Chapter 3.1, Verses 21–27

Yoga Vashishtha 3.1.21–27

(True Realization requires deep Inquiry into the Nature of Reality)

श्रीवसिष्ठ उवाच ।

बन्धस्य तावद्रूपं त्वं कथ्यमानमिदं श्रृणु ।

ततः स्वरूपं मोक्षस्य ज्ञास्यसीन्दुनिभानन ॥ २१ ॥

द्रष्टुर्दृश्यस्य सत्ताङ्ग बन्ध इत्यभिधीयते ।

द्रष्टा दृश्यबलाद्बद्धो दृश्याभावे विमुच्यते ॥ २२ ॥

जगत्त्वमहमित्यादिर्मिथ्यात्मा दृश्यमुच्यते ।

यावदेतत्संभवति तावन्मोक्षो न विद्यते ॥ २३ ॥

नेदं नेदमिति व्यर्थप्रलापैर्नोपशाम्यति।

संकल्पजनकैर्दृश्यव्याधिः प्रत्युत वर्धते ॥ २४ ॥

न च तर्कभरक्षोदैर्न तीर्थनियमादिभिः।

सतो दृश्यस्य जगतो यस्मादेति विचारकाः ॥ २५ ॥

जगद्दृश्यं तु यद्यस्ति न शाम्यत्येव कस्यचित् ।

नासतो विद्यते भावो नाभावो विद्यते सतः ॥ २६ ॥

अचेत्यचित्स्वरूपात्मा यत्र यत्रैव तिष्ठति ।

द्रष्टा तत्रास्य दृश्यश्रीः समुदेत्यप्यणूदरे ॥ २७ ॥

Sage Vasishta said: 

3.1.21: Listen carefully as I explain the nature of bondage. Once you understand this, O moon-faced one (Rama), you will also comprehend the True Nature of Realization.

3.1.22: Bondage is defined as the existence of the relationship between the Seer (the observer) and the seen (the observed). The Seer becomes bound due to the influence of the seen, but when the seen ceases to exist, the Seer is Realized.

3.1.23: The notion of "I," "you," or "the world" constitutes the seen, which is inherently false. As long as these false perceptions persist, Realization cannot be attained.

3.1.24: The affliction of the seen, which arises from mental constructs, is not pacified by futile arguments or meaningless prattle. On the contrary, such delusions only intensify the disease of false Perception.

3.1.25: Neither through excessive logical analysis, nor through pilgrimages, rituals, or austerities, can the Reality of the seen—the world—be resolved, for it arises from the mind’s misconceptions.

3.1.26: As long as the seen, the world, is perceived as Real, no one can find Peace. The unreal has no True Existence, and the Real never ceases to be.

3.1.27: Wherever the Self, which is of the Nature of Pure Consciousness, exists, the splendor of the seen arises, even in the subtlest form, due to the interplay of the Seer and the seen.

Summary of Teachings: 

The teachings of these verses from the Yoga Vasishta, as expounded by Sage Vasishta to Rama, focus on the nature of bondage and the path to Realization, rooted in the Advaita Vedanta philosophy. In verse 3.1.21, Vasishta begins by setting the stage for a profound explanation of bondage, promising that understanding it will lead to an understanding of Realization. The term “moon-faced one” reflects the affectionate and respectful tone used to address Rama, emphasizing his readiness to receive this Wisdom. This introductory verse establishes the framework for the subsequent discussion, highlighting the importance of discerning the root cause of suffering to attain Freedom.

In verses 3.1.22 and 3.1.23, Vasishta defines bondage as the relationship between the Seer (the individual Self, or jiva) and the seen (the objects of Perception, including the world, body, and ego). This relationship is illusory because the seen is rooted in mithya (false perception). The notion of “I,” “you,” or “the world” arises from Ignorance (avidya), which creates a false sense of separation. Bondage occurs when the Seer identifies with these false Perceptions, mistaking them for Reality. Realization, therefore, is the dissolution of this illusory relationship, achieved when the seen is recognized as unreal, freeing the Seer from its influence.

Verses 3.1.24 and 3.1.25 elaborate on the futility of superficial methods to overcome bondage. Vasishta warns that intellectual debates, logical arguments, rituals, pilgrimages, or austerities cannot eradicate the false Perception of the world. These external practices fail because they do not address the root cause—the mind’s tendency to project false constructs (sankalpa). Instead, such activities may reinforce the illusion by engaging the mind further in dualistic thinking. True Realization requires a deeper inquiry (vichara) into the Nature of Reality, which transcends ritualistic or intellectual approaches and focuses on uprooting the misconception of the seen.

Verse 3.1.26 introduces a key philosophical principle: the unreal (the seen, or the world) has no True Existence, while the Real (the Self, or Pure Consciousness) is Eternal and Unchanging. This echoes the Advaita Vedanta teaching that only Brahm, the Ultimate Reality, is Real, while the world, as a projection of the mind, lacks independent Existence. As long as one perceives the world as Real, peace remains elusive. This verse underscores the necessity of shifting perception from the transient to the Eternal, recognizing that the world’s apparent Reality is a product of Ignorance and that True Peace lies in Realizing the non-dual nature of the Self.

Finally, verse 3.1.27 emphasizes the Omnipresence of the Self as Pure Consciousness, which is the substratum of all experience. Wherever Consciousness exists, the illusion of the seen arises due to the interplay of the Seer and the seen. Even the subtlest perception of duality creates the appearance of the world. This verse points to the need for Self-Inquiry to dissolve this duality, Realizing that the Self alone exists, and the seen is merely a projection. Collectively, these verses guide the seeker toward Realization by encouraging Discernment (viveka) and Inquiry into the Nature of the Self, which is free from the illusory bondage of the seen.

Chapter 2.17, Verses 21–26

Yoga Vashishtha 2.17.21–26

(The Illusory nature and false perception of the world as Real)

श्रीवसिष्ठ उवाच ।

कथार्थप्रतिभासाभं व्योममुक्तावलीनिभम् ।

कटकत्वं यथा हेम्नि तरङ्गत्वं यथाम्भसि ॥ २१ ॥

यथा नभसि नीलत्वमसदेवोत्थितं सदा ।

अभित्तिरङ्गरहितमुपलब्धिमनोहरम् ॥ २२ ॥

स्वप्ने वा व्योम्नि वा चित्रमकर्तृ चिरभासुरम् ।

अवह्निरेव वह्नित्वं धत्ते चित्रानलो यथा ॥ २३ ॥

दधात्येवं जगच्छब्दरूपार्थमसदात्मकम्।

तरङ्गोत्पलमालाभं दृष्टनृत्यमिवोत्थितम् ॥ २४ ॥

चक्रचीत्कारपूर्णस्य जलराशिमिवोद्यतम्।

शीर्णपत्रं भ्रष्टनष्टं ग्रीष्मे वनमिवारसम् ॥ २५ ॥

मरणव्यग्रचित्ताभं शिलागृहगुहास्पदम् ।

अन्धकारगुहैकैकनृत्तमुन्मत्तचेष्टितम् ॥ २६ ॥

Maharishi Vashishta said:

2.17.21: The world appears like an illusion, resembling a string of pearls in the sky or a bracelet in gold or waves in water.

2.17.22: Just as the blueness of the sky is unreal yet always appears, the world is without substance or parts, captivating to perception.

2.17.23: Like a dream or a mirage in the sky, it appears vivid without a creator, as a fire-like illusion assumes the form of fire without being fire.

2.17.24: Thus, the world, with its forms and meanings, is unreal, rising like waves or a garland of lotuses, like a dance seen in a dream.

2.17.25: It is like a whirlpool filled with the sound of rushing water, like a forest in summer with fallen, withered leaves, devoid of Essence.

2.17.26: It resembles a mind agitated by the fear of death, a cave within a stone house, or a frenzied dance in the darkness of a single cave.

Summary of Teachings:

The verses from Yoga Vasishta 2.17.21 to 2.17.26, spoken by Sage Vasishta, expound on the illusory nature of the world, a central theme in Advaita Vedanta. The teachings emphasize that the world, as perceived, is not ultimately real but appears due to the mind’s projections, akin to a dream or mirage. Using vivid metaphors, Vasishta illustrates how phenomena lack inherent substance, existing only as fleeting appearances in Consciousness. The examples—pearls in the sky, a bracelet in gold, or waves in water—suggest that the world’s forms are superimposed on an underlying Reality, much like ornaments are mere modifications of their material Essence.

The verses further elaborate that the world’s apparent Reality is like the blueness of the sky, which seems Real but is ultimately false. This illusion captivates the mind, yet it lacks true existence or independent parts. The comparison to a dream or a mirage underscores the absence of a fixed cause behind the world’s appearance, emphasizing its transient, insubstantial nature. Vasishta’s teaching invites the seeker to recognize that what is perceived as the world is a play of Consciousness, not a self-existent Reality, encouraging detachment from sensory experiences.

The imagery of fire that is not fire or a dance seen in a dream reinforces the idea that the world’s vividness is deceptive. It appears dynamic and real, yet it is devoid of True Essence, much like a whirlpool’s fleeting motion or a forest stripped bare in summer. These metaphors highlight the impermanence and unreality of worldly phenomena, urging the aspirant to look beyond appearances to the Unchanging Reality. The teachings align with the non-dual perspective that the world is a superimposition on the Ultimate Truth, which is formless and Eternal.

The final verses deepen the reflection by comparing the world to a mind gripped by fear of death or a frenzied dance in a dark cave. These images evoke the confusion and agitation of a mind caught in ignorance, mistaking the unreal for the Real. The cave symbolizes the limited perspective of the ego, where delusions manifest as Reality. Vasishta’s message is a call to transcend this Ignorance by realizing the world’s illusory nature, thereby attaining Realization through discernment of the True Self, which is beyond form and change.

In essence, these verses guide the seeker toward Self-Realization by dismantling the false perception of the world as Real. They encourage a shift in understanding, from identification with transient forms to recognition of the Eternal Consciousness that underlies all appearances. By contemplating these teachings, one is led to inquire into the Nature of Reality, ultimately Realizing that the Self is distinct from the fleeting world, which is but a projection of the mind. This insight is foundational to the path of Realization in Advaita Vedanta, as taught in the Yoga Vasishta.