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Yoga Vashishtha 3.1.1–9
(The Self, as Pure Consciousness, perceives the world in the same way a dreamer experiences a dream)
श्रीवसिष्ठ उवाच ।
वाग्भाभिर्ब्रह्मविद्ब्रह्म भाति स्वप्न इवात्मनि ।
यदिदंतत्स्वशब्दोत्थैर्यो यद्वेत्ति स वेत्ति तत् ॥ १ ॥
न्यायेनानेन लोकेऽस्मिन्सर्गे ब्रह्माम्बरे सति ।
किमिदं कस्य कुत्रेति चोद्यमूचे निराकृतम् ॥ २ ॥
अहं तावद्यथाज्ञानं यथावस्तु यथाक्रमम्।
यथास्वभावं तत्सर्वं वच्मीदं श्रूयतां बुध ॥ ३ ॥
स्वप्नवत्पश्यति जगच्चिन्नभोदेहवित्स्वयम् ।
स्वप्नसंसारदृष्टान्त एवाहं त्वं समन्वितम् ॥ ४ ॥
मुमुक्षुव्यवहारोक्तिमयात्प्रकरणात्परम् ।
अथोत्पत्तिप्रकरणं मयेदं परिकथ्यते ॥ ५॥
बन्धोऽयं दृश्यसद्भावाद्दृश्याभावेन बन्धनम् ।
न संभवति दृश्यं तु यथेदं तच्छ्रणु क्रमात् ॥ ६ ॥
उत्पद्यते यो जगति स एव किल वर्धते।
स एव मोक्षमाप्नोति स्वर्गं वा नरकं च वा ॥ ७ ॥
अतस्ते स्वावबोधार्थं तत्तावत्कथयाम्यहम् ।
उत्पत्तिः संसृतावेति पूर्वमेव हि यो यथा ॥ ८ ॥
इदं प्रकरणार्थं त्वं संक्षेपाच्छृणु राघव।
ततः संकथयिष्यामि विस्तरं ते यथेप्सितम् ॥ ९ ॥
Maharishi Vasishta said:
3.1.1: The Knower of Brahm shines with words of Wisdom, like a dream within the Self. Whatever is known through words, the Knower truly knows that Reality.
3.1.2: In this world, when the creation exists in the Infinite expanse of Brahm, questions like "What is this? Whose is it? Where is it?" are rendered meaningless and resolved.
3.1.3: O Wise One, listen as I explain everything as it is—according to Knowledge, Reality, sequence, and its inherent nature.
3.1.4: The Self, Pure Consciousness, perceives the world like a dream. The example of a dream and the world is equally applicable to both you and me.
3.1.5: Beyond the topic of the aspirant's conduct, I now narrate the section on origination (of the world).
3.1.6: Bondage arises from the belief in the Reality of the visible world; liberation comes from the absence of such belief. The visible world does not truly exist—listen to how this is, step by step.
3.1.7: Whoever arises in this world grows, attains Realization, or reaches heaven.
3.1.8: Therefore, for your Self-Realization, I will first explain how and what arises in this cycle of Existence.
3.1.9: O Raghava, listen briefly to the Essence of this section; thereafter, I will explain it in detail as desired.
Summary of the Teachings:
The opening verses of Yoga Vasishta, Chapter 3, Section 1 (verses 3.1.1–3.1.9), set the stage for a profound philosophical discourse delivered by Sage Vasishta to Rama. These verses introduce the theme of cosmic origination and the Nature of Reality, emphasizing the illusory nature of the world as perceived by the Self. Vasishta begins by likening the Knower of Brahm to one who shines with Wisdom, perceiving Reality as a dream-like projection within the Self. This metaphor underscores the non-dualistic perspective that the world, though appearing Real, is ultimately a manifestation of Consciousness, akin to a dream that exists only within the mind of the dreamer.
The teachings challenge conventional perceptions by dismissing questions about the origin, ownership, or location of the world as irrelevant in the context of Brahm, the Infinite Reality. Vasishta asserts that the world exists within the boundless expanse of Brahm, and such inquiries arise from a limited understanding. This sets the tone for a deeper exploration of Reality, urging the listener (Rama) to transcend mundane curiosity and focus on the Ultimate Truth. The Sage promises to explain the nature of existence systematically, aligning with True Knowledge and the inherent Essence of Reality, preparing Rama for a transformative understanding.
Central to these verses is the concept of the world as a dream-like illusion (maya). Vasishta explains that the Self, as Pure Consciousness, perceives the world in the same way a dreamer experiences a dream. This analogy highlights the non-difference between the individual Self (Rama) and the universal Self, reinforcing the Advaita Vedanta principle of Oneness. By comparing the world to a dream, Vasishta introduces the idea that the visible Universe lacks inherent Reality, paving the way for the discussion on origination (utpatti) that follows, which aims to clarify how the world appears to arise within Consciousness.
The verses also address the concepts of bondage and Realization, linking them to one’s Perception of the world. Belief in the Reality of the visible world leads to bondage, while Realizing its illusory nature brings Realization. This teaching emphasizes the power of perception and understanding in shaping one’s spiritual state. Vasishta further notes that beings in the world undergo growth, Realization, or cycles of Existence (heaven or hell) based on their actions and understanding, setting the stage for a detailed exploration of how these cycles originate and how one can transcend them through Self-Realization.
Finally, Vasishta’s approach is both pedagogical and compassionate, tailored to Rama’s quest for Self-Realization. He promises to provide a concise overview before delving into a detailed exposition, ensuring Clarity and depth. This structured method reflects the text’s aim to guide the aspirant systematically toward enlightenment. The teachings in these verses lay the foundation for the broader discourse in the Yoga Vasishta, encouraging a shift from worldly attachment to the Realization of the Self as Pure Consciousness, free from the illusions of the material world.
