Chapter 3.51, Verses 1–11

Yoga Vashishtha 3.51.1–11

(These verses describe the sudden chaos that follows the death of a king in battle. They show how a strong kingdom can turn into a scene of fear and disorder in moments)

श्रीवसिष्ठ उवाच ।

हतो राजा हतो राजा प्रतिराजेन संयुगे।

इतिशब्दे समुद्भूते राष्ट्रमासीद्भयाकुलम्॥ १॥

भाण्डोपस्करभाराढ्यं विद्रवच्छकटव्रजम्।

साक्रन्दार्तकलत्राढ्यं द्रवन्नागरदुर्गमम् ॥ २॥

पलायमानसाक्रन्दं मार्गाहृतवधूगणम्।

अन्योन्यलुण्ठनव्यग्रलोकलग्नमहाभयम् ॥ ३॥

परराष्ट्रजनानीकताण्डवोल्लाससारवम्।

निरधिष्ठितमातङ्गहयवीरपतज्जनम् ॥ ४॥

कपाटपाटनोड्डीनकोशान्तरवघर्घरम्।

लुण्ठितासंख्यकौशेयप्रावृताभिभटोद्भटम् ॥ ५॥

क्षुरिकोत्पाटितार्द्रान्त्रमृतराजगृहाङ्गनम्।

राजान्तःपुरविश्रान्तचण्डालश्वपचोत्करम् ॥ ६॥

गृहापहृतभोज्यान्नभोजनोन्मुखपामरम्।

सहेमहारवीरौघपादाहतरुदच्छिशु ॥ ७॥

अपूर्वतरुणाक्रान्तकेशान्तःपुरिकाङ्गनम्।

चोरहस्तच्युतानर्घ्यरत्नदन्तुरमार्गगम् ॥ ८॥

हयेभरथसंघट्टव्यग्रसामन्तमण्डलम्।

अभिषेकोद्यमादेशपरमन्त्रिपुरःसरम् ॥ ९॥

राजधानीविनिर्माणसारम्भस्थपतीश्वरम्।

कृतवातायनश्वभ्रनिपतद्राजवल्लभम् ॥ १०॥

जयशब्दशतोद्धोषसिन्धुराजन्यनिर्भरम्।

असंख्यनिजराजौघधृतसिन्धुकृतास्थिति ॥ ११॥

Sage Vasishta said: 

3.51.1–5

> The King is killed! The King is killed by the enemy King in battle. When these words spread, the whole kingdom was filled with fear and panic.  

> Carts loaded with household goods and utensils were fleeing in large groups. The city fortress was being abandoned by people with crying and distressed wives and families.  

> People were running away while crying loudly, and groups of women were being dragged on the roads. Everyone was busy looting one another, and great terror had gripped the people.  

> The enemy army from another kingdom was dancing and shouting in victory. Riderless elephants, horses, and fallen warriors lay scattered everywhere.  

> The sounds of doors being smashed and treasuries being broken open echoed loudly. Bold enemy soldiers, wrapped in countless stolen silk clothes, were everywhere.  

3.51.6–11

> In the palace courtyards, the bodies of the dead had their wet intestines pulled out with knives. The King's inner quarters were filled with low-caste Chandala people and dog-eating scavengers resting there.  

> Common people were eagerly eating the food and grains looted from houses. Little children were crying as they were trampled under the feet of the hordes of great warriors in golden armor.  

> The women's apartments in the palace were being invaded by unfamiliar young men. The roads were scattered with priceless jewels that had fallen from the thieves' hands.  

> The group of ministers was in chaos from the crowding and collisions of horses, elephants, and chariots. The chief minister was leading them and giving orders for the new King's coronation.  

> The chief builder was starting the work of building a new capital city. The king's favorite companion was falling from the window into a dug pit.  

> The air was filled with hundreds of loud victory shouts from the Sindhu King's warriors. The new order was firmly established by the countless troops of the conquering king.

Summary of the Teachings: 

This section teaches that worldly power, wealth, and royal glory do not last forever. Even the mightiest ruler can fall, and everything he built can crumble quickly. The story reminds us that life is full of sudden changes, so we should not cling too tightly to position or possessions.

The pictures of fleeing people, looting, and suffering families highlight the pain caused by war and greed. When fear takes over, even good people start robbing each other. Women and children face the worst harm. These verses teach that attachment to material things and the illusion of safety in kingship only bring more sorrow. True peace comes when we learn to stay calm inside, no matter what happens outside.

The victory dance of the enemy army and the ruin of the palace show how power keeps shifting between winners and losers. 

No one stays on top forever. The old King is gone, and the new one takes his place, but the cycle of conquest and defeat goes on. Vasishta uses this scene to explain that the whole world is like a dream or a play. We should not get lost in its ups and downs but look for the unchanging truth within ourselves.

Even the new rulers are shown rushing to build a new capital and hold a coronation. Yet this too is part of the same short-lived drama. The fall of the King's favorite from the window reminds us that yesterday's glory can become today's ruin. The teaching is that all human efforts for fame, control, and comfort are temporary. Only Knowledge of the True Self can give lasting Freedom from this endless game.

In the end, these verses help us understand the nature of illusion, called Maya in the Yoga Vashishta. By seeing the full picture of destruction and new beginnings, we learn to give up the desire for worldly success. Sage Vasishta wants Rama, and all readers, to turn inward and find the Eternal Peace of the soul. This path of Self-Realization ends the cycle of birth, death, and suffering, leading to complete liberation.

Chapter 3.50, Verses 41–50

Yoga Vashishtha 3.50.41–50

(These verses portray the brutal reality of war and the fleeting nature of worldly power and glory. Even a mighty King like Viduratha, who fights bravely, suffers terrible injuries and defeat)

श्रीवसिष्ठ उवाच ।

हृदि स्फोटशिलापट्टदृढे पीवरमूर्धनि।

भित्त्वा वज्रसमैर्बाणैः पातयत्येव भूतले॥ ४१॥

अथान्यं रथमानीतं कृच्छ्रेण प्राप्य चेतनाम्।

खङ्गेनारोहतोऽस्यांसं छिन्नं भर्तुर्विलोकय॥ ४२॥

पद्मरागगिरिद्योतमिवर्द्धासृग्विमुञ्चति।

हा हा धिक्कष्टमेतेन सिन्धुना खड्गधारया॥ ४३॥

जङ्घयोर्मे पतिश्छिन्नः क्रकचेनेव पादपः।

हा हा हतास्मि दग्धास्मि मृतास्म्युपहतास्मि च॥ ४४॥

मृणाले इव पत्युर्मे लूने द्वे अपि जानुनी।

इत्युक्त्वा सा तदालोक्य भर्तुर्भावभयातुरा॥ ४५॥

लता परशुकृत्तेव मूर्च्छिता भुवि सापतत्।

विदूरथोऽपि निर्जानुः प्रहरन्नेव विद्विषि॥ ४६॥

पपात स्यन्दनस्याधश्छिन्नमूल इव द्रुमः।

पतन्नेवैष सूतेन रथेनैवापवाहितः॥ ४७॥

यदा तदाहतिं तस्य कण्ठेऽदात्सिन्धुरुद्धतः।

अर्धविच्छिन्नकण्ठोऽसावनुयातोऽथ सिन्धुना॥ ४८॥

स्यन्दनेनाविशत्सद्म पद्मं रविकरो यथा।

सरस्वत्याः प्रभावाढ्यं तत्प्रवेष्टुमसौ गृहम्।

नाशकन्मशको मत्तो महाज्वालोदरं यथा॥ ४९॥

खङ्गावकृत्तगलगर्तगलत्सवातरक्तच्छटाछुरितवस्त्रतनुत्रगात्रम्।

तत्याज तं भगवतीमभितो गृहान्तः सूतः प्रवेश्य मृतितल्पतले गतोऽरिः॥ ५०॥

Maharishi Vasishta said: 

3.50.41–45

> In his strong heart, like a firm slab of stone on his broad head, he breaks it with arrows strong as thunderbolts and throws him down to the ground. 

> Then another chariot is brought with difficulty and he regains Consciousness. See his master's shoulder cut by the sword as he tries to climb onto it. 

> It shines like a ruby mountain and pours streams of blood. Alas, alas, what misfortune—this sword of Sindhu with its sharp edge! 

> My husband's thighs are cut like a tree sawn by a saw. Alas, alas, I am killed, I am burnt, I am dead and destroyed! 

> Both my husband's knees are cut like lotus stalks. Saying this, she looks at her husband, filled with fear and sorrow for his life. 

3.50.46–50

> Like a creeper cut by an axe, she faints and falls to the ground. Even without knees, Viduratha keeps fighting the enemy. 

> He falls under the chariot like a tree with cut roots. While falling, the charioteer carries him away in the chariot itself. 

> When Sindhu, full of rage, strikes a blow on his neck, his neck is half-cut and Sindhu follows him. 

> He enters the house in the chariot like a sun-ray entering a lotus. But he could not enter the powerful house of Saraswati, like a drunk mosquito cannot enter a great flaming fire. 

> With his neck cut by the sword, blood flowing with force from the wound, clothes and armour soaked in blood, the charioteer leaves him near the Goddess inside the house and places the enemy on the bed of death. 

Summary of the teachings:

The description shows how physical strength, chariots, and weapons ultimately fail against fate and a stronger opponent. It teaches that no matter how firm one's resolve or how powerful one's body and armour, everything in the material world is temporary and subject to destruction. The body, which seems solid like stone or a mountain, can be broken in moments.

The verses highlight the intense suffering and attachment in human relationships. The queen's cries of despair, seeing her husband's limbs severed, reveal deep emotional pain caused by identification with the physical form and worldly bonds. Her fainting like a cut creeper shows how grief overwhelms the mind when loved ones face destruction. This illustrates the illusion of Maya, where attachment to body and family creates sorrow, even though the true self is beyond such pain. It reminds us that clinging to transient relationships leads to agony when change occurs.

The scene underscores the inevitability of death and the helplessness of even great warriors. Viduratha continues fighting despite losing limbs and being half-decapitated, yet he falls like a uprooted tree. The charioteer carries his dying body away, and Sindhu pursues relentlessly. This teaches that death comes to all, regardless of courage or status. The half-cut neck and flowing blood symbolize how life force drains away, showing the fragility of the body and the certainty of mortality in the cycle of existence.

These verses point to the illusory nature of the world and victory. Sindhu cannot enter the Divine presence of Saraswati easily, like a mosquito failing to enter fire, while the wounded king is brought before her. It suggests that worldly conquests are limited and cannot penetrate the realm of Higher Consciousness or Divine Grace. The battlefield drama serves as a metaphor for the mind's battles, where ego-driven conflicts end in ruin, and only surrender or Wisdom allows approach to Truth.

Ultimately, the teachings encourage detachment and Self-Realization. By vividly showing the horror of war, loss of limbs, and final placement on the deathbed, the text urges the seeker to look beyond physical existence. The story of Viduratha reminds that all appearances—kings, battles, bodies—are creations of the mind or Consciousness. True Peace comes from recognizing the Unchanging Reality behind these changing scenes, rising above grief, attachment, and the fear of death through spiritual understanding.

Chapter 3.50, Verses 31–40

Yoga Vashishtha 3.50.31–40

(These verses paint a vivid picture of a fierce battlefield where even mighty warriors and their splendid chariots fall apart in moments. They teach that physical power, weapons, and vehicles are temporary and can be crushed like nothing)

श्रीवसिष्ठ उवाच ।

केवलं रुधिरव्रातं नागो जलमिवात्यजत्।

तद्देशलीला तं दृष्ट्वा भग्नं तम इवेन्दुना॥ ३१॥

सविकासघनानन्दा पूर्वलीलामुवाच ह।

देवि पश्य नृसिंहेन हतो भर्त्रायमावयोः॥ ३२॥

शक्तिकोटिनखैर्दैत्यः सिन्धुरुद्घुरकन्धरः।

सरःस्थलस्थनागेन्द्रकरफूत्कृतवारिवत्॥ ३३॥

पिष्टो रसोऽस्य निर्याति रक्तं चुलचुलारवैः।

हा कष्टं रथमानीतं सिन्धुरारोढुमुद्यतः॥ ३४॥

सौवर्णं मैरवं शृङ्गं पुष्करावर्तको यथा।

पश्य देवि रथोऽस्यासौ मुद्गरेण विचूर्णितः॥ ३५॥

भ्रमत्पार्थनिपातेन सौवर्णं नगरं यथा।

प्रवृत्तो रथमारोढुमानीतं पतिरेष मे॥ ३६॥

कष्टं वज्रमिवेन्द्रेण मुसलं सिन्धुनेक्षितम्।

जवात्पतिः प्रयातो मे सैन्धवं मुसलायुधम्॥ ३७॥

वञ्चयित्वा विलासेन रथमारुह्य लाघवात्।

हा धिक्कष्टमसौ सिन्धुरार्यपुत्ररथं रयात्॥ ३८॥

हरिश्वभ्रमिवारूढं प्लवेनोर्ध्वमिव द्रुमम्।

क्रीडित्वा पीडयामास शरवर्षैर्विदूरथम्॥ ३९॥

छिन्नध्वजं छिन्नरथं छिन्नाश्वं छिन्नसारथिम्।

छिन्नकार्मुकवर्माणं भिन्नसर्वाङ्गमाकुलम्॥ ४०॥

Maharishi Vasistha said: 

3.50.31–35

> The elephant threw away only a pile of blood as if it were water. Seeing him destroyed in the play of that land, like the moon destroys darkness.

> Full of blooming dense joy, she said to the previous Leela: O Goddess, see, this husband of ours has been killed by Narasimha.

> The demon Sindhu with his thick raised neck was crushed by millions of powerful claws, like the king elephant standing in a lake blowing water with its trunk.

> Crushed, his blood flowed out with gurgling sounds. Alas, the chariot was brought and Sindhu was ready to climb it.

> O Goddess, see, his chariot with the golden terrifying peak like the Pushkaravarta cloud has been smashed by the mace.

3.50.36–40

> Like a golden city destroyed by the fall of a spinning wheel. This husband of mine had come to climb the chariot.

> Alas, Sindhu saw the mace like Indra saw the thunderbolt. My husband quickly went forward with the ocean-like mace weapon.

> By deceiving with his playful act, he mounted the chariot with ease. Alas, what a misfortune, that Sindhu swiftly took the chariot of the noble prince.

> Mounted like a dog on a horse or like a tree lifted up by a boat. After playing, he tormented Viduratha with showers of arrows.

> With flag cut off, chariot cut, horses cut, driver cut, bow and armor cut, all body parts broken, and in great distress.

Summary of the Teachings: 

Life’s dramas, such as wars and conquests, are short-lived shows that remind us not to get proud of our strength or possessions, as everything in the world changes and ends.

The lady’s joyful yet sad words while describing her husband’s death show how deeply people get attached to family and loved ones. This attachment brings pain when loss happens. The verses guide us to see that relationships in this changing world are like dreams. Holding on too tightly only creates suffering, and we should learn to stay calm and free from such bonds.

The comparisons to elephants in lakes, the moon clearing darkness, and swirling clouds teach that birth, death, victory, and defeat are all natural parts of the universe’s big play, called leela. Nothing is permanent or personal. These events happen like waves in the ocean. We should watch them without getting upset, knowing they are just passing scenes in the cosmic drama.

By showing the bloody end of the warrior’s body and chariot in clear detail, the verses point out how weak and breakable the human body really is. Armor, bows, and chariots cannot save anyone forever. This teaches us to stop identifying only with our physical self and to look for the eternal soul inside that stays untouched by pain, cuts, or death.

In the end, Sage Vasistha tells this story to help understand that all battles, joys, sorrows, and scenes in life are just appearances created by the mind and Pure Consciousness. The whole world is an illusion or dream. True peace and freedom come when we Realize this Truth, stop fearing death or loss, and rest in the awareness of the One Supreme Reality that never changes.

Chapter 3.50, Verses 15–30

Yoga Vashishtha 3.50.15–30

(These verses paint a vivid picture of a fierce battle between Sindhu and Viduratha, full of weapons, fire and water astras clashing. They show how the material world is filled with constant action, noise and destruction)

श्रीवसिष्ठ उवाच ।

शङ्कुशङ्कितसूत्कारकाशिशूलशिलाशतम्।

भुशुण्डीनिर्जितोद्दण्डभिन्दिपालोग्रमण्डलम्॥ १५॥

परशूलकराभैकपरशूलैकलम्पितम्।

वहदुच्छिन्नचञ्चूरचारणं शत्रुवारणम्॥ १६॥

स्फुटच्चटचटास्फोटरुद्धत्त्रिपथगारयम्।

हेत्यस्त्रीचूर्णसंभारमहाधूमवितानकम्॥ १७॥

अन्योन्यशस्त्रसंघट्टाद्भ्रमज्जालोल्लसत्तडित्।

शब्दस्फुटद्विरिञ्चाण्डं धातमग्नकुलाचलम्॥ १८॥

धारानिकृत्तशस्त्रौघमस्त्रयोर्युध्यमानयोः।

मदस्त्रवारणेनैव कालोपायोऽचलात्मनः॥ १९॥

अयं कियद्बल इति सिन्धौ तिष्ठति हेलया।

विदूरथोऽस्त्रमाग्नेयं तत्याजाशनिशब्दवत्॥ २०॥

ज्वालयामास स रथं सिन्धोः कक्षमिवारसम्।

एतस्मिन्नन्तरे व्योम्नि हेतिनिर्विवरोदरे॥ २१॥

ससन्नाह इव प्रावृट्पयोदतटिनीव यः।

अस्त्रे राज्ञोः क्षणं कृत्वा युद्धं परमदारुणम्॥ २२॥

अन्योन्यं शममायाते सवीर्ये सुभटाविव।

एतस्मिन्नन्तरे सोऽग्नी रथं कृत्वा तु भस्मसात्॥ २३॥

प्राप दग्ध्वा वनं सिन्धुं मृगेन्द्रमिव कन्दरात्।

सिन्धुरभ्यासतोऽग्न्यस्त्रं वारुणास्त्रेण शामयन्॥ २४॥

प्राप दग्ध्वा वनं सिन्धुं मृगेन्द्रमिव कन्दरात्।

सिन्धुरभ्यासतोऽग्न्यस्त्रं वारुणास्त्रेण शामयन्॥ २४॥

रथं त्यक्त्वावनिं प्राप्य खड्गास्फोटकवानभूत्।

अक्ष्णोर्निमेषमात्रेण रथाश्वानां रिपोः खुरान्॥ २५॥

लुलाव करवालेन मृणालानीव लाघवात्।

विदूरथोऽपि विरथो बभूवास्फोटकासिमान्॥ २६॥

समायुधौ समोत्साहौ चेरतुर्मण्डलानि तौ।

खड्गौ क्रकचतां यातौ मिथः प्रहरतोस्तयोः॥ २७॥

दन्तमालेयमस्येव बले चर्वयतः प्रजाः।

शक्तिमादाय चिक्षेप खङ्गं त्यक्त्वा विदूरथः॥ २८॥

सिन्ध्वम्बुघर्घरारावो महोत्पात इवाशनिः।

अविच्छिन्ना समायाता पतिता सास्य वक्षसि॥ २९॥

अप्रियस्य यथा भर्तुरनिच्छन्ती स्वकामिनी।

तेन शक्तिप्रहारेण नासौ मरणमाप्तवान्॥ ३०॥

Maharishi Vashishta said:

3.50.15–23

> The battlefield was filled with hundreds of spikes, spears, tridents and stones that made terrifying noises. It was surrounded by frightening circles of powerful bhushundi weapons and fierce bhindipala darts.

> It was hung with axes and spears, and it carried cut-off heads and limbs swinging as it moved, driving away the enemies.

> Loud cracking sounds from clashing weapons blocked the three paths like a river. A huge canopy of thick smoke rose from the powder of crushed weapons.

> The mutual clash of weapons created a whirling net of bright sparks like lightning. The loud noise split the two cosmic worlds and shook the burning mountains.

> Streams of weapons were cut as the two astras fought each other. The fierce astra was stopped by the elephant-like astra, and this was time’s clever way for the unchanging soul.

> Thinking “how strong is this one?”, Sindhu stood there casually. Viduratha hurled the fire weapon with a sound like thunder.

> He set Sindhu’s chariot on fire like dry grass. At that moment, in the sky the weapon appeared fully without any gap.

> Like a rain-cloud with armor or a flowing river, the astras of the two kings fought a very fierce battle for a moment.

> The two powerful astras calmed each other like brave soldiers. Meanwhile the fire turned the chariot into ashes.

3.50.24–30

> The fire reached Sindhu after burning the forest, like a lion coming out of a cave. Sindhu approached and calmed the fire astra with the water astra.

> Leaving the chariot and reaching the ground, he became armed with sword and club. In the blink of an eye he cut the hooves of the enemy’s chariot horses like lotus stalks.

> He sliced them easily with his sword as if they were lotus stems. Viduratha too became chariot-less and stood with club and sword.

> Both equally armed and full of spirit, they moved in circles. As they struck each other their swords became like saws.

> Like a row of teeth, his army was devouring the people. Viduratha left his sword, took a spear and threw it.

> With a roar like the gurgling ocean waters, like a great calamity or thunderbolt, it came without stopping and fell on Sindhu’s chest.

> Like an unwilling wife to an unloved husband. With that spear strike he did not die.

Summary of the teachings:

In the larger teaching of Yoga Vashishta this drama is only an illusion created by the mind. The warriors, chariots and weapons are like scenes in a dream that look real but have no lasting power. The verses remind us that what we see as terrible fights in life are actually temporary plays of maya.

The way one astra stops another and time steps in cleverly teaches that every force in creation has its opposite. Nothing happens by chance; balance is always kept by cosmic law. The mention of the “unchanging soul” points to the Atman that stays calm and untouched no matter how wild the outer battle becomes. Seekers are told to stop identifying with the fighting body and mind and rest in the steady inner self instead.

When the King's leave their chariots and fight on foot with swords it shows the need for flexibility in life. No matter what power or comfort we start with, we must be ready to change our approach without clinging to old tools. True strength comes from within, not from outer vehicles or weapons. This part encourages us to face challenges with courage and quick thinking rather than depending on external things.

The final spear strike that fails to kill uses a gentle simile of an unwilling wife. It teaches that death is not real for the soul and physical blows cannot touch the immortal spirit. Even the strongest weapon bounces back when it meets the true nature of the self. This gives hope that no matter how hard life strikes, the inner self remains safe and eternal.

Overall these verses use the story of battle to point to the highest truth of non-duality. The world seems full of winners and losers, life and death, but everything is one consciousness playing roles. By watching the drama without getting lost in it we can rise above suffering and reach liberation. The teaching invites us to live in the world yet know it as a passing show and rest peacefully in the unchanging Reality.

Chapter 3.50, Verses 1–14

Yoga Vashishtha 3.50.1–14

(These verses teach the immense power of divine weapons such as the Vaishnava astra, which a wise and patient warrior can invoke through Remembrance & mantras)

श्रीवसिष्ठ उवाच ।

तस्मिंस्तदा वर्तमाने घोरे समरविभ्रमे।

सर्वारिसैन्यनाशार्थमेकं स्वबलशान्तये ॥ १॥

सस्मार स्मृतिमानन्तो महोदाराधिधैर्यभृत्।

अस्त्रमस्त्रेश्वरं श्रीमद्वैष्णवं शंकरोपमम् ॥ २॥

अथ योऽसौ शरस्तेन वैष्णवास्त्राभिमन्त्रितः।

मुक्तस्तस्य फलप्रान्तादुल्मुका दिवि निर्ययौ ॥ ३॥

पङ्क्तयः स्फारचक्राणां शतार्कीकृतदिक्तटाः।

गदानामभियान्तीनां शतवंशीकृताम्बराः ॥ ४॥

वज्राणां शतधाराणां तृणराजीकृताम्बराः।

पट्टिशानां सपद्मानां दीनवृक्षीकृताम्बराः ॥ ५॥

शराणां शितधाराणां पुष्पजालीकृताम्बराः।

खङ्गानां श्यामलाङ्गानां पत्रराशीकृताम्बराः ॥ ६॥

अथ राजा द्वितीयोऽपि वैष्णवास्त्रस्य शान्तये।

ददौ वैष्णवमेवास्त्रं शत्रुनिष्ठावपूरकम् ॥ ७॥

ततोऽपि निर्ययुर्नद्यो हेतीनां हतहेतयः।

शरशक्तिगदाप्रासपट्टिशादिपयोमयाः ॥ ८॥

शस्त्रास्त्रसरितां तासां व्योम्नि युद्धमवर्तत।

रोदोरन्ध्रक्षयकरं कुलशैलेन्द्रदारणम्॥ ९॥

शरपातितशूलासिखड्गकुट्टितपट्टिशम्।

मुसलप्रतनाप्रासशूलशातितशक्तिकम् ॥ १०॥

शराम्बुराशिमथनमत्तमुद्गरमन्दरम्।

गदावदनतो युक्तं दुर्वारास्त्रिनिभासिनि ॥ ११॥

रिष्टारिष्टप्रशमनभ्रमत्कुन्तेन्दुमण्डलम्।

प्रासप्रसरसंरब्धप्रोद्यतान्तकृतान्तकम्॥ १२॥

चक्रावकुण्ठितोर्ध्वास्त्रं सर्वायुधक्षयंकरम्।

शब्दस्फुटद्विरिञ्चाण्डं घातभग्नकुलाचलम्॥ १३॥

धारानिकृत्तशस्त्रौघमस्त्रयोर्युध्यमानयोः।

मदस्त्रवारणेनेव वज्राविजरपर्वतम्॥ १४॥

Maharishi Vashishtha continued:

3.50.1–7

> Then, in that terrible battle confusion that was happening, to destroy all the enemy armies and to calm his own forces,

> the mindful Infinite One, full of great noble patience, remembered the glorious Vaishnava weapon, the lord of all weapons, like Lord Shankara.

> Then the arrow released by him, charged with the Vaishnava astra mantra, sent a blazing meteor shooting out from its tip into the sky.

> Rows of wide spinning chakras that made the directions shine like hundreds of suns, and advancing maces that made the sky like hundreds of bamboo forests.

> Hundred-edged vajras that made the sky like a dense grass field, and lotus-bearing pattishas that made the sky like withered trees.

> Sharp-edged arrows that made the sky like flower garlands, and dark-bodied swords that made the sky like piles of leaves.

> Then the second King also, to counter the Vaishnava astra, released the same Vaishnava weapon that would destroy the enemy.

3.50.8–14

> Then rivers of weapons flowed out too, destroying each other, consisting of arrows, spears, maces, prasas, pattishas and more, all flowing like water.

> A battle between those rivers of weapons and astras took place in the sky, destroying the earth's cavities and breaking the great mountain ranges.

> It involved arrows felling spears, swords and khadgas chopping pattishas, clubs and pratas smashing, spears destroying shaktis.

> It was like churning the ocean of arrow waters with intoxicated mudgara hammers like the Mandara mountain, combined with mace faces, in the unbearable light of the astra.

> It calmed good and bad signs, with spinning circles of spears like moon disks, the excited spreading of prasa, and the rising end-destroyer.

> The chakra dulled the upward astra, destroying all weapons, its sound splitting the Universe like Brahma's egg, and striking to break the ancestral mountains.

> The weapon streams of the two fighting astras cut each other like a mad astra elephant cutting the hard vajra mountain.

Summary of the teachings:

Even in the chaos of battle, the mind of the enlightened one turns to higher forces for protection and victory. This shows that true strength comes not just from physical arms but from spiritual knowledge and inner calm, allowing one to face any threat with clarity and purpose.

The verses illustrate how a single powerful thought or mantra can unleash countless weapons that fill the sky and create overwhelming effects. Chakras, maces, vajras, arrows, and swords appear in vast formations, turning the heavens into a battlefield. This teaches that the mind has creative energy capable of manifesting huge outcomes, reminding us that our thoughts and intentions shape reality in profound ways, whether for good or destruction.

When the opponent counters with the same divine weapon, the verses show how conflict escalates into a cosmic clash of forces in the sky. Rivers of weapons destroy one another in a frenzy that shakes the earth and mountains. This highlights the danger of unchecked rivalry and the need for wisdom to avoid endless cycles of retaliation, as every action invites an equal reaction that can spiral out of control.

The detailed picture of weapons clashing and destroying each other symbolizes the fleeting nature of all worldly power and glory. No weapon lasts forever; even the mightiest astras cancel each other out. The teaching here is about impermanence—battles, victories, and empires rise and fall like dreams, urging us to look beyond material struggles and cultivate detachment from temporary successes or defeats.

In the broader wisdom of Yoga Vasistha, these verses use the dramatic battle scene to reveal that the entire world is like an illusion created by the mind. The fierce war, the weapons, and the destruction are all projections of thought, not Ultimate Truth. The final lesson is to rise above such mental battles through Self-Realization, achieving peace by recognizing the Oneness of everything and living with equanimity no matter what storms appear around us.

Chapter 3.49, Verses 31–41

Yoga Vashishtha 3.49.31–41

(These verses show how Kings use magic and illusion to create huge scary armies of ghosts and demons)

श्रीवसिष्ठं उवाच ।

निष्कासितमहाजिह्व नानामुखविकारदम्।

शरभाराढ्यमन्योन्यं ह्रियमाणशवाङ्गकम् ॥ ३१॥

रुधिराम्भसि मज्जं तदुन्मज्जद्धृल्लसत्तनु।

लम्बोदरं लम्बभुजं लम्बकर्णोष्ठनासिकम् ॥ ३२॥

रक्तमांसमहापङ्केष्वन्योन्यं वेल्लनाभ्यसत्।

मन्दरोद्धूतदुग्धाब्धिलसत्कलकलाकुलम् ॥ ३३॥

यथैव मायासंचारस्तेन तस्य कृतः पुरा।

तेनापि तस्याशु तथा कृतो बुद्ध्वा स लाघवात् ॥ ३४॥

वेतालास्त्रं ततो दत्ते तेनोत्तस्थुः शवव्रजाः।

अमूर्धानः समूर्धानो वेताला वेशवल्लिताः ॥ ३५॥

ततः पिशाचवेतालरूपिकोग्रकबन्धवत्।

तद्बभूव बलं भीममुर्वीनिगरणक्षमम् ॥ ३६॥

अथेतरोऽपि भूपालो मायां संचार्य तां गुरौ।

राक्षसास्त्रं ससर्जाथ त्रैलोक्यग्रहणोन्मुखम् ॥ ३७॥

उदगुः पर्वताकाराः सर्वतः स्थूलराक्षसाः।

देहमाश्रित्य निष्क्रान्ताः पातालान्नरका इव ॥ ३८॥

अथोदभूद्बलं भीमं ससुरासुरभीतिदम्।

गर्जद्रक्षोमहानादवाद्यनृत्यत्कबन्धकम् ॥ ३९॥

मेदोमांसोपदंशाढ्यं रुधिरासवसुन्दरम्।

क्षीबकूश्माण्डवेतालयक्षताण्डवसुन्दरम् ॥ ४०॥

कूश्माण्डकोत्ताण्डवदण्डपादक्षुब्धासृगुत्क्षिप्ततरङ्गसिक्तैः।

संध्याभ्ररागोत्करकोटिकान्ति भूतैरसृक्स्रोतसि दत्तसेतु ॥ ४१॥

Maharishi Vashishtha continued:

3.49.31–35

> A huge tongue sticks out and twists many faces in strange ways. The scene is full of arrows and bodies of the dead being pulled by each other.

> They sink in the sea of blood and rise again with shining bodies. These creatures have big hanging bellies, long hanging arms, and drooping ears, lips and noses.

> They roll around together in thick mud made of blood and flesh. The noise is loud like the milky ocean being churned by Mount Mandara with clashing sounds.

> Just as one ki6ng had earlier used magic to create this scene for the other, the second King quickly did the same back to him, knowing how easy it was.

> Then the Vetala weapon was used. Crowds of dead bodies rose up. Some had no heads, some had heads. The Vetalas twisted around like creeping vines.

3.49.36–41

> The army now became a huge terrifying force like fierce Pishachas, Vetalas and headless Kabandhas. It was strong enough to swallow the whole earth.

> The other kin6g also sent an illusion to his teacher and released the Rakshasa weapon that was ready to grab the three worlds.

> Mountain-sized thick Rakshasas rose up everywhere. They took bodies and came out from the lower world like demons escaping from hell.

> A terrible army appeared that frightened both gods and demons. It roared with Rakshasa cries, loud music and dancing headless bodies.

> It was full of fat and flesh as food and looked lovely with blood as wine. The wild dance of drunk Kushmandas, Vetalas and Yakshas made it beautiful.

> The dancing Kushmandas stirred the blood with their leg-like sticks, throwing up waves that soaked everything. Ghosts with the glow of millions of sunset clouds built a bridge across the river of blood.

Summary of the teachings:

The grotesque pictures of tongues, blood and rolling bodies teach that the mind has the power to make anything appear real. In Yoga Vasistha, this story reminds us that what we see in the world is only a creation of thought, not solid truth.

The rolling in blood and loud noises of the ocean being churned point to the fearful side of life that fear and attachment bring. The teachings say the whole Universe is like a dream or magic show. When we believe in these scary scenes, we suffer; when we see them as unreal, we become free.

Both kings use the same kind of weapons – Vetala and Rakshasa – one after the other. This teaches that illusion works both ways and nothing lasts. The verses explain that good and bad, victory and defeat are all part of the same mind game. True Wisdom is to stay beyond these changes.

The huge Rakshasas and dancing ghosts with blood rivers stand for the endless cycle of violence and rebirth in the world. Yoga Vasistha uses this picture to warn that without Knowledge we stay trapped in horror. The Real path is to wake up and see everything as One Peaceful Brahm.

Finally, these verses guide us to Realize our True Self is untouched by any battle or magic. The armies rise and fall in a moment, just like dreams at night. By understanding this, we drop all fear and live in Pure Peace, knowing the whole world is only an appearance in the One Infinite Consciousness.

Chapter 3.49, Verses 15–30

Yoga Vashishtha 3.49.15–30

(These verses paint a vivid picture of an army made purely from maya or illusion)

श्रीवसिष्ठं उवाच ।

ऊर्ध्वकेशाः कृशाङ्गाश्च केचिच्च श्मश्रुला अपि।

कृष्णाङ्गा मलिनाङ्गाश्च ग्राम्या इव नभश्चराः ॥ १५॥

सभया मूढदृष्टाश्च यत्किंचनकराश्चलाः।

दीना वज्रासिनः क्रूरा दीना ग्राम्यजना इव ॥ १६॥

तरुकर्दमरथ्यान्तः शून्यगेहगृहाश्चलाः।

लेलिहानाः प्रेतरूपा कृष्णाङ्गाश्चपला इव ॥ १७॥

जगृहुस्ते तदा मत्ता हतशिष्टमरेर्बलम्।

आसंस्तत्सैनिकास्तत्र भिन्नास्त्रक्षुब्धचेतनाः ॥ १८॥

त्यक्तायुधतनुत्राणास्त्रस्तप्राणाः स्खलद्गमाः।

नेत्रैरङ्गेर्मुखैः पादैर्विकारभरकारिणः ॥ १९॥

त्यक्तकौपीनवसना निमग्नावसनोत्तराः।

विष्ठां मूत्रं च कुर्वन्तः स्थिरमारब्धनर्तनाः ॥ २०॥

पिशाचराजी राजानं तस्य यावद्विदूरथम्।

समाक्रामति तावत्तां मायां स बुबुधे बुधः ॥ २१॥

पिशाचसंग्रामकरीं मायां वेत्ति स भूमिपः।

तया पिशाचसैन्यं तत्परसैन्ये न्ययोजयत् ॥ २२॥

ततः स्वसैनिकाः स्वस्थाः परयोधाः पिशाचिनः।

तस्याशु रूपिकास्त्रं च ददावन्यदसौ रुषा ॥ २३॥

उदगुर्भूतलाद्व्योम्नो रूपिका ऊर्ध्वमूर्धजाः।

निर्मग्नविकरालाक्ष्यश्चलच्छ्रोणिपयोधराः ॥ २४॥

उद्भिन्नयौवना वृद्धाः पीवराङ्ग्योऽथ जर्जराः।

स्वरूपारूपजघना दुर्नाभ्यो विकसद्भगाः ॥ २५॥

नररक्तशिरोहस्ताः संध्याभ्रारुणगात्रिकाः।

अर्धचर्वितमांसासृक्स्रवत्सृक्क्याकुलाननाः ॥ २६॥

नानाङ्गवलना नानानमन्नमनसत्तमाः।

शिलाभुजगवक्रोरुकटिपार्श्वकराङ्गिकाः ॥ २७॥

नारीकृतार्भकशवा हस्ताकृष्टान्त्ररज्जवः।

श्वकाकोलूकवदना निम्नवक्त्रहनूदराः ॥ २८॥

जगृहुस्तान्पिशाचांस्ता दुर्बलान्दुःशिशूनिव।

पिशाचरूपिकासैन्यं तदासीदेकतां गतम् ॥ २९॥

निर्मग्ननर्तनोत्तानवदनाङ्गविलोचनम।

परस्पराक्रान्तिकरं प्रधावच्च परस्परम् ॥ ३०॥

Maharishi Vashishta continued:

3.49.15–23

> Some had hair standing straight up and thin bodies; some also had beards. They had black bodies and dirty bodies, like ordinary village people flying through the sky.

> They looked fearful with foolish eyes, ready to do anything, and kept moving unsteadily. They were poor, holding vajra swords, cruel, and poor like simple village people.

> They moved through the ends of muddy streets lined with trees and inside empty houses. They licked things like ghosts, with black bodies and unsteady movements.

> Then, in a drunken state, they seized whatever remained of the enemy’s killed army. They became soldiers in that army there, with broken weapons and minds full of worry.

> They had thrown away their weapons and body armor. Their lives were full of fear, their steps unsteady. Their eyes, limbs, faces, and feet created all kinds of strange distortions.

> They had given up their loincloths and clothes, with upper bodies exposed or messy. They passed stool and urine while starting a steady, strange dance.

> The line of pisachas advanced right up to King Viduratha. As soon as it came close, the wise King understood it was only maya, an illusion.

> The king recognized the maya that creates a battle of pisachas. Using that same power, he sent the pisacha army against the enemy forces.

> Then his own soldiers became calm and steady, while the enemy warriors turned into pisachas. In anger he quickly gave them special form-making weapons and another powerful one.

3.49.24–30

> Strange forms rose from the ground up into the sky, with hair standing straight up. They were naked, with terrible eyes, and their hips and breasts kept moving.

> Some were young girls in full bloom, some old and worn out; some had fat bodies. Their hips were sometimes formed and sometimes formless, with ugly navels and blooming private parts.

> They held heads and hands dripping with human blood; their bodies were red like evening clouds. Half-chewed meat and blood flowed from their mouths, making their faces look wild.

> Their limbs twisted in many ways; their minds bent strangely. Their bodies had stone-like arms, snake-like crooked thighs, sides, and hands.

> They had turned child corpses into women; their hands pulled ropes made of intestines. Their faces looked like dogs, crows, or owls, with low mouths, jaws, and bellies.

> They seized those weak pisachas just like bad children. That whole army of pisacha forms then became united as one.

> Naked and dancing, with faces, limbs, and eyes turned upward, they attacked each other and ran wildly towards one another.

Summary of the teachings:

The grotesque beings with standing hair, thin dirty bodies, and cruel looks appear scary and real, yet they are nothing but mental creations. This teaches that the world we see, including enemies and battles, is often just a projection of the mind that looks solid but has no true substance. The comparison to ordinary village people in the sky shows how even everyday things can be twisted into terrifying illusions when the mind is not awake.

The pisachas take over the leftover enemy soldiers in a drunken, chaotic way, turning them into part of their own force with broken weapons and fearful minds. This part shows how illusion can easily overpower those who lack awareness. Without wisdom, people become slaves to fear, distortion, and impurity, losing their strength and dignity. The verses warn that when we do not recognize maya, it spreads and controls us completely.

King Viduratha, being wise, instantly sees through the advancing line of pisachas and understands it as mere maya. This is the key teaching: true knowledge allows a person to stay calm and see the illusion for what it is instead of panicking. The king does not run or fight blindly; his understanding becomes his real power. It reminds us that awareness of the dream-like nature of life is the first step to freedom.

Using the same maya power, the king turns the situation around — his soldiers relax while the enemies become pisachas, and he creates new forms and weapons. This illustrates that an enlightened mind can actually use illusion cleverly for protection or to restore balance, without getting trapped in it. Maya is not always evil; when guided by wisdom, it can be turned into a tool rather than a trap.

Finally, the two illusory armies merge, dance wildly, and destroy each other in mutual attacks. This shows the Ultimate Truth that all opposites and conflicts created by maya cancel themselves out in the end. Nothing Real is destroyed because nothing real was ever there. The verses teach complete detachment: when we see that wars, forms, and fears are only self-made illusions fighting illusions, we rise beyond them to the Peaceful, Unchanging Reality.