Chapter 3.78, Verses 1–9

Yoga Vashishtha 3.78.1–9

(The verses show a dramatic meeting between a powerful demoness and the King)

श्रीवसिष्ठ उवाच।

अथ सा राक्षसी रक्षःकुलकाननमञ्जरी।

तमस्येवाभ्रलेखेव गम्भीरं विननाद ह ॥ १॥

नादान्ते समुवाचेदं हुंकारापरुषं वचः।

गर्जितानन्तरं जातकरकाशनिशब्दवत् ॥ २॥

भो भो घोराटवीव्योमपदवीशशिभास्करौ।

महामायातमःपीठशिलाकोटरकीटकौ ॥ ३॥

कौ भवन्तौ महाबुद्धी दुर्बुद्धी वा समागतौ।

मद्ग्रासपदमापन्नौ क्षणान्मरणकोचितौ ॥ ४॥

राजोवाच।

भो भो भूतक किं स्यास्त्वं क्व तिष्ठसि च देहकम्।

दर्शयास्यास्तव गिरः को बिभेत्यलिनीध्वनेः ॥ ५॥

सिंहवत्सर्ववेगेन पतन्त्यर्थे किलार्थिनः।

त्यज संरम्भमारम्भं स्वसामर्थ्य प्रदर्शय ॥ ६॥

किं प्रार्थयसि मे ब्रूहि ददामि तव सुव्रत।

किं वा संरम्भशब्दाभ्यां भीषयास्मान्बिभेषि किम् ॥ ७॥

क्षिप्रमाकारशब्दाभ्यां मायया सन्मुखीभव।

न किंचिद्दीर्घसूत्राणां सिद्ध्यत्यात्मक्षयादृते ॥ ८॥

राज्ञेत्युक्ते रम्यमुक्तमिति संचिन्त्य सा तयोः।

प्रकाशायाप्य धैर्याय ननाद च जहास च ॥ ९॥

Sage Vashishta said:

3.78.1–4

> Then that demoness, like a blossom from the demon forest clan, roared deeply like a dark line of clouds.

> After the roar, she spoke these harsh words with a loud “hum” sound, like thunder followed by the noise of falling hail.

> O you two, who shine like moon and sun in the terrible forest sky, you are like insects living in the rocky holes of the great illusion’s darkness.

> Who are you both? Are you very wise or foolish? You have come here and fallen into my grasp as food, fit to die in a moment.

The King replied: 

3.78.5–9

> O ghost, who are you? Where do you stand with your body? Show yourself. Who gets scared by the humming sound of your voice like a bee?

> Seekers rush like lions with full speed towards their Goal. Give up this excitement and show your real power.

> Tell me what you want from me. I will give it to you, O good one. Or are you trying to frighten us with your roaring sounds? What are you afraid of?

> Quickly show your form with words and appear before us through your illusion. Nothing is achieved by those who delay, except the loss of the Self.

> Hearing the King’s pleasant words, she thought them good, and then roared and laughed to bring light and courage to both of them.

Summary of the Teachings:

The demoness appears fierce and tries to scare the visitors by roaring loudly and calling them weak insects trapped in illusion. This scene highlights how fear and illusion often challenge seekers on the spiritual path. The demoness represents the dark forces of maya that test the mind.

The King responds bravely without fear. He asks her directly to show her true form and power instead of making empty noise. His calm and fearless attitude teaches that one should face challenges with courage and clarity. True strength comes from inner steadiness, not from reacting to threats.

The King offers to give whatever the demoness wants and urges her to stop the drama. This shows the importance of direct communication and generosity even in dangerous situations. It also points out that those who waste time in showy behavior or delay their actions lose their own power and peace of mind.

The demoness is impressed by the King’s wise and pleasant reply. Instead of attacking, she laughs and roars in a way that brings illumination and courage. This turning point illustrates how Wisdom and fearlessness can transform even fearful or negative forces into something positive and enlightening.

Overall, these verses teach the power of self-knowledge, courage, and clear speech in overcoming illusions and fears. They encourage seekers to act promptly, face reality directly, and use inner strength rather than getting trapped by external threats or delays. The story reminds us that true victory comes from understanding the illusory nature of the world and responding with Wisdom.

Chapter 3.77, Verses 22–33

Yoga Vashishtha 3.77.22–33

(These verses highlight the importance of discernment and respect for virtue in all actions, even for Beings like a demoness who might otherwise act violently)

श्रीवसिष्ठ उवाच।

आदिसर्गे च नियमः कृतः पङ्कजजन्मना।

हिंस्राणां भोजनायास्तु मूढात्मानात्मवानिति ॥ २२॥

तस्मादिमौ मयैवाद्य भोक्तव्यौ भोज्यतां गतौ।

अभव्य एव निर्दोषं प्राप्तमर्थमुपेक्षते ॥ २३॥

कदाचित्ताविमौ स्यातां गुणयुक्तौ महाशयौ।

तादृङ्न रविनाशो हि स्वभावान्मे न रोचते ॥ २४॥

तदेतौ संपरीक्षेऽहं यदि तादृग्गुणान्वितौ।

तद्भक्षं न करोम्येतौ न हिंस्या गुणिनः क्वचित् ॥ २५॥

अकृत्रिमं सुखं कीर्तिमायुश्चैवाभिवाञ्छता।

सर्वाभिमतदानेन पूजनीया गुणान्विताः ॥ २६॥

अपि नङ्क्ष्यामि देहेन नैव भोक्ष्ये गुणान्वितम्।

सुखयन्ति हि चेतांसि जीवितादपि साधवः ॥ २७॥

अपि जीवितदानेन गुणिनं परिपालयेत्।

गुणवत्संगमौषध्या मृत्युरप्येति मित्रताम् ॥ २८॥

यत्राहमपि रक्षामि राक्षसी गुणशालिनम्।

तत्रान्यः को न कुर्यात्तं हृदि हारमिवामलम् ॥ २९॥

उदारगुणयुक्ता ये विहरन्तीह देहिनः।

धरातलेन्दवः सङ्गाद्भृशं शीतलयन्ति ते ॥ ३०॥

मृतिर्गुणितिरस्कारो जीवितं गुणिसंश्रयः।

फलं स्वर्गापवर्गादि जीविताद्गुणिसंश्रितात् ॥ ३१॥

तस्मादिमौ परीक्षेऽहं कयाचित्प्रश्नलीलया।

किंमात्रज्ञानकावेताविति तामरसेक्षणौ ॥ ३२॥

 आदौ विचार्य सगुणागुणलेशयुक्तिं पश्चात्स्वतोऽधिकतरं च गुणैर्यदि स्यात्।

कुर्यात्ततः समुपपत्तिवशेन दण्डं दड्यस्य युक्तिसदृशं घनसंभवेन ॥ ३३॥

Sage Vashishta continued:

3.77.22–27

> In the beginning of Creation, Brahma established this rule: the violent ones may eat the foolish and those without Knowledge of the Self.

> Therefore, these two have now become fit for me to eat today. Only an unworthy person would ignore a faultless opportunity that has come their way.

> Perhaps these two might turn out to be noble-minded and full of good qualities. Destroying such Beings does not appeal to my Nature at all.

> So I will examine them carefully. If they possess such qualities, I will not eat them. Those with good qualities should never be harmed anywhere.

> Whoever truly desires natural happiness, fame, and long life should honor people with good qualities by giving them everything they desire.

> Even if I have to perish with this body, I will never eat someone with good qualities. Virtuous people delight the mind even more than life itself.

3.77.28–33

> One should protect a virtuous person even by giving up one's own life. Through the medicine of association with the virtuous, even death becomes a friend.

> If even I, a demoness, protect a person full of virtues, then who else would not cherish him in their heart like a pure necklace?

> Those embodied Beings who move about here endowed with noble qualities are like moons on the earth. Through their company, they greatly cool and refresh others.

> Disrespecting the virtuous is like death; taking refuge in them is true life. Fruits like heaven and liberation come from a life supported by the virtuous.

> Therefore, I will test these two lotus-eyed ones with some playful questions to see how much Knowledge they have.

> First, carefully consider the presence of even a trace of good or bad qualities. Then, if one is superior in qualities to the other, inflict punishment according to proper reasoning and evidence, in a fitting and firm manner.

Summary of the teachings:

The speaker recalls a Cosmic rule from Creation that allows the strong or predatory to consume the ignorant and unawakened. However, this is not applied blindly. Instead, one must pause and evaluate whether the potential victims possess inner qualities worth preserving. This teaches that raw power or hunger should not override Wisdom and ethical consideration.

The core message emphasizes protecting and honoring those with good qualities (guna). Even at great personal cost, including risking one's own life, one should safeguard the virtuous. Virtuous people bring joy, peace, and refreshment far greater than mere survival. Their presence is compared to cooling moonlight, suggesting they uplift everyone around them. Honoring them through generosity leads to true happiness, fame, and longevity.

Association with the good is portrayed as a powerful remedy that can transform even negative forces like death into something friendly. Disrespecting virtue leads to spiritual death, while relying on it brings real life and higher fruits like heavenly rewards or liberation. This underscores the transformative power of good company and the duty to nurture it.

The approach advocated is one of careful testing and inquiry rather than hasty judgment. Playful questioning helps reveal True Knowledge and character. This method promotes justice that is measured and evidence-based, avoiding unnecessary harm.

Finally, the verses promote a balanced sense of duty: uphold Cosmic or Natural order but temper it with compassion and superiority in virtue. Punishment or action should only follow thorough examination and should be proportionate, firm, and reasoned. Overall, these teachings guide towards ethical living, self-control, and the elevation of goodness in oneself and society.

Chapter 3.77, Verses 1~21

Yoga Vashishtha 3.77.1~21

(These verses paint a vivid picture of a pitch-dark night to set the stage for spiritual lessons)

श्रीवसिष्ठ उवाच।

एतस्मिन्नन्तरे तत्र किरातजनमण्डले।

हस्तहार्यतमःपिण्डा बभूवासितयामिनी ॥ १॥

नीलमेघपटच्छन्ना निरिन्दुगगनान्तरा।

तमालवनसंपिण्डा मांसलोड्डीनकज्जला ॥ २॥

लताघनतया ग्रामकोटरैकान्ध्यमन्थरा।

गृहचत्वरसंबाधे नगरे नवयौवना ॥ ३॥

चत्वरेषु तमःपिण्डी प्रजिह्मीकृतदीपिका।

कुञ्चितच्छिद्रनिष्क्रान्ताऽऽदीपिकारोचिराजिता ॥ ४॥

सुवयस्येव कर्कट्याः परिनृत्यत्पिशाचिका।

मत्तवेतालकङ्कालकाष्ठमौनमिवास्थिता ॥ ५॥

(६–१४)

अङ्गारकोटरघना सौषुप्तपदसुन्दरी।

अज्ञाननिद्रानिबिडा भृङ्गपृष्ठच्छदच्छविः ॥ १५॥

तस्यां रजन्यां भीमायां किरातजनमण्डले।

मन्त्रिणा सह भूपालस्तस्मिन्नवसरे तदा ॥ १६॥

निर्जगाम सुधीरात्मा नगरात्सुप्तनागरात्।

अटवीं विक्रमो नाम विषमां वीरचर्यया ॥ १७॥

अटव्यां कर्कटी सा तौ चरन्तौ राजमन्त्रिणौ।

अपश्यद्धृतधैर्यास्त्रौ वेतालालोकनोन्मुखौ ॥ १८॥

अथ सा चिन्तयामास लब्धो भक्षो ह्यहो मया।

मूढावेतावनात्मज्ञौ भारो देहः किलानयोः ॥ १९॥

इहामुत्र च नाशाय मूढो दुःखाय जीवति।

यत्नाद्विनाशनीयोऽसौ नानर्थः परिपाल्यते ॥ २०॥

अपश्यतः स्वमात्मानं मृतिर्मूढस्य जीवितम्।

मरणेनोदयोऽस्यास्ति पापासंपत्तिहेतुतः ॥ २१॥

Sage Vasistha said: 

3.77.1–5

> In that interval, in the region of the Kirata people, the black night became so dense that its darkness could be grasped by the hand.

> It was covered by sheets of dark blue clouds, with no moon visible in the sky. Its thickness was like a dense Tamala forest, and it was filled with surging black soot-like darkness.

> Due to the thick creepers, it created deep darkness in village tree hollows. In the city with its crowded house courtyards, the night appeared like a young maiden in her prime.

> In the courtyards, the darkness formed dense masses that dimmed the lamps. It seemed to emerge from narrow openings, glowing with the light of the lamps that peeked through.

> Like a close companion to the demoness Karkati, female ghouls danced around. It stood still like the silent skeletons of drunken spirits.

3.77.6–14

> The night was described in many poetic ways as a time of deep rest for nature and creatures. It brought dense fog over sleeping animals and spirits, gentle breezes with dew, ripples in lakes from birds and frogs, sounds of lovers in palaces, flickering fires in forests, falling flowers and fruits in woods, silence in villages and nests, sleeping lions in caves, and overall a profound, thick darkness like ink clouds or mud mountains—beautiful yet terrifying in its stillness and ignorance-like slumber.

3.77.15–21

> Dense like the hollow of a burning coal, beautiful in deep sleep, firmly set in the sleep of ignorance, and shining like the dark back of a bee.

> On that dreadful night in the Kirata region, at that time, the king along with his minister...

> The wise and courageous King Vikrama left the city where the citizens were asleep and went into the dangerous forest for a heroic adventure.

> In the forest, the demoness Karkati saw the King and his minister wandering, brave and armed, looking for encounters with spirits.

> Then she thought, “Ah, I have found my food! These two fools do not know their True Self. Their bodies are indeed a burden to them.”

> A fool lives here and hereafter only for destruction and suffering. Such a one should be carefully destroyed; no harmful thing is to be protected.

> For one who does not see his own Self, life is death for the fool. His rise comes through death, as it ends the cause of sinful accumulation.

Summary of the Teachings:

The intense descriptions of darkness symbolize ignorance (ajnana) that envelops the World. Just as the night hides everything and brings Stillness, ignorance veils the true nature of Reality and the Self. The night is personified almost like a living entity, showing how illusion creates a world full of apparent beauty and terror but is ultimately empty.

The story introduces King Vikrama and his minister venturing into the forest, representing the soul's journey through life's challenges in search of Truth. They are brave yet ignorant of the Self, making them vulnerable. The demoness Karkati sees them as easy prey, highlighting how unawakened beings carry the burden of the body and ego, which leads to suffering.

Karkati's thoughts reveal a key teaching: fools who do not Realize the Atman (true Self) live only to face ruin and pain in this life and the next. Their existence is burdensome and tied to worldly attachments. This encourages seekers to recognize the futility of ego-driven life and strive for Self-Knowledge to overcome such ignorance.

The verses emphasize that for the deluded, life itself is like death because it perpetuates cycles of sin and suffering. Destroying or transcending the false Self (through Wisdom) brings true upliftment. Death of ignorance leads to liberation, as it removes the root of all troubles.

Overall, these teachings from Yoga Vasistha stress dispassion, self-inquiry, and the illusory nature of the body and World. By understanding the Self beyond the physical form, one rises above fear, desire, and cyclic existence, attaining Peace and Freedom.

Chapter 3.76, Verses 11–17

Yoga Vashishtha 3.76.11–17

(These verses highlight the importance of inner transformation and renunciation of negative identities)

श्रीवसिष्ठ उवाच।

एवं स्थिता मौनवती शुश्राव गगनाद्गिरम्।

रक्षःस्वरूपसंत्यागतुष्टेनोक्तां नभस्वता ॥ ११॥

गच्छ कर्कटि मूढांस्त्वं ज्ञानेनाश्ववबोधय।

मूढोत्तारणमेवेह स्वभावो महतामिति ॥ १२॥

बोध्यमानो भवत्यापि यो न बोधमुपैष्यति।

स्वनाशायैव जातोऽसौ न्याय्यो ग्रासो भवेत्तव ॥ १३॥

श्रुत्वेत्यनुगृऽहीतास्मि त्वयेत्युक्तवती शनैः।

उत्तस्थौ शैलशिखरात्क्रमादवरुरोह च ॥ १४॥

अधित्यकामतीत्याशु गत्वा चोपत्यकातटान्।

विवेश शैलपादस्थं किरातजनमण्डलम् ॥ १५॥

बह्वन्नपशुलोकौघद्रव्यशष्पौषधामिषम्।

अनन्तमूलपानान्नमृगकीटखगादिकम् ॥ १६॥

प्रचलितवलिताञ्जनाचलाभा हिमगिरिपादनिवेशितं सुदेशम्।

तदनुगतवती निशाचरी सा निशि सुघनान्धतमिस्रमार्गभूमौ ॥ १७॥

Sage Vashishta continued:

3.76.11–17

> Thus remaining silent, she heard a voice from the sky. It was spoken by the wind god, who was pleased by her giving up her demon form.

> "Go, Karkati! Swiftly enlighten the ignorant with Knowledge. Helping to uplift the deluded is the very nature of Great Beings."

> "Even if instructed, one who does not attain understanding is born only for his own destruction. Such a one would be a rightful food for you."

> Hearing this, she softly said, "I am blessed by you," and slowly rose from the mountain peak and began to descend.

> Quickly crossing the plateau and the slopes of the valley, she entered the settlement of the Kirata people at the foot of the mountain.

> It was a place full of abundant food, cattle, people, goods, fresh grass, herbs, meat, endless roots, drinks, provisions, animals, insects, birds, and many other things.

> Looking like a moving dark mountain of collyrium, the night-roaming demoness followed into that good land situated at the base of the snowy mountain, walking on the very dark and dense path at night.

Summary of the Teachings:

Karkati, after abandoning her fierce demon form through Self-Realization, enters a State of Silence and receives Divine guidance from the sky. This teaches that true spiritual progress begins with letting go of harmful ego-driven roles and embracing purity and quietude, allowing higher wisdom to guide one's path.

Great souls are characterized by their natural inclination to help others awaken from ignorance. The instruction to Karkati emphasizes compassion and the duty of the enlightened to share Knowledge swiftly with the deluded. It portrays liberation of others as an inherent quality of noble beings, encouraging those on the spiritual path to actively uplift society rather than remain isolated in their Realization.

The teaching warns against those who resist Wisdom even when offered. Such individuals are seen as destined for self-destruction due to their stubbornness. For the guide, this justifies discernment—while one should teach, persistent refusal may lead to natural consequences, underscoring personal responsibility in the journey toward understanding.

Action follows inspiration: Karkati humbly accepts the guidance and moves forward into the world. This illustrates that spiritual awakening must translate into practical movement and engagement with life. Descent from the heights of meditation into the valleys of worldly interaction represents the integration of wisdom into daily existence among ordinary people.

Finally, the description of the fertile, abundant land populated by various beings sets the stage for compassionate service. It reminds us that the world is rich with life and opportunities for interaction. The night journey through darkness symbolizes navigating challenges with inner light, promoting the idea that enlightened Beings bring knowledge to diverse, vibrant communities even in difficult conditions.

Chapter 3.76, Verses 1–10

Yoga Vashishtha 3.76.1–10

(These verses describe the transformation of the demoness Karkati from a subtle needle form back to a gross demoness body)

श्रीवसिष्ठ उवाच।

अथाभवदसौ सूची कर्कटीराक्षसी पुनः।

सूक्ष्मैव स्थौल्यमायाता मेघलेखेव वार्षिकी ॥ १॥

निजमाकाशमासाद्य किंचित्प्रमुदिता सती।

वृहद्राक्षसभावं तद्बोधात्कञ्चुकवज्जहौ ॥ २॥

तत्रैव ध्यायती तस्थौ बद्धपद्मासनस्थितिः।

व्यालम्ब्य संविदं शुद्धां संस्थिता गिरिकूटवत् ॥ ३॥

अथ सा मासषट्केन ध्यानाद्बोधमुपागता।

महाजलदनादेन प्रावृषीव शिखण्डिनी ॥ ४॥

प्रबुद्धा सा बहिर्वृत्तिर्बभूव क्षुत्परायणा।

यावद्देहं स्वभावोऽस्य देहस्य न निवर्तते ॥ ५॥

अथ सा किं ग्रस इति चिन्तयामास चिन्तया।

भोक्तव्यः परजीवश्च न्यायेन न विना मया ॥ ६॥

यदार्यगर्हितं यद्वा न्यायेन न समर्जितम्।

तस्माद्ग्रासाद्वरं मन्ये मरणं देहिनामिदम् ॥ ७॥

यदि देहं त्यजामीदं तन्न्यायोपार्जितं विना।

न किंचिदस्ति निर्न्यायं भुक्तोऽर्थो हि गरायते ॥ ८॥

यत्र लोकक्रमप्राप्तं तेन भुक्तेन किं भवेत्।

न जीवितेन नो मृत्या किंचित्कारणमस्ति मे ॥ ९॥

मनोमात्रमहं ह्यासं देहादिभ्रमभूषणम्।

तच्छान्तं स्वावबोधेन देहादेहदृशौ कुतः ॥ १०॥

Sage Vasistha said: 

3.76.1–4

> Then that needle-like demoness Karkati became a rakshasi once again. Though subtle, she gained a gross form like the line of clouds in the rainy season.

> Reaching her own Space of Consciousness, she felt some delight. She gave up the State of a huge demon, like discarding an outer covering.

> There itself, she remained meditating in a lotus posture. She held her Pure Awareness steadily, like a mountain peak standing firm.

> Then, after six months of meditation, she attained True Knowledge. It was like a peacock awakening with the loud roar of great rain clouds in the monsoon.

3.76.5–10

> Once Awakened, her mind turned outward and she became driven by hunger. As long as the body exists, its natural tendencies do not cease.

> Then she thought with concern: “What shall I eat?” Other living beings must be consumed by me only through proper justice, not otherwise.

> Whatever is condemned by noble people or acquired without justice — from such food, I consider death better for embodied beings.

> If I abandon this body without having lived justly, there is nothing truly gained. Anything eaten without justice becomes burdensome and sinful.

> Where something is obtained according to the natural order of the World, what effect does such eating have? For me, there is no special reason to live or to die.

> I was only mind, decorated by the illusion of body and other things. That illusion has now been calmed by my Self-Knowledge. From where can the vision of body arise in the body?

Summary of the Teachings:

These verses illustrate how Consciousness can shift between subtle and gross States, much like clouds forming in the sky during the rainy season. Through this, it shows that Consciousness is the True essence, capable of taking on different appearances while remaining rooted in Awareness.

Karkati then practices deep meditation in a stable lotus posture, focusing her Pure Consciousness like a firm mountain. After six months, she gains spiritual awakening, compared to a peacock rejoicing in the monsoon. This teaches the power of sustained meditation to bring about inner knowledge and clarity, turning one from ignorance to enlightenment.

Upon awakening, she faces the reality of her outward-turned mind and natural hunger due to the body. The verses emphasize that bodily tendencies persist as long as the physical form exists. However, she reflects deeply on ethical eating, deciding only to consume what is just and not harmful or condemned by good people. This highlights the importance of moral conduct even for beings driven by survival needs.

She prefers death over unjust actions, recognizing that living without righteousness makes existence burdensome. The teaching stresses that true satisfaction comes only from actions aligned with dharma or Cosmic order. Abandoning the body unjustly or living sinfully holds no value, as the soul seeks purity.

Finally, she Realizes her True Nature as Pure Consciousness, free from the illusions of body and other appearances through Self-Knowledge. The body-vision dissolves when Awareness is established. These verses teach non-attachment to the body, the illusory nature of the material world, and the liberation that comes from understanding the Self as Consciousness beyond physical form.

Chapter 3.75, Verses 11–21

Yoga Vashishtha 3.75.11–21

(These verses depict the blessing and transformation of a Being through austerity and resolve)

श्रीवसिष्ठ उवाच।

तपसानेन संकल्पः सफलोऽस्तु तवोत्तमे।

पीना भव पुनः शैले हिमकाननराक्षसी ॥ ११॥

यया पूर्वं वियुक्तासि तन्वा जलदरूपया।

बीजान्तवृक्षता पुत्रि बृहद्वृक्षतया यथा ॥ १२॥

योगमेष्यसि भूयश्च तन्वान्तर्बीजरूपिणी।

तयैव रससेकेन लतयेवाङ्कुरस्थितिः ॥ १३॥

बाधां विदितवेद्यत्वान्न च लोके करिष्यसि।

अन्तःशुद्धा स्पन्दवती शारदीवाभ्रमण्डली ॥ १४॥

अश्रान्तध्याननिरता कदाचिल्लीलया यदि।

भविष्यसि बहीरूपा सर्वात्मध्यानरूपिणी ॥ १५॥

व्यवहारात्मकध्यानधारणाधाररूपिणी।

वातस्वभाववद्देहपरिस्पन्दाद्विलासिनी ॥ १६॥

तदा विरोधिनी पुत्रि स्वकर्मस्पन्दरोधिनी।

न्यायेन क्षुन्निवृत्त्यर्थं भूतबाधां करिष्यसि ॥ १७॥

भविष्यसि न्यायवृत्तिर्लोके त्वन्यायबाधिका।

जीवन्मुक्ततया देहे स्वविवेकैकपालिका ॥ १८॥

इत्युक्त्वा गगनतलाज्जगाम देवः सूची सा भवतु ममेति किं विरोधः।

रागो वाब्जजवचनार्थवारणेऽस्मिन्नित्यन्तः स्वतनुमयी मनाग्बभूव ॥ १९॥

प्रादेशः प्रथममभूत्ततोऽपि हस्तो व्यामश्चाप्यथ विटपस्ततोऽभ्रमाला।

सोद्यत्स्वावयवलता बभौ निमेषात्संकल्पद्रुमकणिकाङ्कुरक्रमेण ॥ २०॥

तद्गात्राण्यविकलशक्तिमन्ति देहादुद्भूतान्यथ करणेन्द्रियाणि सम्यक्।

संकल्पद्रुमवनपुष्पवत्समन्ताद्बीजौघान्यलमभवंस्तिरोहितानि ॥ २१॥

Sage Vashishta continued:

3.75.11–18

> (Lord Brahma continued) O noble one, may your resolve be fulfilled through this austerity. Become full and strong again on the mountain as the demoness of snow forests.

> Just as you were earlier separated from your slender body that had the form of a cloud, O daughter, you will attain the State of a great tree from the seed, like a tree growing large.

> You will again attain yoga, becoming subtle within like a seed. Through the same nourishment of essence, you will remain like a sprout on a creeper.

> Knowing the Knowable, you will not cause harm in the World. Pure within, vibrant, like the autumn cloud circle.

> Ever engaged in uninterrupted meditation, if at times through play you become outwardly manifest, you will be the embodiment of meditation on the Self of all.

> You will be the form holding the stream of meditation in worldly activity, playful with the movement of the body like the nature of wind.

> Then, O daughter, you will be the remover of opposition, obstructing the vibrations of your own actions. Righteously, for the sake of ending hunger, you will cause hindrance to Beings.

> You will become one of righteous conduct in the world, obstructing the unrighteous. As a liberated Being while alive in the body, you will be the sole protector through your own discrimination.

3.75.19–21

> Having said this, the God departed from the sky. "May she become a needle," what opposition is there in this? Or attachment in the meaning of lotus-born speech here? Internally, she slightly became her own body.

> First a span appeared, then a hand, then a fathom, and then a branch. Then a cluster of clouds. With rising limbs like a creeper, she shone in a moment, in the order of sprout from the seed-particle of the thought-tree.

> Her limbs, endowed with complete powers, arose from the body, and then the organs of action and knowledge properly. Like flowers of the thought-tree forest all around, multitudes of seeds became abundant and hidden.

Summary of the Teachings:

The Divine teacher grants fulfillment so that the subtle essence, previously dispersed like a cloud, can grow into a mighty form akin to a tree from a seed. This illustrates the power of focused intention in spiritual practice to regenerate and expand one's existence from a minute state to a vast, rooted presence in the world of manifestation.

The teachings emphasize attaining yoga again in a subtle, seed-like inner form nourished by essence, leading to purity and vibrancy without causing worldly harm. The practitioner remains inwardly pure and meditative, like clear autumn clouds, symbolizing clarity and detachment. Even if playfully manifesting outwardly, one stays rooted in the meditation on the Universal Self, highlighting the balance between Inner Stillness and occasional external action.

Worldly activity is framed as a stream of meditative Awareness, where the body moves playfully like the wind, without losing the underlying meditative State. This allows one to navigate life while obstructing negative vibrations or opposing forces through righteous means, such as curbing unrighteous actions or fulfilling basic needs like ending hunger, all guided by discrimination.

The State described is that of a jivanmukta (liberated while living), who upholds justice, protects through viveka (discrimination), and embodies self-reliant Wisdom. The narrative of physical manifestation from divine will shows how thought-seed sprouts into full form with limbs, senses, and powers, demonstrating the creative potency of Consciousness in shaping Reality step by step.

Overall, these verses teach the journey from subtle resolve through austerity to embodied liberation, where one integrates meditation, righteous action, and creative manifestation without attachment or harm, serving as a model for spiritual aspirants to grow from inner potential into a harmonious, powerful presence that aids the world. 

Chapter 3.75, Verses 1–10

Yoga Vashishtha 3.75.1–10

(These verses illustrate the journey from ignorance to Self-Realization)

श्रीवसिष्ठ उवाच।

अथ वर्षसहस्रेण तां पितामह आययौ।

वरं पुत्रि गृहाणेति व्याजहार नभस्तलात् ॥ १॥

सूची कर्मेन्द्रियाभावाज्जीवमात्रकलावती।

न किंचिद्व्याजहारास्मै चिन्तयामास केवलम् ॥ २॥

पूर्णास्मि गतसंदेहा किं वरेण करोम्यहम्।

शाम्यामि परिनिर्वामि सुखमासे च केवलम् ॥ ३॥

ज्ञातं ज्ञातव्यमखिलं शान्ता संदेहजालिका।

स्वविवेको विकसितः किमन्येन प्रयोजनम् ॥ ४॥

यथा स्थितेयमस्मीह संतिष्ठेयं तथैव हि।

सत्यासत्यकलामेव त्यक्त्वा किमितरेण मे ॥ ५॥

एतावन्तमहं कालमविवेकेन योजिता।

स्वसंकल्पसमुत्थेन वेतालेनेव बालिका ॥ ६॥

इदानीमुपशान्तोऽसौ स्वविचारणया स्वयम्।

ईप्सितानीप्सितैरर्थः को भवेत्कलितैर्मम ॥ ७॥

इति निश्चययुक्तां तां सूचीं कर्मेन्द्रियोज्झिताम्।

तूष्णींस्थिता सनियतिः स पश्यन्भगवान्स्थितः ॥ ८॥

ब्रह्मा पुनरुवाचेदं वीतरागां प्रसन्नधीः।

वरं पुत्रि गृहाण त्वं किंचित्कालं च भूतले ॥ ९॥

भोगान्भुक्त्वा ततः पश्चाद्गमिष्यसि परं पदम्।

अव्यावृत्तिस्वरूपाया नियतेरेष निश्चयः ॥ १०॥

Sage Vasistha said: 

3.75.1–7

> Then after a thousand years, Pitamah Brahma came to her. From the sky he spoke, “O daughter, accept a boon.”

> The needle, possessing only the subtle essence of a living Being due to the absence of organs of action, did not say anything to him. She only pondered within herself.

> “I am complete, all doubts have gone. What shall I do with a boon? I shall become calm, I shall attain complete peace, and I shall simply rest in happiness.”

> “I have Known all that is to be Known. The web of doubts has become quiet. My own discrimination has fully bloomed. What is the use of anything else?”

> “Just as I am situated here, so shall I remain. Having given up the aspects of Truth and falsehood, what other thing do I need?”

> “For such a long time I was driven by ignorance, arising from my own mental imagination, like a young girl possessed by a ghost.”

> “Now that has become completely calm by my own self-inquiry. What purpose can there be for me in desired or undesired objects?”

3.75.8–10

> Seeing her thus firm in resolve, the needle without organs of action, remaining silent and self-controlled, the Lord stayed there watching.

> Lord Brahma spoke again to her, who was free from attachment and of clear mind: “O daughter, accept a boon. Stay on the Earth for some time.”

> “After enjoying the pleasures, you shall then go to the Supreme State. This is the firm decision of destiny, which is of the nature of non-return.”

Summary of the Teachings:

The needle-like Being, representing a subtle individual soul, had been trapped in delusion caused by its own mental projections for a long time. This shows how the mind creates its own bondage through imagination and lack of discrimination. Over a thousand years of inner contemplation, the Being reaches a State where it recognizes its inherent completeness. The teachings emphasize that True Wisdom comes from within through Self-inquiry, dissolving all doubts and revealing the Self as already whole.

Once Realization dawns, external boons or worldly desires lose their appeal. The Being calmly rejects the need for any boon because it has attained Inner Peace and equanimity. It understands that remaining in its natural State, free from the duality of truth and falsehood or pleasure and pain, is sufficient. This highlights the teaching that after True Knowledge, one no longer seeks external fulfillments, as the Source of all Joy is found in the serene Awareness of the Self.

The story teaches the power of viveka (discrimination) and vichara (self-inquiry). The Being reflects that its previous suffering was like a child haunted by a ghost of its own creation. Through persistent self-examination, this illusion dissolves naturally. Yoga Vasistha underscores that liberation is not achieved by external intervention but by turning inward and calming the mind’s restless tendencies.

Even when the Creator God Brahma offers a boon and suggests enjoying earthly pleasures before final liberation, the Realized being remains detached. The verses show that destiny or natural law (niyati) guides the soul’s path, but one who is established in Wisdom accepts it with equanimity. Pleasures may come and go, but the Ultimate Goal is the Supreme State of non-return, meaning complete freedom from rebirth.

Overall, these verses convey the essence of non-dual Wisdom: the soul is already perfect and needs nothing. Worldly life is transient, and one should live with detachment, enjoying what comes without clinging. The path involves moving from ignorance-driven action to silent, Self-established peace. This message encourages practitioners to cultivate discrimination, inquire into the Self, and rest in the Bliss of Pure Awareness, trusting the natural order of Existence.