Chapter 3.116, Verses 1–९

Yoga Vashishtha 3.116.1–9

(The strange experience of King Lavana)

श्रीराम उवाच।

राजसूयफलं प्राप्तं लवणेन किल प्रभो।

प्रमाणं किमिवात्र स्यात्कल्पनाजालशम्बरे ॥ १॥

श्रीवसिष्ठ उवाच।

यदा शाम्बरिकः काले संप्राप्तो लावणीं सभाम्।

तदाहमवसं तत्र तत्प्रत्यक्षेण दृष्टवान् ॥ २॥

अहं सभ्यैस्ततस्तत्र गते शाम्बरिकर्मणि।

किमेतदिति यत्नेन पृष्टश्च लवणेन च ॥ ३॥

चिन्तयित्वा मया दृष्ट्वा तत्र तत्कथितं ततः।

श्रृणु तत्ते प्रवक्ष्यामि राम शाम्बरिकेहितम् ॥ ४॥

राजसूयस्य कर्तारो ये हि ते द्वादशाब्दिकम्।

आपद्दुःखं प्राप्नुवन्ति नानाकारव्यथामयम् ॥ ५॥

अतः शक्रेण गगनाद्दुःखाय लवणस्य सः।

प्रहितो देवदूतो हि राम शाम्बरिकाकृतिः ॥ ६॥

राजसूयक्रियाकर्तुस्तस्य दत्त्वा महापदम्।

अगच्छत्स नभोमार्गं सुरसिद्धनिषेवितम् ॥ ७ ॥

तस्मात्प्रत्यक्षमेवैतद्राम नात्र संदेहोऽस्ति ।

मनो हि विलक्षणानां क्रियाणां कर्तृ भोक्तृ च तदेव निर्घृष्य संशोध्य चित्तरत्नमिह हिमकणमिवातपेन विलीनतां विवेकेन नीत्वा परं श्रेयः प्राप्स्यसि ।

चित्तमेव सकलभूताडम्बरकारिणीमविद्यां विद्धि ।

सा विचित्रकेन्द्रजालवशादिदमुत्पादयति ।

अविद्याचित्तजीवबुद्धिशब्दानां भेदो नास्ति वृक्षतरुशब्दयोरिवेति ज्ञात्वा चित्तमेवविकल्पनं कुरु।

अभ्युदिते चित्तवैमल्यार्कबिम्बे सकलङ्कविकल्पोत्थदोषतिमिरापहरणं न तदस्ति राघव यन्न दृश्यते यन्नात्मीक्रियते यन्न परित्यज्यते यन्न म्रियते यन्नात्मीयं यन्न परकीयं सर्वं सर्वदा सर्वो भवतीति परमार्थः ॥ ८॥

भावराशिस्तथा बोधः सर्वो यात्येकपिण्डताम्।

विचित्रमृद्भाण्डगणो यथाऽपक्वो जले स्थितः ॥ ९॥

Sriram asked: 

3.116.1

> O Lord, it is said that Lavana obtained the fruit of the Rajasuya sacrifice. What proof can there be in this web of imagination and magical display?

Sage Vasistha answered:

3.116.2–9

> When the magician arrived at Lavana’s assembly at that time, I myself was present there and saw the whole thing with my own eyes.

> After the magician’s performance was over, Lavana carefully questioned me and the other members of the assembly, asking, “What was all this?”

> Having reflected and observed what had happened, I then explained it. Listen, Rama, I shall tell you about the doings of that magician.

> Those who perform the Rajasuya sacrifice undergo twelve years of misfortune and suffer many kinds of pain and distress.

> Therefore Indra sent from the sky a Divine messenger in the form of a magician in order to bring suffering upon Lavana, O Rama.

> After giving great calamity to the performer of the Rajasuya rite, the messenger departed by the aerial path that is frequented by gods and perfected Beings.

> Therefore this is a matter of direct perception, Rama; there is no doubt about it. The mind alone is the doer and enjoyer of extraordinary actions. By rubbing, purifying and refining this jewel of the mind here, dissolving it through discrimination as a snowflake melts in the heat of the sun, you will attain the highest good. Know the mind itself to be the ignorance that produces the entire show of all beings. That ignorance, by the power of its varied magical nets, brings forth this world. There is no real difference among the words “ignorance,” “mind,” “individual soul” and “intellect,” just as there is none between the words “vriksha” and “taru” for tree. Knowing this, free the mind from all imaginative constructions. When the pure sun-disk of a stainless mind rises, the darkness of defects born of stained imaginations is removed. Then, O Raghava, there remains nothing that is not seen, nothing that is not appropriated, nothing that is not abandoned, nothing that dies, nothing that is one’s own or another’s; everything at all times becomes everything—this is the Supreme Truth.

> The whole mass of thoughts and all Knowledge then merge into a single unity, just as a collection of various unbaked clay vessels, when placed in water, dissolves into one mass.

Detailed summary of the teachings:

These verses continue the dialogue between Rama and Vasistha concerning the strange experience of King Lavana. Rama asks for proof that Lavana truly received the fruit of the Rajasuya sacrifice, given that the entire episode appears to be nothing more than a magical illusion woven by the mind. Vasistha replies that he was personally present in Lavana’s court when the magician appeared and performed his display, and that he witnessed the events with his own eyes. After the performance, Lavana himself questioned Vasistha and the assembled courtiers about the meaning of what they had seen. Vasistha then explained the true nature of the occurrence.

Vasistha reveals that the performance of the Rajasuya sacrifice brings twelve years of hardship and varied suffering upon the performer. Indra therefore sent a divine messenger in the guise of a magician from the sky specifically to inflict this period of adversity upon Lavana. Once the messenger had delivered the appointed calamity, he departed along the celestial path used by gods and perfected beings. The episode is thus presented as a real event that Vasistha himself directly observed, removing any ground for doubt.

The teaching then turns inward. The mind alone is declared to be both the doer and the enjoyer of all extraordinary actions and experiences. By carefully purifying and refining this mind—dissolving its impurities through discriminative insight as a snowflake melts in sunlight—one attains the highest good. The mind itself is identified with ignorance (avidya), the power that creates the entire elaborate show of beings and worlds. Through its manifold magical networks this ignorance projects the apparent multiplicity of existence.

There is in truth no essential difference among the terms “ignorance,” “mind,” and “intellect”; they are merely different names for the same reality, just as different words may name the same tree. Recognizing this unity, one should cease all imaginative constructions of the mind. When the pure, stainless light of a clarified mind arises, the darkness of defects born from stained imagination is dispelled. In that state nothing remains that is merely seen or unseen, appropriated or rejected, mortal or immortal, one’s own or another’s; everything is realized as everything at all times. This is the Supreme Truth.

Finally, the mass of thoughts and the whole of Knowledge are said to merge into a single undifferentiated unity, just as a collection of various unbaked clay pots dissolves into one mass when placed in water. The verses thus move from an outer narrative of sacrificial consequence and divine intervention to the inner work of purifying the mind, dissolving its dualistic projections, and resting in the non-dual reality in which all distinctions disappear.

Chapter 3.115, Verses 27–36

Yoga Vashishtha 3.115.27–36

(The story of King Lavana to show the extraordinary power of the mind)

श्रीवसिष्ठ उवाच।

हरिश्चन्द्रकुलोत्थेन लवणेन पुरानघ।

एकं तेनोपविष्टेन चिन्तितं मनसा चिरम् ॥ २७॥

पितामहो मे सुमहान्राजसूयस्य याजकः।

अहं तस्य कुले जातस्तं यजे मनसा मखम् ॥ २८॥

इति संचिन्त्य मनसा कृत्वा संभारमादृतः।

राजसूयस्य दीक्षायां प्रविवेश महीपतिः ॥ २९॥

ऋत्विजश्चाह्वयामास पूजयामास सन्मुनीन्।

देवानामन्त्रयामास ज्वालयामास पावकम् ॥ ३०॥

यथेच्छं यजमानस्य मनसोपवनान्तरे।

ययौ संवत्सरः साग्रो देवर्षिद्विजपूजया ॥ ३१॥

भूतेभ्यो द्विजपूर्वेभ्यो दत्त्वा सर्वस्वदक्षिणाम्।

विबुध्यत दिनस्यान्ते स्व एवोपवने नृपः ॥ ३२॥

एवं स लवणो राजा राजसूयमवाप्तवान्।

मनसैव हि तुष्टेन युक्तं तस्य फलेन च ॥ ३३॥

अतश्चित्तं नरं विद्धि भोक्तारं सुखदुःखयोः।

तन्मनः पावनोपाये सत्ये योजय राघव ॥ ३४॥

पूर्णे देशे सुसंपूर्णः पुमान्नष्टे विनश्यति।

देहोऽहमिति येषां तु निश्चयस्तैरलं बुधाः ॥ ३५॥

उच्चैर्विवेकवति चेतसि संप्रबुद्धे दुःखान्यलं विगलितानि विविक्तबुद्धेः।

भास्वत्करप्रकटिते ननु पद्मखण्डे संकोचजाड्यतिमिराणि चिरं क्षतानि ॥ ३६॥

Sage Vasistha said: 

3.115.27–36

> O sinless one, long ago King Lavana, born in the line of Harishchandra, sat alone and thought for a long time in his mind.

> “My great-grandfather was a performer of the great Rajasuya sacrifice. Born in his family, I too shall perform that sacrifice with my mind.”

> Having thought thus, and carefully arranging all the materials in his mind, the King entered the initiation of the Rajasuya.

> He invited the priests, worshipped the true sages, summoned the gods, and kindled the sacred fire.

> Just as the sacrificer wished, within the garden of his mind a full year and more passed in the worship of gods, sages, and Brahmins.

> After giving away all his wealth as the sacrificial fee to beings beginning with the Brahmins, the King awoke at the end of the day, still sitting in his own garden.

> In this way King Lavana obtained the Rajasuya sacrifice solely through his satisfied mind and also received its fruit.

> Therefore know the mind itself as the man who experiences pleasure and pain. O Raghava, join that mind to the pure means which is the Truth.

> When the country is complete a man is fully complete; when it is lost he perishes. Enough of those so-called wise ones who hold the firm belief “I am the body.”

> When the mind, filled with lofty discrimination, becomes fully awakened, all sufferings of the one whose understanding is pure completely fall away. Just as the darkness of contraction and dullness is long destroyed in a lotus grove when the rays of the sun reveal it.

Detailed summary of the teachings:

These verses continue the story of King Lavana to show the extraordinary power of the mind. Sitting alone in a garden, Lavana decided in thought alone to perform the great Rajasuya sacrifice that his ancestor had once performed. Without any outer materials or helpers he mentally gathered everything needed, took the initiation, invited priests and gods, and conducted the entire year-long ritual inside the space of his own mind.

When the mental sacrifice was complete and he had given away all his imagined wealth as the final fee, Lavana simply woke up at the end of the day, still sitting in the same garden. Yet the sacrifice was considered fully accomplished and he received its full fruit. This demonstrates that the mind alone is the true doer and enjoyer of every experience.

Vasistha therefore declares that the mind itself must be recognised as the human Being who feels every pleasure and every pain. The only wise course is to turn that same mind toward the pure means of truth—discrimination and self-knowledge—rather than letting it wander in imaginary worlds.

Those who cling to the conviction “I am the body” are dismissed. Just as a man flourishes when his country is whole and collapses when it is destroyed, so a person who identifies with the body rises and falls with the body’s changing conditions. Only when the mind is awakened by clear discrimination do all sufferings dissolve, just as the darkness and stiffness of night vanish the moment sunlight falls upon a bed of lotuses.

Chapter 3.114, Verses 31–40

Yoga Vashishtha 3.114.31–40

(The True Self is completely distinct from the physical body)

श्रीवसिष्ठ उवाच।

नाहं मांसं न चास्थीनि देहादन्यः परो ह्यहम्।

इति निश्चयवानन्तः क्षीणाविद्य इहोच्यते ॥ ३१॥

प्रोत्तुङ्गसुरशैलाग्रवैदूर्य शिखरप्रभा।

अथवार्कांशुदुर्भेदा तिमिरश्रीः स्थितोपरि ॥ ३२॥

कल्प्यते हि यथा व्योम्नः कालिमेति स्वभावतः।

पुंसा धरणिसंस्थेन स्वसंकल्पनयेद्धया ॥ ३३॥

कल्पितैवमविद्येयमनात्मन्यात्मभावना।

पुरुषेणाप्रबुद्धेन न प्रबुद्धेन राघव ॥ ३४॥

श्रीराम उवाच।

मेरुनीलमणिच्छाया नेयं नापि तमःप्रभा।

तदेतत्किंकृतं ब्रह्मन्नीलत्वं नभसो वद ॥ ३५॥

श्रीवसिष्ठ उवाच।

न नाम नीलता व्योम्नः शून्यस्य गुणवत्स्थिता।

अन्यरत्नप्रभाभावान्न वाप्येषा च मैरवी ॥ ३६॥

तेजोमयत्वादण्डस्य स्फारत्वादिव तेजसः।

प्राकाश्यादण्डपारस्य तमसो नात्र संभवः ॥ ३७॥

केवलं शून्यतैवैषा बह्वी सुभग लक्ष्यते।

वयस्येवानुरूपा या अविद्याया असन्मयी ॥ ३८॥

स्वदृष्टिक्षयसंपत्तावक्ष्णोरेवोदितं तमः।

वस्तुस्वभावात्तद्व्योम्नः कार्ष्ण्यमित्यवलोक्यते ॥ ३९॥

एतद्बुद्ध्वा यथा व्योम्नि दृश्यमानोऽपि कालिमा।

न कालिमेति बुद्धिः स्यादविद्यातिमिरं तथा ॥ ४०॥

Sage Vashishta continued:

3.114.31–34

> I am not flesh and I am not bones. I am something other than the body—I am the Supreme Self. The one who holds this firm conviction within, whose ignorance has been destroyed, is said to be liberated here.

> It is like the radiance shining from the peak of a lofty mountain of the gods made of cat’s-eye gem, or like a mass of darkness that the rays of the sun cannot pierce, standing above.

> Just as a person standing on the earth imagines blackness in the empty sky through his own nature, by the power of his own imagination and resolve,

> in the same way this ignorance is merely imagined as the sense of “I” in what is not the Self by an unawakened person, O Raghava—not by one who is awakened.

Sriram said: 

3.114.35

> This is not the blue shadow of the sapphire of Mount Meru, nor is it the glow of darkness. Then what is this blueness of the sky made of, O Brahman? Please tell me.

Sage Vasistha replied: 

3.114.36–40

> There is in truth no blueness existing as a quality in the empty sky. It does not come from the radiance of other gems, nor is it the shadow of Meru.

> Because the cosmic egg (the Universe) is made of light, because light itself is expansive, and because brightness exists beyond the egg, darkness has no place here at all.

> It is only emptiness itself that appears vast and beautiful—exactly like the unreal nature of ignorance, O friend.

> When one’s own power of seeing is destroyed, darkness arises in the eyes themselves. From the nature of the object, the blackness of the sky is perceived that way.

> Once this is understood, just as the blackness that appears in the sky is not truly blackness, so should one understand the darkness of ignorance.

Summary of the Teachings:

These verses teach that the True Self is completely distinct from the physical body. The body is only flesh and bone, while the Real “I” is the Supreme Consciousness beyond form. One who firmly knows this and whose ignorance has ended is already free, even while living in the World.

The apparent darkness or blueness of the sky is used as a clear example. What looks like a real quality of the sky is only an appearance created by the mind. In the same way, the sense of being a limited individual is only an imagined covering over pure awareness.

Ignorance does not exist as a real substance. It is projected by the unawakened mind onto the Pure Self, just as blackness is projected onto empty space. The awakened person no longer creates or believes this projection.

Rama’s question about the sky’s colour shows the natural human tendency to treat appearances as real. Vasistha’s reply removes every possible external explanation and points only to emptiness itself appearing as something solid and coloured.

The final teaching is practical: once the mind sees that the sky’s darkness is unreal, it can apply the same insight to the darkness of ignorance. Both are only seeming, not actual. Realising this ends the power of ignorance and reveals the ever-present light of the Self.

Chapter 3.114, Verses 11–21

Yoga Vashishtha 3.114.11–21

(The Highest non-dual understanding of the Self)

श्रीराम उवाच।

यावत्किंचिदिदं दृश्यं साविद्या क्षीयते च सा।

आत्मभावनया ब्रह्मन्नात्मासौ कीदृशः स्मृतः ॥ ११॥

श्रीवसिष्ठ उवाच।

चेत्यानुपातरहितं सामान्येन च सर्वगम्।

यच्चित्तत्त्वमनाख्येयं स आत्मा परमेश्वरः ॥ १२॥

आब्रह्म स्तम्बपर्यन्तं तृणादि यदिदं जगत्।

तत्सर्वं सर्वदात्मैव नाविद्या विद्यतेऽनघ ॥ १३॥

सर्वं च खल्विदं ब्रह्म नित्यं चिद्धनमक्षतम्।

कल्पनान्या मनोनाम्नी विद्यते नहि काचन ॥ १४॥

न जायते न म्रियते किंचिदत्र जगत्त्रये।

न च भावविकाराणां सत्ता क्वचन विद्यते ॥ १५॥

केवलं केवलाभासं सर्वसामान्यमक्षतम्।

चेत्यानुपातरहितं चिन्मात्रमिह विद्यते ॥ १६॥

तस्मिन्नित्ये तते शुद्धे चिन्मात्रे निरुपद्रवे।

शान्ते समसमाभोगे निर्विकारोदितात्मनि ॥ १७॥

यैषा स्वभावातिगतं स्वयं संकल्प्य धावति।

चिच्चैत्यं स्वयमाम्लाना सा म्लाना तन्मनः स्मृतम् ॥ १८॥

एतस्मात्सर्वगाद्देवात्सर्वशक्तेर्महात्मनः।

विभागकलनाशक्तिर्लहरीवोत्थिताम्भसः ॥ १९॥

एकस्मिन्वितते शान्ते या न किंचन विद्यते।

संकल्पमात्रेण गता सा सिद्धिं परमात्मनि ॥ २०॥

अतः संकल्पसिद्धेयं संकल्पेनैव नश्यति।

येनैव जाता तेनैव वह्निज्वालेव वायुना ॥ २१॥

Sriram asked: 

3.114.11

> O Brahman, as long as this visible World exists and as long as that ignorance continues, of what nature is that Self which is contemplated through the sense of the Self?

Sage Vasistha said: 

3.114.12–17

> That principle of Consciousness which is free from any contact with the Knowable, which is all-pervading in a general way, and which cannot be named — that is the Self, the Supreme Lord.

> From Brahma down to a blade of grass, whatever this World is — all of it is always the Self alone. There is no ignorance, O sinless one.

> Indeed, all this is Brahm — Eternal, dense with Consciousness, and undamaged. There is no other imagination that goes by the name of mind.

> Nothing is born and nothing dies anywhere in these three Worlds. Nor does any existence of modifications of being exist anywhere.

> Only the pure appearance that is common to all, undamaged, free from contact with the Knowable, Pure Consciousness alone exists here.

> In that Eternal, expansive, Pure Consciousness which is free from disturbance, peaceful, of equal and complete enjoyment, and which has arisen as the Self free from modifications —

3.114.18–21

> That which, going beyond its own nature, itself forms a resolve and runs; Consciousness itself becoming the object of Consciousness, itself remaining unfaded — that faded one is known as the mind.

> From this all-pervading God, the all-powerful great Self, the power of imagining division rises like a wave rising from water.

> In that one expansive and peaceful Reality in which nothing exists, that which has gone forth by mere resolve attains fulfilment in the Supreme Self.

> Therefore this which is established by resolve is destroyed by resolve alone — by that very thing by which it was born, just as a flame of fire is extinguished by the wind.

Detailed summary of the teachings:

These verses present the highest non-dual understanding of the Self. Rama asks what the nature of the Self is while the visible world and ignorance still appear to exist. Vasistha replies that the True Self is Pure Consciousness itself — free from any contact with objects, all-pervading, and beyond every name or description. It is not a limited entity but the Supreme Lord.

The teaching then dissolves the entire appearance of the World. Everything from the Highest Creator down to the smallest blade of grass is nothing but the Self at all times. Ignorance has no real existence. The whole Universe is Eternal Brahm, solid Consciousness, completely undamaged. What people call “mind” is only an imagined notion; no such separate thing truly exists.

Nothing is ever born and nothing ever dies in the three worlds. Modifications of existence have no real standing. What alone remains is pure, undamaged Consciousness — the common ground of all appearance, free from every object.

Within this Pure, Eternal, peaceful, and Unchanging Consciousness, a power of imagination arises. Consciousness itself, while remaining unfaded, forms a resolve, runs after it, and appears as the “mind.” This power of imagining division is like a wave rising from the ocean of the all-powerful Self. The wave has no separate substance; it is only the Self appearing to move.

Because the entire appearance of diversity is established only by resolve (sankalpa), it is also destroyed only by resolve. Just as a flame is born of wind and is extinguished by wind, the imagined World arises from the Self’s own power of thought and is dissolved by the same power when it turns back upon itself. Thus the verses lead the seeker to rest in the pure, undivided Consciousness in which no second thing has ever truly existed.

Chapter 3.113, Verses 60–67

Yoga Vashishtha 3.113.60–67

(Sriram's expression of amazement)

श्रीराम उवाच।

सुदीनाचारधर्मिण्या नित्यं प्राकृतकान्तया।

अनारतास्तंगतया चित्रमन्धीकृतं जगत् ॥ ६०॥

अनन्तदुःखाकुलया सदैव मृतयानया।

संबोधहीनया यत्र चित्रमन्धीकृतं जगत् ॥ ६१॥

कामकोपघनाङ्गिन्या तमःप्रसरवक्रया।

अचिरेणाशरीरिण्या चित्रमन्धीकृतं जगत् ॥ ६२॥

स्वात्मान्धरूपास्पदया जडया जाड्यजीर्णया।

दुःखदीर्घप्रलापिन्या चित्रमन्धीकृतं जगत् ॥ ६३॥

पुरुषासङ्गसङ्गिन्या रागिण्या क्रिययानया।

विद्रवन्त्या विवक्षासु चित्रमन्धीकृतः पुमान् ॥ ६४॥

पुरुषस्य न या शक्ता सोढुमीक्षितुमप्यलम्।

तया स्त्रियावरणया चित्रमन्धीकृतः पुमान् ॥ ६५॥

न यस्याश्चेतनैवास्ति याप्यनष्टैव नश्यति।

तया स्त्रिया परुषया चित्रमन्धीकृतः पुमान् ॥ ६६॥

अनन्तदुष्प्रसरविलासकारिणी क्षयोदयोन्मुखसुखदुःखभागिनी।

इयं प्रभो विगलति केन वाऽसमा मनोगुहानिलयनिबद्धवासना ॥ ६७॥

Sriram continued:

3.113.60–63

> It is a wonder that the World has been blinded by this tendency which follows extremely low behaviour, remains always ordinary yet attractive, and keeps disappearing without stop.

> It is a wonder that the World has been blinded by this which is filled with endless sorrow, always moves along with death, and has no understanding at all.

> It is a wonder that the world has been blinded by this which has thick limbs of desire and anger, is twisted by the spread of darkness, and becomes without a body in a short time.

> It is a wonder that the World has been blinded by this which lives in the dark form of the self, is dull, worn out by dullness, and keeps making long complaints of suffering.

3.113.64–67

> The man has been wonderfully blinded by this woman-like force that clings to the company of people, is full of passion, moves through actions, and runs away when one tries to speak of it.

> The man has been wonderfully blinded by this covering woman who cannot even bear to be looked at by a man.

> The man has been wonderfully blinded by this harsh woman who has no awareness at all and who, though not truly destroyed, still keeps perishing.

> O Lord, this latent tendency that stays bound inside the cave of the mind, that creates endless difficult displays, and that shares in pleasure and pain while facing rise and fall — by what means does this unequal one finally dissolve?

Detailed Summary of the Teachings:

These verses continue Sriram's expression of amazement at how an empty mental tendency can completely darken the perception of the World. He describes it as something that behaves in a low and ordinary way, yet remains strangely attractive while constantly vanishing. It is filled with endless suffering, always accompanied by death, and completely lacking in true understanding.

The tendency is further shown as thick with desire and anger, twisted by darkness, and quick to lose any solid form. It dwells in the darkened sense of self, remains dull and exhausted by its own dullness, and continually complains of long-lasting pain. In this way it keeps the whole world under its blinding influence.

Rama then speaks of the same force in the image of a woman. This woman-like tendency attaches itself to human company, is driven by passion, works through actions, and flees the moment one tries to examine or speak about it. It acts as a covering that the man cannot even endure to look at directly.

Although this force has no real Consciousness and is never truly solid, it continues to perish and renew itself, keeping the individual trapped. It creates endless complicated displays and makes a person share in both pleasure and pain that continually rise and fall.

The final verse asks the essential question: how can this deeply rooted mental tendency, bound inside the cave of the mind, finally be dissolved? The teaching points toward the need for clear understanding and steady awareness that alone can loosen its grip and free the mind from its long-standing delusion.

Chapter 3.113, Verses 51–59

Yoga Vashishtha 3.113.51–59

(Unreal mental tendency completely distorts ordinary perception)

श्रीवसिष्ठ उवाच।

संध्यादिषु च कालेषु लोष्टपाषाणभित्तयः।

अस्याः प्रसादात्दृश्यन्ते सर्पाजगरदृष्टिभिः ॥ ५१॥

एकोऽपि द्वितयोदेति यथा द्विशशिदर्शने।

दूरमभ्याशतां याति स्वप्ने स्वमरणं यथा ॥ ५२॥

आदीर्घं क्षणतामेति कालस्येष्टा यथा निशा।

क्षणो वर्षमिवाभाति कान्ताविरहिणामिव ॥ ५३॥

न तदस्तीह यन्नाम न करोतीयमुद्धता।

अस्यास्त्वकिंचनायास्तु शक्ततां पश्य राघव ॥ ५४॥

संरोधयेत्प्रयत्नेन संविदेवाशु संविदम्।

सरित्स्रोतोनिरोधेन शुष्यत्येषा मनोनदी ॥ ५५॥

श्रीराम उवाच।

अविद्यमानयैवेदं पेलवांग्या सुतुच्छया।

मिथ्याभावनया नाम चित्रमन्धीकृतं जगत् ॥ ५६॥

अरूपया निराकृत्या चारुचेतनहीनया।

असत्येवाप्यनश्यन्त्या चित्रमन्धीकृतं जगत् ॥ ५७॥

आलोकेन विनश्यन्त्या स्फुरन्त्या तमसोन्तरे।

कौशिकेक्षणधर्मिण्या चित्रमन्धीकृतं जगत् ॥ ५८॥

कुकर्मैकान्तकारिण्या न सहन्त्या विलोकनम्।

देहमप्यविजानन्त्या चित्रमन्धीकृतं जगत् ॥ ५९॥

Sage Vashishta said:

3.113.51–55

> At times such as evening, clods of earth, stones and walls appear as snakes and pythons because of the power of this tendency.

> Even a single thing appears as two, just as one sees two moons. What is far away becomes near, just as a person sees his own death in a dream.

> What is long turns into a mere moment, like the longed-for night. A single moment stretches into a year for those separated from their beloved.

> There is nothing in this world that this arrogant tendency does not accomplish. Look, O Raghava, at the power of this one that is actually nothing at all.

> With effort one should restrain awareness by means of awareness itself. When the flow of the mind-river is blocked, this river of the mind dries up completely.

Sriram said: 

3.113.56–59

> It is a wonder that this whole World has been blinded by a non-existent, delicate, extremely insignificant and completely false imagination.

> It is a wonder that the World has been blinded by something formless, without shape, appearing charming yet without Consciousness, false and yet never destroyed.

> It is a wonder that the World has been blinded by something that vanishes in light, shines only in darkness, and behaves like the eyes of an owl.

> It is a wonder that the World has been blinded by something that always performs only harmful actions, cannot bear to be examined, and does not even recognise the body.

Detailed Summary of the Teachings:

These verses show how the unreal mental tendency completely distorts ordinary perception. Simple objects such as clods, stones and walls can suddenly appear as dangerous snakes simply because of its influence. Distance, time and number lose their natural meaning: one object looks like two, far things seem near, long periods shrink to moments, and brief moments stretch into years according to the state of the mind.

Although this tendency is truly nothing, it displays astonishing power. It can create every kind of experience and make the entire world seem solid and real. The only practical remedy given is to use Pure Awareness itself to restrain the restless flow of the mind. When that flow is stopped, the mental river dries up and the false appearances cease.

Prince Rama expresses deep amazement at how such an empty and weak imagination can darken the whole World. He describes it as formless, without real substance, charming on the surface yet lifeless, false yet strangely persistent. It thrives only in darkness and disappears the moment true light of understanding appears.

The tendency is further characterised as something that always produces harmful results, cannot stand careful examination, and remains unaware even of the body it seems to inhabit. Its power lies entirely in the mind’s failure to look at it clearly.

Taken together, the teaching is that the World of suffering and confusion is created solely by this empty mental force. By recognising its unreality and restraining the mind with steady Awareness, one can free oneself from its blinding influence and rest in clear Knowledge.

Chapter 3.113, Verses 39–50

Yoga Vashishtha 3.113.39–50

(Imagination or tendency are something that has no solid substance of their own)

श्रीवसिष्ठ उवाच।

तरङ्गोत्पलमालेव कल्पनामात्रवर्णिता।

मृणालीव बहुच्छिद्रा पङ्कप्रौढा जलात्मिका ॥ ३९॥

जनेन दृश्यते वृद्धितत्परा नच वर्धते।

विषास्वाद इवापातमधुराऽन्ते सुदारुणा ॥ ४०॥

नष्टा दीपशिखेवैषा न जाने क्वेव गच्छति।

मिहिकेवाग्रदृष्टापि गृह्यमाणा न किंचन ॥ ४१॥

पांसुमुष्टिरिवाकीर्य प्रेक्षिता पारमाणवी।

आकाशनीलिमेवैषा निर्निमित्तैव दृश्यते ॥ ४२॥

द्विचन्द्रमोहवज्जाता स्वप्नवद्विहितभ्रमा।

यथा नौयायिनः स्थाणुस्पन्दस्तद्वदिहोत्थिता ॥ ४३॥

अनयोपहते चित्ते दीर्घकालमिवाकुलैः।

जनैराकल्प्यते दीर्घसंसारस्वप्नविभ्रमः ॥ ४४॥

अनयोपहते स्वस्मिंश्चित्राश्चेतसि विभ्रमाः।

उत्पद्यन्ते विनश्यन्ति तरङ्गास्तोयधेरिव ॥ ४५॥

मनोज्ञमपि सत्यं च दृश्यते सदसत्तया।

अमनोज्ञमसत्यं च दृश्यते सत्तयाप्यसत् ॥ ४६॥

पदार्थरथमारूढा भावनैषा बलान्विता।

आक्रामति मनः क्षिप्रं विहगं वागुरा यथा ॥ ४७॥

करुणास्यन्दमानाक्षी स्रवन्क्षीरलवस्तनी।

भवत्युल्लसितानन्दं जननी गृहिणी यथा ॥ ४८॥

विषीकरोति निःस्यन्दसंतर्पितजगत्त्रयम्।

सुधार्द्रार्द्रमपि क्षिप्रं प्रवृद्धं बिम्बमैन्दवम् ॥ ४९॥

उन्मत्तरववेतालनर्तनारम्भसंभ्रमम्।

स्थाणवः संप्रयच्छन्ति मूका अप्येतयान्धया ॥ ५०॥

Sage Vashishta continued:

3.113.39–44

> It is described only by imagination, like a garland made of waves and lotuses. It is like a lotus stalk full of many holes, grown thick in the mud, and made entirely of water.

> People see it as eager to grow, yet it never really grows. It is like the taste of poison that feels sweet at first but becomes terribly painful at the end.

> This tendency vanishes like the flame of a lamp; no one knows where it goes. Like mist seen right in front of the eyes, when one tries to grasp it there is nothing at all.

> Like a handful of dust that is scattered and, when examined closely, is only tiny particles, this appears like the blueness of the sky, seen without any real cause.

> It arises like the false idea of seeing two moons and creates confusion just like a dream. Just as a fixed post seems to move to a person travelling in a boat, so this tendency arises here.

> When the mind is disturbed by this, people who remain troubled for a long time imagine the long-lasting delusion of the dream of worldly life.

3.113.45–50

> When one’s own mind is affected by this, many strange delusions arise and disappear in the mind just as waves rise and fall in the Ocean.

> Even what is pleasant and real is seen as both existing and non-existing. What is unpleasant and unreal is also seen as existing and yet non-existing.

> Riding on the chariot of objects, this strong imagination quickly seizes the mind, just as a net traps a bird.

> With eyes flowing with compassion and breasts dripping drops of milk, it becomes like a joyful mother and housewife.

> It quickly turns into poison even the large, nectar-wet disc of the moon that has nourished the three worlds with its cool flow.

> Because of this blind tendency, even silent and unmoving posts seem to begin the wild dance of a mad ghost with loud cries.

Detailed Summary of the Teachings:

These verses describe the nature of mental imagination or latent tendency as something that has no solid substance of its own. It is compared to fragile and temporary things such as a garland of waves, a hollow lotus stalk growing in mud, a lamp flame that disappears without a trace, mist that cannot be caught, and the mere colour of the sky that has no real cause. All these comparisons show that what appears vivid and growing is actually empty and cannot be held.

The same tendency is shown to be deceptive and harmful. At first it may seem pleasant or attractive, like the sweet taste of poison, but later it brings great suffering. It confuses the mind in the same way that a person in a moving boat thinks a fixed post is moving, or that one sees two moons instead of one. Once the mind is caught by it, people begin to believe in a long and solid dream of worldly life that is only an illusion.

Inside the affected mind, countless changing delusions keep rising and falling like Ocean waves. Even real and pleasant things start looking mixed with unreality, while unreal and unpleasant things appear as if they exist. The imagination gains power by attaching itself to objects and quickly traps the mind just as a net traps a bird.

Sometimes this tendency takes on a soft and caring form, appearing like a loving mother who gives milk and shows compassion. At other times it turns even the most nourishing and beautiful things, such as the moon that cools and sustains the worlds, into sources of poison and pain. It can make even still and silent objects seem full of wild movement and noise.

The overall teaching is that this mental tendency is the root of all confusion and suffering. By recognising its empty, changing, and deceptive nature, one can stop identifying with it and free the mind from the long dream of Worldly existence.

Chapter 3.113, Verses 31–38

Yoga Vashishtha 3.113.31–38

(Mind's imagination which creates the sense of agency and the appearance of the World is itself unreal)

श्रीवसिष्ठ उवाच।

अस्याः स्वसत्तामात्रेण कर्तृतैतासु वृत्तिषु।

दीपस्यालोककार्याणां यथा तद्वन्न वस्तुतः ॥ ३१॥

सनितम्बस्तनी चित्रे न स्त्री स्त्रीधर्मिणी यथा।

तथैवाकारचिन्तेयं कर्तुं योग्या न किंचन ॥ ३२॥

मनोराज्यमिवाकारभासुरा सत्यवर्जिता।

सहस्रशतशाखापि न किंचित्परमार्थतः ॥ ३३॥

अरण्ये मृगतृष्णेव मिथ्यैवाडम्बरान्विता।

विडम्बयति तान्मुग्धमृगानेव न मानुषान् ॥ ३४॥

फेनमालेव संजातध्वस्ता विच्छेदवर्जिता।

जडेव चञ्चलाकारा गृह्यमाणा न किंचन ॥ ३५॥

अटत्युड्डामराकारा रजःप्रसरधूसरा।

बलात्कल्पान्तवात्येव स्वाक्रान्तभुवनान्तरा ॥ ३६॥

धूमालीवाङ्गसंलग्ना दाहखेदप्रदायिनी।

गर्भीकृतरसाक्रम्य जगन्ति परिवर्तते ॥ ३७॥

धारा जलधरस्येव सुदीर्घा जलनिर्मिता।

असारसंसारदृढा रज्जुस्तृणगणैरिव ॥ ३८॥

Sage Vashishta continued:

3.113.31–38

> By its mere existence this mental tendency seems to act as the doer of all these mental activities, just as a lamp seems to do the work done by its light; yet in reality it is not the doer at all.

> Just as a painted picture of a woman with full hips and breasts is not a real woman and cannot perform a woman’s functions, so this mental imagining, even when it takes on a form, is incapable of doing anything real.

> Appearing bright with form like a daydream, completely empty of truth, even though it spreads into hundreds and thousands of branches, it is nothing at all from the highest point of view.

> Like a mirage in the forest that is false yet full of show, it deceives only the foolish deer and not wise human beings.

> Like a line of foam that continually forms and dissolves without break, dull yet restless in appearance, when one tries to grasp it there is nothing there at all.

> It wanders about in a wild and violent form, grey with spreading dust, like the fierce storm-wind at the end of a cosmic age that by its own force overruns all the worlds.

> Clinging to the body like a trail of smoke, it causes the pain of burning; absorbing the very essence of things into itself, it keeps circulating through the worlds.

> Like a long stream of water falling from a rain-cloud and made only of water, it still makes the empty cycle of birth and death appear firm and strong, just as a rope is made strong out of mere bundles of grass.

Detailed Summary of the Teachings:

These verses teach that the mental tendency or imagination which creates the sense of agency and the appearance of the world is itself unreal. It seems to be the doer of every action simply because it exists in the mind, yet it has no real power of its own, just as a lamp is not truly the doer of the tasks performed in its light.  

The same tendency is compared to a painted woman who looks complete but can never act as a living person. Even when the mind projects countless forms and branches of experience, all of it remains empty of true substance and is no more real than a daydream.  

It is further shown to be like a forest mirage that fools only the ignorant. Wise persons recognise it as false and are not trapped by it. When examined closely it proves to be as insubstantial as foam that forms and vanishes without ever becoming solid.  

Though it appears fierce and all-conquering, like a cosmic storm that covers the worlds with dust, its power is only apparent. It sticks to the body like smoke, produces suffering, and keeps the cycle of worldly experience turning, yet it has no independent existence.  

Finally, the verses declare that this empty imagination nevertheless binds people firmly to the cycle of birth and death, just as a rope made of grass can still hold tightly. The teaching therefore urges the seeker to see through the unreality of mental constructions, abandon identification with them, and rest in the Pure Awareness that alone is Real.

Chapter 3.113, Verses 21–30

Yoga Vashishtha 3.133.21–30

(Craving or desire and the power of mental illusion)

श्रीवसिष्ठ उवाच।

वक्रा विषमयी तन्वी मृद्वी संकटकर्कशा।

ललनाचञ्चला लुब्धा तृष्णा कृष्णेव भोगिनी ॥ २१॥

स्वयं दीपशिखेवाशु क्षीयते स्नेहसंक्षये।

सिन्दूरधूलिलेखेव विना रागं विराजते ॥ २२॥

क्षणप्रकाशतरला कृतसंस्था जडाशया।

मुग्धानां त्रासजननी वक्रा विद्युदिवोदिता ॥ २३॥

यत्नाद्गृहीत्वा दहति भूत्वा भूत्वा प्रलीयते।

लभ्यतेऽपि हि नान्विष्टा विद्युद्वदतिभङ्गुरा ॥ २४॥

अप्रार्थितैवोपनता रमणीयाप्यनर्थदा।

अकालपुष्पमालेव श्रेयसेनाभिनन्दिता ॥ २५॥

अत्यन्तविस्मृतैवातिसुखाय भ्रमदायिनी।

दुःस्वप्नकलनेवेयमनर्थायैव तर्किता ॥ २६॥

प्रतिभासवशादेषा त्रिजगन्ति महान्ति च।

मुहूर्तमात्रेणोत्पाद्य धत्ते ग्रासीकरोति च ॥ २७॥

मुहूर्तो वत्सरश्रेणी लवणस्यानया कृता।

रात्रिर्द्वादशवर्षाणि हरिश्चन्द्रस्य निर्मिता ॥ २८॥

वियोगिनामथान्येषां कान्ताविभवशालिनाम्।

रात्रिर्वत्सरवद्दीर्घा भवेत्तस्याः प्रसादतः ॥ २९॥

सुखितस्याल्पतामेति दुःखितस्यैति दीर्घताम्।

कालो यस्याः प्रसादेन विपर्यासैकशीलिनाम् ॥ ३०॥

Sage Vashishta continued:

3.113.21–25

> Craving is crooked, full of poison, thin and soft, yet becomes harsh in times of difficulty; restless and greedy like a fickle woman, it is like a dark, thirsty serpent.  

> Like the flame of a lamp, it quickly dies out when the oil runs dry; like a streak of vermilion powder, it appears bright even without any real colour or passion.  

> Flickering brightly for only a moment, looking fixed in form yet dull by nature, it frightens the simple-minded and rises crooked like a flash of lightning.  

> Even when grasped with effort it burns; it appears and vanishes again and again; though not sought after it is still obtained, extremely fragile and fleeting like lightning.  

> It arrives unasked; though charming it brings only harm; like a garland of flowers that bloom out of season, those who seek the highest good do not welcome it.  

3.113.26–30

> Even when completely forgotten it still produces great pleasure through delusion; like the imagining of a bad dream, it is understood to lead only to misfortune.  

> By the force of mere appearance, in a single moment it creates the vast three worlds, sustains them, and then swallows them up again.  

> By this power a mere moment was stretched into a long series of years for King Lavana, and a single night was turned into twelve years for King Harishchandra.  

> Through its favour, for those separated from their beloved and for others who enjoy prosperity with their beloved, a night can stretch out as long as a whole year.  

> Through its favour time becomes short for the happy and long for the sorrowful, for those whose nature is to turn things upside down.  

Detailed summary of the teachings: 

These verses continue the description of craving or desire (trishna) and the power of mental illusion. They show how desire is deceptive in every way: it looks gentle and attractive yet is poisonous and harsh, restless and greedy, and always ready to cause harm. Like a lamp flame that dies when the oil is gone or a streak of coloured powder that has no real substance, desire has no lasting power of its own and fades the moment its supporting conditions disappear.  

The verses use sharp images of lightning, untimely flowers and bad dreams to underline that desire is momentary, frightening to the naïve, and ultimately useless for anyone who seeks true welfare. It comes without being invited, burns those who try to hold it, and leads only to pain, even when it seems to offer pleasure.  

A striking teaching is the power of this illusion to distort time itself. What is only a moment can feel like years, and a single night can feel like a dozen years, depending on whether the mind is filled with longing, enjoyment or suffering. The stories of King Lavana and King Harishchandra are cited as examples of how mental projection alone can stretch or shrink the experience of time.  

The same power that creates the appearance of the three worlds in an instant can also dissolve them. Nothing that arises from this craving or mental construction has independent reality; it is sustained only by the force of appearance and vanishes when that force is withdrawn.  

In essence the teaching is that desire and the mental world it projects are empty of substance, harmful when clung to, and completely dependent on the mind’s momentary projections. Seeing this clearly removes their hold and frees the seeker from the distortions of pleasure, pain and Time.  

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.

Chapter 3.112, Verses 20–27

Yoga Vashishtha 3.112.20–27

(The mind itself is both the trap and the only means of escape from the endless cycle of birth and death)

श्रीवसिष्ठ उवाच।

तृष्णाग्राहगृहीतानां संसारार्णवरंहसि।

आवर्तैरुह्यमानानां दूरे स्वं मन एव नौः ॥ २०॥

मनसैव मनश्छित्त्वा पाशं परमबन्धनम्।

उन्मोचितो न येनात्मा नासावन्येन मोक्ष्यते ॥ २१॥

या योदेति मनोनाम्नी वासना वासितान्तरा।

तां तां परिहरेत्प्राज्ञस्ततोऽविद्याक्षयो भवेत् ॥ २२॥

भोगौघवासनां त्यक्त्वा त्यज त्वं भेदवासनाम्।

भावाभावौ ततस्त्यक्त्वा निर्विकल्पःसुखीभव ॥ २३॥

अभावनं भावनायास्त्वेतावान्वासनाक्षयः।

एष एव मनोनाशस्त्वविद्यानाश उच्यते ॥ २४॥

यद्यत्संवेद्यते किंचित्तत्रासंवेदनं परम्।

असंवित्तिस्तु निर्वाणं दुःखं संवेदनाद्भवेत् ॥ २५॥

स्वेनैव तत्प्रयत्नेन पुंसः संवेद्यते क्षणात्।

भावस्याभावनं भूत्यै तत्तस्मान्नित्यमाहरेत् ॥ २६॥

रागादयो ये मनसीप्सितास्ते बुद्ध्वेह तांस्तांस्त्वमवस्तुभूतान्।

त्यक्त्वा तदास्याङ्कुरमस्तबीजं मा हर्षशोकं समुपैहि तृप्तः ॥ २७॥

Sage Vashishta further said: 

3.112.20–27

> For those seized by the crocodiles of craving and swept by whirlpools in the rushing Ocean of Worldly existence, their own mind alone is the far-off boat that can save them.

> By cutting the mind’s own noose—the greatest bondage—with the mind itself, if the Self is not freed, nothing else can free it.

> Whatever subtle desire arises under the name of mind and colours the Inner Being, the wise person should abandon it at once; then ignorance is destroyed.

> Give up the desire for streams of enjoyment; give up the desire for differences. Then abandon both existence and non-existence and become free of all mental constructs and be happy.

> Simply not thinking of things is the full end of desires. This very end of the mind is called the end of ignorance.

> Whatever is perceived, non-perception of it is the highest. Non-awareness is liberation; sorrow comes from awareness.

> By one’s own effort a person Realizes this in a moment. Not thinking of “being” brings true welfare; therefore practise it always.

> Know that the likes and dislikes desired by the mind are without real substance. Leave them, so their sprout has no seed left, and do not fall into joy or sorrow; remain content.

Detailed Summary of the Teachings: 

These verses teach that the mind itself is both the trap and the only means of escape from the endless cycle of birth and death. Craving acts like a crocodile and the World like a stormy Ocean; only the mind, when turned inward and controlled by itself, becomes the boat that carries one to safety. No outer force, teacher or ritual can liberate the Self if the mind does not first cut its own bonds of desire and attachment.

The wise are told to watch every subtle tendency the moment it rises and to drop it at once. Desires for pleasure and for seeing differences between things keep ignorance alive. When both the sense of “this exists” and “this does not exist” are set aside, the mind becomes still and free of all restless thinking, and lasting happiness appears.

Simply stopping the habit of mentally creating and holding on to ideas is the complete destruction of latent desires. That same quieting of the mind is the destruction of ignorance itself. Whatever the senses or thoughts present, the highest state is not to grasp or dwell on it; non-awareness of objects is true liberation, while continual awareness of them produces sorrow.

A person can reach this insight by personal effort in a single moment. Therefore the practice of refusing to give mental form to any “thing” or “being” must be kept up constantly, because that refusal itself brings real spiritual growth and prosperity of the soul.

Finally, all likes, dislikes and other mental longings must be seen as empty of substance. Once they are abandoned, the seed of further desire is burned and no new sprout can arise. One then remains calmly content, untouched by the swings of joy and grief that once ruled the mind.

Chapter 3.112, Verses 10–19

Yoga Vashishtha 3.112.10–19

(The restless mind is like a powerful demon that creates deep suffering when it is allowed to rise unchecked)

श्रीवसिष्ठ उवाच।

दुःखमुत्पादयत्युच्चेरुत्थितश्चित्तराक्षसः।

सुखायानन्तभोगाय तं प्रयत्नेन पातय ॥ १०॥

तस्य चञ्चलता यैषा त्वविद्या राम सोच्यते।

वासनापदनाम्नीं तां विचारेण विनाशय ॥ ११॥

अविद्यया वासनया तयान्तश्चित्तसत्तया।

विलीनया त्यागवशात्परं श्रेयोऽधिगम्यते ॥ १२॥

यत्तत्सदसतोर्मध्यं यन्मध्यं चित्त्वजाड्ययोः।

तन्मनः प्रोच्यते राम द्वयोर्दोलायिताकृति ॥ १३॥

जाड्यानुसंधानहतं जाड्यात्मकतयेद्धया।

चेतो जडत्वमायाति दृढाभ्यासवशेन हि ॥ १४॥

विवेकैकानुसंधानाच्चिदंशात्मतया मनः।

चिदेकतामुपायाति दृढाभ्यासवशादिह ॥ १५॥

पौरुषेण प्रयत्नेन यस्मिन्नेव पदे मनः।

पात्यते तत्पदं प्राप्य भवत्यभ्यासतो हि तत् ॥ १६॥

पुनः पौरुषमाश्रित्य चित्तमाक्रम्य चेतसा।

विशोकं पदमाश्रित्य निराशङ्कः स्थिरो भव ॥ १७॥

भवभावनया मग्नं मनसैव न चेन्मनः।

बलादुत्तार्यते राम तदुपायोऽस्ति नेतरः ॥ १८॥

मन एव समर्थं वो मनसो दृढनिग्रहे।

अराजा कः समर्थः स्याद्राज्ञो राघव निग्रहे ॥ १९॥

Sage Vashishta continued:

3.112.10–14

> The mind-demon, when it rises strongly, produces great suffering. For the sake of happiness and endless enjoyment, bring it down with careful effort.

> O Rama, this restlessness of the mind is called ignorance. Destroy that which is known as latent impressions through proper inquiry.

> When that inner mental existence made of ignorance and latent impressions is dissolved by the power of renunciation, the highest good is attained.

> O Rama, that which stands in the middle between the Real and the unreal, and between Consciousness and dullness, is called the mind. Its form swings between the two.

> When the mind is struck by constant thought of dullness and is intensified by its dull nature, it becomes dull itself through firm practice.

3.112.15–19

> Through one-pointed inquiry with discrimination, the mind, by its nature as a part of Consciousness, attains Oneness with Pure Consciousness through firm practice here.

> By human effort, whichever State the mind is made to settle in, it reaches that State and becomes that through practice.

> Again, taking support of self-effort, conquer the mind with the mind itself, take refuge in the sorrow-free State, and become steady and free from doubt.

> O Rama, if the mind that is sunk in thoughts of worldly existence is not forcibly lifted out by the mind itself, there is no other means.

> Only the mind itself is capable of firmly restraining the mind. O Raghava, who but a King is able to restrain a King?

Detailed summary of the teachings:

These verses teach that the restless mind is like a powerful demon that creates deep suffering when it is allowed to rise unchecked. The only way to gain lasting happiness and unlimited joy is to deliberately bring this mind under control through steady and determined effort. Without such effort the mind continues to produce pain.

The restlessness of the mind is itself ignorance. This ignorance appears in the form of latent tendencies or deep-seated desires that keep the mind moving. These tendencies must be completely destroyed by careful self-inquiry and clear thinking. When ignorance, the latent tendencies, and the sense of a separate mental existence dissolve through renunciation, a person reaches the highest good.

The mind occupies a middle position. It is neither fully Real nor fully unreal, and it stands between Pure Consciousness and pure dullness. Because of this middle nature it constantly swings between the two. If a person repeatedly dwells on dull and lifeless things, the mind itself becomes dull through long practice. On the other hand, if the mind is trained through discrimination and one-pointed attention to its own conscious nature, it merges completely into Pure Consciousness.

Whatever state a person deliberately places the mind in by firm personal effort, the mind eventually becomes that State through repeated practice. Therefore one must again and again use self-effort to seize and master the mind, settle it in the State that is free from sorrow, and remain steady and free from all fear or doubt.

Finally, the mind can be controlled only by the mind itself. There is no other power that can do this work. Just as only a King can properly restrain another King, only the mind, when it turns its own strength upon itself, can lift itself out of the deep immersion in worldly thoughts and establish lasting Freedom.

Chapter 3.112, Verses 1–9

Yoga Vashishtha 3.112.1–9

(The mind is by nature intensely restless and swift)

श्रीवसिष्ठ उवाच।

यस्मिंस्तस्मिन्पदार्थे हि येन तेन यथा तथा।

तीव्रसंवेगसंपन्नं मनः पश्यति वाञ्छितम् ॥ १॥

जायते म्रियते चैषा मनसस्तीव्रवेगिता।

सौम्याम्बुबुद्बुदालीव निर्निमित्ता स्वभावतः ॥ २॥

शीतता तुहिनस्येव कज्जलस्येव कृष्णता।

लोलता मनसो रूपं तीव्रातीव्रैकरूपिणी ॥ ३॥

श्रीराम उवाच।

कथमस्यातिलोलस्य वेगो वेगैककारणम्।

चलता मनसो ब्रह्मन्बलतो विनिवार्यते ॥ ४॥

श्रीवसिष्ठ उवाच।

नेह चञ्चलताहीनं मनः क्वचन दृश्यते।

चञ्चलत्वं मनोधर्मो वह्णेर्धर्मो यथोष्णता ॥ ५॥

यैषा हि चञ्चला स्पन्दशक्तिश्चित्तत्वसंस्थिता।

तां विद्धि मानसीं शक्तिं जगदाडम्बरात्मिकाम् ॥ ६॥

स्पन्दास्पन्दादृते वायोर्यथा सत्तैव नोह्यते।

तथा न चित्तसत्तास्ति चञ्चलस्पन्दनादृते ॥ ७॥

यत्तु चञ्चलताहीनं तन्मनो मृतमुच्यते।

तदेव च तपःशास्त्रसिद्धान्तो मोक्ष उच्यते ॥ ८॥

मनोविलयमात्रेण दुःखशान्तिरवाप्यते।

मनोमननमात्रेण दुःखं परमवाप्यते ॥ ९॥

Sage Vasishtha said: 

3.112.1–3

> The mind, filled with intense swiftness, perceives the desired object in any substance, by any means, and in any manner whatsoever.

> This intense swiftness of the mind arises and perishes of its own nature without any cause, just like a succession of bubbles on calm water.

> Just as coldness is the nature of snow and blackness is the nature of collyrium, so restlessness is the very form of the mind, remaining one and the same in its intense and still more intense States.

Sriram said: 

3.112.4

> O Brahman, how can the movement of this extremely restless mind, whose sole cause is its own velocity, be forcibly restrained?

Sage Vasishtha said: 

3.112.5–9

> Nowhere is a mind found that is free from restlessness. Restlessness is the inherent nature of the mind, just as heat is the inherent nature of fire.

> Know that this restless vibrating power which resides in the essence of the mind is the mental energy that constitutes the entire display of the World.

> Just as the Existence of Air cannot be grasped apart from its vibration or non-vibration, so the mind has no existence apart from its restless vibration.

> That which is free from restlessness is like a dead mind. And that very State is declared to be liberation according to the settled conclusion of austerity and the scriptures.

> By the mere dissolution of the mind, the cessation of sorrow is attained. By the mere continued thinking of the mind, supreme sorrow is attained.

Detailed Summary of the Teachings:

These verses teach that the mind is by nature intensely restless and swift. It instantly projects and perceives whatever it desires in any object, through any means, and in any way. This restless velocity is not produced by external causes; it arises and disappears spontaneously, like bubbles forming and vanishing on still water. Restlessness is therefore the essential form of the mind, just as coldness belongs to snow and blackness to collyrium.  

Rama asks how this restless movement, whose only cause is its own velocity, can be forcibly stopped. Vasishtha answers that a mind without restlessness is never found anywhere. Restlessness is the mind’s own nature, comparable to the heat that is inseparable from fire.  

The restless vibrating power that constitutes the mind is identified as the very energy that creates the entire spectacle of the World. Without this constant vibration the mind cannot be said to exist at all, just as air cannot be conceived without its motion or stillness.  

A mind that has become free from restlessness is therefore described as “dead.” This State of the mind’s Stillness is what the scriptures and the practice of austerity call liberation.  

Finally, the verses declare that the complete dissolution of the mind alone brings the end of sorrow, while continued mental activity produces the greatest suffering. Peace is therefore gained not by controlling an active mind but by allowing the mind itself to subside completely.

Chapter 3.111, Verses 39–46

Yoga Vashishtha 3.111.39–46

(All the fearsome difficulties and confusions of life arise solely from the mind’s own imaginings, just as a Mirage appears in a waterless desert)

श्रीवसिष्ठ उवाच।

भीमाः संभ्रमदायिन्यः संकल्पकदनादिमाः।

विपदः संप्रसूयन्ते मृगतृष्णा मराविव ॥ ३९॥

कल्पान्तपवना वान्तु यान्तु चैकत्वमर्णवाः।

तपन्तु द्वादशादित्या नास्ति निर्मनसः क्षतिः ॥ ४०॥

मनोबीजात्समुद्यन्ति सुखदुःखे शुभाशुभे।

संसारखण्डका एते लोकसप्तकपल्लवाः ॥ ४१॥

असंकल्पनमात्रैकसाध्ये सकलसिद्धिदे।

असंकल्पनसाम्राज्ये तिष्ठावष्टब्धतत्पदः ॥ ४२॥

प्रयच्छत्युत्तमानन्दं क्षीयमाणं मनः क्रमात्।

काष्ठक्षीणाङ्गकाङ्गारो यथाङ्गारक्षयार्थिनः ॥ ४३॥

अपि ब्रह्मकुटीलक्षं मनसश्चेत्समीहितम्।

तदणोरन्तरे व्यक्तं विभक्तं परिदृश्यते ॥ ४४॥

संकल्पमात्रविभवेन कृतात्यनर्थं संकल्पमात्रविभवेन सुसाधितार्थम्।

संतोषमात्रविभवेन मनो विजित्य नित्योदितेन जयमेहि निरीप्सितेन ॥ ४५॥

परमपावनया विमनस्तया समतया मतयात्मविदामपि।

शमितया मितयान्तरहंतया यदवशिष्टमजं पदमस्तु तत् ॥ ४६॥

Sage Vashishta continued:

3.111.39–46

> Terrible troubles that cause confusion, arising first from mental imagining, spring up just as a mirage appears in the desert.

> Let the winds of the end of a world-cycle blow, let the oceans merge into one, let the twelve suns blaze – the one free of restless mind suffers no harm.

> From the seed of the mind arise pleasure and pain, good and bad; these are the fragments of worldly life, the sprouts of the seven worlds.

> Stand firm, holding fast to that State, in the empire of non-imagining, which is achieved solely by the absence of mental constructs and which grants every success.

> As the mind gradually fades away, it gives the Highest Bliss – just as a glowing ember from wood, its parts shrinking, gives the brightest light to one who wants the ember to burn out completely.

> Even if the mind’s desire reaches a hundred thousand worlds of Brahma, that is still seen clearly and separately inside a single atom.

> By the mere power of mental imagining great harm is done; by the mere power of mental imagining a goal is also well achieved. Having conquered the mind through the mere power of contentment, attain victory by means of that ever-present State free of craving.

> Through the most purifying freedom from mind, through evenness of understanding held even by Knowers of the Self, through a quieted and measured inner sense of “I” – may that unborn State which then remains be ours.

Detailed Summary of the Teachings:

These verses teach that all the fearsome difficulties and confusions of life arise solely from the mind’s own imaginings, just as a mirage appears in a waterless desert. Once this is understood, the seeker realises that the root of suffering is not external events but the restless activity of thought itself.

A person whose mind has become still remains completely unharmed even if the most catastrophic cosmic events take place – the dissolving winds of world-end, the merging of all Oceans, or the blazing of the twelve Suns. Outer conditions lose their power to disturb one who is free of mental agitation.

Everything experienced as pleasure or pain, good or bad, and even the entire structure of the seven Worlds, sprouts from the single seed of the mind. Therefore the whole of Worldly existence is nothing but mental construction.

The only reliable means to complete success and the highest good is the simple absence of mental imagining. By remaining established in this “empire of non-thinking,” every goal is attained and the True State is securely held.

As the mind slowly diminishes it yields Supreme Joy, comparable to the final brilliant glow of a dying ember. Even the grandest objects of desire are seen to be contained within the tiniest particle of Consciousness. By the power of pure contentment the mind is conquered, and what finally remains is the Pure, Unborn, ever-present Reality free from all craving and sense of “I.”

Chapter 3.111, Verses 30–38

Yoga Vashishtha 3.111.30–38

(No teaching, scripture or external method can bring lasting peace or liberation unless the mind itself is first quieted)

श्रीवसिष्ठ उवाच।

सति पथ्ये तते शुभ्रे चित्तोपशमनादृते।

तिर्यगूर्ध्वमधस्ताच्च भूयोभूयो विचारितम् ॥ ३०॥

यावन्नास्ति किलोपायश्चित्तोपशमनादृते।

ऋते तथ्ये तते शुभ्रे बोधे हृद्युदिते सति ॥ ३१॥

मनोविलयमात्रेण विश्रान्तिरुपजायते।

व्यायते हृदयाकाशे चिति चिच्चक्रधारया ॥ ३२॥

मनो मारय निःशङ्कं त्वां प्रबध्नन्ति नाधयः।

यदि रम्यमरम्यत्वे त्वया संविदितं विदा ॥ ३३॥

छिन्नान्येव तदाङ्गानि चित्तस्येति मतिर्मम।

अयं सोऽहमिदं तन्म एतावन्मात्रकं मनः ॥ ३४॥

तदभावनमात्रेण दात्रेणेव विलूयते।

छिन्नाभ्रमण्डलं व्योम्नि यथा शरदि धूयते ॥ ३५॥

वातेनाकल्पनेनैवं तथा तद्धूयते मनः।

भवन्ति यत्र शस्त्राग्निपवनास्तत्र भीर्भवेत् ॥ ३६॥

स्वायते मृदुनि स्वच्छे किमसंकल्पने भयम्।

इदं श्रेय इद नेति सिद्धमाबालमक्षतम् ॥ ३७॥

बालं पुत्रमिवोदारे मनः श्रेयसि योजयेत् ।

अक्षयं चानवं चेतःसिंहं संसृतिबृंहणम्।

घ्नन्ति ये ते जयन्तीह निर्वाणपददायिनः ॥ ३८॥

Sage Vashishta continued:

3.111.30–38

> Even when a proper, broad and pure path is present, nothing is of use without quieting the mind. This has been examined again and again from every side, above and below.  

> There is truly no other means except the quieting of the mind, once the true, broad and Pure Knowledge has arisen in the heart.  

> By the mere dissolving of the mind, rest arises. It spreads in the Space of the heart through the continuous flow of Pure Consciousness.  

> Kill the mind without any fear. Then the mental afflictions will not bind you, if you, the Knower, have truly understood the pleasant nature even within what seems unpleasant.  

> In my view, the limbs of the mind are then cut off. Thoughts such as “this is that,” “I am this,” “this is mine” — the mind is only this much.  

> By the mere non-thinking of them it is cut away as if by a sickle, just as a mass of torn clouds is scattered in the autumn sky.  

> In the same way the mind is scattered by the wind of non-imagining. Fear arises only where weapons, fire and storms are present.  

> When the mind settles in what is soft and clear, what fear can there be in the absence of mental imagining? The habit of judging “this is good, this is not” has been fixed unbroken since childhood.  

> One should gently turn the mind toward the good, just as one guides a child or a son. Those who destroy the undying, young mind-lion that expands the cycle of birth and death conquer here and bestow the state of nirvana.  

Detailed summary of the teachings:

These verses stress that no teaching, scripture or external method can bring lasting peace or liberation unless the mind itself is first quieted. All other paths remain useless until the restless activity of the mind is brought under control through clear understanding that arises within the heart.  

True rest and freedom appear the moment the mind dissolves. When mental activity ceases, Pure Awareness spreads naturally through the inner space of the heart, revealing an undisturbed state of Consciousness that needs no further effort.  

The mind must be decisively overcome without hesitation. Once a person clearly sees that even unpleasant situations contain an inherent pleasantness when viewed from Pure Knowledge, the usual torments of the mind lose their power to bind.  

The mind consists only of limited thoughts of identity and possession such as “I am this” and “this is mine.” Simply refusing to dwell on these thoughts causes the mind to dissolve completely, just as autumn winds scatter clouds that have already been torn apart.  

There is no danger in this process of non-imagining; fear belongs only to situations of external violence or upheaval. The mind should therefore be gently guided toward what is truly beneficial, like a child being led by a caring parent. Those who succeed in destroying this ever-young, expanding “lion” of the mind attain victory in this life and reach the State of final liberation.  

Chapter 3.111, Verses 21–29

Yoga Vashishtha 3.111.21–29

(The restless mind, though it appears unmoving because of confused perception, can be brought under control solely through personal effort and determination)

श्रीवसिष्ठ उवाच।

संवेदनविपर्यासरूपिणी धीरिवाचला।

जेतुमाशु मनो राम पौरुषेणैव शक्यते ॥ २१॥

अनुद्वेगः श्रियो मूलमनुद्वेगात्प्रवर्तते।

जन्तोर्मनोजयो येन त्रिलोकीविजयस्तृणम् ॥ २२॥

न शस्त्रदलनोत्पातपाता यस्यां मनागपि।

स्वभावमात्रव्यावृत्तौ तस्यां कैव कदर्थना ॥ २३॥

अपि स्ववेदनाक्रान्तौ न शक्ता ये नराधमाः।

कथं व्यवहरिष्यन्ति व्यवहारदशासु ते ॥ २४॥

पुमान्मृतोऽस्मि जातोऽस्मि जीवामीति कुदृष्टयः।

चेतसो वृत्तयो भान्ति चपलस्यासदुत्थिताः ॥ २५॥

न कश्चनेह म्रियते जायते न च कश्चन।

स्वयं वेत्ति मृतं स्वस्य लोकमन्यं स्वकं मनः ॥ २६॥

इतो याति परं लोकं स्फुरत्यन्यतया मनः।

तत्तस्यैत्येतदामोक्षमतो मृतिभयं कुतः ॥ २७॥

इहलोकेन विचरत्विहलोके परत्र च।

चित्तमामोक्षमास्तेऽस्य रूपमन्यन्न विद्यते ॥ २८॥

मृते भ्रातरि भृत्यादौ क्लेश आक्रियतेऽनृतः।

तत्स्वचित्तं स्वचैतन्यव्यावृत्तात्मेति मे मतिः ॥ २९॥

Sage Vashishta continued:

3.111.21–24

> O Rama, the mind, which appears fixed like the intellect due to reversed perception, can be conquered quickly only through one’s own effort.

> Freedom from agitation is the root of all prosperity; everything proceeds from it. For one who has conquered the mind, victory over the three worlds is as insignificant as a blade of grass.

> In a State where there is not even the slightest cutting by weapons, rising, or falling, and which comes about merely by turning away from one’s natural tendencies, what possible trouble can there be?

> Those lowest of men who cannot even manage themselves when overtaken by their own feelings—how will they ever conduct themselves properly in worldly affairs?

3.111.25–29

> The false notions “I am dead,” “I am born,” and “I am alive” are merely the restless movements of a fickle mind arising from unreality.

> No one dies here, and no one is born. The mind itself imagines its own death and another World as belonging to itself.

> From here the mind goes to another World and appears in a different form. That very arrival is its liberation—so why fear death?

> Let the mind wander with this World, whether here or in the beyond. Until liberation is attained, it has no other form.

> The sorrow felt at the death of a brother, servant, or the like is unreal. In my view, that is only one’s own mind turned away from its Pure Consciousness.

Detailed summary of the teachings:

These verses teach that the restless mind, though it appears unmoving because of confused perception, can be brought under control solely through personal effort and determination. No external force or ritual is required; sincere human striving is enough to master it quickly. Once the mind is conquered, freedom from inner disturbance becomes the true foundation of lasting well-being, and even the greatest worldly or cosmic victories become trivial.

The text emphasises that genuine transformation of one’s nature involves no struggle, conflict, or violence of any kind. When the mind simply turns away from its habitual patterns, all difficulties dissolve. Those who cannot govern their own feelings and reactions remain incapable of handling ordinary life situations effectively, showing that self-mastery is the first and essential skill.

False ideas of birth, death, and continued existence are exposed as mere products of a fluctuating, unreal mind. In truth, no one is born and no one dies. The mind alone invents the experience of dying and of moving to other realms. When the mind shifts to another appearance, that shift itself is liberation; therefore the fear of death has no real basis.

Wherever the mind wanders—whether in this World or another—it remains the same until liberation is reached. Grief over the death of relatives or dependents is likewise unreal, arising only because the mind has turned away from its own pure awareness. The verses repeatedly stress that no other method exists for attaining clear, true knowledge except the calming and subduing of the mind.

Ultimately, the teaching insists that pure, luminous understanding arises in the heart only when the mind is quieted. All other paths and examinations prove incomplete without this Inner Stillness. Mastery of the mind is therefore presented as the single indispensable means to freedom from fear, sorrow, and delusion.