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Yoga Vashishtha 2.18.56–60
(Only Brahm is Real, the world is a mere dream)
श्रीवसिष्ठ उवाच ।
एवं सति निराकारे ब्रह्मण्याकारवान्कथम् ।
दृष्टान्त इति नोद्यन्ति मूर्खवैकल्पिकोक्तयः ॥ ५६ ॥
अन्यासिद्धविरुद्धादिदृग्दृष्टान्त प्रदूषणैः ।
स्वप्नोपमत्वाज्जगतः समुदेति न किंचन ॥ ५७ ॥
अवस्तु पूर्वापरयोर्वर्तमाने विचारितम्।
यथा जाग्रत्तथा स्वप्नः सिद्धमाबालमागतम् ॥ ५८ ॥
स्वप्नसंकल्पनाध्यानवरशापौष धादिभिः।
यथार्था इह दृष्टान्तास्तद्रूपत्वाज्जगत्स्थितेः ॥ ५९॥
मोक्षोपायकृता ग्रन्थकारेणान्येऽपि ये कृताः ।
ग्रन्थास्तेष्वियमेवैका व्यवस्था बोध्यबोधने ॥ ६० ॥
Maharishi Vashishta said:
2.18.56: If Brahm is formless, how can it have form? The arguments of fools based on imagination do not hold, as examples (to explain the formless) do not arise.
2.18.57: Due to flaws like being unestablished, contradictory, or otherwise defective, examples fail to describe the world, which, being like a dream, does not truly arise.
2.18.58: When examined, the world, being unreal in the past, present, and future, is like a dream in the waking state, a truth evident even to a child.
2.18.59: Examples drawn from dreams, imagination, meditation, curses, boons, or herbs appear real due to the nature of the world’s existence, which is akin to these.
2.18.60: Among the texts composed by the author for the purpose of Realization, this is the only consistent method for teaching and understanding the Truth.
Summary of the Teachings:
The verses from Yoga Vasishta 2.18.56 to 2.18.60, spoken by Sage Vasishta, delve into the nature of reality, the limitations of intellectual constructs, and the path to understanding the Ultimate Truth. The teachings emphasize the non-dual philosophy of Advaita Vedanta, which posits that the Ultimate Reality, Brahm, is formless and beyond comprehension through ordinary means like examples or intellectual arguments. These verses aim to guide the seeker toward Realization by dismantling misconceptions about the world’s apparent reality and pointing to the illusory nature of existence, akin to a dream.
In verse 2.18.56, Vasishta challenges the notion of attributing form to the formless Brahm. He critiques the futile attempts of the ignorant to describe the indescribable through imaginative arguments or analogies. This sets the stage for a deeper inquiry into the nature of Reality, suggesting that conventional reasoning fails when applied to the Absolute, which transcends form and duality. The verse underscores the limitations of human intellect in grasping the formless, urging seekers to move beyond superficial explanations.
Verse 2.18.57 further elaborates on the inadequacy of examples to describe the world, which is likened to a dream. Vasishta points out that examples are flawed—either unestablished, contradictory, or defective—because the world itself is not a substantial reality. By comparing the world to a dream, he highlights its ephemeral and illusory nature, suggesting that nothing truly arises in an ultimate sense. This teaching encourages detachment from the apparent Reality of the world, aligning with the Advaitic view that only Brahm is Real, and the world is a mere appearance.
In verses 2.18.58 and 2.18.59, Vasishta reinforces the dream-like nature of existence, asserting that the world, when scrutinized, lacks Reality in all temporal dimensions—past, present, and future. He draws parallels between dreams, imagination, meditation, and other phenomena like curses or boons, which seem Real within their context but are ultimately insubstantial. This comparison serves to illustrate that the world’s existence is similarly illusory, appearing Real only due to the mind’s projections. These verses guide the seeker to question the validity of sensory experience and recognize the underlying unity of Brahm.
Finally, verse 2.18.60 emphasizes the uniqueness of the Yoga Vasishta’s approach to Realization. Vasishta declares that among all texts composed for attaining Realization, this teaching—centered on Realizing the illusory nature of the world and the formless Reality of Brahm—is the definitive method. The verse underscores the text’s authority in providing a consistent and direct path to enlightenment, encouraging seekers to internalize this non-dual perspective to transcend Ignorance and attain Realization. Collectively, these verses advocate a profound shift in perception, from clinging to the apparent Reality of the world to Realizing the Eternal Truth of Brahm.
