Chapter 3.89, Verses 1~30

Yoga Vashishtha 3.89.1~30

(These verses teach that the mind alone is the true Creator and ruler of experience)

भानुरुवाच।

मनो हि जगतां कर्तृ मनो हि पुरुषः परः।

मनःकृतं कृतं लोके न शरीरकृतं कृतम् ॥ १॥

सामान्यब्राह्मणा भूत्वा मनोभावनया किल।

ऐन्दवा ब्रह्मतां याता मनसः पश्य शक्तताम् ॥ २॥

मनसा भाव्यमानो हि देहतां याति देहकः।

देहभावनयाऽयुक्तो देहधर्मैर्न बाध्यते ॥ ३॥

बाह्यदृष्टिर्हि नियतं सुखदुःखादि विन्दति।

नान्तर्मुखतया योगी देहे वेत्ति प्रियाप्रिये ॥ ४॥

मनःकारणकं तस्माज्जगद्विविधविभ्रमम्।

इन्द्रस्याहल्यया सार्धं वृत्तान्तोऽत्र निदर्शनम् ॥ ५॥

(३.८९.६–२४)

अथातिसुघनस्नेहनिरावरण चेष्टयोः।

तयोरनयवृत्तान्तो राज्ञाकर्णि कटुव्यथः ॥ २५॥

एवमन्योन्यमासक्तं भावमालक्ष्य भूपतिः।

चकार बहुभिर्दण्डैः स द्वयोरथ शासनम् ॥ २६॥

तावुभावपि संत्यक्तौ हेमन्ते सलिलाशये।

तुष्टौ जहसतुस्तत्र न खेदं समुपागतौ ॥ २७॥

अपृच्छत ततो राजा खिन्नौ स्थो न तु दुर्मती।

तावूचतुर्महीपाल जलाशयसमुद्धृतौ ॥ २८॥

संस्मृत्यावामिहान्योन्यमुखकान्तिमनिन्दिताम्।

आत्मानं न विजानीवो रूढभावं परस्परम् ॥ २९॥

शासनेषु च यत्सङ्गो निःशङ्कस्तेन हर्षितौ।

मुह्यावो न महीपाल स्वाङ्गैरपि विकर्तितैः ॥ ३०॥

Suryadev said:

3.89.1–5

> The mind is indeed the Creator of the Worlds. The mind is indeed the supreme person. Whatever is done by the mind is truly accomplished in the World; what is done merely by the body is not truly done.

> Ordinary brahmins, the descendants of Indu, attained the State of Brahm through the power of mental contemplation. Behold the power of the mind!

> When contemplated upon by the mind, a body becomes a body. But one who is free from the idea of the body is not bound by the qualities of the body.

> One with an outward gaze always experiences pleasure, pain and the like. But the yogi, turned inward, does not feel pleasant or unpleasant sensations in the body.

> Therefore this World with its many illusions is caused by the mind. The story of Indra and Ahalya serves as an illustration of this.

3.89.6–24

These verses tell the story of King Indradyumna of Magadha and his beautiful wife Ahalya. In the same city lived a cunning young brahmin also named Indra. After hearing the old tale of the god Indra and the sage’s wife Ahalya, the queen became passionately attracted to this young man. She pined for him, lost her sense of shame, and with the help of a friend arranged secret meetings. Their intense mutual attachment became obvious to the king through signs on her face and their behaviour.

3.89.25–30

> Then, hearing the deeply painful account of the intense and open affection between the two, the King was greatly distressed.

> Seeing their mutual attachment of feeling, the King then imposed many punishments on both of them.

> Both of them were left in a water reservoir in the cold of winter. There they remained content and laughed, without any sorrow coming upon them.

> Then the King asked them, “Are you not distressed, or are you of wicked mind?” They replied to the King, “We have been taken out of the water reservoir.”

> “Remembering each other’s faultless facial beauty, we do not even know ourselves, so firmly fixed is our mutual feeling.”

> “Because of our attachment even under punishments we are fearless and therefore joyful. O King, we do not faint even if our own limbs are cut off.”

Summary of the Teachings:

The physical body and its actions have no independent power; only what the mind conceives and holds becomes real for the individual. Ordinary people remain bound because they identify with the body and look outward, while the yogi who turns inward remains free from bodily pleasure and pain.

The power of concentrated thought is shown by the example of the sons of Indu, who rose from ordinary brahmin to the state of Brahm simply through Meditation. This illustrates that meditation  and firm conviction can completely transform one’s State of Being.

The long story of Indra and Ahalya demonstrates the same principle through intense attachment. Their minds became so fixed on each other that external circumstances—royal luxury, social norms, or physical discomfort—lost all power over them. The mind’s fixation created its own Reality stronger than the outer world.

Even severe punishments inflicted by the King could not disturb them. They remained joyful and free from sorrow because their attention stayed locked on each other. This shows that pain and pleasure are not inherent in the body or outer events but arise from the mind.

Altogether the teaching is that liberation or bondage depends entirely on the mind. By controlling and purifying the mind, or by fixing it on the Highest Reality, one becomes free from the illusions and sufferings of the World. The body is secondary; the mind is primary and Supreme.

Chapter 3.88, Verses 12–21

Yoga Vashishtha 3.88.12–21

(These verses teach that truly wise people act without any personal desire or attachment, whether they are performing actions or withdrawing from them)

भानुरुवाच।

यथैव कर्मकरणे कामना नास्ति धीमताम्।

तथैव कर्मत्यागे कामना नास्ति धीमताम् ॥ १२॥

अतः सुषुप्तोपमया धिया निष्कामया तया।

सुषुप्तबुद्धसमया कुरु कार्यं यथागतम् ॥ १३॥

सर्गैरथेन्दुपुत्राणां तोषमेषि जगत्प्रभो।

तदेते तोषयिष्यन्ति तं त्वां सर्गात्सुरेश्वर ॥ १४॥

चित्तनेत्रैर्भवानेतान्सर्गानन्यस्य नो दृशा।

अवश्यं चक्षुषा सर्गं सृष्टमित्येव वेत्ति कः ॥ १५॥

येनैव मनसा सर्गो निर्मितः परमेश्वर।

स एव मांसनेत्रेण तं पश्यति हि नेतरः ॥ १६॥

न चैतान्दश संसारान्दश नीरजसंभवान्।

कश्चिन्नाशयितुं शक्तश्चित्तदार्ढ्याच्चिरस्थितान् ॥ १७॥

कर्मेन्द्रियैर्यत्क्रियते तद्रोद्धुं किल युज्यते।

न मनोनिश्चयकृतं कश्चिद्रोधयितुं क्षमः ॥ १८॥

यो बद्धपदतां यातो जन्तोर्मनसि निश्चयः।

स तेनैव विना ब्रह्मन्नान्येन विनिवार्यते ॥ १९॥

बहुकालं यदभ्यस्तं मनसा दृढनिश्चयम्।

शापेनापि न तस्यास्ति क्षयो नष्टेऽपि देहके ॥ २०॥

यद्बद्धपीठमभितो मनसि प्ररूढं तद्रूपमेव पुरुषो भवतीह नान्यत्।

तद्बोधनादितरमत्र किलाभ्युपायं शैलौघसेकमिव निष्फलमेव मन्ये ॥ २१॥

Suryadev continued: 

3.88.12–15

> Just as wise people have no desire while doing actions, they also have no desire while giving up actions.

> Therefore, with a calm mind like deep sleep, free from all desire, and with awareness like that of one who is awake even in sleep, do whatever work comes to you naturally.

> O Lord of the World, you find satisfaction in the Creations of the sons of the Moon. Therefore, O Chief of the Gods, these Creations will please you through further Creation.

 

> You see these Creations with the eyes of the mind, not with anyone else’s sight. Who can truly know a Creation as created merely by looking with the physical eyes?

3.88.16–21

> O Supreme Lord, the Creation that is made by a particular mind is seen only by that same mind through the physical eyes, and by no one else.

> No one has the power to destroy these ten long-standing worlds that arose from the lotus-born ones, because they are firmly fixed due to the firmness of the mind.

> What is done by the organs of action can indeed be stopped. But no one is able to stop what has been fixed by the resolve of the mind.

> O Brahman, once a firm decision has taken deep root in the mind of a living being, it cannot be removed by anyone else—only by that same person.

> Whatever has been practised for a long time by the mind with firm resolve cannot be destroyed even by a curse. It does not perish even when the body is destroyed.

> Whatever has become firmly rooted and established all around in the mind—that form alone does a person become in this world, nothing else. Any other method besides Realizing that, I consider completely useless here, like pouring water on a heap of rocks.

Summary of the teachings:

The mind of the wise remains calm and free, like the state of deep sleep, yet fully aware. They simply do whatever duty or work comes naturally, without craving results or resisting the flow of life.

Creation itself is presented as a spontaneous, desireless play. The one who creates sees the worlds through the power of the mind, not through ordinary physical sight. Only the mind that has projected a particular creation can truly perceive it; others cannot fully know or share that vision.

The verses strongly emphasise the power of the mind. Worlds and conditions that have become firmly fixed in the mind cannot be destroyed by outer force. Actions of the body can be controlled, but a deep mental resolve cannot be stopped by anyone else.

Once a firm conviction or habit takes root in a person’s mind, only that same person can change it. No outside power, not even a curse, can remove what the mind has long practised and made solid. Such mental patterns continue even beyond the destruction of the body.

Finally, a person becomes exactly what is deeply established in the mind. Real change comes only through understanding and transforming that inner root. All other efforts are as useless as trying to grow plants by watering a pile of stones. True Freedom and right action arise from a mind that is clear, desireless, and firmly established in Wisdom.

Chapter 3.88, Verses 1–11

Yoga Vashishtha 3.88.1–11

(These verses teach that the Supreme Reality, represented by Brahma, is completely free from desire, effort, and personal need)

श्रीब्रह्मोवाच।

ब्रह्माणो ब्राह्मणा भानुरित्युक्त्वा ब्रह्मणो मम।

ब्रह्मन्ब्रह्मविदां श्रेष्ठ तूष्णीमेव बभूव सः ॥ १॥

तत उक्तं मया तस्य चिरं संचिन्त्य चेतसा।

भानो भानो वदाशु त्वं किमन्यत्संसृजाम्यहम् ॥ २॥

एतानि दश विद्यन्ते किल यत्र जगन्ति वै।

तत्रान्यो मम सर्गेण कोऽर्थः कथय भास्कर ॥ ३॥

इत्युक्तोऽथ मया भानुः संचिन्त्य सुचिरं धिया।

इदमत्र वचो युक्तमुवाच स महामुने ॥ ४॥

भानुरुवाच।

निरीहस्य निरिच्छस्य कोऽर्थः सर्गेण ते प्रभो।

विनोदमात्रमेवेदं सृष्टिस्तव जगत्पते ॥ ५॥

निष्कामादेव भवतः सर्गः संपद्यते प्रभो।

अर्कादिव जलादित्यप्रतिबिम्बमिवाधियः ॥ ६॥

शरीरसंनिवेशस्य त्यागे रागे च ते यदा।

निष्कामो भगवन्भावो नाभिवाञ्छति नोज्झति ॥ ७॥

सृजसीदं तथा देव विनोदायैव भूतप।

पुनः संहृत्य संहृत्य दिनं दिनपतिर्यथा ॥ ८॥

तव नित्यमसंसक्तं विनोदायैव केवलम्।

इदं कर्तव्यमेवेति जगन्न तूद्यमेच्छया ॥ ९॥

सृष्टिं चेन्न करोषि त्वं महेश परमात्मनः।

नित्यकर्मपरित्यागात्किमपूर्वमवाप्स्यसि ॥ १०॥

यथाप्राप्तं हि कर्तव्यमसक्तेन सदा सता।

मुकुरेणाकलङ्केन प्रतिबिम्बक्रिया यथा ॥ ११॥

Lord Brahma said: 

3.88.1–4

> O best among the Knowers of Brahm, after telling me about the Brahmas, the Brahmanas and the Sun, he became completely silent.

> Then, after thinking for a long time in my mind, I said to him: O Sun, O Sun, tell me quickly—what else shall I create?

> Tell me, O Sun, since these ten worlds already exist, what other purpose is there for me to create anything more?

> O great Sage, when I spoke thus, the Sun thought for a very long time with his intellect and then spoke these fitting words.

Suryadev said: 

3.88.5–11

> O Lord, you who are free from effort and free from desire—what purpose does Creation serve for you? O Lord of the World, this Creation of yours is only for play.

> O Lord, Creation arises spontaneously from you who are truly free from desire, just as the reflection of the Sun appears in water from the Sun itself, and likewise from the intellect.

> O Lord, when your Nature is free from desire regarding both attachment to and abandonment of the body’s form, then it neither desires nor rejects anything.

> O God, O protector of Beings, you create this World only for play, and you withdraw it again and again, just as the Sun brings forth and ends each day.

> This World is always unattached for you and is only for play. It is done simply as something that must be done, and not out of any desire for effort.

> O great Lord, if you, the Supreme Self, do not perform Creation, what new benefit will you gain by abandoning your regular action?

> Whatever comes naturally should always be done by a true person who remains unattached, just as a spotless mirror simply reflects images.

Summary of the teachings:

Creation does not arise from any lack or craving. It happens spontaneously, like the Sun’s reflection appearing in water without the Sun trying to produce it. The Creator remains untouched by attachment or rejection toward the body or the World.

The World is described as pure play or sport. Just as the Sun rises and sets each day without personal motive, the Divine creates and withdraws the Universe again and again only for the Joy of expression. There is no binding purpose, no gain to be sought, and no loss to be feared.

Even though the Creator is free from desire, the verses stress that regular action should not be abandoned. Stopping Creation would bring no special advantage. Duty that arises naturally is simply to be performed. Inactivity for its own sake is not higher than action done without attachment.

The ideal attitude is compared to a clean mirror. A pure mirror reflects whatever stands before it without wanting the image or rejecting it. In the same way, the wise person, free from desire, carries out whatever task appears in the moment. Action continues, yet the doer remains unbound.

Taken together, the teaching points to a life of effortless activity. One remains inwardly free and desireless while still fulfilling the natural flow of duties. Creation, work, and daily life become expressions of pure being rather than means to satisfy personal wants. This balance of inner detachment and outer action is presented as the True Nature of the liberated State.

Chapter 3.87, Verses 1–12

Yoga Vashishtha 3.87.1–12

(The verses describe the long journey of certain subtle Beings through Cosmic cycles)

भानुरुवाच।

पितामहक्रमे तस्मिंस्ततस्ते बहुभावनात्।

कर्मभिस्तैः समाक्रान्तमनस्कास्तस्थुरादृताः ॥ १॥

यावत्ते देहकास्तेषां तापेन पवनैस्तथा।

कालेन शोषमभ्येत्य गलिताः शीर्णपर्णवत् ॥ २॥

जक्षुस्तान्देहकांस्तत्र क्रव्यादा वनवासिनः।

इतश्चेतश्च लुठितान्सुफलानीव मर्कटाः ॥ ३॥

अथ ते शान्तबाह्यार्था ब्रह्मत्वे कृतभावनाः।

तस्थुश्चतुर्युगस्यान्ते यावत्कल्पः क्षयं गतः ॥ ४॥

क्षीयमाणे ततः कल्पे तपत्यादित्यसंचये।

पुष्करावर्तकेषूच्चैर्वर्षत्सु कठिनारवम् ॥ ५॥

वहत्सु कल्पवातेषु स्थित एकमहार्णवे।

क्षीणेषु भूतवृन्देषु ते तथैव व्यवस्थिताः ॥ ६॥

ततो रात्रिक्रमपरे सर्वां संहृत्य तां स्थितिम्।

स्थिते त्वय्यात्मनि विभो ते तथैव व्यवस्थिताः ॥ ७॥

अद्य प्रबुद्धे भवति स्रष्टुमिच्छति संसृतिम्।

सुखेनैव क्रमेणोच्चैस्ते तथैव व्यवस्थिताः ॥ ८॥

तथैते भगवन्ब्रह्मन्ब्रह्मणो ब्राह्मणा दश।

त एते दश संसारा मनोव्योमनि संस्थिताः ॥ ९॥

तेषामेकतमस्याहमयमाकाश मन्दिरे।

भानुर्भुवि विभो कालकलाकर्मणि योजितः ॥ १०॥

एष ते कथितः सर्गो दिशानामलसंभव।

ब्रह्मणां संभवो व्योम्नि यथेच्छसि तथा कुरु ॥ ११॥

विविधकल्पनया वलिताम्बरं यदिदमुत्तम जागतमुत्थितम्।

करणजालकमाहितमोहनं तदखिलं निजचेतसि विभ्रमः ॥ १२॥

Suryadev said: 

3.87.1–12

> In that order of the grandfather (Brahma), then due to their many thoughts and contemplations, their minds became filled with those past actions, and they stayed there with respect and attention.

> As long as their subtle bodies remained, they gradually dried up due to heat, winds, and the passage of time, falling away like withered leaves.

> Then, flesh-eating creatures living in the forest devoured those subtle bodies lying scattered here and there, like monkeys eating ripe fruits.

> After that, with their outer concerns calmed and their minds fixed on the state of Brahm, they remained in that condition until the end of the four yugas and until the dissolution of the kalpa.

> As the kalpa was coming to an end, with the sun shining intensely and heavy rains falling with loud thunder from the Pushkaravarta clouds.

> While the great winds of the kalpa were blowing and everything stood in one vast ocean, with all beings destroyed, they remained established in the same state.

> Then, in the next night (of Brahma), everything in that State was withdrawn. You remained established in your own Self, O Lord, and they too stayed in the same condition.

> Today, when you awaken and wish to create the world of samsara again, with ease and in due order, they remain exactly in the same State.

> Thus, O Lord, these ten Brahmins of Brahma exist in the mind-space as ten worlds or samsaras.

> Of them, I am one, placed in the mansion of the sky on Earth, engaged in the actions of Time and moments, O Lord.

> This Creation has been described to you, O one born without directions. The birth of these Brahmins happened in the sky. Do as you wish.

> This excellent World that has arisen, wrapped in various imaginations and coverings, with its network of senses creating delusion — all of it is merely a confusion in one's own mind.

Summary of the Teachings:

They highlight how, after intense spiritual practices and contemplations, their minds became absorbed in past karmas yet remained respectful and steady. Over vast periods, their temporary forms decayed naturally due to time, elements, and external forces, showing the impermanence of even subtle bodies. This teaches the inevitability of change and dissolution in the material and subtle realms, urging detachment from transient forms.

Even as their bodies were consumed by natural forces, these souls stayed focused on Brahm. They endured through the end of yugas and the great dissolution of the kalpa, surviving floods, winds, and the cosmic ocean. The teaching emphasizes the power of inner resolve and meditation on the Ultimate Reality, which allows one to remain stable amid Universal destruction. It illustrates the continuity of Consciousness beyond physical or subtle destruction.

In the Cosmic night when Creation withdraws into the Self of Brahma, these Beings continue unchanged. Upon the new cycle of Creation, they persist in their established State, ready for the next phase of manifestation. This shows the Eternal Nature of the soul and the rhythmic play of creation and dissolution governed by the Divine Will. It reminds us that True Existence is rooted in the Unchanging Self, unaffected by cycles of Time.

These ten Brahmins represent multiple Worlds or samsaras existing within the mind-space. One of them is the narrator Suryadev, who operates in the earthly realm under the laws of time and action. The verses reveal that all Creations and Beings are projections within Consciousness. This points to the non-dual Reality where individual souls and entire Universes arise as ideas in the Infinite mind.

Ultimately, the entire World, filled with diverse imaginations, sensory networks, and delusions, is nothing but a mental confusion or vibration in one's own Consciousness. The teaching culminates in the insight that the Universe is a play of the mind, and liberation comes from recognizing this inner illusion. By seeing the world as a dream-like projection, one can transcend it and rest in Pure Awareness.

Chapter 3.86, Verses 36–51

Yoga Vashishtha 3.86.36–51

(These verses depict a profound Meditative State where advanced Sages enter deep contemplation after guidance from a senior figure)

श्रीभानुरुवाच।

अग्रजेनेति कथिते बाढं कृत्वा त उत्तमाः।

ध्यानाधीनधियस्तस्थुः सहैव ज्यायसा रसात् ॥ ३६॥

लिपिकर्मार्पिताकारा ध्यानासक्तधियश्च ते।

अन्तस्थेनैव मनसा चिन्तयामासुरादृताः ॥ ३७॥

अथ उत्फुल्लकमलकोशवक्रोन्नतासनः।

ब्रह्माहं जगतां स्रष्टा कर्ता भोक्ता महेश्वरः ॥ ३८॥

यज्ञक्रियाक्रमवतः साङ्गोपाङ्गा महर्षयः।

सरस्वत्याथ गायत्र्या युक्ता वेदा नरा इमे ॥ ३९॥

लोकपालपराक्रान्तः संचरत्सिद्धमण्डलः।

अयमुद्दामसौभाग्यः स्वर्गः स्वरविभूषितः ॥ ४०॥

पर्वतद्वीपजलधिकाननैः समलंकृतम्।

इदं भूमण्डलं चैव त्रिलोकीकर्णकुण्डलम् ॥ ४१॥

एतत्पातालकुहरं दैत्यदानवभोजितम्।

अमृतस्त्रीगणाकीर्णं गृहं गगनकोटरम् ॥ ४२॥

अयमिन्द्रो महाबाहुः प्रजालंकृतदोत्तमः।

त्रैलोक्यनगरीमेकः पाति पावनयज्ञभुक् ॥ ४३॥

दीप्रजालवरत्राभिरवष्टभ्याथ दिग्गणम्।

क्रमेण प्रतपन्त्येते भानवो भूरिभानवः ॥ ४४॥

लोकपाला इमे लोकं रक्षन्ति शुद्धवृत्तयः।

मर्यादाभिरतुच्छाभिर्गोपाला गोगणं यथा ॥ ४५॥

उन्मज्जन्ति निमज्जन्ति प्रस्फुरन्ति पतन्ति च।

तरङ्गा इव तोयानामिमाः प्रतिदिनं प्रजाः ॥ ४६॥

सृजामीममहं सर्गं संहरामि तथादृतः।

अयमात्मनि तिष्ठामि शाम्यामि भुवनेश्वरः ॥ ४७॥

अयं संवत्सरो यात इदं परिणतं युगम्।

सृष्टेरयमसौ कालः स्वयं संहरणस्य च ॥ ४८॥

अयमेव गतः कल्पो ब्राह्मी रात्रिरियं तता।

अयमात्मनि तिष्ठामि पूर्णात्मा परमेश्वरः ॥ ४९॥

इति भावितया बुद्ध्या ते द्विजा अथ ऐन्दवाः।

दशाद्रिवृत्तयस्तस्थुः समुत्कीर्णा इवोपलात् ॥ ५०॥

अधिगतकमलासनक्रमास्ते परिगलितेतरतुच्छवृत्तिजालाः।

सततमतितरां कुशासनस्थाश्चिरमिति पङ्कजकल्पने विरेजुः ॥ ५१॥

Suryadev continued: 

3.86.36–44

> When it was said "by the elder one," the excellent ones agreed fully. With minds absorbed in meditation, they remained seated together with the greater one in delight.

> Having forms dedicated to the work of writing, and minds attached to meditation, those revered ones contemplated with their inner mind attentively.

> Then, seated in an elevated posture like a blooming lotus cup, he said: "I am Brahma, the creator of the worlds, the doer, the enjoyer, the great lord."

> The great Sages, along with the rituals of sacrifices and their limbs and sub-limbs, these men joined with Saraswati and Gayatri, and the Vedas.

> Surpassed by the guardians of the Worlds, with moving groups of siddhas, this is the unbounded fortunate heaven, adorned with musical notes.

> This Earth circle, decorated with mountains, islands, Oceans, and forests, is indeed the earring of the three worlds.

> This netherworld cave, enjoyed by demons and danavas, filled with groups of immortal women, is the house in the hollow of the sky.

> This Indra with mighty arms, whose excellent hands are adorned with subjects, alone protects the city of the three Worlds, enjoying pure sacrifices.

> Holding the directions with shining nets of light rays, these many Suns shine forth sequentially.

3.86.45–51

> These world protectors guard the World with pure conduct, through modest boundaries, like cowherds guarding a herd of cows.

> They rise and sink, sparkle and fall, like waves of water, these people every day.

> I create this Creation and dissolve it with reverence. I abide in the Self, and I rest as the Lord of the Worlds.

> This year has passed, this age has matured. This is the time of Creation and also of dissolution itself.

> This has passed as a kalpa, this is the extended Brahma's night. I abide in the Self as the full soul, the Supreme Lord.

> With such contemplated intellect, those twice-born lunar ones remained like ten mountain-like forms, carved as if from stone.

> Having attained the sequence of lotus posture, with other petty activities completely dissolved, always seated firmly on kusha grass, they shone for a long time like lotuses in imagination.

Summary of the Teachings:

The focus is on turning inward, using meditation to connect with Higher Realities. It teaches the importance of disciplined mental absorption and reverence in spiritual practice, showing how the mind can transcend ordinary activities to Realize Divine Truths.

The description moves to a Cosmic vision where the speaker identifies as Brahma, the Creator, enjoyer, and Lord. This highlights the Unity of the individual soul with the Universal Creator. The verses illustrate the vastness of Creation, including heavens, Earth, netherworlds, gods like Indra, and natural elements, emphasizing that all Existence is a manifestation of One Divine Consciousness.

World protectors and natural cycles like suns, seasons, and human lives are portrayed as orderly yet transient, similar to waves in water. This teaches detachment from the changing World while appreciating the structured governance by Divine forces. It underscores the rhythmic Nature of Creation and dissolution under the Supreme Lord's Will.

The speaker affirms abiding in the Self as the Supreme Being who creates and dissolves Universes across time scales like years, ages, and kalpas. This conveys the teaching of non-duality: the Eternal Self remains unchanged amid Cosmic cycles. Practitioners are encouraged to Realize this Inner Divinity for liberation.

Finally, the Sages achieve a stable, enlightened State through prolonged meditation, appearing steadfast like mountains or lotuses. The summary teaches that consistent practice leads to dissolution of distractions and shining in Pure Awareness, embodying the Essence of Yoga Vasistha's non-dual philosophy where the Realized Being rests in Supreme Peace.

Chapter 3.86, Verses 26–35

Yoga Vashishtha 3.86.26–35

(The verses highlight a conversation among brothers seeking the highest good in life)

श्रीभानुरुवाच।

किं स्यादिह परं श्रेय ऊचुश्चेदं परस्परम्।

किमिह स्यात्समुचितं भ्रातरः किमदुःखदम् ॥ २६॥

किं महत्त्वं किमैश्वर्यं किं महाविभवं शुभम्।

किं तदेतज्जनैश्वर्यं सामन्तो हि महेश्वर ॥ २७॥

सामन्तसंपत्किंनाम राजानो हि महेश्वराः।

का नाम संपद्भूपानां सम्राडिह महेश्वरः ॥ २८॥

किं नाम तन्महेन्द्रत्वं यन्मुहूर्तं प्रजापतेः।

विनश्यति न यत्कल्पे किं स्यात्तदिह शोभनम् ॥ २९॥

भाषमाणेष्वथैतेषु ज्येष्ठो भ्राता महामतिः।

गम्भीरवागुवाचेदं मृगयूथान्मृगो यथा ॥ ३०॥

ऐश्वर्याणां हि सर्वेषामाकल्पं न विनाशि यत्।

रोचते भ्रातरस्तन्मे ब्रह्मत्वमिह नेतरत् ॥ ३१॥

एतदुक्तं तदखिला द्विजपुत्रास्त उत्तमाः।

वचोभिरैन्दवास्तत्र साधु साध्वित्यपूजयन् ॥ ३२॥

ऊचुश्चेदं कथं तात सर्वदुःखोपमार्जनम्।

पद्मासनं जगत्पूज्यं विरञ्चित्वमवाप्नुमः ॥ ३३॥

भ्रात्रा तेन पुनः प्रोक्ता भ्रातरो भूरितेजसः।

 मदुक्तं सर्व एवेमे भवन्तः पालयन्तु वै ॥ ३४॥

पद्मासनगतो भास्वान्ब्रह्माहमिति तेजसा।

सृजामि संहरामीति ध्यानमस्तु चिराय वः ॥ ३५॥

Suryadev said: 

3.86.26–35

> What is the supreme good here? They asked each other this. Brothers, what is appropriate here? What brings no sorrow?

> What is greatness? What is lordship? What is the great auspicious glory? What is that lordship of people here, O great Lord?

> What is the wealth of a Minister? Kings are great Lords. What is the wealth of Kings? The emperor is the great Lord here.

> What is that great Indra-hood which lasts only a moment for the Creator? What does not perish even in a kalpa (Cosmic age)? What is truly beautiful here?

> While they were speaking thus, the eldest brother, who was very wise, spoke these deep words like a deer from a herd of deer.

> Among all lordships, that which does not perish till the end of the kalpa pleases me, O brothers. Brahman-hood here, nothing else.

> When this was said, all those excellent sons of the twice-born praised it there with words like "well said, well said," like the moon's rays.

> They said: O father, how can we attain the lotus posture, which is worship-able by the World, the State of Viranchi (Brahma), which removes all sorrows?

> Then their brother of great brilliance again spoke to the brothers: All of you must follow what I have said.

> Seated in lotus posture, the radiant one should think: "I am Brahma. I create and I dissolve." Let this meditation be for you forever. 

Summary of the Teachings:

They question what truly brings greatness, power, and happiness without any pain. This shows the human desire to find something permanent and free from suffering amid the changing world. The brothers discuss different levels of authority like kings and ministers but realize these are temporary.

The eldest brother, wise and thoughtful, guides them toward the Ultimate Truth. He explains that true lordship is Brahm-hood, the Eternal State that lasts through Cosmic cycles without destruction. This teaches that worldly powers fade quickly, but Realizing one's identity as the Supreme Consciousness brings lasting Peace and fulfillment.

The other brothers accept this Wisdom joyfully and seek practical guidance on how to achieve the State of Brahma, described as the lotus posture worthy of World worship. It emphasizes that this Realization erases all sorrows completely. The teaching stresses the importance of following the path shown by the wise elder.

The instruction given is simple yet profound: sit in lotus posture and meditate with the firm thought "I am Brahma, I create and I dissolve the Universe." This meditation is to be practiced continuously for long-lasting spiritual growth. It points to Self-Realization as the key to transcending ordinary Existence.

Overall, these verses teach detachment from transient glories and the pursuit of non-dual Awareness. By identifying with the Eternal Brahm, one gains Supreme Joy beyond all dualities of pleasure and pain. The story encourages seekers to adopt this meditative practice diligently for liberation.

Chapter 3.86, Verses 11–25

Yoga Vashishtha 3.86.11–25

(These verses illustrate the power of sincere Devotion and the Grace of the Divine)

श्रीभानुरुवाच।

दिनातपातापितयोरिन्दुः कुमुदयोरिव।

आजगाम तमुद्देशं यत्र तौ विप्रदंपती ॥ ११॥

सलतापादपं देशं पुष्पाकर इवेश्वरः।

दंपती तौ वृषारूढं सोमं सोमार्धशेखरम् ॥ १२॥

फुल्लाननौ ददृशतुः कुमुदे शशिनं यथा।

तौ तं प्रणेमतुर्देव तुषारामलमीश्वरम् ॥ १३॥

द्यावापृथिव्यावुदितं परिपूर्णमिवोहुपम्।

तर्जयन्पवनाधूतनववृक्षान नस्वरम् ॥ १४॥

ईश्वर उवाच।

मृदूहामस्मितस्पन्दि प्रोवाचाथ वचः शिवः।

वरं विप्र गृहाणाशु तुष्टोऽस्मि तव वाञ्छितम् ॥ १५॥

विप्र उवाच।

मधुमासरसाक्रान्तवृक्षवन्मुदितो भव।

भगवन्देवदेवेश दश पुत्रा महाधियः ॥ १६॥

भानुरुवाच।

भव्या भवन्तु मे भूयः शोको येन न बाधते।

अथैवमस्त्विति प्रोच्य जगामान्तर्धिमीश्वरः ॥ १७॥

व्योम्नि वारिनिधिर्ह्रादं कृत्वेवोर्मिमहावपुः।

ततस्तौ दम्पती तुष्टौ शिवलब्धवरौ गृहम् ॥ १८॥

गतौ गीर्वाणसदृशौ खमिवोमामहेश्वरौ।

तत्रासौ ब्राह्मणी गेहे बभूवोदारगर्भिणी ॥ १९॥

बभौ पूर्णोदरा श्यामा मेघलेखेव वारिणा।

कालेऽथ सुषुवे पुत्रान्प्रतिपच्चन्द्रकोमलान् ॥ २०॥

दशबालांस्ततो मुग्धान्वसुधेव नवाङ्कुरान्।

कृतब्राह्मणसंस्कारा वृद्धिमीयुर्महौजसः ॥ २१॥

स्वल्पेनैव हि कालेन प्रावृषेव नवाम्बुदाः।

ते सप्तवर्षवयसो बभूवुर्ज्ञातवाङ्मयाः ॥ २२॥

विरेजुस्तेजसा तत्र नभसीवामला ग्रहाः।

अथ कालेन महता तेषां तौ पितरौ तदा ॥ २३॥

संजग्मतुस्तनुं त्यक्त्वा स्वां गतिं गतिकोविदौ।

मातापितृभ्यां रहिता दश ते ब्राह्मणास्ततः ॥ २४॥

ययुः कैलासशिखरं गृहं संत्यज्य खेदिनः।

तत्र संचिन्तयामासुरुद्विग्नास्ते वितन्धवाः ॥ २५॥

Suryadev said:

3.86.11–14

> The moon came to that place where the Brahmin couple was, just as it comes to soothe lotuses scorched by the heat of the day.

> Like the spring season to a forest full of flowering trees, Lord Shiva came to that place. The couple saw him riding on a bull, with the moon adorning half of his head.

> With faces blooming with Joy, they saw him like lotuses see the moon. The couple bowed to the pure, snow-white Lord.

> He appeared as if filling the sky and Earth completely, like the full moon rising. He seemed to command the new trees shaken by the wind, yet remained unchanging.

Lord Shiva said: 

3.86.15

> "O Brahmin, I am pleased. Quickly ask for the boon you desire."

The Brahmin said: 

3.86.16

> "O Lord of Gods, may I become joyful like trees filled with the nectar of spring. May I have ten sons who are very wise."

Suryadev said: 

3.86.17–25

> May my sons be prosperous and free from sorrow that troubles them. Shiva said, "So be it," and disappeared into the sky.

> Like the Ocean roaring with great waves in the sky, the happy couple, who had received the boon from Lord Shiva, returned home.

> They went home shining like the Divine pair Uma and Maheshvara in the sky. There, the Brahmin woman became pregnant with a noble child in the house.

> She shone with a full belly, dark like a cloud line filled with water. In time, she gave birth to sons as tender as the moon on the first day of the bright fortnight.

> Then the ten innocent boys grew like fresh sprouts on the Earth. After performing the Brahmin rites, they grew with great energy and strength.

> In a very short time, like new clouds in the rainy season, at the age of seven years they became learned in the scriptures and speech.

 

> They shone with brilliance there like pure planets in the sky. After a long time, their parents left their bodies and attained their True State.

> Deprived of mother and father, the ten Brahmins then left their home sorrowfully and went to the peak of Mount Kailash.

> There, the ten young men, without wives, sat together and thought anxiously.

Summary of the Teachings:

The Brahmin couple, facing difficulties, approaches Lord Shiva with pure hearts and receives a boon for ten wise sons. This shows that when one turns to God with humility and faith, especially in times of need, Divine intervention can transform one's life. The appearance of Shiva as a soothing presence like the moon highlights how the Divine brings relief and Joy, much like nature's cycles that revive the weary.  

The boon granted leads to the birth of exceptional children who grow rapidly in Knowledge and virtue. It teaches the importance of family, dharma, and righteous living. The parents perform the necessary rites, emphasizing that spiritual growth requires both Divine Grace and human effort through traditions and education. The quick development of the sons into learned youths underscores that True Wisdom can bloom swiftly under favorable conditions blessed by God.  

The story reflects the transient nature of Worldly life. Even after receiving blessings, the parents eventually pass away, leaving the children to face life independently. This reminds us that all earthly bonds are temporary, and one must prepare for separation and the journey beyond. The sons' journey to Kailash symbolizes the soul's search for higher truth after losing Worldly anchors.  

It highlights the value of brotherhood and collective reflection. The ten sons, united in their grief, gather to contemplate their situation rather than dispersing in despair. This teaches the strength found in unity and the importance of turning inward or toward sacred places during times of loss and confusion.  

Overall, these verses convey that life is a mix of joy and sorrow guided by Divine will. Devotion brings prosperity and wisdom, but one must navigate impermanence with courage. The path to liberation involves moving from worldly attachments toward spiritual seeking, as symbolized by the move to Kailash, the abode of Shiva.