Chapter 3.100, Verses 12–20

Yoga Vashishtha 3.100.12–20

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

श्रीवसिष्ठ उवाच।

प्रतिभासवशादेव मध्यस्थं चित्तजाड्ययोः।

जीवेतराभिधं चित्तमन्तर्ब्रह्मणि दृश्यते ॥ १२॥

नानातरुलतागुल्मजालपल्लवशालयः।

निर्विकल्पकचिन्मात्रं नानाऽनिर्ज्ञातकल्पना ॥ १३॥

ब्रह्मैवेदमहंतत्त्वं जगत्पश्याद्य राघव।

स आत्मा सर्वगो नाम नित्योदितमहावपुः ॥ १४॥

यन्मनाड्मननीं शक्तिं धत्ते तन्मन उच्यते ।

पिच्छभ्रान्तिर्यथा व्योम्नि पयस्यावर्तधीर्यथा ॥ १५॥

प्रतिभासकलामात्रं मनो जीवस्तथात्मनि।

यदेतन्मनसो रूपमुदितं मननात्मकम् ॥ १६॥

ब्राह्मी शक्तिरसौ तस्माद्ब्रह्मैव तदरिंदम।

इदं तदहमित्येव विभागः प्रतिभासजः ॥ १७॥

मनसो ब्रह्मणोऽन्यच्च मोहे परमकारणम्।

यद्यच्चैतन्मनस्येव किंचित्सदसदात्मकम् ॥ १८॥

व्याशब्दितं सर्वशक्तेस्तां शक्तिं ब्रह्मतां विदुः।

मनः सत्तात्मकं नाम यथैतन्मनसि स्थितम् ॥ १९॥

यथर्तोः शक्तयस्तद्वज्जीवेहा ब्रह्मणि स्थिताः।

व्याप्तसर्वर्तुकुसुमा क्ष्मादेशविधिभेदतः ॥ २०॥

Sage Vashishta continued:

3.100.12–20

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

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

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

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

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

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

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

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

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

Summary of the Teachings:

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

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

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

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

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

Chapter 3.96, 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 3.87, 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 38–47

Yoga Vashishtha 3.84.38–47

(These verses explain that the entire Universe exists within the mind)

श्रीवसिष्ठ उवाच।

सर्वमभ्यन्तरे चित्तं बिभर्ति त्रिजगन्नभः।

अहमापूरमिव तद्यथाकालं विजृम्भते ॥ ३८॥

योऽयं चित्तस्य चिद्भागः सैषा सर्वार्थबीजता।

यश्चास्य जडभागश्च तज्जगत्सोऽङ्ग संभ्रमः ॥ ३९॥

अविद्यमानमेवेदमादिसर्गे धरादिकम्।

निराकृतिरजः स्वप्नं पश्यतीव न पश्यति ॥ ४०॥

सर्गादिदीर्घसंवित्या शैलादिजडसंविदा।

सूक्ष्मं सूक्ष्मविदा चेति देहं शून्यं न वास्तवम् ॥ ४१॥

सर्वगेनात्मना व्याप्तं स्वचेत्यात्मवपुर्मनः।

आततं सौम्य विमलं वारीव रवितेजसा ॥ ४२॥

चित्तबालो जगद्यक्षं मिथ्या पश्यत्यबोधतः।

बोधितोऽसौ परं रूपं स्वं पश्यति निरामयम् ॥ ४३॥

यथात्मा दृश्यतामेति द्वित्वैक्यभ्रमदायिनीम्।

श्रृणु तत्ते प्रवक्ष्यामि वक्ष्यमाणकथागमैः ॥ ४४॥

यत्कथ्यते हि हृदयंगमयोपमानयुक्त्या गिरा मधुरयुक्तपदार्थया च।

श्रोतुस्तदङ्ग हृदयं परितो विसारि व्याप्नोति तैलमिव वारिणि वार्य शङ्काम् ॥ ४५॥

त्यक्तोपमानममनोज्ञपदं दुरापं क्षुब्धं धराविधुरितं विनिगीर्णवर्णम्।

श्रोतुर्न याति हृदयं प्रविनाशमेति वाक्यं किलाज्यमिव भस्मनि हूयमानम् ॥ ४६॥

आख्यानकानि भुवि यानि कथाश्च या या यद्यत्प्रमेयमुचितं परिपेलवं वा।

दृष्टान्तदृष्टिकथनेन तदेति साधो प्राकाश्यमाशु भुवनं सितरश्मिनेव ॥ ४७॥

Sage Vasistha continued: 

3.84.38–47

> The mind holds everything within it, like the Space of the three worlds. It expands in its own way over time, just as the Ocean fills up with the sense of 'I'.

> The Conscious part of the mind is the seed of all things. Its inert part is the World, which is a mere illusion and confusion.

> This Earth and the rest did not really exist even at the beginning of Creation. It is like seeing a formless dream that one thinks one sees but does not truly see.

> Through long Awareness of Creation, through the inert Awareness of mountains and such, and through subtle subtle Awareness, the body is empty and not Real.

> The mind-body is pervaded by the all-pervading Self, spread out pure and gentle like water filled with the rays of the sun.

> The childish mind sees the world-ghost as real due to ignorance. When Awakened, it sees its own Supreme form, which is free from disease.

> Just as the Self appears to see duality and unity that causes confusion, listen, I will tell you that through the stories that will be narrated.

> Whatever is told with heart-touching similes, sweet and meaningful words, it spreads in the listener's heart all around like oil spreading in water, removing all doubts.

> Speech without similes, with unpleasant words, hard to grasp, disturbed, broken on Earth, and swallowed letters does not reach the listener's heart and perishes like ghee poured into ashes.

> The stories and tales that exist in the world, whatever suitable or delicate subjects there are, they become clear quickly through illustrative examples, O good one, like the world illuminated by the bright rays of the moon.

Summary of the Teachings:

The mind is like vast Space that contains the three Worlds. It expands over time with the feeling of 'I am', creating the appearance of Reality. Everything we see is held and projected by the mind itself, showing that the outer world is not separate from our Inner Consciousness.

The mind has two aspects: a Conscious part that is the seed of all objects and experiences, and an inert part that appears as the solid World. This world is just an illusion or confusion. Even at the start of Creation, things like earth did not truly exist; they are like dreams without Real form that the mind imagines but which have no actual substance.

The body and the World are empty and unreal. They seem solid due to different levels of Awareness, from gross to subtle. But in Truth, they are pervaded and sustained by the pure Self or Atman. The mind appears spread out like water lit by sunlight, gentle and clear, showing the underlying Unity of everything with the Divine Consciousness.

An ignorant or childish mind sees the world as a scary ghost or Real entity because of lack of understanding. Once Awakened through Knowledge, it recognizes its own Pure, Supreme Nature that is free from all troubles. The verses guide the listener to understand how the sense of duality and oneness creates confusion, and stories will be used to clarify this.

Effective teaching uses sweet words, meaningful examples, and heart-touching similes that spread like oil in water, clearing doubts completely. Poor teaching with unclear, unpleasant, or broken language fails to touch the heart and is wasted effort, like offering ghee to ashes. Stories and examples make deep truths clear and illuminating, just as moonlight brightens the world, helping the seeker grasp the subtle Wisdom.

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 94–107

Yoga Vashishtha 3.81.94–106

(These verses use the example of a tiny seed holding a vast tree to explain how the entire Universe exists within the smallest atom of Pure Consciousness)

राजोवाच।

अन्तर्गतजगज्जालोऽप्येषोऽणुः साम्यमत्यजन्।

स्थितोऽन्तस्थबृहद्वृक्षं बीजं भाण्डोदरे यथा ॥ ९४॥

बीजेऽन्तर्वृक्षविस्तारः स्थितः सफलपल्लवः।

परया दृश्यते दृष्ट्या जगच्च चिदणूदरे ॥ ९५॥

स शाखाफलपुष्पं स्वमजहद्बीजकोटरे।

यथा तरुः स्थितस्तद्वद्विकासि चिदणोर्जगत् ॥ ९६॥

संस्थितं द्वैतमद्वैतं बीजकोश इव द्रुमः।

जगच्चित्परमाण्वन्तर्यः पश्यति स पश्यति ॥ ९७॥

न द्वैतं नैव चाद्वैतं न च बीजं न चाङ्कुरः।

न स्थूलं न च वा सूक्ष्मं नाजातं जातमेव च ॥ ९८॥

न चास्ति न च नास्तीदं न सौम्यं क्षुभितं न च।

त्रिजगच्चिदणोरन्तः खवाय्वपि न किंचन ॥ ९९॥

न जगन्नाजगच्चास्ति विद्यते चित्परा शुभा।

सर्वात्मिका यदा यत्र सा यथोदेति तत्तथा ॥ १००॥

उदेत्यनुदितोऽप्येष स्वयंवेदनजृम्भितः।

परमात्माणुरेकात्मा समग्रात्मतयैव खे ॥ १०१॥

द्रुमो भूमौ स्वबीजत्वमिवोदेत्यनुदेत्यपि।

परं तत्त्वं जगद्भक्त्या जगत्तां स्वोदयेन च ॥ १०२॥

द्रुमो बीजतयैवाशु न संत्यक्तसमस्थितिः।

तिष्ठत्यपगतस्पन्दस्त्यागात्यागपरोऽणुकः ॥ १०३॥

बिसतन्तुर्महामेरुः परमाणोरपेक्षया।

दृश्यं किल विशेत्तन्तुरदृश्याक्ष्णा पराणुता ॥ १०४॥

बिसतन्तुर्महामेरुः परमाणोः किलात्मनः।

तस्यैव तद्घनाः स्वान्तः स्थिता मेर्वादिकोटयः ॥ १०५॥

एकेन तेन महता परमाणुना च व्याप्तं ततं विरचितं जनितं कृतं च।

दृश्यं प्रपञ्चरचितं नभसेव विश्वं शून्यत्वमच्छमभितः परिलब्धमेव ॥ १०६॥

द्वैतेन सुन्दरतरं स्वमनुज्झितेन रूपं सुषुप्तसदृशेन यथावबोधात्।

ऐक्यं गतं स्थितिगमागममुक्तमेवमित्थं स्थितं तनु जगत्परमार्थपिण्डः ॥ १०७॥

The King continued: 

3.81.94–99

> Even though this tiny atom contains the entire web of the World inside it, it does not lose its equality. It remains like a great tree hidden within a seed inside a pot.

> Inside the seed exists the full spread of the tree with fruits and leaves. In the same way, through supreme vision, the World is seen within the atom of Consciousness.

> The tree does not leave its branches, fruits, and flowers while staying in the core of the seed. Similarly, the World expands within the atom of Consciousness.

> Duality and non-duality are established like a tree in the Space of the seed. One who sees the world inside the atom of Consciousness truly sees.

> There is neither duality nor non-duality, neither seed nor sprout, neither gross nor subtle, neither unborn nor born.

> This World neither exists nor does not exist. It is neither calm nor agitated. The three worlds are inside the atom of Consciousness, yet there is nothing like Space or Air there.

3.81.100–107

> The world neither exists nor does not exist. There is only the Pure Supreme Consciousness. When and where the all-pervading Self arises, it appears accordingly.

> Though unarisen, it rises by its own Self-Awareness. The supreme atomic Self is One, the same as the entire Self, in the sky of Consciousness.

> Like a tree arising from its seed nature in the earth, though not truly arising, the Supreme Reality appears as the World through devotion and its own arising.

> The tree quickly remains in its seed State without abandoning its original position. It stays without movement, the tiny one beyond giving up or holding.

> Compared to the atom, a lotus fiber is like Mount Meru. The visible enters the fiber through invisible atomic vision.

> The lotus fiber is Mount Meru in relation to the atom of the Self. Within it, dense forms like Meru and other peaks stand inside its own Space.

> By that one great atom, everything is pervaded, spread, created, and made. The visible world is fashioned like the sky, empty and clear all around.

> Through beautiful duality that is not abandoned, the form is like deep sleep, understood as per knowledge. It has attained unity, free from coming and going, and thus stands as the subtle world, the Essence of Supreme Reality.

Summary of the Teachings:

The World appears expanded with all its details, yet it does not change the fundamental Nature of that Consciousness. Everything we see is like the potential of the tree already present in the seed – not separate, but contained within. This shows the illusory yet real appearance of Creation inside the indivisible Self.

The teachings stress that Ultimate Reality is beyond all opposites like duality and non-duality, Existence and non-existence, or gross and subtle. There is no real birth or movement; the three worlds are perceived within Consciousness but are empty of ordinary elements like Space or Air. Consciousness alone is the Pure, all-pervading Essence that manifests forms according to its own nature, without actually changing.

The Supreme Self is described as arising from its own Awareness, even though it never truly rises or falls. It is one with everything, like the tree and its seed being the same reality. The World appears through a kind of self-expression or devotion to that reality, but it remains rooted in stillness and non-movement at the core.

Comparisons like the lotus fiber and Mount Meru illustrate how what seems huge in the visible World is tiny from the perspective of the atomic Self. All peaks and forms exist densely packed within this Inner Space. The visible Universe is woven by this one great atom, filling everything like empty sky – clear, pervasive, and without real substance.

In the end, the World is understood as a beautiful form that seems dual but leads to Unity when known deeply, similar to the Peaceful State of deep sleep. It is free from coming and going, standing as the subtle Essence of Supreme Truth. The message is to see beyond appearances to the Unchanging Consciousness that holds all.

Chapter 3.81, Verses 81–93

Yoga Vashishtha 3.81.81–93

(These verses teach that the Supreme Self, or Brahm, is the only Reality)

राजोवाच।

दिक्कालाद्यनवच्छिन्नः परमात्मास्ति केवलः।

सर्वात्मत्वात्स सर्वात्मा सर्वानुभवत स्वतः ॥ ८१॥

सन्नेष चेतनात्मत्वाद्दर्शनानवबोधतः।

द्वैतैक्ये नात्र विद्येते सर्वरूपे महात्मनि ॥ ८२॥

यदि कश्चिद्द्वितीयः स्यात्तदैकस्यैकता भवेत्।

द्वैतैक्ययोर्मिथः सिद्धिरातपच्छाययोरिव ॥ ८३॥

यत्र नास्ति द्वितीयो हि तत्रैकस्यैकता कथम्।

एकतायामसिद्धायां द्वयमेव न विद्यते ॥ ८४॥

एवं स्थिते तु यस्तिष्ठंस्तत्तादृक्तदिवास्ति हि।

तस्मान्न व्यतिरिक्तं तद्रूपं द्रव इवाम्भसः ॥ ८५॥

नानारम्भविभासं च साम्येनाक्षुब्धरूपिणः।

बीजस्यान्तस्तरुरिव ब्रह्मणोऽन्तः स्थितं जगत् ॥ ८६॥

द्वैतमप्यपृथक्तस्माद्धेम्नः कटकता यथा।

सम्यग्बुद्धावबोधो हि द्वैतं तच्च न सन्मयम् ॥ ८७॥

यथा द्रवत्वं पयसः स्पन्दनं मातरिश्वनः।

व्योम्नः शून्यत्वमेवं हि न पृथग्द्वैतमीश्वरात् ॥ ८८॥

द्वैताद्वैतोपलम्भो हि दुःखायैव क्रियात्मने।

निपुणोऽनुपलम्भो यस्त्वेतयोस्तत्परं विदुः ॥ ८९॥

मातृमानप्रमेयादिद्रष्टृदर्शनदृश्यता।

एतावज्जगदेतच्च परमाणौ चिति स्थितम् ॥ ९०॥

अयं जगदणुर्नित्यमेतेनाणुसुमेरुणा।

स्पन्दनं पवनेनेव स्वाङ्ग एव कृताकृतः ॥ ९१॥

अहो नु भीमा मायेयमथवा मायिनां परा।

परमाण्वन्तरेवास्ति यत्त्रैलोक्यपरम्परा ॥ ९२॥

अथासंभवमायित्वमेवैतत्सर्वदा स्थितम्।

चिन्मात्रपरमाणुत्वमात्रमेव जगत्स्थितिः ॥ ९३॥

The King continued:

3.81.81–85

> The Supreme Self exists alone, unlimited by Space, Time, or anything else. As the Self of everything, it is the Universal Self that experiences all things by its own Nature.

> This Real Existence, being the Conscious Self, has no perception of division. In this great Self that is all forms, neither duality nor unity truly exists.

> If there were any second thing, then the Oneness of the One could be spoken of. Duality and Unity prove each other mutually, like sunlight and its shadow.

> Where no second thing exists at all, how can there be Oneness of the One? When Oneness itself is not established, even the idea of two does not exist.

> In this State, whatever remains is exactly like that. Therefore, nothing is separate from it, just as liquidity is not different from water.

3.81.86–93

> The World shines forth as many different Creations, yet it rests undisturbed within the equal Nature of Brahm, like a tree hidden inside a seed.

> Even duality is not separate from it, like the shape of a bracelet made from gold. In clear understanding, one Realizes that duality is known but has no real existence of its own.

> Just as water has fluidity, wind has movement, and sky has emptiness, duality is not separate from the Lord in the same way.

> Perceiving duality or non-duality only brings sorrow to the active mind. The wise person who skillfully does not perceive either of these Knows the Supreme.

> The observer, the observing, the observed, and all such things like measurer, measure, and measurable make up this World. All of it exists within the atom of Pure Consciousness.

> This World is an Eternal atom. Within this tiny atom, like Mount Meru, the whole Creation appears and disappears through vibration, like movement caused by wind, all happening within its own body.

> Oh, how terrifying this Maya is, or perhaps it is the highest for those who know illusion. The entire succession of the three worlds exists inside this single atom.

> Thus, this Maya of impossibility always remains. The Existence of the World is only the atomic nature of Pure Consciousness.

Summary of the Teachings:

Brahm is Boundless and free from all limitations of Space and Time. Being the Essence of everything, it naturally experiences all without any need for something outside itself. This establishes the foundation of non-duality, where the entire Universe is not separate but one with this Conscious Reality.

These teachings explain that ideas of duality (two things) and Unity (Oneness) cannot truly apply to the Absolute. If there is no second entity, then talking about Oneness or twoness becomes meaningless. They depend on each other like light and shadow, but in the Highest Truth, neither concept holds because there is only the undivided whole.

The World appears as many forms and activities, yet it is not different from Brahm. It exists within the Supreme like a tree inside a seed or a bracelet within gold. All variety and change are simply expressions of the same Unchanging Reality, without any real separation or independent Existence.

Perceiving duality or trying to grasp non-duality through the mind leads only to suffering for the active Self. True Wisdom lies in going beyond both perceptions. The skilled seeker Realizes the Supreme by not clinging to these limited ideas, resting in Pure Awareness instead.

Ultimately, the entire Universe, with all its objects, observers, and experiences, exists as a tiny point within the atom of Consciousness. This grand display of Maya, though seemingly vast and complex, is always just the subtle vibration of pure mind. The World has no independent Reality; its Existence is only this Conscious Essence appearing in countless ways.

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.

Chapter 3.81, Verses 47–57

Yoga Vashishtha 3.81.47–57

(These verses teach the illusory nature of Time and Creation within Pure Consciousness)

राजोवाच।

निमेषांशावबोधो हि चिदणोः प्रतिभासते।

यतः कल्पसहस्रौघः स्वप्ने वार्धकबाल्यवत् ॥ ४७॥

ततः सोऽपि निमेषोणुः कल्पकोटिशतान्यलम्।

सर्वसत्ताविलासेन प्रतिभैका विजृम्भते ॥ ४८॥

अभुक्तवत्येव यथा भुक्तवानहमित्यलम्।

जायते प्रत्ययस्तद्वन्निमेषे कल्पनिश्चयः ॥ ४९॥

अभुक्त्वा भुक्तवानस्मीत्येवं प्रत्ययशालिनः।

दृश्यन्ते वासनाविष्टाः स्वप्ने स्वमरणं यथा ॥ ५०॥

जगन्ति परितिष्ठन्ति परमाणौ चिदात्मनि।

प्रतिभासाः प्रवर्तन्ते तत एव हि जागताः ॥ ५१॥

यदस्ति यत्र तत्तस्मात्समुदेति तदेव तत्।

आकारिणि विकारादि दृष्टं न गगनेऽमले ॥ ५२॥

चिति भूतानि भूतानि वर्तमानानि संप्रति।

भविष्यन्ति च भूतानि सन्ति बीजे द्रुमा इव ॥ ५३॥

निमेषकल्पावेतेन तुषेणान्नकणाविव।

वलिता वेषचेत्याभ्यामणुः स्वात्माङ्गकं श्रितः ॥ ५४॥

उदासीनवदासीनो न संस्पृष्टो मनागपि।

एष भोक्तृत्वकर्तृत्वैः स्वात्मा सर्वजगत्यपि ॥ ५५॥

जगत्सत्तोदिते यं हि शुद्धचित्परमाणुतः।

परमाणोश्च भोक्तृत्वकर्तृत्वे केवलं स्थिते ॥ ५६॥

जगन्न किंचित्क्रियते सर्वदैव न केनचित्।

विलीयते च नो किंचिन्मानुष्याद्दृश्यखण्डनम् ॥ ५७॥

The King continued:

3.81.47–52

> The Awareness of even a tiny moment by the atom of Consciousness appears as thousands of world-ages, just like childhood and old age in a dream.

> That very tiny moment contains hundreds of millions of World-ages. Through the play of all Beings, a single appearance expands greatly.

> Just as one feels "I have eaten" even without having eaten, in the same way, the conviction of a full World-age arises within a single moment.

> Those filled with mental impressions who think "I have eaten without eating" appear in dreams as if experiencing their own death.

> The Worlds exist within the Supreme atom of Pure Consciousness. All appearances of the waking World arise only from that.

> Whatever exists emerges from that very Source. Forms and changes are seen in the shaped one, but not in the pure sky.

3.81.53–57

> Beings that exist now, and those that will exist in the future, are all present in the seed of Consciousness like trees in a seed.

> These moment and World-age are like husk and grain. Wrapped by appearance and thought, the tiny Self rests in its own body.

> Remaining like one who is indifferent, the Self is not touched at all. This Self is the enjoyer and doer in the entire world.

> The existence of the World arises from the Pure Consciousness atom. In the atom itself rest the states of enjoyer and doer.

> Nothing at all is created in the World by anyone ever. Nothing dissolves either. The appearance of human experiences is merely an illusion.

Summary of the Teachings:

Even the smallest unit of Time perceived by the mind can expand into vast cosmic cycles, similar to how dreams distort Reality. The World we experience is not solid but a projection of consciousness, where moments contain eternities because everything is mind-made appearance.

The Self is the Unchanging Pure Consciousness that underlies all. It remains untouched and indifferent like a Witness, yet appears as the doer and enjoyer due to ignorance and mental impressions. Beings, Worlds, and experiences arise and seem Real only within this Consciousness, much like trees hidden in a seed or events in a dream.

No real Creation or destruction happens. The Universe is a play of appearances without affecting the fundamental Reality. Changes and forms belong to the perceived World, but the Pure Essence remains untouched, like the sky without clouds.

One who Realizes this understands that hunger, eating, life, and death are mere convictions of the mind. True Knowledge dissolves these illusions, leading to freedom from the cycle of Becoming. Ultimately, the teaching points to non-dual Awareness: the world exists only as vibration in Consciousness. By recognizing the Self as the atom of Pure Being, one transcends Time, action, and suffering, resting in Eternal Peace.

Chapter 3.81, Verses 35–46

Yoga Vashishtha 3.81.35–46

(These verses use the metaphor of a tiny atom of Pure Consciousness (chit) to explain the origin of the entire Universe)

राजोवाच।

चिदणोरन्तरे सन्ति समग्रानुभवाणवः।

यथा मधुरसस्यान्तः पुष्पपत्रफलश्रियः ॥ ३५॥

उद्यन्ति चिदणोरेते समग्रानुभवाणवः।

मधुमासरसाच्चित्रा इव खण्डपरम्पराः ॥ ३६॥

परमात्माणुरत्यन्तनिःस्वादुः सूक्ष्मतावशात्।

समग्रस्वादुसत्तैकजनकः स्वदते स्वयम् ॥ ३७॥

यो यो नाम रसः कश्चित्समस्तोऽप्यप्स्यवस्थितः।

प्रतिबिम्बमिवादर्शे तं विना नास्त्यसौ स्वतः ॥ ३८॥

त्यजता संस्थितं सर्वं चिन्मात्रपरमाणुना।

त्यक्तं जगदसंवित्त्या संवित्त्या सर्वमाश्रितम् ॥ ३९॥

अशक्तया स्वात्मगुप्तौ सर्वमाच्छादितं जगत्।

चित्ताणुतामेव परां संप्रसार्य वितानवत् ॥ ४०॥

आत्मगुप्तौ न शक्नोति परमात्माम्बराकृतिः।

मनागपि क्षणमपि गजो दूर्वावने यथा ॥ ४१॥

तथाप्याक्रान्तवान्विश्व ज्ञातो गोपायति क्षणात्।

जगद्धानाकणं बाल इवाहो घनमायिता ॥ ४२॥

चिन्मात्रानुनयेनेदं जगत्सन्नपि जीवति।

वसन्तरसबोधेन विचित्रेव वनावली ॥ ४३॥

चित्तसत्तैवमखिलं स्वतो जगदिवोदितम्।

मधुमासरसोल्लासाच्चित्रो हि वनखण्डकः ॥ ४४॥

सत्यं चिन्मयमेवेदं जगदित्येव विद्ध्यलम्।

वसन्तरसमेव त्वं विद्धि पल्लवगुल्मकम् ॥ ४५॥

सर्वावयविसारत्वात्सहस्रकरलोचनः।

परमाणुरसावेव नित्यानवयवोदयः ॥ ४६॥

The King continued:

3.81.35–40

> Inside the tiny particle of Consciousness, there exist all the subtle seeds of complete experiences, just as within the essence of sweetness are found the beauties of flowers, leaves, and fruits.

> These subtle seeds of all experiences arise from the tiny particle of Consciousness, like the varied series of sugar crystals emerging from the sweet juice of the spring season.

> The Supreme soul-particle is extremely tasteless due to its extreme subtlety, yet it is the sole Creator of all sweetness and enjoys itself.

> Whatever taste or Essence exists is present in the water-like State. Without it, that Essence does not exist by itself, like a reflection in a mirror.

> By the Pure Consciousness-Atom abandoning everything, the entire world is given up through lack of Awareness, and through Awareness, everything is supported.

> Due to inability to hide its own Self, the entire World is covered. By fully expanding the subtle State of the mind-particle like a canopy, it spreads out.

3.81.41–46

> The Supreme Soul, in the form of Space, cannot hide itself even for a moment, just as an elephant cannot hide in a field of grass.

> Even so, having pervaded the Universe, the Knower hides it in an instant. Oh, what dense illusion, like a child hiding a mustard seed!

> By the gentle coaxing of Pure Consciousness, this World lives even though it is non-existent, like a wondrous forest row awakened by the spring sap.

> The Reality of the mind alone makes the whole World appear to arise from itself, like the colorful forest grove bursting forth from the joy of spring juice.

> Know this World to be truly nothing but Consciousness. Similarly, know the tender shoots and bushes as the spring Essence itself.

> Due to its all-pervading nature in every part, it has a thousand arms and eyes. That very particle-essence is the eternal arising of countless parts.

Summary of the Teachings:

Just as sweetness contains within it the potential for all floral and fruity delights, the subtle Consciousness holds all possible experiences. The World is not created from nothing but unfolds from this singular, formless essence like crystals from honey. This teaches that multiplicity arises from unity, and the apparent diversity of Creation is latent within the indivisible Self.

The Supreme Consciousness is described as beyond ordinary perception due to its subtlety, yet it is the Source of all Joy and Existence. It neither truly creates nor is affected by what appears. The World is like a reflection or a covering spread by the mind's expansion. The Self cannot be hidden, yet through ignorance or illusion, it seems to veil itself. This highlights the play of maya, where the one appears as many without losing its nature.

Even though the world seems Real and alive, it depends entirely on the Awareness of Consciousness. Like a forest blooming in spring due to sap, the Universe "lives" only through the enlivening power of the mind. The verses emphasize non-duality: there is no independent World apart from Consciousness. Bondage comes from forgetting this, and freedom from recognizing the Self as the sole Reality.

The teachings urge the Seeker to see the World as Pure Consciousness manifest. Just as spring Essence is the true nature of leaves and flowers, Consciousness is the essence of all phenomena. This Realization dissolves the illusion of separation. The Self is portrayed as all-encompassing, with Infinite aspects yet remaining one eternal particle, teaching the paradox of Unity in diversity.

Overall, these verses form a profound instruction on Creation (utpatti) in Yoga Vasistha, pointing to the mind's role in manifesting Reality and the path to liberation through Knowledge of the Self. They encourage turning inward to the subtle Consciousness rather than being deluded by external appearances.