Chapter 3.102, Verses 1–10

Yoga Vashishtha 3.102.1–10

(Delusion arises only from one’s own imagination and never from Reality itself)

श्रीवसिष्ठ उवाच।

स्वसंकल्पवशान्मूढो मोहमेति न पण्डितः।

अक्षये क्षयसंकल्पान्मुह्यते शिशुरेव हि ॥ १॥

श्रीराम उवाच।

कोऽसौ संकल्पितः केन क्षयो ब्रह्मविदां वर।

असतैव महामोहं येनादात्तत्सदैव हि ॥ २॥

श्रीवसिष्ठ उवाच।

असता भूतसंघेन क्षयोऽहंकारनामधृक्।

वेतालः शिशुनेवेह मिथ्यैव परिकल्पितः ॥ ३॥

एकस्मिन्नेव सर्वस्मिन्स्थिते परमवस्तुनि।

कुतः कोऽयमहं नाम कथं नाम किलोदितः ॥ ४॥

वस्तुतो नास्त्यहंकारः परमात्मन्यभेदिनि।

असम्यग्दर्शनान्मार्गीसरित्तीव्रातपे यथा ॥ ५॥

मनोमणिमहारम्भः संसार इति लक्ष्यते।

आत्मनात्मानमाश्रित्य स्फुरत्यन्तर्यथाम्भसा ॥ ६॥

असम्यग्दर्शनं तेन त्यज राम निराश्रयम्।

साश्रयं सत्यमानन्दि सम्यग्दर्शनमाश्रय ॥ ७॥

धिया विचारधर्मिण्या मोहसंरम्भहीनया।

विचारयाधुना सत्यमसत्यं संपरित्यज ॥ ८॥

अबद्धो बद्ध इत्युक्त्वा किं शोचसि मुधैव हि।

अनन्तस्यात्मतत्त्वस्य किं कथं केन बध्यते ॥ ९॥

नानाऽनानात्वकलना त्वविभिन्नमहात्मनि।

सर्वस्मिन्ब्रह्मतत्त्वेऽस्मिन्किं बद्धं किं विमुच्यते ॥ १०॥

Sage Vasistha said: 

3.102.1

> The foolish person falls into delusion because of his own imagination; the wise one does not. Only a child is deluded by imagining decay even in what is imperishable.

Sriram asked: 

3.102.2

> O best among Knowers of Brahm, what is this imagined decay, and by whom is it imagined? Through mere non-existence he takes the great delusion as if it were always real.

Sage Vasistha said: 

3.102.3–10

> The decay called ego arises from the collection of non-existent Beings. It is purely false, like a ghost imagined by a child.

> When the One Supreme Reality alone exists in everything, from where does this “I” come, how does it arise, and what is it called?

> In truth there is no ego in the Undivided Supreme Self. It appears only from imperfect seeing, just as a mirage appears in intense heat on a road.

> The great play of the mind-jewel is what is called the World. It shines within by relying on the Self itself, just as water appears within water.

> Therefore, Rama, give up imperfect seeing that has no real support. Take refuge in right seeing that is supported, true, and full of joy.

> With an intellect that follows inquiry and is free from the excitement of delusion, now examine the Real and completely abandon the unreal.

> Why do you needlessly grieve by saying “I am bound” when you are unbound? What, how, and by whom can the infinite essence of the Self be bound?

> In the great Undivided Self that is free of the notions of many and one, in this entire Reality of Brahm, what is bound and what is set free?

Summary of the Teachings:

These verses teach that delusion arises only from one’s own imagination and never from Reality itself. The wise remain free because they do not project false ideas onto what is Eternal and Changeless. The sense of “I” and the feeling of decay or limitation are shown to be completely unreal, like a child’s fear of a ghost that never existed.

The root of bondage is imperfect vision. When the single, Undivided Supreme Reality alone is present everywhere, the separate ego has no real ground. It appears only through wrong seeing, just as a mirage appears in the desert heat. The entire world of experience is nothing but the mind’s own play resting on the Self, like water appearing within water.

The practical instruction is clear: abandon the unsupported, imperfect way of seeing and take firm refuge in right vision that is True, supported by Reality, and filled with Joy. This shift is accomplished through calm, sincere inquiry that is free from the excitement of delusion.

Inquiry reveals that the Self was never bound. The Infinite Essence of the Self cannot be limited by any means, any agency, or any condition. Therefore the cry “I am bound” is empty and needless.

Finally, in the Absolute Reality of Brahm there is neither plurality nor unity as opposing concepts. Within that single, Undivided Truth nothing is bound and nothing needs to be liberated. Liberation is simply the recognition that bondage never existed.

Chapter 3.101 Verses 33–39

Yoga Vashishtha 3.101.33–39

(World we experience is not a solid, independent reality but only a shifting display created by the mind’s own notions and imaginings)

श्रीवसिष्ठ उवाच।

विकल्पजालकैवेयं प्रतिभासात्मिकानघ।

बन्धमोक्षादिकलनारूपेण परिजृम्भते ॥ ३३॥

संकल्पमात्रादितरद्विद्यते नेह किंचन।

संकल्पवशतः किंचिन्न किंचित्किंचिदेव वा ॥ ३४॥

द्यौः क्षमा वायुराकाशं पर्वताः सरितो दिशः।

संकल्पकचितं सर्वमेवं स्वप्नवदात्मनः ॥ ३५॥

राजपुत्रास्त्रयो नद्यो भविष्यन्नगरे यथा।

यथा संकल्परचना तथेयं हि जगत्स्थितिः ॥ ३६॥

संकल्पमात्रमभितः परिस्फुरति चञ्चलः।

पयोमात्रात्मकोऽम्भोधिरम्भसीवात्मनात्मनि ॥ ३७॥

संकल्पमात्रं प्रथममुत्थितं परमात्मनः।

तदिदं स्फारतां यातं व्यापारैर्दिवसं यथा ॥ ३८॥

संकल्पजालकलनैव जगत्समग्रं संकल्पमेव ननु विद्धि विलासचेत्यम्।

संकल्पमात्रमलमुत्सृज निर्विकल्पमाश्रित्य निश्चयमवाप्नुहि राम शान्तिम् ॥ ३९॥

Sage Vashishta continued:

3.101.33–39

> O sinless one, this entire appearance is nothing but a net of mental notions. It expands in the forms of ideas such as bondage and liberation.

> Apart from pure thought alone, nothing else exists here at all. By the force of thought, something may seem to exist, or not exist, or simply appear as something.

> Heaven, Earth, wind, Space, mountains, rivers and the directions—all these are filled only by thought, just as they appear in one’s own dream.

> Just as the three princes, the rivers and the future city exist only in a story, so does the state of this world exist only as a construction of thought.

> Thought alone trembles and shines all around in restless form, like the Ocean that is nothing but water appearing within water by its own nature.

> Thought alone first arose from the Supreme Self. That same thought has now expanded widely through many activities, just as a day unfolds with its works.

> Know that the whole Universe is only the play of a net of thoughts; indeed, know it to be thought alone, the object of playful Awareness. Therefore completely abandon mere thought, take refuge in the thought-free State, and with firm resolve attain Peace, O Rama.

Summary of the teachings: 

These verses teach that the World we experience is not a solid, independent Reality but only a shifting display created by the mind’s own notions and imaginings. What appears as solid heaven, Earth, mountains, rivers and directions has no existence apart from the thought that projects them, exactly as scenes appear and vanish inside a dream. Bondage and freedom themselves are merely mental labels that expand within this same net of ideas; nothing stands outside pure thought.

The comparison with a nurse’s invented tale of three princes, dry rivers and a future city shows how completely imaginary constructions can feel real while they last. In the same way the entire Cosmic order is a mental fabrication that seems solid only because the mind continually supports it. Thought arises first from the Supreme Self and then spreads outward through countless activities, just as daylight gradually reveals and fills the whole day.

Yet this restless display of thought is not separate from the Self; it is like waves that are nothing but water rising and falling within the Ocean. Realising that the Universe is only the play of thought removes its power to bind. The final instruction is therefore practical: drop the net of mental constructions entirely, rest in the Pure, thought-free Awareness, and by that firm resolve the mind settles into lasting Peace.

Chapter 3.101, Verses 26–32

Yoga Vashishtha 3.101.26–32

(These shlokas impart a simple yet profound lesson)

श्रीवसिष्ठ उवाच।

निमन्त्रितास्त्रयस्तैस्तु ब्राह्मणा राजसूनुभिः।

द्वौ निर्देहावथैकस्य मुखमेव न विद्यते ॥ २६॥

निर्मुखेनान्धसस्तत्र भुक्तं द्रोणशतं सुत।

विप्रभुक्तावशेषं तु भुक्तमन्धो नृपात्मजैः ॥ २७॥

त्रिभिस्ते राजपुत्राश्च परां निर्वृतिमागताः।

भविष्यन्नगरे तस्मिन् राजपुत्रास्त्रयो हि ते।

सुखमद्य स्थिताः पुत्र मृगयाव्यवहारिणः ॥ २८॥

आख्यायिकैषा कथिता मया रम्या तवानघ।

एतां हृदि कुरु प्राज्ञ विदग्धस्त्वं भविष्यसि ॥ २९॥

धात्र्येति कथिता राम बालकाख्यायिका शुभा।

तुष्टिं जगाम बालश्च शुभाख्यायिकयानया ॥ ३०॥

एषा हि कथिता राम चित्ताख्यानकथां प्रति।

बालकाख्यायिका तुभ्यं मया कमललोचन ॥ ३१॥

इयं संसाररचना स्थितिमेवमुपागता।

बालकाख्यायिकेवोग्रैः संकल्पैर्दृढकल्पितैः ॥ ३२॥

Sage Vasishta continued: 

3.101.26–32

> The three royal princes invited three Brahmins. Of these, two had no bodies at all, and the third had no mouth.

> The one without a mouth ate a hundred measures of food there, O son. Whatever food remained after the Brahmins had eaten was consumed by the blind princes.

> Those three royal princes attained the highest contentment. Those same three princes now live happily in that future city, engaged in hunting, O son.

> I have told you this charming story, O sinless one. Keep it firmly in your heart, O wise one, and you will become truly skilled and discerning.

> In this way the nurse narrated that auspicious story of the child, and the boy was fully satisfied and pleased by this good tale.

> This has been related to you, O Rama, in connection with the account of the mind. I have told you this story of the boy, O lotus-eyed one.

> This entire structure of the World has come into its present condition exactly like the story told to the child — firmly fashioned by intense and powerful mental constructions.

Summary of the Teachings: 

The verses present a simple yet profound teaching through an invented tale. Just as a nurse freely creates a story of three princes who never existed, of houses without foundations, of rivers without water, and of food eaten by people without bodies or mouths, so the mind fabricates the entire appearance of the world. Nothing in the story has any real existence; it arises solely from imagination and is accepted as real only because the listener does not examine it carefully. In the same way, the waking world is sustained by repeated mental constructions and appears solid only because attention remains fixed on those constructions.

The three princes, the Brahmins without bodies or mouths, and the empty city all point to the same truth: every object, every person, and every experience is a momentary appearance arising in Consciousness. When the mind projects forms and then becomes attached to them, the projected forms seem independent and lasting. The story shows that this independence is an illusion. The princes eat the leftover food that is nothing, rest in a house that has no foundation, and continue hunting in a city that does not exist — yet they feel content. This mirrors the ordinary human condition in which people seek satisfaction from objects that have no substance of their own.

The nurse’s tale is told only to please a child, and the child is delighted by it. Vasishta uses this parallel to show that ordinary people are like that child: they take the mental story of the world as true and find temporary happiness in it. Once the nature of the story is understood, the delight remains, but the belief that the story is real disappears. The same Consciousness that invents the princes and the city is the Sole Reality; the inventions themselves never leave the realm of imagination.

These verses therefore teach that liberation does not require the destruction of any outer World, because no outer World has ever stood apart from the mind. What is required is the clear recognition that all names and forms are mental constructions. When this recognition becomes steady, the mind no longer invests those constructions with independent reality. The result is Natural Peace, just as the three princes rest contentedly even while living inside an empty fabrication.

Finally, the teaching is practical. By holding the story firmly in the heart and reflecting on it, the listener becomes skilled in discrimination. Every experience can then be seen as another chapter in the same invented tale. The World continues to appear, yet it is known as appearance only. In that Knowledge the restless search for lasting satisfaction outside oneself comes to rest, and the mind abides in its own Undivided Nature.

Chapter 3.100, Verses 38–43

Yoga Vashishtha 3.100.38–43

(Mind is the root of all experience)

श्रीराम उवाच।

मनो यं निश्चयं याति तत्तद्भवति नान्यथा।

तेन काल्पनिको नास्ति बन्धः कथमिह प्रभो ॥ ३८॥

श्रीवसिष्ठ उवाच।

मिथ्या काल्पनिकीवेयं मूर्खाणां बन्धकल्पना।

मिथ्यैवाभ्युदिता तेषामितरा मोक्षकल्पना ॥ ३९॥

एवमज्ञानकादेव बन्धमोक्षदृशोऽस्मृतेः।

वस्तुतस्तु न बन्धोऽस्ति न मोक्षोऽस्तिमहामते ॥ ४०॥

कल्पनाया अवस्तुत्वं संप्रबुद्धमतिं प्रति।

रज्ज्वहेरिव हे प्राज्ञ तत्त्वबुद्धमतिं प्रति ॥ ४१॥

बन्धमोक्षादिसंमोहो न प्राज्ञस्यास्ति कश्चन।

संमोहबन्धमोक्षादि ह्यज्ञस्यैवास्ति राघव ॥ ४२॥

आदौ मनस्तदनु बन्धविमोक्षदृष्टी पश्चात्प्रपञ्चरचना भुवनाभिधाना।

इत्यादिका स्थितिरियं हि गता प्रतिष्ठामाख्यायिका सुभग बालजनोदितेव ॥ ४३॥

Sriram asked: 

3.100.38

> Whatever firm conviction the mind reaches, that becomes so and not otherwise. Therefore, O Lord, how can there be no imaginary bondage here?

Sage Vasistha answered: 

3.100.39–43

> This imagination of bondage by the foolish is false and imaginary. In the same way, the other imagination of liberation that arises in them is also false.

> Thus, from ignorance alone, because of forgetfulness, the views of bondage and liberation arise. But in Reality, O great-minded one, there is neither bondage nor liberation.

> The unreality of imagination is clear to a fully awakened mind, just as the unreality of a snake seen in a rope is clear to a mind that has understood the Truth, O wise one.

> There is no delusion at all about bondage, liberation and such things for the wise person. Indeed, the delusion of bondage, liberation and the rest exists only for the ignorant, O Raghava.

> First comes the mind, then the views of bondage and liberation, and after that the Creation of the World called the Universe. This sequence has become firmly established, just like a charming story told by children for amusement.

Detailed summary of the teachings:

These verses teach that the mind is the root of all experience. Whatever the mind firmly decides or believes becomes Real for the person. Because of this power of the mind, people create the idea of bondage in their own imagination. The feeling of being bound is not a Real outer chain; it is only a thought that the mind has accepted as true.

Vasistha explains that both bondage and liberation are false ideas that arise only in the minds of the ignorant. The foolish invent the notion of being trapped and then invent the opposite idea of becoming free. These two ideas support each other and keep the person confused. They have no real existence outside the mind’s imagination.

In Truth there is neither bondage nor liberation. These ideas appear only because of ignorance and forgetfulness of one’s real nature. When a person forgets the Pure Consciousness that is already free, the mind begins to invent stories of binding and freeing. Once Knowledge arises, both stories disappear.

For a person whose mind is fully awake, the emptiness of all mental constructions becomes clear. Just as someone who knows a rope is only a rope no longer fears the snake that was imagined on it, the wise person sees that bondage and liberation are only imagined pictures. They hold no Real power.

The final teaching is that the whole process begins with the mind. From the mind arise the ideas of bondage and liberation, and from those ideas the entire World-appearance is built. This whole sequence is as unreal and temporary as a story invented by children for fun. When the mind is understood and quieted, the entire drama of bondage and liberation comes to an end, and the natural freedom that was always present is recognised.