

अग्रजेनेति कथिते बाढं कृत्वा त उत्तमाः।

ध्यानाधीनधियस्तस्थुः सहैव ज्यायसा रसात् ॥ ३६॥

लिपिकर्मार्पिताकारा ध्यानासक्तधियश्च ते।

अन्तस्थेनैव मनसा चिन्तयामासुरादृताः ॥ ३७॥

अथ उत्फुल्लकमलकोशवक्रोन्नतासनः।

ब्रह्माहं जगतां स्रष्टा कर्ता भोक्ता महेश्वरः ॥ ३८॥

यज्ञक्रियाक्रमवतः साङ्गोपाङ्गा महर्षयः।

सरस्वत्याथ गायत्र्या युक्ता वेदा नरा इमे ॥ ३९॥

लोकपालपराक्रान्तः संचरत्सिद्धमण्डलः।

अयमुद्दामसौभाग्यः स्वर्गः स्वरविभूषितः ॥ ४०॥

पर्वतद्वीपजलधिकाननैः समलंकृतम्।

इदं भूमण्डलं चैव त्रिलोकीकर्णकुण्डलम् ॥ ४१॥

एतत्पातालकुहरं दैत्यदानवभोजितम्।

अमृतस्त्रीगणाकीर्णं गृहं गगनकोटरम् ॥ ४२॥

अयमिन्द्रो महाबाहुः प्रजालंकृतदोत्तमः।

त्रैलोक्यनगरीमेकः पाति पावनयज्ञभुक् ॥ ४३॥

दीप्रजालवरत्राभिरवष्टभ्याथ दिग्गणम्।

क्रमेण प्रतपन्त्येते भानवो भूरिभानवः ॥ ४४॥

लोकपाला इमे लोकं रक्षन्ति शुद्धवृत्तयः।

मर्यादाभिरतुच्छाभिर्गोपाला गोगणं यथा ॥ ४५॥

उन्मज्जन्ति निमज्जन्ति प्रस्फुरन्ति पतन्ति च।

तरङ्गा इव तोयानामिमाः प्रतिदिनं प्रजाः ॥ ४६॥

सृजामीममहं सर्गं संहरामि तथादृतः।

अयमात्मनि तिष्ठामि शाम्यामि भुवनेश्वरः ॥ ४७॥

अयं संवत्सरो यात इदं परिणतं युगम्।

सृष्टेरयमसौ कालः स्वयं संहरणस्य च ॥ ४८॥

अयमेव गतः कल्पो ब्राह्मी रात्रिरियं तता।

अयमात्मनि तिष्ठामि पूर्णात्मा परमेश्वरः ॥ ४९॥

इति भावितया बुद्ध्या ते द्विजा अथ ऐन्दवाः।

दशाद्रिवृत्तयस्तस्थुः समुत्कीर्णा इवोपलात् ॥ ५०॥

अधिगतकमलासनक्रमास्ते परिगलितेतरतुच्छवृत्तिजालाः।

सततमतितरां कुशासनस्थाश्चिरमिति पङ्कजकल्पने विरेजुः ॥ ५१॥

Suryadev continued: 

3.86.36–44

> When it was said "by the elder one," the excellent ones agreed fully. With minds absorbed in meditation, they remained seated together with the greater one in delight.

> Having forms dedicated to the work of writing, and minds attached to meditation, those revered ones contemplated with their inner mind attentively.

> Then, seated in an elevated posture like a blooming lotus cup, he said: "I am Brahma, the creator of the worlds, the doer, the enjoyer, the great lord."

> The great Sages, along with the rituals of sacrifices and their limbs and sub-limbs, these men joined with Saraswati and Gayatri, and the Vedas.

> Surpassed by the guardians of the Worlds, with moving groups of siddhas, this is the unbounded fortunate heaven, adorned with musical notes.

> This Earth circle, decorated with mountains, islands, Oceans, and forests, is indeed the earring of the three worlds.

> This netherworld cave, enjoyed by demons and danavas, filled with groups of immortal women, is the house in the hollow of the sky.

> This Indra with mighty arms, whose excellent hands are adorned with subjects, alone protects the city of the three Worlds, enjoying pure sacrifices.

> Holding the directions with shining nets of light rays, these many Suns shine forth sequentially.

3.86.45–51

> These world protectors guard the World with pure conduct, through modest boundaries, like cowherds guarding a herd of cows.

> They rise and sink, sparkle and fall, like waves of water, these people every day.

> I create this Creation and dissolve it with reverence. I abide in the Self, and I rest as the Lord of the Worlds.

> This year has passed, this age has matured. This is the time of Creation and also of dissolution itself.

> This has passed as a kalpa, this is the extended Brahma's night. I abide in the Self as the full soul, the Supreme Lord.

> With such contemplated intellect, those twice-born lunar ones remained like ten mountain-like forms, carved as if from stone.

> Having attained the sequence of lotus posture, with other petty activities completely dissolved, always seated firmly on kusha grass, they shone for a long time like lotuses in imagination.

Summary of the Teachings:

The focus is on turning inward, using meditation to connect with Higher Realities. It teaches the importance of disciplined mental absorption and reverence in spiritual practice, showing how the mind can transcend ordinary activities to Realize Divine Truths.

The description moves to a Cosmic vision where the speaker identifies as Brahma, the Creator, enjoyer, and Lord. This highlights the Unity of the individual soul with the Universal Creator. The verses illustrate the vastness of Creation, including heavens, Earth, netherworlds, gods like Indra, and natural elements, emphasizing that all Existence is a manifestation of One Divine Consciousness.

World protectors and natural cycles like suns, seasons, and human lives are portrayed as orderly yet transient, similar to waves in water. This teaches detachment from the changing World while appreciating the structured governance by Divine forces. It underscores the rhythmic Nature of Creation and dissolution under the Supreme Lord's Will.

The speaker affirms abiding in the Self as the Supreme Being who creates and dissolves Universes across time scales like years, ages, and kalpas. This conveys the teaching of non-duality: the Eternal Self remains unchanged amid Cosmic cycles. Practitioners are encouraged to Realize this Inner Divinity for liberation.

Finally, the Sages achieve a stable, enlightened State through prolonged meditation, appearing steadfast like mountains or lotuses. The summary teaches that consistent practice leads to dissolution of distractions and shining in Pure Awareness, embodying the Essence of Yoga Vasistha's non-dual philosophy where the Realized Being rests in Supreme Peace.

Chapter 3.86, Verses 11–25

Yoga Vashishtha 3.86.11–25

(These verses illustrate the power of sincere Devotion and the Grace of the Divine)

श्रीभानुरुवाच।

दिनातपातापितयोरिन्दुः कुमुदयोरिव।

आजगाम तमुद्देशं यत्र तौ विप्रदंपती ॥ ११॥

सलतापादपं देशं पुष्पाकर इवेश्वरः।

दंपती तौ वृषारूढं सोमं सोमार्धशेखरम् ॥ १२॥

फुल्लाननौ ददृशतुः कुमुदे शशिनं यथा।

तौ तं प्रणेमतुर्देव तुषारामलमीश्वरम् ॥ १३॥

द्यावापृथिव्यावुदितं परिपूर्णमिवोहुपम्।

तर्जयन्पवनाधूतनववृक्षान नस्वरम् ॥ १४॥

ईश्वर उवाच।

मृदूहामस्मितस्पन्दि प्रोवाचाथ वचः शिवः।

वरं विप्र गृहाणाशु तुष्टोऽस्मि तव वाञ्छितम् ॥ १५॥

विप्र उवाच।

मधुमासरसाक्रान्तवृक्षवन्मुदितो भव।

भगवन्देवदेवेश दश पुत्रा महाधियः ॥ १६॥

भानुरुवाच।

भव्या भवन्तु मे भूयः शोको येन न बाधते।

अथैवमस्त्विति प्रोच्य जगामान्तर्धिमीश्वरः ॥ १७॥

व्योम्नि वारिनिधिर्ह्रादं कृत्वेवोर्मिमहावपुः।

ततस्तौ दम्पती तुष्टौ शिवलब्धवरौ गृहम् ॥ १८॥

गतौ गीर्वाणसदृशौ खमिवोमामहेश्वरौ।

तत्रासौ ब्राह्मणी गेहे बभूवोदारगर्भिणी ॥ १९॥

बभौ पूर्णोदरा श्यामा मेघलेखेव वारिणा।

कालेऽथ सुषुवे पुत्रान्प्रतिपच्चन्द्रकोमलान् ॥ २०॥

दशबालांस्ततो मुग्धान्वसुधेव नवाङ्कुरान्।

कृतब्राह्मणसंस्कारा वृद्धिमीयुर्महौजसः ॥ २१॥

स्वल्पेनैव हि कालेन प्रावृषेव नवाम्बुदाः।

ते सप्तवर्षवयसो बभूवुर्ज्ञातवाङ्मयाः ॥ २२॥

विरेजुस्तेजसा तत्र नभसीवामला ग्रहाः।

अथ कालेन महता तेषां तौ पितरौ तदा ॥ २३॥

संजग्मतुस्तनुं त्यक्त्वा स्वां गतिं गतिकोविदौ।

मातापितृभ्यां रहिता दश ते ब्राह्मणास्ततः ॥ २४॥

ययुः कैलासशिखरं गृहं संत्यज्य खेदिनः।

तत्र संचिन्तयामासुरुद्विग्नास्ते वितन्धवाः ॥ २५॥

Suryadev said:

3.86.11–14

> The moon came to that place where the Brahmin couple was, just as it comes to soothe lotuses scorched by the heat of the day.

> Like the spring season to a forest full of flowering trees, Lord Shiva came to that place. The couple saw him riding on a bull, with the moon adorning half of his head.

> With faces blooming with Joy, they saw him like lotuses see the moon. The couple bowed to the pure, snow-white Lord.

> He appeared as if filling the sky and Earth completely, like the full moon rising. He seemed to command the new trees shaken by the wind, yet remained unchanging.

Lord Shiva said: 

3.86.15

> "O Brahmin, I am pleased. Quickly ask for the boon you desire."

The Brahmin said: 

3.86.16

> "O Lord of Gods, may I become joyful like trees filled with the nectar of spring. May I have ten sons who are very wise."

Suryadev said: 

3.86.17–25

> May my sons be prosperous and free from sorrow that troubles them. Shiva said, "So be it," and disappeared into the sky.

> Like the Ocean roaring with great waves in the sky, the happy couple, who had received the boon from Lord Shiva, returned home.

> They went home shining like the Divine pair Uma and Maheshvara in the sky. There, the Brahmin woman became pregnant with a noble child in the house.

> She shone with a full belly, dark like a cloud line filled with water. In time, she gave birth to sons as tender as the moon on the first day of the bright fortnight.

> Then the ten innocent boys grew like fresh sprouts on the Earth. After performing the Brahmin rites, they grew with great energy and strength.

> In a very short time, like new clouds in the rainy season, at the age of seven years they became learned in the scriptures and speech.

 

> They shone with brilliance there like pure planets in the sky. After a long time, their parents left their bodies and attained their True State.

> Deprived of mother and father, the ten Brahmins then left their home sorrowfully and went to the peak of Mount Kailash.

> There, the ten young men, without wives, sat together and thought anxiously.

Summary of the Teachings:

The Brahmin couple, facing difficulties, approaches Lord Shiva with pure hearts and receives a boon for ten wise sons. This shows that when one turns to God with humility and faith, especially in times of need, Divine intervention can transform one's life. The appearance of Shiva as a soothing presence like the moon highlights how the Divine brings relief and Joy, much like nature's cycles that revive the weary.  

The boon granted leads to the birth of exceptional children who grow rapidly in Knowledge and virtue. It teaches the importance of family, dharma, and righteous living. The parents perform the necessary rites, emphasizing that spiritual growth requires both Divine Grace and human effort through traditions and education. The quick development of the sons into learned youths underscores that True Wisdom can bloom swiftly under favorable conditions blessed by God.  

The story reflects the transient nature of Worldly life. Even after receiving blessings, the parents eventually pass away, leaving the children to face life independently. This reminds us that all earthly bonds are temporary, and one must prepare for separation and the journey beyond. The sons' journey to Kailash symbolizes the soul's search for higher truth after losing Worldly anchors.  

It highlights the value of brotherhood and collective reflection. The ten sons, united in their grief, gather to contemplate their situation rather than dispersing in despair. This teaches the strength found in unity and the importance of turning inward or toward sacred places during times of loss and confusion.  

Overall, these verses convey that life is a mix of joy and sorrow guided by Divine will. Devotion brings prosperity and wisdom, but one must navigate impermanence with courage. The path to liberation involves moving from worldly attachments toward spiritual seeking, as symbolized by the move to Kailash, the abode of Shiva.

Chapter 3.85, Verses 19–27

Yoga Vashishtha 3.85.19–27

(These verses use rich poetic imagery to describe the nature of darkness, night, or the subtle Cosmic forces during Creation or dissolution)

ब्रह्मोवाच।

क्वचिद्भासित्वमायातं क्वचित्स्थिरतरं स्थितम्।

स्थितं सर्वत्र कुञ्जेषु तमस्तेजोलवादृतम् ॥ १९॥

नभोनीलोत्पलस्यान्तर्भ्रमदभ्रम धुव्रतम्।

प्रस्फुरत्तारकाजालकेसरापूर्णतां गतम् ॥ २०॥

कल्पान्तघननीहारो मेरुकुञ्जेषु संस्थितः।

शाल्मलेरमलं तूलमष्ठीलाकोटरेष्विव ॥ २१॥

लोकालोकाद्रिरसनारणदर्णव घुंघुमा।

तमःखण्डेन्द्रनीलाभा निजरत्नविराजिता ॥ २२॥

धानाधरसुधा भूतरवकाकलिघुंघुमा।

संस्थिता भुवनाभोगे स्वान्तःपुर इवाङ्गना ॥ २३॥

गौराङ्गपङक्तिर्मध्यस्था रजनीराजिरञ्जिता।

पद्मोत्पलस्रज इव लक्ष्यते वत्सरश्रियः ॥ २४॥

बहुगर्तविभागस्थभूता लोकाः पृथक्पृथक्।

जातारुणा विलोक्यन्तेदाडिमानीवकान्तिकाः ॥ २५॥

त्रिप्रवाहा त्रिपथगा कृतोर्ध्वाधोगमागमा।

जगद्यज्ञोपवीताभा स्फुरतीन्दुकलामला ॥ २६॥

इतश्चेतश्च गच्छन्ति शीर्यन्ते प्रोद्भवन्ति च।

दिग्लतासु तडित्पुष्पा वातार्ता मेघपल्लवाः ॥ २७॥

Lord Brahma continued:

3.85.19–27

> Sometimes it becomes bright, sometimes it stays very steady. It remains everywhere in the groves, covered by small specks of light.

> It is like a wandering dark cloud-bee inside the blue lotus of the sky, filled with the fullness of sparkling star filaments.

> Like dense mist at the end of a Cosmic cycle, it has settled in the groves of Mount Meru, like pure cotton of the silk-cotton tree in its thorny hollows.

> It has the roaring murmur of Oceans as its girdle around the Lokāloka mountain. It has the luster of a mass of sapphire and is adorned with its own jewels.

> Possessing the sweetness of nectar in its granaries and filled with soft humming sounds of Beings, it is situated in the vast expanse of the World, like a woman in her inner apartment.

> A central line of white forms, adorned with streaks of night, appears like garlands of lotuses and water lilies, reflecting the splendor of the year.

> The Beings, each separately situated in many divided pits or cavities, appear reddened and beautiful, like pomegranates.

> Having three streams and flowing in three paths, with upward and downward movements, it shines like the sacred thread of the world, spotless like a digit of the moon.

> Troubled by the wind, lightning like flowers and clouds like tender shoots move here and there in the creepers of the directions. They wither and spring forth again.

Summary of the Teachings:

They illustrate how the apparent darkness is not absolute but interacts dynamically with light, appearing stable or illuminated in different places, much like the interplay of ignorance and knowledge in the mind. The teachings emphasize the illusory and ever-changing quality of the manifested World, where elements like stars, mists, and sounds emerge within a larger framework of Brahm or Pure Consciousness.

The descriptions highlight the vastness and interconnectedness of the Universe through metaphors of mountains, oceans, lotuses, and celestial bodies. Darkness or the night is portrayed as a living entity that encompasses and adorns the worlds, filled with sounds, sweetness, and beauty. This teaches that even in apparent gloom or limitation, there is inherent splendor, order, and Divine play (lila), encouraging seekers to perceive the underlying unity beyond surface appearances.

The verses depict Cosmic phenomena like clouds, lightning, and seasonal cycles as transient yet rhythmic, subject to movement, decay, and renewal. This reflects the impermanence of all forms and the cyclical nature of existence, urging detachment from fleeting experiences while appreciating their role in the grand design. The sacred thread and moon-like purity suggest a path of spiritual discipline that connects the individual to the Universal order.

Through similes of women in inner chambers, pomegranates, and garlands, the text humanizes Cosmic principles, showing how the World is sustained by nurturing, hidden energies. It teaches that the multiplicity of Beings and worlds arises from division and separation but remains beautiful and purposeful within the whole. Realization comes from seeing this harmony rather than being lost in parts.

Overall, these verses from Yoga Vasistha convey Advaita Wisdom: the World of forms, light, and darkness is a mental projection or vibration within the One Consciousness. By contemplating such descriptions, one cultivates dispassion, recognizes the non-dual Reality, and attains Peace by resting in the Unchanging Self beyond all dualities.

Chapter 3.85, Verses 11–18

Yoga Vashishtha 3.85.11–18

(These verses describe the vast and orderly manifestation of the Universe as seen through the lens of Creation by Lord Brahma)

ब्रह्मोवाच।

तेषु मत्प्रतिबिम्बाभाः पद्मकोशनिवासिनः।

राजहंसान्समारूढाः संस्थिता दश पद्मजाः ॥ ११॥

पृथक्स्थितेषु सर्गेषु तेषूद्यद्भूतपङ्क्तिषु।

जलजालेषु शुद्धेषु जगत्सु जलदायिषु ॥ १२॥

प्रवहन्ति महानद्यः प्रध्वनन्ति यथाब्धयः।

प्रतपन्त्युष्णरुचयः प्रस्फुरन्त्यम्बरेऽनिलाः ॥ १३॥

दिवि क्रीडन्ति विबुधा भुवि क्रीडन्ति मानवाः।

दानवा भोगिनश्चैव पातालेषु च संस्थिताः ॥ १४॥

कालचक्रपरिप्रोता यद्भावाः सकलर्तवः।

यथाकालं फलापूर्णा भूषयन्त्यभितो महीम् ॥ १५॥

प्रौढ्यं शुभाशुभाचारस्मृतयः ककुभं प्रति।

नरकस्वर्गफलदाः सर्वत्र समुपागताः ॥ १६॥

भोगमोक्षफलार्थिन्यः समस्ता भूतजातयः।

स्वमीहितं यथाकालं प्रयतन्ते यथाक्रमम् ॥ १७॥

सप्तलोकास्तथा द्वीपाः समुद्रा गिरयस्तथा।

अप्येष्यमाणाः कल्पान्तं स्फुरन्त्युरुतरारवम् ॥ १८॥

Lord Brahma continued: 

3.85.11–18

> In those Worlds, Beings resembling my reflections dwell in lotus buds. Ten lotus-born ones, mounted on royal swans, are established there.

> In the separately situated Creations, among the rising groups of Beings, in the pure watery realms that give rise to Worlds.

> Great rivers flow, oceans roar as appropriate, the sun rays heat intensely, and winds sparkle in the sky.

> Gods play in the heavens, humans play on Earth, demons and serpents are established in the nether Worlds.

> Revolving in the wheel of time, all seasons with their qualities, bearing fruits in due time, adorn the Earth all around.

> The consequences of good and bad actions, leading to hell or heaven, have fully manifested everywhere in all directions.

> All Beings, seeking the fruits of enjoyment and liberation, strive for their desired goals according to Time and in proper order.

> The seven Worlds, islands, Oceans, and mountains, even as they approach the end of the kalpa, shine forth with great resounding noise.

Summary of the Teachings:

These verses portray multiple Worlds arising like reflections, each populated by different beings engaged in their respective activities. This illustrates the idea that the Cosmos is a dynamic projection of Divine Consciousness, where various realms coexist separately yet harmoniously, filled with life forms pursuing their natural courses. The imagery of lotus-born creators emphasizes purity and potential emerging from the Divine Source.

The verses highlight the natural functioning of the physical world, including rivers, oceans, sun, and winds, showing how elemental forces operate rhythmically without chaos. This teaches the reliability and beauty of Cosmic order, where seasons cycle predictably to sustain life on earth. It underscores that everything in Nature follows its inherent law, contributing to the overall adornment and balance of the World, reminding seekers to observe and appreciate this Divine play rather than get entangled in it.

Different classes of Beings—gods, humans, demons, and others—engage in their playful or purposeful activities across realms. This points to the diversity of Existence and the Universal presence of desire-driven actions. The teaching encourages understanding one's place in this grand scheme, recognizing that all Beings are part of the same Cosmic fabric, yet each follows its dharma according to its realm and Nature.

The wheel of Time governs all phenomena, bringing fruits of actions—good or bad—leading to varied outcomes like heaven or hell. Beings strive for enjoyment or Ultimate Freedom in due course. This emphasizes karma, the inevitability of consequences, and the pursuit of Higher Goals. It teaches detachment from transient results while engaging dutifully, as time ensures everything unfolds appropriately.

Even as the Universe approaches dissolution at the end of a Cosmic cycle, the Worlds, islands, mountains, and oceans continue their vibrant existence with grandeur. This conveys the impermanence of Creation alongside its magnificent display, urging Realization of the Eternal Consciousness beyond the changing forms. The overall teaching fosters Wisdom to Witness the illusory yet wondrous play of the Universe without attachment, leading toward liberation.

Chapter 3.85, Verses 1–10

Yoga Vashishtha 3.85.1–10

(How the World was created by Brahma's mind)

श्रीवसिष्ठ उवाच।

पुरा मे ब्रह्मणा प्रोक्तं सर्वं तत्कथयानघ।

यदिदं तत्प्रवक्ष्यामि त्वयि पृच्छति राघव ॥ १॥

पुरा मया हि भगवान्पृष्टः कमलसंभवः।

इमे कथमुपायान्ति ब्रह्मन्सर्गगणा इति ॥ २॥

तदुपाश्रुत्य भगवान्ब्रह्मा लोकपितामहः।

ऐन्दवाख्यानसहितं मामुवाच बृहद्वचः ॥ ३॥

ब्रह्मोवाच।

सर्वं हि मन एवेदमित्थं स्फुरति भूतिमत्।

जलं जलाशयस्फारैर्विचित्रैश्चक्रकैरिव ॥ ४॥

दिनादौ संप्रबुद्धस्य संसारं सृष्टुमिच्छतः।

पुराकल्पे हि कस्मिश्चिच्छृणु किं वृत्तमङ्ग मे ॥ ५॥

कदाचिदखिलं सर्गं संहृत्य दिवसक्षये।

एक एवाहमेकाग्रः स्वस्थस्तामनयं निशाम् ॥ ६॥

निशान्ते संप्रबुद्धात्मा संध्यां कृत्वा यथाविधि।

प्रजाः स्रष्टुं दृशौ स्फारे व्योम्नि योजितवानहम् ॥ ७॥

यावत्पश्यामि गगनं न तमोभिर्न तेजसा।

व्याप्तमत्यन्तविततं शून्यमन्तविवर्जितम् ॥ ८॥

सर्गं संकल्पयामीति मतिं निश्चित्य तन्मया।

समवेक्षितुमारब्धं शुद्धं सूक्ष्मेण चेतसा ॥ ९॥

अथाहं दृष्टवांस्तत्र मनसा विततेऽम्बरे।

पृथक्स्थितान्महारम्भान्सर्गान्स्थितिनिरर्गलान् ॥ १०॥

Sage Vasishta said:

3.85.1–3

> “O Pure One, I will tell you everything that Brahma told me long ago. O Raghava, I will explain this to you as you ask.”

> “Long ago I asked the blessed lotus-born lord: O Brahma, how do these groups of Creations come into being?”

> Hearing this, Lord Brahma, the grandfather of the Worlds, spoke great words to me together with the story of the moon-related tale.

Lord Brahma said:

3.85.4–10

> “All this is indeed only the mind. It shines forth powerfully like water in a lake spreading into many wonderful whirlpools.”

> “At the start of the day, when I woke up wanting to create the world, listen to what happened to me in some ancient cycle.”

> “Once, after dissolving the entire Creation at the end of the day, I remained alone, focused and peaceful, and passed that night.”

> “At the end of the night, after waking and performing the twilight worship properly, I turned my wide eyes to the sky to create living Beings.”

> “As far as I could see, the sky was not filled with darkness or light. It was extremely vast, empty and without any limits.”

> “Deciding in my mind to create the World, I began to observe it with a Pure and subtle Consciousness.”

> “Then with my mind I saw in the vast sky many separate great Creations existing freely without any obstruction.”

Summary of the Teachings:

The verses explain that the entire Universe is a Creation of the mind. Lord Brahma teaches that what we see as the world is the mind expressing itself in different forms, just as water in a pond naturally forms many swirling patterns. This shows that Reality is not solid and separate but arises from one Conscious mind.

Lord Brahma shares his own experience to illustrate the process of Creation. After the end of a cosmic day when everything dissolves, he rests peacefully alone. This teaches the importance of inner stillness and the cycle of creation and dissolution that happens repeatedly.

When the new cycle begins, Lord Brahma performs his duties and then looks into the empty sky with focused Awareness. The vast empty Space represents pure potential before any World appears. It reminds us that before Creation there is only limitless emptiness.

With a clear decision and subtle observation, Lord Brahma sees many possible Worlds already present in that Space. This reveals that Creations exist as ideas or potentials within the mind even before they fully manifest. The mind has the power to bring forth entire Universes from within itself.

Overall, these verses teach that the World is mind-made. By understanding this, one can Realize the Freedom and creative power of Consciousness. It encourages turning inward to the Peaceful mind instead of being lost in the outer appearances of the World.

Chapter 3.84, Verses 1–9

Yoga Vashishtha 3.84.1–9

(The verses introduce the story of the demoness Karkati to explain the variety among Beings)

श्रीवसिष्ठ उवाच।

एतत्ते कथितं सर्वं मयाख्यानमनिन्दितम्।

कर्कट्या हिमराक्षस्या यथावदनुपूर्वशः ॥ १॥

श्रीराम उवाच।

हिमवद्गह्वरे प्रोत्था सा कथं कृष्णराक्षसी।

बभूव कर्कटी नाम्ना यथावद्वद मे प्रभो ॥ २॥

श्रीवसिष्ठ उवाच।

कुलानि सन्त्यनेकानि राक्षसानां स्वभावतः।

तानि शुक्लानि कृष्णानि हरितान्युज्ज्वलानि च ॥ ३॥

कर्कटप्राणिसादृश्यात्कर्कटो नाम राक्षसः।

बभूव तज्जा सा कृष्णा कर्कटी कर्कटाकृतिः ॥ ४॥

कर्कटीप्रश्नसंस्मृत्या मयैषा कथिता तव।

अध्यात्मोक्तिप्रसङ्गेन विश्वरूपनिरूपणे ॥ ५॥

संपन्नमेव मे कस्मादसंपन्नमिव स्फुटम्।

इदं जगदनाद्यन्तात्पदात्परम कारणात् ॥ ६॥

प्लाविन्यो वीचयो वारिण्यन्यानन्याः स्थिता यथा।

वर्तमाना अपि परे सृष्टयः संस्थितास्तथा ॥ ७॥

अज्वलन्नेव काष्ठेषु वह्निरर्थक्रियां यथा।

करोति मर्कटादीनां शीतापहरणादिकम् ॥ ८॥

समं सौम्यत्वमजहदेव नित्योदयस्थिति।

तथा ब्रह्म करोतीदं नाना कर्तेव सज्जगत् ॥ ९॥

Sage Vasistha said: 

3.84.1

> I have told you this entire flawless story of the snow demoness Karkati in the proper order.

Sriram asked: 

3.84.2

> O Lord, tell me properly how she rose in the Himalayan cave and became the black demoness named Karkati.

Sage Vasistha said: 

3.84.3–9

> There are many kinds of demon races by their very nature. They include white, black, green, and bright ones.

> Due to resemblance with the crab creature, a demon named Karkata came into being. His daughter was this black Karkati, who had a crab-like form.

> I narrated this story to you remembering Karkati’s question, in the context of spiritual teachings while describing the form of the Universe.

> Why does this world, which is already perfect, appear to me as if it is imperfect? It arises from the Supreme Cause that has no beginning or end.

> Just as waves in water are different from each other yet not separate, in the same way other Creations exist within the Supreme even while they appear.

> Just as fire hidden in wood does not visibly burn but still performs actions like removing cold for monkeys and others.

> In the same way, Brahm remains in perfect equality and gentleness without leaving its Eternal State of arising, and creates this diverse World as if it is a doer.

Summary of the Teachings:

Different races of demons exist naturally in white, black, green, and bright forms. This shows that diversity in creation is normal and comes from inherent qualities. Karkati’s birth from Karkata due to crab-like resemblance highlights how forms and names arise from similarities in Nature.

The dialogue between Rama and Vasistha serves as a way to explore deeper spiritual truths. The story is not just a tale but is connected to questions about the Self and the Universe. It helps in understanding how the world appears in its many forms while pointing towards the underlying Reality.

The World we see is already complete and perfect, arising from the Supreme Cause without beginning or end. Yet it often seems imperfect or incomplete to our limited view. This teaching encourages looking beyond surface appearances to recognize the flawless nature of existence rooted in the Ultimate Reality.

Creations are like waves in the Ocean of Consciousness. They appear different and separate but are never truly apart from the Supreme. Even as they exist and change, they remain within the one undivided Reality. This explains the illusion of multiplicity in a unified whole.

Brahm, or the Absolute, acts without losing its calm and gentle State. Like hidden fire in wood that still warms without visible flame, the Supreme brings forth the diverse world while staying eternally balanced. It appears as a creator but remains beyond all doing, teaching that the Universe unfolds naturally from Pure Consciousness.

Chapter 3.81, Verses 58–70

Yoga Vashishtha 3.81.58–70

(These verses explain the illusory nature of the World as a manifestation of Consciousness)

राजोवाच।

सर्वं समसमाभासमिदमा काशकोशकम्।

जगत्तयोपशब्दं च विद्ध्यनाद्यं निशाचरि ॥ ५८॥

चिदणुर्दृश्यसिद्ध्यर्थमान्तरीं चिच्चमत्कृतिम्।

बहीरूपतया धत्ते स्वात्मनि परिसंस्थिताम् ॥ ५९॥

एतद्बहिष्ठमन्तस्थमस्ति शब्दे न वस्तुनि।

उपदेशाय सत्त्वानां चिद्रूपत्वाज्जगत्त्रये ॥ ६०॥

द्रष्टाऽदृष्टपदं गच्छन्नात्मानं संप्रपश्यति।

नेत्रदृश्याभिपातीव सदेवासदिव स्थितम् ॥ ६१॥

न च गच्छति दृश्यत्वं द्रष्टाह्यसदवास्तवम्।

आत्मन्येव न यत्किंचित्तत्तामेति कथं परः ॥ ६२॥

दृगेव लोचने सा च वासनान्तं निजं वपुः।

बहीरूपतया दृश्यं कृत्वा द्रष्टृतयोदिता ॥ ६३॥

न विना द्रष्टतामस्ति दृश्यसत्ता कथंचन।

पितृतेव विना पुत्रं द्वितेवैक्यपदं विना ॥ ६४॥

द्रष्टैव दृश्यतामेति न द्रष्टृत्वं विनास्ति तत्।

विना पित्रेव तनयो विना भोक्त्रेव भोग्यता ॥ ६५॥

द्रष्टुर्दृश्यविनिर्माणे चित्त्वादस्त्वेव शक्तता।

कनकस्यावदातस्य कटकादिकृताविव ॥ ६६॥

दृश्यस्य द्रष्ट्टृनिर्माणे जडत्वान्नास्ति शक्तता।

कटकस्य तु हैमस्य यथा कनकनिर्मितौ ॥ ६७॥

चेतनादृश्यनिर्माणं चित्करोत्यसदेव सत्।

अकारणं मोहहेतुं हेमेव कटकभ्रमम् ॥ ६८॥

कटकत्वावभासे हि यथा हेम्नो न हेमता।

सत्येव प्रकचत्येवं द्रष्ट्टदृश्यस्थितौ वपुः ॥ ६९॥

द्रष्टा दृश्यतया तिष्ठन्द्रष्ट्टतामुपजीवति।

सत्यां कटकसंवित्तौ हेम काञ्चनतामिव ॥ ७०॥

The King continued: 

3.81.58–62

> Know that this entire World, appearing uniformly like the sky, is an illusory sheath of Space. It is called the three Worlds but is beginningless, O night-rover.

> The subtle Consciousness, for the sake of manifesting the visible, assumes an external form and holds within itself the wonderful play of Consciousness that is established in its own Self.

> This (World) exists outwardly and inwardly in name only, not in Reality. It is taught for the sake of instructing Beings, due to the Nature of Consciousness in the three Worlds.

> The Seer, going to the State of the unseen, sees his own Self. Like the eye falling on visible objects, it appears as if Real and unreal at the same time.

> The visible does not make the Seer go anywhere, for the Seer is truly non-existent in Essence. In the Self alone there is nothing whatsoever; how then can anything else exist?

3.81.63–70

> The seeing itself is in the eye, and that is its own form up to the level of subtle impressions. By making it appear externally as the seen, the triad of Seer, seeing, and seen arises.

> Without the Seer, the existence of the seen is impossible in any way. Just as there is no son without a father, and no second without the state of Oneness.

> The Seer alone becomes the seen; that (seen) does not exist without the State of Being the Seer. Like a son without a father, or enjoyability without an enjoyer.

> In creating the seen, the Seer has the power because of its Conscious Nature, just as pure gold has the power to become bracelets and such.

> In creating the Seer, the seen has no power because of its inert nature, just as a bracelet made of gold has no power to create gold.

> Consciousness creates the seen from the Conscious, turning the unreal into the Real, without cause, as the cause of delusion—like gold appearing as the illusion of a bracelet.

> Just as in the appearance of bracelet-ness, there is no gold-ness lost in the gold, so too in the State of Seer and seen, the Real body shines forth truly.

> The Seer, existing as the seen, sustains the State of Seer-ship, just as in the awareness of a bracelet, gold sustains its golden nature.

Summary of the Teachings:

The Universe appears as a uniform Space-like illusion without a true beginning. It is not a solid Reality but a play of the mind or Consciousness that projects itself outwardly while remaining rooted in the self. This teaching helps beings understand their true nature beyond the apparent multiplicity of the three worlds.

The relationship between the Seer (observer) and the seen (objects) is interdependent yet ultimately rooted in One Consciousness. The Seer does not truly move or change; the apparent World is like an eye perceiving objects, seeming both Real and unreal. Nothing exists apart from the Self, and the visible cannot affect the essential nature of the Seer, which is beyond Existence in a limited sense.

The triad of Seer, seeing, and seen emerges from Consciousness turning its own subtle form into an external appearance. Without the Seer, the seen cannot exist, similar to how a son needs a father or duality needs Unity. The Seer alone transforms into the seen, highlighting that all appearances depend on the Conscious Principle.

Consciousness has the inherent power to create the visible World due to its sentient quality, much like gold can be shaped into ornaments. However, the inert seen World lacks the power to create or sustain the Seer. This one-way creative capacity shows that the World is a projection of mind, not an independent Reality.

Finally, the Seer sustains its Nature even while appearing as the seen, just as gold remains gold in the form of a bracelet. The teachings point to non-dual Awareness where the Real Essence shines through all apparent divisions, dissolving delusion caused by ignorance and revealing the Self as the Unchanging ground of all experience.