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Yoga Vashishtha 3.67.25–36
(These verses describe the four States of Consciousness and what lies beyond them)
श्रीवसिष्ठ उवाच।
संसृतिर्जाग्रदित्युक्तं स्वप्नं विदुरहंकृतिम्।
चित्तं सुषुप्तभावः स्याच्चिन्मात्रं तुर्यमुच्यते ॥ २५॥
अत्यन्तशुद्धे सन्मात्रे परिणामनिरामयम्।
तुर्यातीतं पदं तत्स्यात्तत्स्थो भूयो न शोचति ॥ २६॥
तस्मिन्सर्वमुदेतीदं तस्मिन्नेव प्रलीयते।
न चेदं न च तत्रेदं दृष्टौ मुक्तावली यथा ॥ २७॥
अरोधकत्वात्खं हेतुर्यथा वृक्षसमुन्नतेः।
अकर्तापि तथा कर्ता चेतनाब्धिर्जगत्स्थितेः ॥ २८॥
संनिधानाद्यथा लौहः प्रतिबिम्बस्य हेतुताम्।
यात्यादर्शस्तथैवायं चिन्मयोऽप्यर्थवेदने ॥ २९॥
बीजमङ्कुरपत्रादियुक्त्या यद्वत्फलं भवेत्।
चिन्मात्रं चित्तजीवादियुक्त्या तद्वन्मनो भवेत् ॥ ३०॥
स्वतोबीजफला विप्रुड् यथा बीजं पुनर्भवेत्।
तथा चिच्चेत्यचित्तादि त्यक्त्वा स्वस्था न तिष्ठति ॥ ३१॥
यद्यप्यबोधे बोधे वा बीजान्तस्तरुबीजयोः।
इयान्भेदोऽस्ति न जगद्ब्रह्मणोरपि चित्तयोः ॥ ३२॥
तथापि व्यज्यते बोधे सत्यात्मकमखण्डितम्।
रूपश्रीरिव दीपेन चिन्मात्रालोकरूपि यत् ॥ ३३॥
यद्यन्निखन्यते भूमेर्यथा तत्तन्नभो भवेत्।
या या विचार्यते विद्या तथा सा सा परं भवेत् ॥ ३४॥
स्फटिकान्तःसन्निवेशः स्थाणुताऽवेदनाद्यथा।
शुद्धेऽनानापि नानेव तथा ब्रह्मोदरे जगत् ॥ ३५॥
ब्रह्म सर्वं जगद्वस्तु पिण्डमेकमखण्डितम्।
फलपत्रलतागुल्मपीठबीजमिव स्थितम् ॥ ३६॥
Sage Vasistha continued:
3.67.25–27
> The waking State is called worldly Existence (samsriti). The ego-sense is known as the dream state. The mind in a deep sleep-like condition is the Third State. Pure Consciousness alone is called the Fourth State (turiya).
> In the extremely Pure Existence (sat-matra), which is free from all modifications and afflictions, lies the State beyond turiya. One who is established in that State does not grieve again.
> In that State, this entire world arises and also dissolves back into it. Yet, this world is neither truly here nor there, just like a row of pearls seen in a vision or during liberation.
3.67.28–31
> Just as Space is the cause of a tree’s upward growth because it does not obstruct it, similarly, although the Ocean of Consciousness does not act, it becomes the Cause for the existence of the world.
> Just as iron attains the State of being a Cause for a reflection due to its proximity to a mirror, in the same way this Consciousness, even though formless, becomes the perceiver of objects.
> Just as a Seed, when associated with sprout, leaf, etc., becomes a fruit, similarly Pure Consciousness, when associated with mind, jiva, etc., becomes the mind.
> Just as a drop from its own seed-fruit again becomes a Seed, likewise Consciousness, after giving up the perceived object and mind, does not remain established in its own Nature.
3.67.32–36
> Even though in ignorance or Knowledge, there is this much difference between the Seed and the tree-seed, yet there is no real difference between the World and Brahm, or between the mind and Consciousness.
> Nevertheless, in the State of Knowledge, the indivisible True Nature is revealed, like the beauty of a form illuminated by a lamp — that which is of the nature of Pure Consciousness-light.
> Whatever is dug out from the Earth becomes Space (empty), and whatever Knowledge is inquired into thoroughly, that itself becomes the Supreme Truth.
> Just as a crystal placed inside a pillar appears as the pillar itself due to non-perception of its separate existence, similarly, even though there is no multiplicity in the Pure Brahm, the World appears as multiplicity inside it.
> Brahm is everything — the entire World of objects is one undivided whole, existing like a single lump that includes fruit, leaf, creeper, shrub, seat, and seed all together.
Summary of the Teachings:
Samsara is equated with the Waking State, ego with dreaming, and deep sleep with the mind’s absorption. Turiya is Pure Consciousness. Beyond even Turiya is the Supreme State of absolute purity, free from change and suffering (Turyateet). One established there is liberated from grief forever. The world appears and disappears within this reality, but it has no independent existence — it is like an illusory vision.
Consciousness is the non-acting support for the world, like Space allowing a tree to grow. It becomes the experiencer of objects through association, just as iron near a mirror reflects images. Pure Consciousness transforms into mind and Jiva when associated with limiting factors, similar to a seed growing into a plant and fruit. Yet, fundamentally, there is no real difference between Brahm and the World, or Consciousness and mind — the difference is only apparent due to ignorance.
In the light of True Knowledge, the indivisible Nature of Reality shines forth. Thorough inquiry into any Knowledge leads one to the Supreme. The World exists within Brahm like multiplicity appearing inside a crystal that is actually uniform. Everything is one undivided Brahm, containing all forms and objects as a single potential whole, like a Seed containing the entire future plant.
The teaching emphasizes non-duality: the World is a seeming appearance in Pure Consciousness without affecting its True Nature.
Liberation comes from Realizing this Truth beyond all States of Consciousness. Association with concepts creates the illusion of multiplicity and suffering, while resting in Pure Awareness dissolves it.
Overall, these verses guide the seeker to transcend the ordinary States of Waking, Dream, and Deep Sleep, Realize Turiya, and finally abide in the State beyond, where the illusory world is seen as non-different from Brahm. Self-inquiry and discrimination reveal the Oneness of everything.
