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Yoga Vashishtha 3.9.14–23
(The videhamukta condition)
श्रीवसिष्ठ उवाच ।
जीवन्मुक्तपदं त्यक्त्वा देहे कालवशीकृते ।
विशत्यदेहमुक्तत्वं पवनोऽस्पन्दतामिव ॥ १४ ॥
विदेहमुक्तो नोदेति नास्तमेति न शाम्यति ।
न सन्नासन्न दूरस्थो न चाहं न च नेतरः ॥ १५ ॥
सूर्यो भूत्वा प्रतपति विष्णुः पाति जगत्त्रयम् ।
रुद्रः सर्वान्संहरति सर्गान्सृजति पद्मजः ॥ १६ ॥
खं भूत्वा पवनस्कन्धं धत्ते सर्षिसुरासुरम् ।
कुलाचलगतो भूत्वा लोकपालपुरास्पदः ॥ १७ ॥
भूमिर्भूत्वा बिभर्तीमां लोकस्थितिमखण्डिताम् ।
तृणगुल्मलता भूत्वा ददाति फलसंततिम् ॥ १८ ॥
बिभ्रज्जलानलाकारं ज्वलति द्रवति द्रुतम् ।
चन्द्रोऽमृतं प्रसवति मृतं हालाहलं विषम् ॥ १९ ॥
तेजः प्रकटयत्याशास्तनोत्यान्ध्यं तमो भवत् ।
शून्यं सद्व्योमतामेति गिरिः सन् रोधयत्यलम् ॥ २० ॥
करोति जंगमं चित्तः स्थावरं स्थावराकृतिः ।
भूत्वार्णवो वलयति भूस्त्रियं वलयो यथा ॥ २१ ॥
परमार्कवपुर्भूत्वा प्रकाशान्तं विसारयन्।
त्रिजगत्त्रसरेण्वोघं शान्तमेवावतिष्ठते ॥ २२ ॥
यत्किंचिदिदमाभाति भातं भानमुपैष्यति ।
कालत्रयगतं दृश्यं तदसौ सर्वमेव च ॥ २३ ॥
Maharishi Vashishta continued:
3.9.14: Having relinquished the state of Realization while embodied (jivanmukti) when the body is subject to the control of time (death), one enters the state of disembodied Realization (videhamukti), akin to the wind becoming still and ceasing its movement.
3.9.15: The one who is Realized without a body (videhamukta) neither rises nor sets, nor does he become tranquilized or extinguished. He is neither existent nor non-existent, neither far nor near, neither the Self (I) nor anything other than the Self.
3.9.16: Becoming like the sun, he radiates brilliance; as Vishnu, he protects the three worlds; as Rudra (Shiva), he dissolves all creations; and as Brahma, born from the lotus, he creates the universes.
3.9.17: Becoming the sky, he supports the element of air, which carries the hosts of Sages, gods, and demons. Becoming a great mountain, he serves as the abode of the guardians of the world (lokapalas).
3.9.18: As the earth, he sustains the unbroken existence of the worlds. Becoming grass, shrubs, and creepers, he yields an abundance of fruits and sustenance.
3.9.19: Assuming the form of water or fire, he flows or burns intensely. As the moon, he produces nectar; as poison, he becomes deadly venom.
3.9.20: As light, he reveals all directions; as darkness, he causes blindness. As the Void, he assumes the nature of Space; as a mountain, he firmly obstructs.
3.9.21: As Consciousness, he manifests as moving beings; as the immovable, he takes the form of stationary objects. Becoming the ocean, he encircles the earth, just as a bracelet encircles the wrist.
3.9.22: Taking the form of the Supreme Sun, he spreads light to the farthest reaches, yet remains Tranquil, encompassing the multitude of atoms across the three worlds.
3.9.23: Whatever appears in this world, whatever has appeared or will appear, and whatever is perceived across the three times (past, present, future)—he is all of that, and indeed, he is everything.
Summary of the Teachings:
The verses from Yoga Vasishta 3.9.14 to 3.9.23 expound on the nature of Realization, particularly the transition from embodied Realization (jivanmukti) to disembodied Realization (videhamukti), and the all-pervasive essence of the Realized Consciousness. The first verse (3.9.14) describes the journey from jivanmukti, where one is Realized while still in a physical body, to videhamukti, the state of Realization after the body’s dissolution. This transition is likened to the wind becoming still, symbolizing the cessation of individual identity and merging into the Infinite Consciousness. The teaching underscores that Realization is not bound by the physical form, and the Ultimate State transcends the limitations of time and embodiment, pointing to the eternal, unchanging nature of the Self.
In verse 3.9.15, the State of videhamukti is further elaborated as being beyond dualities and distinctions. The Realized Being is described as neither rising nor setting, neither existing nor non-existing, and free from spatial or personal definitions such as “I” or “other.” This reflects the Advaita Vedanta philosophy central to the Yoga Vasishta, which emphasizes the non-dual nature of Reality. The Realized Consciousness is not confined by the cycles of birth and death, nor by spatial or temporal boundaries. It exists in a State of Pure Awareness, free from all limitations and distinctions, embodying the essence of Brahm, the Ultimate Reality that transcends all opposites.
Verses 3.9.16 to 3.9.21 illustrate the Omnipresence and Omnipotence of this Realized Consciousness, which manifests as all forms and functions of the Universe. By assuming the roles of Cosmic deities like the Sun, Vishnu, Rudra, and Brahma, or natural elements like the sky, earth, water, fire, and mountains, the Consciousness is shown to pervade every aspect of Creation. It sustains, creates, destroys, and nurtures, taking on the forms of both animate and inanimate entities. This teaching highlights the non-dual perspective that the Realized Self is not separate from the Universe but is the very essence that underlies all phenomena, whether dynamic or static, creative or destructive. The imagery of the ocean encircling the earth like a bracelet emphasizes the all-encompassing nature of this Consciousness.
The final two verses (3.9.22 and 3.9.23) culminate in the affirmation that the Realized Consciousness is the Source and substance of all that exists across the three worlds and the three times (past, present, and future). It is described as both the Supreme Light that illuminates all and the tranquil essence that remains undisturbed amidst the multiplicity of creation. The teaching here is that everything perceived—every form, function, or phenomenon—is a manifestation of this Singular Consciousness. The Realized Being Realizes their identity with this Universal Consciousness, seeing no separation between themselves and the totality of Existence.
In summary, these verses collectively teach about the Realization of the Self as the Infinite, non-dual Consciousness that transcends the body, mind, and world. The journey from jivanmukti to videhamukti represents the dissolution of all limited identities into the boundless Reality of Brahm. The Realized Consciousness is not only free from dualities but also actively manifests as the Universe in all its diversity, yet remains untouched and Tranquil. These teachings encourage the aspirant to recognize their True Nature as this Ultimate Reality.
