Chapter 3.37, Verses 21–59

Yoga Vashishtha 3.37.21–59

(These verses describe a fierce and chaotic battle scene in vivid, poetic detail, narrated by Sage Vasishta)

श्रीवसिष्ठ उवाच ।

भुशुण्डीमण्डलोद्द्योतश्यामार्कोत्पातभीरुषु ।

आभीरेष्वरयः पेतुर्गोगणा हरितेष्विव ॥ २१ ॥

कान्तकाञ्चनकान्तासीत्ताम्रसंग्रामवाहिनी ।

भुक्ता गौडभटेनाङ्ग नखकेशनिकर्षणैः ॥ २२ ॥

रणे नगनयासंख्यकवच्चक्रनिकृन्तनैः।

तङ्गणाः कणशः कीर्णाः कङ्कगृध्रेषुभासकैः ॥ २३ ॥

लगुडालोडनोड्डीनं गौडं गुडुगुडारवम्।

श्रुत्वा गान्धारगावोऽग्रे दुद्रुवुर्द्रविडा इव ॥ २४ ॥

आकाशगार्णवप्रख्यो वहच्छककदम्बकः ।

अकरोत्पारसीकानां घननैशतमोभ्रमम् ॥ २५ ॥

मन्दराहननोड्डीनस्वच्छक्षीरार्णवोदरे ।

वनानीवायुधान्यासञ्छत्रुप्रालेयसानुनि ॥ २६ ॥

यदम्बुदैरिवोड्डीनं शस्त्रवृन्दैर्नभोङ्गणे ।

तद्दृष्टं वीचिवलनैर्लोलैः प्लुतमिवार्णवे ॥ २७ ॥

शतचन्द्रं सितच्छत्रैः शरैः शलभनिर्भरम्।

शक्तिभिः किल नीरन्ध्रं दृष्टमाकाशकाननम् ॥ २८ ॥

वीरासवसमाक्रन्दकारिणः केकयैः कृताः।

कङ्कैः कङ्ककुलाक्रान्तव्योमोद्धूलितमस्तकाः ॥ २९ ॥

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ननर्दुर्नन्दनोद्यानसुन्दर्यो मत्तयौवनाः।

वनोपवनदेशेषु मेरोर्वीरवराश्रिताः ॥ ५०॥

तावत्तारारवं रेजे सैन्यकाननमुत्तमम् ।

यावन्न परपक्षेण प्राप्तं कल्पानलार्चिषा ॥ ५१ ॥

छिन्नाः पिशाचसंयुक्ता भूतापहृतहेतयः।

पातयित्वा ययुः कर्णान्दशार्णास्तर्णका इव ॥ ५२ ॥

जहुर्भग्नेश्वराः कान्ति तां जिगीषवनौजसा ।

कासयः कमलानीव शुष्कस्रोतस्विनौजसा ॥ ५३ ॥

तुषाका मेसलैः कीर्णाः शरशक्त्यसिमुद्गरैः ।

विद्रुता नरकैः क्षिप्ताः कटकच्छलना अपि ॥ ५४ ॥

कौन्तक्षेत्राः प्रस्थवासैः स्थित्वा योधिभिरावृताः ।

गुणा इव खलाक्रान्ता गता व्यक्तमशक्तताम् ॥ ५५ ॥

द्विपयो बाहुधानानां क्षणेनादाय मस्तकम् ।

भल्लैः पलाय्याशु गता विलूनकमला इव ॥ ५६ ॥

मिथः सारस्वता नीत्वा आदिनान्तं कृताजयः ।

पण्डिता इव वादेषु नोद्विग्ना न पराजिताः ॥ ५७ ॥

खर्वगाः खदिताः क्षुद्रा यातुधानैः परावृताः ।

तेजः परममाजग्मुः शान्ताग्नय इवेन्धनैः ॥ ५८ ॥

कियदाख्यायत एतज्जिह्वानिचयैः किलालमाकुलितः ।

वासुकिरपि वर्णयितुं न समर्थो रणवरं राम ॥ ५९ ॥

Maharishi Vashishta continued:

3.37.21–29

> In the tribes of Abhiras, who were terrified by the dark sun-like calamity rising from Bhushundi's circle, enemies fell like herds of cows among green fields.

> The army with beautiful golden luster and coppery weapons in battle was enjoyed (devoured) by the Gauda warriors, O dear one, by tearing nails and hair.

> In the battle, the Tanganas were scattered into pieces by countless mountain-like wheels cutting them, and by herons, vultures, and arrows shining like them.

> Hearing the Gaudas making a rumbling sound like drums while being beaten with clubs and flying up, the Gandhara cows (soldiers) fled ahead like Dravidas.

> The sky-like ocean of moving Shakas created a thick darkness of night illusion for the Parsikas.

> Like clear milky oceans flying up from the beating of Mandara, the armies appeared like forests of weapons on snowy mountain peaks of enemies covered with frost.

> The sky arena seemed flooded like an ocean with waving waves when weapons rose like clouds.

> The sky forest appeared with a hundred moons from white umbrellas, full of locust-like arrows, and densely covered without gaps by shaktis (spears).

> The Kekayas, makers of cries like drinking heroic liquor, had their heads dusted and covered by vultures and kanka birds.

3.37.30–49

> These omitted verses describe the fighting and valour of many more such tribes' and kingdoms' armies.

3.37.50–59

> The beautiful young women of Nandanavana, intoxicated with youth, roared joyfully in the groves and forests on Meru where brave heroes rested.

> Then the excellent army forest shone with star-like sounds until the enemy's side did not reach it with the flames of kalpa fire.

> Cut down, joined with ghosts, weapons stolen by spirits, the Dasharnas fell like young deer after ears were cut.

> The broken lords abandoned their desired beauty with force like lotuses in dry rivers abandoning their charm.

> The Tushakas were scattered by Mesalas with arrows, spears, swords, hammers; fleeing, thrown into hell, even the camp deceivers.

> The Kauntas, standing with Prastha residents surrounded by warriors, went to clear weakness like qualities overtaken by the wicked.

> The elephants of those with arms carrying burdens quickly took heads with broad arrows and fled swiftly like lotuses cut off.

> The Sarasvatas, taking each other to the end of beginning, victorious like scholars in debates, neither agitated nor defeated.

> The short and mean Kharvagas, eaten and surrounded by demons, attained supreme splendor like peaceful fires with fuel.

> How much can be described of this battle? Even Vasuki, his tongue exhausted and mouth filled with heaps, is not capable of describing this excellent war, O Rama.

Detailed summary of the teachings:

These verses portray the horrifying and illusory nature of worldly battles and conflicts, emphasizing how even grand wars, filled with valor, noise, and destruction, are ultimately transient and dream-like. Sage Vasishta uses extreme poetic imagery of armies clashing, bodies falling, weapons flying, and soldiers fleeing to illustrate the impermanence of physical power and victory. The graphic descriptions serve to highlight that what appears as heroic or terrifying is merely a play of the mind, much like scenes in a dream where everything arises and dissolves without lasting substance. This vivid battle narrative is not for glorifying war but to show its futility and the suffering it causes, urging the seeker to look beyond such spectacles.

The teaching underscores the non-dualistic philosophy of Advaita: all phenomena, including wars between tribes, nations, or forces, are appearances in Consciousness, lacking independent Reality. Different groups (Abhiras, Gaudas, Tanganas, Shakas, Parsikas, etc.) symbolize the fragmented ego and divisions created by ignorance (avidya). Their fierce struggles and eventual defeat reflect how the ego's pursuits lead to self-destruction. Vasishta reminds Rama that such cosmic or historical battles are projections of the mind, similar to how the entire Universe is a dream of Brahm, teaching detachment from identification with the body, victory, or defeat.

A deeper lesson lies in the inevitability of change and decay shown through metaphors like scattered pieces, fleeing armies, broken lotuses, and extinguished fires. These images convey that no power, beauty, or glory endures; everything is subject to dissolution. This realization helps cultivate vairagya (dispassion), as clinging to worldly achievements or fears only prolongs bondage. The battle's chaos mirrors the inner turmoil of uncontrolled desires and attachments, encouraging self-inquiry to transcend them.

The verses also subtly point to the futility of describing Ultimate Reality or the Supreme Truth through words, as seen in the final verse where even Vasuki (the cosmic serpent) cannot fully narrate the war's magnitude. This illustrates the limitations of language and intellect in capturing the infinite, reinforcing that True Knowledge comes from direct Realization rather than intellectual analysis or narration. It directs the aspirant toward silence, meditation, and inner stillness beyond verbal descriptions.

Overall, these verses teach that the world of action, conflict, and multiplicity is maya (illusion), and true liberation lies in recognizing the self as unchanging witness-consciousness untouched by these events. By contemplating the transient and dream-like quality of even the most intense experiences, one awakens to the peaceful, Eternal Reality, free from birth, death, and all dualities.

Chapter 3.37, Verses 1–20

Yoga Vashishtha 3.37.1–20

(These verses form part of Sage Vasishta's narration in the story of Queen Lila, where he describes a massive illusory war to illustrate the dream-like nature of the world)

श्रीवसिष्ठ उवाच ।

रणे रभसनिर्लूननरवारणदारुणे ।

अहंपूर्वमहंपूर्वमिति वृन्दानुपातिनि ॥ १॥

एते चान्ये च बहवस्तत्र भस्मत्वमागताः।

प्रविशन्तः प्रयत्नेन शलभा इव पावके ॥ २ ॥

अत्रान्ये मध्यदेशीया जना नोदाहृता मया ।

तानिमाञ्छृणु वक्ष्यामि पक्षाँल्लीलामहीभृतः ॥ ३ ॥

तद्देहिकाः शूरसेना गुडा अश्वघनायकाः।

उत्तमज्योतिभद्राणि मदमध्यमिकादयः ॥ ४ ॥

सालूकाकोद्यमालास्या दौज्ञेयाः पिप्पलायनाः ।

माण्डव्याः पाण्डुनगराः सौग्रीवाद्या गुरुग्रहाः ॥ ५ ॥

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दशार्णाः पाशनिर्मुक्तश्रृङ्खला जालभीरवः ।

निलीना रक्तजम्बाले वैतसास्तिमयो यथा ॥ १८ ॥

गुर्जरानीकनाशेन गुर्जरीकेशलुञ्चनम् ।

विहितं तङ्गणोत्तुङ्गनासिशङ्कुशतै रणे ॥ १९ ॥

सिषिचुः शस्त्रकर्णौघाद्विन्दुभ्यो निगडा गुहान् ।

शरधारावनानीव वीरहेतिप्रभाम्बुदाः ॥ २० ॥

Maharishi Vashishta said:

3.37.1–5

> In the fierce battle where many men and elephants were swiftly cut down, crowds rushed forward shouting "I first! I first!"

> Many others there, along with these, turned to ashes. They entered the fight eagerly, like moths rushing into fire.

> Here, I have not yet described the people from the middle region. Listen to these now—I will tell you about the armies on Lila's side of the earth.

> Her brave forces included Shurasena, Guda, leaders of Ashvaghana, Uttamajyoti, Bhadra, Madhyamika, and others.

> There were also Saluka, Kodyamala, Daujneya, Pippalayana, Mandavya, Pandunagara, Saugriava, and other great planetary forces.

3.37.6–17

> Continuing the list of armies and warriors from various regions, the verses describe more groups entering the battle.

3.37.18–20. 

> The Dasharnas, freed from chains and shackles, the fearful ones in nets, hid in red mud like cane reeds submerged in water.

> With the destruction of the Gurjara army, the Gurjari women had their hair pulled in the battle by hundreds of sharp, towering Tangana swords and spears.

> From the showers of weapons and arrows, chains and shackles poured into caves like clouds of heroic weapons raining streams in the forest.

Detailed Summary of the Teachings:

The fierce battle scene, with armies clashing, warriors shouting to claim priority in attack, and soldiers rushing to death like moths to flame, symbolizes how ego-driven actions and desires lead beings into destruction. The repeated cries of "I first!" highlight the illusion of individuality and competition in samsara (worldly existence), where the sense of separate self fuels conflict and suffering.

The detailed listing of armies from different regions—representing diverse peoples, tribes, and forces—shows the vast multiplicity of the manifested world. All these warriors, despite their bravery, strength, and numbers, ultimately meet the same fate: turning to ashes or falling in battle. This teaches that no matter how grand or varied the appearances of life seem, everything in the phenomenal world is transient and perishable. The world is a projection of Consciousness, and its events, including wars, are unreal appearances like dreams.

The imagery of soldiers entering battle eagerly yet perishing quickly compares them to moths drawn to fire, emphasizing ignorance (avidya) and attachment that pull beings toward destruction. The "fire" represents the consuming power of Time, death, or the illusion itself. Vasishta uses this to point out that without Self-Knowledge, living beings repeatedly engage in futile struggles driven by ego and desire, leading only to ruin.

Descriptions of hidden warriors in mud, destruction of armies, and violent acts like pulling hair or raining weapons illustrate the chaos and horror of worldly conflicts. These vivid details serve to make the unreality of the world more evident—such intense suffering and violence arise only in the dream-state of ignorance. The teaching urges turning away from external battles toward Inner Realization, as true victory lies not in conquering others but in transcending the illusion of separateness.

Overall, these verses reinforce the core Advaita teaching of Yoga Vasishta: the entire universe, including its wars and heroes, is a mental creation (kalpana) with no Ultimate Reality. By contemplating the impermanence and dream-like quality of such events, the seeker develops detachment (vairagya) and discrimination (viveka). This leads to recognition of the Self as the Unchanging Witness beyond all phenomena, bringing liberation (moksha) from the cycle of birth, death, and illusory strife.

Chapter 3.36, Verses 21–67

Yoga Vashishtha 3.36.21–67

(These verses in the context of Queen Lila's story, list the kings and their countries or regions that came to join the assembly in support of King Padma aka Viduratha in some contexts, during a great war preparation)

श्रीवसिष्ठ उवाच ।

मध्यदेशादिसंख्याने प्राग्दिभ्योऽभ्यागतानिमान् ।

लीलानाथस्य पद्मस्य पक्षे जनपदाञ्छृणु ॥ २१ ॥

पूर्वस्यां कोसलाः काशिमागधा मिथिलोत्कलाः ।

मेखलाः कर्करा मुद्रास्तथा संग्रामशौण्डकाः ॥ २२ ॥

मुख्या हिमा रुद्रमुख्यास्ताम्रलिप्तास्तथैव च ।

प्राग्ज्योतिषा वाजिमुखा अम्बष्ठाः पुरुषादकाः ॥ २३ ॥

वर्णकोष्ठाः सविश्वोत्रा आममीनाशनास्तथा ।

व्याघ्रवक्राः किराताश्च सौवीरा एकपादकाः ॥ २४ ॥

माल्यवान्नाम शैलोऽत्र शिविराञ्जन एव च ।

वृषलध्वजपद्माद्यास्तथोदयकरोगिरिः ॥ २५ ॥ >>>

केडवस्ताः सिंहपुत्रास्तथा वामनतां गताः ।

सावाकच्चापलवहाः कामिरा दरदास्तथा ॥ ६५ ॥

अभिसासदजार्वाकाः पलोलकुविकौतुकाः ।

किरातायामुपाताश्च दीनाः स्वर्णमही ततः ॥ ६६ ॥

देवस्थलोपवनभूस्तदनूदितश्रीर्विश्वावसोस्तदनु मन्दिरमुत्तमं च ।

कैलासभूस्तदनु मञ्जुवनश्च शैलो विद्याधरामरविमानसमानभूमिः ॥ ६७॥

Maharishi Vashishta continued:

3.36.21–25

> Listen to the kings and peoples from eastern directions and other regions who came to the side of King Padma and King Lila's husband.

> From the east: Kosalas, Kasis, Magadhas, Mithilas, Utkalas, Mekhalas, Karkaras, Mudras, and also Sangrama-shaundakas.

> Mukhyas, Himas, Rudramukhyas, Tamraliptas, and similarly Pragjyotishas, Vajimukhas, Ambashthas, Purushadakas.

> Varnakoshtas along with Savishvotras, Amaminashanas, Vyaghra-vakras, Kiratas, Sauviras, and Ekapadakas.

> Here is the mountain Malyavan, also Shiviranjana, Vrishaladhwaja, Padma and others, and the mountain Udayakara.

> The list continuing through the middle verses with various tribes, peoples, and mountain regions like Kedavas who became like lion-sons and attained dwarf forms, Savakacchapalavahas, Kamiras, Daradas...

3.36.65–67

> Kedavas, those lion-sons, and those who attained dwarf stature; Savakacchapalavahas, Kamiras, Daradas.

> Abhisasadajarvakas, Palola-kuvikautukas, Kiratas who came from far, the poor ones, then Swarnamahi.

> Divine places, garden lands, then the glory spoken of, Vishvavasu's excellent temple next, then Kailasa land, then Manjuvana mountain, a place equal to the grounds of Vidyadharas and divine aerial chariots of Gods.

Detailed summary of the teachings:

These verses form part of the Lila episode in Yoga Vasishta, where Sage Vasishta describes a vast assembly of kings, warriors, and peoples from different directions of ancient Bharatavarsha and beyond who gathered around King Padma (the husband in Lila's world). 

The long enumeration of names highlights the immense diversity of regions, tribes, and terrains—from eastern kingdoms like Kosala and Magadha to mountainous and frontier peoples like Kiratas and Daradas. This list is not mere geography; it symbolizes the infinite variety and multiplicity of the manifested world (samsara), showing how countless beings and forms appear within the dream-like creation of Consciousness.

The teaching underscores the illusory nature of the external world. Just as Queen Lila sees this grand gathering in her husband's realm through yogic vision granted by Saraswati, all these kings, mountains, and peoples exist only as projections in the mind. The detailed naming emphasizes that what seems solid and diverse—nations, warriors, landscapes—is nothing but temporary appearances in the infinite consciousness (chit), like images in a dream. Nothing is ultimately real or permanent outside the self.

A deeper lesson is about the power of perception and desire. King Padma's world expands to include all these allies because of his past karma, valor, and the mind's creative force. Lila's journey reveals that worlds arise and dissolve based on individual consciousness and sankalpa (willful resolve). The inclusion of both civilized kingdoms and wild tribes shows no hierarchy in illusion—all are equally transient modifications of the one reality.

These verses also point toward detachment (vairagya). By listing so many entities that come and serve the king only to later face war, death, and dissolution in the story, Vasishta illustrates the futility of worldly attachments, power, and alliances. True liberation comes from recognizing the non-dual self beyond these appearances, as Lila eventually does by transcending her limited identity.

Ultimately, the passage teaches the non-difference between the individual and the universal. The assembly of diverse peoples mirrors the countless thoughts and forms in the mind, all arising from and subsiding into pure awareness. Through this vision, the seeker understands that the entire cosmos—from Kailasa to distant tribes—is a play (lila) of Consciousness, leading to the Realization of one's True Boundless Nature.

Chapter 3.36, Verses 11–20

Yoga Vashishtha 3.36.11–20

(These verses form part of a vivid description likely in the context of a great battle or cosmic illusion of armies, often symbolic in the text's philosophical framework)

श्रीवसिष्ठ उवाच ।

मिलिताश्चक्रिणश्चक्रैर्धनुर्धारैर्धनुर्धराः ।

खङ्गिभिः खङ्गयोद्धारो भुशुण्डीभिर्भुशुण्डयः ॥ ११ ॥

मुसलैर्मुसलोदाराः कुन्तिनः कुन्तिधारिभिः ।

ऋष्ट्यायुधा ऋष्टिधरैः प्रासिभिः प्रासपाणयः ॥ १२ ॥

समुद्गरा मुद्गरिभिः सगदैर्विलसद्गदाः।

शाक्तिकैः शक्तियोद्धारः शूलैः शूलविशारदाः ॥ १३ ॥

प्रासासनविदः प्रासैः परशूक्ताः परश्वधैः ।

लकुटोद्यैर्लकुटिनश्चोपलैरुपलायुधाः ॥ १४ ॥

पाशिभिः पाशधारिण्यः शङ्कुभिः शङ्कुधारिणः ।

क्षुरिकाभिस्तु क्षुरिका भिन्दिपालैश्च तद्गताः ॥ १५ ॥

वज्रमुष्टिधरा वज्रैरङ्कुशैरङ्कुशोद्धताः।

हलैर्हलनिकाषज्ञास्त्रिशूलैश्च त्रिशूलिनः ॥ १६ ॥

श्रृङ्खलाजालिनो जालैः श्रृङ्खलैरलिकोमलैः ।

क्षुभिताकल्पविक्षुब्धसागरोर्मिघटा इव ॥ १७ ॥

क्षुब्धचक्रदलावर्तः शरसीकरमारुतः।

प्रभ्रमद्धेतिमकरो व्योमैकार्णव आबभौ ॥ १८ ॥

उत्फुल्लायुधकल्लोलशिराकुलजलेचरः ।

रोदोरन्ध्रसमुद्रोऽसौ बभूवामरदुस्तरः ॥ १९ ॥

दिव्याष्टकजनानीकं पक्षद्वयतया तया।

अर्धेनार्धेन कुपितं भूपालाभ्यां तथा स्थितम् ॥ २० ॥

Maharishi Vashishta continued:

3.36.11–15

> Warriors with discuses gathered with those carrying discuses; archers with bow-bearers; swordsmen with sword-wielders; and those with bhushundi weapons with bhushundi carriers.

> Mace-wielders with those holding heavy maces; spear-fighters with spear-bearers; those armed with risti weapons with risti holders; and prasa users with those carrying prasa spears.

> Hammer-fighters with those wielding mudgaras; warriors with shining maces with mace-bearers; shakti fighters with shakti wielders; and experts with tridents with trident masters.

> Those skilled in prasa weapons with prasa holders; axe-fighters with parashu wielders; club-wielders with those holding lakutas; and stone-throwers with those using stones as weapons.

> Noose-wielders with those carrying pashas; spike-bearers with shanku holders; razor-like ksura users with ksura fighters; and those with bhindipala weapons with similar carriers.

3.36.16–20

> Vajra-fist holders with vajra weapons; those excited with ankushas with ankusha wielders; plow experts with halas; and trident-bearers with trishula holders.

> Those entangled in chain networks with nets and soft chains; they appeared like agitated clusters of ocean waves stirred by stormy winds.

> The sky looked like a single ocean with swirling discus whirlpools, arrow showers like raindrops, and circling weapon-crocodiles.

> It became a terrible ocean of weapons with rising waves of raised arms, full of moving creatures in the form of soldiers, impossible even for gods to cross.

> The Divine army of eight divisions stood divided into two sides, half angry on one part and half on the other, positioned against the two kings.

Detailed summary of the teachings:

These verses poetically depict the massive assembly of warriors from two opposing armies, each group matched with specific weapons and fighters, creating an overwhelming spectacle of military might. The detailed listing of weapons (discuses, bows, swords, maces, spears, tridents, nooses, vajras, chains, and more) emphasizes the diversity and ferocity of human conflict. In the broader philosophy of Yoga Vasishta, such vivid portrayals of armies and battles serve not as literal history but as metaphors for the chaos and multiplicity within the mind's illusions (maya). The world of duality—opposing forces, kings, and divisions—mirrors the apparent divisions in consciousness that fuel suffering and bondage.

The imagery escalates to compare the battlefield to a turbulent ocean: swirling whirlpools from discuses, arrow-showers like rain, weapons circling like sea creatures, and waves of raised arms. This oceanic metaphor teaches that the phenomenal world, filled with endless activity and strife, is as transient and illusory as stormy waves on the surface of the sea. Beneath the apparent turmoil lies the calm, unified Reality of Pure Consciousness (Brahm). The text uses this to illustrate how the ego perceives separation and conflict where none truly exists in the absolute sense, urging the seeker to look beyond surface phenomena.

The description culminates in the sky appearing as an impassable ocean, terrifying even to gods, highlighting the overwhelming power of illusion when one is caught in it. Yet, this terror is self-created through identification with the body, weapons, and sides. The teaching here is that what seems invincible and dreadful in the relative world loses its grip once the illusory nature of all forms is realized. Liberation comes from recognizing that these "armies" of thoughts, desires, and dualities are mere appearances in the mind, without independent Reality.

Verse 20 explicitly shows the army divided into two hostile halves, aligned against two kings, symbolizing the fundamental duality (dvaita) that characterizes samsara. 

One side is depicted as angered, underscoring how passion, anger, and opposition arise from ignorance of unity. The Yoga Vasishta repeatedly teaches that such divisions are projections of the mind; True Peace arises when one transcends pairs of opposites and abides in non-dual awareness.

Overall, these verses reinforce the core teaching of the text: the entire manifested world, including grand battles and cosmic spectacles, is a dream-like projection of Consciousness. By contemplating such descriptions, the aspirant is guided to detach from identification with the perishable forms and actions, turning inward to the Unchanging Self. This leads to freedom from fear, conflict, and rebirth, as the apparent ocean of samsara dissolves into the serene ocean of Pure Being.

Chapter 3.36, Verses 1–10

Yoga Vashishtha 3.36.1–10

(These verses paint a vivid, terrifying picture of a massive battlefield during intense war, showing complete chaos and destruction)

श्रीवसिष्ठ उवाच ।

अथ श्रृङ्गोपमानेषु स्थितेषु शरराशिषु।

सर्वभीरुषु भग्नेषु विद्रुतेषु दिशो दश ॥ १ ॥

मातङ्गशवशैलेषु विश्रान्ताम्बुदपङ्कतिषु ।

यक्षरक्षःपिशाचेषु क्रीडत्सु रुधिरार्णवे ॥ २ ॥

महतां धर्मनिष्ठानां शीलौजःसत्त्वशालिनाम् ।

शुद्धानां कुलपद्मानां वीराणामनिवर्तिनाम् ॥ ३ ॥

द्वन्द्वयुद्धानि जातानि मेघानामिव गर्जताम् ।

मिथोनिगरणोत्कानि मिलन्त्यापगपूरवत् ॥ ४ ॥

पञ्जरः पञ्जरेणेव गजौघेन गजोच्चयः।

सवनः सवनेनाद्रिरद्रिणेवामिलद्वलात् ॥ ५॥

अश्वौघो मिलदश्वानां वृन्देनाराविरंहसा ।

तरङ्गौघेन घोषेण तरङ्गौघ इवार्णवे ॥ ६ ॥

नरानीकं नरानीकः समायुधमयोधयत्।

वेण्वोघमिव वेण्वोघो मरुल्लोलो मरुद्वलम् ॥ ७ ॥

रथौघश्च रथौघेन निष्पिपेषाखिलं वपुः।

नगरं नगरेणेव दैवेनोड्डीनमासुरम् ॥ ८॥

सरच्छरभरासाररचितापूर्ववारिदम् ।

युयुधे स्थगिताकाशा धनुर्धरपताकिनी ॥ ९ ॥

विषमायुधयुद्धेषु योद्धारः पेलवाशयाः ।

यदा युक्त्या पलायन्ते रणकल्पानले तदा ॥ १० ॥

Maharishi Vashishta said:

3.36.1–5

> Then, when the peaks like mountains stood covered with heaps of arrows, all the fearful ones broke and fled in all ten directions.

> Among the elephant corpses like mountains, clouds of dust rested, and yakshas, rakshasas, and pishachas played in the ocean of blood.

> Among the great ones devoted to dharma, strong in character, power, and courage, pure like lotuses of noble families, brave warriors who never turned back...

> ...pair duels arose, roaring like clouds, eager to swallow each other, merging like floods of rivers.

> Cage met cage, mass of elephants met mass of elephants, forest met forest, mountain met mountain with great force.

3.36.6–10

> Mass of horses met mass of horses with loud noise and speed, like waves meeting waves in the ocean with roar.

> Army of men met army of men, fighting with weapons, like clusters of bamboos meeting clusters of bamboos in wind-driven waves.

> Mass of chariots crushed everything with mass of chariots, like a city crushed by a city, or as if demons flew up by Divine will.

> The army with flags and archers, creating an unprecedented cloud of arrows like rain, fought with sky blocked.

> In battles with terrible weapons, when the weak-hearted warriors, seeing the fire-like fury of war, cleverly fled.

Detailed Summary of the Teachings:

The scene begins with arrows covering everything like mountains, causing fear and flight among the weak. Corpses of elephants form hills, dust settles like clouds, and supernatural beings play in rivers of blood. This imagery highlights the horror and futility of worldly violence, where even mighty creatures fall and the earth becomes a graveyard soaked in gore. In the Yoga Vasishta's philosophy, such descriptions serve to show the illusory and painful nature of samsara (worldly existence), urging the seeker to look beyond transient battles.

The focus then shifts to the noble warriors—those firm in dharma, pure in lineage, brave, and resolute—who engage without retreat. Their duels are compared to roaring clouds or merging floods, emphasizing how even the virtuous get drawn into destructive conflicts. This teaches that attachment to duty, honor, or righteousness can still trap one in the cycle of action and suffering. The text uses these heroic figures to illustrate that true strength lies not in physical valor but in transcending ego-driven struggles, as even the best can become part of the destructive play of maya.

The repeated similes of mass against mass (elephants, horses, chariots, armies, waves, mountains, forests) stress the impersonal, mechanical nature of war. Forces collide without individuality, crushing everything in their path. This reflects the Advaita teaching that multiplicity and opposition are unreal; all is one Consciousness appearing as conflict. The battlefield becomes a metaphor for the mind's internal wars—desires clashing with duties, fears with courage—showing how identification with the body and ego leads to endless friction and pain.

The description of chariots crushing bodies and skies blocked by arrow-rain evokes total annihilation, where even Nature and Space seem overwhelmed. Yet, the final verse reveals a key insight: when the war's fury becomes unbearable, even warriors with weak minds cleverly flee. This points to the wisdom of detachment—recognizing the futility of fighting illusory battles and choosing escape through understanding rather than cowardice. In Yoga Vasishta, running from such delusion is not weakness but the first step toward liberation, as Rama is guided to see all phenomena as dream-like.

Overall, these verses teach the impermanence and suffering inherent in worldly engagements, especially violent ones. They contrast the apparent glory of brave warriors with the grim reality of destruction, encouraging discernment (viveka) to see the world as unreal. The ultimate message is to turn inward, Realize the Self beyond birth and death, and attain Peace free from the cycles of action and reaction. War here symbolizes all dualistic struggles; true victory comes from transcending them through Knowledge of the non-dual Brahm.

Chapter 3.35, Verses 15–28

Yoga Vashishtha 3.35.15–28

(These verses from describe a fierce and chaotic battlefield during a great war, using vivid poetic metaphors to portray the destruction, movement, and terror of combat)

श्रीवसिष्ठ उवाच ।

तरत्तरङ्गविहगः पतत्करिघटातटः।

त्रस्तभीरुमृगानीकस्कूर्जद्धुरुघुरारवः ॥ १५ ॥

सरच्छरालीशलभशतभङ्गुरसैनिकः।

तरत्तरङ्गशरभः शरभारवनावनिः ॥ १६ ॥

चलद्द्विरेफनिर्ह्रादो रसत्तूर्यगुहागुरुः ।

चिरात्स सैन्यजलदो लुठद्भटमृगाधिपः ॥ १७ ॥

प्रसरद्धूलिजलदो विगलत्सैन्यसानुमान्।

पतद्रथवराढ्याङ्गः प्रतपत्खङ्गमण्डलः ॥ १८ ॥

प्रोत्पतत्पदपुष्पौघः पताकाच्छत्रवारिदः।

वहद्रक्तनदीपूरपतत्साराववारणः ॥ १९॥

सोऽभूत्समरकल्पान्तो जगत्कवलनाकुलः ।

पर्यस्तसध्वजच्छत्रपताकारथपत्तनः ॥ २० ॥

पतद्विमलहेत्यौघभूरिभास्वरभास्करः ।

कठिनप्राणसंतापतापिताखिलमानसः ॥ २१ ॥

कोदण्डपुष्करावर्तशरधारानिरन्तरः ।

वहत्खंगशिलालेखाविद्युद्वलयिताम्बरः ॥ २२ ॥

उच्छिन्नरक्तजलधिपतितेभकुलाचलः ।

नभोविकीर्णनिपतद्युत्तारकणतारकः ॥ २३ ॥

चक्रकुल्याम्बुदावर्तपूर्णव्योमशिराम्बुदः ।

अस्त्रकल्पाग्निनिर्दग्धसैन्यलोकान्तरक्रमः ॥ २४ ॥

हेतिवर्षाशनिच्छन्नभूतलामलभूधरः ।

गजराजगिरिव्रातपातपिष्टजनव्रजः ॥ २५ ॥

शरधाराघनानीकमेघच्छन्नमहीनभाः ।

महानीकार्णवक्षोभसंघट्टघटिताद्रवः ॥ २६ ॥

व्याप्त उग्रानिलोद्भूतैर्जलव्यालैरिवाचलः ।

अन्योन्यदलनव्यग्रैः शस्त्रोत्पात इवोत्थितैः ॥ २७ ॥

शूलासिचक्रशरशक्तिगदाभुशुण्डीप्रासादयो विदलनेन मिथो ध्वनन्तः।

दीप्ता अधुर्दशदिशः शतशो भ्रमन्तः कल्पान्तवातपरिवृत्तपदार्थलीलाम् ॥ २८ ॥

Maharishi Vashishta continued:

3.35.15–21

> The battlefield had fast-moving waves like flocks of birds flying, falling groups of elephants like collapsing mountains, and frightened deer herds making loud trumpeting noises.

> It featured autumnal arrows breaking like swarms of locusts, swift waves like deer in flight, and arrows falling heavily like rain in forests.

> There was the humming sound of moving bees, the deep roar echoing from cave-like spaces, a long-lasting cloud of army like water, and rolling warrior-lions.

> It spread clouds of dust, had mountains of armies collapsing, falling excellent chariots with parts, and shining circles of heated swords.

> It had rising floods of fallen flower-like feet, clouds of flags, umbrellas, and banners, carrying rivers of blood, and falling elephant-lords with sounds.

> That war became like the end of a cosmic cycle, swallowing the world in chaos, with overturned flags, umbrellas, banners, chariots, and cities.

> It had showers of pure weapons shining like many bright suns, tormenting all minds with severe pain of life-forces.

3.35.22–28

> It was filled with continuous streams of arrows from bow-lotuses in whirlpools, carrying sword-lines like lightning encircling the sky.

> It had oceans of blood risen and fallen elephant clans like mountains, stars of light scattered in the sky falling as shooting stars.

> It was a sky full of whirlpools of weapon-wheels like clouds, burning armies in the fire of weapon-doomsday, crossing worlds.

> The earth-mountains were covered by showers of weapons like thunderbolts, crushing crowds of people under falling elephant-kings like mountains.

> The sky and earth were hidden by clouds of arrow-showers and army, stirred by great ocean-like army clashes producing floods.

> The mountains stood covered by fierce winds raising water-snakes, rising like weapon-upheavals in mutual destruction.

> Spears, swords, wheels, arrows, shaktis, maces, clubs, and other weapons split each other with noise, shining and whirling in hundreds of directions, enacting the play of objects revolving in doomsday winds.

Summary of the teachings:

These verses paint an extremely intense and terrifying picture of a massive battlefield, comparing the war to the dissolution (pralaya or kalpa-anta) at the end of a cosmic cycle. Sage Vasishta uses elaborate poetic imagery—drawing from nature like oceans, clouds, mountains, animals, rain, lightning, and cosmic destruction—to show how violence and conflict turn the world into chaos. The description is not just literal but symbolic, highlighting how the mind perceives the world as full of turmoil when caught in duality, desire, and action.

The core teaching is that the entire spectacle of war, with its bloodshed, falling warriors, weapons clashing, and cosmic-scale devastation, is illusory (mithya) like a dream or mirage. Just as the battlefield appears real and horrifying to the participants and observers, the world of names and forms appears real to the ignorant mind. Vasishta emphasizes that such scenes of destruction arise from the vibrations of Consciousness (chit-spanda), but they have no Ultimate Reality in the Absolute Brahm.

By likening the battle to the end of a kalpa, the verses remind the seeker that all manifested phenomena—creation, preservation, and destruction—are transient and cyclic. Nothing in the phenomenal world lasts; empires, armies, and even the mightiest warriors fall like dust. This serves to instill vairagya 

(dispassion), showing that attachment to worldly power, victory, or survival leads only to suffering and repeated cycles of birth and death.

The over-the-top, almost apocalyptic imagery teaches that the ego-driven actions of beings create apparent multiplicity and conflict, but in truth, everything is the play (lila) of One Consciousness. 

The clashing weapons, flowing blood, and roaring sounds are like waves on the ocean—temporary movements without changing the underlying reality. This encourages turning inward to Realize the Unchanging Self beyond the drama of samsara.

Ultimately, these verses prepare Rama (and the reader) for deeper inquiry into the nature of Reality. By showing the futility and horror of war in such poetic detail, Vasishta directs attention away from external battles toward the internal war against ignorance. True victory lies not in conquering armies but in transcending the illusion of the world through Knowledge (jnana), leading to Eternal Peace.

Chapter 3.35, Verses 1–14

Yoga Vashishtha 3.35.1–14

(These verses vividly describe a massive, chaotic battlefield as a raging ocean, using powerful metaphors to show war's terrifying and destructive nature)

श्रीवसिष्ठ उवाच ।

अथ प्रोड्डयनोद्युक्ततुरङ्गमतरङ्गकः ।

उत्ताण्डव इवोन्मत्तो बभूव स रणार्णवः ॥ १ ॥

छत्रडिण्डीरविश्रान्तसितेषुशफरोत्करः ।

अश्वसैन्योल्लसल्लोलकल्लोलाकुलकोटरः ॥ २ ॥

नानायुधनदीनीतसैन्यावर्तविवृत्तिमान् ।

मत्तहस्तिघटापीठचलाचलकुलाचलः ॥ ३ ॥

कचच्चक्रशतावर्तवृत्तिभ्रान्तशिरस्तृणः ।

धूलीजलधरापीतभ्रमत्खड्गप्रभाजलः ॥ ४ ॥

मकरव्यूहविस्तारभग्नाभग्नभटौघनौ ।

महागुडुगुडावर्तप्रतिश्रुद्धनकन्दरः ॥ ५ ॥

मीनव्यूहविनिष्क्रान्तशरबीजौघसर्षपः ।

हेतिवीचीवरालूनपताकावीचिमण्डलः ॥ ६ ॥

शस्त्रवारिकृताम्भोदसदृशावर्तकुण्डलः ।

संरम्भघनसंचारसेनातिमितिमिङ्गिलः ॥ ७ ॥

कृष्णायसपरीधानवलत्सेनाम्बुभीषणः ।

कबन्धावर्तलेखान्तर्बद्धसैन्यादिभूषणः ॥ ८ ॥

शरसीकरनीहारसान्धकारककुब्गणः ।

निर्घोषाशोषिताशेषशब्दैकघनघुंघुमः ॥ ९ ॥

पतनोत्पतनव्यग्रशिरःशकलसीकरः ।

आवर्तचक्रव्यूहेषु प्रभ्रमद्भटकाष्ठकः ॥ १० ॥

कष्टटाङ्कारकोदण्डकुण्डलोन्मथनोद्भटः ।

अशङ्कमेव पातालादिवोद्यत्सैनिकोर्मिमान् ॥ ११॥

गमागमपरानन्तपताकाच्छत्रफेनिलः ।

वहद्रक्तनदीरंहःप्रोह्यमानरथद्रुमः ॥ १२॥

गजप्रतिमसंपन्नमहारुधिरबुद्बुदः ।

सैन्यप्रवाहविचलद्धयहस्तिजलेचरः ॥ १३ ॥

ससंग्रामोऽम्बरग्राम इवाश्चर्यकरो नृणाम् ।

अभूत्प्रलयभूकम्पकम्पिताचलचञ्चलः ॥ १४ ॥

Maharishi Vashisht said:

3.35.1–7

> Then the ocean of battle became wildly agitated, like a mad elephant dancing wildly, with horses eagerly rising up in waves.

> It rested on white umbrellas and shining arrows like fish, with the army of horses creating surging waves in the hollows.

> It carried the whirlpools of armies brought by various weapons' rivers, with groups of mad elephants shaking mountains.

> It had hundreds of spinning wheels of shining chakras, with dust clouds drinking the light of whirling swords.

> It had broken and unbroken fleets of warriors in the formation of crocodiles, with great roaring whirlpools echoing in caves.

> It poured out floods of arrows like seeds from fish formations, with flags cut by waves of weapons forming circles.

> It had swirling eddies like clouds made of weapon-waters, with dense moving armies like huge sea monsters.

3.35.8–14 

> It was terrifying with armies dressed in black iron, adorned with headless torsos in the whirlpools.

> It had arrow-drops like mist darkening the directions, with the roar absorbing all sounds into one dense hum.

> It scattered drops from falling and rising heads, with soldiers whirling like wooden logs in the circular battle formations.

> It fiercely churned with the twang of bows like thunder, rising fearlessly like armies from the underworld.

> It had endless flags and umbrellas foaming, carrying rivers of blood and uprooted chariot-trees.

> It bubbled with great blood like elephants, with two-tusked elephants moving in the army's flowing stream.

> This war became astonishing to men, like a village in the sky, trembling the mountains like an earthquake of dissolution.

Summary of the Teachings:

Sage Vasishta portrays the battle not as mere human conflict but as a cosmic upheaval, where armies, weapons, horses, elephants, and blood merge into a single turbulent force resembling the sea in storm. This imagery highlights how violence engulfs everything, reducing individuals to mere parts of a larger, uncontrollable wave of destruction.

The description emphasizes illusion and impermanence. In the Yoga Vasishta's broader philosophy, the world and its events—including grand battles—are appearances in Consciousness, like dreams or mirages. By comparing the war to an ocean or cosmic dissolution (pralaya), Vasishta teaches that such spectacles, though seemingly real and overwhelming, are transient phenomena born from the mind's projections. They have no ultimate substance beyond the Self.

A key teaching is detachment from worldly turmoil. The warrior or seeker must witness such chaos without getting lost in it, recognizing it as unreal or dream-like. Rama, to whom these words are addressed, is being guided to see beyond sensory appearances toward Inner Peace and Realization. The horrifying details serve as a reminder that attachment to action, victory, or fear leads to bondage, while equanimity frees one.

These verses also illustrate the power of maya (illusion). The battle's grandeur and terror captivate the senses, yet they are empty forms without lasting Reality. Vasishta uses this poetic exaggeration to awaken discernment: what appears mighty and eternal (like the raging ocean of war) dissolves upon inquiry, revealing the unchanging Brahman underlying all.

Ultimately, the passage inspires spiritual inquiry amid apparent suffering. By presenting war in such intense, metaphorical terms, it urges turning inward, transcending the cycle of birth, death, and conflict. True liberation lies not in escaping battles externally but in Realizing their dream-like nature through Knowledge, leading to abiding Peace beyond all dualities.