Chapter 3.67, Verses 65–73

Yoga Vashishtha 3.67.65–73

(These verses teach the fundamental unreality of the visible Universe)

श्रीवसिष्ठ उवाच।

इदमेवमसत्सर्वमिव व्योम्नि ततात्मनि।

पर्वतोच्चाकृतिर्व्योम जगद्व्योम्नि विजृम्भते ॥ ६५॥

नेह प्रजायते किंचिन्नेह किंचिद्विनश्यति।

जगद्गन्धर्वनगररूपेण ब्रह्म जृम्भते ॥ ६६॥

यथैव पद्मजादीनां जीवानां सदसन्मयी।

सत्ता तथैव सर्वेषामासरीसृपमासुरम् ॥ ६७॥

संवित्संभ्रम एवायमेवमभ्युत्थितोऽप्यसन्।

आब्रह्मकीटसंवित्तेः सम्यक्संवेदनात्क्षयः ॥ ६८॥

यथा संपद्यते ब्रह्मा कीटः संपद्यते तथा।

कीटस्तु रूढभूतौघवलनात्तुच्छकर्मकः ॥ ६९॥

यदेव जीवनं जीवे चेत्योन्मुखचिदात्मकम्।

तदेव पौरुषं तस्मिन्सारं कर्म तदेव च ॥ ७०॥

ब्रह्मणः सुकृतात्पापात्कीटकस्य समुत्थितेः।

चित्तन्मात्रात्मिका भ्रान्तिः प्रेक्षामात्रं भवेत्क्षयः ॥ ७१॥

मातृमानप्रमेयाणि न चिन्मात्रेतरद्यतः।

ततो द्वैतैक्यवादार्थः शशशृङ्गाज्जिनीसमः ॥ ७२॥

भावदार्ढ्यात्मकं मिथ्या ब्रह्मानन्दो विभाव्यते।

आत्मैव कोशकारेण लालादार्ढ्यात्मकं यथा ॥ ७३॥

Sage Vashishta continued:

3.67.65–70

> This entire World is unreal, like something appearing in the sky within the Self. The form of a high mountain manifests playfully in the sky of the World.

> Nothing is really born here, and nothing truly perishes. The World appears in the form of a magical city created by Gandharvas, as Brahm playfully expands.

> Just as the existence of Beings like Brahma is both Real and unreal, so is the existence of all creatures from serpents to demons.

> This is only a confusion of Consciousness that has risen in this way, though it is unreal. From the perfect understanding of Consciousness from Brahma down to an insect, there is complete cessation.

> Just as Brahma comes into being, so does an insect. But the insect, due to its attachment to many gross elements and worthless actions, remains lowly.

> Whatever is the life in a living Being, which is Consciousness turned towards objects, that itself is human effort. That alone is the Essence and that alone is action.

3.67.71–73

> From the good and bad deeds of Brahm and the arising of the insect, there is only a delusion in the form of mind. Mere observation leads to its end.

> There are no separate measurer, measure, and measurable other than Pure Consciousness. Therefore, the ideas of duality and non-duality are like the horns of a hare – imaginary and impossible.

> Through firm conviction in Existence, the false appears as the Bliss of Brahm. Just as the silkworm creates a firm cocoon with its saliva, so does the Self.

Summary of the Teachings:

Everything we see is like an illusion or dream appearing in the vast Space of Pure Consciousness, which is the True Self or Brahm. No creation or destruction actually happens; the World is merely a playful appearance without any independent substance. This helps the seeker understand that attachment to worldly forms is misplaced because they lack true existence.

All Beings, from the highest like Brahma to the lowest like insects or demons, share the same nature – their existence is a mixture of apparent reality and underlying unreality. The difference between high and low forms comes from mental confusion and past actions. True Knowledge dissolves this confusion, leading to the Realization that Consciousness is the only Reality, and all distinctions fade away upon proper inquiry.

Human effort and life itself are expressions of Consciousness directed towards objects. What we call "action" or "will" is simply this movement of Awareness. By recognizing this, one sees that the Essence of Life is not in external achievements but in understanding the Conscious Source behind everything. This shifts focus from doing to Being.

The mind and its delusions arise from accumulated impressions of good and bad deeds across Existences. However, these are not permanent. Simple clear observation and inquiry into the Nature of Consciousness can end this delusion entirely. The verses emphasize that liberation comes not through complex rituals but through direct seeing and the cessation of false identification.

Ideas of duality (two) and non-duality (one) are both limited concepts when applied to the Absolute. Pure Consciousness has no divisions or opposites. Firm belief in the illusory world makes it seem solid, like a silkworm trapping itself in its own cocoon. True Bliss comes when one recognizes the Self as the only Reality beyond all appearances.

Chapter 3.67, Verses 37–51

Yoga Vashishtha 3.67.37–51

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

श्रीराम उवाच।

अहो चित्रं जगदिदमसत्सदिव भासते।

अहो बृहदहो स्वस्थमहो स्फुटमहो तनु ॥ ३७॥

ब्रह्मणि प्रतिभासात्मा तन्मात्रगुणगोलकः।

अवश्यायकणाभासो यथा स्फुरति तच्छ्रुतम् ॥ ३८॥

यथाऽसौ याति वैपुल्यं यथा भवति चात्मभूः।

यथा स्वभावसिद्धार्थात्तथा कथय मे प्रभो ॥ ३९॥

श्रीवसिष्ठ उवाच।

अत्यन्तासंभवद्रूपमनन्यत्स्वस्वभावतः।

अत्यन्ताननुभूतं सत्स्वानुभूतमिवाग्रतः ॥ ४०॥

उल्लासफुल्लो फुल्लाङ्ग इति बालहृदि स्फुटम्।

यथोदेति तथोदेति परे ब्रह्मणि जीवता ॥ ४१॥

मानमेयात्मिका शुद्धा सत्यैवासत्यवत्स्थिता।

भिन्नेव च न भिन्ना स्याद्ब्रह्मणो ब्रंह्मणात्मिका ॥ ४२॥

यथा ब्रह्म भवत्याशु जीवः कलनजीवितः।

तथा जीवो भवत्याशु मनो मननवेदनात् ॥ ४३॥

चित्तं तन्मात्रमननं पश्यत्याशु स्वरूपवत्।

एष सद्योऽनिललवप्रख्यः स्फुरति खान्तरे ॥ ४४॥

अस्तनिमेषोऽनुभवत्यवश्यायकणोपमम्।

संवेदनात्मकं कालकलितं कान्तमात्मनि ॥ ४५॥

अहं किमिति शब्दार्थवेदनाभोगसंविदम्।

संविदं तत्त्वशब्दार्थं जीवः पश्यति सार्थकम् ॥ ४६॥

तादृक्षवेदनात्सोऽथ रसशब्दार्थवेदनम्।

भाविजिह्वार्थनाम्नैकदेशेऽनुभवति क्षणात् ॥ ४७॥

तादृक्षवेदनात्तेजःशब्दार्थोन्मुखतां गतः।

भविष्यन्नेत्रनाम्नैकदेशे भवति भासनम् ॥ ४८॥

तादृक्षवेदनात्सोऽथ घ्राणं तद्दृष्टिवेदनात्।

स्थितो यस्मिन्भवतीति तावद्दृश्यादिता स्थिता ॥ ४९॥

एवंप्रायः स जीवात्मा काकतालीयवच्छनैः।

विशिष्टसंनिवेशत्वं भावितं पश्यति स्वतः ॥ ५०॥

स तस्य संनिवेशस्य त्वसतोऽपि सतः सतः।

शब्दभावैकदेशत्वं श्रवणार्थेन विन्दति ॥ ५१॥

Sriram asked: 

3.67.37–39

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

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

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

Sage Vasistha answered: 

3.67.40–43

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

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

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

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

3.67.44–51

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

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

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

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

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

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

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

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

Summary of the Teachings:

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

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

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

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

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

Chapter 3.66, Verses 12–25

Yoga Vashishtha 3.66.12–25

(These verses describe the State of deep absorption in Pure Consciousness - Chit)

श्रीवसिष्ठ उवाच।

चिद्धनेनैकतामेत्य यदा तिष्ठति निश्चलः।

शाम्यन्व्यवहरन्वापि तदा संशान्त उच्यते ॥ १२॥

तन्वी चेतयते चेत्यं घना चिन्नाङ्ग चेतति।

अल्पक्षीबः क्षोभमेति घनक्षीबो हि शाम्यति ॥ १३॥

चिद्धनैकप्रपातस्य रूढस्य परमे पदे।

नैरात्म्यशून्यवेद्याद्यैः पर्यायैः कथनं भवेत् ॥ १४॥

चिच्चेतनेन चेत्यत्वमेत्येवं पश्यति भ्रमम्।

जातो जीवामि पश्यामि संसरामीत्यसन्मयम् ॥ १५॥

स्वभावाद्व्यतिरिक्तं तु न चित्तस्यास्ति चेतनम्।

स्पन्दादृते यथा वायोरन्तः किं नाम चेत्यते ॥ १६॥

चेत्यत्वं संभवत्येवं किंचिद्यच्चेत्यते चिता।

रज्जुसर्पभ्रमाभासं तमविद्याभ्रमं विदुः ॥ १७॥

संविन्मात्रचिकित्स्येऽस्मिन्व्याधौ संसारनामनि।

चित्तमात्रपरिस्पन्दे संरम्भो न च किंचन ॥ १८॥

यदि सर्वं परित्यज्य तिष्ठस्युत्क्रान्तवासनः।

अमुनैव निमेषेण तन्मुक्तोऽसि न संशयः ॥ १९॥

यथा रज्ज्वां भुजङ्गाभा विनश्यत्येव वीक्षणात्।

संविन्मात्रविवर्तेन नश्यत्येव हि संसृतिः ॥ २०॥

यत्राभिलाषस्तन्नूनं संत्यज्य स्थीयते यदि।

प्राप्त एवाङ्ग तन्मोक्षः किमेतावति दुष्करम् ॥ २१॥

अपि प्राणांस्तृणमिव जयन्तीह महाशयाः।

यत्राभिलाषस्तन्मात्रत्यागे कृपणता कथम् ॥ २२॥

यत्राभिलाषस्तत्त्यक्त्वा चेतसा निरवग्रहम्।

प्राप्तं कर्मेन्द्रियैर्गृह्णस्त्यजन्नष्टं च तिष्ठ भोः ॥ २३॥

यथा करतले बिल्वं यथा वा पर्वतः पुरः।

प्रत्यक्षमेव तस्यालमजत्वं परमात्मनः ॥ २४॥

आत्मैव भाति जगदित्युदितस्तरङ्गैः कल्पान्त एक इव वारिधिरप्रमेयः।

ज्ञातः स एव हि ददाति विमोक्षसिद्धिं त्वज्ञात एव मनसे चिरबन्धनाय ॥ २५॥

Sage Vashishta continued:

3.66.12–15

> When the mind merges into the dense Consciousness and remains Still and unmoving, whether in Silence or in activity, it is called completely Peaceful. 

> The subtle Consciousness perceives the perceived object, while the dense Consciousness does not perceive objects. A slightly intoxicated person gets agitated, but one deeply intoxicated becomes calm. 

> For one who has merged into the dense Consciousness and is established in the Supreme State, descriptions use terms like Void of Self, empty, and beyond Knowledge. 

> Consciousness, through its own Awareness, takes on the nature of perceived objects and sees this illusion. It thinks, “I am born, I live, I see, I wander in samsara” – all this is unreal. 

3.66.16–20

> Apart from its own Nature, there is no other Awareness for the mind. Just as air has no separate movement apart from its vibration, what else can be perceived? 

> In this way, the State of Being perceived arises. Whatever is perceived by Consciousness is like the illusory appearance of a snake in a rope. The Wise call it the illusion of ignorance. 

> In this disease called samsara, which can be cured only by Pure Consciousness, and which is merely the vibration of the mind, there is no need for any great effort. 

> If you renounce everything and remain free from all latent desires, then in this very moment you are liberated without doubt. 

> Just as the appearance of a snake in a rope vanishes the moment it is looked at carefully, in the same way, the world of samsara disappears through the clear understanding of Pure Consciousness. 

3.66.21–25

If you stay established after completely giving up desire for that thing, then liberation is already attained. What is so difficult in this? 

> Great souls here even treat their own lives as worthless like grass. Then why be miserly in renouncing mere desire for something? 

> Renounce desire for that thing and remain with a mind free from all limitations. Accept what comes through the organs of action and reject what goes; simply remain as you are. 

> Just as a bilva fruit is clearly seen in the palm of the hand or a mountain stands right in front, in the same way, the Eternal Nature of the Supreme Self is directly evident. 

> The Self alone shines as the world. It is proclaimed that like the ocean with its waves, it remains one and immeasurable even at the end of cycles. Knowing it grants the attainment of liberation; not Knowing it leads the mind to long bondage. 

Summary of the Teachings:

When the mind dissolves completely into dense Awareness and stays steady, it becomes Peaceful whether resting in silence or engaged in outward activity. The teaching distinguishes between subtle and dense Consciousness: the subtle one engages with objects and gets disturbed, while the dense one remains calm and free from perception of duality. This points to the importance of transcending ordinary mental states to reach True Stillness.

The illusion of individual existence arises when Consciousness mistakenly identifies with perceived objects. The Jiva thinks “I am born, I live, I wander,” but all this is unreal like a snake seen in a rope. There is no Awareness separate from Consciousness itself. Samsara is merely a vibration of the mind caused by ignorance. Recognizing this illusion as the play of ignorance is the first step toward Freedom.

Liberation is presented as simple and immediate. By renouncing all desires and latent tendencies, one can become Free in this very moment. No complex rituals are needed; the disease of samsara is cured by Pure Awareness alone. The verses encourage letting go of attachments completely and resting in the Natural State of the Self. Great souls demonstrate this by valuing even their lives lightly in the pursuit of Truth.

The world appears as a projection of the One Consciousness, like waves on the Ocean. Upon direct Realization, the Eternal, Unchanging Nature of the Supreme Self becomes as obvious as an object held in the hand. Samsara vanishes instantly when seen through clear understanding, just as the illusory snake disappears upon proper inspection. The mind then remains unattached, accepting and releasing experiences naturally without inner disturbance.

Ultimately, Knowing the Self as the sole Reality grants liberation, while ignorance binds the mind for long periods. The teaching emphasizes direct experience and renunciation of desires over external practices. The Universe is the shining of the One indivisible Consciousness. Realizing this Unity ends the cycle of birth and death, leading to permanent Peace and Freedom.

Chapter 3.64, Verses 23–31

Yoga Vashishtha 3.64.23–31

(These verses explain the origin of the individual soul and the world through the power of thought)

श्रीवसिष्ठ उवाच।

सर्गादावादिजो देहो जीवः संकल्पसंभवः।

क्रमेण पदमासाद्य वैरिञ्चं कुरुते जगत् ॥ २३॥

आत्मभूकलनात्मासौ यत्संकल्पयति क्षणात्।

तत्स्वभाववशादेव जातमेव प्रपश्यति ॥ २४॥

चित्स्वभावात्समायातं ब्रह्मत्वं सर्वकारणम्।

संसृतौ कारणं पश्चात्कर्म निर्माय संस्थितम् ॥ २५॥

चित्तं स्वभावात्स्फुरति चित्तः फेन इवाम्भसः।

कर्मभिर्बध्यते पश्चाड्डिण्डीरमिव रज्जुभिः ॥ २६॥

संकल्पः कलनाबीजं तदात्मैव हि जीवकः।

कर्म पश्चात्तनोत्युच्चैरुत्थायाकर्मतः क्रमात् ॥ २७॥

क्रोडीकृताङ्कुरं पूर्वं जीवो धत्ते स्वजीवितम्।

पश्चान्नानात्वमायाति पत्राङ्कुरफलक्रमैः ॥ २८॥

अन्ये स्व एव ये जीवा एवमेवाकृतिं गताः।

पूर्वोत्पन्ने जगति ते यान्ति भूताश्रयां स्थितिम् ॥ २९॥

स्वकर्मभिस्ततो जन्ममृतिकारणतां गतैः।

प्रयान्त्यूर्ध्वमधस्ताद्वा कर्म चित्स्पन्द उच्यते ॥ ३०॥

चित्स्पन्दन भवति कर्म तदेव दैवं चित्तं तदेव भवतीह शुभाशुभादि।

तस्माज्जगन्ति भुवनानि भवन्ति पूर्वं भूत्वा निजाङ्गकुसुमानि तरोरिवाद्यात् ॥ ३१॥

Maharishi Vasishta said: 

3.64.23–25

> At the very beginning of Creation, the first body of the living Being (Jiva) arises from its own thought or will. Step by step, it reaches the position of Brahma and creates the world. 

> That Self-born Being, through its own nature, thinks of something in a moment and immediately sees it as manifested or born. 

> From the Nature of Pure Consciousness (Chit), it attains the State of Brahma, which is the Cause of everything. Later, in the cycle of worldly existence, it creates karma as a Cause and remains bound by it. 

3.64.26–31

> The mind arises and vibrates from its own nature, like foam from water. Afterwards, it becomes bound by its actions, just as a puppet is tied by strings. 

> Thought or Will is the Seed of all activity. That very Will is the living Being (Jiva). Later, from inaction, it gradually expands into actions and rises high. 

> The Jiva first holds its life like a sprout hidden in a Seed. Afterwards, it develops into many forms through leaves, shoots, flowers, and fruits in sequence. 

> Other living Beings who have taken the same form in this way, in the previously created world, attain a State dependent on physical elements or matter. 

> Then, through their own actions, they become Causes of birth and death. They move upwards or downwards. This movement of Consciousness is called karma. 

> The vibration of Consciousness becomes karma. That itself is destiny. That very mind becomes good and bad here. Therefore, worlds and Universes first come into being as flowers blooming from the body of a tree, right from the beginning. 

Summary of the Teachings:

The Jiva begins as a Pure Conscious Being at Creation, arising from its own sankalpa or mental resolve. By gradually evolving, it assumes the role of Creator like Brahma and manifests the entire Universe. This shows that the world is not separate from Consciousness but is a projection of it. Everything starts as an idea in the mind and becomes Real through sustained thinking.

The process highlights how Pure Consciousness (Chit) naturally takes on the form of Brahma, the Universal Cause. 

Once in the world of samsara, the same Consciousness generates karma, which then binds the Being like strings control a puppet. The mind bubbles up like foam, but actions create bondage. This teaches that Freedom lies in understanding the mind's role, while ignorance leads to entanglement in cause and effect.

Will or sankalpa acts as the root Seed for all life and activity. The Jiva nurtures its existence like a Seed holding a sprout, then unfolds into diverse experiences, forms, and multiplicities, similar to a plant growing leaves, flowers, and fruits. Other souls follow the same pattern in the already manifested world, taking on physical bodies and elemental existence. This illustrates the cyclic and creative power of mind in shaping individual lives.

Karma arises from the natural movement or vibration of Consciousness. It determines future births, leading souls upward or downward according to their deeds. What we call destiny is actually this inner movement of the mind. Good and bad experiences come from the quality of thoughts and actions. The verses emphasize personal responsibility, as our Inner State creates our outer journey through births and deaths.

Ultimately, all worlds and realms emerge like flowers from the cosmic tree of Consciousness right from the start. The Universe is the playful expression or blooming of the One Chit or Pure Awareness. Realizing this unity helps dissolve the illusion of separation and bondage, pointing towards liberation by transcending limited mental creations and resting in the original Conscious Nature.

Chapter 3.64, Verses 11–22

Yoga Vashishtha 3.64.11–22

(These verses explain the gradual formation of the individual - the Jiva - starting from Pure Consciousness)

श्रीवसिष्ठ उवाच।

चिद्रूपस्यात्मतत्त्वस्य स्वाभाववशतः स्वयम्।

मनाक्संवेदनमिव यत्तज्जीव इति स्मृतम् ॥ ११॥

तदेव घनसंवित्त्या यात्यहंतामनुक्रमात्।

वह्न्यणुः स्वेन्धनाधिक्यात्स्वां प्रकाशकतामिव ॥ १२॥

यथा स्वतारकामार्गे व्योम्नः स्फुरति नीलिमा।

शून्यस्याप्यस्य जीवस्य तथाहंभावभावना ॥ १३॥

जीवोऽहंकृतिमादत्ते संकल्पकलयेद्धया।

स्वयैतया घनतया नीलिमानमिवाम्बरम् ॥ १४॥

अहंभावो हि दिक्कालव्यवच्छेदी कृताकृतिः।

स्वयं संकल्पवशतो वातस्पन्द इव स्फुरन् ॥ १५॥

संकल्पोन्मुखता यातस्त्वहंकाराभिधः स्थितः।

चित्तं जीवो मनो माया प्रकृतिश्चेति नामभिः ॥ १६॥

तत्संकल्पात्मकं चेतो भूततन्मात्रकल्पनम्।

कुर्वंस्ततो व्रजत्येव संकल्पाद्याति पञ्चताम् ॥ १७॥

तन्मात्रपञ्चकाकारं चित्तं तेजःकणो भवेत्।

अजातजगति व्योम्नि तारका पेलवा यथा ॥ १८॥

तेजःकणत्वमादत्ते चित्तं तन्मात्रकल्पनात्।

शनैः स्वस्मात्परिस्पन्दाद्बीजमङ्कुरतामिव ॥ १९॥

असौ तेजःकणोऽण्डाख्यः कल्पनात्कश्चिदण्डताम्।

प्रयात्यन्तःस्फुरद्ब्रह्मा जलमापिण्डतामिव ॥ २०॥

कश्चिद्द्रागिति देहादिकलनाद्याति देहताम्।

भ्रान्तित्वं तदतद्रूपं गन्धर्वैश्च वसत्पुरम् ॥ २१॥

कश्चित्स्थावरतामेति कश्चिज्जंगमतामपि।

कश्चिद्याति खचार्यादिरूपं संकल्पतः स्वतः ॥ २२॥

Maharishi Vashishtha further said:

3.64.11–14

> The slight sense of Awareness that naturally arises in the Consciousness-form of the Self is known as the Jiva.

> That very jiva, through growing dense Awareness, gradually attains the sense of “I” (ego), just as a tiny spark of fire becomes its full illuminating power with more fuel.

> Just as blueness appears in the sky along the path of stars, in the same way the feeling of “I-ness” arises in this empty jiva.

> The Jiva takes up ego through the power of imagination and resolve. With its own growing density it creates “I-ness”, like the sky appearing blue.

3.64.15–18

> The sense of “I” creates divisions of direction and Time and gives form to the Formless. It vibrates by its own imagination like the movement of wind.

> When it faces towards imagination, it stands as the one called ego, and is known by names such as chitta, jiva, mind, maya, and prakriti.

> That Imaginative Consciousness creates the subtle Essences of the elements. From there, through imagination, it proceeds and reaches the State of the Five Gross Elements.

> The mind in the form of the Five Subtle Essences becomes a particle of light in the unborn World-Space, like a faint star.

3.64.19–22

> Through imagination of the Subtle Essences, the mind takes the form of a Light-Particle. Gradually, from its own vibration, it grows like a Seed turning into a sprout.

> That Light-Particle, called the Cosmic Egg through imagination, attains the State of an egg, with Brahma shining inside it, like water becoming a solid mass.

> Some quickly reach the State of body through the process of forming body and so on. This is delusion — appearing as something it is not — like a city of gandharvas (magical illusion).

> Some attain the stationary form, some the moving form, and some attain forms like sky-travellers and others, all through their own imagination.

Summary of the Teachings:

The Jiva begins as a subtle, natural Awareness in the Self. Through increasing density of this Awareness, it develops the strong sense of “I” or ego. This process is compared to a spark growing into a bright flame, showing how a small vibration becomes a powerful limited identity.

The ego creates the experience of Space, Time, and Form in what is actually Formless. It does so through imagination and resolve. The same Consciousness then takes on many names such as mind, intellect, maya, and prakriti when it turns towards Creation. This shows that all these are not separate realities but different aspects of the one vibrating Consciousness.

From the ego, the mind starts imagining subtle elements (tanmatras), which then condense into the five gross elements. The mind itself appears as a tiny spark of light or seed in the vast space of Unborn Consciousness. Gradually this Seed grows through its own movement, forming more complex structures like the Cosmic Egg containing Brahma.

The verses emphasize that all forms — bodies, moving beings, stationary objects, and even celestial forms — arise purely through imagination. What we see as the solid world is actually a play of delusion, like a magical city in the sky that looks Real but has no true substance. Everything is a Self-projection of the same Consciousness.

The teaching leads the seeker to understand that the limited Jiva, ego, mind, and the entire Universe are not Ultimate Realities but successive appearances caused by the natural creative power of Brahm. Recognizing this imaginary nature helps one return to the original Peaceful Consciousness and attain liberation.

Chapter 3.64, Verses 1–10

Yoga Vashishtha 3.64.1–10

(The verses describe the Supreme Reality as the all-pervading, Eternal Brahm or Paramatma, which is Pure Consciousness and inherent Bliss without any beginning or end)

श्रीवसिष्ठ उवाच ।

योऽयं सर्वगतो देवः परमात्मा महेश्वरः।

स्वच्छः स्वानुभवानन्दस्वरूपोऽन्तादिवर्जितः ॥ १॥

एतस्मात्परमानन्दाच्छुद्धचिन्मात्ररूपिण:।

जीवः संजायते पूर्वं स चित्तं चित्ततो जगत् ॥ २॥

श्रीराम उवाच ।

स्वानुभूतिप्रमाणेऽस्मिन्ब्रह्मणि ब्रह्मबृंहिते।

कथं सत्तामवाप्नोति जीवको द्वैतवर्जिते ॥ ३॥

श्रीवसिष्ठ उवाच ।

असदाभासमच्छात्म ब्रह्मास्तीह प्रबृंहितम्।

बृहच्चिद्भैरववपुरानन्दाभिधमव्ययम् ॥ ४॥

तस्य यत्सममापूर्णं शुद्धं सत्वमचिह्नितम्।

तद्विदामप्यनिर्देश्यं तच्छान्तं परमं पदम् ॥ ५॥

तस्यैवोद्यदिवाशान्ति यत्सत्त्वं संविदात्मकम्।

स्वभावात्स्पन्दनं तत्तु जीवशब्देन कथ्यते ॥ ६॥

तत्रेमाः परमादर्शे चिद्व्योम्न्यनुभवात्मिकाः।

असंख्याः प्रतिबिम्बन्ति जगज्जालपरम्पराः ॥ ७॥

ब्रह्मणः स्फुरणं किंचिद्यदवाताम्बुधेरिव।

दीपस्येवाप्यवातस्य तं जीवं विद्धि राघव ॥ ८॥

शान्तत्वापगमेऽच्छस्य मनाक्संवेदनात्मकम्।

स्वाभाविकं यत्स्फुरणं चिद्व्योम्नः सोऽङ्ग जीवकः ॥ ९॥

यथा वातस्य चलनं कृशानोरुष्णता यथा।

शीतता वा तुषारस्य तथा जीवत्वमात्मनः ॥ १०॥

Sage Vashishta continued:

3.64.1–2

> This all-pervading God, the Supreme Self and Great Lord, is Pure, of the Nature of Bliss experienced within Himself, and free from beginning or end.

> From this Supreme Bliss, which is Pure Consciousness alone, the individual soul (jiva) is born first. From the mind comes the world.

Sriram asked: 

3.64.3

> In this Self-evident Brahm, which is expanded as Brahm itself and free from duality, how does the jiva attain existence?

Sage Vasishta replied:

3.64.4–6

> Brahm exists here as the appearance of the unreal, yet it is the Pure Self. It is expanded, vast like the form of Bhairava of Consciousness, Blissful, and Imperishable.

> That which is equal, full, Pure, and without marks in it is Known even to the Wise as Indescribable. That is the Peaceful Supreme State.

> The Pure Existence of That itself, which is of the Nature of Consciousness and appears like rising Peace, is called "jiva" due to its natural vibration or movement.

3.64.7–10

> In the Supreme mirror of Consciousness-Space, countless experience-based series of world-nets are reflected.

> O Rama, know the jiva as a slight vibration of Brahm, like a ripple in a calm ocean or the light of a lamp in still air.

> When the Pure Tranquil State slightly moves into the nature of perception, that natural slight vibration of Consciousness-Space is called the jiva, dear one.

> Just as wind has movement, fire has heat, and snow has coldness, so too the soul has jiva-hood as its inherent quality.

Summary of the Teachings:

The verses describe the 

Supreme Reality as the all-pervading, Eternal Brahm or Paramatma, which is Pure Consciousness and inherent Bliss without any beginning or end. This Brahm is the sole Ultimate Existence, and from it emerges the individual soul or jiva as a subtle manifestation. The teaching emphasizes that the world arises from the mind of this jiva, showing the interconnected layers from Pure Consciousness to the perceived Universe.

Rama's question highlights the philosophical puzzle of how duality or an individual Self can appear in the non-dual Brahm. 

Vasishta explains that Brahm, though Absolute and Peaceful, has an inherent potential for apparent movement or vibration. This does not change Brahm's Pure Nature but allows for the appearance of Creation, like reflections in a mirror. The jiva is not a separate entity but a name given to the natural, minimal stirring within Consciousness.

The jiva is compared to gentle ripples on a still ocean or the faint glow of a steady flame, illustrating that it is a small, natural expression of the vast Brahma rather than something alien to it. Countless worlds and experiences arise as reflections in the Infinite Space of Consciousness, without affecting the original Reality. This teaches the illusory yet experiential nature of the manifested Universe.

The core idea is that jiva-hood is an inherent quality of the Self, similar to how movement is natural to wind or heat to fire. It is not a flaw but a spontaneous aspect that leads to the play of Creation. Realizing this helps one see beyond the limited jiva to the underlying Peaceful Supreme State, which is indescribable and free from all marks.

Overall, these verses guide the seeker to understand the non-dual foundation of Existence while explaining the apparent rise of individuality and the world. Liberation comes from recognizing that the jiva and the world are vibrations within Brahm, not separate from it, encouraging direct experience of the Inner Bliss and Peace.

Chapter 3.63, Verses 1–11

Yoga Vashishtha 3.63.1–11

(The verses explain that Brahm, the Ultimate Reality, is everything. It is all-powerful, present everywhere, and takes every possible form)

श्रीवसिष्ठ उवाच ।

यदेतद्ब्रह्मतत्त्वं सर्वथा सर्वदैव सर्वत एव सर्वशक्ति सर्वाकारं सर्वेश्वरं सर्वगं सर्वमेवेति ॥ १॥

एष त्वात्मा सर्वशक्तित्वाच्च क्वचिच्चिच्छक्तिं प्रकटयति क्वचिच्छान्तिं क्वचिज्जडशक्तिं क्वचिदुल्लासं क्वचित्किंचिन्न किंचित्प्रकटयति ॥ २॥

यत्र यदा यदेवासौ यथा भावयति तत्र तदा तदेवासौ प्रपश्यति ॥ ३॥

सर्वशक्तेर्हि या यैव यथोदेति तथैव सा ॥ ४॥

तदास्ति शक्तिर्नानारूपिणी सा स्वभावत इमाः शक्तयोऽयमात्मेति ॥ ५॥

एवं विकल्पजालं व्यवहारार्थं धीमद्भिः परिकल्पितं लोके नत्वात्मनि विद्यते भेदः ॥ ६॥

यथोर्मितरङ्गपयसां सागरे कटकाङ्गदकेयूरैर्वा हेम्नः।

अवयवावयविनोः संवित्काल्पनिकी द्विता न वास्तवी ॥ ७॥

यथा यच्चेत्यते हि तथैव तन्न बाह्यतो नान्तरतश्चैतत्समुदेति हि ॥८॥

सर्वात्मत्वात्समाभासं क्वचित्किंचित्प्रपश्यति ॥ ९॥

सर्वाकारमयं ब्रह्मैवेदं ततं मिथ्याज्ञानवद्भिः शक्तिशक्तिमत्त्वे अवयवावयविरूपे कल्पिते न पारमार्थिके ॥ १०॥

सद्वा भवत्वसद्वा चिद्यत्संकल्पयत्यभिनिविशति तत्तत्पश्यति सकला तत्सद्ब्रह्मैव चिद्भाति ॥ ११॥

Sage Vashishta continued:

3.63.1–5

> This Brahm Reality is in every way, always, everywhere, all-powerful, taking all forms, the Supreme Lord, present in everything, and is everything itself. 

> This very Self, because it is all-powerful, sometimes shows the power of Consciousness, sometimes Peace, sometimes dull or inert power, sometimes Joy and brightness, and sometimes it shows something or even nothing at all. 

> Wherever, whenever, and in whatever way the Self imagines something, there and then it sees exactly that. 

> Whatever arises from the all-powerful one appears exactly as it does. 

> That power exists in many forms. By its own Nature, all these powers are this very Self. 

3.63.6–11

> In this way, the web of different ideas and imaginations is created by intelligent people for practical dealings in the world. But in the True Self, no such differences really exist. 

> Just as waves and ripples are not separate from the ocean, and just as bracelets, armlets and ornaments are not separate from gold, the imagined division between parts and the whole in Consciousness is imaginary and not Real. 

> Whatever is conceived or thought of appears exactly like that. It does not rise from outside or from inside; it simply appears. 

> Because it is the Self of everything, it sometimes sees all things as similar appearances. 

> This entire Universe is nothing but Brahm, which takes all forms and is spread everywhere. The ideas of power and the powerful, or parts and the whole, are imagined by people due to false knowledge. They are not the Highest Truth. 

> Whether something is Real or unreal, whatever the Consciousness strongly thinks of and gets involved in, it sees exactly that. All of it is truly the One Brahm. Consciousness alone shines as everything. 

Summary of the Teachings:

This Brahm is the same as the Inner Self (Atman). There is no difference between them. The Self has infinite power and can appear in many ways – sometimes as active mind, sometimes as peace, sometimes as lively energy, and sometimes as inert matter or even emptiness. Everything we see is simply this one Reality expressing itself.

The world we experience depends completely on how the mind imagines or conceives things. Whatever the Self thinks or visualizes, it immediately sees and experiences as Real. There is no external world separate from this power of Consciousness. Appearances arise naturally from the all-powerful nature of the Self, without coming from outside or inside. This shows that the Universe is not solid and independent but a projection of the One Consciousness.

All differences and divisions we see are only for practical living in the world. Wise people use these ideas in daily life, but in the True Self there is no real division. The verses use examples like waves in the ocean and ornaments made of gold to show that parts and the whole are never truly separate. The idea of many different things existing apart from Brahm is only an illusion created by limited understanding.

Because the Self is present in everything, all appearances are similar in their True Nature. 

People with wrong or incomplete knowledge imagine separations like “power and the one who has power” or “parts and the complete whole.” These ideas are useful in ordinary life but have no place in the Highest Truth. The Real teaching is that only One Brahm exists, and everything is its expression.

In the end, whatever the mind holds on to with strong thought becomes its experience, whether that thing is truly Real or not. All experiences, all forms, and all appearances are nothing but the shining of Pure Consciousness, which is Brahm. The verses guide us to go beyond surface differences and rest in the Knowledge of this One Undivided Reality.

Chapter 3.62, Verses 14–22

Yoga Vashishtha 3.62.14–22

(These verses teach that destiny - niyati - and Creation are not separate from Brahm, the Ultimate Reality or Pure Consciousness)

श्रीवसिष्ठ उवाच ।

विरिञ्चयाद्यात्मभिर्बुद्धैर्बोधायाविदितात्मनाम्।

ब्रह्मात्मैव सा नियतिः सर्गोऽयमिति कथ्यते ॥ १४॥

अचलं चलवद्दृष्टं ब्रह्मापूर्य व्यवस्थितः।

अनादिमध्यपर्यन्तं सर्गो वृक्ष इवाम्बरे ॥ १५॥

पाषाणोदरलेखौघन्यायेनात्मनि तिष्ठता।

ब्रह्मणा नियतिः सर्गो बुद्धोऽबोधवतेव खम् ॥ १६॥

देहे यथाङ्गिनोऽङ्गादि दृश्यते चित्स्वभावतः।

ब्रह्मणा पद्मजत्वेन नियत्याद्यङ्गकं तथा ॥ १७॥

एषा दैवमिति प्रोक्ता सर्वं सकलकालगम्।

पदार्थमलमाक्रम्य शुद्धा चिदिति संस्थिता ॥ १८॥

स्पन्दितव्यं पदार्थेन भाव्यं वा भोक्तृतापदम्।

अनेनेत्थमनेनेत्थमवश्यमिति दैवधीः ॥ १९॥

एषैव पुरुषस्पन्दस्तृणगुल्मादि चाखिलम्।

एषैव सर्वभूतादि जगत्कालक्रियादि वा ॥ २०॥

अनया पौरुषी सत्ता सत्तास्याः पौरुषेण च।

लक्ष्यते भुवनं यावद्द्वे एकात्मतयैव हि ॥ २१॥

नरेण पौरुषेणैव कार्ये सत्तात्मके उभे।

ईदृश्येतेन नियतिरेवं नियतिपौरुषे ॥ २२॥

Sage Vashishta continued:

3.62.14–17

> For those who do not know their True Self, the wise ones like Brahma and others declare that this fixed cosmic law (niyati) is itself Brahm, the Self, and this is called Creation.

> Brahm, though unmoving, appears as if moving. Creation, without beginning, middle, or end, is established by fully pervading everything, like a tree standing in Space.

> Just as lines etched inside a stone exist within it, in the same way, Brahm abiding in its own Self understands Creation and destiny. It is known like Space is perceived by an ignorant person.

> Just as the limbs of a person are seen in the body due to the nature of Consciousness, similarly, for the lotus-born Brahma, destiny and its parts are like its own limbs.

3.62.18–22

> This is called the Divine (daiva). It pervades all objects and impurities across all times. Pure Consciousness remains established in its Pure form.

> The idea of destiny is that things must happen in a certain way through the movement or enjoyment of objects, and one must inevitably experience it in this or that manner.

> This itself is the vibration or effort of the Purusha (person). It is all grass, shrubs, and everything. It is all Beings, the world, Time, and actions.

> Through this human existence and the Existence of the Divine, the world is perceived. These two are really One in Essence.

> By human effort alone, both types of essential actions are accomplished. In this way, destiny is seen, and thus destiny and human effort relate to each other.

Summary of the Teachings:

What we call fate or the fixed order of the Universe is simply Brahm appearing as the world for those who have not Realized their True Self. 

Creation is like an illusion or appearance within the Unchanging Brahm, much like a tree seeming to exist in empty Space. The wise explain this to help people move beyond ignorance toward Self-Knowledge.

The world and its laws appear Real due to Consciousness. 

Brahm, though still and eternal, seems active and moving from our limited view. Destiny operates within Brahm like inherent markings in a stone or limbs in a body. Everything in Creation, including Time and objects, is pervaded by Pure Consciousness, which remains untouched and Pure. This "Divine" force is the underlying intelligence behind all phenomena.

Human effort and destiny are interconnected aspects of the same Reality. The feeling that events must unfold in specific ways comes from the dynamic play of Consciousness. All living things, actions, and the flow of time arise from this one Source. What we call personal effort (paurusha) is part of the Universal vibration of Consciousness.

The verses emphasize non-duality: destiny and human will are not opposites but two sides of One Truth. Through effort, we engage with destiny, and together they shape experience. The world appears through their interplay, but at the deepest level, they are unified in Brahm. Realizing this unity frees one from seeing them as conflicting forces.

Ultimately, these teachings encourage Self-Realization. By understanding that everything is a manifestation of One Consciousness, one transcends limited views of fate versus free will. Both are tools for growth within the grand illusion of Creation, leading toward liberation through Knowledge of the Self as Brahm.

Chapter 3.61, Verses 26–38

Yoga Vashishtha 3.61.26–38

(These verses teach the non-dual nature of Reality, where the entire Creation is not separate from the Supreme Consciousness or Brahm)

श्रीवसिष्ठ उवाच ।

ब्रह्मणा चिन्मयेनात्मा सर्गात्मैव विभाव्यते।

न भाव्यते चानन्यत्वाद्बीजेनान्तरिव द्रुमः ॥ २६॥

यथा क्षीरस्य माधुर्यं तीक्ष्णत्वं मरिचस्य च।

द्रवत्वं पयसश्चैव स्पन्दनं पवनस्य च ॥ २७॥

स्थितोऽनन्यो यथान्यः सन्नास्ति तत्र तथात्मनि।

सर्गो निर्गलचिद्रूपः परमात्मात्मरूपभृत् ॥ २८॥

कचनं ब्रह्मरत्नस्य जगदित्येव यत्स्थितम्।

तदकारणकं यस्मात्तेन न व्यतिरिच्यते ॥ २९॥

वासना चित्तजीवादिवेदनं वेदनोदितम्।

नोदेत्यवेदनादेव यतनादेव पौरुषात् ॥ ३०॥

नास्तमेति न चोदेति क्वचित्किंचित्कदाचन।

सर्वं शान्तमजं ब्रह्म चिद्धनं सुशिलाघनम् ॥ ३१॥

पराणुं प्रति सर्गौघाश्चिताद्भान्तिसहस्रशः।

तेष्वप्यणावणावन्तः कैवात्रावासना कथम् ॥ ३२॥

यथा जलान्त ऊर्म्याद्या गुप्तागुसाश्च शक्तयः।

जाग्रत्स्वप्नसुषुप्ताद्यास्तथा जीवेऽन्तरास्थिताः ॥ ३३॥

जाता चेदरतिर्जन्तोर्भोगान्प्रति मनागपि।

तदसौ तावतैवोच्चैः पदं प्राप्त इति श्रुतिः ॥ ३४॥

यतो यतो विरज्यते ततस्ततो विमुच्यते।

अतोऽहमित्यसंविदन्क एति जन्मसंविदम् ॥ ३५॥

चितिं परापरामजामरूपिकामनामिकाम्।

चराचराऽधरामयीं विदन्ति ये जयन्ति ते ॥ ३६॥

परे चितिः स्वप्रकटाद्वितीयास्वावर्तलेखेव जले द्रवान्तः।

साहं तयेमानि जगन्ति धत्ते न सन्ति नासन्ति परात्मकानि ॥ ३७॥

अहंमयी पद्मजभावना चित् संकल्पभेदाद्वितनोति विश्वम्।

अन्तर्मुखैवानुभवत्यनन्तनिमेषकोट्यंशविधौ युगान्तम् ॥ ३८॥

Sage Vashishta continued:

3.61.26–31

> The soul, which is Pure Consciousness, is imagined by Brahma as the form of Creation itself. It is not thought of as separate because of its oneness, just like a tree is not different from its seed.

> Just as sweetness is in milk, sharpness in pepper, liquidity in water, and movement in wind.

> In the same way, the Creation exists as non-different in the soul. This Creation is Pure Consciousness without any gap, and it holds the form of the Supreme Soul.

> The shining of the jewel of Brahm is called the world. Since it has no Cause, it is not separate from that.

> Desires, the individual soul, life, and experiences arise from Consciousness. They do not arise without Knowing, but only through human effort.

> It neither sets nor rises anywhere, at any time, or in any way. Everything is peaceful, unborn Brahm, dense with Consciousness, like a solid rock.

3.61.32–38

> Creation appears in countless ways as illusions of Consciousness even in the smallest particle. In those tiniest atoms within atoms, how can there be any place for desires?

> Just as waves and hidden powers exist within water, the states of waking, dreaming, and deep sleep exist within the soul.

> If a Being feels even a little dislike for pleasures, then by that much he has reached a very High State, as per the scriptures.

> From whatever one turns away with detachment, from that one becomes Free. Therefore, one who does not think "I am this" escapes the Knowledge of birth.

> Those who know the Supreme and lower Consciousness as unborn, formless, nameless, and containing all moving and unmoving things, they are victorious.

> The Supreme Consciousness is self-revealed, without a second, like a whirlpool in liquid water. I am that, and through it these worlds are held. They are neither existent nor non-existent; they belong to the Supreme.

> I am the Consciousness that thinks of itself as the lotus-born Brahma. Through differences in thought, it spreads the Universe. Inwardly facing, it experiences the end of an age in countless millions of moments.

Summary of the Teachings:

The world appears as an expression of the Divine Intellect, much like a tree grows from a seed without being different from it. 

Qualities like sweetness in milk or movement in air exist inherently within their substances, showing that Creation is an inseparable appearance within Pure Consciousness. There is no real division or independent cause for the world; it is simply the shining of Brahm itself.

The text emphasizes that desires and individual experiences arise only through Conscious effort and identification. Without this mental activity, there is no arising or setting of anything. The True Reality is always peaceful, unborn, and full of Consciousness, solid like a rock. Even in the smallest particles, what appears as Creation is just countless illusions of Consciousness, leaving no room for personal desires or vasanas in the ultimate view.

States of Consciousness like waking and dreaming are latent within the soul, similar to waves hidden in calm water. 

True progress comes from developing detachment from sensory pleasures, even a little, which elevates one spiritually. By turning away from identification with the limited "I" and body, one is freed from the cycle of birth and death.

The Supreme Consciousness is described as beyond name and form, containing all things, and those who Realize this attain victory. It is self-evident and without a second, like movements in water. The "I" is this very Consciousness, which holds the worlds that are neither fully Real nor unreal but appear within the Supreme.

Finally, this Consciousness, imagining itself as the Creator Brahma, projects the Universe through its thoughts and Sankalpas. Facing inward, it experiences vast cycles of Time in moments. The teaching points to Realizing this inner truth for liberation, seeing the world as a play of Consciousness rather than independent matter.

Chapter 3.61, Verses 16–25

Yoga Vashishtha 3.61.16–25

(These verses teach that the entire world is not separate from Brahm, the Supreme Consciousness)

श्रीवसिष्ठ उवाच ।

तदेदावनितां वेत्ति स्वचित्तैकात्मतामयीम्।

अन्तःस्थगन्धतन्मात्रामुर्वी स्थैर्यकलामिव ॥ १६॥

तुल्यकालनिमेषांशलक्षभागप्रतीति यत्।

निजं विदः प्रकचनं तत्सर्गौघपरम्परा ॥ १७॥

शुद्धं सकृत्प्रभातान्तर्दृश्यमध्यमनामयम्।

उदयास्तमयोन्मुक्तं ब्रह्म तिष्ठत्यनिष्ठितम् ॥ १८॥

बुद्धं सदपवर्गं तत्ससर्गमपि सत्समम्।

अबुद्धं सर्गरूपात्म विसर्गमपि तत्सदा ॥ १९॥

चिद्रह्म यद्यथा येन बुध्यते स्वात्मनात्मनि।

तत्तत्तथा नु भवति सर्वं सर्वाङ्गशक्तिमत् ॥ २०॥

तत्सत्यं चिद्विलासत्वान्नित्यानुभवरूपतः।

तदसत्यं मनः षष्ठात्सर्वाख्या निगतं यतः ॥ २१॥

यथैतत्सरणं वायौ तथा सर्गः स्थितः परे।

असत्कल्पेऽपि संकल्पः सत्येऽसत्य इवापि च ॥ २२॥

अन्यरूपा यथानन्या तेजस्यालोकतोदरे।

तथा ब्रह्मणि विश्वश्रीः सत्यासत्यात्मिका चिति ॥ २३॥

अनुत्कीर्णा यथा पङ्के पुत्रिका चाथ दारुणि।

यथा वर्णा मषीकल्के तथा सर्गाः स्थिताः परे ॥ २४॥

अनन्यान्येव कचति ब्रह्मतत्त्वमरुस्थले।

असत्यात्मनि सत्येव त्रिजगन्मृगतृष्णिका ॥ २५॥

Sage Vashishta continued:

3.61.16–20

> Consciousness itself knows the earth as filled with the oneness of its own mind. It is like the solid quality of the earth, with the subtle element of smell inside it.

> The perception that appears in a tiny fraction of a moment, equal to one hundred-thousandth part of the blink of an eye, is the own shining of Consciousness. That itself is the continuous flow of many Creations.

> Pure Brahm remains established without support. It is ever manifest in its inner vision, free from disease, and beyond rising and setting.

> When Known, it is Eternal Existence leading to liberation, and even with Creation it remains the same True Reality. When not known, it always appears as the form of Creation and dissolution.

> Consciousness-Brahm, in whatever way and by whatever means it is understood by the Self within itself, becomes exactly that in all its parts, full of all powers.

3.61.21–25

> It is true because it is the play of Consciousness and eternal experience. It is unreal because all names and forms arise from the mind and the senses.

> Just as movement exists in air, so Creation exists in the Supreme. Even in unreality, imagination works as if in both the Real and the unreal.

> Just as different forms appear non-separate in the light within the eye, so the glory of the Universe, both Real and unreal in nature, exists as Consciousness in Brahm.

> Just as a figure is uncarved in mud and in wood, and colors exist in a lump of ink, so Creations exist in the Supreme.

> Non-different things shine as the Reality of Brahm in the desert-like expanse. The mirage of the three worlds appears Real in what is unreal in Essence.

Summary of the Teachings:

Everything we see as solid earth or other elements is simply Consciousness appearing in different forms, like smell in earth or stability in ground. Creation is not a real separate event but a momentary perception within the mind of the Divine. The world arises as a continuous series of appearances in the tiniest fraction of time, showing that Time, Space, and objects are all projections of One Consciousness.

Brahm is described as Pure, Unchanging, and Free from birth and death. It exists beyond all limitations yet appears as the world when viewed through ignorance. When Realized, the same Reality leads to liberation and remains true even amid apparent Creation. Without Realization, it seems like ongoing cycles of birth and dissolution. This highlights the importance of Knowledge versus ignorance in perceiving Reality.

The way we understand Brahm determines how it appears to us. Consciousness has infinite power and becomes whatever form the seeker grasps within their own Self. Truth is the eternal play and experience of Consciousness, while the sense of separate objects comes from the mind and senses. This encourages Self-inquiry to see beyond mental labels to the underlying Reality.

Creation is like movement in air or light in the eye – present yet not separate from the Source. 

The Universe's glory is both Real and unreal at the same time, existing within Brahm as Consciousness. Examples like uncarved figures in mud or colors in ink show that potential worlds are already latent in the Supreme without being made separately. This illustrates non-duality where appearance and Reality are one.

Ultimately, Brahm shines as non-different from all things in its vast expanse. The three worlds are like a mirage in the desert – appearing Real but without true substance apart from Consciousness. These teachings guide the seeker to recognize the world as a dream-like projection and rest in the unchanging Pure Awareness that is their True Self.

Chapter 3.60, Verses 30–45

Yoga Vashishtha 3.60.30–45

(These verses teach the illusory and mind-dependent nature of the perceived world)

श्रीवसिष्ठ उवाच ।

तेषां संवेदनाभ्यासान्नूनमभ्येति साम्यता।

नौयायिनां भ्रमार्तानां वेदनाद्भूर्विवर्तते ॥ ३०॥

अवेदनाभ्रमार्तानामपि नैषां विवर्तते।

शून्यमाकीर्णतामेति वेदनात्स्वप्नदृक्ष्विव ॥ ३१॥

वेदनात्पीतमानीलं शुक्लं वाप्यनुभूयते।

आपद्वदुत्सवः खेदं करोति परिमोहतः ॥ ३२॥

कुड्येऽपि ख इवाचारो दृष्टो नन्वविचारिणः।

असद्यक्षो विमूढानां प्राणानप्यपकर्षति ॥ ३३॥

वेदनात्स्वप्नवनिता जाग्रतीव रतिप्रदा।

यद्यथाभासमायातं तत्तथा स्थिरतां गतम् ॥ ३४॥

असदेव नभश्चैव नभ एव चिदात्मनि।

शतहस्ताम्बुदच्छायानटनृत्तमिवाततम् ॥ ३५॥

गगने मानसं स्पन्दं जगद्विद्धि न वस्तु तत्।

मिथ्याज्ञानपिशाचस्य स्पन्ददर्शनमाकृति ॥ ३६॥

मायामात्रकमेवेदमरोधकमभित्तिमत्।

इदं भास्वरमाभातं स्वप्नसंदर्शनं स्थितम् ॥ ३७॥

अपूर्वमेवासुप्तस्य नरस्येवोदितं विदुः।

अचेता चेतति स्तम्भो यादृशं शालभञ्जिकाम् ॥ ३८॥

परमार्थमहास्तम्भः सृष्टिं चेतति सादृशम्।

यादृशो मे नरः पार्श्वे स्वप्ने क्षुब्धो महाभटैः ॥ ३९॥

तादृशो ब्रह्मणः स्वर्गो बुद्ध एव सुषुप्तवत्।

तृणगुल्मलतायुक्तः शिशिरान्ते यथा रसः ॥ ४०॥

वासन्तः संस्थितो भूमौ तथा सर्गः परे पदे।

यथा द्रवत्वं कनके स्थितमन्तरनुन्मिषत् ॥ ४१॥

तथा स्थितः परे सर्ग आत्मवर्गादणावणौ।

संनिवेशो यथाङ्गानामङ्गिनोऽनन्य आत्मनः ॥ ४२॥

जगदेवमनङ्गस्य स्वात्मनो ब्रह्मणस्तथा।

यादृगेकनरः स्वप्ने युद्धमन्यं नरं प्रति ॥ ४३॥

तादृशं सदसद्रूपं स्वात्मेदं व्योमगं जगत्।

महाकल्पान्तसर्गादौ चित्स्वभावमिदं जगत् ॥ ४४॥

कारणत्वं मिथः पश्चादसदेति न वास्तवम् ।

मुक्तेऽस्मिन्ब्रह्मणि यदि ब्रह्मान्यः स्मृतिजो भवेत्।

तत्स्मृतिज्ञप्तिजे सर्गे स्थितैव ज्ञप्तिमात्रता ॥ ४५॥

Sage Vasistha continued: 

3.60.30–35

> By the practice of sensing or perceiving in a certain way, these people surely attain equanimity. For those suffering from dizziness on a moving boat, the earth seems to revolve due to their sensation.

> Even for those not sensing it but suffering from illusion, it does not revolve. Through sensation, emptiness becomes filled, like in the vision of a dreamer.

> Through sensation, something blue appears yellow or white is experienced. Like calamity seeming like a festival, it causes sorrow due to delusion.

> Even on a wall, behavior like in the sky is seen by the unthinking. A non-existent ghost takes away the life of the deluded.

> Through sensation, a dream woman gives pleasure as if real and awake. Whatever appears in a certain way becomes stable accordingly.

> The non-existent sky itself is in the Conscious Self. It is spread out like the dancing and moving of cloud shadows with a hundred arms.

3.60.36–40

> Know the mental vibration in the sky as the world, not a real thing. It is the form seen by the ghost of false knowledge in its movement.

> This is merely illusion, without obstruction, without walls. This shining appearance stands as a dream vision.

> It arises as something new even for one who is not asleep, like a man knowing it. The unconscious pillar thinks like one seeing a wooden doll.

> The great pillar of Supreme Reality thinks of Creation similarly. Like a man beside me disturbed in a dream by great warriors.

> Such is the heaven of Brahm, like one asleep in intellect. Like the sap in grass, shrubs, and creepers at the end of winter.

3.60.41–45

> The spring is established on the earth in the same way as Creation in the Supreme State.

> Like the liquidity in gold existing internally without manifesting. In the same way, Creation exists in the Supreme, in every atom of the self-group.

> The placement is like limbs in the body, non-different from the Self. The world is thus of the bodiless Brahm in its own Self.

> Like one man in a dream fighting against another man. In the same way, this world in the sky is of Real-unreal form in the Self.

> This world is of the nature of Consciousness at the beginning and end of great cycles of Creation. Causality is mutual and later becomes non-existent, not Real. If in this liberated Brahm another arises from memory, then in that Creation born of memory and Knowledge, only the State of Pure Knowledge remains.

Summary of the Teachings:

Everything we experience arises from our habits of perception and thought. Just as a person on a rocking boat feels the land is moving, our sensations create the appearance of a solid, changing Reality. The world is not independently Real but shaped by how Consciousness engages with it. Through repeated practice of certain ways of seeing, equanimity or stability can be achieved, showing that reality is flexible based on the observer's State.

The verses emphasize that the Universe is like a dream or mental vibration within Pure Consciousness (Brahm). Forms, colors, pleasures, and even fears appear Real due to delusion or false knowledge, but they lack substance, like ghosts or sky-castles. Non-existent things seem to act powerfully on the deluded mind. Creation is compared to a dream woman providing pleasure or a pillar unconsciously imagining scenes—highlighting that the apparent multiplicity and activity are projections without true independent Existence.

Brahm, the Supreme Reality, is like a vast, unchanging pillar from which the dream of Creation emerges. The world exists within it like sap in plants waiting for spring, or liquidity hidden in gold—potential and inherent but not separate. Every atom and Being is non-different from this Self; the world is the Self's own expression, bodiless yet appearing as bodies and conflicts, much like one dreamer fighting another in sleep.

The teachings stress non-duality: the world has the nature of Consciousness itself, appearing and dissolving in great Cosmic cycles without true causality or permanence. 

What seems like cause and effect is mutual illusion arising later. Even if worlds appear through memory or thought within Brahm, they remain within the realm of Pure Knowing, without affecting the liberated Essence.

Ultimately, these verses guide towards liberation by Realizing the world as a stable-seeming dream in the mind of Brahm. By understanding this, one moves beyond delusion, attachments, and fears, attaining peace in the recognition that only Consciousness is Real. The practice involves shifting perception from multiplicity and solidity to the underlying unity and emptiness of phenomena.

Chapter 3.54, Verses 15–30

Yoga Vashishtha 3.54.15–30

(The teachings in these verses explain that the whole Universe is not empty Nothingness. It is the living form of Universal Consciousness)

श्रीदेव्युवाच ।

न च नाम नकिंचित्त्वं युज्यते विश्वरूपिणः।

त्यक्त्वा समस्तसंस्थानं हेम तिष्ठति वै कथम् ॥ १५॥

सर्गादौ स्वयमेवान्तश्चिद्यथा कचितात्मनि।

हिमाग्न्यादितयाद्यापि सा तथास्ते स्वसत्तया ॥ १६॥

तस्मात्स्वसत्तासंत्यागः सतः कर्तुं न युज्यते।

यदा चिदास्ते तेनेयं नियतिर्न विनश्यति ॥ १७॥

यद्यथा कचितं यत्र व्योमरूप्यपि पार्थिवम्।

सर्गादौ तस्य चलितुमद्ययावन्न युज्यते ॥ १८॥

या यथा चित्प्रकचिता प्रतिपक्षविदं विना।

न सा ततः प्रचलति वेदनाभ्यासतः स्वयम् ॥ १९॥

जगदादावनुत्पन्नं यच्चेदमनुभूयते।

तत्संविद्व्योमकचनं स्वप्नस्त्रीसुरतं यथा ॥ २०॥

असत्यमेव सत्याभं प्रतिभानमिदं स्थितम्।

इति स्वभावसंपत्तिरिति भूतानुभूतयः ॥ २१॥

सर्गादौ या यथा रूढा संवित्कचनसंततिः।

साद्याप्यचलितान्येन स्थिता नियतिरुच्यते ॥ २२॥

गृहीतव्योमसंवित्तिचिद्व्योम व्योमतां गतम्।

गृहीतकालतासंविच्चिन्नभः कालतां गतम् ॥ २३॥

गृहीतजलसंवित्तिचिद्व्योम वारिवत्स्थितम्।

स्वप्ने यथा हि पुरुषः पश्यत्यात्मनि वारिताम् ॥ २४॥

स्वप्नचित्संविदाभाति भवत्येषा यथास्थिता।

चिच्चमत्कारचातुर्यादसदेतत्समूहते ॥ २५॥

खत्वं जलत्वमुर्वीत्वमग्निवायुत्वमप्यसत्।

वेत्त्यन्तः स्वप्नसंकल्पध्यानेष्विव चितिः स्वयम् ॥ २६॥

मरणानन्तरं कर्मफलानुभवनक्रमम्।

सर्वसंदेहशान्त्यर्थं मृतिश्रेयस्करं श्रृणु ॥ २७॥

रूढादिसर्गे नियतिर्यैकद्वित्रिचतुःशता।

पूर्वादिष्वायुषः पुंसां तस्या मे नियतिं श्रृणु ॥ २८॥

देशकालक्रियाद्रव्यशुद्ध्यशुद्धी स्वकर्मणाम्।

न्यूनत्वे चाधिकत्वे च नृणां कारणमायुषः ॥ २९॥

स्वकर्मधर्मे ह्रसति हसत्यायुर्नृणामिह।

वृद्धे वृद्धिमुपायाति सममेव भवेत्समे ॥ ३०॥

The Goddess continued: 

3.54.15–22

> Nothingness does not apply to the one who has the form of the whole Universe. After giving up all forms, how can gold still remain?

> At the start of Creation, Consciousness itself shines inside itself as if it has appeared. Even now, like ice, fire and other things, it stays by its own power of Being.

> So it is not right for what truly exists to give up its own Being. As long as Consciousness is there, this fixed law does not get destroyed.

> Whatever is shown in whatever way and place, even if it looks like earth in the form of sky, it is not right for it to change from the beginning of Creation till today.

> Whatever Consciousness has made shine without any opposite, it does not move away from that by itself because of the habit of Knowing.

> The world that was never born at the beginning is still experienced now. It is only Consciousness shining in empty Space, like the pleasure with a woman in a dream.

> This appearance, which is unreal but looks true, is now fixed like this. This is the natural perfection, and these are the experiences of all Beings.

> The continuous flow of Consciousness appearances that was set at the beginning of Creation in this exact way still stands unmoved by anything else even now. That is called the fixed law.

3.54.23–30

> The Consciousness of Space that is taken as empty has become space-like. The Consciousness of Time that is taken has become time-like in the empty sky of Consciousness.

> The Consciousness of water that is taken has become water-like in the empty Space of Consciousness. Just as a man in a dream sees himself as having water inside.

> Dream-like Consciousness shines and makes this appear as it is fixed. By the clever wonder of Consciousness, this whole unreal thing is brought together.

> Being space, being water, being earth, being fire and being wind are all unreal. Consciousness itself knows them inside, just like in dream thoughts and meditations.

> After death comes the order of experiencing the fruits of past actions. Listen to this helpful teaching about death so that all doubts are fully removed.

> In the fixed Creation from the beginning, the law is set as one, two, three or four hundred. Listen to my clear rule about the life spans of men from earlier times.

> Place, time, action, substance, the pure or impure nature of one’s own actions, and their shortage or extra amount – these are the causes of the life span of men.

> When one’s own duty and right way of living decreases, the life of men decreases here. When it increases, life increases. When it stays equal, life stays the same.

Summary of the teachings: 

Just as gold keeps its real nature no matter what shapes are made or removed, the Divine spirit stays forever as the base of everything we see. Calling the world “Nothing” is wrong because it exists through its own power and never truly leaves its original Being.

Consciousness is the only Real thing. At the very start of Creation it shines inside itself and appears as all forms, like ice or fire. This showing is steady because of a fixed law called niyati. As long as Consciousness is present, the world keeps its set form and does not change or disappear. The world was never made in the usual way; it is only an experience of Consciousness shining in empty Space, exactly like things felt in a dream.

The world looks Real and True even though it is unreal at the deepest level. This happens because of our habit of seeing and knowing things in a certain way. Once Consciousness sets a pattern at the beginning of Creation, that pattern stays fixed. No other force can easily move it. This fixed order is what we call the law of nature or destiny.

Consciousness cleverly creates the qualities of Space, Time, water, Earth, fire and Air even though they are all unreal. It does this inside itself, just as a dreamer sees water or other objects inside the dream. Through its own wonderful power, Consciousness brings together this whole collection of unreal things and makes them seem solid and lasting.

These verses also teach about life after death. After the body dies, the soul experiences the results of its past actions in a clear order. To remove every doubt, the Goddess explains the helpful truth about death. A person’s life span on earth is decided by how well they follow their duty and right living. Good actions and pure living make life longer. Bad actions and falling short make life shorter. When actions stay balanced, life stays balanced too. Place, time and the quality of deeds also affect how long one lives.

Chapter 3.54, Verses 1–14

Yoga Vashishtha 3.54.1–14

(Here the Goddess is teaching that only people who truly know the Real Nature of things or who follow the Highest dharma can reach Higher, transcendental worlds even while living in this world)

श्रीदेव्युवाच ।

तस्माद्ये वेद्यवेत्तारो ये वा धर्मं परं श्रिताः।

आतिवाहिकलोकांस्ते प्राप्नुवन्तीह नेतरे ॥ १॥

आधिभौतिकदेहत्वं मिथ्याभ्रममयात्मकम्।

कथं सत्ये स्थितिं याति च्छायास्ते कथमातपे ॥ २॥

लीला विदितवेद्या नो परमं धर्ममाश्रिता।

केवलं तेन सा भर्तुः कल्पितं नगरं गता ॥ ३॥

प्रबुद्धलीलोवाच ।

एवमेषा प्रयाताऽस्तु भर्ता पश्य ममाम्बिके।

प्रवृत्तः प्राणसंत्यागे कर्तव्यं किमिहाधुना ॥ ४॥

भावाभावेषु भावानां कथं नियतिरागता।

कथं भूयोऽप्यनियतिर्मृतिजन्मादिसूचिता ॥ ५॥

कथं स्वभावसंसिद्धिः कथं सत्ता पदार्थगा।

कथमग्न्यादिपूष्णत्वं पृथ्व्यादौ स्थिरता कथम् ॥ ६॥

हिमादिषु कथं शैत्यं का सत्ता कालखादिषु।

भावाभावग्रहोत्सर्गस्थूलसूक्ष्मदृशः कथम् ॥ ७॥

कथमत्यन्तमुच्छ्रायं तृणगुल्मनरादिकम्।

वस्तु नायात्यनिष्टेऽपि स्थिते स्वोच्छ्रायकारणे ॥ ८॥

श्रीदेव्युवाच ।

महाप्रलयसंपत्तौ सर्वार्थास्तमये सति।

अनन्ताकाशमाशान्तं सद्ब्रह्मैवावतिष्ठते ॥ ९॥

तच्चिद्रूपतया तेजःकणोऽहमिति चेतति।

स्वप्ने संविद्यथा हि त्वमाकाशगमनादि च ॥ १०॥

तेजःकणोऽसौ स्थूलत्वमात्मनात्मनि विन्दति।

असत्यमेव सत्याभं ब्रह्माण्डं तदिदं स्मृतम् ॥ ११॥

तत्रान्तर्ब्रह्म तद्वेत्ति ब्रह्मायमहमित्यथ।

मनोराज्यं स कुरुते स्वात्मैवं तदिदं जगत् ॥ १२॥

तस्मिन्प्रथमतः सर्गे या यथा यत्र संविदः।

कचितास्तास्तथा तत्र स्थिता अद्यापि निश्चलाः ॥ १३॥

यद्यथा स्फुरितं चित्तं तत्तथा ह्यात्मचिद्भवेत्।

स्वयमेवानियमतस्तत्तत्स्यान्नेह किंचन ॥ १४॥

The Goddess said:

3.54.1–3

> Therefore, those who know what is to be known or those who have taken refuge in the Supreme dharma attain the transcendental worlds right here, and not others.

> The physical body is made of false illusion and delusion. How can it attain a stable place in Truth? How can a shadow stand in the sunlight?

> Lila knew what is to be known but did not take refuge in the Supreme dharma. Only because of that did she go to the city imagined by her husband.

The Awakened Lila said: 

3.54.4–8

> Thus she has gone, but O my mother, look at my husband. He has begun to give up his life. What is to be done here now?

> How has the fixed order come about in the existence and non-existence of things? How is there again lack of order shown by birth, death and the like?

> How is the self-nature perfectly established? How does the existence of objects come about? How is the nourishing power of fire and so on? How is the stability in earth and the like?

> How is coldness in snow and the like? What is the existence in Time, Space and the like? How is the perception of gross and subtle in grasping and rejecting Existence and non-existence?

> How do grass, shrubs, humans and the like attain extreme height? The object does not attain it even when the cause of its own height is present but not desired.

The Goddess said: 

3.54.9–14

> In the Great Dissolution, when all things have come to an end, the Infinite Space remains calm and only the True Brahm exists.

> And that, in the form of Consciousness, thinks of itself as a particle of light, “I am.” Just as in a dream you perceive moving through Space and other things.

> That particle of light finds grossness in itself by itself. This Universe is remembered as appearing Real but is actually unreal, like Brahm.

> There, the Inner Brahm knows “I am this Brahm.” It creates its own mental kingdom; thus this world is formed.

> In that first Creation, whatever Consciousness es appeared in whatever way and wherever, they remain fixed there even today, unmoving.

> In whatever way the mind has vibrated, in that very way it becomes the Self-Consciousness. By its own freedom from rules, it becomes that and that; there is nothing else here.

Summary of the teachings of these verses:

The ordinary physical body is nothing but illusion and delusion, so it can never find a real, stable place in Truth. It is compared to a shadow that simply cannot stand in bright sunlight. This shows that the material world we see is not the final Reality and that True Knowledge or dharma is the only way to go beyond it.

The example of Queen Lila is given to explain the point further. She had some knowledge but did not fully follow the Supreme dharma, so she ended up in a city created only by her husband’s mind. Then the Awakened Lila asks many deep questions. She wants to know how fixed order and sudden disorder both appear in life, why birth and death keep happening, and how the natural qualities of things like fire’s heat, earth’s firmness or snow’s coldness stay the same. She is trying to understand the rules that seem to govern the world around us.

She also asks how grass, plants and humans grow to their exact heights and how we see things as gross or subtle when we accept or reject the ideas of Existence and non-existence. 

These questions point to the mystery of why the world appears so solid and orderly even though it is all mind-made. The Awakened Lila is searching for the root cause behind every natural and mental event we experience.

The Goddess answers by describing the moment of Great Cosmic Dissolution. At that time everything disappears and only Infinite, Peaceful Space and Pure Brahm remain. From this Brahm, Consciousness arises and begins to think of itself as a tiny particle of light saying “I am.” This is compared to a dream in which we see ourselves flying through Space or doing many things that feel completely real while we sleep. In the same way the whole Universe starts as a thought inside Consciousness.

Finally the Goddess explains that this Consciousness creates the entire world as its own mental kingdom. Whatever forms of Consciousness appeared in the very first Creation stay exactly the same and unmoving even today. There are no outside rules; the mind vibrates freely and becomes whatever it imagines. Thus the whole Universe is nothing but the play of Consciousness with no other independent Reality. The teaching is that by understanding this Truth one can rise above illusion and reach Freedom.

Chapter 3.45, Verses 1–11

Yoga Vashishtha 3.45.1–11

(The verses from Yoga Vasistha 3.45 illustrate the profound interplay between devotion, desire, and the illusory nature of reality through the narrative of Lila's dual existences)

श्रीसरस्वत्युवाच ।

विदूरथस्ते भर्तैष तनुं त्यक्त्वा रणाङ्गणे ।

तदेवान्तःपुरं प्राप्य तादृगात्मा भविष्यति ॥ १ ॥

श्रीवसिष्ठ उवाच ।

इत्याकर्ण्य वचो देव्या लीला सा तत्पुरास्पदा ।

पुरः प्रह्वा स्थितोवाच वचनं विहिताञ्जलिः ॥ २ ॥

द्वितीयलीलोवाच ।

देवी भगवती ज्ञप्तिर्नित्यमेवार्चिता मया ।

स्वप्ने संदर्शनं देवी सा ददाति निशासु मे ॥ ३ ॥

सा यादृश्येव देवेशि तादृश्येव त्वमम्बिके ।

तन्मे कृपणकारुण्याद्वरं देहि वरानने ॥ ४ ॥

श्रीवसिष्ठ उवाच ।

इत्युक्ता सा तदा ज्ञप्तिः स्मृत्वा तद्भक्तिभावनम् ।

इदं प्रसन्ना प्रोवाच तां लीलां तत्पुरास्पदाम् ॥ ५ ॥

श्रीदेव्युवाच ।

अनन्यया भावनया यावज्जीवमजीर्णया ।

परितुष्टास्मि ते वत्से गृहाणाभिमतं वरम् ॥ ६ ॥

तद्देशलीलोवाच ।

रणाद्देहं परित्यज्य यत्र तिष्ठति मे पतिः।

अनेनैव शरीरेण तत्र स्यामेतदङ्गना ॥ ७ ॥

श्रीदेव्युवाच ।

एवमस्तु त्वयाऽविघ्नं पूजितास्मि सुते चिरम् ।

अनन्यभावया भूरि पुष्पधूपसपर्यया ॥ ८ ॥

श्रीवसिष्ठ उवाच ।

अथ तद्देशलीलायां फुल्लायां तद्वरोदयात् ।

पूर्वलीलाब्रवीद्देवीं संदेहलुलिताशया ॥ ९ ॥

पूर्वलीलोवाच ।

ये सत्यकामाः सन्त्येवंसंकल्पा ब्रह्मरूपिणः ।

त्वादृशाः सर्वमेवाशु तेषां सिद्ध्यत्यभीप्सितम् ॥ १० ॥

तत्तेनैव शरीरेण किमर्थं नाहमीश्वरि।

लोकान्तरमिदं नीता तं गिरिग्रामकं वद ॥ ११ ॥

Goddess Sarasvati said: 

3.45.1

> Your husband Viduratha has abandoned his physical body on the battlefield. He has reached that very inner chamber, and there he will exist in that pure state of soul.

Maharishi Vasistha said: 

3.45.2

> Hearing these words from the Goddess, that Lila, who resided in the city, stood humbly before her with folded hands and spoke as follows.

The second Lila said: 

3.45.3–4

> O Goddess, the Divine Jnapti has been constantly worshipped by me. She grants me her vision in my dreams every night.

> She appears just like you, O supreme goddess, and you resemble her exactly, O mother. Out of compassion for this wretched soul, please grant me a boon, O fair-faced one.

Maharishi Vasistha said: 

3.45.5

> Thus addressed, Jnapti then recalled her devotion and, feeling pleased, spoke these words to that Lila, the resident of the city.

Goddess Saraswati said: 

3.45.6

> With unwavering and exclusive devotion that lasts your entire life, I am fully satisfied with you, my child. Now receive the boon you desire.

Lila of that realm said:

3.45.7 

> Wherever my husband abides after forsaking his body in battle, may I go there with this very physical form, O noble lady.

Goddess Saraswati said: 

3.45.8

> So be it. You have worshipped me without interruption for a long time, my child, with abundant flowers, incense, and service born of undivided devotion.

Maharishi Vasistha said: 

3.45.9

> Then, as that Lila of the realm blossomed with joy at the fulfillment of her boon, the earlier Lila addressed the Goddess, her mind wavering with doubt.

The earlier Lila said: 

3.45.10

> Those who harbor true desires and contemplate the form of Brahm like you— for such pure souls, all wishes are swiftly accomplished.

> Then why, O Goddess, could not I reach that other world—the mountain village—with that very body? Please explain this to me.

Summary of the Teachings:

In this segment, Sarasvati, the Goddess of Wisdom, consoles the grieving Lila by revealing that her husband Viduratha's soul has transcended the physical battlefield to reside in a higher, inner realm of Pure Consciousness. This teaching underscores the impermanence of the body and the eternity of the Self, emphasizing that true union with loved ones occurs not through material means but via Spiritual Realization. Devotion acts as a bridge, allowing the devotee to pierce the veil of illusion (maya) and access subtler planes of existence, where the soul remains unbound by death.

Central to these verses is the power of unwavering bhakti (devotion) as a transformative force. The second Lila, a devoted worshipper of the Goddess Jnapti (a manifestation of Divine Knowledge), receives her boon instantly due to her exclusive and lifelong dedication, free from doubt or division. This contrasts with ordinary desires tainted by ego, highlighting that pure, selfless worship aligns the mind with divine will, making the impossible possible—such as transporting one's physical form to another realm. The narrative teaches that devotion purifies the mind, turning it into a vessel for miracles, and that the Goddess's pleasure stems not from rituals alone but from the sincerity of an undivided heart, echoing Advaita Vedanta's principle that the Divine resides within Pure Intent.

The dialogue between the two Lilas—one from the royal realm and the other from the Brahmin's mountain village—exposes the relativity of experience within the dream-like fabric of creation. The earlier Lila's doubt arises from her partial success: she traversed realms but not with her gross body, prompting her to question why her desires did not manifest as seamlessly as the second Lila's. This reveals the teaching on the hierarchy of desires: those rooted in sattvic (pure) contemplation of Brahm succeed effortlessly, as the mind, attuned to the infinite, shapes reality without friction. Impure or ego-driven wishes falter, bound by the grossness of matter, illustrating how one's mental purity determines the fulfillment of sankalpa (resolve).

These verses delve into the non-dual essence of existence, where all realms, bodies, and boons are projections of Consciousness. Viduratha's transition and the Lilas' journeys symbolize the soul's freedom to navigate lokas (worlds) through subtle forms, yet the persistence of doubt shows how ignorance clings to the apparent separation of Self and other. The Goddess's affirmation of the boon affirms that Grace flows to those who surrender ego, merging individual will with Cosmic order. This teaches equanimity in loss and gain, as true liberation lies in recognizing that death is mere relocation within the one boundless awareness, free from the chains of form.

Finally, the chapter's wisdom culminates in the call to emulate the "true desirer" who, like the Goddess, embodies Brahm. Such Beings accomplish all through effortless sankalpa because their minds are unclouded mirrors of the Absolute, where intention and manifestation are one. The unfulfilled aspect of the first Lila's journey serves as a reminder to cultivate unswerving faith and Knowledge, warning against the pitfalls of incomplete understanding. Ultimately, these teachings urge the seeker to transcend dualities of success and failure, body and spirit, by rooting desires in Self-Realization, leading to the dissolution of all apparent separations in the ocean of Pure Consciousness.

Chapter 3.44, Verses 41–52

Yoga Vashishtha 3.44.41–52

(These verses, spoken by the Goddess Saraswati, via Maharishi Vashishta to Sriram, emphasize the non-dual nature of Reality)

श्रीदेव्युवाच ।

रिक्तं न विश्वशब्दार्थैरनन्यद्ब्रह्मणि स्थितम् ।

न तत्सत्यं न चासत्यं रज्जुसर्पभ्रमो यथा ॥ ४१ ॥

मिथ्यानुभूतितः सत्यमसत्यं सत्परीक्षितम् ।

परमं कारणं चित्त्वाज्जीवत्वमिति चेत्यलम् ॥ ४२ ॥

ततस्तथैवानुभवाज्जीवत्वं विन्दति स्फुटम् ।

सत्यं भवत्वसत्यं वा खे विभातमिदं जगत् ॥ ४३ ॥

रञ्जयत्येव जीवाणुः स्वेच्छाभिरनुभूतिभिः ।

अनुभूयन्तु एवाशु काश्चित्पूर्वानुभूतितः ॥ ४४ ॥

अपूवानुभवाः काश्चित्समाश्चैवासमास्तथा ।

क्वचित्कदाचित्ता एव क्वचिदर्धसमा अपि ॥ ४५ ॥

कचन्त्यसत्याः सत्याभा जीवाकाशेऽनुभूतयः ।

तत्कुलास्तत्समाचारास्तज्जन्मानस्तदीहिताः ॥ ४६ ॥

त एव मन्त्रिणः पौराः प्रतिभाने भवन्ति च ।

ते चैवात्मन्यलं सत्या देशकालेहितैः समाः ॥ ४७ ॥

सर्वगात्मस्वरूपायाः प्रतिभाया इति स्थितिः ।

यथा राजात्मनि व्योम्नि प्रतिभोदेति सन्मयी ॥ ४८ ॥

तथा तदग्रगोदेति सत्येव प्रतिभाम्बरे ।

त्वच्छीला त्वत्समाचारा त्वत्कुला त्वद्वपुर्मयी ॥ ४९ ॥

इति लीलेयमाभाति प्रतिभाप्रतिबिम्बजा ।

सर्वगे संविदादर्शे प्रतिभा प्रतिबिम्बति ॥ ५० ॥

यादृशी यत्र सा तत्र तथोदेति निरन्तरम्।

जीवाकाशस्य यान्तस्था प्रतिभा कुरुते स्वयम् ।

सा बहिश्च चिदादर्शे प्रतिबिम्बादियं स्थिता ॥ ५१ ॥

एषा त्वमम्बरमहं भुवनं धरा च राजेति सर्वमहमेव विभातमात्रम् ।

चिद्व्योमबिल्वजठरं विदुरङ्ग विद्धि त्वं तेन शान्तमलमास्स्व यथास्थितेह ॥ ५२ ॥

The Goddess said:

3.44.41–46

> The world is empty of the meanings and words of the Universe; nothing else exists besides Brahm. It is neither Real nor unreal, just like the illusion of a snake in a rope.

> From false experience comes the notion of Reality; what is examined as True is unreal. The Supreme Cause is Consciousness itself, so the State of being a jiva (individual soul) is enough (to understand as illusion).

> Then, from such experience itself, the jiva clearly finds its individuality. Whether this world appearing in Space is Real or unreal, let it be so.

> The subtle jiva (particle of life) delights itself with experiences according to its own will. Let some experiences arise quickly from previous ones.

> Some new experiences, some equal, some unequal; sometimes they appear fully, sometimes half-equal in certain places and times.

> Unreal experiences shine as if real in the space of the jiva. They have their own families, customs, births, and actions.

3.44.47–52

> They become ministers, citizens in the imagination; they are truly within the Self, equal in place, time, and actions.

> This is the state of the reflection (pratibha) of the all-pervading Self-nature. Just as a king's reflection arises in his own mind-sky as real.

> Similarly, it arises foremost as truly Real in the sky of reflection. Your nature, your conduct, your family, your body—all this is in you.

> Thus this Lila appears as born from the reflection and its image. In the all-pervading mirror of Consciousness, the reflection mirrors itself.

> Whatever kind it is in a place, it arises there continuously. The reflection established in the jiva-space creates itself. It exists outside too in the mirror of Consciousness through reflection.

> This is you, the sky is I, the worlds are the earth and king—everything shines as I alone, mere appearance. Know this as the belly-cave of the Space of Consciousness, O brave one; be peaceful and rest as you are in this state.

Summary of the Teachings:

The world and all experiences lack independent existence apart from Brahm, the Ultimate Consciousness. Like the classic rope-snake illusion, the Universe appears real due to misperception but has no substance beyond Brahm. Nothing is truly "other" than the Absolute, rendering distinctions between Real and unreal irrelevant at the highest level.

The individual soul (jiva) arises from mistaken identification with limited experiences. What seems Real stems from illusory perceptions, and the root cause is Pure Consciousness (chit). The jiva's sense of individuality is a superimposition, not an inherent Truth. Once this is Realized through inquiry, the notion of a separate Self dissolves.

Experiences, whether old or new, pleasant or varied, manifest according to the jiva's own desires and past impressions (vasanas) in the "Space" of the mind. These appear vivid and structured—with families, societies, actions—but remain projections, shining falsely as Real within the Inner Awareness of the jiva.

The key concept here is "pratibha" (imagination or reflective appearance), which arises within the Infinite Consciousness like reflections in a mirror. The Goddess describes how Lila (the play of the world, personified) manifests as a reflection born from this universal mirror of Consciousness. All forms, conducts, and identities are projections of this one Self, appearing diverse yet non-different from it.

Ultimately, the teaching culminates in Realizing everything as the Self alone: "I" am all—sky, earth, beings, worlds. The Universe is mere appearance (vibhata-matra) within the "cave" or expanse of Consciousness. The instruction is to abide peacefully in this understanding, resting in one's True Nature without disturbance, transcending illusions of separation.