Chapter 3.59, Verses 1–18

Yoga Vashishtha 3.59.1~18

(These verses teach that Divine Grace, combined with personal effort, can transform life and bring great joy even after apparent loss or death)

श्रीवसिष्ठ उवाच ।

सरस्वती तथेत्युक्त्वा तत्रैवान्तर्धिमाययौ।

प्रभाते पङ्कजैः सार्धं बुबुधे सकलो जनः ॥ १॥

आलिलिङ्ग च तां लीलां लीला च दयितं क्रमात्।

पुनःपुनर्महानन्दान्मृतं प्रोज्जीवितं पुनः ॥ २॥

तदासीद्राजसदनं मदमन्मथमन्थरम्।

आनन्दमत्तजनतं वाद्यगेयरवाकुलम् ॥ ३॥

जयमङ्गलपुण्याहघोषघुंघुमघर्घरम्।

तुष्टपुष्टजनापूर्णं राजलोकवृताङ्गणम् ॥ ४॥

5~13

लीला लीला च राजा च जीवन्मुक्तमहाधियः।

रेमिरे पूर्ववृत्तान्तकथनैः सुरतैरिव ॥ १४॥

सरस्वत्याः प्रसादेन स्वपौरुषकृतेन तत्।

प्राप्तं लोकत्रयश्रेयः पद्मेनेति महीभुजा ॥ १५॥

स ज्ञप्तिज्ञानसंबुद्धो राजा लीलाद्वयान्वितः।

चक्रे वर्षायुतान्यष्टौ तत्र राज्यमनिन्दितः ॥ १६॥

जीवन्मुक्तास्त इत्येवं राज्यं वर्षायुताष्टकम्।

कृत्वा विदेहमुक्तत्वमासेदुः सिद्धसंविदः ॥ १७॥

यदुदयविशदं विदग्धमुग्धं समुचितमात्महितं च पेशलं च।

तदखिलजनतोषदं स्वराज्यं चिरमनुपाल्य सुदंपती विमुक्तौ ॥ १८॥

Sage Vashishta said:

3.59.1–4

> Goddess Saraswati said “So be it” and vanished from that very place. In the morning, all the people woke up along with the blooming lotuses.

> Leela embraced that Leela, and Leela in turn embraced her beloved, one after another. Again and again, in great joy, they revived the one who had died.

> Then the royal palace became intoxicated with passion and love. It was filled with people drunk on bliss, and echoed with the sounds of music and singing.

> The courtyard of the royal palace was full of happy and prosperous people. It resounded with loud cheers of victory, auspicious chants, and sacred blessings.

3.59.5–13 

> In these omitted verses, the narrative continues to describe the joyful atmosphere in the Kingdom, the celebrations, the interactions among the royal family and people, and the unfolding of daily life after the Divine intervention, building a picture of renewed happiness and prosperity under the influence of Spiritual Grace.

3.59.14–18

> Leela, the other Leela, and the King, who were all great souls established in living liberation, enjoyed themselves by narrating past events, just as lovers delight in each other.

> By the Grace of Goddess Saraswati and through their own self-effort, the King attained the highest good of the three worlds. Thus he Realized that it was like the blooming of a lotus.

> The King, now fully awakened with True Knowledge and accompanied by the two Leelas, ruled the Kingdom blamelessly for eighty thousand years.

> These Beings, who were already liberated while living, ruled the kingdom for eighty thousand years. Then, with perfect understanding, they attained disembodied liberation (videha mukti).

> Having ruled for a long time over their prosperous kingdom—which was ever-growing, wise yet innocent, appropriate, beneficial to the soul, charming, and pleasing to all people—the noble royal couple attained final liberation.

Summary of the Teachings:

The revival and embrace between the characters show that Consciousness is Eternal and can overcome the illusion of death through spiritual power and love. The waking of people with lotuses symbolizes the dawn of new awareness and purity in daily life.

The story highlights the Bliss of a Kingdom filled with Joy, music, and prosperity when ruled by Awakened Beings. It illustrates how living liberation (jivanmukti) allows one to enjoy worldly life fully without being bound by it. The royal court becomes a place of celebration because the rulers are free from inner bondage.

A key teaching is the power of self-effort (paurusha) along with Divine Grace (Saraswati’s blessing). The King Realizes the highest good across the three worlds through this combination, showing that spiritual growth leads to both Inner Awakening and outer success. The lotus metaphor suggests natural unfolding of wisdom when conditions are right.

The verses emphasize that jivanmuktas (liberated while living) can rule effectively and happily for a very long time without attachment. Their rule is blameless and beneficial to all. Eventually, they move to videha mukti (liberation without the body), proving that liberation is the natural end of a life lived in wisdom.

Finally, the teaching is that a wise ruler maintains a Kingdom that is delightful, growing, and pleasing to everyone while remaining detached. Such a life of balanced enjoyment and Inner Freedom leads the noble couple to complete liberation. The story encourages seekers to combine Knowledge, effort, and Grace for both worldly harmony and Ultimate Freedom.

Chapter 3.58, Verses 43–53

Yoga Vashishtha 3.58.43–53

(These verses illustrate the power of Consciousness and the appearance of Divine Feminine energies in human life)

ज्ञप्तिरुवाच ।

लीलाद्वयमथास्याग्रे प्रोवाचादिश्यतामिति।

स ददर्श पुरो नम्रं लीलाद्वयमवस्थितम् ॥ ४३॥

समाचारं समाकारं समरूपं समस्थिति।

समवाक्यं समोद्योगं समानन्दं समोदयम् ॥ ४४॥

का त्वं केयं कुतश्चेयमित्याह स विलोकयन्।

तस्मै लीलाह हे देव श्रूयतां यद्वदाम्यहम् ॥ ४५॥

महिला तव लीलाहं प्राक्तनी सहधर्मिणी।

वागर्थस्येव संपृक्ता स्थिता संश्लेषशालिनी ॥ ४६॥

इयं लीला द्वितीया ते महिला हेलया मया।

उपार्जिता त्वदर्थेन प्रतिबिम्बमयी शुभा ॥ ४७॥

शिरोभागोपविष्टेयं पाहि हैममहासने।

एषा सरस्वती देव त्रैलोक्यजननी शिवा ॥ ४८॥

अस्माकं पुण्यसंभारैरिह साक्षादुपागता।

अनयेमे पराल्लोकादिहानीते महीपते ॥ ४९॥

इत्याकर्ण्य समुत्थाय राजा राजीवलोचनः।

लम्बमाल्याम्बरधरः पपात ज्ञप्तिपादयोः ॥ ५०॥

सरस्वति नमस्तुभ्यं देवि सर्वहितप्रदे।

प्रयच्छ वरदे मेधां दीर्घमायुर्धनानि च ॥ ५१॥

इत्युक्तवन्तं हस्तेन पस्पर्श ज्ञप्तिदेवता।

सरस्वत्युवाच।

त्वं पुत्राभिमतार्थाढ्यो भवेति भवनान्वितः ॥ ५२॥

सर्वापदः सकलदुष्कृतदृष्टयश्च गच्छन्तु वः शममनन्तसुखानि सम्यक्।

आयान्तु नित्यमुदिता जनता भवन्तु राष्ट्रेस्थिराश्च विलसन्तु सदैव लक्ष्म्यः ॥ ५३॥

Goddess Jnapti continued:

 3.58.43–45

> "Here before you are the two Lilas. Command them as you wish." The King saw the two Lilas standing humbly in front of him.

> They looked similar in conduct, form, appearance, position, speech, effort, joy, and rising.

> Looking at them, the King asked, "Who are you? Who is this one? Where has she come from?" Līlā replied to him, "O Lord, listen to what I say."

3.58.46–49

> "I am your Līlā, your former wife and companion in dharma. I am closely united with you, like speech and its meaning, remaining inseparably attached."

> "This second Līlā, your wife, was playfully created by me for your sake. She is auspicious and made of a reflection."

> "She who sits on the head portion, protect her on the golden great seat. O Lord, this is Sarasvatī, the auspicious Mother of the three worlds."

> "She has come here directly because of our collection of merits. O King, these two have been brought here from the other world by her."

3.58.50–53

> Hearing this, the lotus-eyed King stood up. Wearing a long garland and clothes, he fell at the feet of the Goddess Jnapti.

> "O Goddess Sarasvatī, salutations to you, O Goddess who gives welfare to all. O giver of boons, grant me intelligence, long life, and wealth."

> After he spoke thus, the Goddess Jnapti touched him with her hand. Sarasvatī said: "May you become rich with the desired objects for your sons and endowed with good homes."

> "May all your difficulties and the effects of all bad deeds and evil sights go away completely. May endless happiness come to you fully. May the people in your kingdom always remain happy and joyful. May the Goddesses of wealth (Lakshmis) stay stable and always shine in the nation."

Summary of the Teachings:

The two Lilas represent aspects of the queen's identity—one the original devoted wife and the other a reflected or created form brought into being through playful Divine will. This shows how Reality can manifest multiple layers or reflections from a single source of Consciousness, teaching that the world we experience is often a projection or echo of deeper mental and spiritual realities rather than solid independent existence.

The intimate bond between the King and his Līlā is compared to speech and its inherent meaning, emphasizing inseparable unity. This points to the non-dual nature of existence where the individual soul and its Divine counterpart or Shakti remain eternally connected. The appearance of Sarasvatī, the Goddess of Knowledge and the Mother of the three worlds, highlights how accumulated merits and sincere spiritual longing can invoke Higher Divine Grace directly into one's life.

The King's humble prostration and prayer to Sarasvatī for intelligence, long life, and wealth reflect the ideal attitude of devotion and surrender. Even a powerful ruler bows before Wisdom and seeks boons that support righteous living and family welfare rather than mere power. This teaches the importance of approaching Divine forces with respect, gratitude, and balanced desires that benefit oneself and one's dependents.

Sarasvatī's blessings address both personal and collective well-being. She removes obstacles, the results of past negative actions, and inauspicious influences while granting lasting happiness. The prayer extends to the joy of the people and the stable prosperity of the kingdom, showing that true spiritual blessings flow outward to create harmony in family, society, and nation. Inner purity and Divine Grace thus lead to outer stability and abundance.

Overall, these verses from the Yoga Vasistha teach that life is a play of Consciousness where Divine energies like Līlā (play) and Sarasvatī (Knowledge) can manifest to guide and elevate the seeker. Through devotion, humility, and merit, one can transcend ordinary limitations, receive Higher Wisdom, and create conditions for enduring happiness, righteous rule, and societal flourishing. The story underscores the illusory yet purposeful nature of appearances while affirming the Reality of Grace for those who turn inward with sincerity.

Chapter 3.58, Verses 25–42

Yoga Vashishtha 3.58.25–42

(The verses illustrate the subtle journey of the soul after apparent death)

ज्ञप्तिरुवाच ।

सुते वद कथं प्राप्ता त्वमिमं देशमादितः।

किं वृत्तं ते त्वया दृष्टं किमिवाध्वनि कुत्र वा ॥ २५॥

विदूरथलीलोवाच ।

देवि तस्मिन्प्रदेशे सा जातमूर्च्छा तदाभवम्।

द्वितीयेन्दोः कलेवाहं कल्पान्तज्वालया हता ॥ २६॥

न चेतितं मया किंचित्समं विषममेव च।

ततस्तरलपक्ष्मान्ते विनिमील्य विलोचने ॥ २७॥

ततो मरणमूर्च्छान्ते पश्यामि परमेश्वरि।

यावदभ्युदितास्म्याशु प्लुता च गगनोदरे ॥ २८॥

भूताकाशेऽनिलरथं समारूढास्म्यहं ततः।

आनीता गन्धलेखेव तेनाहमिममालयम् ॥ २९॥

देवि पश्यामि सदनं नायकेनाभ्यलंकृतम्।

दीप्तदीपं विविक्तं च महार्हशयनान्वितम् ॥ ३०॥

पतिमालोकयामीमं यावदेष विदूरथः।

शेते कुसुमगुप्ताङ्गो मधुः पुष्पवने यथा ॥ ३१॥

अथ संग्रामसंरम्भश्रमार्तोऽयं स्वपित्यलम्।

इति निद्रा मया सेयं देवेश्वरि न वारिता ॥ ३२॥

अनन्तरमिमं देशं प्राप्ते देव्याविमे त्विति।

यथानुभूतं कथितं मदनुग्रहकारिणि ॥ ३३॥

ज्ञप्तिरुवाच ।

हे हंसहारिगामिन्यौ लीले ललितलोचने।

उत्थापयामो नृपतिं शवतल्पतलादिमम् ॥ ३४॥

इत्युक्त्वा मुमुचे जीवमामोदमिव पद्मिनी।

ससमीरलताकारस्तन्नासानिकटं ययौ ॥ ३५॥

घ्राणकोशं विवेशान्तर्वंशरन्ध्रमिवानिलः।

स्ववासनाशतान्यन्तर्दधदब्धिर्मणीनिव ॥ ३६॥

अन्तस्थजीवं वदनं तस्य तत्कान्तिमाययौ।

पद्मस्यावग्रहे पद्मं सुवृष्ट इव वारिणि ॥ ३७॥

क्रमादङ्गानि सर्वाणि सरसानि चकाशिरे।

तस्य पुष्पाकर इव लताजालानि भूभृतः ॥ ३८॥

अथाबभौ कलापूर्णः स राकायामिवोडुराट्।

भासयन्भुवनं भूरि वदनेन्दुमरीचिभिः ॥ ३९॥

स्फुरयामास सोऽङ्गानि रसवन्ति मृदूनि च।

कनकोज्वलकान्तीनि पल्लवानीव माधवः ॥ ४०॥

उन्मीलयामास दृशौ विमलालोलतारके।

हारिण्यौ सुभगाभोगे चन्द्रार्कौ भुवनं यथा ॥ ४१॥

उत्तस्थौ प्रोल्लसत्कायो विन्ध्याद्रिर्वृद्धिमानिव।

उवाच कः स्थित इति घनगम्भीरनिःस्वनम् ॥ ४२॥

Goddess Jnapti said:

3.58.25

> Son, tell me how you first reached this place. What happened to you? What did you see on the way, and where?

Viduratha Leela said:

3.58.26–33 

> Goddess, in that region I suddenly fainted. I became like the digit of the second moon, destroyed by the fire at the end of the world cycle. 

> I did not notice anything, whether equal or unequal. Then, with trembling eyelids, I closed my eyes. 

> After that, at the end of the faint of death, O Supreme Goddess, as soon as I rose quickly, I found myself floating in the sky.

> Then I mounted a chariot of wind in the elemental Space. I was brought to this house like a line of fragrance by that wind. 

> Goddess, I see the house decorated by the leader. It has shining lamps, is solitary, and has a costly bed. 

> I look at this husband of mine. This Viduratha lies here with his body covered in flowers, like a bee in a flower garden. 

> Now, tired from the excitement of battle, he sleeps soundly. O Goddess of Gods, I did not stop this sleep. 

> After that, these two Goddesses reached this place. I have told what I experienced, O doer of my favor. 

Goddess Jnapti said:

3.58.34–42

> O two swans with graceful gait, O Leelas with charming eyes, let us wake this King from the bed of the corpse. 

> Saying this, she released the life force like fragrance from a lotus. It went near his nose like wind moving a creeper. 

> It entered the nostril cavity like air through a bamboo hole, hiding hundreds of its own scents inside, like the ocean hiding gems. 

> The inner life entered his face and brought back its beauty, like a lotus in a pond regaining beauty after good rain. 

> Gradually all his limbs appeared fresh and lively, like creepers on a mountain in a flower garden.  

> Then he shone fully like the moon on a full-moon night, lighting the world greatly with rays from his moon-like face. 

> He made his limbs throb, full of juice and soft, shining like gold, like tender leaves in spring. 

> He opened his eyes with clear, moving pupils, beautiful and wide, like the moon and sun illuminating the world. 

> He stood up with a shining body, like the growing Vindhya mountain. He said in a deep, grave voice, “Who is there?” 

Summary of the teachings:

Leela describes fainting and losing awareness during the moment of transition, then rising into the sky and traveling through space on a vehicle of wind, drawn like fragrance to the palace. This shows that Consciousness does not end with the body but continues in a subtle form, moving freely in the ethereal realm according to its impressions and desires. The mind creates its own path even after physical death.

The arrival at the palace and seeing the King lying like a bee among flowers highlights the persistence of attachment and memory. Even in the subtle state, Leela recognizes her husband and chooses not to disturb his sleep, reflecting how deep bonds and past habits influence the soul's experience. The house appears decorated and peaceful, indicating that the world of the mind can recreate familiar settings filled with beauty and comfort based on one's inner world.

The Goddess Jnapti then releases the life force gently into the King's body, entering through the nose like wind or fragrance. This revives the limbs gradually, bringing freshness, shine, and vitality, compared to nature blooming after rain or in spring. The teaching here is that life energy can be directed and restored through Higher Knowledge or Divine Grace, showing the intimate connection between Consciousness, breath, and the physical form.

As the king awakens fully, his body glows like the full moon and his eyes open like celestial bodies lighting the world. He rises powerfully and speaks in a deep voice. This portrays the re-emergence of individual Consciousness into the waking state, full of strength and inquiry. It teaches that the same life principle animates the body, making it radiant and active when the Inner Self returns.

Overall, these verses teach the illusory nature of death and the continuity of Consciousness. 

The body is like a temporary vehicle; the Real Self is subtle, mobile, and capable of revival. Through Wisdom (represented by the Goddesses), one can understand and influence these transitions, leading to freedom from fear of death and Realization of the mind's creative power over experiences.

Chapter 3.58, Verses 10–24

Yoga Vashishtha 3.58.10–24

(These verses teach that the world and our bodies are projections shaped by our deep-seated latent impressions, known as vāsanās)

ज्ञाप्तिरुवाच ।

त्वं तु तेन शरीरेण सत्यसंकल्पतः सुते।

दृश्यसे स्ववदातेन चित्रं तत्र तवोपरि ॥ १०॥

यद्वासना त्वमभवो देहं प्रति तदेव ते।

रूपमभ्युदितं बाले तेन प्राक्सदृशं तव ॥ ११॥

स्ववासनानुसारेण सर्वः सर्वं हि पश्यति।

दृष्टान्तोऽत्राविसंवादी बालवेतालदर्शनम् ॥ १२॥

आतिवाहिकदेहासि संपन्ना सिद्धसुन्दरि।

विस्मृतस्त्वेव देहोऽसौ प्राक्तनोऽनपवासनः ॥ १३॥

रूढातिवाहिकदृशः प्रशाम्यत्याधिभौतिकः।

बुधस्य दृश्यमानोऽपि शरन्मेघ इवाम्बरे ॥ १४॥

रूढातिवाहिकीभावः सर्वो भवति देहकः।

निर्जलाम्भोदसदृशो निर्गन्धकुसुमोपमः ॥ १५॥

सद्वासनस्य रूढायामातिवाहिकसंविदि।

देहो विस्मृतिमायाति गर्भसंस्थेव यौवने ॥ १६॥

एकत्रिंशेऽद्य दिवसे प्राप्ता वयमिहाम्बरे।

प्रभाते मोहिते दास्यौ मयैते निद्रयाधुना ॥ १७॥

तदेहि यावल्लीलायै लीले संकल्पलीलया।

आत्मानं दर्शयावोऽस्यै व्यवहारः प्रवर्तताम् ॥ १८॥

श्रीवसिष्ठ उवाच ।

आवां तावदिमे लीला पश्यत्वित्येव चिन्तिते।

ज्ञप्त्या देव्या ततस्तत्र दृश्ये दीप्ते बभूवतुः ॥ १९॥

सा विदूरथलीलाथ समाकुलविलोचना।

गृहमालोकयामास तत्तेजःपुञ्जभास्वरम् ॥ २०॥

चन्द्रबिम्बादिवोत्कीर्णं धौतं हेमद्रवैरिव।

ज्वालाया द्रवशीतायास्तत्प्रभाद्रवभित्तिमत् ॥ २१॥

गृहमालोक्य पुरतो लीलाज्ञप्ती विलोक्य ते।

उत्थाय संभ्रमवती तयोः पादेषु सापतत् ॥ २२॥

मज्जयायागते देव्यौ जयतां जीवनप्रदे।

इह पूर्वमहं प्राप्ता भवत्योर्मार्गशोधिनी ॥ २३॥

इत्युक्तवत्यां तस्यां ता मानिन्यो मत्तयौवनाः।

उपाविशन्विष्टरेषु लतामेरुशिरःस्विव ॥ २४॥

The Goddess continued: 

3.58.10–12

> You are seen with that same body because of your true resolve, O daughter. You appear there like your own self in that painted form. 

> Whatever latent impression (vāsanā) you had towards the body, that very form has arisen for you, O child. Thus, it is similar to your previous one. 

> Everyone sees everything according to their own latent impressions. A fitting example here is the vision of a boy seeing a ghost. 

3.58.13–16

> O beautiful siddha woman, you are now endowed with the subtle (ātivāhika) body. That former body has been forgotten, as it had no strong latent impressions left. 

> When the subtle body-vision becomes strong, the physical body fades away, even if seen by the wise, like autumn clouds in the sky. 

> When the subtle body state becomes firm, it becomes like the real body — similar to a cloud without water or a flower without fragrance. 

> For one with good latent impressions, when the subtle body-awareness becomes firm, the physical body is forgotten, like the State in the womb is forgotten in youth. 

3.58.17–18

> Today, on the thirty-first day, we have arrived here in the sky. In the morning, these two maidservants were deluded by sleep. 

> So come, let us show ourselves to Līlā through our power of resolve and playful creation, so that her worldly activities may continue. 

Sage Vashishta said:

3.58.19–22

> As soon as the Goddess Jnāpti (Goddess of Knowledge - Saraswati) thought, “Let these two Līlās see us,” they both appeared shining brightly in that visible space. 

> Then that Līlā of King Vidūratha, with eyes full of wonder, looked at the house glowing with that mass of brilliance. 

> It was as if carved out of the moon’s orb, washed with molten gold, or like the wall of a cool, liquid flame with its own radiant liquid. 

> Seeing the house and then seeing Līlā and Jnāpti in front, she rose in excitement and fell at their feet. 

3.58.23–24

> “O Goddesses who have come to revive me, victory to you, givers of life! I arrived here earlier as the one who clears the path for you both.” 

> When she said this, those proud ladies, intoxicated with their youthful vigor, sat on the seats like creepers on the peak of Mount Meru. 

Summary of the teachings:

What we perceive as Reality is not fixed but arises according to the mental tendencies and resolves we carry. The story illustrates how a person can appear in different forms or bodies based on their inner Sankalpa (firm intention). Even a “painted” or imagined form can seem Real if backed by strong mental energy. This shows the creative power of the mind and the illusory nature of physical appearances.

The verses highlight the difference between the gross physical body and the subtle ātivāhika body. When subtle impressions strengthen, the physical body loses its grip and can fade like autumn clouds, even while still visible to others. The subtle body then functions almost like a real one, yet it is lighter — comparable to a waterless cloud or a scentless flower. Good vāsanās help one transition smoothly, forgetting the old body as one forgets the womb-state upon growing into youth. This teaches the possibility of operating beyond the physical through purified mental states.

Perception is entirely subjective: everyone sees the world through the lens of their own vāsanās. The example of a child seeing a ghost demonstrates how the same object or space can appear differently based on inner conditioning. The narrative also shows how divine or enlightened beings can manifest through resolve (sankalpa) to guide others, appearing in luminous forms to awaken or support souls in their journey. It emphasizes that spiritual progress involves shifting from gross to subtle awareness.

The interaction between the characters reveals humility, devotion, and the continuity of spiritual guidance. The revived Līlā recognizes the Goddesses as life-givers and path-clearers, showing gratitude and surrender. The Goddesses, in their youthful Divine energy, respond gracefully. This teaches that even in Higher States of Existence, playful Divine līlā (sport) continues to sustain worldly order and help souls progress without breaking the flow of life.

Overall, these verses from Yoga Vāsiṣṭha underscore non-dual philosophy: the body, world, and experiences are mind-created and can be transcended through understanding vāsanās and cultivating pure resolve. True Reality lies in the unchanging Consciousness behind all appearances. By strengthening subtle awareness and good impressions, one moves toward freedom from physical limitations while still engaging in life’s duties. The story serves as a practical illustration of how Realization dissolves rigid identifications and reveals the fluid, dream-like nature of Existence.

Chapter 3.58, Verses 1–9

Yoga Vashishtha 3.58.1–9

(These verses describe a striking contrast between Inner Consciousness and outer physical reality)

 

श्रीवसिष्ठ उवाच ।

एतस्मिन्नन्तरे ज्ञप्तिर्जीवं वैदूरथं पुनः।

संकल्पेन रुरोधाशु मनसः स्पन्दनं यथा ॥ १॥

लीलोवाच ।

वद देवि कियान्कालो गतोऽस्यामिह मन्दिरे।

समाधौ मयि लीनायां महीपाले शवे स्थिते ॥ २॥

ज्ञाप्तिरुवाच ।

इह मासस्त्वतिक्रान्त इह दास्याविमे तव।

रक्षार्थं वासगृहके स्वपतोऽवहिते स्थिते ॥ ३॥

शृणु देहस्य किंवृत्तं तवेह वरवर्णिनि।

शरीरं तव पक्षेण तत्क्लिन्नं बाष्पतां गतम् ॥ ४॥

निर्जीवं पतितं भूमौ संशुष्कमिव पल्लवम्।

काष्ठकुड्योपमो जातः शवस्तु हिमशीतलः ॥ ५॥

ततो मन्त्रिभिरागत्य मृतैवेयमिति स्वयम्।

क्लेदालोकाद्विनिर्णीय भूयो निष्कासितं गृहात् ॥ ६॥

बहुनात्र किमुक्तेन नीत्वा चन्दनदारुभिः।

चितौ संक्षिप्य सघृतं सहसा भस्मसात्कृतम् ॥ ७॥

ततो राज्ञी मृतेत्युच्चैः कृत्वा रोदनमाकुलम्।

परिवारस्तवाशेषं कृतवानौर्ध्वदेहिकम् ॥ ८॥

इदानीं त्वामिहालोक्य सशरीरामुपागताम्।

परलोकादागतेति महच्चित्रं भविष्यति ॥ ९॥

Sage Vasistha said: 

3.58.1

> At that moment, Awareness again restrained the life-force of King Viduratha by mere intention, just as the movement of the mind can be stopped.

Lila asked: 

3.58.2

> O Goddess, how much time has passed here in this palace while I was absorbed in samadhi and the King lay as a corpse?

The Goddess replied: 

3.58.3–9

> One month has passed here. These two maidservants remained here, staying alert to guard the place while you lay absorbed.

> Listen, O beautiful one, to what happened to your body. Over time, it became wet and dissolved due to tears and moisture.

> Lifeless, it fell to the ground like a dried leaf. It became like a piece of wood, and the corpse turned cold like ice.

> Then the ministers came and concluded that you had died, judging from the decay and condition, and they removed the body from the palace.

> What more needs to be said? They took it with sandalwood and quickly cremated it on the funeral pyre with ghee, reducing it to ashes.

> Then, crying loudly that the queen had died, your entire household performed the funeral rites.

> Now, when they see you here again in a body, they will be greatly astonished and think that you have returned from another world.

Summary of Teachings:

While Lila was absorbed in deep samadhi, time passed normally in the external world, leading others to believe she had died. This highlights how subjective inner experience can differ radically from external events.

The narrative emphasizes the impermanence and fragility of the physical body. The body undergoes decay, becomes lifeless, and is eventually reduced to ashes. This reinforces the teaching that the physical form is temporary and not the True Self.

Another key idea is the power of Consciousness and intention. Awareness is shown to have the ability to control life-force and transcend ordinary physical limitations. This suggests that Consciousness is primary, while the body is secondary and dependent.

The reactions of others illustrate how reality is interpreted based on appearances. Observers assume death based on physical signs, yet they are unaware of deeper Truths. This reflects the limitations of ordinary perception and the tendency to mistake appearances for Reality.

Finally, the verses point to the mysterious nature of Existence and rebirth-like experiences. Lila’s reappearance in a body challenges conventional understanding and reveals that life, death, and identity are more fluid and Consciousness based than they seem.

Chapter 3.57, Verses 38–54

Yoga Vashishtha 3.57.38–54

(These verses deepen the teaching that the world perceived by ordinary people is accepted as Real simply due to habit and lack of inquiry)

 

श्रीराम उवाच ।

अनन्तर ये वास्तव्या लीलां पश्यन्ति ते यदि।

तत्सत्यसंकल्पतया बुध्यन्ते किमतः प्रभो ॥ ३८॥

श्रीवसिष्ठ उवाच ।

एवं ज्ञास्यन्ति ते राज्ञी स्थितेयमिह दुःखिता।

वयस्या काचिदन्येयं कुतोऽप्यस्या उपागता ॥ ३९॥

संदेहः क इवात्रैषां पशवो ह्यविवेकिनः।

यथादृष्टं विचेष्टन्ते कुत एषां विचारणा ॥ ४०॥

यथा लोष्टो लुठद्वृक्षं वञ्चयित्वाशु गच्छति।

अज्ञानत्वेऽजपशवस्तथा ह्यस्ति पुरादिकम् ॥ ४१॥

यथा स्वप्नवपुर्बोधान्न जाने क्वेव गच्छति।

असत्यमेव तद्यस्मात्तथैवेहाधिभौतिकम् ॥ ४२॥

श्रीराम उवाच ।

भगवन्स्वप्नशिखरी प्रबोधे क्वेव गच्छति।

इति मे संशयं छिन्धि शरदभ्रमिवानिलः ॥ ४३॥

श्रीवसिष्ठ उवाच ।

स्वप्नभ्रमेऽथ संकल्पे पदार्थाः पर्वतादयः।

संविदोऽन्तर्मिलन्त्येते स्पन्दनान्यनिले यथा ॥ ४४॥

अस्पन्दस्य यथा वायोः सस्पन्दोऽन्तर्विशत्यलम्।

अनन्यात्मा तथैवायं स्वप्नार्थः संविदो मलम् ॥ ४५॥

स्वप्नाद्यर्थावभासेन संविदेव स्फुरत्यलम्।

अस्फुरन्ती तु तेनैव यात्येकत्वं तदात्मिका ॥ ४६॥

संवित्स्वप्नार्थयोर्द्वित्वं न कदाचन लभ्यते।

यथा द्रवत्वपयसोर्यथा वा स्पन्दवातयोः ॥ ४७॥

यस्तत्र स्यादिवाबोधस्तदज्ञानमनुत्तमम्।

सैषासंसृतिरित्युक्ता मिथ्याज्ञानात्मिकोदिता ॥ ४८॥

सहकारिकारणानामभावे किल कीदृशी।

संवित्स्वप्नपदार्थानां द्विता स्वप्ने निरर्थिका ॥ ४९॥

यथा स्वप्नस्तथा जाग्रदिदं नास्त्यत्र संशयः।

स्वप्ने पुरमसद्भाति सर्गादौ भात्यसज्जगत् ॥ ५०॥

न चार्थो भवितुं शक्यः सत्यत्वे स्वप्नतोदितः।

संविदो नित्यसत्यत्वं स्वप्नार्थानामसत्यता ॥ ५१॥

झटित्येव यथाकाशं भवति स्वप्नपर्वतः।

क्रमेण वा तथा बोधे खं भवत्याधिभौतिकम् ॥ ५२॥

उड्डीनोऽयं मृतो वेति पश्यन्ति निकटस्थिताः।

ज्ञमातिवाहिकीभूतं स्वस्वभावहता यतः ॥ ५३॥

मिथ्यादृष्टय एवेमाः सृष्टयो मोहदृष्टयः।

मायामात्रदृशो भ्रान्तिः शून्याः स्वप्नानुभूतयः ॥ ५४॥

Sriram asks: 

3.57.38

> When people later see the events of Lila, do they understand them as Real because of the power of True intention?

Sage Vasistha replies: 

3.57.39–42

> They will think, “This queen is here, sorrowful, and this other woman is her companion who has come from somewhere.”

> Why would they have any doubt? People without discrimination behave like animals—they simply act according to what they perceive, without inquiry.

> Just as a clod of earth rolls quickly past a tree without awareness, so too ignorant beings move through cities and experiences without understanding.

> Just as a dream body disappears upon waking and we do not know where it goes, because it was unreal, in the same way the physical world is unreal.

Sriram further asks: 

3.57.43

> Where does the mountain seen in a dream go when one awakens? Please remove my doubt like the wind clears autumn clouds.

Sage Vasistha replies:

3.57.44–47

> In dream or imagination, objects like mountains dissolve back into Consciousness, just as movements settle into still air.

> Just as motion subsides into unmoving air, these dream objects merge into Consciousness, which alone remains as their underlying Reality.

> Through the appearance of dream objects, Consciousness seems to shine as if divided. When these appearances cease, it returns to its Unity.

> There is never truly any duality between Consciousness and dream objects, just as there is no separation between water and its fluidity, or air and its movement.

3.57.48–54

> The seeming ignorance that appears there is the root of illusion. This is called samsara—the cycle of existence born of false knowledge.

> Without supporting causes, how can there be any real division between Consciousness and dream objects? Their separation is meaningless.

> Just like a dream, this waking world too is unreal—there is no doubt about it. As a city appears unreal in a dream, so the world appears unreal at Creation.

> What appears in a dream cannot be truly Real. Consciousness alone is eternally Real, while dream objects are unreal.

> Just as a dream mountain instantly becomes empty space, so too, with Awakening, the physical world is known to be like Space.

> Observers nearby may say, “He has flown away” or “He is dead,” but in truth the Knower has become subtle, transcending ordinary nature.

> All these Creations are false perceptions born of delusion. They are mere appearances of illusion, empty like dream experiences.

Summary of Teachings:

Most individuals do not question their perceptions; they take appearances at face value, much like animals reacting instinctively. This unquestioned acceptance gives rise to a shared but illusory sense of Reality.

The analogy of the dream is central here. Just as objects seen in a dream vanish upon waking without leaving a trace, so too the physical world has no independent existence apart from Consciousness. The question of “where things go” after disappearing is answered by understanding that they never truly existed as separate entities.

Consciousness is presented as the sole Reality in which all appearances arise and dissolve. Objects, whether in dreams or waking life, are not separate from Consciousness — they are simply temporary expressions within it. The appearance of duality arises only due to ignorance, not because of any real division.

The teaching also clarifies that samsara, or the cycle of worldly existence, is rooted in this ignorance. When Consciousness is mistakenly seen as divided into subject and object, the illusion of multiplicity arises. Without this ignorance, there is no real separation, and thus no bondage.

Finally, the text asserts that all perceived Creation is fundamentally illusory, like a dream. Even the waking world is no more real than dream experiences. True Knowledge reveals that only Consciousness is Real and unchanging, while all forms and phenomena are empty appearances that arise and dissolve within it.

Chapter 3.56, Verses 28–37

Yoga Vashishtha 3.57.28–37

(These verses emphasize that what we consider the physical body is not ultimately Real, but a projection created by the mind through habit and belief)

 

श्रीराम उवाच ।

आतिवाहिकतामेति आधिभौतिक एव किम्।

उतान्य इति मे ब्रूहि येनोह्य इव भोः प्रभो ॥ २८॥

श्रीवसिष्ठ उवाच ।

बहुशो ह्युक्तमेतत्ते न गृह्णासि किमुत्तम।

आतिवाहिक एवास्ति नास्त्येवेहाधिभौतिकः ॥ २९॥

तस्यैवाभ्यसतोऽप्येति साधिभौतिकतामतिः।

यदा शाम्यति सैवास्य तदा पूर्वा प्रवर्तते ॥ ३०॥

तदा गुरुत्वं काठिन्यमिति यश्च मुधा ग्रहः।

शाम्येत्स्वप्ननरस्येव बोद्धुर्बोधान्निरामयात् ॥ ३१॥

लघुतूलसमापत्तिस्ततः समुपजायते।

स्वप्ने स्वप्नपरिज्ञानादिव देहस्य योगिनः ॥ ३२॥

स्वप्ने स्वप्नपरिज्ञानाद्यथा देहो लघुर्भवेत्।

तथा बोधादयं देहः स्थूलवत्प्लुतिमान्भवेत् ॥ ३३॥

अनेकदिनसंकल्पदेहे परिणतात्मनाम्।

अस्मिन्देहे शवे दग्धे तत्रैवास्थितिमीयुषाम् ॥ ३४॥

लघुदेहानुभवनमवश्यं भावि वै तथा।

प्रबोधातिशयादेति जीवतामपि योगिनाम् ॥ ३५॥

उदितायां स्मृतौ तत्र संकल्पात्माहमित्यलम्।

यादृशः स भवेद्देहस्तादृशोऽयं प्रबोधतः ॥ ३६॥

भ्रान्तिरेवमियं भाति रज्ज्वामिव भुजङ्गता।

किं नष्टमस्यां नष्टायां जातायां किं प्रजायते ॥ ३७॥

Sriram asked:

3.57.28

> Does the physical body itself become the subtle (ativahika) body, or is it something different? Please explain this clearly.

Sage Vasistha replies: 

3.57.29–33

> I have explained this many times, yet you do not fully grasp it. Only the subtle body truly exists; the gross physical body does not truly exist.

> By repeated habit and imagination, the mind comes to believe in a physical body. When this belief calms down, the earlier subtle State becomes evident again.

> Ideas like heaviness and solidity are falsely imagined. They disappear, just like in a dream person who wakes up and realizes there was no illness or burden.

> Then a state of lightness arises, like cotton. Just as in a dream, when one understands the dream, the dream-body feels light.

> Just as in a dream, when one knows it is a dream, the body becomes light, in the same way, through awakening, this body appears capable of moving freely, as if it were light.

3.57.34–37

> Those who strongly identify with a body formed by long imagination continue to remain in that imagined state even after the physical body is destroyed.

> Experiencing a light, subtle body is inevitable in such cases. But living yogis attain this due to Higher Awakening.

> When Awareness arises, the sense “I am this imagined Self” becomes strong, and accordingly, the body appears in that same form.

> This illusion appears like seeing a snake in a rope. When this illusion disappears, nothing is lost—and nothing new is created.

Summary of Teachings:

The subtle body alone is the true experiential vehicle, while the gross body is only an appearance sustained by repeated conditioning. The teaching challenges the common assumption that physical reality is primary.

The mind plays a central role in shaping bodily experience. 

Through long practice of identification with a physical form, the mind constructs a sense of heaviness, solidity, and limitation. However, when this conditioning weakens, these qualities dissolve naturally. The yogic path involves recognizing and undoing these mental constructions.

A key analogy used is that of a dream. In a dream, the body feels Real until one becomes aware that it is a dream. At that moment, the body becomes light and unrestricted. Similarly, Spiritual Awakening leads to a shift in perception where the body is no longer experienced as dense and limiting, but as subtle and free.

The text also explains continuity beyond physical death. Those deeply attached to their imagined identity continue to experience existence in a corresponding subtle form even after the physical body is gone. This highlights that experience is driven by mental impressions rather than physical structure.

Finally, the teaching concludes with the classic rope-and-snake analogy. Just as a snake falsely perceived in a rope vanishes upon correct knowledge, the illusion of the physical body disappears with true understanding. Nothing Real is lost in this process, nor is anything new created—only ignorance is removed.