Chapter 3.81, Verses 58–70

Yoga Vashishtha 3.81.58–70

(These verses explain the illusory nature of the World as a manifestation of Consciousness)

राजोवाच।

सर्वं समसमाभासमिदमा काशकोशकम्।

जगत्तयोपशब्दं च विद्ध्यनाद्यं निशाचरि ॥ ५८॥

चिदणुर्दृश्यसिद्ध्यर्थमान्तरीं चिच्चमत्कृतिम्।

बहीरूपतया धत्ते स्वात्मनि परिसंस्थिताम् ॥ ५९॥

एतद्बहिष्ठमन्तस्थमस्ति शब्दे न वस्तुनि।

उपदेशाय सत्त्वानां चिद्रूपत्वाज्जगत्त्रये ॥ ६०॥

द्रष्टाऽदृष्टपदं गच्छन्नात्मानं संप्रपश्यति।

नेत्रदृश्याभिपातीव सदेवासदिव स्थितम् ॥ ६१॥

न च गच्छति दृश्यत्वं द्रष्टाह्यसदवास्तवम्।

आत्मन्येव न यत्किंचित्तत्तामेति कथं परः ॥ ६२॥

दृगेव लोचने सा च वासनान्तं निजं वपुः।

बहीरूपतया दृश्यं कृत्वा द्रष्टृतयोदिता ॥ ६३॥

न विना द्रष्टतामस्ति दृश्यसत्ता कथंचन।

पितृतेव विना पुत्रं द्वितेवैक्यपदं विना ॥ ६४॥

द्रष्टैव दृश्यतामेति न द्रष्टृत्वं विनास्ति तत्।

विना पित्रेव तनयो विना भोक्त्रेव भोग्यता ॥ ६५॥

द्रष्टुर्दृश्यविनिर्माणे चित्त्वादस्त्वेव शक्तता।

कनकस्यावदातस्य कटकादिकृताविव ॥ ६६॥

दृश्यस्य द्रष्ट्टृनिर्माणे जडत्वान्नास्ति शक्तता।

कटकस्य तु हैमस्य यथा कनकनिर्मितौ ॥ ६७॥

चेतनादृश्यनिर्माणं चित्करोत्यसदेव सत्।

अकारणं मोहहेतुं हेमेव कटकभ्रमम् ॥ ६८॥

कटकत्वावभासे हि यथा हेम्नो न हेमता।

सत्येव प्रकचत्येवं द्रष्ट्टदृश्यस्थितौ वपुः ॥ ६९॥

द्रष्टा दृश्यतया तिष्ठन्द्रष्ट्टतामुपजीवति।

सत्यां कटकसंवित्तौ हेम काञ्चनतामिव ॥ ७०॥

The King continued: 

3.81.58–62

> Know that this entire World, appearing uniformly like the sky, is an illusory sheath of Space. It is called the three Worlds but is beginningless, O night-rover.

> The subtle Consciousness, for the sake of manifesting the visible, assumes an external form and holds within itself the wonderful play of Consciousness that is established in its own Self.

> This (World) exists outwardly and inwardly in name only, not in Reality. It is taught for the sake of instructing Beings, due to the Nature of Consciousness in the three Worlds.

> The Seer, going to the State of the unseen, sees his own Self. Like the eye falling on visible objects, it appears as if Real and unreal at the same time.

> The visible does not make the Seer go anywhere, for the Seer is truly non-existent in Essence. In the Self alone there is nothing whatsoever; how then can anything else exist?

3.81.63–70

> The seeing itself is in the eye, and that is its own form up to the level of subtle impressions. By making it appear externally as the seen, the triad of Seer, seeing, and seen arises.

> Without the Seer, the existence of the seen is impossible in any way. Just as there is no son without a father, and no second without the state of Oneness.

> The Seer alone becomes the seen; that (seen) does not exist without the State of Being the Seer. Like a son without a father, or enjoyability without an enjoyer.

> In creating the seen, the Seer has the power because of its Conscious Nature, just as pure gold has the power to become bracelets and such.

> In creating the Seer, the seen has no power because of its inert nature, just as a bracelet made of gold has no power to create gold.

> Consciousness creates the seen from the Conscious, turning the unreal into the Real, without cause, as the cause of delusion—like gold appearing as the illusion of a bracelet.

> Just as in the appearance of bracelet-ness, there is no gold-ness lost in the gold, so too in the State of Seer and seen, the Real body shines forth truly.

> The Seer, existing as the seen, sustains the State of Seer-ship, just as in the awareness of a bracelet, gold sustains its golden nature.

Summary of the Teachings:

The Universe appears as a uniform Space-like illusion without a true beginning. It is not a solid Reality but a play of the mind or Consciousness that projects itself outwardly while remaining rooted in the self. This teaching helps beings understand their true nature beyond the apparent multiplicity of the three worlds.

The relationship between the Seer (observer) and the seen (objects) is interdependent yet ultimately rooted in One Consciousness. The Seer does not truly move or change; the apparent World is like an eye perceiving objects, seeming both Real and unreal. Nothing exists apart from the Self, and the visible cannot affect the essential nature of the Seer, which is beyond Existence in a limited sense.

The triad of Seer, seeing, and seen emerges from Consciousness turning its own subtle form into an external appearance. Without the Seer, the seen cannot exist, similar to how a son needs a father or duality needs Unity. The Seer alone transforms into the seen, highlighting that all appearances depend on the Conscious Principle.

Consciousness has the inherent power to create the visible World due to its sentient quality, much like gold can be shaped into ornaments. However, the inert seen World lacks the power to create or sustain the Seer. This one-way creative capacity shows that the World is a projection of mind, not an independent Reality.

Finally, the Seer sustains its Nature even while appearing as the seen, just as gold remains gold in the form of a bracelet. The teachings point to non-dual Awareness where the Real Essence shines through all apparent divisions, dissolving delusion caused by ignorance and revealing the Self as the Unchanging ground of all experience.

Chapter 3.81, Verses 47–57

Yoga Vashishtha 3.81.47–57

(These verses teach the illusory nature of Time and Creation within Pure Consciousness)

राजोवाच।

निमेषांशावबोधो हि चिदणोः प्रतिभासते।

यतः कल्पसहस्रौघः स्वप्ने वार्धकबाल्यवत् ॥ ४७॥

ततः सोऽपि निमेषोणुः कल्पकोटिशतान्यलम्।

सर्वसत्ताविलासेन प्रतिभैका विजृम्भते ॥ ४८॥

अभुक्तवत्येव यथा भुक्तवानहमित्यलम्।

जायते प्रत्ययस्तद्वन्निमेषे कल्पनिश्चयः ॥ ४९॥

अभुक्त्वा भुक्तवानस्मीत्येवं प्रत्ययशालिनः।

दृश्यन्ते वासनाविष्टाः स्वप्ने स्वमरणं यथा ॥ ५०॥

जगन्ति परितिष्ठन्ति परमाणौ चिदात्मनि।

प्रतिभासाः प्रवर्तन्ते तत एव हि जागताः ॥ ५१॥

यदस्ति यत्र तत्तस्मात्समुदेति तदेव तत्।

आकारिणि विकारादि दृष्टं न गगनेऽमले ॥ ५२॥

चिति भूतानि भूतानि वर्तमानानि संप्रति।

भविष्यन्ति च भूतानि सन्ति बीजे द्रुमा इव ॥ ५३॥

निमेषकल्पावेतेन तुषेणान्नकणाविव।

वलिता वेषचेत्याभ्यामणुः स्वात्माङ्गकं श्रितः ॥ ५४॥

उदासीनवदासीनो न संस्पृष्टो मनागपि।

एष भोक्तृत्वकर्तृत्वैः स्वात्मा सर्वजगत्यपि ॥ ५५॥

जगत्सत्तोदिते यं हि शुद्धचित्परमाणुतः।

परमाणोश्च भोक्तृत्वकर्तृत्वे केवलं स्थिते ॥ ५६॥

जगन्न किंचित्क्रियते सर्वदैव न केनचित्।

विलीयते च नो किंचिन्मानुष्याद्दृश्यखण्डनम् ॥ ५७॥

The King continued:

3.81.47–52

> The Awareness of even a tiny moment by the atom of Consciousness appears as thousands of world-ages, just like childhood and old age in a dream.

> That very tiny moment contains hundreds of millions of World-ages. Through the play of all Beings, a single appearance expands greatly.

> Just as one feels "I have eaten" even without having eaten, in the same way, the conviction of a full World-age arises within a single moment.

> Those filled with mental impressions who think "I have eaten without eating" appear in dreams as if experiencing their own death.

> The Worlds exist within the Supreme atom of Pure Consciousness. All appearances of the waking World arise only from that.

> Whatever exists emerges from that very Source. Forms and changes are seen in the shaped one, but not in the pure sky.

3.81.53–57

> Beings that exist now, and those that will exist in the future, are all present in the seed of Consciousness like trees in a seed.

> These moment and World-age are like husk and grain. Wrapped by appearance and thought, the tiny Self rests in its own body.

> Remaining like one who is indifferent, the Self is not touched at all. This Self is the enjoyer and doer in the entire world.

> The existence of the World arises from the Pure Consciousness atom. In the atom itself rest the states of enjoyer and doer.

> Nothing at all is created in the World by anyone ever. Nothing dissolves either. The appearance of human experiences is merely an illusion.

Summary of the Teachings:

Even the smallest unit of Time perceived by the mind can expand into vast cosmic cycles, similar to how dreams distort Reality. The World we experience is not solid but a projection of consciousness, where moments contain eternities because everything is mind-made appearance.

The Self is the Unchanging Pure Consciousness that underlies all. It remains untouched and indifferent like a Witness, yet appears as the doer and enjoyer due to ignorance and mental impressions. Beings, Worlds, and experiences arise and seem Real only within this Consciousness, much like trees hidden in a seed or events in a dream.

No real Creation or destruction happens. The Universe is a play of appearances without affecting the fundamental Reality. Changes and forms belong to the perceived World, but the Pure Essence remains untouched, like the sky without clouds.

One who Realizes this understands that hunger, eating, life, and death are mere convictions of the mind. True Knowledge dissolves these illusions, leading to freedom from the cycle of Becoming. Ultimately, the teaching points to non-dual Awareness: the world exists only as vibration in Consciousness. By recognizing the Self as the atom of Pure Being, one transcends Time, action, and suffering, resting in Eternal Peace.

Chapter 3.81, Verses 35–46

Yoga Vashishtha 3.81.35–46

(These verses use the metaphor of a tiny atom of Pure Consciousness (chit) to explain the origin of the entire Universe)

राजोवाच।

चिदणोरन्तरे सन्ति समग्रानुभवाणवः।

यथा मधुरसस्यान्तः पुष्पपत्रफलश्रियः ॥ ३५॥

उद्यन्ति चिदणोरेते समग्रानुभवाणवः।

मधुमासरसाच्चित्रा इव खण्डपरम्पराः ॥ ३६॥

परमात्माणुरत्यन्तनिःस्वादुः सूक्ष्मतावशात्।

समग्रस्वादुसत्तैकजनकः स्वदते स्वयम् ॥ ३७॥

यो यो नाम रसः कश्चित्समस्तोऽप्यप्स्यवस्थितः।

प्रतिबिम्बमिवादर्शे तं विना नास्त्यसौ स्वतः ॥ ३८॥

त्यजता संस्थितं सर्वं चिन्मात्रपरमाणुना।

त्यक्तं जगदसंवित्त्या संवित्त्या सर्वमाश्रितम् ॥ ३९॥

अशक्तया स्वात्मगुप्तौ सर्वमाच्छादितं जगत्।

चित्ताणुतामेव परां संप्रसार्य वितानवत् ॥ ४०॥

आत्मगुप्तौ न शक्नोति परमात्माम्बराकृतिः।

मनागपि क्षणमपि गजो दूर्वावने यथा ॥ ४१॥

तथाप्याक्रान्तवान्विश्व ज्ञातो गोपायति क्षणात्।

जगद्धानाकणं बाल इवाहो घनमायिता ॥ ४२॥

चिन्मात्रानुनयेनेदं जगत्सन्नपि जीवति।

वसन्तरसबोधेन विचित्रेव वनावली ॥ ४३॥

चित्तसत्तैवमखिलं स्वतो जगदिवोदितम्।

मधुमासरसोल्लासाच्चित्रो हि वनखण्डकः ॥ ४४॥

सत्यं चिन्मयमेवेदं जगदित्येव विद्ध्यलम्।

वसन्तरसमेव त्वं विद्धि पल्लवगुल्मकम् ॥ ४५॥

सर्वावयविसारत्वात्सहस्रकरलोचनः।

परमाणुरसावेव नित्यानवयवोदयः ॥ ४६॥

The King continued:

3.81.35–40

> Inside the tiny particle of Consciousness, there exist all the subtle seeds of complete experiences, just as within the essence of sweetness are found the beauties of flowers, leaves, and fruits.

> These subtle seeds of all experiences arise from the tiny particle of Consciousness, like the varied series of sugar crystals emerging from the sweet juice of the spring season.

> The Supreme soul-particle is extremely tasteless due to its extreme subtlety, yet it is the sole Creator of all sweetness and enjoys itself.

> Whatever taste or Essence exists is present in the water-like State. Without it, that Essence does not exist by itself, like a reflection in a mirror.

> By the Pure Consciousness-Atom abandoning everything, the entire world is given up through lack of Awareness, and through Awareness, everything is supported.

> Due to inability to hide its own Self, the entire World is covered. By fully expanding the subtle State of the mind-particle like a canopy, it spreads out.

3.81.41–46

> The Supreme Soul, in the form of Space, cannot hide itself even for a moment, just as an elephant cannot hide in a field of grass.

> Even so, having pervaded the Universe, the Knower hides it in an instant. Oh, what dense illusion, like a child hiding a mustard seed!

> By the gentle coaxing of Pure Consciousness, this World lives even though it is non-existent, like a wondrous forest row awakened by the spring sap.

> The Reality of the mind alone makes the whole World appear to arise from itself, like the colorful forest grove bursting forth from the joy of spring juice.

> Know this World to be truly nothing but Consciousness. Similarly, know the tender shoots and bushes as the spring Essence itself.

> Due to its all-pervading nature in every part, it has a thousand arms and eyes. That very particle-essence is the eternal arising of countless parts.

Summary of the Teachings:

Just as sweetness contains within it the potential for all floral and fruity delights, the subtle Consciousness holds all possible experiences. The World is not created from nothing but unfolds from this singular, formless essence like crystals from honey. This teaches that multiplicity arises from unity, and the apparent diversity of Creation is latent within the indivisible Self.

The Supreme Consciousness is described as beyond ordinary perception due to its subtlety, yet it is the Source of all Joy and Existence. It neither truly creates nor is affected by what appears. The World is like a reflection or a covering spread by the mind's expansion. The Self cannot be hidden, yet through ignorance or illusion, it seems to veil itself. This highlights the play of maya, where the one appears as many without losing its nature.

Even though the world seems Real and alive, it depends entirely on the Awareness of Consciousness. Like a forest blooming in spring due to sap, the Universe "lives" only through the enlivening power of the mind. The verses emphasize non-duality: there is no independent World apart from Consciousness. Bondage comes from forgetting this, and freedom from recognizing the Self as the sole Reality.

The teachings urge the Seeker to see the World as Pure Consciousness manifest. Just as spring Essence is the true nature of leaves and flowers, Consciousness is the essence of all phenomena. This Realization dissolves the illusion of separation. The Self is portrayed as all-encompassing, with Infinite aspects yet remaining one eternal particle, teaching the paradox of Unity in diversity.

Overall, these verses form a profound instruction on Creation (utpatti) in Yoga Vasistha, pointing to the mind's role in manifesting Reality and the path to liberation through Knowledge of the Self. They encourage turning inward to the subtle Consciousness rather than being deluded by external appearances.

Chapter 3.81, Verses 21–34

Yoga Vashishtha 3.81.21–34

(These verses explore the Nature of Consciousness as the Ultimate Reality that transcends all limitations)

राजोवाच।

दिक्कालाद्यनवच्छिन्नरूपत्वान्मेरुतो बृहत्।

वालाग्रशतभागात्माप्येष सूक्ष्मः परोऽणुकः ॥ २१॥

शुद्धसंवेदनाकाशरूपस्य परमाणुना।

शोभते नहि साम्योक्तिर्मेरुसर्षपयोरिव ॥ २२॥

मायाकलापिनाणुत्वं निर्माय परमात्मनि।

हेम्नीव कटकत्वेन नानात्र समता भवेत् ॥ २३॥

प्रकटोऽनेन दीपेन प्रकाशोऽनुभवात्मना।

स्वसत्तानाशपूर्वो हि विनानेन भवेत्ततः ॥ २४॥

यदि सूर्यादिकं सर्वं जगदेकं जडं भवेत्।

ततः किमात्मकं रूपं प्रकाशः स्यात्क्व वाथ किम् ॥ २५॥

शुद्धसन्मात्रचित्त्वं यत्स्वतः स्वात्मनि संस्थितम्।

तदेतदणुना तेजो दृष्टं बहिरवस्थितम् ॥ २६॥

तेजांस्यर्केन्दुवह्नीनां न भिन्नानि तमोघनात्।

एतावानेव भेदोऽस्ति यद्वर्णे शौक्ल्यकृष्णते ॥ २७॥

यादृक्कज्जलनीहारे मेघनीहारयोर्भवेत्।

तादृक्प्रकाशतमसोर्भेदो नेति तयोः स्थितिः ॥ २८॥

जडयोरुपलम्भाय चिदादित्यः किलैतयोः।

यदा तपति तेनैते लब्धसत्तैकतां गते ॥ २९॥

तपत्येकश्चिदादित्यो रात्रिंदिवमतन्द्रितः।

अन्तर्बहिः शिलाद्यन्तरप्यनस्तमयोदयः ॥ ३०॥

त्रिलोकी भाति तेनेयं जीवस्य प्रथितात्मनः।

नानोपलम्भभाण्डाढ्या कुटी कठिनकोटरा ॥ ३१॥

तमस्त्वं तमसो देहमविनाशयतामुना।

तप्यतेऽभासया भासा सर्वमाभास्यते तमः ॥ ३२॥

पद्मोत्पले यथार्केण तपता प्रकटीकृते।

प्रकाशतमसोः सत्ते चितैवं प्रकटीकृते ॥ ३३॥

अर्कः कुर्वन्नहोरात्रे दर्शयत्याकृतिं यथा।

चितिः सदसती कृत्वा दर्शयत्याकृतिं तथा ॥ ३४॥

The King continued: 

3.81.21–27

> Because it is unlimited by directions, time, and other things, and greater than Mount Meru in form, yet it is also subtler than the hundredth part of a hair tip, the Supreme atom.

> For the Pure form of Consciousness-Space, even with a Supreme atom, a comparison like that of Meru and a mustard seed does not shine or fit well.

> By creating the subtlety of the illusory group in the Supreme Self, like gold becoming a bracelet, there is equality in diversity.

> This light is manifested by this lamp of experiential Self. Without it, Existence would cease before its own destruction.

> If the entire World, including the Sun and others, were one inert thing, then what would be the nature of light, where would it be, or what would it be?

> That which is Pure Existence-only, Consciousness, established in its own Self by itself — this light is seen as an atom existing outside.

> The lights of the Sun, moon, and fire are not different from the darkness-remover. The only difference is in color — whiteness and blackness.

3.81.28–34

> Just as there is between collyrium and snow, or cloud and mist, so is the difference between light and darkness; their State is not really different. 

> For the perception of the inert, this Sun of Consciousness illuminates them. When it shines, they attain Unity of Existence.

> One Sun of Consciousness shines tirelessly day and night, inside and outside, even in stones, without setting or rising.

> This three-worlds shines by it, for the soul known as the Self, filled with various perceptible vessels, like a hard hollow hut.

> You are darkness; do not destroy the body of darkness with this. By the apparent light, all darkness is illuminated.

> Just as by the shining Sun, the lotus and blue lotus are manifested, so the existence of light and darkness is manifested by Consciousness.

> Just as the Sun, creating day and night, shows forms, so Consciousness, making Existence and non-existence, shows forms.

Summary of the Teachings:

The Ultimate Reality is described as both infinitely vast, beyond Space and Time like something greater than Mount Meru, and extremely subtle, finer than any particle. This highlights the non-dual essence of the Supreme Self, which cannot be adequately compared to material objects because it is the foundation of all perception and existence. The teachings emphasize that what appears as the external world is a projection or manifestation within this Pure Awareness.

The discussion uses analogies like gold forming bracelets or light revealing objects to show how diversity arises from unity without changing the underlying Reality. Consciousness is likened to an eternal inner light or Sun that never sets, illuminating everything from within and without, even inert matter. This light makes the world appear, but the world itself is not separate or independent; it depends entirely on this Conscious principle for its seeming Existence.

Light and darkness, or Existence and non-existence, are not truly opposed but are both revealed by the same Consciousness. The verses clarify that without this illuminating Awareness, nothing could be perceived or known. The apparent differences in the world — day and night, forms and emptiness — are like creations of the mind or consciousness itself, similar to how the sun creates the cycle of day and night while remaining unchanged.

The soul or individual experiences the three worlds as a kind of container or hut filled with various objects, all lit by this One Consciousness. The teachings warn against identifying too strongly with the body or darkness (ignorance) and encourage recognizing the pervasive presence of Awareness. Everything is made manifest through Consciousness, just as flowers bloom under sunlight.

Ultimately, these verses teach non-dualism: the Supreme Consciousness is the sole Reality, appearing as both the Seer and the seen, the light and what it reveals. Realizing this leads to understanding the illusory nature of multiplicity and resting in the Eternal, Self-luminous Self that underlies all phenomena.

Chapter 3.81, Verses 10–20

Yoga Vashishtha 3.81.10–20

(These verses explain that the cycle of birth and death in the World continues endlessly until True Spiritual Knowledge arises to cut its root Cause)

राजोवाच।

तावज्जन्म वसन्तेषु संसृतिव्रततिश्चिरम्।

विकसत्युदितो यावन्न बोधो मूलकाषकृत् ॥ १०॥

अणुनानेन रूपत्वं दृश्यतामिव गच्छता।

तापेनाम्बुधियेवेदं स्वस्थेनैवापहारितम् ॥ ११॥

अनेन संविदणुना मेरुस्त्रिभुवनं तृणम्।

वमित्वा बहिरन्तस्थं मायात्मकमवेक्ष्यते ॥ १२॥

चिदणोरन्तरे यद्यदस्ति तद्दृश्यते बहिः।

संकल्पेष्टालिङ्गनादिदृष्टान्तोऽत्र हि रागिणः ॥ १३॥

आदिसर्गे सर्वशक्तिश्चिद्यथैवोदितात्मना।

तथाशु पश्यत्यखिलं संकल्पे पर्वतः स्वतः ॥ १४॥

अभिजातस्य यस्यान्तर्यद्यथा प्रतिभासते।

तत्तथा पश्यतीवासौ दृष्टान्तोऽत्र शिशोर्मनः ॥ १५॥

परमाणुतयैवापि चिन्मात्रेणाणुनामुना।

परिसूक्ष्मतमेनैव विष्वग्विश्वं प्रपूरितम् ॥ १६॥

अणुरेव न मात्येष योजनानां शतेष्वपि।

सर्वगत्वादनादित्वादरूपत्वादनाकृतिः ॥ १७॥

यथा धूर्तेन खिङ्गेन पुंसा बालः प्रतार्यते।

सुभ्रूविकारनयननिरीक्षणविचेष्टितैः ॥ १८॥

चिदालोकेन शुद्धेन सपर्वततृणं जगत्।

नाट्यतेऽविरतं तद्वद्विवृत्त्याभिनयं सदा ॥ १९॥

तेनैवानन्तरूपत्वादणुना वाससा यथा।

संविदा तद्भवद्बाह्ये कृत्वा मेर्वादिवेष्टितम् ॥ २०॥

The King continued: 

3.81.10–14

> As long as the Awakening of True Knowledge does not arise to cut the root, the long vine of worldly existence keeps blooming in the many springs of repeated births. 

> This entire visible World is taken away by the subtle atom of Consciousness, just as the heat of the Sun evaporates water, even while remaining in its own Natural State.

> Through this subtle particle of Awareness, Mount Meru and the three Worlds appear as small as grass. It vomits them out and then sees the illusory nature both outside and inside.

> Whatever exists inside the subtle Consciousness appears outside as visible. The example here is of a passionate person embracing his desires in imagination.

> Just as in the beginning of Creation the all-powerful Consciousness sees everything quickly through its own rising nature, in the same way a mountain appears by its own will in thought.

3.81.15–20

> Whatever appears inside a person according to his inherent nature, he sees it exactly that way. The example here is the mind of a child.

> Even though it is the smallest particle, this Pure Consciousness alone, being the subtlest, fills the entire Universe in all directions.

> This atom does not measure even a hundred yojanas, yet because it is all-pervading, Beginningless, Formless, and without shape, it exists everywhere.

> Just as a clever man with changing glances, eyebrows, and gestures deceives a child, in the same way...

> In the Pure Light of Consciousness, the World with its mountains and grass is continuously enacted like a drama, with constant changes and acting.

> By this very subtle and Infinite Consciousness, like cloth, the Awareness creates the external World and wraps it around things like Mount Meru.

Summary of the Teachings:

This Knowledge is the direct Realization of Consciousness as the fundamental Reality. Without it, the illusory tree of samsara flourishes season after season through repeated lives. The teaching stresses the importance of Awakening to end this long cycle of suffering and rebirth.

Consciousness is described as an extremely subtle Essence, smaller than the smallest particle, yet it has the power to project and dissolve the entire vast Universe. It is like the sun's heat that can remove water while staying unchanged. This subtle Awareness both creates the appearance of the outer World and perceives the illusory nature of everything inside and outside. The mind's imagination plays a key role, turning inner thoughts into seeming external realities, much like a lover's fantasies.

In the process of Creation, Pure Consciousness spontaneously manifests all things through its own power and will, similar to how thoughts form objects in the mind. What a person experiences depends on their inner tendencies and nature. A child's mind, for example, sees the world according to its innocent perceptions. This shows that the world is a projection of the mind's conditioning and not an independent Reality.

This Consciousness is Infinite and all-pervading despite appearing tiny. It has no form, no beginning, and no limits, allowing it to fill everything. The verses use examples from daily life, such as a trickster deceiving a child with gestures, to illustrate how Consciousness playfully enacts the drama of the Universe. The World with all its objects is like a continuous theatrical performance in the light of Pure Awareness, full of changes and movements.

Finally, Consciousness acts like a vast cloth that wraps around and forms the external appearances of mountains, worlds, and all objects. It creates the illusion of solidity and separation while remaining the only True Reality. The overall teaching encourages recognizing this subtle Consciousness within to transcend the illusory world and attain liberation.

Chapter 3.81, Verses 1–9

Yoga Vashishtha 3.81.1–9

(The demoness now asks the King to answer the remaining questions, and he does)

राक्षस्युवाच।

अहो नु परमार्थोक्तिः पावनी तव मन्त्रिणः।

राजा राजीवपत्राक्ष इदानीमेव भाषताम् ॥ १॥

राजोवाच।

जागतप्रत्ययाभावो यस्याहुः प्रत्ययं परम्।

सर्वसंकल्पसंन्यासश्चेतसा यत्परिग्रहः ॥ २॥

यत्संकोचविकासाभ्यां जगत्प्रलयसृष्टयः।

निष्ठा वेदान्तवाक्यानामथ वाचामगोचरः ॥ ३॥

कोटिद्वयान्तरालस्थं मध्ये कोटिद्वयीमयम्।

यस्य चित्तमयी लीला जगदेतच्चराचरम् ॥ ४॥

यस्य विश्वात्मकत्वेऽपि खण्ड्यते नैकपिण्डता।

सन्मात्रं तत्त्वया भद्रे कथ्यते ब्रह्म शाश्वतम् ॥ ५॥

एषोऽणुर्वेदनाद्वायुः स्वभ्रान्तिर्दृगदृश्यत।

अतो न किंचिद्वाय्वादि केवलं शुद्धचेतनम् ॥ ६॥

शब्दसंवेदनाच्छब्दः शब्दस्य भ्रान्तिदर्शनम्।

ततोऽत्र शब्दशब्दार्थदृष्टेर्दूरतरं गतः ॥ ७॥

सोऽणुः सर्वं न किंचिच्च सोऽहं नाहं स एव च।

सर्वशक्यात्मनोऽस्यैव प्रतिभैकात्र कारणम् ॥ ८॥

आत्मा यत्नशतप्राप्यो लब्धेऽस्मिन्न च किंचन।

लब्धं भवति तच्चैतत्परमं वा न किंचन ॥ ९॥

The demoness said: 

3.81.1

> "Ah, your Minister has spoken the Highest Truth, which is purifying. O King with eyes like lotus petals, please speak now."

The King said: 

3.81.2–5

> "The Supreme Reality is described as the absence of worldly perceptions. It is the complete renunciation of all mental desires and what the mind grasps."

> That Reality, through its contraction and expansion, causes the Creation and dissolution of the World. It is the final Goal of Vedanta teachings and lies beyond the reach of words.

> This moving and unmoving World is the mind-created play of that Reality, which exists between two extremes and yet contains both within itself.

> O auspicious one, you describe the Eternal Brahm as Pure Existence. Even though it is the Essence of the entire Universe, its Oneness is not divided.

3.81.6–9

> This subtle Essence, perceived as air through illusion, is actually the Seer appearing as the seen. Therefore, nothing like air or other elements exists; there is only Pure Consciousness.

> Sound arises from the perception of sound, and perceiving sound is itself a delusion. Thus, one goes far beyond the view of words and their meanings.

> That subtle one is everything and nothing. It is 'I' and not 'I'; it is He alone. The single cause for this all-powerful Self is its own intuitive power.

> The Self is attained through a hundred efforts. Yet upon attaining it, nothing else is gained. That attained thing is the Supreme Reality, or it is Nothing at all.

Summary of the Teachings:

These verses teach the Nature of Ultimate Reality as Pure Consciousness beyond ordinary perception. The World we see is not Real in itself but appears through the mind's play. By renouncing all mental constructs and desires, one Realizes the absence of worldly experiences, which points to the Supreme Truth. This Reality is the root cause of Creation and dissolution, acting like the breath of expansion and contraction, yet it remains untouched by words or descriptions.

The teachings emphasize that the entire Universe, with all its Beings, is a creative expression or Lila of the mind within Brahm. Even though Brahm manifests as the Cosmos, its essential Unity remains undivided. It is described as Pure Existence that cannot be broken into parts, showing how illusion makes the one appear as many without affecting its true nature.

Delusions like elements (such as air) or sensory experiences (like sound) are shown to be projections of Consciousness itself. What seems external is actually the Seer appearing as the seen. Pure Consciousness alone exists; everything else is a mistaken perception born from ignorance.

The subtle Self is paradoxical: it encompasses all and Nothing, it is personal yet impersonal. Its power of intuition or self-shining Awareness is the only Real cause. Realizing this requires effort, but the gain is beyond ordinary gains—it is the Supreme or Absolute nothingness of ego and multiplicity.

Ultimately, these verses guide the seeker toward liberation by turning inward. Attaining the Self dissolves all illusions of the world, leading to a State where nothing remains to be desired. This Knowledge purifies the mind and reveals the Eternal Brahm as one's own True Nature.

Chapter 3.80, Verses 51–62

Yoga Vashishtha 3.80.51–62

(These verses teach the illusory nature of the World as a mere appearance within Pure Consciousness)

मन्त्र्युवाच।

चिच्चमत्कारमात्रात्मन्यस्मिंश्चित्प्रतिभात्मनि।

जगत्यनिलवृक्षाभे चिच्चेत्यकलने कुतः ॥ ५१॥

यथा तापस्य पीनस्य भासनं मृगतृष्णिका।

एवं पीवरमद्वैतं तथा चिद्भासनं जगत् ॥ ५२॥

अर्कांशुभिः सूक्ष्मतरनिर्माणं यदनामयम्।

अस्तितानास्तिते तत्र कल्पादेरिव कैव धीः ॥ ५३॥

माययांशुकणाङ्के खे यथा कचति काञ्चनम्।

तथा जगदिदं भाति चिच्चेत्यकलने कुतः ॥ ५४॥

स्वप्नगन्धर्वसंकल्पनगरे कुड्यवेदनम्।

न सन्नासद्यथा तद्वद्विद्धि दीर्घभ्रमं जगत् ॥ ५५॥

तथा चैवंविधन्यायभावनाभ्यासनिर्मलात्।

चिदाकाशेन निर्याति यथा भूतार्थदर्शिनः ॥ ५६॥

न कुड्याकाशयोर्भेदो दृश्यसंवेदनादृते।

आब्रह्मजीवकलनाद्यद्रूढं रूढमेव च ॥ ५७॥

प्रतिभासाच्चिदाकाशे सत्त्वशून्यं भवन्ति ताः।

प्रकचन्ति ह्यनिर्भाव्याः प्रभापिण्ड इव प्रभाः ॥ ५८॥

पृथक्तामतिभासस्य स्वचमत्कारयोगतः।

सर्वात्मिका हि प्रतिभा परा वृक्षात्मबीजवत् ॥ ५९ ॥

बीजमन्तस्थवृक्षत्वं नानाऽनाना यथैकदृक्।

तथाऽसंख्यजगद्ब्रह्म शान्तमाकाशकोशवत् ॥ ६०॥

बीजस्यान्तस्थवृक्षस्य व्योमाद्वैता स्थितिर्यथा।

ब्रह्मणोऽन्तस्थजगतः साक्षित्वाच्चित्स्थितिस्तथा ॥ ६१॥

शान्तं समस्तमजमेकमनादिमध्यं नेहास्ति काचन कलाकलना कथंचित्।

निर्द्वन्द्वशान्तमतिरेकमनेकमच्छमाभासरूपमजमेकविकासमास्ते ॥ ६२॥

The Minister continued:

3.80.51–55

> In this Pure Consciousness that is nothing but the wonder of Awareness, in this Self which is the reflective nature of Consciousness, in the world that appears like a tree swaying in the wind, where is the real distinction between Consciousness and the perceived object?

> Just as a mirage appears shining to a thirsty person, in the same way the solid-looking non-dual reality manifests as the shining world in Consciousness.

> Like the subtle Creation made by the rays of the Sun that is free from defects, in the existence and non-existence there, what kind of intellect can imagine the beginning of Creation and so on?

> Just as gold shines marked by particles of illusion in the sky, in the same way this world appears. Where then is the distinction between Consciousness and the perceived object?

> Like the experience of walls in a dream city of celestial Beings created by imagination, which is neither fully Real nor unreal, know the World to be a long illusion.

3.80.56–62

> In the same manner, through the pure practice of such reasoning and contemplation, the Seer of True Reality emerges from the Space of Consciousness.

> There is no difference between walls and Space apart from the perception of the seen. From Brahma to the individual soul, whatever is firmly established remains firmly so.

> In the Space of Consciousness, through mere appearance, those things become empty of Real Existence. They shine without being truly created, like rays within a mass of light.

> The separateness of appearances arises from the wonderful play of one's own Consciousness. The supreme imagination is all-pervading, like the tree latent in the seed.

> Just as the seed contains the tree within it, appearing as many yet seen as one, in the same way countless Worlds exist in Brahm, peaceful like the expanse of Space in a sheath.

> Just as the tree existing inside the seed has its state of non-duality in Space, so too the World inside Brahm has the State of Witnessing Consciousness.

> All is Peaceful, Unborn, One, without beginning, middle, or end. There is no division or differentiation of any kind here. It is beyond opposites, perfectly calm, one yet manifold, clear, of the nature of appearance, unborn, and exists as one expansion.

Summary of the Teachings:

The World is compared to a mirage, a dream city, or a tree seen in the wind – it seems solid and Real but has no independent existence apart from the Awareness in which it appears. Consciousness is the fundamental Reality, and the distinction between the Knower and the Known is ultimately false.

The teachings emphasize non-duality. The World shines within the one Infinite Consciousness like reflections or subtle creations without real substance. Just as gold appears shining through illusory particles or a seed holds an entire tree, Brahm contains all Worlds in a Peaceful, Undivided State. The appearance of multiplicity is due to the wondrous play of Consciousness itself.

Through reasoning, contemplation, and clear seeing, one Realizes that everything from the highest Cosmic Being to the individual soul is firmly rooted in this Consciousness without true separation. Perceptions create the sense of difference between space and objects, but in reality, there is none.

The verses encourage the seeker to purify the mind through practice to perceive the truth directly. The World is a long-standing illusion, neither fully Real nor completely unreal, like dream experiences. True vision arises when one rests in the Space of Pure Awareness. Ultimately, the Highest Truth is the One Peaceful, Unborn Reality that is beyond all divisions. It is calm, clear, and expansive, existing as a single whole despite seeming manifold. Realizing this brings liberation from the illusion of the World.