Chapter 3.113, Verses 11–20

Yoga Vashishtha 3.113.11–20

(Nature of ignorance or the latent mental impressions that give rise to the appearance of the World)

श्रीवसिष्ठ उवाच।

संसारबीजकणिका यैषा विद्या रघूद्वह।

एषा ह्यविद्यमानैव सतीव स्फारतां गता ॥ ११॥

येयमाभोगिनिःसारा संसारारम्भचक्रिका।

विज्ञेया वासनैषा सा चेतसो मोहदायिनी ॥ १२॥

चारुवंशलतेवान्तःशून्या निस्सारकोटरा।

सरित्तरङ्गमालेव न व्युच्छिन्नापि नश्वरी ॥ १३॥

गृह्यमाणापि हस्तेन ग्रहीतुं नैव युज्यते।

मृद्वप्यत्यन्ततीक्ष्णाग्रा निर्झरोर्मिरिवोत्थिता ॥ १४॥

दृश्यते प्रकराभासा सदर्थे नोपयुज्यते।

तरङ्गिण्यतरङ्गाभा स्वाकारपरिनिष्ठिता ॥ १५॥

क्वचिद्वक्राः क्वचित्स्पष्टा दीर्घाः खर्वाः स्थिराश्चलाः।

यत्प्रसादोद्भवास्तस्माद्व्यतिरेकमुपागताः ॥ १६॥

अन्तःशून्यापि सर्वत्र दृश्यते सारसुन्दरी।

न क्वचित्संस्थितापीह सर्वत्रैवोपलक्ष्यते ॥ १७॥

जडैव चिन्मयीवासावन्यस्पन्दोपजीविनी।

निमेषमप्यतिष्ठन्ती स्थैर्याशङ्कां प्रयच्छति ॥ १८॥

ज्वालावच्छुद्धवर्णापि मषीमलिनकोटरा।

वल्गत्यन्यप्रसादेन दीयते तदवेक्षणात् ॥ १९॥

आलोके विमले म्लाना तमस्यपि विराजते।

मृगतृष्णेव शुष्काभा नानावर्णविलासिनी ॥ २०॥

Sage Vashishta continued:

3.113.11–14

> O descendant of Raghu, this tiny seed-particle of Worldly existence (called knowledge or ignorance) is in fact non-existent, yet it has expanded as if it were truly Real.  

> This extensive yet essence-less wheel that starts the cycle of Worldly existence should be known as the latent mental impression (vasana); it is what deludes the mind.  

> Like a beautiful bamboo creeper that is hollow inside and empty at the core, or like a continuous chain of river waves that never stops yet is still perishable.  

> Even when held in the hand it cannot really be grasped; though soft, its tip is extremely sharp, rising like a wave from a waterfall.  

3.113.15–20

> It appears as a bright, multi-formed glow, yet serves no real purpose; it is like a river without waves, fixed only in its own outer shape.  

> Sometimes crooked, sometimes clear, long or short, steady or moving—whatever arises by its favour becomes distinct and separate from it.  

> Though empty within, it looks beautiful and full of essence everywhere; though it is not fixed in any place, it is seen everywhere.  

> Though lifeless in itself, it appears as if made of Consciousness and lives by the movement of something else; it does not last even for a moment, yet it creates the fear (or doubt) of permanence.  

> Though pure in colour like a flame, its hollow core is blackened with soot; it dances only by another’s favour and is given (or withdrawn) by the mere act of looking at it.  

> In pure light it fades, yet it shines even in darkness; like a mirage it looks dry and empty, yet sports with many colours.  

Detailed Summary of the teachings: 

These verses describe the nature of ignorance (avidya) or the latent mental impressions (vasana) that give rise to the appearance of the world. They show that this ignorance is the tiny seed from which the entire cycle of birth and death seems to grow. Although it has no real existence, it spreads and looks solid and vast, creating the whole drama of worldly life.  

The verses use many everyday images to make the point clear. Like a hollow bamboo, a chain of waves, or a mirage, this ignorance looks full and continuous yet is empty, fleeting and without substance. It cannot be truly grasped, even when it seems near at hand. It appears soft yet sharp, bright yet useless for any lasting good, and it keeps changing form while remaining essentially nothing.  

What arises from this ignorance—our experiences, objects and events—seems separate and independent, yet all of it depends on the same empty root. Though the root is nowhere fixed and has no lasting presence, it is perceived everywhere and fools the mind into thinking the world is solid and permanent.  

The verses stress that this ignorance is inert by nature; any appearance of life or Consciousness in it comes only from something else. It does not stay even for a blink of an eye, yet it plants the false idea of stability. Looking closely at it, or withdrawing attention from it, makes it vanish, just as a flame or a mirage disappears under clear light.  

In short, the teaching is that the World of change and suffering is nothing but this non-existent yet powerful appearance of ignorance. By understanding its empty, dependent and momentary nature, one sees through the illusion and is free from its hold.  

Chapter 3.113, Verses 1–10

Yoga Vashishtha 3.113.1–10

(Ignorance are the deep mental impressions and desires that bind us are completely unreal from the beginning)

श्रीवसिष्ठ उवाच।

एषा हि वासना नित्यमसत्यैव यदुत्थिता।

द्विचन्द्रभ्रान्तिवत्तेन त्यक्तुं राघव युज्यते ॥ १॥

अविद्या विद्यमानेव नष्टप्रज्ञेषु विद्यते।

नाम्नैवाङ्गीकृताभावात्सम्यक्प्रज्ञेषु सा कुतः ॥ २॥

मा भवाज्ञो भव प्राज्ञः सम्यग्राम विचारय।

नास्त्येवेन्दुर्द्वितीयः खे भ्रान्त्या संलक्ष्यते मुधा ॥ ३॥

नात्र तत्त्वादृते किंचिद्विद्यते वस्त्ववस्तु च।

ऊर्मिमालिनि विस्तीर्णे वारिपूरादृते यथा ॥ ४॥

स्वविकल्पादृते नैतान्भावाभावानसन्मयान्।

नित्येऽसिते तते शुद्धे मा समारोपयात्मनि ॥ ५॥

नासि कर्ता किमेतासु क्रियासु ममता तव।

एकस्मिन्विद्यमाने हि किं केन क्रियते कथम् ॥ ६॥

मा वाऽकर्ता भव प्राज्ञ किमकर्तृतयेहिते।

साध्यं साध्यमुपादेयं तस्मात्स्वस्थो भवानघ ॥ ७॥

कर्ता संस्त्वमसक्तत्वाद्भावाभावे रघूद्वह।

असक्तत्वादकर्तापि कर्तृवत्स्पन्दनं कुतः ॥ ८॥

सत्यं स्याच्चेदुपादेयं मिथ्या स्याद्धेयमेव चेत्।

उपादेयैकसक्तत्वाद्युक्ता सक्तिर्हि कर्मणि ॥ ९॥

यत्रेन्द्रजालमखिलं मायामयमवस्तुकम्।

तत्र कास्था कथं नाम हेयोपादेयदृष्टयः ॥ १०॥

Sage Vasishta said: 

3.113.1–5

> This mental impression always arises as unreal. Therefore, O Raghava, it is proper to abandon it, just like the illusion of seeing two moons.

> Ignorance appears to exist only among those whose understanding is lost. Among those with True Wisdom, how can it exist? Its non-existence is accepted, and it is only a name.

> Do not remain ignorant. Become wise. Reflect properly on the Supreme Reality. There is no second moon in the sky; it is seen only through vain illusion.

> Apart from the Ultimate Truth, nothing exists here—neither something nor nothing. It is just like a vast ocean full of waves, where nothing exists apart from the water itself.

> Do not superimpose these unreal ideas of existence and non-existence, which come only from your own mental imaginations, onto the eternal, Pure, all-pervading, and stainless Self.

3.113.6–10

> You are not the doer. Why then do you feel ownership over these actions? When only the One exists, what is done by whom, and how?

> O Wise One, do not try to become a non-doer either. What is the use of striving for non-doership? What needs to be done should be accepted. Therefore, O Pure One, remain established in your True Nature.

> O descendant of Raghu, even while acting, because of non-attachment to existence and non-existence, you are truly not the doer. And if you are non-doer through non-attachment, then how does movement happen as if from a doer?

> If something is True, it should be accepted. If it is false, it should be rejected. Attachment to action is proper only when it is directed solely toward what is truly worthy of acceptance.

> Where this entire World is only a magical illusion made of maya and without any Real substance, what firmness can there be? How can there be any views of what to accept or reject?

Summary of the Teachings:

These verses teach that ignorance are the deep mental impressions and desires that bind us are completely unreal from the beginning. They arise only as false appearances, just as a person with defective vision may see two moons instead of one. Because they have no true existence, the wise person should simply drop them. Ignorance itself has no real standing; it seems present only to those whose clear understanding is clouded, but for those who Know the Truth, it is nothing more than an empty name.

The only Reality is the One Pure Self or Ultimate Truth. Everything else—objects, non-objects, existence, and non-existence—is superimposed by the mind’s own imaginations. Just as waves have no separate existence from the ocean water, the whole world of appearances has no separate existence from the Pure, Eternal, all-pervading Consciousness. One should never project these mental constructs onto the Pure Self.

The sense of being the doer of actions is also false. When only the One Self exists, there is no separate agent, no separate action, and no ownership possible. At the same time, one should not force oneself into a State of forced inactivity. The proper path is to remain established in one’s True Nature while allowing necessary actions to take place.

True Freedom comes through non-attachment. Even while actions continue, the person free of attachment to results, to existence, or to non-existence is not truly a doer. Activity may still appear, yet it does not bind. Attachment is appropriate only when directed toward what is Real and worthy; false things should simply be set aside.

Finally, the entire World is compared to a magic show—empty of substance and made only of illusion. In such a display there is no solid ground for firmly holding on to notions of acceptance or rejection. Realizing this dissolves the dualities of the mind and leads to rest in the Pure, non-dual Awareness that alone is Real.