The Setting
Prince Rāma returns from pilgrimage utterly dispassionate, seeing the futility and suffering inherent in worldly existence. His family is concerned. Sage Vasiṣṭha is called to counsel the young prince.
The Dialogue
Rāma’s Despair
RĀMA: Revered master, I have seen the world and found nothing but suffering. Birth, old age, disease, death—this cycle continues endlessly. Pleasure turns to pain, youth to old age, life to death. Kings lose their kingdoms, the strong become weak, the living die.
What is the use of all this striving? What is gained by acquiring wealth, power, or knowledge when all must be left behind? I see people running after shadows, taking the unreal for real, seeking happiness in things that can never give lasting joy.
Tell me, master, what is the purpose of this existence? Why should I rule a kingdom, marry, have children, when I have seen that all this leads nowhere but to more suffering and bondage?
VASIṢṬHA: O Rāma, your dispassion is not despair but the dawning of wisdom. Most people live in a dream, never questioning. You have begun to wake up. This despair is auspicious—it is the beginning of inquiry. Now I shall teach you the truth that will set you free.
The Nature of Mind
VASIṢṬHA: Tell me, Rāma, what is this world that causes you such distress?
RĀMA: The world is what I see before me—people, things, birth, death, pleasure, pain.
VASIṢṬHA: And who sees this world?
RĀMA: I see it, through my senses and mind.
VASIṢṬHA: Then tell me—does the world exist when you are in deep sleep?
RĀMA: No, in deep sleep there is no world, no experience of anything.
VASIṢṬHA: Then does the world exist or not exist?
RĀMA: It exists when I am awake, but not when I sleep.
VASIṢṬHA: Listen carefully, Rāma. The world you see is a creation of the mind. When the mind is active, the world appears. When the mind is still, as in deep sleep, the world disappears. This world is not different from your mind.
RĀMA: But master, I can touch things, see them, interact with them. How can they be only in my mind?
The Dream Analogy
VASIṢṬHA: In your dream last night, did you see people, places, objects?
RĀMA: Yes, I dreamed of a kingdom, battles, mountains, and rivers.
VASIṢṬHA: While you were dreaming, were those things real to you?
RĀMA: Yes, completely real. I felt emotions, experienced pleasure and pain.
VASIṢṬHA: And when you woke up, where did that entire world go?
RĀMA: It vanished. It was all in my mind.
VASIṢṬHA: Yet while you were dreaming, you did not know it was a dream. You thought it was real. You interacted with dream people, fought dream battles, experienced dream suffering. Only upon waking did you realize it was all mind.
Similarly, this waking state that you call “real” is also a dream—a longer dream, but a dream nonetheless. Just as the dream world is a projection of your sleeping mind, this waking world is a projection of the cosmic mind.
RĀMA: But master, if this is all a dream, why does it seem so consistent? Why do we all see the same world?
VASIṢṬHA: We do not see the same world, Rāma. Each person sees their own world, colored by their own mind, their own past impressions (vāsanās). What you call “the world” is simply a consensus of multiple dreamers dreaming together.
The blind man does not see colors. The deaf man does not hear sounds. Each being experiences according to their mind’s capacity and conditioning. There is no “objective world” out there—only consciousness experiencing itself through innumerable forms.
The Nature of Consciousness
RĀMA: Then what is real, master? If the world is unreal, is everything an illusion?
VASIṢṬHA: The Supreme Reality alone is real—that consciousness which is the witness of all dreams, all worlds, all experiences. That consciousness you are.
RĀMA: I am consciousness? But I feel limited, bound, subject to suffering.
VASIṢṬHA: That is because you identify with the body-mind. You think “I am Rāma, son of Daśaratha, prince of Ayodhyā.” But this is like a person in a dream thinking “I am this dream character.”
Your true nature is the consciousness that illumines all experiences but is not affected by them. Just as the sun illumines all objects but is not stained by them, consciousness illumines all experiences but is not bound by them.
RĀMA: How can I know this consciousness?
VASIṢṬHA: You cannot know it as an object, for you ARE it. The eye cannot see itself. The sword cannot cut itself. Consciousness cannot be objectified, for it is the subject—the eternal witness.
But you can BE it by ceasing to identify with that which is not it. You are not the body—the body is seen by you. You are not the thoughts—thoughts arise and subside in you. You are not the emotions—emotions come and go, but you remain.
The Story of Līlā
VASIṢṬHA: Let me tell you a story. There was once a devoted wife named Līlā whose husband died. In her grief, she prayed to the goddess Sarasvatī, who took pity on her and revealed a secret:
“Your husband is not truly dead. He is dreaming. In his dream, he has been reborn as a king in another land. Go and see for yourself.”
Līlā, through the goddess’s grace, entered her husband’s dream. There she saw him as a king, with a new wife, children, kingdom—a completely different life. He did not recognize her. To him, his new life was completely real, and his former life as Līlā’s husband was forgotten.
Līlā was shocked. Which was real—his life with her or his new dream life? The goddess smiled and said, “Both are dreams. Both are equally real and equally unreal. Life after life, we dream these dreams, taking each one to be real until we wake up to the truth.”
RĀMA: What happened to Līlā?
VASIṢṬHA: Līlā realized the truth—that all these lives, all these worlds, are dreams in consciousness. She awoke to her true nature as the witness of all dreams. Once awake, she was free.
The Illusion of Doership
RĀMA: But master, if all is consciousness and I am that consciousness, who acts? Who makes choices?
VASIṢṬHA: This is the great illusion, Rāma—the idea that “I am the doer.” Watch your own mind carefully. Does “you” decide when thoughts arise? Do “you” make your heart beat or digest your food?
Actions happen. Thoughts arise. Events occur. But there is no separate “you” doing them. It is all the play of consciousness, the cosmic energy (śakti) manifesting in infinite forms.
The notion “I am doing this” is the root of bondage. When you realize that all action is spontaneous, that there is no separate doer, you are free even while acting.
RĀMA: Then should I not act? Should I withdraw from the world?
VASIṢṬHA: No! That is another extreme. Act, but know yourself as the witness of action, not the doer. Rule your kingdom, but know that Rāma the king is a role being played, not your true identity.
Like an actor on a stage—he plays his part fully, but never forgets he is acting. So too, play your part in life’s drama fully, but never forget your true nature as the witness, the consciousness beyond all roles.
The Dissolution of the World
RĀMA: Master, if I realize this, will the world disappear?
VASIṢṬHA: The world will remain exactly as it is, but your relationship to it will completely change. You will see it as a play, a dream, a projection—magical and wondrous, but not ultimately real.
Just as when you wake from a dream, the dream doesn’t really disappear (it was never there in the first place), so too when you wake to your true nature, the world doesn’t disappear—you simply see it for what it is.
RĀMA: And what is it?
VASIṢṬHA: It is consciousness itself, playing at being many. It is the infinite appearing as the finite, the formless taking form, the eternal dancing in time. It is lila—the divine play, the cosmic game.
RĀMA: Why does consciousness play this game? Why dream at all?
VASIṢṬHA: Why do you dream at night? Not for any reason—dreaming is the nature of consciousness when it is not fully aware of itself. When consciousness knows itself fully, the dream does not arise. But this does not diminish consciousness—it simply means the play has ended.
But here is the secret: even while the play continues, you can be awake within it. You can be in the dream but not of it. This is jivanmukti—liberation while living.
The Path of Inquiry
RĀMA: How do I achieve this, master? What practice will lead me there?
VASIṢṬHA: First, understand that there is nothing to achieve and nowhere to go. You already are what you seek. The spiritual path is not a journey to somewhere else, but a remembering of what you have always been.
Practice self-inquiry. Constantly ask yourself: “Who am I?” Not as an intellectual question, but as a living investigation. Trace every thought, every feeling, every perception back to its source.
When you think “I am sad,” ask “Who is sad?” You will find the sadness is in the mind, but you—the awareness of sadness—are untouched by it. When you think “I am the body,” ask “Who am I that has a body?” You will find you are the witness of the body, not the body itself.
RĀMA: What else is needed?
VASIṢṬHA: Dispassion (vairāgya)—which you already have—and discrimination (viveka). Constantly discriminate between the real and the unreal, the eternal and the temporary, the Self and the not-self.
And above all, the grace of a teacher and the intensity of your aspiration. The teaching is complete, Rāma. Now it must ripen in your understanding.
Rāma’s Realization
RĀMA: Master, through your words, I see the truth. I am not this body, not these thoughts, not Prince Rāma. I am the consciousness that witnesses all these. I am the space in which all experience arises and subsides.
My suffering was caused by identifying with that which I am not. How ridiculous—like a dreamer suffering for his dream problems! The moment he wakes, all problems vanish, for they were never real.
VASIṢṬHA: Yes, Rāma! You have grasped it. This understanding will deepen with time. Continue your inquiry, live in the world but not as the world, and you will realize complete freedom.
RĀMA: I will rule the kingdom, perform my duties, engage in the world—but now as witness, not as doer. I will play my part in the cosmic drama, but I will not forget that it is a play.
VASIṢṬHA: This is wisdom, Rāma. This is yoga—union with the Supreme. You are free while appearing bound, infinite while appearing limited, immortal while appearing mortal. This is the supreme secret.
The Teaching
Key Insights from Vasiṣṭha
The World is Mind-Created:
- The world appears in consciousness
- Without consciousness, there is no world
- Like a dream, it seems real until you wake up
You Are Not the Doer:
- Actions happen spontaneously
- The separate “I” that claims ownership is an illusion
- Freedom comes from seeing through this illusion
Inquiry is the Path:
- Constantly question “Who am I?”
- Discriminate between the real and unreal
- Trace all experiences back to their source
Liberation is Here and Now:
- Nothing to achieve, nowhere to go
- You already are what you seek
- Simply recognize what you have always been
The Nature of Reality (According to Vasiṣṭha)
Two Levels of Truth:
- Vyāvahārika (Conventional Truth): The world of multiplicity, cause and effect, karma
- Pāramārthika (Ultimate Truth): Pure consciousness, non-dual, beyond all concepts
Neither exists nor doesn’t exist:
- Not nihilism (the world is not nothing)
- Not realism (the world is not independently real)
- It is an appearance in consciousness—like a dream
Practical Application
In Meditation
Self-Inquiry Practice:
- Ask “Who am I?” sincerely
- Reject every answer that arises (not the body, not the thoughts, not the feelings)
- Rest in the awareness that remains
- This awareness is your true nature
Witness Consciousness:
- Observe thoughts without engaging them
- See emotions arise and subside
- Notice the unchanging awareness behind all changes
- Abide as that awareness
In Daily Life
Living as the Witness:
- Perform all actions as if in a play
- Know that you are the actor, not the role
- Engage fully but without identification
- See the divine play in all events
Discrimination:
- Constantly distinguish between Self and not-self
- See the impermanence of all phenomena
- Recognize the eternal consciousness behind all appearances
- Return again and again to the question “Who am I?”
Questions and Answers
Q: If the world is a dream, why does it seem so solid and consistent?
A: Dreams also seem solid and consistent while you’re dreaming. The solidity is part of the dream. And the world is only consistent within your frame of reference—a blind person’s world is very different from yours.
Q: Does this teaching lead to passivity and inaction?
A: No! Vasiṣṭha explicitly tells Rāma to rule the kingdom. Act fully, but know yourself as the witness, not the doer. This leads to spontaneous, appropriate action without the burden of doership.
Q: How is this different from nihilism?
A: Nihilism says nothing exists. Vedānta says only consciousness exists, and the world is its appearance. The world is not nothing—it is consciousness in form. This is not denial but clear seeing.
Q: What about ethics and morality if nothing is real?
A: In the dream, dream ethics matter. While the play continues, play your part well. Compassion and wisdom naturally arise when you see the same Self in all beings. Ethics becomes spontaneous, not imposed.
Q: Can anyone realize this, or is special preparation needed?
A: Rāma was prepared by his dispassion and readiness to inquire. These qualities—vairāgya (dispassion), viveka (discrimination), mumukṣutva (burning desire for liberation)—are essential. But ultimately, this is everyone’s true nature.
The Significance
Historical Importance
The Yoga Vāsiṣṭha is one of the most extensive philosophical texts in Hinduism (over 29,000 verses). It has been:
- A primary text for Advaita Vedānta
- Studied by saints, philosophers, and kings
- A bridge between philosophy and practical spirituality
- An inspiration for countless seekers
Philosophical Depth
Unique contributions:
- Detailed analysis of the nature of mind
- Extensive use of stories to convey teaching
- Integration of inquiry and devotion
- Practical guidance for living in the world while being free
Influence on later teachings:
- Influenced Śaṅkara’s Advaita
- Echoed in Kashmir Śaivism
- Foundation for self-inquiry practices
- Model for teacher-student dialogue
Contemplation
*“The world is but a long dream,” said Vasiṣṭha to Rāma.
”And the dreamer—who is that?"
"You alone, O prince, you alone.”
Not Rāma the prince,
Not the son of Daśaratha,
Not the body that walks and talks,
But the consciousness that illumines all—
That you are.
See the dream as dream,
But do not run from it.
Play your part fully,
But never forget you are acting.
Rule the kingdom,
Marry and have children,
Engage in the world—
But know yourself as the witness,
The screen on which all movies play.
When sorrow comes,
Ask “Who is sorrowful?”
When joy arises,
Ask “Who rejoices?”
Trace it back, back, back
To the source—
And there find yourself,
Unchanged, untouched, free.
This is the supreme yoga,
The highest wisdom,
The ultimate freedom:
To be in the dream
But not of it.
Wake up, O dreamer!
Wake up within the dream!
This is liberation—
Not somewhere else,
But here, now,
As you are.*
May you, like Rāma, awaken to your true nature as the witness consciousness—free, infinite, and eternal. 🙏✨