CAUSES OF BONDAGE

Moksha, or liberation, is intertwined in the relationship between the observer (the seer) and the observed (the world). Yoga-Vasistha (3.1.1-48) delves into the causes of bondage to it. It says the root cause of suffering is the bonding, or the relationship between the observer (mind) and the observed (manifest objects). The mind paints its world and then gets lost in the painting. That is the relationship between the mind and the objects. That relationship is a mental trap; when the mind fastens itself to an object of sight, sound, or desire, it becomes tethered to it. This mental attachment to the external world through the sensory organs is the root cause of bondage. The sensory organs constantly feed exterior information to the mind, provoking desires, attachments, and egoism. The mind acts like a mirror. When it reflects external objects and mistakes those reflections for Ultimate Reality, it enters into the myriad nets of Maya, or a state of illusion. This cycle keeps the Jivatma, or individual self, bound to the Samsara Chakra, or endless wheel of birth, death, and suffering. Moksha, or liberation, is the total removal or absence of visible objects from the mirror of the mind. It does not mean literally closing the eyes or physically destroying the objects. Appropriately, it is stripping the mind of its "objective content" by realising that the external world is a network of Maya, which is at its best to portray the illusionary manifestation. Moksha is realised when the distinction between the seer and the seen dissolves and the mind turns inward to rest in Pure Consciousness, or Brahman.

1. Outline 

The core premise, Yoga-Vasistha (5.67.2), unequivocally states that "the mind alone is the cause of bondage and liberation". The universe is a manifestation of the mind, much like a dream. When the mind associates with desires and external objects, it creates the bondage of Samsara, or birth and death, suffering. Conversely, when the mind abandons thoughts and rests in Pure Awareness, it attains Moksha (liberation). Yoga-Vasistha (3.1.45) teaches that reality is a mental projection of the world of waking and dreaming. As dreams and desires appear and vanish within one's mind without external cause, the entire physical universe one sees is simply a reflection of the original, latent impressions that already exist inside one's consciousness. The mind as 'Chitta' in the subconscious state holds the blueprint and past impressions of all objects and advantages of imagination one perceives in the waking and dreaming worlds. Because these impressions are stored within, the notions of the world, objects, and desires continuously rise and replay in one's mind, causing one to perceive them as "real" and external. By realising that one's mind is merely playing with its own concepts—just like in a dream—one can detach from the illusions that cause suffering and find inner peace. True liberation is not destroying the mind, but rather dissolving its conditioned patterns and desires—a state known as manonasha (mindlessness). That is what Swami Sivananda says in his commentary on Yoga-Vasistha. According to Yoga-Vasistha, Moksha is the realisation of the essence of Brahman's bliss via self-awareness. It is the absence of births and deaths. There is neither Sankalpas (unwavering will) nor Vasanas (subtle desires) in this pristine and imperishable seat of Brahman. This is where the mind achieves quiescence. When compared to the boundless bliss of Moksha, or liberation, all worldly pleasures are insignificant. The destruction of all desires is known as moksha. Only when the expansive mind is totally extinguished can Moksha be attained. According to Swami Sivananda's commentary, moksha has no internal or external states and exists outside of space and time. Moksha is the experience of the end of thoughts, which is Maya, if the false notion of "I" or Ahamkara dies. Moksha is the extinction of all Vasanas. Sankalpa is merely Samsara; Moksha is its destruction. The only thing that constitutes the pure Brahmic seat, or Moksha, is Sankalpa, which has been destroyed beyond resurrection. Moksha is the achievement of ultimate bliss (Paramananda Prapti) and freedom from all forms of suffering (Sarva-Duhkha Nivritti). "Duhkha" denotes suffering or agony. The most painful events are births and deaths. Freedom from all forms of suffering is freedom from birth and death. Moksha can only be attained through Brahma Jnana, or knowledge of the Self. When there are no desires for things, the mind enters a state of quiescence known as moksha. It is not possible to attain Moksha. It's there already. In actuality, one is unbound, pure, and unrestricted. One could never be free if they were truly bound. It is necessary to understand that one is the eternal, all-pervading Atman, or Self. To become the eternal Atman is to know the eternal Atman. I'm Moksha. The aim of life is Moksha. The pinnacle of existence is Moksha. The state of non-attraction of the mind, when neither "I" nor any other self exists for it and when it gives up worldly pleasures, should be referred to as the path leading to Moksha. Self-reflection and a dedication to spiritual practice are necessary to reach this state. In order to achieve freedom from the cycle of birth and rebirth, it entails overcoming the ego and realising the interconnectedness of all beings. Brahman, or the Absolute Existence, according to Yoga-Vasistha, is Satchidananda (Existence-Consciousness-Bliss). Para Brahman (unmanifest Absolute), who is non-dual, partless, infinite, self-luminous, changeless, and eternal. He is the ultimate substance. He is the unity behind the subject and the object of experience. He is one homogeneous essence. He is all-pervading. He is beyond description. He is nameless, colourless, odourless, tasteless, timeless, spaceless, deathless, and birthless. 

 2. Scriptures 

Yoga-Vasistha (Book 5—Upashama Khanda, Chapter 67, the "Abandonment of Intrinsic Relations") asserts that the mind is central to the bondage emanating from the thoughts and attachment to the phenomenal world. It focuses on the spiritual practice of severing the mind's false identification with external objects, roles, and the physical body. This non-attachment establishes the seeker in the pure realisation of the eternal, unblemished Self. The text asserts that the mind attached to the world experiences the weight of those connections, leading to bondage. When the mind gives up this intrinsic clinging, it achieves the freedom of Jivanmukti (liberation while living). The Unrelated Soul: Just as wood and water might touch but are fundamentally separate in nature, the pure conscious Self (Atman) remains completely disconnected from the material body and its experiences. A person who has abandoned these intrinsic relations can still perform worldly duties, but they do so without the sense of "doership" (ego), as they are an actionless witness. They act merely as a witness, remaining untouched by the merits or flaws of their actions. The teachings of Yoga-Vasistha emphasise the mental freedom that comes from deep philosophical understanding and dispassion. The ultimate state is not physical withdrawal from the world, but rather a complete shift in internal perception. Yoga-Vasistha (5.67.12) explains that the world we perceive is merely a projection of consciousness, functioning like a reflection. Because these reflections have no independent existence apart from the original source, they are "neither real nor unreal"—they appear to exist but have no permanent, substantial reality. Just as an image in a mirror or a shimmering pool of water is clearly visible, you cannot physically hold or touch it. It is entirely dependent on the mirror and the light. Waves swell and crash, constantly changing shape, yet they are fundamentally just water. The wave is not a separate "thing" (unreal), but it is part of the ocean (real). The world is "unreal" because it is constantly changing, ephemeral, and lacks a permanent, independent existence. It is "real" in the sense that the Supreme Consciousness, which casts these reflections, is the only absolute reality. The mind acts as the mirror or the surface of the water. The multitude of experiences, objects, and identities in our lives are just reflections in this vast consciousness. Yoga-Vasistha advises recognising the true nature of existence. Once one realises that the world and all its objects are simply reflections—temporary, insubstantial—one stops identifying with them, liberating oneself from suffering.

3. Remarks 

The primary cause of bondage, according to Yoga-Vasistha (Book III, Utpatti Khand, Chapter I - Causes of Bondage to It), is the perception of the objective world and the subsequent attachment to it. Liberation occurs only when one realises that this perceived reality is merely a projection of the mind. Yoga-Vasistha explains that bondage is entirely dependent on the existence of the perceivable world. Without the false belief in the reality of external objects, bondage cannot take hold. The world we experience is compared to objects seen in a dream. Just as dream objects feel absolutely real while asleep but are recognised as mental projections upon waking, the waking world is an illusion (Maya) created by consciousness. Bondage is sustained when consciousness identifies with this illusory projection, causing the individual soul (Jivatma) to forget its limitless, divine nature.

-Asutosh Satpathy