Chapter 3.10, Verses 41–46

Yoga Vashishtha 3.10.41–46

(The Self is the dimensionless Center within Consciousness, Light, Space, or Perception itself—the Formless Essence Sages directly cognize as Brahm)

श्रीवसिष्ठ उवाच ।

चितेर्जीवस्वभावाया यदचेत्योन्मुखं वपुः ।

चिन्मात्रं विमलं शान्तं तद्रूपं परमात्मनः ॥ ४१ ॥

अङ्गलग्नेऽपि वातादौ स्पर्शाद्यनुभवं विना ।

जीवतश्चेतसो रूपं यत्तद्वै परमात्मनः ॥ ४२ ॥

अस्वप्नाया अनन्ताया अजडाया मनःस्थितेः ।

यद्रूपं चिरनिद्रायास्तत्तदानघ शिष्यते ॥ ४३ ॥

यद्व्योम्नो हृदयं यद्वा शिलायाः पवनस्य च ।

तस्याचेत्यस्य चिद्व्योम्नस्तद्रूपं परमात्मनः ॥ ४४ ॥

अचेत्यस्यामनस्कस्य जीवतो या स्वभावतः ।

स्यात्स्थितिः सा परा शान्ता सत्ता तस्याद्यवस्तुनः ॥ ४५ ॥

चित्प्रकाशस्य यन्मध्यं प्रकाशस्यापि खस्य वा ।

दर्शनस्य च यन्मध्यं तद्रूपं ब्रह्मणो विदुः ॥ ४६ ॥

Maharishi Vashishta said:

3.10.41: That form of the Supreme Self is the Pure, Tranquil Consciousness alone, which is the body of the Consciousness that is the innate nature of the jīva, turned outward toward the non-conscious.

3.10.42: Even when attached to the body, without the experience of touch or other sensations in wind and so on, the form of the living Consciousness —that indeed is the Supreme Self.

3.10.43: That form of the endless, dreamless, non-inert State abiding in the mind, which belongs to one in perpetual deep sleep, O sinless one, remains as such.

3.10.44: Whether it be the heart of Space, or of stone, or of wind—that form of the non-conscious expanse of Consciousness is the Supreme Self.

3.10.45: The State that arises naturally for the non-conceptual, mindless living being—that Supreme, peaceful existence belongs to this Primal Reality.

3.10.46: That which is the midst of the light of Consciousness, or even of light itself, or of Space, or of seeing—Sages know that to be the form of Brahm.

Summary of the Teachings:

These verses articulate the core Advaitic insight that the Supreme Self (paramātman) is not a distant entity but the very substratum of the jīva's Consciousness, stripped of all objective overlays. Verse 41 identifies the paramātman as Pure Consciousness (cinmātra) when the jīva's innate Awareness, normally directed toward the insentient world, turns inward and rests in its pristine, undisturbed nature. This reversal reveals the Self as immutable Tranquility beyond the flux of mental modifications.

Verse 42 extends this Realization to embodied existence: even while the Consciousness appears "attached" to the physical frame and its sensory apparatus (exemplified by touch in wind), the essential form of the living Awareness remains untouched by those experiences. The 

paramātman is thus the unchanging Witness, identical to the jīva's core when sensorial engagement is absent or transcended.

Verse 43 invokes the metaphor of deep, dreamless sleep (suṣupti) to describe an enduring State free from dreams, infinity, and inertia. This perpetual "sleep" is not unconsciousness but the mind's absorption in boundless, non-dual Awareness. The verse assures the disciple that this form alone persists as the Ultimate Reality, untainted by waking or dreaming perturbations.

Verse 44 employs paradoxical images—the "heart" of insentient entities like Space, stone, or wind—to point to the non-conceptual expanse of Pure Consciousness (cidvyoman). By equating the paramātman to the core of what lacks sentience, the teaching negates all attributes and locates the Self in the substratum that pervades even the apparently Void or inert.

Verse 45 culminates the progression by describing the natural poise of a Being that is non-conceptual and devoid of mind yet fully alive. This Supreme Stillness is the inherent existence of the primordial Reality (adya-vastu), affirming that True Being is effortless, unconditioned Peace. 

Finally, verse 46 synthesizes the insight through the metaphor of "midst" (madhya): the Self is the dimensionless center within Consciousness, Light, Space, or Perception itself—the Formless Essence Sages directly cognize as Brahm, beyond all dualistic frameworks. Together, the verses guide the seeker to recognize the paramātman as one's own unmodifiable Consciousness, Realized through discernment that dissolves the illusion of separateness.

Chapter 3.10, Verses 34–40

Yoga Vashishtha 3.10.34–40

(The Nature of Brahm)

श्रीवसिष्ठ उवाच ।

चिद्रूपमेव नो यत्र लभ्यते यत्र जीवता ।

कथं स्याच्चित्तताकारा वासना नित्यरूपिणी ॥ ३४ ॥

चिद्रूपानुदयादेव तत्र नास्त्येव जीवता ।

न बुद्धिता चित्तता वा नेन्द्रियत्वं न वासना ॥ ३५ ॥

एवमित्थं महारम्भपूर्णमप्यजरं पदम्।

अस्मद्दृष्ट्या स्थितं शान्तं शून्यमाकाशतोऽधिकम् ॥ ३६ ॥

श्रीराम उवाच ।

परमार्थस्य किं रूपं तस्यानन्तचिदाकृतेः।

पुनरेतन्ममाचक्ष्व निपुणं बोधवृद्धये ॥ ३७ ॥

श्रीवसिष्ठ उवाच ।

महाप्रलयसंपत्तौ सर्वकारणकारणम्।

शिष्यते परमं ब्रह्म तदिदं वर्ण्यते श्रृणु ॥ ३८ ॥

नाशयित्वा स्वमात्मानं मनसो वृत्तिसंक्षये ।

सद्रूपं यदनाख्येयं तद्रूपं तस्य वस्तुनः ॥ ३९ ॥

नास्ति दृश्यं जगद्द्रष्टा दृश्याभावाद्विलीनवत् ।

भातीति भासनं यत्स्यात्तद्रूपं तस्य वस्तुनः ॥ ४० ॥

3.10.34: Maharishi Vasishta said - In that State where the form of Pure Consciousness is not attained at all, and where there is no trace of individual sentience or life-force, how could there arise any mental modification resembling the mind, or a perpetual latent impression that assumes an eternal form?

3.10.35: Precisely because the form of Pure Consciousness does not arise there, individual sentience does not exist in the least; nor does intellectuality, mentality, sensory faculty, or any latent impression whatsoever.

3.10.36: Thus, in this way, that Supreme Abode—which is filled with immense creative activity yet remains undecaying and eternal—appears from our viewpoint as perfectly Tranquil, utterly Void, and even more empty than the infinite sky itself.

3.10.37: Sriram said - What is the True Nature of the Ultimate Reality, that Infinite form of Pure Consciousness? Please explain this to me once more with precision, for the enhancement of my awakening and understanding.

3.10.38: Maharishi Vasishta said -  At the time of the great dissolution, when all causes and their causes have subsided, only the Supreme Brahm remains. Listen now as I describe this very Reality.

3.10.39: That which, upon the complete cessation of the mind's fluctuations, annihilates even its own apparent Self and stands as the ever-existent Essence beyond all names and descriptions—that is the True Form of this Ultimate Reality.

3.10.40: There is no visible world to be seen, and the Seer of the world dissolves away due to the absence of anything to be seen; yet that which continues to shine forth as Pure Illumination itself—that is the True Form of this Ultimate Reality.

Summary of the Teachings:

In the first segment of these verses, Vasishta elucidates the profound absence within the Ultimate State of Pure Consciousness (cit). He asserts that where Consciousness in its luminous form does not manifest or "arise," no semblance of individual life (jivatva) can exist. This absence extends to all mental constructs: intellect (buddhi), mind (citta), senses (indriya), and even the subtle latent impressions (vasana) that perpetuate cyclic existence. The teaching underscores that 

vasanas, often considered eternal drivers of rebirth, are illusory and rootless without the ground of Consciousness. This negation is not mere nihilism but a pointer to the non-dual substratum where all dualistic distinctions collapse, freeing the seeker from the bondage of perceived perpetuity in mental modifications.

Building on this, Vasishta describes the Supreme Abode (pada) as paradoxically replete with vast creative potential (maharambha-purna) yet eternally undecaying (ajara). From the relative perspective of ordinary perception, this state appears as Absolute Tranquility (shanta) and profound emptiness (shunya), surpassing even the Void of Infinite Space (akasha). The paradox highlights the limitations of empirical observation: what seems empty and inactive is in fact the plenitude of unmanifest Brahm, untouched by Time, change, or decay. This teaching invites the disciple to transcend sensory and intellectual frameworks, recognizing that true reality defies categorization and reveals itself only through direct insight beyond appearances.

Rama's inquiry reflects the seeker's earnest quest for clarity on the Infinite Form of Consciousness (ananta-cid-akriti), prompting Vasishta to delve deeper into its nature during the cosmic dissolution (mahapralaya). Here, all causal chains dissolve, leaving only the Supreme Brahm as the sole remnant. This Brahm is the uncaused Cause, the ultimate ground from which all phenomena emerge and return. The verse emphasizes attentive listening (shrnu) as the gateway to comprehension, teaching that intellectual grasping alone is insufficient; receptive openness aligns the mind with the subtler vibrations of Truth, preparing it for the non-conceptual Realization of the Absolute.

Vasishta further refines the description by focusing on the cessation of mental fluctuations (manas-vritti-sankshaya), where even the notion of a "Self" (atman) to be annihilated is dissolved. The resultant essence is ineffable (anakhya), existing (sat) yet beyond all predicates. This points to the self-negating process of inquiry: the mind must undo its own projections to reveal the ever-present Reality. Similarly, in the absence of an objective world (drishya-jagat) and its perceiver (drashta), pure shining (bhasana) remains as the intrinsic nature of Brahm. The teaching culminates in the understanding that perception and its objects are co-dependent illusions; their mutual dissolution unveils the self-luminous Consciousness, which neither sees nor is seen but simply is.

Collectively, these verses from the Yoga Vasishta convey the non-dual essence of Advaita Vedanta: the Ultimate Reality is Consciousness alone, Infinite and Formless, untouched by the arising or ceasing of worlds, minds, or impressions. They guide the aspirant through negation (neti neti) toward affirmation of the ineffable, emphasizing that Realization arises not from acquiring new Knowledge but from eradicating the false superimpositions of individuality and multiplicity. The teachings stress direct Realization over theoretical speculation, portraying Brahm as the Silent Witness and Source of all, eternally free and beyond the grasp of language or thought.

Chapter 3.10, Verses 23–33

Yoga Vashishtha 3.10.23–33

(Nature of Brahm)

श्रीवसिष्ठ उवाच ।

मरीचेऽन्तर्यथा तैक्ष्ण्यमृते भोक्तुर्न लक्ष्यते ।

चिन्मात्रत्वं चिदाकाशे तथा चेत्यकलां विना ॥ २३ ॥

तस्माच्चिदप्यचिद्रूपं चेत्यरिक्तं तदात्मनि ।

जगत्ता तादृगेवेयं तावन्मात्रात्मतावशात् ॥ २४ ॥

रूपालोकमनस्कारास्तन्मया एव नेतरत्।

यथास्थितमतो विश्वं सुषुप्तं तुर्यमेव वा ॥ २५ ॥

तेन योगी सुषुप्तात्मा व्यवहार्यपि शान्तधीः ।

आस्ते ब्रह्म निराभासं सर्वाभाससमुद्गकः ॥ २६ ॥

आकारिणि यथा सौम्ये स्थितास्तोये महोर्मयः ।

अनाकृतौ तथा विश्वं स्थितं तत्सदृशं परे ॥ २७ ॥

पूर्णात्पूर्णं प्रसरति यत्तत्पूर्णं निराकृति ।

ब्रह्मणो विश्वमाभातं तद्धि स्वार्थं विचक्षितम् ॥ २८ ॥

पूर्णात्पूर्णं प्रसरति संस्थितं पूर्णमेव तत्।

अतो विश्वमनुत्पन्नं यच्चोत्पन्नं तदेव तत् ॥ २९ ॥

चेत्यासंभवतस्तस्मिन्यदेका जगदर्थता।

आस्वादका संभवतो मरीचे कैव तीक्ष्णता ॥ ३० ॥

सत्येवेयमसत्यैव चित्तचेत्यादिता परे ।

तद्भावात्प्रतिबिम्बस्य प्रतिबिम्बार्हता कुतः ॥ ३१ ॥

परमाणोरपि परं तदणीयो ह्यणीयसः।

शुद्धं सूक्ष्मं परं शान्तं तदाकाशोदरादपि ॥ ३२ ॥

दिक्कालाद्यनवच्छिन्नरूपत्वादतिविस्तृतम् ।

तदनाद्यन्तमाभासं भासनीयविवर्जितम् ॥ ३३ ॥

Maharishi Vashishta said:

3.10.23: Just as the sharpness inherent in the marīci (mirage-water) is not perceived apart from an enjoyer or experiencer, so too the Pure Consciousness-Nature (cinmātratva) in the expanse of Consciousness (cidākāśa) is not manifest without the imagined object (cetyakalā).

3.10.24: Therefore, even Consciousness (cit) assumes the form of non-consciousness (acit) when devoid of the imagined object; in its own nature, it is that very worldness (jagattā)—such is this [world] precisely to that extent, due to the power of its mere self-nature (ātmātā).

3.10.25: Form, light, and mental modifications are nothing but That (the Self) alone, not anything else; therefore, the Universe as it exists is either deep sleep (suṣupta) or the fourth state (turīya).

3.10.26: Thus, the yogi, with a Self absorbed in deep sleep yet engaging in worldly activities with a Tranquil mind, abides in Brahm—which is without appearances yet the Source from which all appearances arise.

3.10.27: Just as great waves abide in water that has form, O gentle one, so too the Universe abides in the formless (anākṛti) Absolute, resembling it exactly.

3.10.28: From the full arises the full; that which arises is the full without form. The Universe appears from Brahm, and Brahm itself is discerned for its own sake.

3.10.29: From the full arises the full; it remains the full alone. Therefore, the universe is un-originated, and whatever appears originated is That itself.

3.10.30: Since the imagined object (cetya) cannot possibly exist in That, how can there be even a single world-reality there? Just as in the marīci, where tasters or enjoyers arise, what sharpness is there?

3.10.31: This [world] is real yet unreal in the Supreme; it is the distinction of mind and its objects. Due to the existence of That, how can there be reflectivity in a reflection?

3.10.32: Beyond even the atom is That which is subtler than the subtlest; it is pure, subtle, supreme, peaceful, and subtler even than the interior of Space.

3.10.33: Because it is unbounded by directions, time, or other limitations, it is exceedingly vast; it is without beginning or end, self-luminous, and devoid of anything to be illuminated.

Summary of the Teachings:

These verses expound the non-dual nature of Consciousness (cit) and the illusory appearance of the world (jagat), using the metaphor of the marīci (mirage) to illustrate how qualities like sharpness or Reality are projected only through an experiencer or imagined object (cetya). Without such imputation, Pure Consciousness remains unmanifest and undifferentiated, devoid of any inherent world-ness. The world arises not as a separate entity but as Consciousness itself assuming the guise of non-consciousness (acit) due to its own inherent power (ātmātā), emphasizing that all perceptions of form, light, and mental activity are Brahm alone. This leads to the conclusion that the Universe, in its apparent existence, is equivalent to states of deep sleep (suṣupta) or the transcendent fourth (turīya), where no objective duality persists.

The Yogi's Realization is central: even while active in the world (vyavahāra), the enlightened one maintains a mind absorbed in the Peace of Deep Sleep, abiding in Brahm as the substratum that generates all appearances without itself being tainted by them. 

Analogies like waves in form-possessing water versus the Universe in the Formless Absolute reinforce that the world perfectly mirrors the unchanging Brahm, arising from it without diminution. The fullness (pūrṇa) of Brahm is unchanging—whatever emanates remains the full, rendering the universe essentially unoriginated (anutpanna); any perceived origination is merely Brahm itself, underscoring the Advaitic principle that multiplicity is a false superimposition.

Absence of the imagined object (cetya) in the Absolute negates any independent world-reality, akin to the mirage lacking true sharpness without a perceiver. 

The apparent reality and unreality of the world stem from mental distinctions (citta-cetya), but in the Supreme, no reflection can reflect another, dissolving all duality. This points to the impossibility of true separateness, as the world’s “existence” is borrowed from Brahm’s self-nature. Brahm transcends all measurable subtlety, surpassing atoms and even the Void of Space (ākāśa), being Pure, Serene, and Supreme. Its unboundedness by Space, Time, or any conditioning renders it infinitely vast yet intimately subtle.

Finally, Brahm is beginningless, endless, self-effulgent, and free from any external object needing illumination, existing as pure luminosity without dependence. These teachings collectively affirm that Realization lies in recognizing the world as non-different from Brahm, dissolving all notions of creation, sustenance, or destruction into the eternal, formless fullness.

Chapter 3.10, Verses 17–22

Yoga Vashishtha 3.10.17–22

(The world as an apparitional play within the immutable Consciousness, free from birth, decay, or separation)

श्रीवसिष्ठ उवाच ।

स्वानुभूतिः प्रकाशोऽस्य केवलं व्योमरूपिणः ।

योऽन्तरस्ति स तेनैव नत्वन्येनानुभूयते ॥ १७ ॥

मुक्तं तमःप्रकाशाभ्यामित्येतदजरं पदम् ।

आकाशकोशमेवेदं विद्धि कोशं जगत्स्थितेः ॥ १८ ॥

बिल्वस्य बिल्वमध्यस्य यथा भेदो न कश्चन ।

तथास्ति ब्रह्मजगतोर्न मनागपि भिन्नता ॥ १९ ॥

सलिलान्तर्यथा वीचिर्मृदन्तर्घटको यथा।

तथा यत्र जगत्सत्ता तत्कथं खात्मकं भवेत् ॥ २० ॥

भूर्जलाद्युपमानश्रीः साकारान्ता समानसा ।

ब्रह्म त्वाकाशविशदं तस्यान्तस्थं तथैव तत् ॥ २१ ॥

तस्माद्यादृक्चिदाकाशमाकाशादपि निर्मलम् ।

तदन्तस्थं तादृगेव जगच्छब्दार्थभागपि ॥ २२ ॥

Maharishi Vashishta continued: 

3.10.17: The self-experience alone is the illumination of this entity, which is solely of the form of Infinite Space. Whatever exists inwardly—that alone is experienced by means of that very self-experience, and not by any other means.

3.10.18: It is liberated from both darkness and light; know this to be the ageless, undecaying state. This very Cosmos is nothing but the sheath of Space —understand it precisely as the inner cavity wherein the entire world abides.

3.10.19: Just as there is not the slightest difference between a bel fruit and the space within that bel fruit, in exactly the same way, there is not even a trace of separateness between Brahm and the world.

3.10.20: Just as a wave exists within water, or a pot exists within clay, in precisely that manner, wherever the Existence of the world is found, how could that ever become something possessing a Void-like or empty nature?

3.10.21: The beauty of analogies such as earth, water, and the like culminates in forms and ends in the realm of the mind that perceives sameness. Brahm, however, is crystalline like space; and the world, standing within it, is likewise in that very same way.

3.10.22: Therefore, whatever the sky of Pure Consciousness is—like Space yet even purer than Space —the world, which abides within it and partakes of both name and form, is exactly of that same Nature.

Summary of the Teachings:

In these verses, Sage Vasishta elucidates the non-dual nature of Ultimate Reality by emphasizing that True Knowledge arises solely from direct inner experience (svānubhūti), which illuminates the Pure, spacelike Consciousness. This Consciousness is self-luminous and requires no external agency for Realization; it is the sole means by which the innermost essence is apprehended. The teaching underscores that all apparent dualities, such as darkness and light, are transcended in this Eternal, Unchanging State, revealing the Cosmos itself as a mere sheath or cavity within Infinite Space, devoid of independent substantiality.

The analogy of the bel fruit illustrates perfect identity without differentiation: just as the fruit and its Inner Space are inseparable, Brahm and the world share absolute Oneness, with no trace of division. This dissolves the illusion of separateness, affirming that the world is not an entity apart from Brahm but an expression within its boundless expanse. The verse cautions against mistaking this Unity for fragmentation, reinforcing the Advaitic principle that multiplicity is a superimposition on the singular substratum.

Further analogies with waves in water and pots in clay demonstrate that the world's Existence is inherently contained within its Source material— Consciousness itself—without acquiring a hollow or void-like independence. The world cannot be "empty" in essence because it inheres in the plenary Brahm, much like phenomena inhere in their cause. This negates any notion of the universe as a separate, insubstantial void, instead portraying it as fully integrated and non-different from the Absolute.

Vasishta contrasts limited analogies (earth, water, etc.), which rely on form and mental equivalence, with the superior analogy of Space, which captures Brahm's formless Clarity. The world, abiding within this spacelike Brahman, mirrors its purity and transcendence. The culminating teaching in verse 22 asserts that the sky of Consciousness surpasses even physical space in Purity, and the world—encompassing name and form—shares this identical nature, being wholly non-dual with it.

Collectively, these verses guide the seeker toward recognizing the world as an apparitional play within the immutable Consciousness, free from birth, decay, or separation. By internalizing this through direct experience, one attains liberation from the delusion of duality, Realizing the ageless, all-pervading Brahman as one's True Self. The teachings systematically dismantle perceptual errors, leading to the profound insight that "all this is Brahm alone."

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.