Chapter 3.3, Verses 7–15

Yoga Vashishtha 3.3.7–15

(Nature of Creation, Consciousness, and the distinction between the Supreme and manifested Beings)

श्रीराम उवाच ।

आतिवाहिक एकोऽस्ति देहोऽन्यस्त्वाधिभौतिकः ।

सर्वासां भूतजातीनां ब्रह्मणोऽस्त्येक एव किम् ॥ ७ ॥

श्रीवसिष्ठ उवाच ।

सर्वेषामेव देहौ द्वौ भूतानां कारणात्मनाम् ।

अजस्य कारणाभावादेक एवातिवाहिकः ॥ ८ ॥

सर्वासां भूतजातीनामेकोऽजः कारणं परम् ।

अजस्य कारणं नास्ति तेनासावेकदेहवान् ॥ ९ ॥

नास्त्येव भौतिको देहः प्रथमस्य प्रजापतेः।

आकाशात्मा च भात्येष आतिवाहिकदेहवान् ॥ १० ॥

चित्तमात्रशरीरोऽसौ न पृथ्व्यादिक्रमात्मकः ।

आद्यः प्रजापतिर्व्योमवपुः प्रतनुते प्रजाः ॥ ११ ॥

ताश्च चिद्व्योमरूपिण्यो विनान्यैः कारणान्तरैः ।

यद्यतस्तत्तदेवति सर्वैरेवानुभूयते ॥ १२॥

निर्वाणमात्रं पुरुषः परो बोधः स एव च ।

चित्तमात्रं तदेवास्ते नायाति वसुधादिताम् ॥ १३ ॥

सर्वेषां भूतजातानां संसारव्यवहारिणाम्।

प्रथमोऽसौ प्रतिस्पन्दश्चित्तदेहः स्वतोदयः ॥ १४ ॥

अस्मात्पूर्वात्प्रतिस्पन्दादनन्यैतत्स्वरूपिणी ।

इयं प्रविसृता सृष्टिः स्पन्दसृष्टिरिवानिलात् ॥ १५ ॥

Sriram asked:

3.3.7: Is there only one subtle (ativahika) body and another material (adhibhautika) body for all Beings, or is there only one body for Brahm, the Supreme?

Maharishi Vasishta replied: 

3.3.8: All Beings, including those with causal and material forms, possess two bodies: the subtle (ativahika) and the material (adhibhautika). However, for the unborn (Brahm), which has no Cause, there is only the subtle body.

3.3.9: For all Beings, there is one unborn Supreme Cause (Brahm). Since the Unborn has no Cause, it possesses only one body, the subtle body.

3.3.10: The first Lord of creatures (Prajapati) does not have a material body. He exists as Pure Consciousness, like Space, and is endowed only with a subtle body.

3.3.11: This first Prajapati has a body made solely of Consciousness (chitta-matra) and is not composed of the sequential elements like earth. As the primal Lord with a form like Space, he creates all Beings.

3.3.12: These created Beings are of the nature of Consciousness and Space, without any other Cause. Whatever exists is experienced by all as it is, in its True Essence.

3.3.13: The Supreme Person (Purusha) is Pure Consciousness and liberation itself. It exists solely as Consciousness and does not take on the nature of material elements like earth.

3.3.14: For all Beings engaged in worldly existence, the first vibration or impulse (pratispanda) is the subtle body of Consciousness, which arises spontaneously from itself.

3.3.15: From this Primal Vibration, which is not different from its own Nature, this creation emanates, like the manifestation of vibrations from the wind.

Summary of the Teachings:

The dialogue between Sri Rama and Sage Vasishta in these verses of the Yoga Vasishta addresses fundamental metaphysical questions about the Nature of Existence, the body, and the Supreme Reality (Brahm). In verse 3.3.7, Rama initiates the inquiry by questioning whether all Beings have both a subtle (ativahika) and a material (adhibhautika) body, and whether Brahm, the Ultimate Reality, has only one body. This sets the stage for Vasishta’s profound exposition on the Nature of Creation, Consciousness, and the distinction between the Supreme and manifested Beings. The teachings emphasize the non-dualistic perspective of Advaita Vedanta, where the Ultimate Reality is Pure Consciousness, and the apparent diversity of creation arises from it without any fundamental separation.

Vasishta’s response in verses 3.3.8 to 3.3.10 clarifies that all beings in the manifested world possess two types of bodies: the subtle body, which is the Consciousness driven, non-material aspect, and the material body, composed of physical elements. However, Brahm, referred to as the unborn, is beyond causation and thus possesses only a subtle body, which is Pure Consciousness. This distinction highlights the unique nature of Brahm as the uncaused Cause, free from the limitations of material existence. The first Prajapati (the primal creator) is described as having a body of Pure Consciousness, akin to Space, emphasizing that the origin of Creation is non-material and rooted in the Infinite expanse of Awareness.

In verses 3.3.11 and 3.3.12, Vasishta elaborates that the Primal Prajapati, as Pure Consciousness, creates beings that are also of the nature of Consciousness and Space, without any external cause. This teaching underscores the idea that creation is not a separate entity but an expression of Consciousness itself. The phrase “whatever exists is experienced by all as it is” suggests that the True Essence of all Beings is Consciousness, and the diversity of forms is a projection within this Singular Reality. This aligns with the Advaita principle that the world is an appearance (vivarta) within the substratum of Brahm, and all experiences ultimately point to this underlying unity.

Verses 3.3.13 and 3.3.14 further deepen the non-dual perspective by describing the Supreme Person (Purusha) as Pure Consciousness and liberation itself, untouched by material elements. The subtle body, or the first impulse (pratispanda), is the initial vibration of Consciousness that gives rise to the perception of individuality and worldly existence. This impulse is not separate from Consciousness but is its spontaneous expression. The teaching here is that the apparent individuality of beings is a result of this subtle vibration within Consciousness, yet it remains fundamentally One with the Supreme. The material world, while appearing real to the senses, is secondary to the primary Reality of Consciousness.

Finally, verse 3.3.15 concludes by likening Creation to vibrations emanating from the wind, reinforcing the idea that the Universe is a dynamic expression of Consciousness, 

arising from its own nature without any external cause. This metaphor illustrates the effortless and spontaneous nature of Creation, which is not a deliberate act but an inherent movement within Consciousness. The teachings collectively emphasize that the Ultimate Reality is non-dual Consciousness, and both the Creator (Prajapati) and the created Beings share this Essence. The distinction between subtle and material bodies applies only to manifested Beings, while Brahm remains Singular, Formless, and beyond Causation, serving as the Source and substance of all that exists.

Chapter 3.3, Verses 1–6

Yoga Vashishtha 3.3.1–6

(Brahm is Eternal, Self-Existent, and unbound by Time or Causality, and has no prior karma to generate memories)

श्रीराम उवाच ।

एवमेव मनः शुद्धं पृथ्व्यादिरहितं त्वया ।

मनो ब्रह्मेति कथितं सत्यं पृथ्व्यादिवर्जितम् ॥ १ ॥

तदत्र प्राक्तनी ब्रह्मन्स्मृतिः कस्मान्न कारणम् ।

यथा मम तवान्यस्य भूतानां चेति मे वद ॥ २ ॥

श्रीवशिष्ठ उवाच ।

पूर्वदेहोऽस्ति यस्याद्य पूर्वकर्मसमन्वितः।

तस्य स्मृतिः संभवति कारणं संसृतिस्थितेः ॥ ३ ॥

ब्रह्मणः प्राक्तनं कर्म यदा किंचिन्न विद्यते ।

प्राक्तनी संस्मृतिस्तस्य तदोदेति कुतः कथम् ॥ ४ ॥

तस्मादकारण भाति वा स्वचित्तैककारणम् ।

स्वकारणादनन्यात्मा स्वयंभूः स्वयमात्मवान् ॥ ५ ॥

आतिवाहिक एवासौ देहोऽस्त्यस्य स्वयंभुवः ।

न त्वाधिभौतिको राम देहोऽजस्योपपद्यते ॥ ६ ॥

Sriram said:

3.3.1: You have explained that the mind, when pure and free from the influence of material elements like earth, is indeed Brahm itself. It is true that the mind, devoid of connection with material elements such as earth, is Brahm.

3.3.2: If that is the case, O Brahman, why is prior memory not considered the Cause of this? Please explain to me why this applies to my mind, to your mind, and to the minds of other beings.

Maharishi Vasishta replies:

3.3.3: For one who has a previous body accompanied by past karma, memory arises in that individual. This memory is the cause that sustains the cycle of worldly existence (samsara).

3.3.4: However, when it comes to Brahm, which has no prior karma, how can there be any prior memory? Since Brahm is free from past actions, no previous memory arises in it.

3.3.5: Therefore, Brahm appears to be without Cause, or its only Cause is its own Consciousness. It is Self-Existent, self-born, and self-sustaining, with its own nature as its sole Cause, being non-different from itself.

3.3.6: This Self-Existent Brahm has only a subtle, non-material body (ativahika, or spiritual body). O Rama, a physical body composed of material elements does not pertain to the unborn Brahm.

Summary of the Teachings:

The dialogue between Rama and Sage Vasishta in these verses from the Yoga Vasishta (3.3.1–3.3.6) delves into the profound metaphysical inquiry about the nature of the mind, its relationship with Brahm (the Ultimate Reality), and the role of memory and karma in the cycle of Existence. In the first two verses, Rama raises a question based on Vasishta’s prior teaching that the Pure Mind, free from the influence of material elements like earth, water, fire, air, and space, is identical to Brahm. Rama seeks clarification on why memory of past experiences or lives does not serve as the cause for the mind’s existence or its identification with Brahm, not only for himself but for all Beings. This question reflects Rama’s desire to understand the distinction between the individual mind, conditioned by past experiences, and the Universal Consciousness of Brahm, which transcends such conditioning.

In response, Sage Vasishta begins by addressing the role of memory and karma in the context of individual Beings. He explains that for those who are bound by a physical body and the residue of past actions (karma), memory arises as a natural consequence. This memory, rooted in past experiences and karma, is the mechanism that perpetuates samsara, the cycle of birth and death. The individual’s mind, tied to the body and its karmic impressions, recalls past lives and actions, which in turn fuel the continuity of worldly existence. Vasishta’s teaching here underscores the idea that memory is a product of the ego and the material body, which are absent in the case of Brahm, the Infinite Consciousness.

Vasishta then shifts focus to Brahm, the Ultimate Reality, which is free from karma and prior actions. Since Brahm is Eternal, Self-Existent, and unbound by Time or Causality, it has no prior karma to generate memories. This absence of past karma means there is no basis for memory to arise in Brahm, as memory is a function of the conditioned mind, not the Unconditioned Absolute. This distinction is crucial: while the individual mind is entangled in the web of karma and memory, Brahm remains untouched by these, existing as Pure Consciousness. Vasishta’s explanation highlights the non-dual nature of Brahm, which is beyond the limitations of Time, Space, and Causation.

Further elaborating, Vasishta describes Brahm as self-born and self-sustaining, with its own Consciousness as its sole Cause. This teaching emphasizes the concept of Brahm as 

svayambhu (Self-Existent), meaning it does not rely on external causes or conditions for its Existence. Unlike the individual mind, which is shaped by external factors such as karma and memory, Brahm’s nature is self-contained and self-sufficient. Its “Cause” is its own Infinite Consciousness, which is non-different from itself. This reinforces the Advaita Vedanta principle that Brahm is the Ultimate Reality, Unchanging and Eternal, with no dependence on external factors or prior conditions.

Finally, Vasishta clarifies that Brahm, being unborn and Eternal, does not possess a physical body made of material elements. Instead, it has an ativahika body, a subtle, non-material form that exists purely as Consciousness. This contrasts with the physical body (adhibhautika) of individual beings, which is subject to birth, decay, and death. By making this distinction, Vasishta guides Rama toward understanding that the Ultimate Reality transcends the limitations of the material world. The teachings in these verses collectively point to the non-dual nature of Reality, urging the seeker to recognize the mind’s potential to realize its identity with Brahm by transcending the illusions of karma, memory, and material existence. This Realization is the key to liberation from the cycle of samsara, aligning with the core philosophy of the Yoga Vasishta.

Chapter 3.2, Verses 51–56

Yoga Vashishtha 3.2.51–56

(Enlightenment dawns not through accumulation of Knowledge but via the direct intuition where the world is seen as a self-arising mirage in the mirror of Consciousness)

श्रीवशिष्ठ उवाच ।

आकाशस्फुरदाकारः संकल्पपुरुषो यथा।

पृथ्व्यादिरहितो भाति स्वयंभूर्भासते तथा ॥ ५१ ॥

निर्मले व्योम्नि मुक्तालीसंकल्पस्वप्नयोः पुरम् ।

अपृथ्व्यादि यथा भाति स्वयंभूर्भासते तथा ॥ ५२ ॥

न दृश्यमस्ति न द्रष्टा परमात्मनि केवले।

स्वयंचित्ता तथाप्येष स्वयंभूरिति भासते ॥ ५३ ॥

संकल्पमात्रमेवैतन्मनो ब्रह्मेति कथ्यते।

संकल्पाकाशपुरुषो नास्य पृथ्व्यादि विद्यते ॥ ५४ ॥

यथा चित्रकृदन्तःस्था निर्देहा भाति पुत्रिका ।

तथैव भासते ब्रह्मा चिदाकाशाच्छरञ्जनम् ॥ ५५ ॥

चिद्व्योमकेवलमनन्तमनादिमध्यं ब्रह्मेति भाति निजचित्तवशात्स्वयंभूः।

आकारवानिव पुमानिव वस्तुतस्तु वन्ध्यातनूज इव तस्य तु नास्ति देहः ॥ ५६ ॥

Maharishi Vashishta said:

3.2.51: Just as a person born from mere resolve appears in the expansive sky, manifesting a form that sparkles like Space itself, devoid of earth or any other elements, so too does the Self-Existent One shine forth in the same manner, self-luminous and independent.

3.2.52: In the pristine and empty sky, a city born from the resolve of a liberated dream or the fancy of sleep manifests without earth or other elements, appearing vividly; likewise, the Self-Existent One radiates in that very way, self-illuminated and unbound.

3.2.53: In the Supreme Self, which is Absolute and solitary, there exists neither any object to be seen nor any Seer; yet, through the power of its own Consciousness, this very Self appears as the Self-Existent One, manifesting spontaneously as if it were something other than itself.

3.2.54: This is nothing but mere resolve, and it is called the mind or Brahm; the person born from the resolve of Space has no earth or other elements within it, existing purely as a projection of thought without substantial Reality.

3.2.55: Just as a picture of a woman, painted by an artist within the canvas, appears to have a body while being entirely formless and insubstantial, so too does Brahm shine forth as the adornment of the sky of Pure Consciousness, vividly apparent yet devoid of true corporeality.

3.2.56: Brahm, the sole sky of Consciousness, Infinite, beginningless, and without middle or end, appears as the Self-Existent One through the sway of its own innate Consciousness; it seems to possess form and even the semblance of a person, yet in truth, it is like the body of a son born from illusion—utterly without a physical form.

Summary of the Teachings:

These verses from the Yoga Vasistha elucidate the illusory nature of perceived Reality within the framework of Advaita Vedanta, emphasizing that the entire manifest world arises not from any inherent substance but from the spontaneous play of Consciousness, termed Brahm or the Supreme Self. The teaching begins by drawing analogies from the subtle realm of thought and imagination, such as a figure conjured in the vastness of space or a dream-city in the clear sky, to illustrate how phenomena appear vivid and self-sustaining without relying on gross elements like earth. This underscores the core idea that what we experience as "Existence" is not grounded in objective materiality but emerges purely from sankalpa, or mental resolve, mirroring the self-luminous (svayambhu) quality of Brahm itself. By negating the presence of tangible components in these mental constructs, the verses dismantle the illusion of solidity in the world, inviting the seeker to recognize the underlying unity and emptiness of all appearances.

Delving deeper, the verses confront the paradox of Perception in the Absolute Reality of the Paramatman, where neither observer nor observed can truly exist in isolation, yet the Self projects itself as if it were a distinct entity. This self-projection, driven by chitta (Pure Consciousness), creates the semblance of a "Self-Existent" Being, but it is merely a luminous reflection within the void of kevala (solitude). The teaching here challenges dualistic notions of subject-object dichotomy, revealing the mind as synonymous with Brahm—nothing more than a vibration of sankalpa without independent agency. Through this, Vasistha instructs that clinging to sensory validations perpetuates Ignorance; instead, one must pierce through the veil to see that the mind's fabrications, like a person devoid of elemental supports, are ephemeral and lack intrinsic validity, paving the way for Realization by dissolving attachment to the unreal.

A striking metaphor in the subsequent verses compares the world's manifestation to a painted figure on a canvas: lifelike and emotive to the beholder, yet fundamentally traceless and bodiless, crafted from the artist's inner vision. 

This illustrates Brahm's appearance as chidakasha (the Space of Consciousness), adorned with illusory forms that captivate the ignorant mind but dissolve under scrutiny. The teaching imparts that just as the painted woman evokes a sense of personhood without possessing flesh or vitality, so does the cosmic drama unfold as a Divine artistry on the Infinite canvas of Awareness. This analogy not only demystifies the origin of diversity—traced back to the creative impulse within consciousness—but also encourages aesthetic detachment, viewing the Universe as a transient embellishment rather than an Ultimate Truth, thereby fostering equanimity amid apparent multiplicity.

Culminating in the profound description of Brahm as the boundless chidvyoma (sky of Consciousness), the verses affirm its Eternal, non-sequential nature—without beginning, middle, or end—while acknowledging its apparent embodiment through the "vashat" (control or sway) of its own essence. The Self-Existent projection mimics form and individuality, akin to a phantom body begotten by delusion, but this is emphatically unreal, serving only as a didactic tool for the unrealized soul. Here, the teaching reaches its philosophical zenith, urging the practitioner to transcend anthropomorphic interpretations of the Divine, recognizing that any "person-like" quality is a superimposition of the mind's conditioning. This Realization liberates one from the cycle of births, as it reveals the Self's inherent freedom, untainted by the fetters of imagined corporeality.

Collectively, these verses encapsulate the Yoga Vasistha's soteriological essence: enlightenment dawns not through accumulation of Knowledge but via the direct intuition of non-duality, where the world is seen as a self-arising mirage in the mirror of Consciousness. By systematically deconstructing appearances through metaphors of dream, painting, and void, Vasistha guides the disciple toward viveka (Discernment), culminating in the blissful repose of sahaja samadhi—the natural state where Knower, Known, and Knowing merge into the effulgent void. This path, rooted in inquiry and surrender, promises not mere intellectual assent but the lived experience of unconditioned freedom, rendering all dualities as playful shadows in the Eternal Light of Brahm.

Chapter 3.2, Verses 44–50

Yoga Vashishtha 3.2.44–50

(Nature of Ultimate Reality)

मृत्युरुवाच ।

ग्रहीतुं युज्यते व्योम न कदाचन केनचित्।

श्रुत्वैतद्विस्मितो मृत्युर्जगाम निजमन्दिरम् ॥ ४४ ॥

श्रीराम उवाच ।

ब्रह्मैष कथितो देवस्त्वया मे प्रपितामहः।

स्वयंभूरज एकात्मा विज्ञानात्मेति मे मतिः ॥ ४५ ॥

श्रीवसिष्ठ उवाच ।

एवमेतन्मया राम ब्रह्मैष कथितस्तव ।

विवादमकरोन्मृत्युर्यमेनैतत्कृते पुरा ॥ ४६ ॥

मन्वन्तरे सर्वभक्षो यदा मृत्युर्हरन्प्रजाः।

बलमेत्यब्जजाक्रान्तावारम्भमकरोत्स्वयम् ॥ ४७ ॥

तदैव धर्मराजेन यमेनाश्वनुशासितः ।

यदेव क्रियते नित्यं रतिस्तत्रैव जायते ॥ ४८ ॥

ब्रह्मा किल पराकाशवपुराक्रम्यते कथम्।

मनोमात्रं च संकल्पः पृथ्व्यादिरहिताकृतिः ॥ ४९ ॥

यश्चिद्व्योमचमत्कारः किलाकारानुभूतिमान् ।

स चिद्व्योमैव नो तस्य कारणत्वं न कार्यता ॥ ५० ॥

Death spoke:

3.2.44: "The void can never be grasped or captured by anyone at any time." Having heard this, Death was astonished and returned to his own abode.

Sri Rama said: 

3.2.45: "O Lord, you have described to me this Brahm, my great-grandfather, the self-born one, the Singular Essence, the Self of Consciousness —this is my understanding."

Maharishi Vasistha said:

3.2.46: "Thus, O Rama, I have narrated this Brahm to you. In the past, Death himself engaged in a debate on this very matter."

3.2.47: In a certain Manvantara, when Death, the all-devourer, was consuming all beings and had gained immense power, he himself initiated an assault upon the realm of Brahm, the lotus-born one.

3.2.48: At that very moment, he was instructed by Yama, the Lord of dharma, who was accompanied by his hounds: "Whatever action is performed habitually becomes the source of one's attachment and delight."

3.2.49: Indeed, how could Brahma, who is the Supreme void itself, be invaded? The mind alone is mere volition and resolve, devoid of any form beginning with earth.

3.2.50: And that wondrous expanse of Space which appears to possess the experience of form—such a thing is nothing but the void of Consciousness itself; for it, there is neither causality nor effect.

Summary of the Teachings:

These verses from the Yoga Vasistha delve into profound metaphysical inquiries about the Nature of Ultimate Reality, personified through a dialogue involving Death (Mrityu), Rama, and the Sage Vasistha. The narrative begins with Death's Realization of the ungraspable Nature of the Void (representing Brahm or Pure Consciousness), which humbles even the embodiment of mortality and prompts his retreat. This sets the stage for Rama's affirmation of Brahm as the Singular, Self-Existent Essence beyond all dualities, underscoring the text's core teaching that True Knowledge arises from direct intuitive understanding rather than intellectual grasping. The episode illustrates how even cosmic forces like Death, when confronted with the Infinite, must yield to the Formless Absolute, emphasizing humility as a prerequisite for spiritual insight.

Building on this, Vasistha recounts a mythological anecdote from a past Cosmic cycle (Manvantara) where Death, emboldened by his relentless consumption of life, attempts to conquer Brahma's realm. This act symbolizes the ego's futile rebellion against the Divine order, highlighting how unchecked power through habitual action—here, devouring beings—leads to delusion and overreach. The teaching here warns against the dangers of attachment to one's role or prowess in the Cosmic play, as such identifications obscure the underlying Unity of Existence. Death's hubris mirrors the human condition, where repetitive behaviors reinforce ignorance, preventing recognition of the impermanent nature of all phenomena.

The intervention by Yama, the god of righteous judgment, introduces the principle of karma through the axiom that habitual actions engender attachment: 

"Whatever is done repeatedly becomes the object of one's fascination." This verse encapsulates a key yogic insight into the mechanics of samsara, where desires and inclinations are perpetuated by routine, binding the soul to cycles of birth and death. Yama's guidance, enforced with symbolic hounds representing vigilance and pursuit of truth, serves as a corrective force, reminding Death (and by extension, the Seeker) that True Realization requires transcending compulsive patterns. It teaches that ethical discipline, aligned with dharma, is essential to redirect the mind from destructive tendencies toward contemplative Wisdom.

The narrative culminates in a rhetorical dismissal of Death's invasion: Brahm, as the "Supreme Void," cannot be assailed because Reality is fundamentally mental and Formless. The mind's projections—volitions and resolves lacking substantiality like gross elements (earth, etc.)—are exposed as illusions, reinforcing Advaita Vedanta's non-dual philosophy. This verse dismantles the illusion of separateness, portraying the Universe as a mere mental construct without inherent Reality, urging the practitioner to inquire into the substratum of experience. By questioning the possibility of conquering the unconquerable, the text invites a shift from action-oriented striving to serene abiding in the infinite, where invasions of the ego dissolve into the Peace of Self-Realization.

Finally, the closing verse elevates the discussion to the experiential dimension of Consciousness, describing the apparent wonder of Space (vyoma) as infused with form yet ultimately identical to the "Void of Consciousness" (cidvyoma). Here, neither cause nor effect holds sway, dissolving all notions of agency and consequence in the boundless Awareness. This teaching affirms that phenomena arise as modulations within Pure Sentience, without independent existence, and that the perceiver's awe is but a reflection of this innate luminosity. Collectively, these verses guide the aspirant toward viveka (discernment), encouraging detachment from the transient to rest in the eternal, where the dramas of gods and demons alike reveal themselves as playful expressions of the One Self.

Chapter 3.2, Verses 34–43

Yoga Vashishtha 3.2.34–43

(The fundamental illusion of creation arising from the Absolute Reality of Brahm)

मृत्युरुवाच ।

भगवञ्जायते शून्यात्कथं नाम वदेति मे।

पृथ्व्यादयः कथं सन्ति न सन्ति वद वा कथम् ॥ ३४ ॥

यम उवाच ।

न कदाचन जातोऽसौ न च नास्ति कदाचन ।

द्विजः केवलविज्ञानभामात्रं तत्तथा स्थितः ॥ ३५ ॥

महाप्रलयसंपत्तौ न किंचिदवशिष्यते।

ब्रह्मास्ते शान्तमजरमनन्तात्मैव केवलम् ॥ ३६ ॥

शून्यं नित्योदितं सूक्ष्मं निरुपाधि परं स्थितम् ।

तदा तदनु येनास्य निकटेऽद्रिनिभं महः ॥ ३७ ॥

संविन्मात्रस्वभावत्वाद्देहोऽहमिति चेतति।

काकतालीयवद्भ्रान्तमाकारं तेन पश्यति ॥ ३८ ॥

स एष ब्राह्मणस्तस्मिन्सर्गादावम्बरोदरे ।

निर्विकल्पश्चिदाकाशरूपमास्थाय संस्थितः ॥ ३९ ॥

नास्य देहो न कर्माणि न कर्तृत्वं न वासना ।

एष शुद्धचिदाकाशो विज्ञानघन आततः ॥ ४० ॥

प्राक्तनं वासनाजालं किंचिदस्य न विद्यते ।

केवलं व्योमरूपस्य भारूपस्येव तेजसः ॥ ४१ ॥

वेदनामात्रसंशान्तावीदृशोऽपि न दृश्यते।

तस्माद्यथा चिदाकाशस्तथा तत्प्रतिपत्तयः ॥ ४२ ॥

कुतः किलात्र पृथ्व्यादेः कीदृशः संभवः कथम् ।

एतदाक्रमणे मृत्यो तस्मान्मा यत्नवान्भव ॥ ४३ ॥

Mrityu said:

3.2.34: O Lord, how can something arise from Nothingness? Pray tell me. How can the earth and the other elements exist? Or if they do not exist, explain how that is so.

Lord Yama replied:

3.2.35: This [Universe] was never born at any time, nor does it ever cease to exist. O twice-born one, it is merely an appearance of Pure Consciousness, and thus it stands as such.

3.2.36: At the culmination of the Great Dissolution, nothing whatsoever remains. Brahm alone abides—peaceful, ageless, Infinite in Essence, and solely that.

3.2.37: [That Brahm is] void yet eternally manifest, subtle, free from all conditions, and supremely established. Then, following it, this [Universe] appears near it, like a great fire resembling a mountain.

3.2.38: Due to its essential nature of Pure Consciousness alone, [the ignorant one] thinks, "This body is I," and in that delusion—erroneous like the [illusory] palmyra fruit on a palm tree—he perceives forms.

3.2.39: That very Brahm, in the belly of creation and dissolution, abides immovably, free from all modifications, in the form of the Space of Consciousness.

3.2.40: He has no body, no actions, no sense of agency, no latent impressions. He is the Pure Space of Consciousness, a mass of Awareness, pervading everywhere.

3.2.41: No web of past impressions remains in him at all. He is solely in the form of Space, like the Light that is the form of fire.

3.2.42: Even in the quiescence that is mere Knowing, such a One is not perceived. Therefore, just as the Space of Consciousness is, so is the Realization of it.

3.2.43: Whence then could the earth and such things arise here, and in what manner? O Death, do not strive in this futile pursuit; abandon such efforts.

Summary of the Teachings:

These verses form part of a profound dialogue in the Yoga Vasistha between Mrityu (Death personified) and Yama (the god of Death), addressing the fundamental illusion of creation arising from the Absolute Reality of Brahm. The core teaching is that the Universe, including elements like earth, does not truly emerge from or return to Nothingness, as both "something" and "nothing" are misconceptions born of Ignorance. Instead, what appears as the world is merely an unsubstantiated projection of Pure Consciousness (chit), akin to a mirage or dream, without independent existence. Yama emphasizes that this apparent creation is not a real birth or annihilation but a perpetual, effortless manifestation of the Eternal, Unchanging Brahm, which remains serene and unmodified even amid cosmic cycles of Dissolution and Renewal. This revelation serves to dismantle dualistic notions of existence and non-existence, urging the seeker to recognize the non-dual Reality beyond empirical perceptions.

Delving deeper, the verses illustrate the illusory nature of the body and ego through vivid metaphors, such as the "palmyra fruit" illusion—where one mistakes a distant fruit for a bird due to optical error—highlighting how identification with the body ("This body is I") arises from a fundamental misperception of Consciousness's True Nature. The Brahm exemplar embodies this Truth: untouched by the cycles of sarga (creation) and samhara (dissolution), he persists as the vast, undifferentiated "space of Consciousness" (chidakasha), free from the trammels of form, action, or desire. This State transcends all attributes—no physicality, no karma, no volition—revealing the Self as a homogeneous "mass of Awareness" (vijnanaghana) that permeates all without being limited by it. The teaching here underscores that latent impressions (vasanas), which fuel the illusion of individuality, dissolve entirely in this Realization, leaving only the pristine luminosity of Pure Being, comparable to the inherent radiance of Fire.

The metaphysical framework presented rejects any temporal or causal sequence in creation, positing that the subtle, conditionless void of Brahm is "eternally arisen" and gives rise to apparent phenomena only as a proximate reflection, like a mountain-like blaze emerging from an unseen Source. Even in mahapralaya (Universal Dissolution), where all manifest forms vanish, nothing is truly lost or gained; Brahm endures as the Infinite, ageless Essence, beyond the dichotomy of presence and absence. This non-origination (ajativada) doctrine implies that the Universe's "existence" is not a substantive event but a mere vibration or appearance within Consciousness itself, devoid of real substratum. Yama's instruction to Mrityu thus critiques futile intellectual striving, as probing "how" or "whence" the elements arise only perpetuates the delusion, diverting from direct intuitive apprehension of the real.

In practical terms, these teachings advocate a path of non-effort and unwavering Discernment (viveka), where the Sage abides in nirvikalpa (thought-free) samadhi, mirroring the boundless sky—unobstructed, all-encompassing, and indifferent to transient phenomena. The "quiescence of mere knowing" (vedanamatramsanti) points to a State where even the subtlest trace of Perception fades, rendering the Realized one invisible to the world's gaze, yet omnipresent in Essence. This aligns with Advaita Vedanta's emphasis on Self-Inquiry, where Realizing "I am That" (Brahm) eradicates the false superimposition of multiplicity, fostering liberation (moksha) from the cycle of birth and death. The verses caution against over-intellectualization, as in Mrityu's query, which stems from a limited perspective, and instead promote surrender to the self-evident truth that the apparent world is as unreal as a dream within the dreamer's mind.

Ultimately, the segment encapsulates the Yoga Vasistha's soteriological vision: enlightenment dawns not through accumulation of Knowledge but through dissolution of the Knower - Known divide, revealing the Self as the sole Reality — Eternal, Blissful, and Free. By negating the objective world as a mere "form" perceived in error, the text liberates the seeker from fear (including the fear of death, embodied by Mrityu), instilling equanimity amid flux. This non-dual wisdom, when internalized, transforms existential doubt into serene certainty, affirming that all quests for origins or endings are superfluous in the face of the ever-present, all-pervading Consciousness. Thus, the dialogue not only resolves Mrityu's metaphysical puzzle but also models the guru-disciple dynamic, guiding aspirants toward unshakeable Inner Freedom.

Chapter 3.2, Verses 25–33

Yoga Vashishtha 3.2.25–33

(Enlightenment - the dissolution of false identifications into the boundless Consciousness that underlies all phenomena)

यम उवाच ।

प्राणस्पन्दोऽस्य यत्कर्म लक्ष्यते चास्मदादिभिः ।

दृश्यतेऽस्माभिरेव तन्न त्वस्यास्त्यत्र कर्मधीः ॥ २५ ॥

संस्थिता भावयन्तीव चिद्रूपैव परात्पदात् ।

भिन्नमाकारमात्मीयं चित्स्तम्भे शालभञ्जिका ॥ २६ ॥

तथैव परमार्थात्सखात्मभूतः स्थितो द्विजः ।

यथा द्रवत्वं पयसि शून्यत्वं च यथाम्बरे ॥ २७ ॥

स्पन्दत्वं च यथा वायोस्तथैष परमे पदे ।

कर्माण्यद्यतनान्यस्य संचितानि न सन्ति हि ॥ २८ ॥

न पूर्वाण्येष तेनेह न संसारवशं गतः ।

सहकारिकारणानामभावे यः प्रजायते ॥ २९ ॥

नासौ स्वकारणाद्भिन्नो भवतीत्यनुभूयते ।

कारणानामभावेन तस्मादेष स्वयंभवः ॥ ३० ॥

कर्ता न पूर्वं नाप्यद्य कथमाक्रम्यते वद।

यदैष कल्पनां बुद्ध्या मृतिनाम्नीं करिष्यति ॥ ३१ ॥

पृथ्व्यादिमानयमहमिति यस्य च निश्चयः ।

स पार्थिवो भवत्याशु ग्रहीतुं स च शक्यते ॥ ३२ ॥

पृथ्व्यादिकलनाभावादेष विप्रो न रूपवान् ।

दृढरज्ज्वेव गगनं ग्रहीतुं नैव युज्यते ॥ ३३ ॥

Lord Yama said:

3.2.25: The vital breath's pulsation, that action which is observed by us and others like us, is indeed perceived by us alone; but for him, there is no notion of action in this regard.

3.2.26: Established as if contemplating, in the form of Pure Consciousness from the Supreme State, like a plantain tree trunk in the pillar of Consciousness, assuming a differentiated form of its own Self.

3.2.27: Just so, from the Ultimate Reality, the twice-born one exists as one with the Essence of Existence, like the liquidity in water or the emptiness in space.

3.2.28: The vibrancy in wind is likewise in this Supreme State; actions, efforts, and accumulated karma do not exist for him at all.

3.2.29: There were no prior actions for him here, nor has he come under the sway of samsara; he who is born in the absence of cooperative causes.

3.2.30: He is not different due to his own cause, as is experienced; in the absence of causes, therefore, he is self-existent.

3.2.31: There was no prior agent, nor is there one now—how can one speak of it being seized? When this one will perform by intellect the imagination called death.

3.2.32: He whose conviction is "I bring forth the earth and so on"—such a one quickly becomes earthly and can be grasped.

3.2.33: Due to the absence of imagination of earth and the like, this Brahmin is not endowed with form; like a firm rope in the sky, he is in no way fit to be grasped.

Summary of the Teachings:

These verses, spoken by Yama in the Yoga Vasistha, delve into the nature of the Enlightened Being, often referred to as the "twice-born", who transcends the illusions of action, causation, and worldly bondage. The teaching begins by dismantling the perception of agency and karma: what appears as the pulsation of vital breath or any observable action to ordinary observers is merely a projection of limited Perception. For the Sage, however, there is no inherent "doership" or karmic residue; his existence is untainted by the dualities of effort and result, emphasizing that True Awareness operates beyond the veil of apparent motion or intention. This sets the foundation for understanding Realization as a State free from the mental constructs that bind lesser beings to cycles of birth and death.

Building on this, the verses poetically describe the Sage's State as an effortless immersion in Pure Consciousness, likened to natural essences that define yet do not confine: liquidity inheres in water without effort, emptiness fills space without form, and vibrancy animates wind without deliberation. The enlightened one abides in the Supreme Reality (paramarth), inherently unified with Existence itself, where accumulated actions (sanchita karma) and future endeavors dissolve into irrelevance. This analogy underscores the non-volitional nature of Realization — the Sage does not "attain" this State through striving but simply is it, much like inherent properties manifest without external imposition. The teaching here invites contemplation on how samsara's grip loosens not through rejection but through recognition of this innate, Actionless plenitude.

A key philosophical pivot occurs in addressing the origins of apparent manifestation: the Sage is not born from prior causes or cooperative conditions that propel ordinary cycles of Existence. In the absence of such Causal chains, he emerges as svayambhu—self-born, self-existent—un differentiated from the ultimate ground of Being. This challenges mechanistic views of creation, asserting that true origination is acausal and spontaneous, experienced directly in meditative insight rather than inferred through intellect. The verses imply that samsara itself is a superimposition on this self-luminous Reality; without the "cooperative causes" of ignorance and desire, no bondage arises, and the Sage remains eternally unbound, even amid apparent worldly forms.

The discourse then probes the fallacy of agency in the context of death and continuity: questioning how an illusory "prior agent" could be "seized" by time or fate, especially when death is merely an intellectual fabrication—a mere notion conjured by the mind. This highlights the teaching's radical non-dualism: the Self that imagines its own end is the very delusion perpetuating separation. For the unenlightened, such convictions ("I create the world") solidify into gross materiality, rendering one graspable by illusion's snares, like earth-bound forms. Yet the Sage, free from such imaginings, eludes all entrapment, his formlessness akin to a rope suspended in vast sky—untouchable, unassailable, and beyond the reach of conceptual grasping.

Collectively, these verses encapsulate the Yoga Vasistha's core soteriology: enlightenment as the dissolution of false identifications into the boundless Consciousness that underlies all phenomena. They urge the seeker to inquire beyond surface perceptions of action and causality, recognizing the Self as the Unchanging Witness, eternally free from the dramas of becoming. This Realization, far from passive, empowers a dynamic yet detached engagement with the world, where apparent events unfold without stirring the depths of True Being. The teachings thus serve as both diagnosis of delusion and prescription for awakening, affirming that Realization is not a future attainment but the ever-present truth unveiled through discerning Wisdom.

Chapter 3.2, Verses 18–24

Yoga Vashishtha 3.2.18–24

(Ultimate Freedom, the Actionless State of Pure Being, embodying the Truth that the Self is none other than Brahm)

यम उवाच ।

आकाशजस्य कर्माणि मृत्यो सन्ति न कानिचित् ।

एष आकाशजो विप्रो जातः खादेव केवलात् ॥ १८ ॥

आकाशादेव यो जातः स व्योमैवामलं भवेत् ।

सहकारीणि नो सन्ति न कर्माण्यस्य कानिचित् ॥ १९ ॥

संबन्धः प्राक्तनेनास्य न मनागपि कर्मणा ।

अस्ति वन्ध्यासुतस्येव तथाऽजाताकृतेरिव ॥ २० ॥

कारणानामभावेन तस्मादाकाशमेव सः ।

नैतस्य पूर्वकर्मास्ति नभसीव महाद्रुमः ॥ २१ ॥

नैतदस्यावशं चित्तमभावात्पूर्वकर्मणाम्।

अद्य तावदनेनाद्यं न किंचित्कर्म संचितम् ॥ २२ ॥

एवमाकाशकोशात्मा विशदाकाशरूपिणि ।

स्वकारणे स्थितो नित्यः कारणानि न कानिचित् ॥ २३ ॥

प्राक्तनानि न सन्त्यस्य कर्माण्यद्य करोति नो ।

किंचिदप्येवमेषोऽत्र विज्ञानाकाशमात्रकः ॥ २४ ॥

Lord Yama said:

3.2.18: The actions of one born of Space are nonexistent, O Death. This Brahmin, born purely from Space, originates solely from the ether.

3.2.19: One who is born from Space itself becomes Pure Space, untainted. There are no cooperative causes for him, nor does he have any actions.

3.2.20: He has no connection whatsoever with prior actions, just as the son of a barren woman or an uncreated form has no existence.

3.2.21: Due to the absence of causes, he is indeed Space itself. He has no prior actions, just as there is no great tree in the sky.

3.2.22: His mind is not subject to compulsion because of the absence of previous actions. Even now, he has not accumulated any actions whatsoever.

3.2.23: Thus, his Self, residing in the sheath of Space, is of the form of clear Space. He abides eternally in his own Cause, and there are no other Causes for him.

3.2.24: He has no past actions, nor does he perform any actions now. Thus, he is nothing but the Space of Pure Consciousness here.

Summary of the Teachings:

The verses from Yoga Vasishta 3.2.18 to 3.2.24, spoken by Yama, articulate a profound metaphysical perspective on the nature of a being born of Space, emphasizing the concept of Pure Consciousness devoid of karmic entanglements. In these verses, Yama describes a Brahmin who originates solely from Space (ākāśa), a metaphor for the Ultimate Reality or Pure Consciousness. This Being is not bound by actions (karma) or their consequences, as his existence is not rooted in material or Causal processes. The imagery of being "born from Space" underscores the idea that such a Being is not a product of conventional Causes or conditions, such as physical birth or accumulated karma, but rather emerges from the Infinite, Formless Essence of Consciousness itself. This sets the stage for understanding the Realized State, where one transcends the cycle of action and reaction.

The teachings further elaborate that this Being, likened to Pure Space, is untainted and free from cooperative causes or actions. 

The absence of "cooperative causes" refers to the lack of external factors—such as desire, attachment, or prior deeds—that typically drive the cycle of birth and rebirth in Advaita Vedanta philosophy. The Brahmin’s existence is described as immaculate, akin to the vast, empty sky, which neither engages in actions nor is affected by them. This highlights the non-dual nature of the Self, which is Eternal and Unchanging, existing beyond the realm of Causality. The verses suggest that True Realization is Realized when one recognizes their identity with this Pure, Actionless Consciousness, free from the bindings of karma.

A striking metaphor in these verses compares the Being’s lack of connection to past actions to the "son of a barren woman" or an "uncreated form." These analogies emphasize the absolute non-existence of any prior karmic imprint for such a being. Just as a barren woman cannot produce a child, and an uncreated form lacks any basis for existence, the Brahmin’s pristine nature is untouched by the chain of cause and effect. This reinforces the Advaitic principle that the True Self (ātman) is beyond Time, history, and action. The absence of prior actions means there is no 

karmic residue to influence the present or future, positioning the being as a Pure expression of Consciousness that exists independently of worldly entanglements.

The verses also assert that this Being, being identical to Space, is not subject to mental compulsion or the accumulation of new actions. The mind of such a Being is described as free from the influence of past karma, and even in the present, no new actions are accrued. This reflects the state of a jivanmukta 

(liberated while living), who, having Realized their Oneness with Brahm, acts without attachment or ego, thus generating no further karma. The comparison to a "great tree in the sky" further illustrates the impossibility of material or karmic structures existing within the boundless expanse of Pure Consciousness. This State of Being is Eternal, self-sustaining, and free from external causes, abiding solely in its own nature as the Ultimate Reality.

In conclusion, these verses encapsulate the Essence of non-dual Realization, where the Self is understood as Pure Consciousness, untainted by actions, causes, or temporal limitations. The Brahmin, as a symbol of the enlightened being, exists as the "Space of Pure Consciousness," Unchanging and Eternal. The teachings guide the aspirant toward recognizing their True Nature as beyond karma and Causality, urging a shift in perception from the transient world to the Infinite Reality of the Self. By negating the influence of past and present actions, the verses point to the Ultimate Freedom of Realization, where one abides in the pristine, Actionless State of Pure Being, embodying the Advaitic Truth that the Self is none other than Brahm, the all-pervading Consciousness.