Chapter 3.21, Verses 69–79

Yoga Vashishtha 3.21.69–79

(There is neither lack of inquiry, nor ignorance, nor bondage, nor liberation. This world is Pure Consciousness, free from all troubles)

 

लीलोवाच ।

एतावन्तं चिरं कालमेते देवि वयं वद।

भ्रामिताः केन नामापि द्वैताद्वैतविकल्पनैः ॥ ६९ ॥

श्रीदेव्युवाच ।

अविचारेण तरले भ्रान्तासि चिरमाकुला।

अविचारः स्वभावोत्थः स विचाराद्विनश्यति ॥ ७० ॥

अविचारो विचारेण निमेषादेव नश्यति।

एषा सत्तैव तेनान्तरविद्यैषा न विद्यते ॥ ७१ ॥

तस्मान्नैवाविचारोऽस्ति नाविद्यास्ति न बन्धनम् ।

न मोक्षोऽस्ति निराबाधं शुद्धबोधमिदं जगत् ॥ ७२ ॥

एतावन्तं यदाकालं त्वयैतन्न विचारितम् ।

तदा न संप्रबुद्धा त्वं भ्रान्तैवाभव आकुला ॥ ७३ ॥

अद्यप्रभृति बुद्धासि विमुक्तासि विवेकिनी ।

वासनातानवं बीजं पतितं तव चेतसि ॥ ७४ ॥

आदावेव हि नोत्पन्नं दृश्यं संसारनामकम् ।

यदा तदा कथं तेन वास्यन्ते वासनापि का ॥ ७५ ॥

अत्यन्ताभावसंपत्तौ द्रष्टृदृश्यदृशां मनः ।

एकध्याने परे रूढे निर्विकल्पसमाधिनि ॥ ७६ ॥

वासनाक्षयबीजेऽस्मिन्किंचिदङ्कुरिते हृदि ।

क्रमान्नोदयमेष्यन्ति रागद्वेषादिका दृशः ॥ ७७ ॥

संसारसंभवश्चायं निर्मूलत्वमुपैष्यति ।

निर्विकल्पसमाधानं प्रतिष्ठामलमेष्यति ॥ ७८ ॥

विगतकलनकालिमाकलङ्का गगनकलान्तरनिर्मलाम्बनेन ।

सकलकलनकार्यकारणान्तः कतिपयकालवशाद्भविष्यसीति ॥ ७९॥

3.21.69

Leela said:  

O Goddess, for such a long time, we have been deluded by these ideas of duality and non-duality.

3.21.70

The Goddess said:  

Due to lack of proper inquiry, you have been restless and confused for a long time. Lack of inquiry arises from natural habits, and it is destroyed by inquiry.

3.21.71

Lack of inquiry is destroyed in an instant by proper inquiry. This is the True Reality; therefore, within it, there is no such thing as ignorance.

3.21.72

Therefore, there is neither lack of inquiry, nor ignorance, nor bondage, nor liberation. This world is Pure Consciousness, free from all troubles.

3.21.73 

For all that time when you did not inquire into this, you were not awakened; you remained deluded and distressed.

3.21.74  

From today onward, you are awakened, liberated, and full of discernment. The seed of subtle desires has fallen into your mind.

3.21.75  

The visible world called "samsara" never arose in the beginning at all. When it did not arise, how can it cause impressions, and what impressions?

3.21.76 

When the mind, with the Seer, seen, and seeing in complete non-existence, is firmly established in one-pointed concentration on the Supreme in thought-free samadhi;

3.21.77  

In this heart where the seed of desire-destruction has just sprouted a little, gradually visions like attachment, aversion, and others will not arise.

3.21.78

This cycle of worldly existence will become rootless. The pure, thought-free samadhi will become firmly established.

3.21.79  

Free from the darkness of conceptualizations, spotless, with a pure sky-like support within the sky-like self, you will soon become the Inner Reality of all conceptualizations, their effects, and causes, after some time.

Summary of the Teachings:

These verses form part of a profound dialogue between Queen Leela and Goddess Saraswati in the Yoga Vasistha, emphasizing Advaita Vedanta principles. Leela expresses her long-standing confusion caused by fluctuating between ideas of duality (dvaita) and non-duality (advaita), highlighting how intellectual concepts can trap the mind in illusion.

The Goddess responds by identifying the root cause as lack of deep inquiry (avichara), which arises naturally from habitual ignorance and keeps one restless. She explains that true inquiry (vichara) instantly dispels this lack, revealing the ever-present Pure Reality where Ignorance has no place.

Building on this, the Goddess declares the Ultimate Truth: there is no real Ignorance, bondage, or need for liberation because the world is nothing but unobstructed Pure Consciousness (shuddha bodha). All distinctions are illusory.

She then applies this to Leela's past state—without inquiry, one remains unawakened and suffers in delusion. Now, through understanding, Leela has awakened, become liberated, and gained clear discrimination, with the seed of remaining subtle desires planted for gradual eradication.

The verses shift to the core non-dual insight: the phenomenal world (samsara) never truly arose, so it cannot leave lasting impressions (vasanas). In deep thought-free samadhi (nirvikalpa samadhi), focused on the Absolute, the mind dissolves the triad of Seer, Seen, and Seeing into total non-existence, leading to freedom from attachments like desire and aversion, uprooting the cycle of rebirth, and establishing Pure Awareness. 

Ultimately, one Realizes the spotless, concept-free Self as the essence of all appearances.

Chapter 3.14, Verses 75–86

Yoga Vashishtha 3.14.75–86

(Consciousness is the One Reality that is Self-evident and ever-present)

श्रीवसिष्ठ उवाच ।

जगच्चित्पुष्पसौगन्ध्यं चिल्लताग्रफलं जगत् ।

चित्सत्तैव जगत्सत्ता जगत्सत्तैव चिद्वपुः ॥ ७५ ॥

अत्र भेदविकारादि नखे मलमिव स्थितम् ।

इतीदं सन्मयत्वेन सदसद्भुवनत्रयम् ॥ ७६ ॥

अविकल्पतदात्मत्वात्सत्तासत्तैकतैव च ।

अवयवावयविता शब्दार्थौ शशशृङ्गवत् ॥ ७७ ॥

अनुभूत्यपलापाय कल्पितो यैर्धिगस्तु तान् ।

न विद्यते जगद्यत्र साद्र्यब्ध्युर्वीनदीश्वरम् ॥ ७८ ॥

चिदेकत्वात्प्रसङ्गः स्यात्कस्तत्रेतरविभ्रमः ।

शिलाहृदयपीनापि स्वाकाशे विशदैव चित् ॥ ७९ ॥

धत्तेऽन्तरखिलं शान्तं संनिवेशं यथा शिला ।

पदार्थनिकराकाशे त्वयमाकाशजो मलः ॥ ८० ॥

सत्तासत्तात्मतात्वत्तामत्ताश्लेषा न सन्ति ते ।

पल्लवान्तरलेखौघसंनिवेशवदाततम् ॥ ८१ ॥

अन्यानन्यात्मकमिदं धत्तेऽन्तश्चित्स्वभावतः ।

समस्तकारणौघानां कारणादि पितामहः ॥ ८२ ॥

स्वभावतो कारणात्म चित्तं चिद्ध्यनुभूतितः ।

न चासत्त्वमचेत्यायाश्चितो वाचापि सिद्ध्यति ॥ ८३ ॥

यदस्ति तदुदेतीति दृष्टं बीजादिवाङ्कुरः ॥ ८४ ॥

गगन इव सुशून्यभेदमस्ति त्रिभुवनमङ्ग महाचितोऽन्तरस्याः ।

परमपदमयं समस्तदृश्यं त्विदमिति निश्चयवान्भवानुभूतेः ॥ ८५ ॥

इत्युक्तवत्यथ मुनौ दिवसो जगाम सायतनाय विधयेऽस्तमिनो जगाम।

स्नातुं सभा कृतनमस्करणा जगाम श्यामाक्षये रविकरैश्च सहाजगाम ॥ ८६ ॥

Maharishi Vashishta concluded:

3.14.75  

The world is the fragrance of the flower of Pure Consciousness. The world is the fruit that hangs on the creeper of Pure Consciousness. The very existence of the world is nothing but Consciousness; the very body-substance of Consciousness is nothing but the existence of the world.

3.14.76  

In this (Pure Consciousness), differences, changes, and all modifications exist merely like dirt under a fingernail. Therefore, this entire triple world—whether Real or unreal—is nothing but the Real (Sat).

3.14.77  

Because it is without any mental modification and is the Self of everything, Existence and non-existence are one and the same. The notions of “part” and “whole” are mere words, like the “horn of a hare”—they have no Reality.

3.14.78  

Woe to those who, in order to deny direct experience, imagine a world! In truth, there is no world at all—neither mountains, nor oceans, nor rivers, nor earth, nor God.

3.14.79  

Since Consciousness is one alone, how can any “other” delusion arise there? Even a heart hard as stone has a clear sky-like space within; Consciousness is always pure and transparent.

3.14.80  

Just as a rock silently holds everything within itself in perfect peace, so does Consciousness contain the entire arrangement of things within its own sky-like space. This apparent impurity (the world) is born of that very sky of Consciousness.

3.14.81  

There is no embracing of Existence, non-existence, Selfhood, or otherness. It is spread out like the host of delicate lines inside a tender leaf.

3.14.82  

By its own Nature, Consciousness contains within itself everything that appears as “other.” It is the grandfather, the Primal Cause of all Causes and the entire multitude of Causes.

3.14.83  

By its very Nature Consciousness is the Cause; it is Consciousness because it is directly experienced. Non-existence or unconsciousness can never be proved of Consciousness even by words.

3.14.84  

Whatever truly exists, that alone arises—just as a sprout arises only from a Real seed.

3.14.85  

O dear One, the three worlds exist within the Great Consciousness like an absolutely empty differentiation in the sky. Know with certainty through your own direct experience that this entire visible Universe is nothing but the Supreme State.

3.14.86  

After the Sage had spoken thus, the day came to an end and the Sun went to its resting place. The assembly, having bowed down, went to bathe; the sun’s rays also departed along with the dark-blue horizon.

Summary of the Teachings:

The verses emphatically declare the complete identity between the world and Pure Consciousness (Chit). The world is not something separate that exists outside Consciousness; it is the fragrance, fruit, and very body of Consciousness itself. Its apparent Existence is nothing but the existence of Consciousness, and the substance of Consciousness is nothing but the world. There is no real duality—whatever appears as the universe is Brahm alone.

All distinctions, modifications, parts, wholes, Existence, non-existence, Self and other are mere verbal illusions or fleeting appearances, like dirt on a nail or lines on a tender leaf. They have no Ultimate Reality. Even the grand ideas of Creation, Causes, gods, mountains, oceans, and rivers are imagined only to deny the direct, non-conceptual experience of Pure Consciousness. In truth, none of these exist apart from Consciousness.

Consciousness is the One Reality that is Self-evident and ever-present. It is the Primal Cause of all causes, the grandfather of the entire chain of causation, yet it remains untouched and unchanging. Non-existence or unconsciousness can never be attributed to it, because it is the very ground of all experience. Only that which truly exists (Consciousness) can ever arise or appear; unreal things never come into being at all.

The three worlds and everything seen are like empty differentiations in the Infinite sky of Consciousness—there is no real substance to them. The wise person, through firm direct experience, recognises this entire visible universe as nothing but the supreme, non-dual state of pure Being-Consciousness.

Thus Vasishta concludes this teaching, and the day ends, symbolising that when the light of this knowledge dawns, all apparent multiplicity naturally subsides, just as the sun sets and the world of daily activity comes to rest.

Chapter 3.9, Verses 71–76

Yoga Vashishtha 3.9.71–76

(What is Consciousness or the Ultimate Reality?)

महर्षि वशिष्ठ उवाच।

यस्त्वमेकोऽवभासात्मा योऽहमेते जनाश्च ये ।

यश्च न त्वमबुद्धात्मा नाहं नैते जनाश्च यः ॥ ७१ ॥

अन्येवाप्यतिरिक्तेव सैवासेव च भङ्गुरा ।

पयसीव तरङ्गाली यस्मात्फुरति दृश्यभूः ॥ ७२ ॥

यतः कालस्य कलना यतो दृश्यस्य दृश्यता ।

मानसी कलना येन यस्य भासा विभासनम् ॥ ७३ ॥

क्रियां रूपं रसं गन्धं शब्दं स्पर्शं च चेतनम् ।

यद्वेत्सि तदसौ देवो येन वेत्सि तदप्यसौ ॥ ७४ ॥

द्रष्टुरदर्शनदृश्यानां मध्ये यद्दर्शनं स्थितम् ।

साध्यो तदवधानेन स्वात्मानमवबुध्यसे ॥ ७५ ॥

अजमजरमनाद्यं शाश्वतं ब्रह्म नित्यं शिवममलममोघं वन्यमुच्चैरनिन्द्यम्।

सकलकलनशून्यं कारणं कारणानामनुभवनमवेद्यं वेदनं विश्वमन्तः ॥ ७६ ॥

Maharishi Vashishta said:

3.9.71: You are the one Pure Consciousness that shines as the Self in all Beings —yourself, myself, and all these people. Yet, you are not the ignorant Self, nor am I, nor are these people the ignorant Self. The True Self is the Singular, Radiant Consciousness that transcends the illusion of individuality.

3.9.72: This Consciousness appears distinct, yet it is not separate; it seems to exist, yet it is fleeting and ephemeral, like waves rising and falling in water. From this Consciousness alone, the entire perceptible world emerges, manifesting as the visible Universe.

3.9.73: From this Consciousness arises the concept of Time, the perception of the visible world, and the mental constructs of imagination. It is through the radiance of this Consciousness that all phenomena are illuminated and made manifest.

3.9.74: The actions, forms, tastes, smells, sounds, touch, and awareness that you perceive—all these are that Divine Consciousness. And the very capacity by which you perceive them is also that same Divine Consciousness.

3.9.75: Between the Seer, the act of seeing, and the seen, there exists the pure act of seeing itself, which is the Essence of Consciousness. By focusing on this Pure Awareness, you come to Realize your True Self, the Eternal Consciousness.

3.9.76: This Consciousness is Unborn, Ageless, without beginning, Eternal, and Pure. It is auspicious, unblemished, infallible, sublime, and beyond reproach. It is free from all mental constructs, the cause of all causes, unknowable through ordinary means, yet the very essence of Knowing, encompassing the entire Universe within itself.

Summary of the Teachings:

The teachings of these verses from the Yoga Vasishta, as spoken by Sage Vasishta, center on the non-dual nature of Consciousness as the Ultimate Reality. In the first verse (3.9.71), Vasishta emphasizes that the True Self is the Singular, Radiant Consciousness that underlies all Beings—whether it is "you," "I," or "others." This Consciousness is distinct from the ignorant, ego-bound self that perceives individuality. The teaching establishes that the Essence of all Existence is one Universal Consciousness, unbound by the limitations of personal identity. This sets the foundation for understanding the Unity beneath the apparent diversity of the world.

In the second and third verses (3.9.72–3.9.73), Vasishta elaborates on the nature of this Consciousness as the Source of the manifest world. The world, with its forms and phenomena, is likened to waves arising and dissolving in the ocean of Consciousness. These verses highlight the ephemeral and illusory nature of the perceived world, which arises from Consciousness and is sustained by it. The concepts of time, perception, and mental constructs are all products of this Consciousness, which illuminates all experiences. This teaching underscores the idea that the external world is not an independent Reality but a projection of Consciousness, akin to a dream arising in the mind.

The fourth verse (3.9.74) deepens this understanding by asserting that all sensory experiences—actions, forms, tastes, smells, sounds, touch, and even awareness itself—are manifestations of the same Divine Consciousness. 

Moreover, the very act of perceiving these phenomena is also an expression of this Consciousness. This teaching dissolves the distinction between the Knower, the Known, and the process of Knowing, revealing that all are unified in the Singular Reality of Consciousness. It invites the seeker to recognize that both the objects of perception and the capacity to perceive are rooted in the same Divine Essence.

The fifth verse (3.9.75) provides a practical approach to Realizing this Truth. Vasishta instructs that by focusing on the Pure act of seeing—the Awareness that exists between the Seer and the seen—one can transcend the duality of subject and object. This practice of Attentive Awareness leads to the direct Realization of the True Self as Eternal Consciousness. The teaching emphasizes meditation on Pure Awareness as a path to Self-Realization, encouraging the seeker to shift attention from external objects and the ego to the unchanging Essence of Consciousness itself.

The final verse (3.9.76) glorifies the nature of this Consciousness as Eternal, Pure, and transcendent. Described as Unborn, Ageless, and free from all mental constructs, it is the ultimate cause of all existence, yet it remains beyond ordinary comprehension. This verse encapsulates the non-dual philosophy of the Yoga Vasishta, portraying Consciousness as the all-encompassing Reality that contains the universe within itself. Collectively, these verses guide the seeker toward recognizing the illusory nature of the world, understanding the Unity of all Existence in Consciousness, and Realizing the Self through focused Awareness, ultimately leading to liberation from the cycle of Ignorance and suffering.

Chapter 3.7, Verses 1–12

Yoga Vashishtha 3.7.1–12

(Divine Being is not distant or external but resides within the body as Pure Consciousness)

श्रीराम उवाच ।

य एष देवः कथितो यस्मिञ्ज्ञाते विमुच्यते ।

वद क्वासौ स्थितो ब्रह्मन्कथमेनमहं लभे ॥ १ ॥

श्रीवसिष्ठ उवाच ।

य एष देवः कथितो नैष दूरेऽवतिष्ठते।

शरीरे संस्थितो नित्यं चिन्मात्रमिति विश्रुतः ॥ २ ॥

एष सर्वमिदं विश्वं न विश्वं चैष सर्वगः।

विद्यते ह्येष एवैको न तु विश्वाभिधास्ति दृक् ॥ ३ ॥

चिन्मात्रमेव शशिभृच्चिन्मात्रं गरुडेश्वरः।

चिन्मात्रमेव तपनश्चिन्मात्रं कमलोद्भवः ॥ ४ ॥

श्रीराम उवाच ।

बाला अपि वदन्त्येतद्यदि चेतनमात्रकम्।

जगदित्येव केवात्र नाम स्यादुपदेशता ॥ ५ ॥

श्रीवसिष्ठ उवाच ।

चिन्मात्रं चेतनं विश्वमिति यज्ज्ञातवानसि ।

न किंचिदेव विज्ञातं भवता भवनाशनम् ॥ ५ ॥

चेतनं राम संसारो जीव एष पशुः स्मृतः ।

एतस्मादेव निर्यान्ति जरामरणभीतयः ॥ ७ ॥

पशुरज्ञो ह्यमूर्तोऽपि दुःखस्यैवैष भाजनम्।

चेतनत्वाच्चेतनीयं मनोऽनर्थः स्वयं स्थितः ॥ ८ ॥

चेत्यनिर्मुक्तता या स्यादचेत्योन्मुखताथवा ।

अस्य सा भरितावस्था तां ज्ञात्वा नानुशोचति ॥ ९ ॥

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ १० ॥

तस्य चेत्योन्मुखत्वं तु चेत्यासंभवनं विना ।

रोद्धुं न शक्यते दृश्यं चेत्यं शाम्यति वै कथम् ॥ ११ ॥

अचेत्यचित्स्वरूपं यत्तच्चासंभवनं विना।

क्व स्वरूपोन्मुखत्वं हि केवलं चेत्यरोधतः ॥ १२ ॥

Sriram said:

3.7.1: Please tell me about this Divine Being you have described, by knowing whom one attains Realization. Where does this Being reside, O Sage, and how can I attain it?

Maharishi Vasishta replied:

3.7.2: This Divine Being you inquire about is not far away. It eternally resides within the body and is renowned as Pure Consciousness.

3.7.3: This Consciousness is all that exists as this Universe, yet it is not the Universe itself, for it is all-pervading. It alone exists as the sole Reality, while the Universe, as it is perceived, is merely an appearance and not the true Seer.

3.7.4: This Pure Consciousness is the Essence of the moon-bearer (Shiva), the Lord of Garuda (Vishnu), the Sun (Surya), and the lotus-born (Brahma). Everything is nothing but this Pure Consciousness.

Sriram said:

3.7.5: Even children speak of this world as mere Consciousness. If that is so, why is it taught as such, and what is the significance of this teaching?

Maharishi Vasishta replied:

3.7.6: If you have understood that the world is nothing but Pure Consciousness, you have not yet truly grasped the Knowledge that destroys the cycle of existence. Your understanding is incomplete.

3.7.7: O Rama, this Consciousness is the world, the individual soul, and the creature bound by Ignorance. From this very Consciousness arise the fears of old age and death.

3.7.8: This ignorant creature, though formless, is the receptacle of suffering. Due to its conscious nature, the mind, which is the source of all troubles, arises spontaneously.

3.7.9: Whether it is the state of being bound by objects of perception or the tendency toward non-perception, this is the condition of the mind. By understanding this State, one ceases to grieve.

3.7.10: When this Supreme Reality, both transcendent and immanent, is Realized, the knot of the Heart is broken, all doubts are dispelled, and all karmas are exhausted.

3.7.11: The mind’s tendency to engage with objects of Perception cannot be restrained without transcending the arising of such objects. How can the perceived world be calmed without this transcendence?

3.7.12: The True Nature of Consciousness, free from objects of Perception, cannot be Realized without negating the arising of such objects. How can one attain the State of Pure Consciousness merely by restraining the Perception of objects?

Summary of the Teachings:

The dialogue between Sri Rama and Sage Vasishta in these verses of the Yoga Vasishta centers on the nature of the Divine Being, which is revealed to be Pure Consciousness, the Ultimate Reality underlying all Existence. Rama begins by seeking to understand the Divine entity that leads to Realization, inquiring about its location and how to attain it. Vasishta responds by clarifying that this Divine Being is not distant or external but resides within the body as Pure Consciousness, 

the Essence of all that exists. This teaching establishes the non-dual Advaita Vedanta perspective, emphasizing that the Ultimate Reality is not separate from the individual but is the very core of their Being. The Universe, as perceived, is an appearance within this Consciousness, not an independent entity, 

highlighting the illusory nature of the world as distinct from the Seer, which is Consciousness itself.

Vasishta elaborates that this Pure Consciousness manifests as the deities revered in Hindu tradition—Shiva, Vishnu, Surya, and Brahma—underscoring that all forms and phenomena are expressions of the same Singular Reality. When Rama questions the simplicity of this teaching, noting that even children might speak of the world as Consciousness, Vasishta points out that mere intellectual understanding is insufficient. True Knowledge, requires a profound Realization that transcends superficial comprehension. This Realization involves recognizing that the world, the individual soul, and all experiences of suffering (such as old age and death) arise from Consciousness due to ignorance. The teaching stresses that liberation lies in understanding Consciousness as the sole Reality, beyond the apparent multiplicity of the world.

The discussion then shifts to the role of the mind in perpetuating suffering. Vasishta explains that the mind, arising from Consciousness, becomes the source of suffering due to its ignorant engagement with objects of perception. This engagement creates the illusion of individuality and bondage, leading to fears and sorrows. The ignorant mind, though formless, is the vessel of suffering because it identifies with the transient world. To overcome this, one must understand the mind’s nature—its tendency to cling to perceived objects or to oscillate between perception and non-perception. By Realizing this, one can transcend grief, as the root of suffering lies in the misidentification of the Self with the mind’s projections rather than with Pure Consciousness.

Vasishta further teaches that True Knowledge is achieved when one Realizes the Supreme Reality, described as both transcendent (beyond the world) and immanent (present within all). This Realization breaks the “knot of the heart” (ignorance), dispels doubts, and exhausts karmas, leading to freedom from the cycle of birth and death. However, this cannot be achieved by merely suppressing thoughts or restraining the mind’s engagement with objects. The mind’s tendency to perceive objects must be transcended by negating the very arising of such perceptions, allowing Consciousness to rest in its Pure, Objectless State. This points to the practice of Self-Inquiry and meditation, where one shifts Awareness from the transient to the Eternal, recognizing that Consciousness alone exists, free from the duality of perceiver and perceived.

In essence, these verses encapsulate the core Advaita teaching that True Knowledge is attained by Realizing the Self as Pure Consciousness, beyond the illusions of the world and the mind. The path involves deep introspection to understand the mind’s role in creating the illusion of separateness and suffering. By transcending the mind’s engagement with objects and Realizing the non-dual nature of Consciousness, one attains True Knowledge, where all distinctions dissolve, and the Self is recognized as the Infinite, Eternal Reality. This teaching encourages a shift from external seeking to Inner Realization, guiding the seeker to discover the divine within as the Essence of all Existence.

Chapter 3.6, Verses 1–6

Yoga Vashishtha 3.6.1–6

(Realization is a matter of insight rather than effort)

श्रीवसिष्ठ उवाच ।

अस्य देवाधिदेवस्य परस्य परमात्मनः।

ज्ञानादेव परा सिद्धिर्न त्वनुष्ठानदुःखतः ॥ १ ॥

अत्र ज्ञानमनुष्ठानं नत्वन्यदुपयुज्यते ।

मृगतृष्णाजलभ्रान्तिशान्तौ चेदं निरूपितम् ॥ २ ॥

नह्येष दूरे नाभ्याशे नालभ्यो विषमे न च।

स्वानन्दाभासरूपोऽसौ स्वदेहादेव लभ्यते ॥ ३ ॥

किंचिन्नोपकरोत्यत्र तपोदानव्रतादिकम्।

स्वभावमात्रे विश्रान्तिमृते नात्रास्ति साधनम् ॥ ४ ॥

साधुसंगमसच्छास्त्रपरतैवात्र कारणम्।

साधनं बाधनं मोहजालस्य यदकृत्रिमम् ॥ ५ ॥

अर्यं सदेव इत्येव संपरिज्ञानमात्रतः ।

जन्तोर्न जायते दुःखं जीवन्मुक्तत्वमेति च ॥ ६ ॥

Sage Vashishta said:

3.6.1: The ultimate perfection (siddhi) of the Supreme Divine, the Supreme Self, is attained solely through Knowledge (jnana), not through the suffering or hardships associated with ritualistic practices.

3.6.2: In this context, Knowledge itself is the practice (anushthana), and nothing else is required. This is illustrated by the example of dispelling the illusion of water in a mirage, where only understanding the Truth is necessary to remove the delusion.

3.6.3: This Supreme Self is neither far away nor near, neither unattainable nor in a difficult place. It is of the nature of self-effulgent Bliss and is Realized directly from within one’s own Being.

3.6.4: Austerities, charity, vows, and similar practices do not contribute to this Realization. The only means is resting in one’s own True Nature, and there is no other method for attaining it.

3.6.5: The cause of this Realization is the company of the virtuous, the study of true scriptures, and devotion to the Truth. This is the authentic means to dissolve the web of delusion, serving as both the method and the remover of obstacles.

3.6.6: By fully Realizing that “All this is indeed the Truth (Sat),” a Being is freed from suffering and attains the State of Realization while living (jivanmukti).

Summary of the Teachings:

The teachings in these verses from the Yoga Vashishta, as articulated by Sage Vashishta, emphasize the primacy of Knowledge (jnana) as the sole path to Realizing the Supreme Self and attaining Ultimate Truth. In the first verse, Vashishta asserts that true perfection or spiritual fulfillment is achieved through Direct Knowledge of the Supreme Self, not through the arduous efforts of ritualistic practices. This sets the tone for a non-dualistic perspective, where external actions, often laden with physical or mental strain, are deemed unnecessary for spiritual awakening. The focus on Knowledge underscores the text’s Advaita Vedanta framework, which prioritizes understanding the Unity of the individual Self (atman) with the Universal Consciousness (Brahm) over external observances.

The second verse elaborates that Knowledge itself constitutes the practice, negating the need for additional rituals or external methods. Vashishta uses the metaphor of a mirage to illustrate how ignorance creates false perceptions, such as seeing water in a desert. Just as recognizing the mirage’s illusory nature dispels the delusion without physical effort, True Knowledge eradicates Spiritual Ignorance. This teaching highlights the transformative power of Discernment, where understanding the Truth directly leads to Realization. It shifts the focus from action-oriented spirituality to an introspective Realization of Reality, aligning with the core Advaita principle that Realization is a matter of insight rather than effort.

In the third verse, Vashishta clarifies the accessibility of the Supreme Self, describing it as neither distant nor proximate, neither unattainable nor confined to challenging conditions. The Self is characterized as self-effulgent Bliss, inherently present within one’s own Being. This teaching dismantles the notion that Spiritual Realization requires external quests or esoteric practices. Instead, it points to the immediacy of the Self, which is always available within the individual. By emphasizing that the Self is Realized “from within one’s own Being,” Vashishta encourages introspection and Self-Awareness, reinforcing that Realization is not a distant goal but an ever-present Reality obscured by Ignorance.

The fourth verse further dismisses the efficacy of traditional practices like austerities, charity, or vows in attaining the Supreme Self. Vashishta teaches that the only effective method is to abide in one’s True Nature, a State of effortless Awareness and rest in the Self. This rejection of external practices underscores the radical simplicity of the path to Realization in Advaita Vedanta. By advocating “resting in one’s own True Nature,” the verse points to a State of Being rather than doing, where Realization is not achieved through striving but through surrendering to the inherent Truth of Existence. This teaching challenges conventional religious frameworks that emphasize ritualistic discipline, offering instead a direct path of Self-Realization.

The fifth and sixth verses outline the practical means and outcome of this knowledge-based approach. The company of the virtuous, engagement with authentic scriptures, and dedication to Truth are identified as the catalysts for dissolving delusion and Realizing the Self. These elements foster an environment conducive to insight, guiding the seeker toward clarity. The final verse encapsulates the transformative impact of this Realization: by understanding that all is the Truth (Sat), one transcends suffering and attains jivanmukti - Realization while living. This State of living Realization reflects the culmination of the teachings, where the individual, freed from the illusion of duality, experiences unbroken peace and Unity with the Supreme Reality. Collectively, these verses present a cohesive philosophy that prioritizes Self-Knowledge, Inner Awareness, and the dissolution of Ignorance as the direct path to Spiritual Freedom.

Chapter 3.3, Verses 7–15

Yoga Vashishtha 3.3.7–15

(Nature of Creation, Consciousness, and the distinction between the Supreme and manifested Beings)

श्रीराम उवाच ।

आतिवाहिक एकोऽस्ति देहोऽन्यस्त्वाधिभौतिकः ।

सर्वासां भूतजातीनां ब्रह्मणोऽस्त्येक एव किम् ॥ ७ ॥

श्रीवसिष्ठ उवाच ।

सर्वेषामेव देहौ द्वौ भूतानां कारणात्मनाम् ।

अजस्य कारणाभावादेक एवातिवाहिकः ॥ ८ ॥

सर्वासां भूतजातीनामेकोऽजः कारणं परम् ।

अजस्य कारणं नास्ति तेनासावेकदेहवान् ॥ ९ ॥

नास्त्येव भौतिको देहः प्रथमस्य प्रजापतेः।

आकाशात्मा च भात्येष आतिवाहिकदेहवान् ॥ १० ॥

चित्तमात्रशरीरोऽसौ न पृथ्व्यादिक्रमात्मकः ।

आद्यः प्रजापतिर्व्योमवपुः प्रतनुते प्रजाः ॥ ११ ॥

ताश्च चिद्व्योमरूपिण्यो विनान्यैः कारणान्तरैः ।

यद्यतस्तत्तदेवति सर्वैरेवानुभूयते ॥ १२॥

निर्वाणमात्रं पुरुषः परो बोधः स एव च ।

चित्तमात्रं तदेवास्ते नायाति वसुधादिताम् ॥ १३ ॥

सर्वेषां भूतजातानां संसारव्यवहारिणाम्।

प्रथमोऽसौ प्रतिस्पन्दश्चित्तदेहः स्वतोदयः ॥ १४ ॥

अस्मात्पूर्वात्प्रतिस्पन्दादनन्यैतत्स्वरूपिणी ।

इयं प्रविसृता सृष्टिः स्पन्दसृष्टिरिवानिलात् ॥ १५ ॥

Sriram asked:

3.3.7: Is there only one subtle (ativahika) body and another material (adhibhautika) body for all Beings, or is there only one body for Brahm, the Supreme?

Maharishi Vasishta replied: 

3.3.8: All Beings, including those with causal and material forms, possess two bodies: the subtle (ativahika) and the material (adhibhautika). However, for the unborn (Brahm), which has no Cause, there is only the subtle body.

3.3.9: For all Beings, there is one unborn Supreme Cause (Brahm). Since the Unborn has no Cause, it possesses only one body, the subtle body.

3.3.10: The first Lord of creatures (Prajapati) does not have a material body. He exists as Pure Consciousness, like Space, and is endowed only with a subtle body.

3.3.11: This first Prajapati has a body made solely of Consciousness (chitta-matra) and is not composed of the sequential elements like earth. As the primal Lord with a form like Space, he creates all Beings.

3.3.12: These created Beings are of the nature of Consciousness and Space, without any other Cause. Whatever exists is experienced by all as it is, in its True Essence.

3.3.13: The Supreme Person (Purusha) is Pure Consciousness and liberation itself. It exists solely as Consciousness and does not take on the nature of material elements like earth.

3.3.14: For all Beings engaged in worldly existence, the first vibration or impulse (pratispanda) is the subtle body of Consciousness, which arises spontaneously from itself.

3.3.15: From this Primal Vibration, which is not different from its own Nature, this creation emanates, like the manifestation of vibrations from the wind.

Summary of the Teachings:

The dialogue between Sri Rama and Sage Vasishta in these verses of the Yoga Vasishta addresses fundamental metaphysical questions about the Nature of Existence, the body, and the Supreme Reality (Brahm). In verse 3.3.7, Rama initiates the inquiry by questioning whether all Beings have both a subtle (ativahika) and a material (adhibhautika) body, and whether Brahm, the Ultimate Reality, has only one body. This sets the stage for Vasishta’s profound exposition on the Nature of Creation, Consciousness, and the distinction between the Supreme and manifested Beings. The teachings emphasize the non-dualistic perspective of Advaita Vedanta, where the Ultimate Reality is Pure Consciousness, and the apparent diversity of creation arises from it without any fundamental separation.

Vasishta’s response in verses 3.3.8 to 3.3.10 clarifies that all beings in the manifested world possess two types of bodies: the subtle body, which is the Consciousness driven, non-material aspect, and the material body, composed of physical elements. However, Brahm, referred to as the unborn, is beyond causation and thus possesses only a subtle body, which is Pure Consciousness. This distinction highlights the unique nature of Brahm as the uncaused Cause, free from the limitations of material existence. The first Prajapati (the primal creator) is described as having a body of Pure Consciousness, akin to Space, emphasizing that the origin of Creation is non-material and rooted in the Infinite expanse of Awareness.

In verses 3.3.11 and 3.3.12, Vasishta elaborates that the Primal Prajapati, as Pure Consciousness, creates beings that are also of the nature of Consciousness and Space, without any external cause. This teaching underscores the idea that creation is not a separate entity but an expression of Consciousness itself. The phrase “whatever exists is experienced by all as it is” suggests that the True Essence of all Beings is Consciousness, and the diversity of forms is a projection within this Singular Reality. This aligns with the Advaita principle that the world is an appearance (vivarta) within the substratum of Brahm, and all experiences ultimately point to this underlying unity.

Verses 3.3.13 and 3.3.14 further deepen the non-dual perspective by describing the Supreme Person (Purusha) as Pure Consciousness and liberation itself, untouched by material elements. The subtle body, or the first impulse (pratispanda), is the initial vibration of Consciousness that gives rise to the perception of individuality and worldly existence. This impulse is not separate from Consciousness but is its spontaneous expression. The teaching here is that the apparent individuality of beings is a result of this subtle vibration within Consciousness, yet it remains fundamentally One with the Supreme. The material world, while appearing real to the senses, is secondary to the primary Reality of Consciousness.

Finally, verse 3.3.15 concludes by likening Creation to vibrations emanating from the wind, reinforcing the idea that the Universe is a dynamic expression of Consciousness, 

arising from its own nature without any external cause. This metaphor illustrates the effortless and spontaneous nature of Creation, which is not a deliberate act but an inherent movement within Consciousness. The teachings collectively emphasize that the Ultimate Reality is non-dual Consciousness, and both the Creator (Prajapati) and the created Beings share this Essence. The distinction between subtle and material bodies applies only to manifested Beings, while Brahm remains Singular, Formless, and beyond Causation, serving as the Source and substance of all that exists.

Chapter 3.2, Verses 51–56

Yoga Vashishtha 3.2.51–56

(Enlightenment dawns not through accumulation of Knowledge but via the direct intuition where the world is seen as a self-arising mirage in the mirror of Consciousness)

श्रीवशिष्ठ उवाच ।

आकाशस्फुरदाकारः संकल्पपुरुषो यथा।

पृथ्व्यादिरहितो भाति स्वयंभूर्भासते तथा ॥ ५१ ॥

निर्मले व्योम्नि मुक्तालीसंकल्पस्वप्नयोः पुरम् ।

अपृथ्व्यादि यथा भाति स्वयंभूर्भासते तथा ॥ ५२ ॥

न दृश्यमस्ति न द्रष्टा परमात्मनि केवले।

स्वयंचित्ता तथाप्येष स्वयंभूरिति भासते ॥ ५३ ॥

संकल्पमात्रमेवैतन्मनो ब्रह्मेति कथ्यते।

संकल्पाकाशपुरुषो नास्य पृथ्व्यादि विद्यते ॥ ५४ ॥

यथा चित्रकृदन्तःस्था निर्देहा भाति पुत्रिका ।

तथैव भासते ब्रह्मा चिदाकाशाच्छरञ्जनम् ॥ ५५ ॥

चिद्व्योमकेवलमनन्तमनादिमध्यं ब्रह्मेति भाति निजचित्तवशात्स्वयंभूः।

आकारवानिव पुमानिव वस्तुतस्तु वन्ध्यातनूज इव तस्य तु नास्ति देहः ॥ ५६ ॥

Maharishi Vashishta said:

3.2.51: Just as a person born from mere resolve appears in the expansive sky, manifesting a form that sparkles like Space itself, devoid of earth or any other elements, so too does the Self-Existent One shine forth in the same manner, self-luminous and independent.

3.2.52: In the pristine and empty sky, a city born from the resolve of a liberated dream or the fancy of sleep manifests without earth or other elements, appearing vividly; likewise, the Self-Existent One radiates in that very way, self-illuminated and unbound.

3.2.53: In the Supreme Self, which is Absolute and solitary, there exists neither any object to be seen nor any Seer; yet, through the power of its own Consciousness, this very Self appears as the Self-Existent One, manifesting spontaneously as if it were something other than itself.

3.2.54: This is nothing but mere resolve, and it is called the mind or Brahm; the person born from the resolve of Space has no earth or other elements within it, existing purely as a projection of thought without substantial Reality.

3.2.55: Just as a picture of a woman, painted by an artist within the canvas, appears to have a body while being entirely formless and insubstantial, so too does Brahm shine forth as the adornment of the sky of Pure Consciousness, vividly apparent yet devoid of true corporeality.

3.2.56: Brahm, the sole sky of Consciousness, Infinite, beginningless, and without middle or end, appears as the Self-Existent One through the sway of its own innate Consciousness; it seems to possess form and even the semblance of a person, yet in truth, it is like the body of a son born from illusion—utterly without a physical form.

Summary of the Teachings:

These verses from the Yoga Vasistha elucidate the illusory nature of perceived Reality within the framework of Advaita Vedanta, emphasizing that the entire manifest world arises not from any inherent substance but from the spontaneous play of Consciousness, termed Brahm or the Supreme Self. The teaching begins by drawing analogies from the subtle realm of thought and imagination, such as a figure conjured in the vastness of space or a dream-city in the clear sky, to illustrate how phenomena appear vivid and self-sustaining without relying on gross elements like earth. This underscores the core idea that what we experience as "Existence" is not grounded in objective materiality but emerges purely from sankalpa, or mental resolve, mirroring the self-luminous (svayambhu) quality of Brahm itself. By negating the presence of tangible components in these mental constructs, the verses dismantle the illusion of solidity in the world, inviting the seeker to recognize the underlying unity and emptiness of all appearances.

Delving deeper, the verses confront the paradox of Perception in the Absolute Reality of the Paramatman, where neither observer nor observed can truly exist in isolation, yet the Self projects itself as if it were a distinct entity. This self-projection, driven by chitta (Pure Consciousness), creates the semblance of a "Self-Existent" Being, but it is merely a luminous reflection within the void of kevala (solitude). The teaching here challenges dualistic notions of subject-object dichotomy, revealing the mind as synonymous with Brahm—nothing more than a vibration of sankalpa without independent agency. Through this, Vasistha instructs that clinging to sensory validations perpetuates Ignorance; instead, one must pierce through the veil to see that the mind's fabrications, like a person devoid of elemental supports, are ephemeral and lack intrinsic validity, paving the way for Realization by dissolving attachment to the unreal.

A striking metaphor in the subsequent verses compares the world's manifestation to a painted figure on a canvas: lifelike and emotive to the beholder, yet fundamentally traceless and bodiless, crafted from the artist's inner vision. 

This illustrates Brahm's appearance as chidakasha (the Space of Consciousness), adorned with illusory forms that captivate the ignorant mind but dissolve under scrutiny. The teaching imparts that just as the painted woman evokes a sense of personhood without possessing flesh or vitality, so does the cosmic drama unfold as a Divine artistry on the Infinite canvas of Awareness. This analogy not only demystifies the origin of diversity—traced back to the creative impulse within consciousness—but also encourages aesthetic detachment, viewing the Universe as a transient embellishment rather than an Ultimate Truth, thereby fostering equanimity amid apparent multiplicity.

Culminating in the profound description of Brahm as the boundless chidvyoma (sky of Consciousness), the verses affirm its Eternal, non-sequential nature—without beginning, middle, or end—while acknowledging its apparent embodiment through the "vashat" (control or sway) of its own essence. The Self-Existent projection mimics form and individuality, akin to a phantom body begotten by delusion, but this is emphatically unreal, serving only as a didactic tool for the unrealized soul. Here, the teaching reaches its philosophical zenith, urging the practitioner to transcend anthropomorphic interpretations of the Divine, recognizing that any "person-like" quality is a superimposition of the mind's conditioning. This Realization liberates one from the cycle of births, as it reveals the Self's inherent freedom, untainted by the fetters of imagined corporeality.

Collectively, these verses encapsulate the Yoga Vasistha's soteriological essence: enlightenment dawns not through accumulation of Knowledge but via the direct intuition of non-duality, where the world is seen as a self-arising mirage in the mirror of Consciousness. By systematically deconstructing appearances through metaphors of dream, painting, and void, Vasistha guides the disciple toward viveka (Discernment), culminating in the blissful repose of sahaja samadhi—the natural state where Knower, Known, and Knowing merge into the effulgent void. This path, rooted in inquiry and surrender, promises not mere intellectual assent but the lived experience of unconditioned freedom, rendering all dualities as playful shadows in the Eternal Light of Brahm.

Chapter 3.2, Verses 44–50

Yoga Vashishtha 3.2.44–50

(Nature of Ultimate Reality)

मृत्युरुवाच ।

ग्रहीतुं युज्यते व्योम न कदाचन केनचित्।

श्रुत्वैतद्विस्मितो मृत्युर्जगाम निजमन्दिरम् ॥ ४४ ॥

श्रीराम उवाच ।

ब्रह्मैष कथितो देवस्त्वया मे प्रपितामहः।

स्वयंभूरज एकात्मा विज्ञानात्मेति मे मतिः ॥ ४५ ॥

श्रीवसिष्ठ उवाच ।

एवमेतन्मया राम ब्रह्मैष कथितस्तव ।

विवादमकरोन्मृत्युर्यमेनैतत्कृते पुरा ॥ ४६ ॥

मन्वन्तरे सर्वभक्षो यदा मृत्युर्हरन्प्रजाः।

बलमेत्यब्जजाक्रान्तावारम्भमकरोत्स्वयम् ॥ ४७ ॥

तदैव धर्मराजेन यमेनाश्वनुशासितः ।

यदेव क्रियते नित्यं रतिस्तत्रैव जायते ॥ ४८ ॥

ब्रह्मा किल पराकाशवपुराक्रम्यते कथम्।

मनोमात्रं च संकल्पः पृथ्व्यादिरहिताकृतिः ॥ ४९ ॥

यश्चिद्व्योमचमत्कारः किलाकारानुभूतिमान् ।

स चिद्व्योमैव नो तस्य कारणत्वं न कार्यता ॥ ५० ॥

Death spoke:

3.2.44: "The void can never be grasped or captured by anyone at any time." Having heard this, Death was astonished and returned to his own abode.

Sri Rama said: 

3.2.45: "O Lord, you have described to me this Brahm, my great-grandfather, the self-born one, the Singular Essence, the Self of Consciousness —this is my understanding."

Maharishi Vasistha said:

3.2.46: "Thus, O Rama, I have narrated this Brahm to you. In the past, Death himself engaged in a debate on this very matter."

3.2.47: In a certain Manvantara, when Death, the all-devourer, was consuming all beings and had gained immense power, he himself initiated an assault upon the realm of Brahm, the lotus-born one.

3.2.48: At that very moment, he was instructed by Yama, the Lord of dharma, who was accompanied by his hounds: "Whatever action is performed habitually becomes the source of one's attachment and delight."

3.2.49: Indeed, how could Brahma, who is the Supreme void itself, be invaded? The mind alone is mere volition and resolve, devoid of any form beginning with earth.

3.2.50: And that wondrous expanse of Space which appears to possess the experience of form—such a thing is nothing but the void of Consciousness itself; for it, there is neither causality nor effect.

Summary of the Teachings:

These verses from the Yoga Vasistha delve into profound metaphysical inquiries about the Nature of Ultimate Reality, personified through a dialogue involving Death (Mrityu), Rama, and the Sage Vasistha. The narrative begins with Death's Realization of the ungraspable Nature of the Void (representing Brahm or Pure Consciousness), which humbles even the embodiment of mortality and prompts his retreat. This sets the stage for Rama's affirmation of Brahm as the Singular, Self-Existent Essence beyond all dualities, underscoring the text's core teaching that True Knowledge arises from direct intuitive understanding rather than intellectual grasping. The episode illustrates how even cosmic forces like Death, when confronted with the Infinite, must yield to the Formless Absolute, emphasizing humility as a prerequisite for spiritual insight.

Building on this, Vasistha recounts a mythological anecdote from a past Cosmic cycle (Manvantara) where Death, emboldened by his relentless consumption of life, attempts to conquer Brahma's realm. This act symbolizes the ego's futile rebellion against the Divine order, highlighting how unchecked power through habitual action—here, devouring beings—leads to delusion and overreach. The teaching here warns against the dangers of attachment to one's role or prowess in the Cosmic play, as such identifications obscure the underlying Unity of Existence. Death's hubris mirrors the human condition, where repetitive behaviors reinforce ignorance, preventing recognition of the impermanent nature of all phenomena.

The intervention by Yama, the god of righteous judgment, introduces the principle of karma through the axiom that habitual actions engender attachment: 

"Whatever is done repeatedly becomes the object of one's fascination." This verse encapsulates a key yogic insight into the mechanics of samsara, where desires and inclinations are perpetuated by routine, binding the soul to cycles of birth and death. Yama's guidance, enforced with symbolic hounds representing vigilance and pursuit of truth, serves as a corrective force, reminding Death (and by extension, the Seeker) that True Realization requires transcending compulsive patterns. It teaches that ethical discipline, aligned with dharma, is essential to redirect the mind from destructive tendencies toward contemplative Wisdom.

The narrative culminates in a rhetorical dismissal of Death's invasion: Brahm, as the "Supreme Void," cannot be assailed because Reality is fundamentally mental and Formless. The mind's projections—volitions and resolves lacking substantiality like gross elements (earth, etc.)—are exposed as illusions, reinforcing Advaita Vedanta's non-dual philosophy. This verse dismantles the illusion of separateness, portraying the Universe as a mere mental construct without inherent Reality, urging the practitioner to inquire into the substratum of experience. By questioning the possibility of conquering the unconquerable, the text invites a shift from action-oriented striving to serene abiding in the infinite, where invasions of the ego dissolve into the Peace of Self-Realization.

Finally, the closing verse elevates the discussion to the experiential dimension of Consciousness, describing the apparent wonder of Space (vyoma) as infused with form yet ultimately identical to the "Void of Consciousness" (cidvyoma). Here, neither cause nor effect holds sway, dissolving all notions of agency and consequence in the boundless Awareness. This teaching affirms that phenomena arise as modulations within Pure Sentience, without independent existence, and that the perceiver's awe is but a reflection of this innate luminosity. Collectively, these verses guide the aspirant toward viveka (discernment), encouraging detachment from the transient to rest in the eternal, where the dramas of gods and demons alike reveal themselves as playful expressions of the One Self.