Chapter 3.67, Verses 37–51

Yoga Vashishtha 3.67.37–51

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

श्रीराम उवाच।

अहो चित्रं जगदिदमसत्सदिव भासते।

अहो बृहदहो स्वस्थमहो स्फुटमहो तनु ॥ ३७॥

ब्रह्मणि प्रतिभासात्मा तन्मात्रगुणगोलकः।

अवश्यायकणाभासो यथा स्फुरति तच्छ्रुतम् ॥ ३८॥

यथाऽसौ याति वैपुल्यं यथा भवति चात्मभूः।

यथा स्वभावसिद्धार्थात्तथा कथय मे प्रभो ॥ ३९॥

श्रीवसिष्ठ उवाच।

अत्यन्तासंभवद्रूपमनन्यत्स्वस्वभावतः।

अत्यन्ताननुभूतं सत्स्वानुभूतमिवाग्रतः ॥ ४०॥

उल्लासफुल्लो फुल्लाङ्ग इति बालहृदि स्फुटम्।

यथोदेति तथोदेति परे ब्रह्मणि जीवता ॥ ४१॥

मानमेयात्मिका शुद्धा सत्यैवासत्यवत्स्थिता।

भिन्नेव च न भिन्ना स्याद्ब्रह्मणो ब्रंह्मणात्मिका ॥ ४२॥

यथा ब्रह्म भवत्याशु जीवः कलनजीवितः।

तथा जीवो भवत्याशु मनो मननवेदनात् ॥ ४३॥

चित्तं तन्मात्रमननं पश्यत्याशु स्वरूपवत्।

एष सद्योऽनिललवप्रख्यः स्फुरति खान्तरे ॥ ४४॥

अस्तनिमेषोऽनुभवत्यवश्यायकणोपमम्।

संवेदनात्मकं कालकलितं कान्तमात्मनि ॥ ४५॥

अहं किमिति शब्दार्थवेदनाभोगसंविदम्।

संविदं तत्त्वशब्दार्थं जीवः पश्यति सार्थकम् ॥ ४६॥

तादृक्षवेदनात्सोऽथ रसशब्दार्थवेदनम्।

भाविजिह्वार्थनाम्नैकदेशेऽनुभवति क्षणात् ॥ ४७॥

तादृक्षवेदनात्तेजःशब्दार्थोन्मुखतां गतः।

भविष्यन्नेत्रनाम्नैकदेशे भवति भासनम् ॥ ४८॥

तादृक्षवेदनात्सोऽथ घ्राणं तद्दृष्टिवेदनात्।

स्थितो यस्मिन्भवतीति तावद्दृश्यादिता स्थिता ॥ ४९॥

एवंप्रायः स जीवात्मा काकतालीयवच्छनैः।

विशिष्टसंनिवेशत्वं भावितं पश्यति स्वतः ॥ ५०॥

स तस्य संनिवेशस्य त्वसतोऽपि सतः सतः।

शब्दभावैकदेशत्वं श्रवणार्थेन विन्दति ॥ ५१॥

Sriram asked: 

3.67.37–39

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

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

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

Sage Vasistha answered: 

3.67.40–43

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

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

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

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

3.67.44–51

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

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

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

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

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

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

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

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

Summary of the Teachings:

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

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

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

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

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

Chapter 3.67, Verses 15–24

Yoga Vashishtha 3.67.15–24

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

श्रीवसिष्ठ उवाच।

अहंममेत्यसद्रूपमेव चेतः प्रपश्यति।

अदृष्टपरमार्थत्वादाशाविवशसंस्थिति ॥ १५॥

मथुराधिपते राज्ञो यथा श्वपचसंभ्रमः।

आसीदेवं हि चित्तस्य स्फुरतीयं जगत्स्थितिः ॥ १६॥

सर्वमेव मनोमात्रभ्रान्त्युल्लासविजृम्भणम्।

इदं जगत्तया राम प्रस्फुरत्यम्बुभङ्गवत् ॥ १७॥

शिवात्प्राक्कारणात्पूर्वं चिच्चेत्यकलनोन्मुखी।

उदेति सौम्याज्जलधेः पयःस्पन्दो मनागिव ॥ १८॥

स्फुरणाज्जीवचक्रत्वमेति चित्तोर्मितां दधत्।

चिद्वारिब्रह्मजलधौ कुरुते सर्गबुद्बुदान् ॥ १९॥

स्वस्थः सौम्य समस्यैतद्यत्सिंहस्य विजृम्भणम्।

ब्रह्मणः संविदाभासस्तत्संचेत्यमिव स्वयम् ॥ २०॥

चित्संवित्त्योच्यते जीवः संकल्पात्स मनो भवेत्।

बुद्धिश्चित्तमहंकारो मायेत्याद्यभिधं ततः ॥ २१॥

तन्मात्रकल्पना पूर्वं तनोतीदं जगन्मनः।

असत्यं सत्यसंकाशं गन्धर्वनगरं यथा ॥ २२॥

यथा शून्ये दृशः स्फारान्मुक्तावल्यादिदर्शनम्।

यथा स्वप्ने भ्रमश्चैव तथा चित्तस्य संसृतिः ॥ २३॥

शुद्ध आत्मा नित्यतृप्त इव शान्तः समस्थितः।

अपश्यन्पश्यतीवेमं चित्ताख्यं स्वप्नविभ्रमम् ॥ २४॥

Sage Vashishta continued:

3.67.15–19

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

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

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

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

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

3.67.20–24

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

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

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

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

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

Summary of the Teachings:

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

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

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

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

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

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

Chapter 3.66, Verses 1–11

Yoga Vashishtha 3.66.1–11

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

श्रीवसिष्ठ उवाच।

एवमेकं परं वस्तु राम नानात्वमेत्यलम्।

नानात्वमिव संजातं दीपाद्दीपशतं यथा ॥ १॥

यथाभूतमसद्रूपमात्मानं यदि पश्यति।

विचार्यतेऽन्तस्तदनुभावहीनं न शोचति ॥ २॥

चित्तमात्रं नरस्तस्मिन्गते शान्तमिदं जगत्।

उपानद्गूढपादस्य ननु चर्मास्तृतैव भूः ॥ ३॥

पत्रमात्रादृते नान्यत्कदल्या विद्यते यथा।

भ्रममात्रादृते नान्यज्जगतो विद्यते तथा ॥ ४॥

जायते बालतामेति यौवनं वार्धकं ततः।

मृतिं स्वर्गं च नरकं भ्रमाच्चेतो हि नृत्यति ॥ ५॥

विचित्रबुद्बुदोल्लासे स्वात्मनो व्यतिरेकिणि।

यथा सुरायाः सामर्थ्यं तथा चित्तस्य संसृतौ ॥ ६॥

यथा द्वित्वं शशाङ्कादौ पश्यत्यक्षिमलाविलम्।

चिच्चेतनकलाक्रान्ता तथैव परमात्मनि ॥ ७॥

यथा मदवशाद्भ्रान्तान्क्षीबः पश्यति पादपान्।

तथा चेतनविक्षुब्धान्संसारांश्चित्प्रपश्यति ॥ ८॥

यथा लीलाभ्रमाद्बालाः कुम्भकृच्चक्रवज्जगत्।

भ्रान्तं पश्यन्ति चित्तात्तु विद्धि दृश्यं तथैव हि ॥ ९॥

यदा चिच्चेतति द्वित्वं तदा द्वैतैक्यविभ्रमः।

यदा न चेतति द्वैतं तदा द्वैतैक्ययोः क्षयः ॥ १०॥

यच्चेत्यते तदितरद्व्यतिरिक्तं चितोऽस्ति न।

किंचिन्नास्तीतिसंशान्त्या चितः शाम्यति चेतनं ॥ ११॥

Sage Vasistha continued: 

3.66.1–4

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

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

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

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

3.66.5–11

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

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

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

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

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

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

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

Summary of the Teachings:

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

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

True vision reveals there is nothing but Consciousness. 

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

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

Chapter 3.65, Verses 1–13

Yoga Vashishtha 3.65.1–13

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

श्रीवसिष्ठ उवाच ।

परस्मात्कारणादेव मनः प्रथममुत्थितम्।

मननात्मकमाभोगि तत्स्थमेव स्थितिं गतम् ॥ १॥

भावाभावलसद्दोलं तेनायमवलोक्यते।

सर्गः सदसदाभासः पूर्वगन्ध इवेच्छया ॥ २॥

न कश्चिद्विद्यते भेदो द्वैतैक्यकलनात्मकः।

ब्रह्मजीवमनोमायाकर्तृकर्मजगद्दृशाम् ॥ ३॥

अपारावारविस्तारसंवित्सलिलवल्गनैः।

चिदेकार्णव एवायं स्वयमात्मा विजृम्भते ॥ ४॥

असत्यमस्थैर्यवशात्सत्यं संप्रतिभासतः।

यथा स्वप्नस्तथा चित्तं जगत्सदसदात्मकम् ॥ ५॥

न सन्नासन्न संजातश्चेतसो जगतो भ्रमः।

अथ धीसमवायानामिन्द्रजालमिवोत्थितः ॥ ६॥

दीर्घः स्वप्नः स्थितिं यातः संसाराख्यो मनोबलात्।

असम्यग्दर्शनात्स्थाणाविव पुंस्प्रत्ययो मुधा ॥ ७॥

अनात्मालोकनाच्चित्तं चित्तत्वं नानुशोचति।

वेतालकल्पनाद्बाल इव संकल्पिते भये ॥ ८॥

अनाख्यस्य स्वरूपस्य सर्वाशातिगतात्मनः।

चेत्योन्मुखतया चित्तं चित्ताज्जीवत्वकल्पनम् ॥ ९॥

जीवत्वादप्यहंभावस्त्वहंभावाच्च चित्तता।

चित्तत्वादिन्द्रियादित्वं ततो देहादिविभ्रमाः ॥ १०॥

देहादिमोहतः स्वर्गनरकौ मोक्षबन्धने।

बीजाङ्कुरवदारम्भसंरूढे देहकर्मणोः ॥ ११॥

द्वैतं यथा नास्ति चिदात्मजीवयोस्तथैव भेदोऽस्ति न जीवचित्तयोः।

यथैव भेदोऽस्ति न जीवचित्तयोस्तथैव भेदोऽस्ति न देहकर्मणोः ॥ १२॥

कर्मैव देहो ननु देह एव चित्तं तदेवाहमितीह जीवः।

स जीव एवेश्वरचित्स आत्मा सर्वः शिवस्त्वेकपदोक्तमेतत् ॥ १३॥

Maharishi Vashishta continued:

3.65.1–6

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

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

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

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

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

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

3.65.7–13

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

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

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

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

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

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

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

Summary of the Teachings:

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

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

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

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

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

Chapter 3.40, Verses 28–44

Yoga Vashishtha 3.40.28–44

(These verses explore the nature of the mind as the root cause of the perceived world and individual existence)

श्रीराम उवाच ।

किं चित्तमेतद्भवति किंवा भवति नौ कथम् ।

कथमेव न सद्रूपं नान्यद्भवति वीक्षणात् ॥ २८ ॥

श्रीवसिष्ठ उवाच ।

प्रत्येकमेव यच्चित्तं तदेवंरूपशक्तिकम् ।

पृथक्प्रत्येकमुदितः प्रतिचित्तं जगद्भ्रमः ॥ २९ ॥

क्षणकल्पजगत्संघा समुद्यन्ति गलन्ति च ।

निमेषात्कस्यचित्कल्पात्कस्यचिच्च क्रमं श्रृणु ॥ ३० ॥

मरणादिमयी मूर्च्छा प्रत्येकेनानुभूयते ।

यैषा तां विद्धि सुमते महाप्रलययामिनीम् ॥ ३१ ॥

तदन्ते तनुते सर्गं सर्व एव पृथक्पृथक् ।

सहजस्वप्नसंकल्पान्संभ्रमाचलनृत्यवत् ॥ ३२ ॥

महाप्रलयरात्र्यन्ते चिरादात्ममनोवपुः ।

यथेदं तनुते तद्वत्प्रत्येकं मृत्यनन्तरम् ॥ ३३ ॥

श्रीराम उवाच ।

मृतेरनन्तरं सर्गो यथा स्मृत्यानुभूयते।

चिरात्तथानुभवति नातो विश्वमकारणम् ॥ ३४ ॥

श्रीवसिष्ठ उवाच ।

महति प्रलये राम सर्वे हरिहरादयः ।

विदेहमुक्ततां यान्ति स्मृतेः क इव संभव ॥ ३५ ॥

अस्मदादिः प्रबुद्धात्मा किलावश्यं विमुच्यते ।

कथं भवन्तु नो मुक्ता विदेहाः पद्मजातयः ॥ ३६ ॥

अन्ये त्वमिव ये जीवास्तेषां मरणजन्मसु ।

स्मृतिः कारणतामेति मोक्षाभाववशादिह ॥ ३७ ॥

भवत्यद्रिर्धराधारो बद्धपीठो नभः शिराः।

जीवो हि मृतिमूर्च्छान्ते यदन्तः प्रोन्मिषन्निव ।

अनुन्मिषित एवास्ते तत्प्रधानमुदाहृतम् ॥ ३८ ॥

तद्व्योमप्रकृतिः प्रोक्ता तदव्यक्तं जडाजडम् ।

संस्मृतेरस्मृतेश्चैव क्रम एष भवोदये ॥ ३९ ॥

बोधोन्मुखत्वे हि महत्तत्प्रबुद्धं यदा भवेत् ।

तदा तन्मात्रदिक्कालक्रिया भूताद्युदेति खात् ॥ ४० ॥

तदेवोच्छूनमाबुद्धं भवतीन्द्रियपञ्चकम्।

तदेव बुध्यते देहः स एषोऽस्यातिवाहिकः ॥ ४१ ॥

चिरकालप्रत्ययतः कल्पनापरिपीवरः।

आधिभौतिकताबोधमाधत्ते चैष बालवत् ॥ ४२ ॥

ततो दिक्कालकलनास्तदाधारतया स्थिताः ।

उद्यन्त्यनुदिता एव वायोः स्पन्दक्रिया इव ॥ ४३ ॥

वृद्धिमित्थमयं यातो मुधैव भुवनभ्रमः ।

स्वप्नाङ्गनासङ्गसमस्त्वनुभूतोऽप्यसन्मयः ॥ ४४ ॥

Sriram asked:

3.40.28

> What is this mind? How does it come into being, or how does it not? How is it that, upon seeing, it is not truly real, and nothing else appears?

Maharishi Vashishta answered: 

3.40.29–33

> Each individual mind has the power to take such forms. From each mind arising separately, the illusion of the world appears distinctly for each one.

> Groups of worlds lasting a moment or a kalpa arise and dissolve. Listen to the sequence: in a moment for someone, it is a kalpa for another.

> Each one experiences a fainting-like state involving death and so on. Know that this, O wise one, is the great dissolution night.

> After that, each one separately expands creation, like natural dream-thoughts, due to delusion, dancing like unsteady motion.

> Just as at the end of the great dissolution night, after a long time, the body of the Self-mind manifests this world, so too each one does after death.

Sriram asked:

3.40.34

> After death, Creation is experienced as if by memory. In the same way, after a long time, one experiences it; the world is not without cause.

Maharishi Vashishta answered:

3.40.35–38

> In the great dissolution, O Rama, all including Hari, Hara, etc., attain bodiless liberation. How can there be memory?

> People like us, whose Self is awakened, certainly attain liberation. How can Brahma and others, who are liberated without body, not be free?

> For others like you who are living beings, memory becomes the cause in deaths and births here, due to the absence of liberation.

> The mountain becomes the support of the earth, the bound seat has sky as head. The jiva, at the end of death-faint, as if opening inwardly, yet remains unopened; that is called the chief.

3.40.39–44

> That is called space-nature, the unmanifest, both inert and non-inert. This is the sequence from memory and non-memory in the rise of existence.

> When it turns towards awakening in the great, then that awakened one gives rise from Space to the subtle elements, direction, time, action, elements, etc.

> That very thing, swollen and awakened, becomes the five senses. That itself knows the body; this is its ativahika (transmigrating subtle body).

> Due to long-held conviction, fattened by imagination, it assumes the sense of physical materiality like a child.

> Then direction, time, and actions stand as its support. They arise as if unarisen, like the vibrations of wind.

> In this way, this world-delusion has grown vainly. Though experienced like the embrace of a dream-woman, it is unreal.

Detailed Summary of the Teachings:

Rama questions how the mind arises, why it appears real yet is not truly so upon examination, and how perception creates the illusion of an external reality. Vasishta explains that each mind independently projects its own world-illusion, arising separately for every Being. This highlights the subjective nature of Reality: the Universe is not one objective creation but countless personal dreams emerging from individual Consciousnesses. Worlds can seem momentary or eternal depending on the perceiver's scale of time, emphasizing relativity in experience.

The process of cosmic cycles (creation and dissolution) mirrors individual death and rebirth. Each Being experiences a "great dissolution" in the faint of death, where the world vanishes temporarily. After this "night," the mind recreates its world through innate, dream-like sankalpa (willful imagination), much like spontaneous thoughts in sleep. This recreation happens swiftly after death, driven by latent impressions, showing continuity through memory and vasanas rather than an external cause.

Rama notes that post-death Creation feels like recalling memories over time, implying the world lacks independent Reality. Vasishta clarifies that in true Cosmic dissolution, even gods attain videhamukti (liberation without body), leaving no room for memory or rebirth. Awakened souls (like Realized Beings) escape this cycle permanently. Ordinary jivas, bound by ignorance, retain memory across lives, causing repeated birth and death due to non-liberation.

The subtle body (ativahika or linga sharira) is described as the core: at death's faint, the jiva remains inwardly "unopened" yet potent, like unmanifest potential. This is the unmanifest prakriti or Space-like Essence—neither fully inert nor conscious—arising from memory or its absence. When inclined toward awakening, it manifests time, space, elements, senses, and the gross body from "Space" (void Consciousness). Long-held beliefs thicken this subtle form into a sense of physicality, child-like in its naive assumption of materiality.

Ultimately, the world-delusion grows meaninglessly through imagination and conviction. 

Though vividly experienced—like intimate union in a dream—it remains unreal (asat). The teaching underscores Advaita non-duality: all appearance is mind-born illusion, sustained by ignorance and dissolved in Self-knowledge. Liberation comes from recognizing the mind's projective power, transcending memory-driven cycles, and Realizing the unchanging Self beyond birth, death, and worlds.