Chapter 3.9, Verses 24–34

Yoga Vashishtha 3.9.24–34

(The perceived world is a projection of the mind, and Realization is attained by seeing through this illusion to recognize the Singular Reality of Brahm) 

श्रीराम उवाच ।

कथमेवं वद ब्रह्मन्भूयते विषमा हि मे ।

दृष्टिरेषाथ दुष्प्राप्या दुराक्रम्येति निश्चयः ॥ २४ ॥

श्रीवसिष्ठ उवाच ।

मुक्तिरेषोच्यते राम ब्रह्मैतत्समुदाहृतम्।

निर्वाणमेतत्कथितं श्रृणु तत्प्राप्यते कथम् ॥ २५ ॥

यदिदं दृश्यते दृश्यमहन्त्वन्तादिसंयुतम् ।

सतोऽप्यस्यात्यनुत्पत्त्या बुद्धयैतदवाप्यते ॥ २६ ॥

श्रीराम उवाच ।

विदेहमुक्तास्त्रैलोक्यं संपद्यन्ते यदा तदा ।

मन्येते सर्गतामेव गता वेद्यविदांवर ॥ २७ ॥

श्रीवसिष्ठ उवाच ।

विद्यते चेत्त्रिभुवनं तत्तत्तां संप्रयान्तु ते।

यत्र त्रैलोक्यशब्दार्थो न संभवति कश्चन ॥ २८ ॥

एतत्त्रिलोकतां यातं ब्रह्मेत्युक्तार्थधीः कुतः ।

तस्मान्नो संभवत्येषा जगच्छब्दार्थकल्पना ॥ २९ ॥

अनन्यच्छान्तमाभासमात्रमाकाशनिर्मलम् ।

ब्रह्मैव जगदित्येतत्सर्वं सत्त्वावबोधतः ॥ ३० ॥

अहं हि हेमकटके विचार्यापि न दृष्टवान् ।

कटकत्वं क्वचिन्नाम ऋते निर्मलहाटकात् ॥ ३१ ॥

जलादृते पयोवीचौ नाहं पश्यामि किंचन ।

वीचित्वं तादृशं दृष्टं यत्र नास्त्येव तत्र हि ॥ ३२ ॥

स्पन्दत्वं पवनादन्यन्न कदाचन कुत्रचित् ।

स्पन्द एव सदा वायुर्जगत्तस्मान्न भिद्यते ॥ ३३ ॥

यथा शून्यत्वमाकाशे ताप एव मरौ जलम् ।

तेज एव सदा लोके ब्रह्मैव त्रिजगत्तथा ॥ ३४ ॥

3.9.24 (Rama speaks):

O Brahman, please explain how this is so, as my perception remains clouded and unsteady. I am certain that this Truth is difficult to attain and challenging to Realize.

3.9.25 (Vasishta speaks):

Rama, this State is called Realization, referred to as Brahm, and described as nirvana. Listen carefully, and I will explain how it is attained.

3.9.26 (Vasishta speaks):

This visible world, associated with egoity and other attributes, appears to exist. However, through the understanding that it does not truly arise, this Truth is Realized by the intellect.

3.9.27 (Rama speaks):

O best among the Knowers of Truth, when the Realized ones, free from the body, attain the three worlds, it seems to me that they have simply entered into the state of creation again.

3.9.28 (Vasishta speaks):

If the three worlds exist as such, then let those Realized ones attain them. But where the concept and meaning of the three worlds do not exist at all, such attainment is impossible.

3.9.29 (Vasishta speaks):

How can this notion of the three worlds be equated with Brahm? Therefore, the concept and imagination of the world as a separate entity do not hold true.

3.9.30 (Vasishta speaks):

All this is nothing but Brahm—calm, merely an appearance, Pure like Space. The world is Brahm itself, and this is Realized through the Awakening to the Truth.

3.9.31 (Vasishta speaks):

Just as, upon examination, I do not find any bracelet-ness in a golden bracelet apart from the pure gold itself, so too is the world inseparable from Brahm.

3.9.32 (Vasishta speaks):

Apart from water, I see nothing in the waves of the ocean. The wave-ness is seen in such a way that it does not truly exist; it is merely an appearance.

3.9.33 (Vasishta speaks):

There is never any vibration separate from the wind, anywhere, at any time. The vibration is always the wind itself; similarly, the world is not separate from Brahm.

3.9.34 (Vasishta speaks):

Just as emptiness is inherent in Space, heat in the desert mirage, or water in the flow, so too is Brahm the essence of the three worlds, always Radiant in the Universe.

Summary of the Teachings:

The dialogue between Rama and Vasishta in these verses from the Yoga Vasishta centers on the nature of Realization, the illusory appearance of the world, and the Realization of Brahm as the Ultimate Reality. 

In the opening verse, Rama expresses his confusion and doubt, acknowledging that his perception is clouded and that the Truth of Realization seems elusive and difficult to grasp. This sets the stage for Vasishta’s profound teachings, which aim to clarify the Nature of Reality and guide Rama toward understanding the non-dual essence of existence. Rama’s question reflects a common human struggle: the challenge of transcending limited perception to apprehend the Ultimate Truth, which Vasishta addresses with clarity and metaphorical depth.

Vasishta begins by defining the Realization of Brahm, equating it with nirvana, the State of Ultimate Freedom. He explains that the world, with its apparent attributes like egoity, is not a separate entity but an illusion that does not truly arise. Through intellectual discernment, one can realize that the world is a mere appearance, lacking independent existence. This teaching aligns with Advaita Vedanta’s core principle of non-duality, emphasizing that the perceived world is a projection of the mind, and Realization is attained by seeing through this illusion to recognize the Singular Reality of Brahm. 

Vasishta’s response addresses Rama’s doubt by shifting the focus from the external world to the internal Realization of Truth.

Rama’s subsequent question reveals his concern that even Realised Beings, free from bodily identification, might still be bound to the three worlds (the physical, astral, and causal realms), thus re-entering the cycle of Creation. This reflects a misunderstanding that Realization might involve some form of continued existence within the framework of the world. Vasishta counters this by asserting that the concept of the three worlds is itself illusory, as they lack independent Reality. He challenges the notion that Realization involves attaining any worldly state, emphasizing that Brahm transcends all such concepts. The three worlds, as imagined by the mind, are not equivalent to Brahm, and thus, the idea of a separate world is a false construct that dissolves in the light of true understanding.

To illustrate the non-dual nature of Reality, Vasishta employs vivid metaphors. He compares the world to a golden bracelet, which, despite appearing as a distinct object, is nothing but gold. Similarly, ocean waves are not separate from water, and vibrations are not distinct from the wind. These analogies underscore that the world, with all its apparent diversity, is merely an expression of Brahm, without any independent existence. The bracelet, wave, and vibration are forms that appear real but are ultimately reducible to their essence—gold, water, and wind, respectively. Likewise, the world is Brahm, and its apparent separateness is an illusion dispelled through discernment. This teaching encourages Rama to see beyond appearances and recognize the underlying unity of all existence.

Finally, Vasishta’s teachings culminate in the assertion that Brahm is the sole Reality, unchanging and ever-present, like emptiness in Space or heat in a mirage. The world’s apparent existence is a superimposition on Brahm, much like a mirage appears as water but is not truly water. By Awakening to this Truth, one Realizes that the world is not separate from Brahm, and Realization is the recognition of this non-dual reality. These verses collectively guide the seeker toward transcending the illusion of the world, dissolving the ego, and attaining Freedom through the intellectual and experiential Realization that all is Brahm. Vasishta’s metaphors and logical arguments provide a profound framework for understanding the non-dual nature of existence, offering Rama—and the reader—a path to Clarity and Freedom from the cycle of Ignorance.

Chapter 3.9, Verses 14–23

Yoga Vashishtha 3.9.14–23

(The videhamukta condition)

श्रीवसिष्ठ उवाच ।

जीवन्मुक्तपदं त्यक्त्वा देहे कालवशीकृते ।

विशत्यदेहमुक्तत्वं पवनोऽस्पन्दतामिव ॥ १४ ॥

विदेहमुक्तो नोदेति नास्तमेति न शाम्यति ।

न सन्नासन्न दूरस्थो न चाहं न च नेतरः ॥ १५ ॥

सूर्यो भूत्वा प्रतपति विष्णुः पाति जगत्त्रयम् ।

रुद्रः सर्वान्संहरति सर्गान्सृजति पद्मजः ॥ १६ ॥

खं भूत्वा पवनस्कन्धं धत्ते सर्षिसुरासुरम् ।

कुलाचलगतो भूत्वा लोकपालपुरास्पदः ॥ १७ ॥

भूमिर्भूत्वा बिभर्तीमां लोकस्थितिमखण्डिताम् ।

तृणगुल्मलता भूत्वा ददाति फलसंततिम् ॥ १८ ॥

बिभ्रज्जलानलाकारं ज्वलति द्रवति द्रुतम् ।

चन्द्रोऽमृतं प्रसवति मृतं हालाहलं विषम् ॥ १९ ॥

तेजः प्रकटयत्याशास्तनोत्यान्ध्यं तमो भवत् ।

शून्यं सद्व्योमतामेति गिरिः सन् रोधयत्यलम् ॥ २० ॥

करोति जंगमं चित्तः स्थावरं स्थावराकृतिः ।

भूत्वार्णवो वलयति भूस्त्रियं वलयो यथा ॥ २१ ॥

परमार्कवपुर्भूत्वा प्रकाशान्तं विसारयन्।

त्रिजगत्त्रसरेण्वोघं शान्तमेवावतिष्ठते ॥ २२ ॥

यत्किंचिदिदमाभाति भातं भानमुपैष्यति ।

कालत्रयगतं दृश्यं तदसौ सर्वमेव च ॥ २३ ॥

Maharishi Vashishta continued:

3.9.14: Having relinquished the state of Realization while embodied (jivanmukti) when the body is subject to the control of time (death), one enters the state of disembodied Realization (videhamukti), akin to the wind becoming still and ceasing its movement.

3.9.15: The one who is Realized without a body (videhamukta) neither rises nor sets, nor does he become tranquilized or extinguished. He is neither existent nor non-existent, neither far nor near, neither the Self (I) nor anything other than the Self.

3.9.16: Becoming like the sun, he radiates brilliance; as Vishnu, he protects the three worlds; as Rudra (Shiva), he dissolves all creations; and as Brahma, born from the lotus, he creates the universes.

3.9.17: Becoming the sky, he supports the element of air, which carries the hosts of Sages, gods, and demons. Becoming a great mountain, he serves as the abode of the guardians of the world (lokapalas).

3.9.18: As the earth, he sustains the unbroken existence of the worlds. Becoming grass, shrubs, and creepers, he yields an abundance of fruits and sustenance.

3.9.19: Assuming the form of water or fire, he flows or burns intensely. As the moon, he produces nectar; as poison, he becomes deadly venom.

3.9.20: As light, he reveals all directions; as darkness, he causes blindness. As the Void, he assumes the nature of Space; as a mountain, he firmly obstructs.

3.9.21: As Consciousness, he manifests as moving beings; as the immovable, he takes the form of stationary objects. Becoming the ocean, he encircles the earth, just as a bracelet encircles the wrist.

3.9.22: Taking the form of the Supreme Sun, he spreads light to the farthest reaches, yet remains Tranquil, encompassing the multitude of atoms across the three worlds.

3.9.23: Whatever appears in this world, whatever has appeared or will appear, and whatever is perceived across the three times (past, present, future)—he is all of that, and indeed, he is everything.

Summary of the Teachings:

The verses from Yoga Vasishta 3.9.14 to 3.9.23 expound on the nature of Realization, particularly the transition from embodied Realization (jivanmukti) to disembodied Realization (videhamukti), and the all-pervasive essence of the Realized Consciousness. The first verse (3.9.14) describes the journey from jivanmukti, where one is Realized while still in a physical body, to videhamukti, the state of Realization after the body’s dissolution. This transition is likened to the wind becoming still, symbolizing the cessation of individual identity and merging into the Infinite Consciousness. The teaching underscores that Realization is not bound by the physical form, and the Ultimate State transcends the limitations of time and embodiment, pointing to the eternal, unchanging nature of the Self.

In verse 3.9.15, the State of videhamukti is further elaborated as being beyond dualities and distinctions. The Realized Being is described as neither rising nor setting, neither existing nor non-existing, and free from spatial or personal definitions such as “I” or “other.” This reflects the Advaita Vedanta philosophy central to the Yoga Vasishta, which emphasizes the non-dual nature of Reality. The Realized Consciousness is not confined by the cycles of birth and death, nor by spatial or temporal boundaries. It exists in a State of Pure Awareness, free from all limitations and distinctions, embodying the essence of Brahm, the Ultimate Reality that transcends all opposites.

Verses 3.9.16 to 3.9.21 illustrate the Omnipresence and Omnipotence of this Realized Consciousness, which manifests as all forms and functions of the Universe. By assuming the roles of Cosmic deities like the Sun, Vishnu, Rudra, and Brahma, or natural elements like the sky, earth, water, fire, and mountains, the Consciousness is shown to pervade every aspect of Creation. It sustains, creates, destroys, and nurtures, taking on the forms of both animate and inanimate entities. This teaching highlights the non-dual perspective that the Realized Self is not separate from the Universe but is the very essence that underlies all phenomena, whether dynamic or static, creative or destructive. The imagery of the ocean encircling the earth like a bracelet emphasizes the all-encompassing nature of this Consciousness.

The final two verses (3.9.22 and 3.9.23) culminate in the affirmation that the Realized Consciousness is the Source and substance of all that exists across the three worlds and the three times (past, present, and future). It is described as both the Supreme Light that illuminates all and the tranquil essence that remains undisturbed amidst the multiplicity of creation. The teaching here is that everything perceived—every form, function, or phenomenon—is a manifestation of this Singular Consciousness. The Realized Being Realizes their identity with this Universal Consciousness, seeing no separation between themselves and the totality of Existence.

In summary, these verses collectively teach about the Realization of the Self as the Infinite, non-dual Consciousness that transcends the body, mind, and world. The journey from jivanmukti to videhamukti represents the dissolution of all limited identities into the boundless Reality of Brahm. The Realized Consciousness is not only free from dualities but also actively manifests as the Universe in all its diversity, yet remains untouched and Tranquil. These teachings encourage the aspirant to recognize their True Nature as this Ultimate Reality.

Chapter 3.9, Verses 1–13

Yoga Vashishtha 3.9.1–13

(The jivanmukta State)

श्रीवसिष्ठ उवाच ।

तच्चित्तास्तद्गतप्राणा बोधयन्तः परस्परम् ।

कथयन्तश्च तन्नित्यं तुष्यन्ति च रमन्ति च ॥ १ ॥

तेषां ज्ञानैकनिष्ठानामात्मज्ञानविचारिणाम् ।

सा जीवन्मुक्ततोदेति विदेहान्मुक्ततैव या ॥ २ ॥

श्रीराम उवाच ।

ब्रह्मन्विदेहमुक्तस्य जीवन्मुक्तस्य लक्षणम् ।

ब्रूहि येन तथैवाहं यते शास्त्रदृशा धिया ॥ ३ ॥

श्रीवसिष्ठ उवाच ।

यथास्थितमिदं यस्य व्यवहारवतोऽपि च।

अस्तं गतं स्थितं व्योम जीवन्मुक्तः स उच्यते ॥ ४ ॥

बोधैकनिष्ठतां यातो जाग्रत्येव सुषुप्तवत् ।

या आस्ते व्यवहर्तैव जीवन्मुक्तः स उच्यते ॥ ५ ॥

नोदेति नास्तमायाति सुखे दुःखे मुखप्रभा ।

यथाप्राप्तस्थितेर्यस्य जीवन्मुक्तः स उच्यते ॥ ६ ॥

यो जागर्ति सुषुप्तस्थो यस्य जाग्रन्न विद्यते ।

यस्य निर्वासनो बोधः स जीवन्मुक्त उच्यते ॥ ७ ॥

रागद्वेषभयादीनामनुरूपं चरन्नपि ।

योऽन्तर्व्योमवदच्छस्थः स जीवन्मुक्त उच्यते ॥ ८ ॥

यस्य नाहंकृतो भावो यस्य बुद्धिर्न लिप्यते ।

कुर्वतोऽकुर्वतो वापि स जीवन्मुक्त उच्यते ॥ ९ ॥

यस्योन्मेषनिमेषार्धाद्विदः प्रलयसंभवौ ।

पश्येत्त्रिलोक्याः स्वसमः स जीवन्मुक्त उच्यते ॥ १० ॥

यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः ।

हर्षामर्षभयोन्मुक्तः स जीवन्मुक्त उच्यते ॥ ११ ॥

शान्तसंसारकलनः कलावानपि निष्कलः।

यः सचित्तोऽपि निश्चित्तः स जीवन्मुक्त उच्यते ॥ १२ ॥

यः समस्तार्थजातेषु व्यवहार्यपि शीतलः।

पदार्थेष्वपि पूर्णात्मा स जीवन्मुक्त उच्यते ॥ १३ ॥

3.9.1: Vasishta said - Those whose minds are absorbed in the Supreme, whose vital energies are directed toward it, who constantly discuss it with one another, and who perpetually contemplate it, find satisfaction and delight in it.

3.9.2: For those who are steadfastly devoted to the pursuit of Knowledge and who contemplate the nature of the Self, the State of Realization while living (jivanmukti) arises, which is identical to the Realization attained after leaving the body (videhamukti).

3.9.3: Sriram asked - O Brahman, please explain the characteristics of one who is Realized while living (jivanmukta) and one who is Realized after leaving the body (videhamukta), so that, guided by the scriptures and with clear understanding, I may strive to attain that State.

3.9.4: Vasishta answered -  One who, even while engaging in worldly activities, perceives this world as having subsided and merged into the vast expanse of Consciousness, like the sky, is called a jivanmukta.

3.9.5: One who has attained unwavering Realization of the Truth and, though awake, remains in a state akin to deep sleep (free from mental agitation), and yet continues to act in the world, is called a jivanmukta.

3.9.6: One whose inner radiance remains unaffected by pleasure or pain, who remains established in the natural State of Being as circumstances unfold, is called a jivanmukta.

3.9.7: One who is awake yet abides in a State like deep sleep, whose waking state is free from the sense of individuality, and whose awareness is devoid of desires, is called a jivanmukta.

3.9.8: One who, though acting in accordance with likes, dislikes, and fears as appropriate to the situation, remains inwardly transparent and Pure like the sky, is called a jivanmukta.

3.9.9: One who has no sense of ego, whose intellect remains untainted whether performing actions or refraining from them, is called a jivanmukta.

3.9.10: One who perceives the creation and dissolution of the three worlds (past, present, and future) in the mere opening and closing of their eyes, yet remains equanimous, is called a jivanmukta.

3.9.11: One who neither fears the world nor causes the world to fear them, who is free from elation and irritation, is called a jivanmukta.

3.9.12: One who, though appearing to have a mind engaged in the world, is inwardly free from mental disturbances, who is Tranquil despite the fluctuations of existence and stainless despite possessing attributes, is called a jivanmukta.

3.9.13: One who, while engaging in all worldly activities and interacting with objects, remains inwardly cool and serene, with a Consciousness that is full and complete, is called a jivanmukta.

Summary of the Teachings:

The teachings of these verses from the Yoga Vasishta, a profound philosophical text, center on the concept of jivanmukti, or Realization while living. In the opening verses (3.9.1–2), Sage Vasishta emphasizes the path to Realization through complete absorption in the Supreme Reality. This involves directing one’s mind, vital energies, and conversations toward the Ultimate Truth, leading to a State of Joy and fulfillment. The text establishes that those who are devoted to Self-Knowledge and contemplate the Nature of the Self attain jivanmukti, a State of Realization that is equivalent to the Realization achieved after death (videhamukti). This sets the stage for a detailed exploration of the characteristics of a jivanmukta, prompted by Rama’s request in verse 3.9.3 for clarity on the traits of such a Realized Being.

The subsequent verses (3.9.4–13) provide a comprehensive description of the jivanmukta, portraying them as an individual who lives in the world but remains untouched by its dualities and illusions. A 

jivanmukta engages in worldly activities, yet their perception of the world is transformed—they see it as an extension of Pure Consciousness, akin to the vast, unchanging sky (verse 3.9.4). This transcendence is further elaborated in verse 3.9.5, where the jivanmukta is described as being in a State of Inner Stillness, akin to deep sleep, even while awake and active. This reflects a profound detachment from mental agitation, allowing them to act in the world without being bound by it. The teachings emphasize that Realization does not require physical withdrawal from life but is a shift in Perception and Inner State.

The jivanmukta’s equanimity is a recurring theme, as seen in verses 3.9.6–11. They remain unaffected by pleasure or pain, maintaining inner radiance and stability regardless of external circumstances (verse 3.9.6). Their Awareness is free from desires and the sense of individuality, yet they function in the world as needed (verse 3.9.7). Even when responding to emotions like attachment or fear, their Inner State remains pure and transparent, like the sky (verse 3.9.8). The absence of ego and an untainted intellect, whether acting or not, further defines their Realization (verse 3.9.9). The jivanmukta’s perspective is so expansive that they perceive the cyclical nature of creation and dissolution within a moment, yet remain equanimous (verse 3.9.10). They are free from fear and do not evoke fear in others, embodying a state of harmony and freedom from emotional extremes (verse 3.9.11).

Verses 3.9.12–13 highlight the paradoxical nature of the jivanmukta’s existence: they appear to engage with the world and its objects, yet their Consciousness remains Tranquil and unaffected. They possess a mind that seems active, yet it is free from disturbance, and they embody a stainless Purity despite participating in worldly life (verse 3.9.12). Their Inner State is described as “cool” and complete, indicating a fullness of being that transcends external conditions (verse 3.9.13). This reflects the non-dual philosophy of the Yoga Vasishta, where the jivanmukta lives in the world but is not of it, perceiving all phenomena as manifestations of the same Infinite Consciousness.

Collectively, these verses offer a profound vision of Realization as an attainable State within one’s lifetime, achievable through Self-Knowledge and detachment from the ego and desires. The jivanmukta serves as an ideal for spiritual aspirants, demonstrating that Realization is not a distant goal but a present Reality for those who align their Consciousness with the Supreme. By emphasizing inner transformation over external renunciation, the teachings encourage a practical spirituality that integrates profound Realization with everyday life, offering a timeless guide for those seeking freedom from the cycle of suffering while still embodied.

Chapter 3.8, Verses 7–17

Yoga Vashishtha 3.8.7–17

(A transformative tool that purifies the mind, leading to an effortless Realization of the Self as Eternal and unbound, free from the cycle of birth and death)

श्रीराम उवाच ।

आत्मज्ञानप्रबोधाय शास्त्रं शास्त्रविदां वर ।

किं नाम तत्प्रधानं स्याद्यस्मिञ्ज्ञाते न शोच्यते ॥ ७ ॥

श्रीवसिष्ठ उवाच ।

आत्मज्ञानप्रधानानामिदमेव महामते।

शास्त्राणां परमं शास्त्रं महारामायणं शुभम् ॥ ८ ॥

इतिहासोत्तमादस्मताद्बोधः प्रवर्तते ।

सर्वेषामितिहासानामयं सार उदाहृतः ॥ ९ ॥

श्रुतेऽस्मिन्वाड्मये यस्माज्जीवन्मुक्तत्वमक्षयम् ।

उदेति स्वयमेवात इदमेवातिपावनम् ॥ १० ॥

स्थितमेवास्तमायाति जगद्दृश्यं विचारणात् ।

यथा स्वप्ने परिज्ञाते स्वप्नादावेव भावना ॥ ११ ॥

यदिहास्ति तदन्यत्र यन्नेहास्ति न तत्क्वचित् ।

इमं समस्तविज्ञानशास्त्रकोशं विदुर्बुधाः ॥ १२ ॥

य इदं श्रृणुयान्नित्यं तस्योदारचमत्कृतेः ।

बोधस्यापि परं बोधं बुद्धिरेति न संशयः ॥ १३ ॥

यस्मै नेदं त्वरुचये रोचते दुष्कृतोदयात्।

विचारयतु यत्किंचित्सच्छास्त्रं ज्ञानवाङ्मयम् ॥ १४ ॥

जीवन्मुक्तत्वमस्मिंस्तु श्रुते समनुभूयते ।

स्वयमेव यथा पीते नीरोगत्वं वरौषधे ॥ १५ ॥

श्रूयमाणे हि शास्त्रेऽस्मिञ्छ्रोता वेत्त्येतदात्मना ।

यथावदिदमस्माभिर्ननूक्तं वरशापवत् ॥ १६ ॥

नश्यति संसृतिदुःखमिदं ते स्वात्मविचारणया कथयैव ।

नो धनदानतपःश्रुतवेदैस्तत्कथनोदितयत्नशतेन ॥ १७ ॥

Sriram said:

3.8.7: O best among those who know the scriptures, which is the foremost scripture that leads to the awakening of Self-Knowledge, by knowing which one does not grieve?

Maharishi Vashishta said:

3.8.8: O highly intelligent one, among the scriptures that emphasize Self-Knowledge, this Maharamayana (Yoga Vasishta) is the Supreme and most auspicious scripture.

3.8.9: From this greatest of historical narrations, true understanding arises. It is declared to be the essence of all historical accounts.

3.8.10: By studying this scripture, the imperishable State of Realization while living (jivanmukti) naturally arises within oneself, making it supremely purifying.

3.8.11: Through contemplation, the visible world, like a dream, ceases to appear Real, just as a dream is understood to be unreal once its nature is fully known.

3.8.12: What exists here exists elsewhere; what does not exist here does not exist anywhere. The wise recognize this scripture as the treasury of all Knowledge and sciences.

3.8.13: One who constantly listens to this scripture, with a noble and astonished mind, attains a Supreme understanding beyond ordinary knowledge, without any doubt.

3.8.14: For those whose minds, due to the rise of misdeeds, do not find this scripture appealing, let them contemplate any other virtuous scripture that imparts Knowledge.

3.8.15: By listening to this scripture, the state of Realization while living is directly experienced, just as drinking a potent medicine naturally brings about health.

3.8.16: When this scripture is heard, the listener Realizes its Truth within themselves, as if it were not spoken by us but revealed like a Divine blessing.

3.8.17: The suffering of worldly existence is destroyed through Self-Inquiry as explained in this scripture, not through wealth, charity, austerities, or studying the Vedas, even with a hundred efforts inspired by its teachings.

Summary of the Teachings:

The verses from Yoga Vasishta 3.8.7 to 3.8.17, part of a dialogue between Rama and Sage Vasishta, emphasize the supreme importance of the Yoga Vasishta (referred to as Maharamayana) as a scripture that leads to Self-Knowledge and Realization. In response to Rama’s inquiry about the foremost scripture for attaining Self-Realization and Freedom from sorrow, Vasishta declares the Yoga Vasishta as the most authoritative and purifying text. It is described as the essence of all historical and spiritual narrations, capable of awakening true understanding. This establishes the text’s unique position in guiding individuals toward the Ultimate Goal of Realization, highlighting its role as a comprehensive source of Wisdom that transcends ordinary knowledge and directly addresses the root of human suffering.

A central teaching in these verses is the concept of jivanmukti, or Realization while living, which arises naturally through the study and contemplation of this scripture. 

Vasishta explains that the Yoga Vasishta enables one to Realize the illusory nature of the world, likening it to a dream that loses its grip on the mind once its true nature is understood. This insight into the unreality of the phenomenal world is achieved through Self-Inquiry and contemplation, which dissolve the perception of a separate, material reality. The scripture is portrayed as a transformative tool that purifies the mind, leading to an effortless Realization of the Self as eternal and unbound, free from the cycle of birth and death.

The universality and all-encompassing nature of the Yoga Vasishta’s teachings are emphasized in the statement that what exists within this scripture exists everywhere, and what is absent here is absent everywhere. This suggests that the Yoga Vasishta is a complete repository of Knowledge, containing the essence of all spiritual and philosophical sciences. It is accessible to those with a noble and receptive mind, who, through consistent engagement with its teachings, attain a supreme understanding that transcends intellectual knowledge. The scripture’s ability to evoke wonder and elevate Consciousness underscores its profound impact on the sincere seeker, guiding them toward a direct experience of Truth.

Vasishta also acknowledges that not all minds may immediately resonate with the Yoga Vasishta due to past misdeeds or mental conditioning. For such individuals, he advises contemplation of other virtuous scriptures that align with their inclinations, indicating a compassionate and inclusive approach to spiritual growth. However, he reaffirms that the Yoga Vasishta remains unparalleled in its capacity to confer Realization. The analogy of a potent medicine illustrates that just as health is restored naturally upon taking a remedy, the state of jivanmukti arises spontaneously through engagement with this scripture, without requiring external rituals or prolonged efforts.

Finally, the verses underscore the supremacy of Self-Inquiry over traditional practices such as charity, austerities, or Vedic study in overcoming worldly suffering. Vasishta asserts that the suffering of samsara (worldly existence) is eradicated only through the introspective process of Self-Inquiry, as taught in the Yoga Vasishta. This teaching emphasizes the text’s non-dualistic philosophy, which prioritizes direct Realization of the Self over external actions or material achievements. By presenting the Yoga Vasishta as a Divine revelation that resonates deeply within the listener, these verses inspire a commitment to self-discovery, positioning the scripture as the ultimate guide to transcending illusion and attaining lasting Peace and Self-Realization.

Chapter 3.8, Verses 1–6

Yoga Vashishtha 3.8.1–6

(One who sincerely desires a goal and strives diligently will achieve it)

श्रीराम उवाच ।

कयैतज्ज्ञायते युक्त्या कथमेतत्प्रसिध्यति ।

न्यायानुभूत एतस्मिन्न ज्ञेयमवशिष्यते ॥ १ ॥

श्रीवसिष्ठ उवाच ।

बहुकालमियं रूढा मिथ्याज्ञानविषूचिका।

जगन्नाम्न्यविचाराख्या विना ज्ञानं न शाम्यति ॥ २ ॥

वदाम्याख्यायिका राम या इमा बोधसिद्धये ।

ताश्चेच्छृणोषि तत्साधो मुक्त एवासि बुद्धिमान् ॥ ३ ॥

नो चेदुद्वेगशीलत्वादर्धादुत्थाय गच्छसि।

तत्तिर्यग्धर्मिणस्तेऽद्य न किंचिदपि सेत्स्यति ॥ ४ ॥

योऽयमर्थं प्रार्थयते तदर्थं यतते तथा ।

सोऽवश्यं तदवाप्नोति न चेच्छ्रान्तो निवर्तते ॥ ५ ॥

साधुसंगमसच्छास्त्रपरो भवसि राम चेत्।

तद्दिनैरेव नो मासैः प्राप्नोषि परमं पदम् ॥ ६ ॥

3.8.1: Rama asks, "By what means is this Truth known through reasoning? How is it established? When this Truth is experienced through proper reasoning, what remains to be known?"

3.8.2: Vasishta responds, "This delusion, rooted for a long time, is like a venomous disease of false knowledge, known as the world, born of Ignorance and lack of Inquiry. It cannot be subdued without True Knowledge."

3.8.3: Vasishta continues, "I will narrate stories, O Rama, which are meant for the attainment of Wisdom. If you listen to them attentively, O virtuous and intelligent one, you will surely become liberated."

3.8.4: He adds, "However, if due to restlessness or impatience you rise and leave midway, then, like one who follows the path of Ignorance, you will gain nothing today."

3.8.5: Vasishta explains, "One who earnestly desires a goal and strives for it accordingly will inevitably achieve it, provided they do not grow weary and abandon their efforts."

3.8.6: He concludes, "O Rama, if you associate with the virtuous and study the sacred scriptures, you will attain the Supreme State in a matter of days, not months."

Summary of the Teachings:

The dialogue between Rama and Vasishta in these verses from the Yoga Vasishta encapsulates a profound inquiry into the nature of Truth and the path to Realization. In the first verse, Rama’s question reflects a seeker’s earnest desire to understand the method by which Ultimate Truth can be Realized. He seeks clarity on how reasoning (yukti) leads to the Realization of Truth and what remains once this Truth is known. This sets the stage for Vasishta’s teachings, emphasizing the importance of intellectual inquiry and experiential understanding in spiritual pursuit. Rama’s question is not merely academic but points to a deeper yearning to transcend Ignorance and attain a State where no further doubts or unknowns persist.

In the second verse, Vasishta identifies the root cause of delusion as mithyajnana, or false knowledge, which manifests as the illusory perception of the world due to a lack of proper inquiry (avichara). He compares this Ignorance to a chronic disease that has persisted for a long time, suggesting that the human condition is mired in a cycle of misunderstanding Reality. The term “jagat” (world) here is not merely the physical Universe but the erroneous perception of Reality as separate from the Self. Vasishta asserts that only True Knowledge (jnana), gained through discernment and inquiry, can dissolve this delusion. This teaching underscores the non-dualistic philosophy of the Yoga Vasishta, where liberation arises from Realizing the Oneness of the Self with the Ultimate Reality.

The third and fourth verses emphasize the practical means to attain this Knowledge. 

Vasishta introduces the use of stories (akhyayikas) as a pedagogical tool to guide Rama toward Wisdom and Realization. These stories are not mere entertainment but are designed to provoke reflection and insight, aligning with the tradition of using narrative to convey spiritual truths. However, Vasishta warns that the efficacy of these teachings depends on Rama’s attentiveness and commitment. If Rama succumbs to restlessness or impatience and abandons the process midway, he risks remaining trapped in Ignorance, akin to one who follows a lower path (tiryak, implying animalistic or unreflective tendencies). This highlights the necessity of perseverance and focus in the spiritual journey, as distractions or lack of dedication can derail even the most promising seeker.

The fifth verse introduces a universal principle of effort and attainment: one who sincerely desires a goal and strives diligently will achieve it, provided they do not give up. This teaching extends beyond spiritual pursuits to a broader philosophy of purposeful action. Vasishta encourages Rama to maintain steadfastness in his quest for Truth, assuring him that consistent effort will lead to success. This verse serves as a motivational call to action, emphasizing that Realization is not an abstract ideal but an attainable goal for those who apply themselves with determination. It also reflects the Yoga Vasishta’s pragmatic approach, blending philosophical inquiry with actionable guidance.

Finally, the sixth verse outlines the conducive conditions for rapid spiritual progress: association with the virtuous (sadhusangama) and engagement with sacred scriptures (sacchāstra). Vasishta assures Rama that by immersing himself in these practices, he can attain the Supreme State (paramam padam) swiftly, in days rather than months. This underscores the transformative power of a supportive spiritual environment and the study of texts that illuminate the nature of Reality. The verse encapsulates the Yoga Vasishta’s core teaching that Realization is accessible through disciplined effort, proper guidance, and the cultivation of Wisdom. Together, these verses present a holistic framework for spiritual growth, combining inquiry, perseverance, and association with wisdom to guide the seeker toward Ultimate Freedom from delusion.

Chapter 3.7, Verses 40–45

Yoga Vashishtha 3.7.40–45

(The illusory nature of the world and the need for reasoned understanding to Realize the Oneness of Brahm)

श्रीवसिष्ठ उवाच ।

जगन्नाम्ना न चोत्पन्नं न चास्ति न च दृश्यते ।

हेम्नीव कटकादित्वं किमेतन्मार्जने श्रमः ॥ ४० ॥

तथैतद्विस्तरेणाहं वक्ष्यामि बहुयुक्तिभिः।

अबाधितं यथा तत्त्वं स्वयमेवानुभूयते ॥ ४१ ॥

आदावेव हि नोत्पन्नं यत्तस्येहास्तिता कुतः ।

कुतो मरौ जलसरिद्द्वितीयेन्दौ कुतो ग्रहः ॥ ४२ ॥

यथा वन्ध्यासुतो नास्ति यथा नास्ति मरौ जलम् ।

यथा नास्ति नभोयक्षस्तथा नास्ति जगद्भ्रमः ॥ ४३ ॥

यदिदं दृश्यते राम तद्वह्मैव निरामयम्।

एतत्पुरस्ताद्वक्ष्यामि युक्तितो न गिरैव च ॥ ४४ ॥

यन्नाम युक्तिभिरिह प्रवदन्ति तज्ज्ञास्तत्रावहेलनमयुक्तमुदारबुद्धे ।

यो यक्तियुक्तमवमत्य विमूढबुद्धिः कष्टाग्रहो भवति तं विदुरज्ञमेव ॥ ४५॥

Maharishi Vashishta said:

3.7.40: The entity called the "world" has neither arisen, nor does it exist, nor is it perceived in Reality. Just as a bracelet made of gold is essentially gold, why should there be effort in purifying what is already Pure?

3.7.41: I will explain this in detail with numerous logical arguments, so that the Truth, free from contradiction, may be directly experienced by you.

3.7.42: That which has not arisen at all in the beginning—how can it have existence here? Just as there is no river in a desert or a second moon in the sky, how can there be something that does not exist?

3.7.43: Just as the son of a barren woman does not exist, just as there is no water in a desert, just as there is no celestial being in the sky, so too the delusion of the world does not exist.

3.7.44: O Rama, what appears as this visible world is nothing but Brahm, the Pure and Flawless Reality. I will explain this further with reasoning, not merely with words.

3.7.45: Those who are Wise expound the Truth through reasoning, and it is inappropriate for one of noble intellect to disregard it. One who, out of Ignorance, rejects what is supported by reasoning becomes stubbornly deluded, and such a person is truly considered Ignorant.

Summary of the Teachings:

The verses from the Yoga Vashishta, spoken by Sage Vasishta to Rama, articulate a core tenet of Advaita Vedanta: the non-existence of the world as a separate, independent entity apart from Brahm, the Ultimate Reality. In verse 3.7.40, Vasishta begins by asserting that the world, as it is commonly perceived, has neither arisen nor exists in Reality. He uses the metaphor of a gold bracelet, which, despite appearing as a distinct object, is fundamentally nothing but gold. This analogy underscores that the world, like the bracelet, is merely an apparent form of Brahm, and any effort to "purify" or transcend it is unnecessary since it is already Pure in its essence. This challenges the conventional view of the world as a tangible, separate Reality, urging the seeker to recognize its illusory nature.

In verses 3.7.41 and 3.7.44, Vasishta emphasizes the importance of direct Realization through logical inquiry. He promises to elaborate on this Truth with reasoned arguments, ensuring that Rama can experience it for himself, free from doubt or contradiction. This reflects the Yoga Vashishta’s pedagogical approach, which prioritizes intellectual clarity and experiential understanding over blind acceptance of doctrine. By affirming that the world’s appearance is none other than Brahm, Vasishta invites Rama to see through the illusion of multiplicity and recognize the Unity of all Existence. This teaching aligns with the non-dualistic perspective that the perceived world is a superimposition (adhyasa) on the substratum of Brahm.

Verses 3.7.42 and 3.7.43 further reinforce the non-existence of the world by employing vivid analogies. Vasishta compares the world’s existence to impossible or non-existent phenomena, such as a river in a desert, a second moon, or the son of a barren woman. These examples illustrate the logical absurdity of attributing Reality to the world, which, according to Advaita, is a product of ignorance (avidya). By negating the world’s independent existence, Vasishta guides Rama toward the understanding that what is perceived as the world is a mere appearance, lacking substantiality. This negation is not a denial of experience but a reorientation of perception to see the underlying Truth of Brahm.

Verse 3.7.45 underscores the importance of reasoning in Spiritual Inquiry. Vasishta warns against dismissing logical arguments, as doing so leads to stubborn delusion and Ignorance. This reflects the Yoga Vashishta’s emphasis on viveka 

(discrimination) as a tool for discerning Reality from illusion. The Wise, according to Vasishta, rely on reason to uncover the Truth, and those who reject it remain trapped in misunderstanding. This verse serves as a call to intellectual rigor, urging Rama—and by extension, all seekers—to engage deeply with the teachings through inquiry and reflection, rather than clinging to unexamined beliefs or sensory perceptions.

Collectively, these verses encapsulate the essence of non-dual philosophy, emphasizing the illusory nature of the world and the need for reasoned understanding to Realize the Oneness of Brahm. Vasishta’s teachings encourage a shift in perspective from the apparent diversity of the world to the Singular Reality underlying it. By negating the world’s independent existence and affirming its identity with Brahm, these verses guide the seeker toward Realization through Knowledge (jnana). The emphasis on reasoning and direct experience highlights the Yoga Vashishta’s practical approach to spirituality, making it a profound guide for those seeking to transcend the limitations of the mind and Realize the Ultimate Truth.

Chapter 3.7, Verses 32–39

Yoga Vashishtha 3.7.32–39

(The world is inherently unreal, its dissolution requires no effort beyond recognizing its non-existence)

श्रीराम उवाच ।

इयतो दृश्यजातस्य ब्रह्माण्डस्य जगत्स्थितेः ।

मुने कथमसत्तास्ति क्व मेरुः सर्षपोदरे ॥ ३२ ॥

श्रीवसिष्ठ उवाच ।

दिनानि कतिचिद्राम यदि तिष्ठस्यखिन्नधीः ।

साधुसंगमसच्छास्त्रपरमस्तदहं क्षणात् ॥ ३३ ॥

प्रमार्जयामि ते दृश्यं बोधे मृगजलं यथा।

दृश्याभावे द्रष्टृता च शाम्येद्बोधोऽवशिष्यते ॥ ३४ ॥

द्रष्टृत्वं सति दृश्येऽस्मिन्दृश्यत्वं सत्यथेक्षके ।

एकत्वं सति हि द्वित्वे द्वित्वं चैकत्वयोजने ॥ ३५ ॥

एकाभावे द्वयोरेव सिद्धिर्भवति नात्र हि ।

द्वित्वैक्यद्रष्टृदृश्यत्वक्षये सदवशिष्यते ॥ ३६ ॥

अहंतादिजगदृश्यं सर्वं ते मार्जयाम्यहम्।

अत्यन्ताभावसंवित्त्या मनोमुकुरतो मलम् ॥ ३७ ॥

नासतो विद्यते भावो नाभावो विद्यते सतः ।

यत्तु नास्ति स्वभावेन कः क्लेशस्तस्य मार्जने ॥ ३८ ॥

जगदादावनुत्पन्नं यच्चेदं दृश्यते ततम् ।

तत्स्वात्मन्येव विमले ब्रह्मचित्त्वात्स्वबृंहितम् ॥ ३९ ॥

3.7.32: Sriram asks, "O Sage, how can this entire visible creation, including the Universe and its existence, be unreal? How can something as vast as Mount Meru fit within the tiny space of a mustard seed?"

3.7.33: Vasishta replies, "O Rama, if you remain patient and undistracted for a few days, engaging in the company of the Wise and studying the sacred scriptures, I will, in a moment, fully clarify this for you."

3.7.34: Vasishta continues, "I will remove the illusion of this visible world from your mind, just as one dispels the illusion of water in a mirage. When the perceived world is understood to be unreal, the sense of being a Seer also subsides, leaving only Pure Awareness."

3.7.35: "The notion of a Seer exists only when there is something to be seen, and the notion of the seen exists only in the presence of a Seer. Duality arises when there is a sense of oneness, and oneness is perceived only in the context of duality."

3.7.36: "Without the notion of Oneness, the concept of duality cannot exist, and vice versa. When the ideas of Seer, seen, Oneness, and duality are transcended, only the Eternal Truth remains."

3.7.37: Vasishta assures, "I will completely wipe away the sense of ego and the perception of the world from your mind, cleansing the mirror of your Consciousness by Realizing the Absolute non-existence of these illusions."

3.7.38: "That which is unreal has no True Existence, and that which is Real never ceases to be. For something that is inherently non-existent by its very nature, what effort is needed to remove it?"

3.7.39: "The world, which was never truly created in the beginning, appears to exist but is ultimately unreal. It is merely a projection within the Pure, Infinite Consciousness of the Self, manifesting due to the Nature of Brahm, the Supreme Reality."

Summary of the Teachings:

The dialogue between Rama and Vasishta in these verses from the Yoga Vasishta addresses the fundamental nature of Reality and the illusion of the phenomenal world. In verse 3.7.32, Rama expresses his confusion about how the vast, tangible Universe could be considered unreal, using the metaphor of Mount Meru fitting inside a mustard seed to highlight the seeming paradox. This question reflects a common human doubt about the nature of existence, where the material world appears undeniably Real. Rama’s inquiry sets the stage for Vasishta’s profound metaphysical teachings, which aim to dissolve the illusion of duality and guide Rama toward the Realization of non-dual Consciousness.

Vasishta’s response in verses 3.7.33 and 3.7.34 emphasizes the importance of spiritual discipline and guidance in dispelling Ignorance. He encourages Rama to engage with wise company and sacred teachings, promising that such practices will swiftly lead to clarity. Vasishta likens the perceived world to a mirage, an illusion that vanishes upon proper understanding. He introduces the core Advaita Vedanta principle that the 

world’s apparent Reality is dependent on perception, and when the illusion of the seen (the world) is removed, the sense of being a Seer also dissolves, leaving only Pure Awareness or Brahm. This teaching underscores the non-dual nature of Reality, where distinctions between subject and object are illusory.

In verses 3.7.35 and 3.7.36, Vasishta elaborates on the interdependent nature of duality and Oneness. He explains that the concepts of Seer (subject) and seen (object) are mutually dependent, as are the ideas of Oneness and duality. These distinctions exist only in the mind and are not ultimately Real. When these dualistic notions are transcended through Self-Inquiry and Realization, only the Eternal Truth remains. This teaching aligns with the Advaita principle that all distinctions are mental constructs, and Realization lies in recognizing the Unchanging Reality beyond them. Vasishta’s words guide Rama toward understanding that the world’s apparent multiplicity is a projection of the mind, not an independent Reality.

Verse 3.7.37 and 3.7.38 further clarify the process of Realization. Vasishta assures Rama that he will help cleanse the mind of ego and worldly perceptions, likening the mind to a mirror that reflects illusions. By Realizing the absolute non-existence of these illusions, the mind is purified. Vasishta then invokes a key philosophical tenet: the unreal never truly exists, and the Real never ceases to be. This echoes the Bhagavad Gita’s teaching on the Eternal Nature of Reality. 

Since the world is inherently unreal, its dissolution requires no effort beyond recognizing its non-existence. This insight encourages a shift in perspective, where the aspirant sees the world as a dream-like projection rather than a concrete Reality.

Finally, verse 3.7.39 encapsulates the essence of the teaching by declaring that the world was never truly created and exists only as a projection within the Infinite Consciousness of Brahm. The apparent world, vast as it seems, is merely a manifestation of the Self’s Pure Awareness, like a dream arising in the mind. This verse reinforces the non-dual perspective that Brahm alone is Real, and the world, though it appears to exist, is ultimately an expression of that Singular Reality. Vasishta’s teachings in these verses guide Rama—and the reader—toward Realization by dismantling the illusion of separateness and revealing the Unity of all existence in the Supreme Consciousness. Through Self-Inquiry, association with the Wise, and contemplation of sacred teachings, one can transcend the illusion of the world and abide in the Eternal Truth.