Chapter 3.10, Verses 11–16

Yoga Vashishtha 3.10.11–16

(The Universe exists as Brahm, which is Eternal, Self-Existent, and Unchanging)

श्रीवसिष्ठ उवाच ।

देशकालादि शान्तत्वात्पुत्रिकारचनं द्रुमे।

संभवत्ययथाऽतो वै तेनानन्ते विमुह्यते ॥ ११ ॥

तत्स्तम्भपुत्रिकाद्येतत्परमार्थे जगत्स्थितेः ।

एकदेशेन सदृशमुपमानं न सर्वथा ॥ १२॥

न कदाचिदुदेतीदं परस्मान्न च शाम्यति ।

 इत्थं स्थितं केवलं सद्ब्रह्म स्वात्मनि संस्थितम् ॥ १३ ॥

अशून्यापेक्षया शून्यशब्दार्थपरिकल्पना।

अशून्यत्वात्संभवतः शून्यताशून्यते कुतः ॥ १४ ॥

ब्रह्मण्ययं प्रकाशो हि न संभवति भूतजः ।

सूर्यानलेन्दुतारादिः कुतस्तत्र किलाव्यये ॥ १५ ॥

महाभूतप्रकाशानामभावस्तम उच्यते ।

महाभूताभावजं तु तेनात्र न तमः क्वचित् ॥ १६ ॥

Maharishi Vasishta said:

3.10.11: Due to the absence of space, time, and other limiting factors, the creation of a puppet in a wooden pillar is possible, but it is not real. Similarly, the world, which appears infinite, causes delusion because of its apparent existence, though it lacks true substantiality.

3.10.12: The example of the puppet carved from a wooden pillar is only partially analogous to the Ultimate Reality of the world's existence. It serves as a limited illustration, not a complete equivalence, as the world's apparent existence is not entirely comparable to the puppet's illusory form.

3.10.13: This world neither arises from something else nor does it ever cease to exist. It exists solely as the eternal Brahm, which is Self-Existent and self-contained, abiding in its own nature without any external origin or dissolution.

3.10.14: The concept of "Void" or emptiness is a mere verbal construct, imagined in relation to the non-empty. Since the world arises from the non-empty Brahm, which is full of Existence, how can there be emptiness or non-existence in it?

3.10.15: The light in Brahm is not produced by material elements, nor does it resemble the light of the Sun, fire, moon, or stars. In the immutable and Eternal Brahm, such material phenomena do not exist.

3.10.16: The absence of the light of the great elements (earth, water, fire, air, and space) is called darkness. However, since this world arises from the absence of such elemental limitations in Brahm, there is no darkness or ignorance anywhere in it.

Summary of the Teachings:

The teachings in verses 3.10.11 to 3.10.16 of the Yoga Vashishta, as spoken by Sage Vasishta, focus on the non-dual nature of Reality and the illusory appearance of the world. In the first verse (3.10.11), Vasishta uses the metaphor of a puppet carved from a wooden pillar to illustrate the world's apparent existence. Just as a puppet appears to be a distinct entity but is ultimately just a form of the wood, the world seems real but lacks independent Existence. The absence of limiting factors like Space and Time in the Ultimate Reality (Brahm) allows for the appearance of the world, yet this appearance is a delusion because it is not ultimately Real. This teaching emphasizes that the world’s perceived infinity and multiplicity are illusory, leading to confusion for those who take it as Real.

In verse 3.10.12, Vasishta clarifies that the puppet metaphor is only a partial analogy for the world’s existence in relation to Brahm. 

The puppet’s carved form is a limited illustration, not a perfect representation of the world’s Ultimate Reality. This distinction is crucial because it highlights the limitations of using material examples to describe the non-material, Infinite Nature of Brahm. The world’s existence is not entirely like the puppet, as Brahm transcends all forms and limitations, and the world’s appearance is a superimposition on the Unchanging Reality. This teaching encourages discernment in understanding that worldly phenomena are mere appearances, not the Absolute Truth.

Verse 3.10.13 deepens the non-dual perspective by asserting that the world does not arise from something external to Brahm nor does it ever cease. It exists as Brahm itself, which is Eternal, Self-Existent, and Unchanging. This negates the idea of the world as a separate creation with a beginning or end, reinforcing the Advaita Vedanta principle that only Brahm is Real, and the world is a manifestation of its own nature. This teaching invites the seeker to recognize the Eternal, Unchanging Reality of Brahm as the Essence of all Existence, dissolving the notion of a separate world.

In verse 3.10.14, Vasishta addresses the concept of emptiness or Void, dismissing it as a mere linguistic construct. Since the world arises from the fullness of Brahm, which is complete and non-empty, the idea of emptiness is baseless. 

This teaching challenges dualistic notions of existence and non-existence, affirming that Brahm’s Infinite Reality precludes any True Void. By understanding that all phenomena arise from the non-empty Brahm, the seeker is guided to see beyond dualities and recognize the all-pervading presence of the Absolute.

Finally, verses 3.10.15 and 3.10.16 elaborate on the nature of Brahm’s Light and the absence of darkness. The Light of Brahm is not material, unlike the light of the sun or stars, and exists beyond elemental phenomena. Darkness, associated with the absence of material elements, has no place in Brahm, which is free from such limitations. This teaching underscores that Ignorance (darkness) is an illusion, as Brahm’s Infinite Light of Consciousness pervades all. Together, these verses guide the seeker toward Realizing the non-dual, Eternal, and self-luminous nature of Brahm, encouraging the dissolution of illusory perceptions of the world and the recognition of the Self as the Ultimate Reality.

Chapter 3.10, Verses 1–10

Yoga Vashishtha 3.10.1–3.10.10

(Universe exists in Brahm in a State that transcends the dualities of emptiness and non-emptiness)

श्रीराम उवाच ।

महाप्रलयसंपत्तौ यदेतदवशिष्यते ।

भवत्येतदनाकारं नाम नास्त्यत्र संशयः ॥ १ ॥

न शून्यं कथमेतत्स्यान्न प्रकाशः कथं भवेत् ।

कथं वा न तमोरूपं कथं वा नैव भास्वरम् ॥ २ ॥

कथं वा नैव चिद्रूपं जीवो वा न कथं भवेत् ।

कथं न बुद्धितत्त्वं स्यात्कथं वा न मनो भवेत् ॥ ३ ॥

कथं वा नैव किंचित्स्यात्कथं वा सर्वमित्यपि ।

अनयैव वचोभङ्ग्या मम मोह इवोदितः ॥ ४ ॥

श्रीवसिष्ठ उवाच ।

विषमोऽयमतिप्रश्नो भवता समुदाहृतः।

भेत्तास्म्यहं त्वयत्नेन नैशं तम इवांशुमान् ॥ ५ ॥

महाकल्पान्तसंपत्तौ यत्तत्सदवशिष्यते।

तद्राम न यथा शून्यं तदिदं श्रृणु कथ्यते ॥ ६ ॥

अनुत्कीर्णा यथा स्तम्भे संस्थिता शालभञ्जिका ।

तथा विश्वं स्थितं तत्र तेन शून्यं न तत्पदम् ॥ ७ ॥

अयमित्थं महाभोगो जगदाख्योऽवभासते ।

सत्यो भवत्वसत्यो वा यत्र तत्र त्वशून्यता ॥ ८ ॥

यथा न पुत्रिकाशून्यः स्तम्भोऽनुत्कीर्णपुत्रिकः ।

तथा भातं जगद्ब्रह्म तेन शून्य न तत्पदम् ॥ ९ ॥

सौम्याम्भसि यथा वीचिर्न चास्ति नच नास्ति च ।

तथा जगद्ब्रह्मणीदं शून्याशून्यपदं गतम् ॥ १० ॥

Sriram said:

3.10.1: At the time of the great dissolution, when everything is resolved, what remains is without form, and there is no doubt about this absence of name or form.

3.10.2: How can it be said to be empty, and how can it not be radiant? How can it be of the nature of darkness, or how can it not be luminous?

3.10.3: How can it not be of the nature of Consciousness, or how can it not be a living soul? How can it not be of the nature of intellect, or how can it not be the mind?

3.10.4: How can it be nothing at all, or how can it be everything? By this very perplexity of words, a kind of delusion seems to arise in me.

Maharishi Vashishta replied: 

3.10.5: This is a difficult and profound question you have raised. I shall dispel it effortlessly, like the Sun dispelling the darkness of night.

3.10.6: O Rama, what remains at the end of the great cosmic cycle is not as empty as you might think. Listen, I will explain this to you.

3.10.7: Just as a figure of a nymph remains latent within an uncarved pillar, so too does the Universe reside within that Reality, and thus that State is not truly empty.

3.10.8: This great phenomenon called the world appears in that Reality, whether it be true or untrue. In that State, there is no emptiness.

3.10.9: Just as a pillar with an uncarved figure of a nymph is not devoid of the nymph, so too does the Universe shine forth in Brahm, and thus that State is not empty.

3.10.10: Just as a wave in the calm ocean neither fully exists nor fully does not exist, so too does this Universe in Brahm exist in a State that transcends both emptiness and non-emptiness.

Summary of the Teachings:

In these verses from the Yoga Vasishta, a profound dialogue unfolds between Shri Rama and Sage Vasishta, addressing the Nature of Reality at the time of the great dissolution (mahapralaya), when the manifested Universe is said to dissolve. In the first four verses (3.10.1– 3.10.4), Rama expresses his confusion and curiosity about the State of Existence after the dissolution. He questions how the Ultimate Reality can be described—whether it is empty or radiant, dark or luminous, conscious or not, and whether it encompasses everything or nothing. His series of paradoxical questions reflects a deep philosophical inquiry into the Nature of Reality, revealing his struggle to reconcile the apparent contradictions in understanding the Ultimate State. This reflects the human mind’s tendency to grapple with concepts that transcend ordinary perception, highlighting the limitations of language and thought in capturing the Essence of the Absolute.

In response, Sage Vasishta, beginning in verse 3.10.5, acknowledges the complexity of Rama’s question, likening it to a profound darkness that he will dispel like the Sun. This sets the stage for Vasishta’s teaching, which seeks to clarify the Nature of the Ultimate Reality. In verse 3.10.6, he begins by asserting that what remains after the great dissolution is not mere emptiness, as one might assume. This challenges the notion of a Void or Nothingness, suggesting that the Ultimate Reality is far more nuanced than a simplistic absence of form or substance. Vasishta’s response is grounded in the Advaita Vedanta perspective, which posits that the Ultimate Reality, Brahm, is beyond dualistic categories like Existence and non-existence.

To illustrate this, Vasishta employs the metaphor of a nymph latent within an uncarved pillar in verses 3.10.7 and 3.10.9. Just as the figure of the nymph exists potentially within the pillar, even though it has not been carved out, the Universe exists within Brahm in a latent, unmanifest form. This analogy underscores that the Ultimate Reality is not empty but contains the potentiality of the entire Cosmos. The world, whether perceived as Real or unreal, is an expression of Brahm, and thus the State after dissolution is not a Void but a fullness that encompasses all possibilities. This teaching emphasizes the non-dual nature of Reality, where the distinction between the manifest and unmanifest dissolves in the Unity of Brahm.

In verse 3.10.8, Vasishta further elaborates that the world, as a grand phenomenon, appears within this Reality, and its apparent Reality or unreality does not negate the non-empty Nature of the Ultimate State. 

This suggests that the Universe, whether experienced as Real in the waking state or as illusory from the perspective of Absolute Truth, is not separate from Brahm. The absence of emptiness implies that Brahm is the substratum of all appearances, unchanging and Eternal, even when the manifested world dissolves. This aligns with the Advaitic view that the world is a superimposition on Brahm, like a dream that appears Real but is ultimately rooted in the dreamer’s Consciousness.

Finally, in verse 3.10.10, Vasishta uses the analogy of a wave in a calm ocean to describe the universe’s relationship with Brahm. The wave neither fully exists as a separate entity nor is entirely non-existent, as it is inseparable from the ocean. Similarly, the Universe exists in Brahm in a State that transcends the dualities of emptiness and non-emptiness. This teaching encapsulates the essence of non-duality, where the Universe is neither wholly Real nor wholly unreal but exists as an expression of Brahm’s Infinite potential. Vasishta’s response resolves Rama’s confusion by pointing to a reality that transcends intellectual categories, encouraging a direct Realization of Brahm as the unchanging Essence behind all phenomena. These verses collectively guide the seeker toward understanding the non-dual Nature of Existence, where all distinctions ultimately merge into the Singular Reality of Brahm.

Chapter 3.9, Verses 71–76

Yoga Vashishtha 3.9.71–76

(What is Consciousness or the Ultimate Reality?)

महर्षि वशिष्ठ उवाच।

यस्त्वमेकोऽवभासात्मा योऽहमेते जनाश्च ये ।

यश्च न त्वमबुद्धात्मा नाहं नैते जनाश्च यः ॥ ७१ ॥

अन्येवाप्यतिरिक्तेव सैवासेव च भङ्गुरा ।

पयसीव तरङ्गाली यस्मात्फुरति दृश्यभूः ॥ ७२ ॥

यतः कालस्य कलना यतो दृश्यस्य दृश्यता ।

मानसी कलना येन यस्य भासा विभासनम् ॥ ७३ ॥

क्रियां रूपं रसं गन्धं शब्दं स्पर्शं च चेतनम् ।

यद्वेत्सि तदसौ देवो येन वेत्सि तदप्यसौ ॥ ७४ ॥

द्रष्टुरदर्शनदृश्यानां मध्ये यद्दर्शनं स्थितम् ।

साध्यो तदवधानेन स्वात्मानमवबुध्यसे ॥ ७५ ॥

अजमजरमनाद्यं शाश्वतं ब्रह्म नित्यं शिवममलममोघं वन्यमुच्चैरनिन्द्यम्।

सकलकलनशून्यं कारणं कारणानामनुभवनमवेद्यं वेदनं विश्वमन्तः ॥ ७६ ॥

Maharishi Vashishta said:

3.9.71: You are the one Pure Consciousness that shines as the Self in all Beings —yourself, myself, and all these people. Yet, you are not the ignorant Self, nor am I, nor are these people the ignorant Self. The True Self is the Singular, Radiant Consciousness that transcends the illusion of individuality.

3.9.72: This Consciousness appears distinct, yet it is not separate; it seems to exist, yet it is fleeting and ephemeral, like waves rising and falling in water. From this Consciousness alone, the entire perceptible world emerges, manifesting as the visible Universe.

3.9.73: From this Consciousness arises the concept of Time, the perception of the visible world, and the mental constructs of imagination. It is through the radiance of this Consciousness that all phenomena are illuminated and made manifest.

3.9.74: The actions, forms, tastes, smells, sounds, touch, and awareness that you perceive—all these are that Divine Consciousness. And the very capacity by which you perceive them is also that same Divine Consciousness.

3.9.75: Between the Seer, the act of seeing, and the seen, there exists the pure act of seeing itself, which is the Essence of Consciousness. By focusing on this Pure Awareness, you come to Realize your True Self, the Eternal Consciousness.

3.9.76: This Consciousness is Unborn, Ageless, without beginning, Eternal, and Pure. It is auspicious, unblemished, infallible, sublime, and beyond reproach. It is free from all mental constructs, the cause of all causes, unknowable through ordinary means, yet the very essence of Knowing, encompassing the entire Universe within itself.

Summary of the Teachings:

The teachings of these verses from the Yoga Vasishta, as spoken by Sage Vasishta, center on the non-dual nature of Consciousness as the Ultimate Reality. In the first verse (3.9.71), Vasishta emphasizes that the True Self is the Singular, Radiant Consciousness that underlies all Beings—whether it is "you," "I," or "others." This Consciousness is distinct from the ignorant, ego-bound self that perceives individuality. The teaching establishes that the Essence of all Existence is one Universal Consciousness, unbound by the limitations of personal identity. This sets the foundation for understanding the Unity beneath the apparent diversity of the world.

In the second and third verses (3.9.72–3.9.73), Vasishta elaborates on the nature of this Consciousness as the Source of the manifest world. The world, with its forms and phenomena, is likened to waves arising and dissolving in the ocean of Consciousness. These verses highlight the ephemeral and illusory nature of the perceived world, which arises from Consciousness and is sustained by it. The concepts of time, perception, and mental constructs are all products of this Consciousness, which illuminates all experiences. This teaching underscores the idea that the external world is not an independent Reality but a projection of Consciousness, akin to a dream arising in the mind.

The fourth verse (3.9.74) deepens this understanding by asserting that all sensory experiences—actions, forms, tastes, smells, sounds, touch, and even awareness itself—are manifestations of the same Divine Consciousness. 

Moreover, the very act of perceiving these phenomena is also an expression of this Consciousness. This teaching dissolves the distinction between the Knower, the Known, and the process of Knowing, revealing that all are unified in the Singular Reality of Consciousness. It invites the seeker to recognize that both the objects of perception and the capacity to perceive are rooted in the same Divine Essence.

The fifth verse (3.9.75) provides a practical approach to Realizing this Truth. Vasishta instructs that by focusing on the Pure act of seeing—the Awareness that exists between the Seer and the seen—one can transcend the duality of subject and object. This practice of Attentive Awareness leads to the direct Realization of the True Self as Eternal Consciousness. The teaching emphasizes meditation on Pure Awareness as a path to Self-Realization, encouraging the seeker to shift attention from external objects and the ego to the unchanging Essence of Consciousness itself.

The final verse (3.9.76) glorifies the nature of this Consciousness as Eternal, Pure, and transcendent. Described as Unborn, Ageless, and free from all mental constructs, it is the ultimate cause of all existence, yet it remains beyond ordinary comprehension. This verse encapsulates the non-dual philosophy of the Yoga Vasishta, portraying Consciousness as the all-encompassing Reality that contains the universe within itself. Collectively, these verses guide the seeker toward recognizing the illusory nature of the world, understanding the Unity of all Existence in Consciousness, and Realizing the Self through focused Awareness, ultimately leading to liberation from the cycle of Ignorance and suffering.

Chapter 3.9, Verses 65–70

Yoga Vashishtha 3.9.65–70

(The Supreme Being is both transcendent -beyond form- and immanent -present in all)

महर्षि वशिष्ठ उवाच।

योऽनङ्गोऽपि समस्ताङ्गः सहस्रकरलोचनः ।

न किंचित्संस्थितेनापि येन व्याप्तमिदं जगत् ॥ ६५ ॥

निरिन्द्रियबलस्यापि यस्याशेषेन्द्रियक्रियाः ।

यस्य निर्मननस्यैता मनोनिर्माणरीतयः ॥ ६६ ॥

यदनालोकनाद्भान्तिसंसारोरगभीतयः ।

यस्मिन्दृष्टे पलायन्ते सर्वाशाः सर्वभीतयः ॥ ६७ ॥

साक्षिणि स्फार आभासे ध्रुवे दीप इव क्रियाः ।

सति यस्मिन्प्रवर्तन्ते चित्तेहाः स्पन्दपूर्विकाः ॥ ६८ ॥

यस्माद्धटपटाकारपदार्थशतपङ्कतयः ।

तरङ्गगणकल्लोलवीचयो वारिधेरिव ॥ ६९ ॥

स एवान्यतयोदेति यत्पदार्थशतभ्रमैः।

कटकाङ्गदकेयूरनूपुरैरिव काञ्चनम् ॥ ७० ॥

Maharishi Vashishta continued: 

3.9.65: The Supreme Being, though formless and without limbs, is endowed with all forms and possesses countless hands and eyes. Even without being established in any fixed form, It pervades the entire Universe, encompassing all that exists within it.

3.9.66: Though devoid of sensory faculties and their powers, all sensory activities and functions arise from It. Though free from mental constructs, all creations and manifestations of the mind emanate from It, as if It is the source of all mental phenomena.

3.9.67: From Its mere non-observation, the fears and delusions of the serpent-like samsara (cycle of birth and death) appear to exist. Yet, when It is truly perceived, all desires, fears, and anxieties flee, as they cannot withstand Its presence.

3.9.68: In the presence of the Eternal Witness, the expansive light of Consciousness, all actions shine forth like a lamp illuminating its surroundings. When this Witness exists, the movements of the mind and its inclinations arise, driven by the pulsation of Consciousness.

3.9.69: From It, countless forms of objects, like pots and cloth, emerge in endless arrays, just as waves, ripples, and foams arise from the ocean, manifesting in diverse forms yet rooted in the same Essence.

3.9.70: It alone appears in various forms, giving rise to the illusion of countless objects. Just as gold manifests as bracelets, armlets, anklets, and other ornaments, the same Essence underlies all diverse appearances.

Summary of the Teachings:

The verses from Yoga Vasishta 3.9.65 to 3.9.70, as spoken by Sage Vasishta, articulate a profound metaphysical understanding of the Nature of the Supreme Reality, often referred to as Brahm or the Ultimate Consciousness in Advaita Vedanta. The first verse (3.9.65) emphasizes the paradoxical nature of this Reality: it is formless, without physical attributes like limbs or eyes, yet it encompasses all forms and pervades the entire Universe. This highlights the non-dual nature of Existence, where the Supreme Being is both transcendent (beyond form) and immanent (present in all). The imagery of “countless hands and eyes” suggests its infinite capacity to act and perceive, underscoring its Omnipresence and Omnipotence without being confined to a specific form. This sets the stage for understanding that the 

Universe, in all its diversity, is an expression of this singular, boundless Consciousness.

The second verse (3.9.66) extends this idea by describing the Supreme Reality as the source of all sensory and mental activities, despite being free from sensory organs or mental constructs. This teaching points to the concept that all phenomena—whether physical (sensory functions) or psychological (mental creations)—originate from the same underlying Consciousness. The verse challenges the notion of duality by suggesting that the activities of the senses and mind, which appear diverse and independent, are mere manifestations of the One Reality. This aligns with the Advaitic principle that the world of multiplicity is an illusion (maya) projected by the mind, yet rooted in the unchanging, non-dual Consciousness that is free from such limitations.

The third verse (3.9.67) delves into the relationship between Ignorance and Realization. It teaches that the fears and delusions associated with samsara—the cycle of birth, death, and rebirth—arise due to the failure to perceive the Supreme Reality. Samsara is likened to a serpent, evoking fear and entrapment, but this is merely an illusion born of Ignorance. When one truly “sees” or Realizes the Supreme Reality through direct experience or Knowledge, all fears, desires, and attachments dissolve. This verse underscores the transformative power of Self-Realization, where the recognition of the non-dual Reality dispels the illusions that bind individuals to suffering, pointing to the path of liberation (moksha) through direct perception of the Truth.

The fourth verse (3.9.68) introduces the concept of the Supreme Reality as the Eternal Witness, the Pure Consciousness that illuminates all actions and mental activities. Like a lamp that sheds light without being affected by what it illuminates, the Witness remains unchanging and unaffected, yet it enables the functioning of the mind and its inclinations. The “pulsation of ” suggests that all mental activities and worldly phenomena are dynamic expressions of this underlying Reality. This teaching reinforces the idea that the world of action and experience is not separate from Consciousness but arises within it, emphasizing the non-dual relationship between the observer (Consciousness) and the observed (world).

The final two verses (3.9.69 and 3.9.70) use vivid metaphors to illustrate the unity underlying the apparent diversity of the world. The comparison of objects (like pots and cloth) to waves in an ocean (3.9.69) and of diverse forms to ornaments made of gold (3.9.70) conveys that all manifestations, despite their apparent differences, are expressions of the same Singular Essence. Just as waves are not separate from the ocean or ornaments from gold, the myriad forms of the world are not separate from the Supreme Reality. These verses encapsulate the core Advaitic teaching of non-duality: the world of multiplicity is an illusion, and all forms and objects are ultimately the same Reality appearing in different guises. This Realization dissolves the illusion of separateness, leading to an understanding of the Unity of Existence and the Freedom that comes with it. Collectively, these verses guide the seeker toward recognizing the non-dual nature of Reality, transcending Ignorance, and attaining Realization through direct Knowledge of the Self.

Chapter 3.9, Verses 55–64

Yoga Vashishtha 3.9.55–64

(Who is neither asleep nor awake, and who is thus present everywhere and at all times in every way)

महर्षि वशिष्ठ उवाच।

यस्यान्यदस्ति न विभोः कारणं शशशृङ्गवत् ।

यस्येदं च जगत्कार्यं तरङ्गौघ इवाम्भसः ॥ ५५ ॥

ज्वलतः सर्वतोऽजस्रं चित्तस्थानेषु तिष्ठतः ।

यस्य चिन्मात्रदीपस्य भासा भाति जगत्त्रयम् ॥ ५६ ॥

यं विनाऽर्कादयोऽप्येते प्रकाशास्तिमिरोपमाः ।

सति यस्मिन्प्रवर्तन्ते त्रिजगन्मृगतृष्णिकाः ॥ ५७ ॥

सस्पन्दे समुदेतीव निःस्पन्दान्तर्गते न च ।

इयं यस्मिञ्जगल्लक्ष्मीरलात इव चक्रता ॥ ५८ ॥

जगन्निर्माणविलयविलासो व्यापको महान् ।

स्पन्दास्पन्दात्मको यस्य स्वभावो निर्मलोऽक्षयः ॥ ५९ ॥

स्पन्दास्पन्दमयी यस्य पवनस्येव सर्वगा ।

सत्ता नाम्नैव भिन्नेव व्यवहारान्न वस्तुतः ॥ ६० ॥

सर्वदैव प्रबुद्धो यः सुप्तो यः सर्वदैव च ।

न सुप्तो न प्रबुद्धश्च यः सर्वत्रैव सर्वदा ॥ ६१ ॥

यदस्पन्दं शिवं शान्तं यत्स्पन्दं त्रिजगत्स्थितिः ।

स्पन्दास्पन्दविलासात्मा य एको भरिताकृतिः ॥ ६२ ॥

आमोद इव पुष्पेषु न नश्यति विनाशिषु ।

प्रत्यक्षस्थोऽप्यथाग्राह्यः शौक्ल्यं शुक्लपटे यथा ॥ ६३ ॥

मूकोपमोऽपि योऽमूको मन्ता योऽप्युपलोपमः ।

यो भोक्ता नित्यतृप्तोऽपि कर्ता यश्चाप्यकिंचनः ॥ ६४ ॥

Maharishi Vashishta said:

3.9.55: O Lord, for whom there exists no other cause whatsoever, just as a hare’s horn has none; and for whom this entire Universe is the effect, akin to an endless series of waves arising from the ocean itself.

3.9.56: For whom the lamp of Pure Consciousness alone, eternally blazing without interruption while abiding in the various loci of the mind, illuminates the threefold world through its mere radiance.

3.9.57: Without whom even the Sun and other luminaries would resemble mere darkness; and in whose presence these three worlds function like a mirage in the desert.

3.9.58: It is as though this splendor of the Universe arises when there is vibration, yet does not arise when it is absorbed within the vibrationless; it is like the circular motion seen in a whirling firebrand.

3.9.59: The great all-pervading play of the Creation, Dissolution, and manifestation of the Universe, which consists of both vibration and non-vibration, constitutes whose immutable, stainless, and imperishable true nature.

3.9.60: Whose existence, though all-pervading like the wind and composed of both vibration and non-vibration, appears differentiated merely by name in worldly transactions, but not in Reality.

3.9.61: Who is ever fully awake and yet ever asleep; who is neither asleep nor awake, and who is thus present everywhere and at all times in every way.

3.9.62: That which is vibrationless is auspicious and peaceful; that which is vibrating is the sustenance of the three worlds. He alone, whose essential form is filled with the play of vibration and non-vibration, is the One.

3.9.63: Just as fragrance persists in flowers even when they perish and is not destroyed; though directly present, it remains ungraspable, like the whiteness in a white cloth.

3.9.64: Who, though seemingly mute, is not mute; who, though a thinker, resembles a stone; who, though an enjoyer, is eternally satisfied; and who, though an agent, is in truth devoid of all action.

Summary of the Teachings:

These verses expound the non-dual nature of the Ultimate Reality, identified as Pure Consciousness or the Self, which transcends causality and manifests the Universe without any external cause, much like waves inherently arise from the ocean without a separate originator. The Reality is causeless, akin to the impossibility of a hare’s horn, emphasizing that the Cosmos is not a product of something else but an apparent effect of this singular, self-existent principle. This establishes the foundation of Advaita by negating any dualistic framework of Creator and Creation.

The illuminating power of this Consciousness is central, portrayed as an Eternal, uninterrupted flame within the mind that alone lights up the three worlds (waking, dream, and deep sleep), rendering even celestial lights like the Sun insignificant in its absence. The Universe is likened to a mirage or the illusory circles of a firebrand, arising in vibration (spanda) yet dissolving into the vibrationless (nishpanda) substratum, underscoring that all phenomena are mere appearances without independent existence.

The Reality’s intrinsic nature is all-pervading, immutable, and composed of the interplay between vibration (dynamic manifestation) and non-vibration (static peace), yet it remains undifferentiated in essence, with apparent distinctions arising only in conventional usage. It is ever-awake yet asleep, neither bound by States of Consciousness nor limited by them, existing uniformly across all times and spaces as the sole filler of all forms.

Paradoxes highlight its ineffable quality: it is peaceful in non-vibration (Shiva) and sustaining in vibration (the worlds), 

ungraspable like fragrance or whiteness despite presence, and beyond attributes—mute yet eloquent, thinking yet inert, enjoying yet fulfilled, acting yet actionless. This teaches Realization through recognition of the Self as beyond opposites.

Collectively, the verses guide toward Realizing this Reality as one’s own nature, free from creation-dissolution cycles, imperishable, and the sole Truth behind illusory multiplicity, leading to Eternal Peace by transcending vibrational phenomena into the vibrationless Absolute.

Chapter 3.9, Verses 45–54

Yoga Vashishtha 3.9.45–54

(Universe is not separate from this Divine Essence but is a fleeting expression of it)

महर्षि वशिष्ठ उवाच।

यदिदं दृश्यते किंचिज्जगत्स्थावरजङ्गमम् ।

सर्वं सर्वप्रकाराढ्यं ससुरासुरकिन्नरम् ॥ ४५ ॥

तन्महाप्रलये प्राप्ते रुद्रादिपरिणामिनि।

भवत्यसददृश्यात्म क्वापि याति विनश्यति ॥ ४६ ॥

ततः स्तिमितगम्भीरं न तेजो न तमस्ततम् ।

अनाख्यमनभिव्यक्तं सत्किंचिदवशिष्यते ॥ ४७ ॥

न शून्यं नापि चाकारं न दृश्यं न च दर्शनम् ।

न च भूतपदार्थौघो यदनन्ततया स्थितम् ॥ ४८ ॥

किमप्यव्यपदेशात्म पूर्णात्पूर्णतराकृति।

न सन्नासन्न सदसन्न भावो भवनं न च ॥ ४९ ॥

चिन्मात्रं चेत्यरहितमनन्तमजरं शिवम्।

अनादिमध्यपर्यन्तं यदनादि निरामयम् ॥ ५० ॥

यस्मिञ्जगत्प्रस्फुरति दृष्टमौक्तिकहंसवत् ।

यश्चेदं यश्च नैवेदं देवः सदसदात्मकः ॥ ५१ ॥

अकर्णजिह्वानासात्वग्नेत्रः सर्वत्र सर्वदा ।

श्रृणोत्यास्वादयति यो जिघ्रेत्स्पृशति पश्यति ॥ ५२ ॥

स एव सदसद्रूपं येनालोकेन लक्ष्यते।

सर्गचित्रमनाद्यन्तं स्वरूपं चाप्य रञ्जनम् ॥ ५३ ॥

अर्धोन्मीलितदृश्यभ्रूमध्ये तारकवज्जगत् ।

व्योमात्मैव सदाभासं स्वरूपं योऽभिपश्यति ॥ ५४ ॥

Maharishi Vasishta continued:

3.9.45: Whatever is perceived in this world, whether stationary or moving, including all beings such as gods, demons, and celestial beings, is endowed with every form of richness and diversity.

3.9.46: When the time of the great dissolution arrives, marked by the transformation of even the Cosmic deities like Rudra, all this becomes non-existent, invisible, and perishes, disappearing into an unknown State.

3.9.47: Thereafter, what remains is a State of profound Stillness, neither Radiant nor dark, indescribable, unmanifest, yet something Real persists in that subtle Existence.

3.9.48: It is neither Void nor possessed of form, neither visible nor the act of seeing, nor a multitude of material elements, yet it abides infinitely as the Eternal Reality.

3.9.49: It is something indescribable, fuller than the fullest, neither existent nor non-existent, neither Being nor becoming, transcending all dualities and definitions.

3.9.50: It is Pure Consciousness, free from objects of perception, Infinite, ageless, auspicious, without beginning, middle, or end, and utterly free from any imperfection.

3.9.51: In it, the Universe sparkles like a pearl in a necklace or a swan in a lotus pond; it is both this world and not this world, a Divine Essence that embodies both Existence and non-existence.

3.9.52: Without ears, tongue, nose, skin, or eyes, it hears, tastes, smells, touches, and sees everywhere and always, transcending the limitations of physical senses.

3.9.53: It is the very Essence of both Existence and non-existence, through whose light all is perceived, manifesting the Infinite drama of Creation while remaining its own Radiant Nature.

3.9.54: Like a star shining between the half-open brows of perception, it is the space-like Self that eternally beholds its own luminous form, within which the world appears as a subtle reflection.

Summary of the Teachings:

The verses from Yoga Vasishta 3.9.45 to 3.9.54, as spoken by Sage Vasishta, articulate a profound metaphysical vision of the Nature of Reality, emphasizing the transient nature of the phenomenal world and the eternal presence of Pure Consciousness. The first verse (3.9.45) describes the visible Universe in all its diversity—encompassing both animate and inanimate entities, from gods to celestial beings—as a vibrant, multifaceted manifestation. However, this vivid display is not ultimate; it is subject to dissolution, as highlighted in the subsequent verse (3.9.46). The great dissolution (maha-pralaya) signifies the Cosmic cycle’s end, where all forms, including the mightiest deities, dissolve into non-existence, becoming invisible and merging into an unknown state. This sets the stage for a deeper inquiry into what remains beyond the transient world, pointing toward a Reality that transcends the ephemeral.

The teachings then shift to describe the Nature of what persists after this dissolution (3.9.47–3.9.49). This is not a State of mere Nothingness but a profound, indescribable Reality that is neither light nor darkness, neither form nor formless, neither existent nor non-existent. It is a State of Pure Being, beyond all dualities and categorizations, fuller than the fullest, yet defying all attempts at definition. This Reality is not a Void, nor is it a tangible object; it is Infinite, Eternal, and untouched by the limitations of material existence. These verses underscore the non-dual philosophy of Advaita Vedanta, where the Ultimate Reality (Brahm) is beyond the grasp of intellectual constructs and sensory perception, existing as the substratum of all that appears.

In verses 3.9.50–3.9.51, Sage Vasishta further elaborates on this Ultimate Reality as Pure Consciousness (Chinmatra), which is Infinite, ageless, and auspicious, free from any temporal or spatial boundaries. 

This Consciousness is the Source from which the Universe arises, like a sparkling jewel or a swan gliding on a pond, yet it remains untouched by the world it projects. It is both immanent and transcendent, encompassing the duality of existence and non-existence. The imagery used here illustrates the paradoxical Nature of Reality: the world appears within Consciousness, yet Consciousness remains untainted, eternal, and whole. 

This teaching invites the seeker to recognize that the Universe is not separate from this Divine Essence but is a fleeting expression of it.

Verses 3.9.52–3.9.53 delve into the Omnipresent and Omniscient nature of this Consciousness, which perceives all without relying on physical senses. It hears, tastes, smells, touches, and sees without the need for organs, existing everywhere and always. This boundless awareness is the light through which the entire creation is perceived, yet it remains unchanged as the Eternal Witness. The Creation itself is described as an Infinite, beginning-less, and endless play (sarga-chitra), a vibrant expression of this Consciousness that is both its essence and its radiant manifestation. These verses emphasize that the Ultimate Reality is not a passive Void but an active, Self-Aware principle that underlies and sustains the Cosmic drama.

Finally, verse 3.9.54 employs poetic imagery to describe the subtle perception of this Reality, likening it to a star shining between half-open brows, symbolizing the intuitive insight of the awakened mind. The world appears as a reflection within the space-like Self, which is ever-luminous and Self-Aware. This teaching encapsulates the essence of Yoga Vasishta’s non-dual vision: the world is an appearance within Consciousness, and True Realization comes from recognizing one’s identity with this Infinite, Unchanging Self. Collectively, these verses guide the seeker toward transcending the illusion of the material world, understanding its impermanence, and abiding in the eternal, indescribable Reality of Pure Consciousness, which is the Source, substance, and Seer of all that exists.

Chapter 3.9, Verses 35–44

Yoga Vashishtha 3.9.35–44

(Use yoga, reasoning, and logical understanding to dissolve the illusion of the world)

श्रीराम उवाच ।

अत्यन्ताभावसंपत्त्या जगद्दृश्यस्य मुक्तता ।

ययोदेति मुने युक्त्या तां ममोपदिशोत्तमाम् ॥ ३५ ॥

मिथःसंपन्नयोर्द्रष्ट्रदृश्ययोरेकसंख्ययोः ।

द्वयाभावे स्थितिं याते निर्वाणमवशिष्यते ॥ ३६ ॥

दृश्यस्य जगतस्तस्मादत्यन्तासंभवो यथा ।

ब्रह्मैवेत्थं स्वभावस्थं बुध्यते वद मे तथा ॥ ३७ ॥

कयैतज्ज्ञायते युक्त्या कथमेतत्प्रसिद्ध्यति ।

एतस्मिंस्तु मुने सिद्धे न साध्यमवशिष्यते ॥ ३८ ॥

श्रीवसिष्ठ उवाच ।

बहुकालमियं रूढा मिथ्याज्ञानविषूचिका ।

नूनं विचारमन्त्रेण निर्मूलमुपशाम्यति ॥ ३९ ॥

न शक्यते झटित्येषा समुत्सादयितुं क्षणात् ।

समप्रपतने ह्यद्रौ समरोहावरोहणे ॥ ४०॥

तस्मादभ्यासयोगेन युक्त्या न्यायोपपत्तिभिः ।

जगद्भ्रान्तिर्यथा शाम्येत्तवेदं कथ्यते श्रृणु ॥ ४१ ॥

वक्ष्याम्याख्यायिकां राम यामिमां बोधसिद्धये ।

तां चेच्छृणोषि तत्साधो मुक्त एवासि बोधवान् ॥ ४२ ॥

अथोत्पत्तिप्रकरणं मयेदं तव कथ्यते।

यत्किलोत्पद्यते राम तेन मुक्तेन भूयते ॥ ४३ ॥

इयमित्थं जगद्भ्रान्तिर्भात्यजातैव खात्मिका ।

इत्युत्पत्तिप्रकरणे कथ्यतेऽस्मिन्मयाधुना ॥ ४४ ॥

3.9.35: Rama asks, "O Sage, please impart to me that supreme method or reasoning through which the perception of the world, in its complete non-existence, leads to Realization."

3.9.36: Rama continues, "When the Seer and the seen, both being of the same nature and mutually interdependent, cease to exist as dualities, what remains is the State of Realization."

3.9.37: Rama further inquires, "Please explain to me how the absolute non-existence of the visible world is understood, such that it is Realized as Brahm alone, abiding in its own Nature."

3.9.38: Rama asks, "By what reasoning is this Known, and how is it established? O Sage, once this Truth is Realized, there remains nothing further to be accomplished."

3.9.39: Vasishta replies, "This delusion, born of false knowledge, has been deeply rooted for a long time, like a chronic disease. It can surely be eradicated completely through the medicine of inquiry and reasoning."

3.9.40: Vasishta explains, "This delusion cannot be uprooted instantly in a single moment. Just as climbing and descending a mountain requires steady effort, so too does overcoming this delusion."

3.9.41: Vasishta continues, "Therefore, through the practice of yoga, with proper reasoning and logical understanding, the illusion of the world can be dissolved. 

Listen, I will explain this to you."

3.9.42: Vasishta says, "O Rama, I will narrate a story to you for the attainment of Wisdom. If you listen to it attentively, O virtuous one, you will become Enlightened and Realized."

3.9.43: Vasishta adds, "Now, I will explain to you the section on origination, through which, O Rama, one who understands the Truth of how things arise and become Realized."

3.9.44: Vasishta concludes, "This delusion of the world appears as though it exists, yet it is Unborn and of the Nature of empty Space. This is what I will now explain in the section on origination."

Summary of the Teachings:

In these verses, Rama, seeking Realization, poses profound questions to Sage Vasishta about the Nature of the world and the path to Freedom from delusion. Rama’s inquiry centers on understanding how the world, perceived as Real, can be recognized as non-existent, leading to Realization. He asks for the supreme method or reasoning that reveals the world’s illusory nature and establishes its identity with Brahm, the Ultimate Reality. This reflects the core Vedantic pursuit of discerning the Truth behind appearances, where the world is seen as a projection of Ignorance rather than an independent Reality. Rama’s questions underscore his desire for a direct, logical approach to Realize this Truth, indicating that such Realization leaves no further Spiritual Goal to achieve.

Vasishta’s response begins by acknowledging the deeply entrenched nature of the world’s illusion, likening it to a chronic disease rooted in false knowledge (avidya). This delusion, which causes one to perceive the world as Real and separate from Brahm, cannot be dispelled instantly. Vasishta emphasizes the need for sustained effort, comparing the process to climbing and descending a mountain. This analogy highlights the gradual, disciplined approach required to overcome Ignorance, aligning with the Yogic and Vedantic emphasis on consistent practice and inquiry to dismantle false perceptions.

Vasishta advocates for the use of yoga, reasoning, and logical understanding to dissolve the illusion of the world. The term “yoga” here likely refers to the practice of Self-Inquiry (vichara) and meditative contemplation, which are central to Advaita Vedanta. By systematically questioning the Reality of the world and applying logical reasoning, one can see through the illusion and recognize the non-dual Reality of Brahm. Vasishta’s approach is practical, suggesting that Realization is not an esoteric State but a Realizable Truth accessible through disciplined intellectual and spiritual effort.

To aid Rama’s understanding, Vasishta promises to narrate a story, a common pedagogical tool in the Yoga Vashishta, used to illustrate profound philosophical Truths through relatable narratives. This story, part of the section on origination (utpatti prakarana), aims to clarify how the world appears to arise but is ultimately unreal, like a mirage. By understanding the mechanism of this apparent origination, one can transcend the delusion and attain Realization. The promise of Realization through listening attentively underscores the transformative power of Knowledge and Wisdom in the Vedantic tradition.

Finally, Vasishta’s assertion that the world is “unborn and of the nature of empty Space” encapsulates the Advaita Vedanta perspective that the world lacks inherent existence and is a superimposition on the Eternal, Unchanging Brahm. The section on origination will explore how this delusion arises, reinforcing that True Freedom comes from Realizing the world’s non-existence and abiding in the Truth of Brahm. These verses collectively emphasize the importance of Self-Inquiry, sustained practice, and the guidance of a Realized Teacher in overcoming Ignorance and attaining Realization.