Chapter 3.47, Verses 1–16

Yoga Vashishtha 3.47.1–16

(These verses reveal one of the central principles of Yoga Vashishtha: the law of inner desire and divine response is completely impartial and mechanical)

श्रीवसिष्ठ उवाच ।

एतस्मिन्वर्तमाने तु घोरे समरसंगमे।

लीलाद्वयमुवाचेदं ज्ञप्तिं भगवतीं पुनः ॥ १ ॥

लीलाद्वयमुवाच ।

देवि कस्मादकस्मान्नौ भर्ता जयति नौ रणे ।

वद त्वय्यपि तुष्टायामस्मिन्विद्रुतवारणे ॥ २ ॥

श्रीसरस्वत्युवाच ।

चिरमाराधितानेन विदूरथनृपारिणा।

अहं पुत्रि जयार्थेन न विदूरथभूभृता ॥ ३ ॥

तेनासावेव जयति जीयते च विदूरथः ।

ज्ञप्तिरन्तर्गता संविदेतां मां यो यदा यथा ॥ ४ ॥

प्रेरयत्याशु तत्तस्य तदा संपादयाम्यहम् ।

यो यथा प्रेरयति मां तस्य तिष्ठामि तत्फला ॥ ५ ॥

न स्वभावोऽन्यतां धत्ते वह्नेरौष्ण्यमिवैष मे ।

अनेन मुक्त एव स्यामहमित्यस्मि भाविता ॥ ६ ॥

प्रतिभारूपिणी तेन बाले मुक्तो भविष्यति ।

एतदीयः स्वयं शत्रुः सिन्धुर्नाम महीपतिः ॥ ७ ॥

जयाम्यहं स्यां संग्राम इत्यनेनास्मि पूजिता ।

तस्माद्विदूरथो देहं तत्प्राप्य सह भार्यया ॥ ८ ॥

त्वयानया च कालेन बाले मुक्तो भविष्यति ।

एतदीयः स्वयं शत्रुः सिन्धुर्नाम महीपतिः ॥ ९ ॥

श्रीवसिष्ठ उवाच ।

हत्वैनं वसुधापीठे जयी राज्यं करिष्यति ।

एवं देव्यां वदन्त्या तु बलयोर्युध्यमानयोः ॥ १० ॥

रविर्द्रष्टुमिवाश्चर्यमाजगामोदयाचलम्।

चेलुस्तिमिरसंघाता बलानीवारिरूपिणः ॥ ११ ॥

असृजन्जीवसङ्घान्ये संध्यायां तारका इव ।

शनैः प्रकटतां जग्मुर्नीलाकाशाद्रिभूमयः ॥ १२ ॥

भुवनं कज्जलाम्भोधेरिवोत्क्षिप्तमराजत ।

पेतुः कनकनिःस्यन्दसुन्दरा रविरश्मयः ॥ १३ ॥

शैलेषु वरवीरेषु रणे रक्तच्छटा इव ।

अदृश्यत ततो व्योम तथा रणमहीतलम् ॥ १४ ॥

बाहुभिर्भ्रान्तभुजगं प्रभाभिः कीर्णकाञ्चनम् ।

कुण्डलैः कीर्णरत्नौघं शिरोभिर्दृष्टपङ्कजम् ॥ १५ ॥

आयुधैः खड्गनीरन्ध्रं शरैः शलभनिर्भरम् ।

रक्ताभास्थिरसंध्याढ्यं ससिद्धपुरुषं शवैः ॥ १६ ॥

Sage Vasishta said: 

3.47.1

> While this terrible battle was raging fiercely between the two armies, both Leelas once again addressed Goddess Jnaptim (the Goddess of Pure Knowledge).

Both Leelas said: 

3.47.2

> O Goddess, for what unknown reason is our husband not winning this battle, even though you are pleased with him and he has already driven away the enemy elephants in the fight?

Goddess Saraswati replied: 

3.47.3–9

> My dear daughters, this king Viduratha’s enemy has worshipped and propitiated me for a very long time specifically for victory in war — whereas your husband Viduratha never asked me for victory.

> Therefore that enemy is winning now, and Viduratha is being defeated. The Inner Consciousness (Knowledge) that dwells within everyone directs me exactly according to how and when a person turns toward me.

> Whosoever directs me in whatever manner, I immediately become the giver of exactly that result to him. I stand as the fruit of whatever way he approaches or invokes me.

> My essential nature never changes into anything else — just as fire never loses its heat. Because of this unchangeable nature I have been resolved (or meditated upon) by him in the form “I will certainly become liberated through this Knowledge.”

> Therefore, O young girl, that intelligent Leela, being of the nature of Pure reflection/Awareness, will become liberated along with him. The enemy king named Sindhu is himself the direct adversary of Viduratha.

> Because this King of Sindhu has worshipped me with the firm thought “I shall be victorious in battle,” I have been pleased by him in that way. Therefore Viduratha, along with his wife, will have to give up his body and fall into the hands of that enemy.

> O girl, in due course of time you too will attain liberation like her. But before that happens, this enemy of yours — King Sindhu himself — will rule over the earth for some time.

Sage Vasishta continued:

3.47.10–16

> When the Goddess was speaking in this manner, the sun rose over the eastern mountain as if coming to witness the wonderful spectacle, while the two armies were still fiercely engaged in combat.

> The masses of darkness fled away like the enemy forces; the armies of Viduratha shone forth like stars appearing in the twilight.

> Slowly the mountains, the blue sky and the earth became clearly visible. The whole world looked as though it had been lifted up again from an ocean of black ink.

> Golden rays of the rising sun fell beautifully like streams of molten gold. On the hills and on the excellent warriors they looked like splashes of fresh blood in battle.

> Then the sky and the battlefield appeared in such a way that the shining arms of the warriors moved like writhing serpents, their brilliant lustre scattered golden light everywhere.

> Their ear-rings poured floods of jewels, their heads appeared like blooming lotuses, their weapons made the sky look full of sword-like gaps, their arrows flew thick like swarms of locusts.

> The battlefield was rich with the red glow of twilight-like blood, crowded with accomplished siddha-like beings in the form of corpses.

Summary of the teachings:

Goddess Saraswati does not favour anyone emotionally; she simply fulfils whatever a person has intensely and consistently directed toward her. Sindhu’s long, single-pointed worship for victory produced victory, while Viduratha’s lack of any prayer for worldly success produced defeat. This shows that our outer fate is not random or caused by external gods being partial — it is the direct, exact reflection of our own deepest, most persistent inner orientation.

The unchanging nature of Consciousness is compared to the unchanging heat of fire. Just as fire can never become cold no matter how much one prays for it to become cold, Pure Knowledge can never fail to deliver liberation to one who has inwardly resolved “I shall become free through this Knowledge.” Viduratha’s secret, steady intention for liberation therefore guarantees his eventual liberation despite present defeat and death. This teaches that spiritual aspiration, when genuine and rooted in understanding, is invincible and cannot be cancelled by any worldly loss.

Even though Viduratha loses the war and his body, the teaching is optimistic: outer defeat does not cancel inner victory. Both the wise Leela (who possesses right understanding) and Viduratha will attain liberation because their deeper longing was for truth and freedom, not for power or survival. The unripe Leela will take longer, showing that readiness for liberation depends on inner ripeness and not on external events or even on physical death. Time and grace will eventually ripen her also.

The story illustrates the temporary and dream-like nature of worldly power. King Sindhu enjoys victory and rules the earth only for a limited period; it is not permanent. All empires, victories and defeats are transient appearances within Consciousness. The real teaching is to turn the mind away from craving transient results and instead cultivate the firm, quiet resolution for liberation, because that alone produces an eternal result.

The magnificent poetic description of sunrise over the battlefield serves as a profound metaphor. Darkness (ignorance, tamas) flees at the appearance of light (knowledge, sattva), just as illusion flees when true awareness dawns. Even amid terrible bloodshed and death the world is re-illuminated and appears beautiful again — reminding the reader that all wars, suffering and apparent chaos are only surface appearances. Beneath them Consciousness remains ever-shining, untouched and ready to reveal its splendour the moment the mind turns toward it.

Chapter 3.46, Verses 16–31

Yoga Vashishtha 3.46.16–31

(These verses vividly describe an intense cosmic battle as a metaphor for the inner turmoil of the mind and the illusory nature of the world)

श्रीवसिष्ठ उवाच ।

गर्भवासमिवापन्नं तेनासीत्तन्महापुरम्।

मूढत्वं यौवनेनेव घनतामाययौ तमः ॥ १६ ॥

प्रययुः क्वापि दीपौघा दिवसेनेव तारकाः ।

आययुर्बलमालोला नैशभूतपरम्पराः ॥ १७ ॥

ददृशुस्तन्महायुद्धं द्वे लीले सा कुमारिका ।

प्रस्फुटद्धृदयेनेव देवीदत्तमहादृशौ ॥ १८॥

प्रशेमुरथ हेतीषु प्रोद्यत्कटकटारवाः ।

एकार्णवपयःपूरैर्वालवा इव वह्नयः ॥ १९ ॥

शनैः सेनां समाकर्षन्नाज्ञायत बलान्तरम् ।

विवेशपक्षप्रोड्डीनो मेरुरेकमिवार्णवम् ॥ २० ॥

अथोदभूद्गुणध्वानं चटच्चटदिति स्फुटम्।

रचितांशुमयाम्भोदाश्चेरुः परपरम्पराः ॥ २१ ॥

ययुरम्बरमाश्रित्य नानाहेतिविहंगमाः ।

प्रसस्रुरलमात्तासुमलिनाः शस्त्रदीप्तयः ॥ २२ ॥

जज्वलुः शस्त्रसंघट्टज्वलना उल्मुकाग्निवत् ।

जगर्जुः शरधारौघान्वर्षन्तो वीरवारिदाः ॥ २३ ॥

विविशुः क्रकचक्रूरा वीराङ्गेषु च हेतयः ।

पेतुः पटपटारावं हेतिनिष्पिष्टयोऽम्बरे ॥ २४ ॥

जग्मुः शमं तमांस्याशु शस्त्रकानलदीपकैः ।

बभूवुरखिला सेना नवनाराचरोमशाः ॥ २५ ॥

उत्तस्थुर्यमयात्रायां कबन्धनटपङ्क्तयः।

जगुरुच्चै रणोद्रेकं पिशाच्यो रणदारिकाः ॥ २६ ॥

उदगुर्दन्तसंघट्टटंकारा दन्तिनां बलात् ।

ऊहुः क्षपणपाषाणमहानद्यो नभस्तले ॥ २७ ॥

पेतुः शवा निवातास्तसंशुष्कवनपर्णवत्।

निर्ययुर्लोहिता नद्यो रणाद्रेर्मृतिवर्षिणः ॥ २८ ॥

प्रशेमुः पांसवो रक्तैस्तमांस्यायुधवह्निभिः ।

युद्धैकध्यानतः शब्दा भयानि मृतिनिश्चयैः ॥ २९ ॥

अभवत्केवलं युद्धमपशब्दमसंभ्रमम्।

अनाकुलाम्बुवाहाभं खड्गवीचिसटांकृतम् ॥ ३० ॥

खदखदरवसंवहच्छरोघं टकटकितारवसंपतद्भुशुण्डि ।

झणझणरवसंमिलन्महास्त्रं तिमितिमिवद्रणमास दुस्तरं तत् ॥ ३१॥

Maharishi Vashishta continued:

3.46.16–23

> That great city became enveloped in darkness, like a child in the womb; ignorance thickened like the darkness of youth.

> The clusters of lamps went away somewhere, like stars in daylight. Rows of night spirits came in crowds, eager for strength.

> The two Lilas, that young girl, watched that great battle with eyes wide open in wonder, as if their hearts were bursting.

> Then the weapons became calm, with clashing sounds rising high; like fires extinguished by floods of ocean water.

> Slowly drawing the army, the other force could not be seen. It entered like Meru mountain flying on one wing into the ocean.

> Then arose a loud sound of qualities, clearly cracking and snapping. Rows of clouds made of rays moved in succession.

> Various weapon-birds took shelter in the sky. The lights of weapons spread, stained with blood and full of force.

> The fires from weapon clashes blazed like funeral pyres. Hero-clouds roared, raining streams of arrows.

3.46.24–31

> Cruel saw-like weapons entered the bodies of warriors. Weapons crushed in the sky fell with loud pat-pat sounds.

> Darkness quickly calmed by the lamps of weapon-fires. All the armies became hairy with fresh arrows.

> Rows of headless dancers rose in Yama's procession. Fierce demon women sang loudly the frenzy of battle.

> Loud clashing sounds of tusks rose from the elephant forces. Great rivers of enemy-destroying stones flowed in the sky.

> Corpses fell like dry leaves in windless forests. Red rivers flowed from the battle-mountain, showering death.

> Dust settled with blood; darkness by weapon-fires. Sounds from battle-focus; fears from death-certainty.

> Only the battle remained, without bad sounds or confusion, like calm waters with sword-waves splashing.

> With loud khad-khad sounds carrying arrow-floods, tak-tak sounds of falling weapons, jhan-jhan clashing of great missiles, that battle became unbearable and motionless like timiti.

Summary of the teachings:

The great city plunged in darkness represents the state of ignorance (avidya) enveloping the soul, similar to how a fetus is confined or youth brings denser delusion. 

The disappearance of lights and arrival of night spirits symbolize how clarity vanishes when tamas (inertia/darkness) dominates, and lower impulses rush in unchecked. The two Lilas watching in awe highlight the witnessing consciousness that observes the drama of existence without being affected, pointing to the detached Self beyond the play of phenomena.

The battle's chaos—with clashing weapons, blazing fires, roaring heroes, and falling corpses—illustrates the relentless conflict within samsara, driven by desires, ego, and karma. Elements like arrow-rains, elephant clashes, and blood-rivers depict how sensory battles and mental agitations create endless suffering and destruction. Yet, the weapons calming or darkness being dispelled by fires suggests that higher awareness (like knowledge or sattva) can subdue these forces, though temporarily in the worldly realm. The headless dancers and singing demons evoke the grotesque, death-bound aspects of ego-driven life, reminding that unchecked passions lead to ruin.

The focus shifts to the battle becoming "only war" without confusion or noise, resembling calm waters with sword-waves. This paradox teaches that even in apparent turmoil, the realized sage sees the world as a non-disturbing play of Consciousness. The absence of bewilderment indicates equanimity (samatva), where one perceives multiplicity as unreal vibrations of the One Brahm. 

The unbearable, motionless intensity of the final description (like the mythical timiti fish in stillness) underscores the overwhelming power of maya when fully engaged, yet its ultimate insubstantiality for the enlightened. The core teaching is the illusory (mithya) nature of all phenomena, including grand wars and Cosmic events. Vasishta uses this dramatic scene to show that what appears as real conflict is merely a projection of the mind, like a dream battle. True liberation comes from recognizing this as non-real, detaching from identification with the warring parties (body, ego, senses), and abiding in Pure Awareness.

Ultimately, these verses urge discernment (viveka) and dispassion (vairagya). By witnessing the world's turmoil without attachment—like the Lilas observing—one transcends birth, death, and suffering. The battle's ferocity serves as a mirror to inner chaos, encouraging inquiry into the Self to end the cycle of illusion and attain Unchanging Peace beyond all dualities.

Chapter 3.46, Verses 1–15

Yoga Vashishtha 3.46.1–15

(These verses form part of the story of Queen Lila in the Utpatti Prakarana, where Vasishta narrates to Rama the dramatic events involving King Viduratha, the husband of one form of Lila)

श्रीराम उवाच ।

एवं संकथयन्तीषु तासु तस्मिन्गृहोदरे ।

विदूरथः किमकरोन्निर्गत्य कुपितो गृहात् ॥ १ ॥

श्रीवसिष्ठ उवाच ।

विदूरथः स्वसदनान्निर्गतः परिवारितः ।

परिवारेण महता ऋक्षौघेणेव चन्द्रमाः ॥ २ ॥

सन्नद्धसर्वावयवो लग्नहारविभूषणः।

महाजयजयारावैः सुरेन्द्र इव निर्गतः ॥ ३ ॥

समादिशन्योधगणं शृण्वन्मण्डलसंस्थितिम् ।

आलोकयन्वीरगणानारुरोह नृपो रथम् ॥ ४ ॥

कूटाकारसमाकारं मुक्तामाणिक्यमण्डितम् ।

पताकापञ्चभिर्व्याप्तं द्युविमानमिवोत्तमम् ॥ ५ ॥

चक्रभित्तिपरिप्रोतप्रकचत्काञ्चनाङ्कुरम् ।

मुक्ताजालरणत्कारचारुविक्रमकूबरम् ॥ ६ ॥

सुग्रीवैर्लक्षणोपेतैः प्रशस्तैः प्रचलैः कृशैः।

जवोड्डयनवेगेन प्रवहद्भिः सुरानिव ॥ ७ ॥

वायुं जवेन सहसा असहद्भिर्गतिक्रमैः।

प्रोह्यद्भिरिव पश्चार्धमापिबद्भिरिवाम्बरम् ॥ ८॥

योजितैरिव संपूर्णैश्चन्द्रैश्चामरदीप्तिभिः ।

अश्वैरष्टभिराबद्धमाशापूरकहेषितैः ॥ ९ ॥

अथोदपतदुद्दामनागाभ्ररवनिर्भरः ।

शैलभित्तिप्रतिध्वानदारुणो दुन्दुभिध्वनिः ॥ १० ॥

मत्तसैनिकनिर्मुक्तैर्व्याप्तं कलकलारवैः।

किंकिणीजालनिर्ध्वानैर्हेतिसंघट्टघट्टितैः ॥ ११ ॥

धनुश्चटचटाशब्दैः शरसीत्कारगायनैः ।

परस्पराङ्गनिष्पिष्टकवचौघझणज्झणैः ॥ १२ ॥

ज्वलदग्निटणत्कारैरार्तिमत्क्रन्दनारवैः ।

परस्परभटाह्वानैर्बन्दिविक्षुब्धरोदनैः ॥ १३ ॥

शिलाघनीकृताशेषब्रह्माण्डकुहरो ध्वनिः ।

हस्तग्राह्योऽभवद्भीमो दशाशाकुञ्जपूरकः ॥ १४ ॥

अथोदपतदादित्यपथपीवररोधकम्।

रजोनिभेन भूपीठमम्बरोड्डयनोन्मुखम् ॥ १५ ॥

Sriram said: 

2.46.1

> While the women were talking like this inside the tent, what did the angry Viduratha do after leaving the house?

Maharishi Vasishta said: 

3.46.2–9

> Viduratha left his residence, surrounded by a large retinue, like the moon encircled by a mass of stars.

> His body fully armored, adorned with necklaces and jewels stuck to him, he emerged like Indra, the king of gods, amid loud cries of victory.

> He ordered his troops, listened to reports about the enemy's positions, observed his warriors, and then climbed onto his chariot.

> The chariot had a peaked shape, decorated with pearls and gems, covered by five flags, resembling a superb heavenly vehicle.

> Its walls were fitted with shining golden spikes, its yoke poles beautiful with the tinkling sound of pearl nets.

> It was yoked to excellent, swift, lean horses with good marks, moving with the speed of flight, carrying the gods as if.

> They rushed forward with such speed that they seemed to outpace the wind, dragging the rear part as if drinking up the sky.

> It was harnessed to eight horses, fully equipped, shining like moons with their white tails and manes, neighing to fill all directions.

3.46.10–15 

> Then arose a terrible sound of war drums, fierce like the roar of wild elephants and clouds, echoing off mountain walls.

> The air was filled with the clamor of excited soldiers, the jingling of small bells, and the clashing sounds of weapons striking each other.

> There were the snapping sounds of bows, the whistling of arrows, the jingling of armor crushed against one another.

> Crackling noises of blazing fires, cries of pain, mutual calls of warriors, and the agitated weeping of bards.

> The sound became so intense that it seemed to fill the entire cavity of the Universe, a terrifying roar spreading through the ten directions.

> Then rose a thick cloud of dust, like earth itself rising upward, blocking the path of the sun and covering the ground as it flew into the sky.

Summary of the Teachings:

The scene depicts Viduratha's furious departure from his camp to wage war, after a Divine intervention and conversation among women, including Goddesses and queens. The vivid description highlights the transient and illusory nature of worldly power, glory, and conflict.  

The king's grand exit, with his majestic chariot, armored body, victorious shouts, and massive army, symbolizes the ego's pomp and the mind's attachment to external strength and victory. Everything appears magnificent and invincible, yet it is all built on impermanence. The horses racing as if devouring the sky and the dust rising like the earth itself ascending illustrate how worldly pursuits create chaos and obscure true vision, much like dust clouds the sun.  

The overwhelming noise—from drums, weapons, cries, and armor—represents the constant turmoil and agitation of the mind caught in desire, anger, and battle. This cacophony fills all directions, showing how delusion spreads everywhere when one is driven by rajasic (passionate) impulses. In the Yoga Vasishta's philosophy, such scenes demonstrate that what seems real and powerful in the world is merely a projection of the mind, like a dream or mirage.  

The teaching subtly contrasts this display of royal might with the Higher Truth revealed in surrounding chapters: the world and its conflicts arise from ignorance of the Self. Viduratha's rage and march to war stem from attachment to his queen and kingdom, but the story ultimately points to Realization that all forms, relationships, and battles are appearances within Consciousness. True liberation comes from seeing beyond these illusions.  

Overall, these verses serve as a dramatic illustration of samsara (worldly existence)—full of splendor, noise, and motion on the surface, but empty and unreal at the core. They encourage the seeker to turn inward, discriminate between the Eternal Self and transient phenomena, and recognize that even the grandest worldly drama is a play of maya, leading to peace through Knowledge and detachment.

Chapter 3.45, Verses 12–22

Yoga Vashishtha 3.45.12–22

(These verses emphasize the absolute self-responsibility of the individual soul (jiva) in shaping its experiences and destiny)

श्रीदेव्युवाच ।

न किंचित्कस्यचिदहं करोमि वरवर्णिनि।

सर्व संपादयत्याशु स्वयं जीवः स्वमीहितम् ॥ १२ ॥

अहं हितं रटे ज्ञप्तिः संविन्मात्राधिदेवता ।

प्रत्येकमस्ति चिच्छक्तिर्जीवशक्तिस्वरूपिणी ॥ १३॥

जीवस्योदेति या शक्तिर्यस्य यस्य यथा यथा ।

भाति तत्फलदा नित्यं तस्य तस्य तथा तथा ॥ १४ ॥

मां समाराधयन्त्यास्तु जीवशक्तिस्तवोदिता ।

तदा भवद्यदीह स्यां मुक्तास्मीति चिरं तदा ॥ १५ ॥

तेन तेन प्रकारेण त्वं मया संप्रबोधिता।

तया युक्त्यामलं भावं नीतासि वरवर्णिनि ॥ १६ ॥

अनयैव भावनया बोधितासि चिरं तदा।

तमेवाऽर्थं प्राप्तवती सदा स्वचितिशक्तितः ॥ १७ ॥

यस्य यस्य यथोदेति स्वचित्प्रयतनं चिरम् ।

फलं ददाति कालेन तस्य तस्य तथा तथा ॥ १८ ॥

तपो वा देवता वापि भूत्वा स्यैव चिदन्यथा ।

फलं ददात्यथ स्वैरं नभःफलनिपातवत् ॥ १९ ॥

स्वसंविद्यतनादन्यन्न किंचिच्च कदाचन।

फलं ददाति तेनाशु यथेच्छसि तथा कुरु ॥ २० ॥

चिद्भाव एव ननु सर्गगतोऽन्तरात्मा।

यच्चेतति प्रयतते च तदैति तच्छ्रीः ॥ २१॥

रम्यं ह्यरम्यमथवेति विचारयस्व ।

यत्पावनं तदवबुध्य तदन्तरास्स्व ॥ २२॥

Goddess Saraswati said:

3.45.12–14

> I do not do anything for anyone, O beautiful one. The individual soul (jiva) itself quickly brings about whatever it desires on its own.

> I am Pure Awareness (jnpti), the Supreme Consciousness (samvit), the presiding deity. In each Being exists a power of Consciousness (chit-shakti), which is the form of the jiva's power.

> Whatever power arises in which jiva, and in whatever way it manifests for each one, it always gives the corresponding fruit exactly in that manner.

3.34.15–17

> When a jiva worships me with devotion, its own power awakens. Then, if it Realizes "I am liberated here and now," it remains free forever.

> In various ways I have awakened you through this teaching. By this pure reasoning, O beautiful one, you have been led to a clear state of understanding.

> Through this very contemplation and attitude, you have been awakened for a long time. You have attained that Truth always from your own inner Consciousness-power.

3.45.18–22 

> Whatever intention or effort arises in one's own Consciousness over a long time, in due course it gives the fruit exactly in accordance with that.

> Whether through austerity (tapas), or by becoming a deity, or in some other form of Consciousness — it gives the fruit freely, like fruit falling from the sky.

> There is nothing other than one's own Pure Consciousness that ever gives any fruit. Therefore, quickly do as you wish.

> Consciousness itself is the Inner Self present in Creation. Whatever one thinks and strives for, that very thing comes as prosperity or fortune.

> Consider what is pleasing or unpleasant. Understand what is truly purifying and holy, and abide in that inwardly.

Summary of the Teachings:

Nothing external performs actions for anyone; the jiva itself, through its own desires and efforts, swiftly manifests what it seeks. This teaching removes any notion of an outside agent controlling life and places full power in the hands of one's Inner Consciousness, urging recognition that results stem directly from personal volition.

The Goddess identifies herself as Pure Awareness and Supreme Consciousness, present as the inherent power (chit-shakti) within every Being. This power is not separate but the very nature of the jiva's energy. Each person's unique manifestation of this power produces corresponding outcomes — the law of cause and effect operates precisely through one's own Consciousness, without exception or external intervention.

Worship or devotion to this Supreme Awareness awakens the dormant jiva-power. When the individual Realizes liberation as an immediate Truth ("I am free here"), permanent freedom follows. The verses highlight that teachings and reason serve to clarify this inner reality, guiding the seeker to a pure understanding where the mind rests in clarity.

Through sustained contemplation, effort, or attitude directed toward Truth, one attains Realization from one's own Consciousness. 

Whatever persistent intention or striving one holds in awareness bears fruit in time, exactly matching its nature. This underscores the importance of persistent, pure focus — results are inevitable reflections of inner direction, whether through practices like austerity or identification with higher forms.

Ultimately, no external force grants results; everything arises from and returns to one's own Consciousness. One is free to act as desired, but wisdom lies in discerning the purifying and holy from the pleasant or unpleasant. By inwardly abiding in what is truly elevating and understanding the Inner Self as the Source of all fortune, one aligns with Eternal Truth and transcends illusion.

Chapter 3.45, Verses 1–11

Yoga Vashishtha 3.45.1–11

(The verses from Yoga Vasistha 3.45 illustrate the profound interplay between devotion, desire, and the illusory nature of reality through the narrative of Lila's dual existences)

श्रीसरस्वत्युवाच ।

विदूरथस्ते भर्तैष तनुं त्यक्त्वा रणाङ्गणे ।

तदेवान्तःपुरं प्राप्य तादृगात्मा भविष्यति ॥ १ ॥

श्रीवसिष्ठ उवाच ।

इत्याकर्ण्य वचो देव्या लीला सा तत्पुरास्पदा ।

पुरः प्रह्वा स्थितोवाच वचनं विहिताञ्जलिः ॥ २ ॥

द्वितीयलीलोवाच ।

देवी भगवती ज्ञप्तिर्नित्यमेवार्चिता मया ।

स्वप्ने संदर्शनं देवी सा ददाति निशासु मे ॥ ३ ॥

सा यादृश्येव देवेशि तादृश्येव त्वमम्बिके ।

तन्मे कृपणकारुण्याद्वरं देहि वरानने ॥ ४ ॥

श्रीवसिष्ठ उवाच ।

इत्युक्ता सा तदा ज्ञप्तिः स्मृत्वा तद्भक्तिभावनम् ।

इदं प्रसन्ना प्रोवाच तां लीलां तत्पुरास्पदाम् ॥ ५ ॥

श्रीदेव्युवाच ।

अनन्यया भावनया यावज्जीवमजीर्णया ।

परितुष्टास्मि ते वत्से गृहाणाभिमतं वरम् ॥ ६ ॥

तद्देशलीलोवाच ।

रणाद्देहं परित्यज्य यत्र तिष्ठति मे पतिः।

अनेनैव शरीरेण तत्र स्यामेतदङ्गना ॥ ७ ॥

श्रीदेव्युवाच ।

एवमस्तु त्वयाऽविघ्नं पूजितास्मि सुते चिरम् ।

अनन्यभावया भूरि पुष्पधूपसपर्यया ॥ ८ ॥

श्रीवसिष्ठ उवाच ।

अथ तद्देशलीलायां फुल्लायां तद्वरोदयात् ।

पूर्वलीलाब्रवीद्देवीं संदेहलुलिताशया ॥ ९ ॥

पूर्वलीलोवाच ।

ये सत्यकामाः सन्त्येवंसंकल्पा ब्रह्मरूपिणः ।

त्वादृशाः सर्वमेवाशु तेषां सिद्ध्यत्यभीप्सितम् ॥ १० ॥

तत्तेनैव शरीरेण किमर्थं नाहमीश्वरि।

लोकान्तरमिदं नीता तं गिरिग्रामकं वद ॥ ११ ॥

Goddess Sarasvati said: 

3.45.1

> Your husband Viduratha has abandoned his physical body on the battlefield. He has reached that very inner chamber, and there he will exist in that pure state of soul.

Maharishi Vasistha said: 

3.45.2

> Hearing these words from the Goddess, that Lila, who resided in the city, stood humbly before her with folded hands and spoke as follows.

The second Lila said: 

3.45.3–4

> O Goddess, the Divine Jnapti has been constantly worshipped by me. She grants me her vision in my dreams every night.

> She appears just like you, O supreme goddess, and you resemble her exactly, O mother. Out of compassion for this wretched soul, please grant me a boon, O fair-faced one.

Maharishi Vasistha said: 

3.45.5

> Thus addressed, Jnapti then recalled her devotion and, feeling pleased, spoke these words to that Lila, the resident of the city.

Goddess Saraswati said: 

3.45.6

> With unwavering and exclusive devotion that lasts your entire life, I am fully satisfied with you, my child. Now receive the boon you desire.

Lila of that realm said:

3.45.7 

> Wherever my husband abides after forsaking his body in battle, may I go there with this very physical form, O noble lady.

Goddess Saraswati said: 

3.45.8

> So be it. You have worshipped me without interruption for a long time, my child, with abundant flowers, incense, and service born of undivided devotion.

Maharishi Vasistha said: 

3.45.9

> Then, as that Lila of the realm blossomed with joy at the fulfillment of her boon, the earlier Lila addressed the Goddess, her mind wavering with doubt.

The earlier Lila said: 

3.45.10

> Those who harbor true desires and contemplate the form of Brahm like you— for such pure souls, all wishes are swiftly accomplished.

> Then why, O Goddess, could not I reach that other world—the mountain village—with that very body? Please explain this to me.

Summary of the Teachings:

In this segment, Sarasvati, the Goddess of Wisdom, consoles the grieving Lila by revealing that her husband Viduratha's soul has transcended the physical battlefield to reside in a higher, inner realm of Pure Consciousness. This teaching underscores the impermanence of the body and the eternity of the Self, emphasizing that true union with loved ones occurs not through material means but via Spiritual Realization. Devotion acts as a bridge, allowing the devotee to pierce the veil of illusion (maya) and access subtler planes of existence, where the soul remains unbound by death.

Central to these verses is the power of unwavering bhakti (devotion) as a transformative force. The second Lila, a devoted worshipper of the Goddess Jnapti (a manifestation of Divine Knowledge), receives her boon instantly due to her exclusive and lifelong dedication, free from doubt or division. This contrasts with ordinary desires tainted by ego, highlighting that pure, selfless worship aligns the mind with divine will, making the impossible possible—such as transporting one's physical form to another realm. The narrative teaches that devotion purifies the mind, turning it into a vessel for miracles, and that the Goddess's pleasure stems not from rituals alone but from the sincerity of an undivided heart, echoing Advaita Vedanta's principle that the Divine resides within Pure Intent.

The dialogue between the two Lilas—one from the royal realm and the other from the Brahmin's mountain village—exposes the relativity of experience within the dream-like fabric of creation. The earlier Lila's doubt arises from her partial success: she traversed realms but not with her gross body, prompting her to question why her desires did not manifest as seamlessly as the second Lila's. This reveals the teaching on the hierarchy of desires: those rooted in sattvic (pure) contemplation of Brahm succeed effortlessly, as the mind, attuned to the infinite, shapes reality without friction. Impure or ego-driven wishes falter, bound by the grossness of matter, illustrating how one's mental purity determines the fulfillment of sankalpa (resolve).

These verses delve into the non-dual essence of existence, where all realms, bodies, and boons are projections of Consciousness. Viduratha's transition and the Lilas' journeys symbolize the soul's freedom to navigate lokas (worlds) through subtle forms, yet the persistence of doubt shows how ignorance clings to the apparent separation of Self and other. The Goddess's affirmation of the boon affirms that Grace flows to those who surrender ego, merging individual will with Cosmic order. This teaches equanimity in loss and gain, as true liberation lies in recognizing that death is mere relocation within the one boundless awareness, free from the chains of form.

Finally, the chapter's wisdom culminates in the call to emulate the "true desirer" who, like the Goddess, embodies Brahm. Such Beings accomplish all through effortless sankalpa because their minds are unclouded mirrors of the Absolute, where intention and manifestation are one. The unfulfilled aspect of the first Lila's journey serves as a reminder to cultivate unswerving faith and Knowledge, warning against the pitfalls of incomplete understanding. Ultimately, these teachings urge the seeker to transcend dualities of success and failure, body and spirit, by rooting desires in Self-Realization, leading to the dissolution of all apparent separations in the ocean of Pure Consciousness.

Chapter 3.44, Verses 41–52

Yoga Vashishtha 3.44.41–52

(These verses, spoken by the Goddess Saraswati, via Maharishi Vashishta to Sriram, emphasize the non-dual nature of Reality)

श्रीदेव्युवाच ।

रिक्तं न विश्वशब्दार्थैरनन्यद्ब्रह्मणि स्थितम् ।

न तत्सत्यं न चासत्यं रज्जुसर्पभ्रमो यथा ॥ ४१ ॥

मिथ्यानुभूतितः सत्यमसत्यं सत्परीक्षितम् ।

परमं कारणं चित्त्वाज्जीवत्वमिति चेत्यलम् ॥ ४२ ॥

ततस्तथैवानुभवाज्जीवत्वं विन्दति स्फुटम् ।

सत्यं भवत्वसत्यं वा खे विभातमिदं जगत् ॥ ४३ ॥

रञ्जयत्येव जीवाणुः स्वेच्छाभिरनुभूतिभिः ।

अनुभूयन्तु एवाशु काश्चित्पूर्वानुभूतितः ॥ ४४ ॥

अपूवानुभवाः काश्चित्समाश्चैवासमास्तथा ।

क्वचित्कदाचित्ता एव क्वचिदर्धसमा अपि ॥ ४५ ॥

कचन्त्यसत्याः सत्याभा जीवाकाशेऽनुभूतयः ।

तत्कुलास्तत्समाचारास्तज्जन्मानस्तदीहिताः ॥ ४६ ॥

त एव मन्त्रिणः पौराः प्रतिभाने भवन्ति च ।

ते चैवात्मन्यलं सत्या देशकालेहितैः समाः ॥ ४७ ॥

सर्वगात्मस्वरूपायाः प्रतिभाया इति स्थितिः ।

यथा राजात्मनि व्योम्नि प्रतिभोदेति सन्मयी ॥ ४८ ॥

तथा तदग्रगोदेति सत्येव प्रतिभाम्बरे ।

त्वच्छीला त्वत्समाचारा त्वत्कुला त्वद्वपुर्मयी ॥ ४९ ॥

इति लीलेयमाभाति प्रतिभाप्रतिबिम्बजा ।

सर्वगे संविदादर्शे प्रतिभा प्रतिबिम्बति ॥ ५० ॥

यादृशी यत्र सा तत्र तथोदेति निरन्तरम्।

जीवाकाशस्य यान्तस्था प्रतिभा कुरुते स्वयम् ।

सा बहिश्च चिदादर्शे प्रतिबिम्बादियं स्थिता ॥ ५१ ॥

एषा त्वमम्बरमहं भुवनं धरा च राजेति सर्वमहमेव विभातमात्रम् ।

चिद्व्योमबिल्वजठरं विदुरङ्ग विद्धि त्वं तेन शान्तमलमास्स्व यथास्थितेह ॥ ५२ ॥

The Goddess said:

3.44.41–46

> The world is empty of the meanings and words of the Universe; nothing else exists besides Brahm. It is neither Real nor unreal, just like the illusion of a snake in a rope.

> From false experience comes the notion of Reality; what is examined as True is unreal. The Supreme Cause is Consciousness itself, so the State of being a jiva (individual soul) is enough (to understand as illusion).

> Then, from such experience itself, the jiva clearly finds its individuality. Whether this world appearing in Space is Real or unreal, let it be so.

> The subtle jiva (particle of life) delights itself with experiences according to its own will. Let some experiences arise quickly from previous ones.

> Some new experiences, some equal, some unequal; sometimes they appear fully, sometimes half-equal in certain places and times.

> Unreal experiences shine as if real in the space of the jiva. They have their own families, customs, births, and actions.

3.44.47–52

> They become ministers, citizens in the imagination; they are truly within the Self, equal in place, time, and actions.

> This is the state of the reflection (pratibha) of the all-pervading Self-nature. Just as a king's reflection arises in his own mind-sky as real.

> Similarly, it arises foremost as truly Real in the sky of reflection. Your nature, your conduct, your family, your body—all this is in you.

> Thus this Lila appears as born from the reflection and its image. In the all-pervading mirror of Consciousness, the reflection mirrors itself.

> Whatever kind it is in a place, it arises there continuously. The reflection established in the jiva-space creates itself. It exists outside too in the mirror of Consciousness through reflection.

> This is you, the sky is I, the worlds are the earth and king—everything shines as I alone, mere appearance. Know this as the belly-cave of the Space of Consciousness, O brave one; be peaceful and rest as you are in this state.

Summary of the Teachings:

The world and all experiences lack independent existence apart from Brahm, the Ultimate Consciousness. Like the classic rope-snake illusion, the Universe appears real due to misperception but has no substance beyond Brahm. Nothing is truly "other" than the Absolute, rendering distinctions between Real and unreal irrelevant at the highest level.

The individual soul (jiva) arises from mistaken identification with limited experiences. What seems Real stems from illusory perceptions, and the root cause is Pure Consciousness (chit). The jiva's sense of individuality is a superimposition, not an inherent Truth. Once this is Realized through inquiry, the notion of a separate Self dissolves.

Experiences, whether old or new, pleasant or varied, manifest according to the jiva's own desires and past impressions (vasanas) in the "Space" of the mind. These appear vivid and structured—with families, societies, actions—but remain projections, shining falsely as Real within the Inner Awareness of the jiva.

The key concept here is "pratibha" (imagination or reflective appearance), which arises within the Infinite Consciousness like reflections in a mirror. The Goddess describes how Lila (the play of the world, personified) manifests as a reflection born from this universal mirror of Consciousness. All forms, conducts, and identities are projections of this one Self, appearing diverse yet non-different from it.

Ultimately, the teaching culminates in Realizing everything as the Self alone: "I" am all—sky, earth, beings, worlds. The Universe is mere appearance (vibhata-matra) within the "cave" or expanse of Consciousness. The instruction is to abide peacefully in this understanding, resting in one's True Nature without disturbance, transcending illusions of separation.

Chapter 3.44, Verses 26–40

Yoga Vashishtha 3.44.26–40

(The core teaching in these verses revolves around the illusory nature of birth, death, and the entire creation, presented by the Goddess to Sriram as a profound insight)

श्रीदेव्युवाच ।

मृतिर्जन्मन्यसद्रूपा मृत्यां जन्माप्यसन्मयम् ।

विशरेद्विशरारुत्वादनुभूतेश्च राघव ॥ २६ ॥

एवं न सन्नासदिदं भ्रान्तिमात्रं विभासते ।

महाकल्पान्तसंपत्तावप्यद्याथ युगेऽनघ ॥ २७ ॥

न कदाचन यन्नास्ति तद्ब्रह्मैवास्ति तज्जगत् ।

तस्मिन्मध्ये कचन्तीमा भ्रान्तयः सृष्टिनामिकाः ॥ २८ ॥

व्योम्नि केशोण्ड्रकानीव न कचन्तीव वस्तुतः ।

यथा तरङ्गा जलधौ तथेमाः सृष्टयः परे ॥ २९ ॥

उत्पत्त्योत्पत्त्य लीयन्ते रजांसीव महानिले ।

तस्माद्भ्रान्तिमयाभासे मिथ्यात्वमहमात्मनि ॥ ३० ॥

मृगतृष्णाजलचये कैवास्था सर्गभस्मनि।

भ्रान्तयश्च न तत्रान्यास्तास्तदेव परं पदम् ॥ ३१ ॥

घने तमसि यक्षाभास्तम एव न यक्षकः।

तस्माज्जन्ममृतिर्मोहो व्यामोहत्वमिदं ततम् ॥ ३२ ॥

सर्वं तत्समहाकल्पं शान्तौ यदवशिष्यते ।

नातः सत्यमिदं दृश्यं न चासत्यं कदाचन ॥ ३३ ॥

द्वयमेवैतदथवा ब्रह्म तत्रैव संभवात्।

आकाशे परमाण्वन्तर्द्रव्यादेरणुकेऽपि च ॥३४॥

जीवाणुर्यत्र तत्रेदं जगद्वेत्ति निजं वपुः ।

अग्निरौष्ण्यं यथा वेत्ति निजभावक्रमोदितम् ॥ ३५ ॥

पश्यतीदं तथैवात्मा स्वात्मभूतं विशुद्धचित् ।

यथा सूर्योदये गेहे भ्रमन्ति त्रसरेणवः ॥ ३६ ॥

तथेमे परमाकाशे ब्रह्माण्डत्रसरेणवः।

यथा वायौ स्थितः स्पन्द आमोदः शून्यमम्बरे ॥ ३७ ॥

पिण्डग्रहविनिर्मुक्तं तथा विश्वं स्थितं परे ।

भावाभावग्रहोत्सर्गस्थूलसूक्ष्मचराचराः ॥ ३८ ॥

विवर्जितस्यावयवैर्भागा ब्रह्मण ईदृशाः।

साकारस्यावबोधाय विज्ञेया भवताधुना ॥ ३९ ॥

अनन्याः स्वात्मनस्तस्य तेनानवयवा इव ।

यथास्थितमिदं विश्वं निजभावक्रमोदितम् ॥ ४० ॥

Goddess Saraswati continued:

3.44.26–30

> Death takes an unreal form in birth, and birth becomes unreal in death. They vanish and appear like waves, O Rama, due to their illusory nature and past experiences.

> In this way, what is neither Real nor unreal shines only as a mistake of the mind. Even at the end of a great Cosmic cycle, it remains the same today, O Pure One.

> What never truly exists is Brahm itself—that alone is the world. In its midst, these errors called "Creations" arise.

> Just like imaginary hairs seen in the sky or waves on the ocean—these Creations are not real at all.

> They keep arising and dissolving, like particles of dust in a mighty wind. So, in this show of illusion, there is no truth in the Self or the soul.

3.44.31–36 

> What lasting State is there in the gathered water of a desert mirage for the ashes of creation? No other errors exist there—that itself is the Highest Goal.

> In thick darkness, the seeming forms of spirits are just the darkness, not actual spirits. Thus, birth and death are pure confusion, and this whole world is steeped in that confusion.

> Everything in that vast Cosmic age dissolves into Peace, leaving only what remains. From here, this seen world is not real, nor has anything unreal ever existed.

> Or, both Real and unreal are the same—Brahm—because it alone exists everywhere. Even in the Space inside the tiniest atom, in a drop of liquid, or in the smallest particle.

> Wherever the soul-atom is, there the world knows itself as its own form. Just as fire knows its heat, prompted by its natural way of being.

> In the same way, the Pure Conscious Self sees this world as part of itself. Like flies buzzing around in a house at sunrise.

3.44.37–40

> So, these Universes are like flies in the supreme space of Brahm. Like a scent vibrating in the air, existing in the empty sky.

> Freed from the pull of planets and lumps of matter, the whole Universe rests in the Ultimate Reality. All gross and subtle things, moving and still, come from letting go of ideas of being and non-being.

> These are like parts of the part-less Brahm, meant to help understand the formed world. Know them now as tools for grasping the truth with form.

> They are nothing other than its own self, so they seem part-less like it. This world stands as it does, guided by its own natural flow.

Summary of the Teachings:

Birth and death are not opposite realities but mere appearances born from ignorance, vanishing like waves on water when scrutinized. They lack inherent existence, much like a mirage's water that promises but never delivers. This illusion persists across cosmic cycles, unchanged in its falsity, emphasizing that True Reality —Brahm—is Eternal and undivided. The world we perceive is not a separate entity but a fleeting error in Consciousness, urging the seeker to recognize this to transcend cyclic suffering.

Delving deeper, the verses illustrate how creation (srishti) is nothing but a series of mental errors or delusions arising within the One Unchanging Brahm. Just as one might imagine hairs floating in the vast sky or waves disturbing the calm ocean, these "Creations" have no substance; they are projections without foundation. They repeatedly emerge and dissolve, akin to dust whirled by wind, highlighting the transient and dream-like quality of all phenomena. The Self (atman) is Pure, partl-ess Consciousness, and any notion of division or multiplicity is a superimposition. By understanding this, the practitioner realizes that clinging to appearances only perpetuates bondage, while discernment reveals the underlying unity.

A key metaphor here is the desert mirage, symbolizing the instability of worldly pursuits and the "ashes" of Creation —remnants of what never truly burned. No real stability or other illusions exist beyond this grand delusion; the Supreme State is the dissolution of all such fictions into Pure Awareness. Darkness itself masquerades as forms (like spirits), teaching that birth-death cycles are not events but intensified layers of ignorance. The visible Universe, spanning eons, ultimately rests in tranquil void, neither truly existent nor non-existent from the absolute viewpoint. This invites a shift from dualistic seeing to non-dual Knowing, where the Seer and seen merge.

The teachings extend to the atomic level, affirming Brahm's omnipresence: even in the infinitesimal spaces within particles or drops, the soul-atom (jiva) perceives the macrocosm as its extension, much like fire inherently knows its warmth. The Self, as Pure chit (Consciousness), mirrors this by envisioning the world as its own reflection, not alien. Analogies of sunrise-flies in a room or airborne scents in emptiness portray universes as mere vibrations in Infinite Space —effortless, ungraspable movements without creator or created. This underscores liberation through non-grasping: releasing notions of entity and non-entity allows gross-subtle, mobile-immobile forms to reveal their groundless play.

Finally, these verses culminate in a call to intellectual comprehension for practical wisdom. The "parts" of the part-less Brahm serve as provisional forms to aid understanding, like maps to the formless. The world, in its apparent stance, is self-prompted by innate tendencies, yet inseparable from the Self. Nothing is other than this singular Reality; multiplicity is apparent, not actual. Thus, the teaching synthesizes inquiry and surrender: by knowing illusions as such, one abides in the supreme, free from the flux of samsara, embodying the peace that transcends all Cosmic dramas.