Chapter 3.6, Verses 7–14

Yoga Vashishtha 3.6.7–14

(True Realization is not about external achievements or escaping physical death but about transcending the cycle of suffering through Inner Realization)

श्रीराम उवाच ।

संपरिज्ञातमात्रेण किलानेनात्मनात्मना ।

पुनर्दोषा न बाधन्ते मरणाद्याः कदाचन ॥ ७ ॥

देवदेवो महानेष कुतो दूरादवाप्यते ।

तपसा केन तीव्रेण क्लेशेन कियताथवा ॥ ८ ॥

श्रीवसिष्ठ उवाच ।

स्वपौरुषप्रयत्नेन विवेकेन विकासिना ।

स देवो ज्ञायते राम न तपःस्नानकर्मभिः ॥ ९ ॥

रागद्वेषतमःक्रोधमदमात्सर्यवर्जनम् ।

विना राम तपोदानं क्लेश एव न वास्तवम् ॥ १० ॥

रागाद्युपहते चित्ते वञ्चयित्वा परं धनम्।

यदर्ज्यते तस्य दानाद्यस्यार्थास्तस्य तत्फलम् ॥ ११ ॥

रागाद्युपहते चित्ते व्रतादि क्रियते च यत्।

तद्दम्भः प्रोच्यते तस्य फलमस्ति मनाङ्ग च ॥ १२ ॥

तस्मात्पुरुषयत्नेन मुख्यमौषधमाहरेत् ।

सच्छास्त्रसज्जनासङ्गौ संसृतिव्याधिनाशनौ ॥ १३ ॥

अत्रैकं पौरुषं यत्नं वर्जयित्वेतरा गतिः।

सर्वदुःखक्षयप्राप्तौ न काचिदुपपद्यते ॥ १४ ॥

Sriram asked:

3.6.7: By merely Realizing the True Nature of the Self through the Self, all afflictions such as death and others never trouble a person again at any time.

3.6.8: This Great Divine Self, the God of gods, how can it be attained from afar? By what intense penance or by how much effort and struggle?

Maharishi Vashishta replied: 

3.6.9: O Rama, this Divine Self is known through one’s own effort and the blossoming of Discernment, not through austerities, ritual baths, or religious ceremonies.

3.6.10: O Rama, without abandoning attachment, aversion, ignorance, anger, pride, and jealousy, all acts of penance and charity are merely sources of affliction, not reality.

3.6.11: When the mind is tainted by attachment and other impurities, even if wealth is acquired by deceiving others and given away in charity, the results of such actions belong to the one who receives, not to the giver.

3.6.12: Whatever vows or rituals are performed by a mind tainted by attachment and other impurities are called hypocrisy. Such actions bear little to no fruitful results.

3.6.13: Therefore, through personal effort, one should seek the primary remedy: the company of sacred scriptures and virtuous people, which destroy the disease of worldly existence.

3.6.14: In this regard, personal effort alone is the effective means. Apart from this, no other path is found to be suitable for attaining the cessation of all suffering.

Summary of the Teachings:

The verses from Yoga Vasishta 3.6.7 to 3.6.14 present a profound dialogue between Sri Rama and Sage Vasishta, focusing on the Nature of Spiritual Realization and the means to attain it. In the opening verses, Rama expresses a fundamental insight: the Realization of the Self (Atman) through direct Self-Awareness is sufficient to eradicate all afflictions, including the fear of death. This sets the tone for the discourse, emphasizing that True Realization is not about external achievements or escaping physical death but about transcending the cycle of suffering through Inner Realization. Rama’s question in verse 3.6.8 reflects a common human concern—how to attain the Divine Self, which seems distant and elusive. He inquires whether intense penance or great effort is required, revealing a seeker’s earnestness to understand the path to the Ultimate Truth.

Sage Vasishta’s response in verse 3.6.9 redirects Rama’s focus from external rituals to internal transformation. He clarifies that the Divine Self is not attained through mechanical practices like austerities, ritual baths, or ceremonies, but through personal effort (paurusha) and the cultivation of viveka (Discernment). This discernment is not mere intellectual understanding but a deep, intuitive insight into the nature of Reality, which blossoms through Self-Inquiry and reflection. Vasishta’s teaching challenges conventional religious practices that prioritize external actions over Inner Clarity, underscoring that the Self is already present within and requires only the effort to recognize it through wisdom.

In verses 3.6.10 to 3.6.12, Vasishta elaborates on the obstacles to spiritual progress, identifying mental impurities such as attachment (raga), aversion (dvesha), ignorance (tamas), anger (krodha), pride (mada), and jealousy (matsarya) as the root causes of suffering. He warns that any spiritual practice—whether penance, charity, or vows—performed with a mind tainted by these impurities is futile & even counterproductive. Such actions, driven by ego or hypocrisy, yield no lasting spiritual benefit and may only serve to perpetuate delusion. For instance, charity performed with deceit or ulterior motives benefits the recipient but not the giver’s spiritual growth, and rituals performed with a tainted mind are mere displays of hypocrisy. This teaching emphasizes Purity of intention and the need to cleanse the mind of negative tendencies as a prerequisite for meaningful spiritual practice.

Verse 3.6.13 offers a practical solution, prescribing the “primary remedy” for Realization: the company of sacred scriptures (sat-shastra) and virtuous people (sajjana). These two elements serve as antidotes to the “disease” of samsara, the cycle of worldly existence marked by suffering and ignorance. Sacred scriptures provide the intellectual and philosophical framework for understanding the nature of the Self and Reality, while the company of wise and virtuous individuals offers living examples of Realized Beings who embody these Truths. This dual approach—study and association—creates a supportive environment for the seeker to cultivate discernment and overcome mental impurities. Vasishta’s emphasis on these remedies highlights the importance of both knowledge and inspiration in the spiritual journey, as they guide the seeker toward liberation by aligning the mind with Truth.

Finally, verse 3.6.14 reinforces the centrality of personal effort (paurusha) as the sole effective means to achieve the cessation of all suffering. Vasishta asserts that no other path—be it ritualistic, devotional, or external—can substitute for the individual’s disciplined effort to purify the mind and Realize the Self. This teaching encapsulates the Yoga Vasishta’s core philosophy of self-reliance and inner transformation, rejecting dependence on external agencies or practices. The dialogue as a whole underscores that Realization is not a distant goal requiring superhuman effort but an accessible Reality attained through persistent Self-Inquiry, discernment, and the cultivation of a pure mind. By focusing on internal growth and the guidance of wisdom, the seeker can transcend suffering and Realize the Eternal Self, which is ever-present and free from all afflictions.

Chapter 3.6, Verses 1–6

Yoga Vashishtha 3.6.1–6

(Realization is a matter of insight rather than effort)

श्रीवसिष्ठ उवाच ।

अस्य देवाधिदेवस्य परस्य परमात्मनः।

ज्ञानादेव परा सिद्धिर्न त्वनुष्ठानदुःखतः ॥ १ ॥

अत्र ज्ञानमनुष्ठानं नत्वन्यदुपयुज्यते ।

मृगतृष्णाजलभ्रान्तिशान्तौ चेदं निरूपितम् ॥ २ ॥

नह्येष दूरे नाभ्याशे नालभ्यो विषमे न च।

स्वानन्दाभासरूपोऽसौ स्वदेहादेव लभ्यते ॥ ३ ॥

किंचिन्नोपकरोत्यत्र तपोदानव्रतादिकम्।

स्वभावमात्रे विश्रान्तिमृते नात्रास्ति साधनम् ॥ ४ ॥

साधुसंगमसच्छास्त्रपरतैवात्र कारणम्।

साधनं बाधनं मोहजालस्य यदकृत्रिमम् ॥ ५ ॥

अर्यं सदेव इत्येव संपरिज्ञानमात्रतः ।

जन्तोर्न जायते दुःखं जीवन्मुक्तत्वमेति च ॥ ६ ॥

Sage Vashishta said:

3.6.1: The ultimate perfection (siddhi) of the Supreme Divine, the Supreme Self, is attained solely through Knowledge (jnana), not through the suffering or hardships associated with ritualistic practices.

3.6.2: In this context, Knowledge itself is the practice (anushthana), and nothing else is required. This is illustrated by the example of dispelling the illusion of water in a mirage, where only understanding the Truth is necessary to remove the delusion.

3.6.3: This Supreme Self is neither far away nor near, neither unattainable nor in a difficult place. It is of the nature of self-effulgent Bliss and is Realized directly from within one’s own Being.

3.6.4: Austerities, charity, vows, and similar practices do not contribute to this Realization. The only means is resting in one’s own True Nature, and there is no other method for attaining it.

3.6.5: The cause of this Realization is the company of the virtuous, the study of true scriptures, and devotion to the Truth. This is the authentic means to dissolve the web of delusion, serving as both the method and the remover of obstacles.

3.6.6: By fully Realizing that “All this is indeed the Truth (Sat),” a Being is freed from suffering and attains the State of Realization while living (jivanmukti).

Summary of the Teachings:

The teachings in these verses from the Yoga Vashishta, as articulated by Sage Vashishta, emphasize the primacy of Knowledge (jnana) as the sole path to Realizing the Supreme Self and attaining Ultimate Truth. In the first verse, Vashishta asserts that true perfection or spiritual fulfillment is achieved through Direct Knowledge of the Supreme Self, not through the arduous efforts of ritualistic practices. This sets the tone for a non-dualistic perspective, where external actions, often laden with physical or mental strain, are deemed unnecessary for spiritual awakening. The focus on Knowledge underscores the text’s Advaita Vedanta framework, which prioritizes understanding the Unity of the individual Self (atman) with the Universal Consciousness (Brahm) over external observances.

The second verse elaborates that Knowledge itself constitutes the practice, negating the need for additional rituals or external methods. Vashishta uses the metaphor of a mirage to illustrate how ignorance creates false perceptions, such as seeing water in a desert. Just as recognizing the mirage’s illusory nature dispels the delusion without physical effort, True Knowledge eradicates Spiritual Ignorance. This teaching highlights the transformative power of Discernment, where understanding the Truth directly leads to Realization. It shifts the focus from action-oriented spirituality to an introspective Realization of Reality, aligning with the core Advaita principle that Realization is a matter of insight rather than effort.

In the third verse, Vashishta clarifies the accessibility of the Supreme Self, describing it as neither distant nor proximate, neither unattainable nor confined to challenging conditions. The Self is characterized as self-effulgent Bliss, inherently present within one’s own Being. This teaching dismantles the notion that Spiritual Realization requires external quests or esoteric practices. Instead, it points to the immediacy of the Self, which is always available within the individual. By emphasizing that the Self is Realized “from within one’s own Being,” Vashishta encourages introspection and Self-Awareness, reinforcing that Realization is not a distant goal but an ever-present Reality obscured by Ignorance.

The fourth verse further dismisses the efficacy of traditional practices like austerities, charity, or vows in attaining the Supreme Self. Vashishta teaches that the only effective method is to abide in one’s True Nature, a State of effortless Awareness and rest in the Self. This rejection of external practices underscores the radical simplicity of the path to Realization in Advaita Vedanta. By advocating “resting in one’s own True Nature,” the verse points to a State of Being rather than doing, where Realization is not achieved through striving but through surrendering to the inherent Truth of Existence. This teaching challenges conventional religious frameworks that emphasize ritualistic discipline, offering instead a direct path of Self-Realization.

The fifth and sixth verses outline the practical means and outcome of this knowledge-based approach. The company of the virtuous, engagement with authentic scriptures, and dedication to Truth are identified as the catalysts for dissolving delusion and Realizing the Self. These elements foster an environment conducive to insight, guiding the seeker toward clarity. The final verse encapsulates the transformative impact of this Realization: by understanding that all is the Truth (Sat), one transcends suffering and attains jivanmukti - Realization while living. This State of living Realization reflects the culmination of the teachings, where the individual, freed from the illusion of duality, experiences unbroken peace and Unity with the Supreme Reality. Collectively, these verses present a cohesive philosophy that prioritizes Self-Knowledge, Inner Awareness, and the dissolution of Ignorance as the direct path to Spiritual Freedom.

Chapter 3.5, Verses 17–23

Yoga Vashishtha 3.5.17–24

(Pure Consciousness is the Source and Substratum of all Existence)

श्रीवसिष्ठ उवाच ।

प्रकृतिव्रततिर्व्योम्नि जाता ब्रह्माण्डसत्फला ।

चित्तमूलेन्द्रियदला येन नृत्यति वायुना ॥ १७ ॥

यश्चिन्मणिः प्रकचति प्रतिदेहसमुद्गके।

यस्मिन्निन्दौ स्फुरन्त्येता जगज्जालमरीचयः ॥ १८ ॥

प्रशान्ते चिद्धने यस्मिस्फुरन्त्यमृतवर्षिणि।

धाराजलानि भूतानि सृष्टयस्तडितः स्फुटाः ॥ १९ ॥

चमत्कुर्वन्ति वस्तूनि यदालोकतया मिथः।

असज्जातमसद्येन येन सत्सत्त्वमागतम् ॥ २० ॥

चलतीदमनिच्छस्य कायो यो यस्य संनिधौ ।

जडं परमरक्तस्य शान्तमात्मनि तिष्ठतः ॥ २१ ॥

नियतिर्देशकालौ च चलनं स्पन्दनं क्रिया।

इति येन गताः सत्तां सर्वसत्तातिगामिना ॥ २२ ॥

शुद्धसंविन्मयत्वाद्यः खं भवेद्व्योमचिन्तया ।

पदार्थचिन्तयार्थत्वमिव तिष्ठत्यधिष्ठितः ॥ २३ ॥

कुर्वन्नपीह जगतां महतामनन्तवृन्दं न किंचन करोति न काश्चनापि ।

स्वात्मन्यनस्तमयसंविदि निर्विकारे त्यक्तोदयस्थितिमति स्थित एक एव ॥ २४ ॥

Maharishi Vashishta said:

3.5.17: The primal nature (Prakriti) operates in the vast expanse of Consciousness, like Space, giving rise to the fruitful Universe. Rooted in the mind (Chitta), with senses as its branches, it dances to the rhythm of the vital air (Vayu).

3.5.18: There exists a radiant jewel of Pure Consciousness (Chit) within the casket of every body. From this luminous moon of Consciousness, the rays of the world’s manifold appearances emanate and sparkle.

3.5.19: In the Tranquil ocean of Consciousness, which showers nectar-like Bliss, the elements (Beings) manifest as streams of water, and creations appear as vivid flashes of lightning.

3.5.20: By its illuminating presence, objects mutually reflect and astonish one another. Through it, the unreal comes into being as unreal, and through it, the Real attains its Reality.

3.5.21: In its presence, the body of the desireless moves and functions, while the inert, supremely radiant Essence remains Tranquil, abiding in the Self.

3.5.22: Fate, Space, Time, movement, vibration, and action—all these attain existence through that which transcends all Existence.

3.5.23: Due to its Nature as Pure Consciousness, it becomes Space when contemplated as Space. When contemplated as objects, it assumes the form of those objects, remaining ever-established as the substratum.

3.5.24: Though it appears to create the vast multitude of worlds, it does nothing and remains untouched by anything. In its own unblemished, unchanging Consciousness, where rising and setting cease, it abides as the One alone.

Summary of the Teachings:

The verses from Yoga Vasishta 3.5.17 to 3.5.24 articulate a profound non-dualistic philosophy, emphasizing the centrality of Pure Consciousness (Chit) as the Source and substratum of all Existence. In the first verse (3.5.17), the text employs vivid metaphors to describe how the Universe, likened to a fruitful tree, emerges from the interplay of Primal Nature (Prakriti) within the infinite expanse of Consciousness. The mind serves as the root, with the senses as branches, animated by the vital force (Vayu). This imagery underscores the idea that the phenomenal world, though appearing diverse and dynamic, is fundamentally rooted in and sustained by the Singular Reality of Consciousness. It invites the seeker to recognize that all manifestations, including the physical body and its activities, are expressions of this underlying Consciousness, which remains unchanging despite the apparent multiplicity.

The subsequent verses (3.5.18–3.5.19) deepen this understanding by portraying Consciousness as a radiant jewel or a luminous moon within each individual, from which the entire cosmos emanates like rays or flashes of light. This Cosmic projection is not separate from Consciousness but is its very expression, arising and dissolving within its Tranquil, nectar-like essence. The imagery of an ocean and lightning highlights the spontaneous and ephemeral nature of Creation, suggesting that the world’s appearances are transient, like waves or flashes, yet they all occur within the boundless, serene field of Consciousness. These verses emphasize the non-dual nature of Reality, where the distinction between the Creator and the Created dissolves, revealing that all phenomena are inseparable from their Source.

Verses 3.5.20–3.5.21 further elaborate on the transformative power of Consciousness, which imbues both the Real and the unreal with their apparent Existence. Objects and phenomena, through their mutual interaction under the light of Consciousness, appear vibrant and wondrous, yet their Reality or unreality is contingent upon Consciousness itself. The text highlights the paradox of the desireless Self, which remains Tranquil and unmoved, even as it enables the functioning of the body and the world. This points to the Advaitic principle that the Self (Atman) is the Unchanging Witness, distinct yet not separate from the activities it supports, encouraging the practitioner to cultivate detachment while engaging with the world.

In verses 3.5.22–3.5.23, the text expands the scope of Consciousness to encompass all aspects of Existence —fate, Space, Time, movement, and action—asserting that these derive their Reality from the transcendent Consciousness that surpasses all dualities. The teaching that Consciousness becomes what it contemplates (e.g., Space or objects) underscores its Infinite malleability while affirming its immutable Essence. This suggests a practical implication for spiritual practice: by directing one’s contemplation toward the Pure Self, one can transcend the limitations of phenomenal existence and Realize the unity underlying all diversity. The verses encourage a shift in perception, recognizing that all forms and experiences are ultimately Consciousness appearing as such.

The final verse (3.5.24) encapsulates the Essence of these teachings by affirming the Absolute Unity and unchanging nature of Consciousness. Despite its apparent role in creating the vast multiplicity of worlds, Consciousness remains unaffected, untouched, and singular, abiding in its own pristine awareness. This verse serves as a reminder of the Ultimate Truth of non-duality: there is only One Reality, and all appearances, though seemingly real, are transient expressions within it. Collectively, these verses guide the seeker toward Self-Realization by urging contemplation of Consciousness as the sole Reality, fostering detachment from the ephemeral and alignment with the Eternal, Unchanging Self.

Chapter 3.5, Verses 9–16

Yoga Vashishtha 3.5.9–16

(Supreme Reality is the Singular, all-pervading, and Eternal Truth that underlies and transcends the apparent diversity of the world)

श्रीवसिष्ठ उवाच ।

यस्माद्विष्ण्वादयो देवाः सूर्यादिव मरीचयः ।

यस्माज्जगन्त्यनन्तानि बुद्बुदा जलधेरिव ॥ ९ ॥

यं यान्ति दृश्यवृन्दानि पयांसीव महार्णवम् ।

य आत्मानं पदार्थं च प्रकाशयति दीपवत् ॥ १० ॥

य आकाशे शरीरे च दृषत्स्वप्सु लतासु च ।

पांसुष्वद्रिषु वातेषु पातालेषु च संस्थितः ॥ ११ ॥

यः प्लावयति संरब्धं पुर्यष्टकमितस्ततः ।

येन मूकीकृता मूढाः शिला ध्यानमिवास्थिताः ॥ १२ ॥

व्योम येन कृतं शून्यं शैला येन घनीकृताः ।

आपो द्रुताः कृता येन दीपो यस्य वशो रविः ॥ १३ ॥

प्रसरन्ति यतश्चित्राः संसारासारवृष्टयः ।

अक्षयामृतसंपूर्णादम्भोदादिव वृष्टयः ॥ १४ ॥

आविर्भावतिरोभावमयास्त्रिभुवनोर्मयः ।

स्फुरन्त्यतितते यस्मिन्मराविव मरीचयः ॥ १५ ॥

नाशरूपो विनाशात्मा योऽन्तःस्थः सर्वजन्तुषु ।

गुप्तो योऽप्यतिरिक्तोऽपि सर्वभावेषु संस्थितः ॥ १६ ॥

Maharishi Vashishta further says:

3.5.9: From That (the Supreme Reality), deities like Vishnu and others arise, just as rays emanate from the sun. From That, Infinite worlds bubble forth like foam from the ocean.

3.5.10: All visible phenomena merge into That, like rivers flowing into the vast ocean. It is That which illuminates both the Self and all objects, much like a lamp casting light.

3.5.11: That exists in the sky, in bodies, in stones, in water, in creepers, in dust, in mountains, in winds, and in the netherworlds, pervading all.

3.5.12: That causes the eightfold city (the body, senses, mind, etc.) to move to and fro with intensity. By That, the ignorant are rendered silent, like stones fixed in meditation.

3.5.13: By That, the sky is made void, mountains are solidified, waters are made to flow, and the sun, like a lamp, is under Its control.

3.5.14: From That, the diverse and transient showers of worldly existence pour forth, like rains from an inexhaustible cloud filled with the nectar of immortality.

3.5.15: The waves of the three worlds, appearing and disappearing, shimmer in That, just as mirages shimmer in the vast expanse of a desert.

3.5.16: Though formless and not bound by destruction, That resides within all Beings. It is hidden yet transcendent, present in all states of existence.

Summary of the Teachings:

The verses from Yoga Vasishta 3.5.9 to 3.5.16 articulate a profound non-dualistic vision of the Supreme Reality, referred to as "That," which serves as the Source, Sustainer, and Essence of all Existence. This Supreme Reality is described as the origin of all deities, such as Vishnu, and the infinite worlds, likened to rays from the sun or bubbles from the ocean. This imagery underscores the idea that all manifestations, whether Divine or mundane, emerge from a Singular, Infinite Source. The teachings emphasize the Unity underlying diversity, suggesting that the apparent multiplicity of the cosmos is but an expression of One Eternal Reality. This aligns with the Advaita Vedanta philosophy, where the Ultimate Truth (Brahm) is the Singular Essence behind all Creation.

The verses further elaborate that this Supreme Reality is not only the Source but also the destination of all phenomena, as all visible forms merge back into it, like rivers into the ocean. It is the illuminating principle that reveals both the Self (individual Consciousness) and the external world, functioning like a lamp that dispels darkness. This highlights the self-luminous nature of the Supreme Reality, which is both immanent and transcendent, providing the Light of Awareness that makes perception and existence possible. The teachings invite contemplation on the nature of Consciousness as the foundation of all experience, urging the seeker to recognize the Unity of the Self with this all-pervading Reality.

The Omnipresence of the Supreme Reality is vividly described, as it exists in every aspect of creation—sky, bodies, stones, water, plants, dust, mountains, winds, and even the netherworlds. This all-pervasive presence indicates that nothing is excluded from its Essence, reinforcing the non-dual perspective that there is no separation between the Divine and the material. The Supreme Reality animates the "eightfold city" (the human body and its faculties), driving its activities, while also silencing the ignorant, likened to stones in meditation. This contrast illustrates the dual role of the Supreme Reality as both the dynamic force of life and the stillness that transcends worldly engagement, guiding the ignorant toward Inner Silence and Realization.

The verses also attribute the structuring of the cosmos to this Supreme Reality, which empties the sky, solidifies mountains, causes waters to flow, and governs even the Sun. This portrays the Supreme Reality as the intelligent principle that orchestrates the Cosmos, yet remains beyond it. The transient nature of worldly existence is likened to showers from an inexhaustible cloud or mirages in a desert, emphasizing the impermanent and illusory nature of samsara (worldly existence). Despite its formlessness and immunity to destruction, the Supreme Reality resides within all Beings, hidden yet ever-present, suggesting that 

Realization involves uncovering this hidden Truth within oneself.

In essence, these verses encapsulate the core teaching of the Yoga Vasishta: the recognition of the Supreme Reality as the Singular, all-pervading, and Eternal Truth that underlies and transcends the apparent diversity of the world. They encourage the seeker to move beyond the illusion of separateness, fostered by ignorance, and to Realize the Unity of the Self with the Infinite. By contemplating the Omnipresence, Omnipotence, and Formless nature of this Reality, one is guided toward Realization, where the transient waves of worldly existence are seen as mere ripples in the boundless ocean of Consciousness. These teachings serve as a call to transcend the material and embrace the Eternal, fostering a direct experience of the non-dual Truth.

Chapter 3.5, Verses 1–8

Yoga Vashishtha 3.5.1–8

(Supreme Self: it exists yet appears non-existent in the world)

श्रीराम उवाच ।

भगवन्मुनिशार्दूल किमिवेह मनोभ्रमे।

विद्यते कथमुत्पन्नं मनो मायामयं कुतः ॥ १ ॥

उत्पत्तिमादाविति मे समासेन वद प्रभो।

प्रवक्ष्यसि ततः शिष्टं वक्तव्यं वदतां वर ॥ २ ॥

श्रीवसिष्ठ उवाच ।

महाप्रलयसंपत्तावसतां समुपागते ।

अशेषदृश्यसर्गादौ शान्तमेवावशिष्यते ॥ ३ ॥

आस्तेऽनस्तमितो भास्वानजो देवो निरामयः ।

सर्वदा सर्वकृत्सर्वः परमात्मा महेश्वरः ॥ ४ ॥

यतो वाचो निवर्तन्ते यो मुक्तैरवगम्यते ।

यस्य चात्मादिकाः संज्ञाः कल्पिता न स्वभावजाः ॥ ५ ॥

यः पुमान्सांख्यदृष्टीनां ब्रह्म वेदान्तवादिनाम् ।

विज्ञानमात्रं विज्ञानविदामेकान्तनिर्मलम् ॥ ६ ॥

यः शून्यवादिनां शून्यो भासको योऽर्कतेजसाम् ।

वक्ता मन्ता ऋतं भोक्ता द्रष्टा कर्ता सदैव सः ॥ ७ ॥

सन्नप्यसद्यो जगति यो देहस्थोऽपि दूरगः ।

चित्प्रकाशो ह्ययं यस्मादालोक इव भास्वतः ॥ ८ ॥

Sriram asked:

3.5.1: O revered Sage, greatest among munis, what is this delusion of the mind in this world? How does the mind arise, and from where does this illusory mind originate?

3.5.2: O Lord, please explain to me briefly the origin of the mind at first. Thereafter, O best of speakers, elaborate on the remaining aspects that need to be explained.

Maharishi Vashishta replied: 

3.5.3: When the great dissolution (maha-pralaya) occurs and all beings are absorbed, at the beginning of the complete cessation of the visible Creation, only Absolute Tranquility remains.

3.5.4: There exists an Eternal, Unborn, Radiant, and Flawless Divine Being, the Supreme Self, the Great Lord, who is always the Creator of all, the all-encompassing Essence of everything.

3.5.5: This is the One beyond which words return unfulfilled, comprehended only by the Self-Realized. The names such as "Self" and others are merely conceptual designations, not arising from its inherent nature.

3.5.6: This is the Purusha (Cosmic Being) of the Sankhya philosophers, the Brahm of the Vedantins, and the Pure Consciousness of those who know Consciousness. It is the Ultimate, Untainted Reality.

3.5.7: This is the Void of the voidists, the illuminator of the sun’s brilliance. It is the speaker, the thinker, the Truth, the experiencer, the Seer, and the doer, ever-present.

3.5.8: Though existing, it appears non-existent in the world; though present in the body, it is far removed. It is the Light of Consciousness, shining forth like the radiant sun.

Summary of the Teachings:

In these verses, the dialogue between Rama and Sage Vasishta begins with Rama’s inquiry into the nature and origin of the mind, which he perceives as the root of delusion in the world. Rama’s question reflects a deep philosophical curiosity about the mind’s illusory nature and its role in creating the experience of Reality. This sets the stage for Vasishta’s profound response, which introduces the concept of the Ultimate Reality that transcends the mind and the phenomenal world. These verses are foundational in the Yoga Vasishta, as they address the core Advaita Vedanta principle of discerning the Real from the unreal, guiding the seeker toward Realization through understanding the nature of Consciousness.

In verses 3.5.3 and 3.5.4, Vasishta begins his response by describing the State of the great dissolution (maha-pralaya), where all manifestations of the world dissolve, leaving only Pure Tranquility. This Tranquility is not a Void of Nothingness but the presence of the Supreme Self, described as Eternal, Unborn, Radiant, and Flawless. Vasishta emphasizes that this Supreme Self, or Paramatma, is the Source of all Creation and exists beyond Time and Form. This teaching introduces the idea that the Ultimate Reality is unchanging and ever-present, unaffected by the cycles of creation and dissolution, providing a contrast to the transient nature of the mind and the world it perceives.

Verses 3.5.5 and 3.5.6 further elaborate on the Nature of this Supreme Self, portraying it as ineffable and beyond intellectual comprehension, accessible only to those who have attained Realization. Vasishta explains that the various names and concepts—such as Self, Purusha, Brahm, or Pure Consciousness are mere labels imposed by different philosophical systems (Sankhya, Vedanta, etc.) and do not capture the true essence of this Reality. This underscores the non-dual nature of existence, where all distinctions and dualities are ultimately illusory. The teaching points to the unity underlying diverse philosophical perspectives, emphasizing that the Ultimate Truth transcends all conceptual frameworks.

In verse 3.5.7, Vasishta expands on the all-encompassing Nature of this Reality, describing it as the Void for voidists, the Source of the sun’s brilliance, and the Essence of all actions and experiences (speaker, Thinker, Seer, doer). This verse highlights the omnipresence and omnipotence of Consciousness, which is both immanent and transcendent, permeating all aspects of Existence while remaining untouched by them. By presenting the Supreme Self as the substratum of all phenomena, Vasishta addresses Rama’s question about the mind’s origin indirectly, suggesting that the mind’s illusory nature arises from a misapprehension of this Singular Reality.

Finally, verse 3.5.8 encapsulates the paradoxical nature of the Supreme Self: it exists yet appears non-existent in the world, is present in the body yet infinitely distant, and shines as the Light of Consciousness like the sun. This teaching resolves Rama’s inquiry by pointing to the mind’s illusory nature as a projection of ignorance, which obscures the ever-present Reality of Consciousness. The verses collectively guide the seeker to recognize the mind’s delusions as fleeting and unreal, urging a shift in perception toward the Eternal, Radiant Consciousness that is the True Self. Through this, Vasishta lays the groundwork for understanding Realization of this non-dual Truth, setting the stage for further exploration in the Yoga Vasishta.

Chapter 3.4, Verses 69–80

Yoga Vashishtha 3.4.69–80

(Ultimate Reality - Brahm -is Complete, Tranquil, and all-pervading)

श्रीवसिष्ठ उवाच ।

पूर्णे पूर्णं प्रसरति शान्ते शान्तं व्यवस्थितम् ।

व्योमन्येवोदितं व्योम ब्रह्मणि ब्रह्म तिष्ठति ॥ ६९ ॥

न दृश्यमस्ति सद्रूपं न द्रष्टा न च दर्शनम् ।

न शून्यं न जडं नो चिच्छान्तमेवेदमाततम् ॥ ७० ॥

श्रीराम उवाच ।

वन्ध्यापुत्रेण पिष्टोऽद्रिः शशशृङ्गं प्रगायति ।

प्रसार्य भुजसंपातं शिला नृत्यति ताण्डवम् ॥ ७१ ॥

स्रवन्ति सिकतास्तैलं पठन्त्युपलपुत्रिकाः ।

गर्जन्ति चित्रजलदा इतीवेदं वचः प्रभो ॥ ७२ ॥

जरामरणदुःखादिशैलाकाशमयं जगत् ।

नास्तीति किमिदं नाम भवताऽपि ममोच्यते ॥ ७३ ॥

यथेदं न स्थितं विश्वं नोत्पन्नं न च विद्यते ।

तथा कथय मे ब्रह्मन्येनैतन्निश्चितं भवेत् ॥ ७४ ॥

श्रीवसिष्ठ उवाच ।

नासमन्वितवागस्मि श्रृणु राघव कथ्यते ।

यथेदमसदाभाति वन्ध्यापुत्र इवाऽऽरवी ॥ ७५ ॥

इदमादावनुत्पन्नं सर्गादौ तेन नास्त्यलम् ।

इदं हि मनसो भाति स्वप्नादौ पत्तनं यथा ॥ ७६ ॥

मन एव च सर्गादावनुत्पन्नमसद्वपुः ।

तदेतच्छ्रणु वक्ष्यामि यथैवमनुभूयते ॥ ७७ ॥

मनोदृश्यमयं दोषं तनोतीमं क्षयात्मकम् ।

असदेव सदाकारं स्वप्नः स्वप्नान्तरं यथा ॥ ७८ ॥

तत्स्वयं स्वैरमेवाशु संकल्पयति देहकम् ।

तेनेयमिन्द्रजालश्रीर्विततेन वितन्यते ॥ ७९ ॥

स्फुरति वल्गति गच्छति याचते भ्रमति मज्जति संहरति स्वयम् ।

अपरतामुपयात्यपि केवलं चलति चञ्चलशक्तितया मनः ॥ ८० ॥

Maharishi Vashishta continued: 

3.4.69: The complete manifests as the complete, and the Tranquil abides in Tranquility. Just as Space arises within Space, Brahm (the Ultimate Reality) exists within Brahm.

3.4.70: There is no Real object to be seen, no Seer, and no act of seeing. There is neither void nor inert matter, nor mere Consciousness; only this Tranquil Reality pervades everywhere.

Sriram said:

3.4.71: It is as if a barren woman’s son grinds a mountain, or a hare’s horn sings aloud. It is as if a stone, extending its arms, performs a cosmic dance.

3.4.72: It is as if sand flows with oil, stones recite scriptures, or painted clouds roar. Such, O Lord, seem to be your words to me.

3.4.73: You say this world, made of Space and mountains, filled with decay, death, and suffering, does not exist. What does this mean, and why do you tell me this?

3.4.74: Explain to me, O Brahman, how this world neither exists, nor arises, nor is present, so that I may attain certainty in this understanding.

Maharishi Vashishta said:

3.4.75: I am not speaking meaningless words, O Rama, listen as I explain. This world appears unreal, like the son of a barren woman, yet it seems to exist.

3.4.76: This world did not arise at the beginning of Creation, and thus it truly does not exist. It appears only in the mind, like a city seen in a dream.

3.4.77: The mind itself, at the beginning of Creation, is unarisen and unreal in essence. Listen, I will explain how this is experienced as such.

3.4.78: The mind, made of perceptions, creates this flawed, perishable world. It appears Real though unreal, like a dream within another dream.

3.4.79: The mind, of its own accord, quickly imagines a body. Through this, the illusion of the world, like a magical display, is spread out and sustained.

3.4.80: The mind vibrates, moves, seeks, wanders, sinks, and destroys itself. Yet, it remains ultimately alone, driven by its own restless energy.

Summary of the Teachings:

In these verses from the Yoga Vasishta, Sage Vasishta imparts profound non-dualistic teachings to Lord Rama, addressing the nature of Reality and the illusory nature of the world. In verses 69 and 70, Vasishta introduces the concept that Ultimate Reality (Brahm) is Complete, Tranquil, and all-pervading, akin to Space existing within itself. He negates the conventional distinctions of Seer, seen, and seeing, asserting that what exists is neither void, inert matter, nor mere Consciousness but a serene, all-encompassing Reality. This sets the foundation for a non-dual perspective, where the apparent multiplicity of the world is subsumed into the Unity of Brahm, emphasizing that Reality transcends sensory perceptions and mental constructs.

Rama’s response in verses 71 to 74 reflects his initial skepticism and confusion. He employs vivid, paradoxical metaphors—such as a barren woman’s son grinding a mountain or a stone dancing—to express how Vasishta’s teaching that the world is unreal seems absurd, given the tangible experiences of suffering, decay, and death. Rama’s questioning reveals a common human dilemma: the difficulty of reconciling the apparent Reality of the world with philosophical assertions of its non-existence. His request for clarification underscores his earnest desire to understand how the world, which feels so Real, can be deemed non-existent, seeking a logical and experiential resolution to this paradox.

In verses 75 to 77, Vasishta responds by reassuring Rama that his words are not meaningless and begins to unravel the illusion of the world. He compares the world’s apparent existence to the son of a barren woman—an impossibility that highlights its fundamental unreality. Vasishta explains that the world did not truly arise at the beginning of creation; it exists only as an appearance in the mind, akin to a dream city that seems Real while dreaming but vanishes upon waking. By asserting that even the mind is un-arisen and unreal, Vasishta points to the root of the illusion, preparing Rama for a deeper inquiry into the nature of the mind and its role in creating the perception of Reality.

Verses 78 and 79 elaborate on the mind’s role as the creator of the illusory world. Vasishta describes the world as a product of the mind’s perceptions, inherently flawed and perishable, yet appearing Real, much like a dream within a dream. The mind, through its own imaginative power, conjures the notion of a body and, by extension, the entire world, which Vasishta likens to a magical display (indrajala). This teaching emphasizes that the world’s apparent solidity and diversity stem from the mind’s projections, which lack inherent Reality. The metaphor of a magical illusion underscores the transient and deceptive nature of worldly experiences, urging Rama to look beyond appearances to the underlying Truth.

Finally, verse 80 vividly describes the restless nature of the mind, which vibrates, moves, seeks, wanders, and ultimately destroys itself, yet remains fundamentally alone. This portrayal highlights the mind’s dynamic, self-sustaining activity as the source of the world’s illusion, driven by its own restless energy. Vasishta’s teachings in these verses collectively guide Rama toward Realizing that the world’s apparent Reality is a mental construct, and True Realization lies in recognizing the mind’s illusory nature and abiding in the Tranquil, Unchanging Reality of Brahm. This non-dual understanding invites Rama—and the reader—to transcend the mind’s projections and rest in the Pure Awareness that underlies all experience.

Chapter 3.4, Verses 59–68

Yoga Vashishtha 3.4.59–68

(Everything perceived as the world is, in Essence, the Supreme Brahm — Eternal, Ageless, and Imperishable)

श्रीराम उवाच ।

सच्चेन्न शाम्यत्येवेदं नाभावो विद्यते सतः ।

असत्तां च न विद्मोऽस्मिन्दृश्ये दोषप्रदायिनि ॥ ५९ ॥

तस्मात्कथमियं शाम्येद्ब्रह्मन्दृश्यविषूचिका ।

मनोभवभ्रमकरी दुःखसंततिदायिनी ॥ ६० ॥

श्रीवसिष्ठ उवाच ।

अस्य दृश्यपिशाचस्य शान्त्यै मन्त्रमिमं श्रृणु ।

रामात्यन्तमयं येन मृतिमेष्यति नङक्ष्यति ॥ ६१ ॥

यदस्ति तस्य नाशोऽस्ति न कदाचन राघव ।

तस्मात्तन्नष्टमप्यन्तर्बीजभूतं भवेद्धृदि ॥ ६२ ॥

स्मृतिबीजाच्चिदाकाशे पुनरुद्भूय दृश्यधीः ।

लोकशैलाम्बराकारं दोषं वितनुतेऽतनुम् ॥ ६३ ॥

इत्यनिर्मोक्षदोषः स्यान्न च तस्येह संभवः।

यस्माद्देवर्षिमुनयो दृश्यन्ते मुक्तिभाजनम् ॥ ६४ ॥

यदि स्याज्जगदादीदं तस्मान्मोक्षो न कस्यचित् ।

बाह्यस्थमस्तु हृत्स्थं वा दृश्यं नाशाय केवलम् ॥ ६५ ॥

तस्मादिमां प्रतिज्ञां त्वं श्रृणु रामातिभीषणाम् ।

यामुत्तरेण ग्रन्थेन नूनं त्वमवबुध्यसे ॥ ६६ ॥

अयमाकाशभूतादिरूपोऽहं चेति लक्षितः।

जगच्छब्दस्य नामार्थो ननु नास्त्येव कश्चन ॥ ६७ ॥

यदिदं दृश्यते किंचिद्दृश्यजातं पुरोगतम्।

परं ब्रह्मैव तत्सर्वमजरामरमव्ययम् ॥ ६८॥

Sriram said:

3.4.59: If this visible world is Real, it does not cease to exist, as that which is Real never ceases to be. Yet, we do not perceive any unreality in this visible world, which causes defects and suffering.

3.4.60: Therefore, O Brahman, how can this illusory perception of the visible world, which arises from the mind and causes delusion, leading to a continuous stream of suffering, be pacified?

Maharishi Vashishta said:

3.4.61: Listen, Rama, to this mantra (teaching) for the pacification of this demon-like visible world. By this, it will surely perish completely and never return.

3.4.62: O descendant of Raghu, whatever exists can be destroyed, but never permanently. Even when it appears to be destroyed, its seed remains latent in the Heart.

3.4.63: From the seed of memory in the Space of Consciousness, the perception of the visible world arises again, spreading defects in the form of the world, mountains, and sky, though it is insubstantial.

3.4.64: Thus, there would be no liberation from this defect, but such a condition does not truly exist. For we see Divine Sages and Seers who have attained Realization.

3.4.65: If this world were Eternal, no one could attain liberation from it. Whether the visible world exists externally or within the Heart, it is solely for destruction.

3.4.66: Therefore, O Rama, listen to this profound and awe-inspiring Truth, which you will undoubtedly understand through the teachings that follow.

3.4.67: This world, perceived as having a form beginning with Space and identified as “I am this,” is merely a term, the word “world,” but in reality, it has no True Existence.

3.4.68: Whatever is seen as this visible world before us is nothing but the Supreme Brahm— Eternal, Ageless, Immortal, and Imperishable.

Summary of the Teachings:

The dialogue between Rama and Vasishta in these verses from the Yoga Vasishta addresses the fundamental question of the nature of the visible world and the path to liberation from its inherent suffering. In the opening verses (59–60), Rama expresses a profound philosophical concern: if the world is Real, it cannot cease to exist, yet its existence is a source of suffering and delusion. He questions how this illusory perception, born of the mind and perpetuating a cycle of misery, can be overcome. This sets the stage for Vasishta’s response, which unfolds as a metaphysical teaching rooted in Advaita Vedanta, aiming to guide Rama toward understanding the illusory nature of the world and the means to transcend it.

Vasishta’s response begins in verses 61–63 with a promise of a “mantra” or teaching that can pacify the “demon-like” visible world. He explains that while phenomena may appear to be destroyed, their seeds remain latent in the mind as memories within the Space of Consciousness (chidakasha). 

These seeds can sprout again, giving rise to the perception of the world, complete with its forms like mountains and skies, which, though insubstantial, perpetuate suffering. This teaching highlights the cyclic nature of worldly perception, driven by the mind’s tendencies, and underscores the challenge of achieving lasting Realization as long as these latent impressions persist.

In verses 64–65, Vasishta counters the potential despair of endless bondage by affirming that Realization is indeed possible. He points to the examples of Divine Sages and Seers who have attained Freedom, proving that the cycle of illusion can be broken. He clarifies that if the world were truly eternal and substantial, Realization would be unattainable. However, since the world—whether perceived externally or internally—is ultimately impermanent and subject to destruction, Realization is achievable. This introduces a critical Advaitic insight: the world’s apparent Reality is transient and not an absolute barrier to Spiritual Freedom.

Verses 66–67 deepen the teaching by urging Rama to grasp a profound truth: the world, as it is commonly understood, is merely a concept, a name without true substance. 

The identification of the Self with the world (“I am this”) is a misunderstanding rooted in Ignorance. Vasishta emphasizes that the world’s existence is a linguistic and mental construct, lacking inherent Reality. This aligns with the non-dual perspective that Reality is not fragmented into a separate Self and world but is a singular, unified existence.

Finally, verse 68 delivers the culmination of Vasishta’s teaching: everything perceived as the world is, in Essence, the Supreme Brahm— Eternal, Ageless, and Imperishable. This revelation dissolves the duality between the world and the Ultimate Reality, affirming that what appears as the visible world is not separate from Brahm. The teaching encourages Rama (and the reader) to shift perception from the illusory, suffering-inducing world to the recognition of the eternal Brahm, thereby attaining Realization of non-dual Reality. Collectively, these verses guide the seeker from questioning the world’s Reality to understanding its illusory nature and ultimately recognizing the all-pervading Brahm as the sole Truth.