Chapter 3.82, Verses 48–60

Yoga Vashishtha 3.82.48–60

(These verses illustrate the power of genuine friendship and transformation)

राक्षस्युवाच।

युक्तमुक्तं त्वया राजन्करोम्येवमहं सखे।

सौहार्देन प्रवृत्तस्य को वाक्यं नाभिनन्दति ॥ ४८॥

श्रीवसिष्ठ उवाच।

इत्युक्त्वा राक्षसी तत्र संपन्ना सुविलासिनी।

हारकेयूरकटकपट्टस्रग्दाम धारिणी ॥ ४९॥

राजन्नागच्छ गच्छाम इत्युक्त्वा भूपमन्त्रिणौ।

अग्रे गन्तुं प्रवृत्तौ तौ रात्रावनुससार सा ॥ ५०॥

अथ ते पार्थिवगृहं प्राप्य तां रजनीं मिथः।

कथयैकगृहे रम्ये क्षपयामासुरादृताः ॥ ५१॥

प्रभातेऽन्तःपुरे तस्थौ पुरन्ध्रीजनलीलया।

राक्षसी मन्त्रिराजानौ स्वव्यापारौ बभूवतुः ॥ ५२॥

ततो दिवसषट्केन संचितानि महीभृता।

नृपः परपुरेभ्योऽपि स्वमण्डलगणात्तथा ॥ ५३॥

त्रीणि वध्यसहस्राणि तानि तस्यै तदा ददौ।

सा बभूव निशा काले सैवोग्रा कृष्णराक्षसी ॥ ५४॥

तानि वध्यसहस्राणि जग्राह भुजमण्डले।

धारानिकरजालानि मेघमालेव कोटरे ॥ ५५॥

ययौ राजानमापृच्छ्य तदेव हिमवच्छिरः।

दरिद्रा लब्धहेमेव ग्रहेषूग्रशरीरिणी ॥ ५६॥

तत्र तृप्ता भृशं भुक्त्वा सुखं सुप्त्वा दिनत्रयम्।

आसीत्प्रबोधसुस्वस्था सा समाधिमतिः पुनः ॥ ५७॥

पञ्चभिर्वा चतुर्भिर्वा वर्षैः सा संप्रबुध्यते।

तत्ततो मण्डलं याति तेन राजसभाजने ॥ ५८॥

तत्र विश्रम्भगर्भाभिः कथाभिः कंचिदेव सा।

स्थित्वा कालं गृहीत्वा तान्वध्यान्स्वास्पदमेत्यथ ॥ ५९॥

जीवन्मुक्ततयैवमेव विपिने साद्यापि रक्षोङ्गना तस्मिन्नेव गिरौ स्थिता विचलितध्यानैकतानाशया।

तस्मिन्राजनि शान्तिमागतवति त्यक्तैषणेनात्मना तद्राष्ट्राधिपसौहृदैः स्वकवलानास्वादयन्ती चिरं ॥ ६०॥

The demoness said: 

3.82.48

> O King, what you have said is proper. I will do exactly that, my friend. Who would not welcome the words of someone acting out of true friendship?

Sage Vasishtha said: 

3.82.49–52

> After speaking thus, the demoness transformed there into a beautiful and graceful woman, adorned with necklaces, armlets, bracelets, fine silken clothes, and flower garlands.

> O King, saying “Come, let us go” to the King and the Minister, those two moved ahead, and she followed them in the night.

> Then they reached the King’s palace and spent that night respectfully, talking with each other in a pleasant single room.

> In the morning she stayed in the inner palace, enjoying the company and play of the women there, while the King and the Minister attended to their own duties.

3.82.53–60

> Then, within six days, the King collected three thousand prisoners condemned to death from his own kingdom as well as from other cities.

> He gave those three thousand condemned prisoners to her. At night she again became that same fierce black demoness.

> She gathered those three thousand into her arms, like clusters of rain-bearing clouds holding streams of water in a mountain cave.

> Taking leave of the King, she went back to the same Himalayan peak, like a poor woman who had suddenly obtained gold, fierce in form among the stars.

> There, fully satisfied after eating a lot and sleeping comfortably for three days, she became awake, refreshed, and once again established in a meditative state.

> Every four or five years she awakens, goes to that kingdom, and thus honors the King’s assembly.

> There, through confidential and friendly conversations, she stays for some time, then takes the condemned prisoners and returns to her own place.

> Even today, as a liberated soul (jivanmukta), that demoness remains in the forest on that same mountain, with her mind steadily absorbed in meditation. When that King attained Peace by renouncing all desires, she continued for a long time enjoying her own food through the friendship of the ruler of that land.

Summary of the Teachings:

The demoness, moved by the King’s kind and wise words, agrees to change her ways. She transforms from a fearsome being into a beautiful woman, showing that positive guidance and heartfelt connection can bring out the best in anyone, even those with dark tendencies. This teaches that no one is beyond redemption if approached with sincerity and goodwill.

The story highlights the balance between worldly duties and inner spiritual practice. While the King and Minister carry out their responsibilities, the demoness lives among the palace women by day and returns to her fierce nature at night. This shows how one can engage with the outer world while maintaining a deeper Inner Reality. It reminds us that spiritual growth does not mean abandoning daily life but integrating wisdom into it.

The verses emphasize discipline, moderation, and periodic renewal. The demoness consumes the offered prisoners only as needed, rests deeply for days, and stays in meditation. Every few years she returns for her requirements. This teaches the importance of self-control, rest, and regular reconnection with one’s spiritual center rather than constant indulgence or distraction.

A key teaching is the value of liberation while living (jivanmukti). The demoness ultimately lives as a free soul, steady in meditation even while fulfilling basic needs through a harmonious relationship with the King. This shows that True Freedom comes from Inner Peace and detachment from desires, allowing one to live peacefully in the world without being bound by it.

Finally, these verses convey the long-lasting fruits of virtuous friendship and wise rule. The King’s renunciation of desires leads to Peace, and the bond with the demoness benefits both. It teaches that genuine relationships built on trust and wisdom support spiritual progress for all involved and create harmony that endures over Time.

Chapter 3.82, Verses 32–47

Yoga Vashishtha 3.82.32–47

(These verses show how true friendship can develop even between very different Beings like a King and a demoness)

श्रीवसिष्ठ उवाच।

इति तस्यां तदा रात्र्यां राक्षसीमन्त्रिभूभृतः।

जग्मुस्ते सरितस्तीरं मिथः संजातसौहृदाः ॥ ३२॥

अन्वयव्यतिरेकेण राक्षस्याः सौहृदं तदा।

ज्ञात्वा स्थितौ तौ स्वाचान्तावुभावन्तेनिवासिनौ ॥ ३३॥

तया ब्रह्मोपदिष्टोऽसौ ततस्ताभ्यां यथाक्रमम्।

स्नेहाद्विषूचिकामन्त्रः प्रदत्तो जपसिद्धिदः ॥ ३४॥

ततः संजातसौहार्दौ तौ विसृज्य निशाचरी।

यदा गन्तुं प्रवृत्तासौ तदा राजाब्रवीद्वचः ॥ ३५॥

राजोवाच।

गुरुस्त्वं नौ महादेहे वयस्या च सुनिर्वृता।

निमन्त्रयावहे यत्नाद्ग्रासाय तव सुन्दरि ॥ ३६॥

न चास्मत्प्रणयं प्रीता वितथीकर्तुमर्हसि।

सौहार्दं सुजनानां हि दर्शनादेव वर्धते ॥ ३७॥

लघुसौभाग्यसंयुक्तं कृत्वाकारं मनोरमम्।

आगच्छास्मद्गृहं भद्रे तत्र तिष्ठ यथासुखम् ॥ ३८॥

राक्षस्युवाच।

मुग्धस्त्रीरूपधारिण्यै दातुं शक्तोऽसि भोजनम्।

संतर्पयसि मां केन राक्षसाकारधारिणीम् ॥ ३९॥

रक्षोन्नमेव संतुष्ट्यै न सामान्यजनाशनम्।

पूर्वसिद्धस्वभावोऽयमादेहं न निवर्तते ॥ ४०॥

राजोवाच।

हेमस्रग्दामवलिता दिनानि कतिचिद्गृहे।

मम स्त्रीरूपिणी तिष्ठ यावदिच्छमनिन्दिते ॥ ४१॥

ततो दुष्कृतिनश्चौरान्वध्याञ्छतसहस्रशः।

मण्डलेभ्यः समानीय ददे तुभ्यं सुभोजनम् ॥ ४२॥

कान्तारूपं परित्यज्य गृहीत्वा राक्षसं वपुः।

आदाय वध्याञ्छतशः पुरुषांस्तान्सुसंचितान् ॥ ४३॥

नयस्व हिमवच्छृंङ्गं तत्र भुङ्क्ष्व यथासुखम्।

महाशनानामेकान्ते भोजनं हि सुखायते ॥ ४४॥

तृप्ता निद्रां मनाक्कृत्वा भव भूयः समाधिभाक्।

समाधिविरता भूयोऽप्यागत्य पुनरन्यदा ॥ ४५॥

नेष्यस्यन्यान्वध्यजनान् हिंसा नैषां च धर्मतः।

स्वधर्मेण च हित्वैव महाकरुणया समा ॥ ४६॥

त्वं समेष्यसि चावश्यं मां समाधिविरागिणी।

असतामपि संरूढं सौहार्दं न निवर्तते ॥ ४७॥

Sage Vashishtha said: 

3.82.32–35

> That night, the rakshasi, King and his ministers went to the river bank together. They had developed friendship with each other.

> Through reasoning of presence and absence, they understood the rakshasi’s friendship. Both of them then stayed there after purifying themselves with water and lived in that place.

> The mantra that Brahma had taught her was then lovingly given by her to both of them in proper order. It was a mantra that brings success when chanted.

> After they had become friends, the night-roaming rakshasi was about to leave when the King spoke these words to her.

The King said: 

3.82.36–38

> O great-bodied one, you are our Guru and a very dear friend. We earnestly invite you, O beautiful one, to come for a meal.

> Being pleased, do not make our affection false. The friendship of good people grows just by seeing one another.

> O auspicious lady, take on a charming and lightly beautiful form, come to our house, and stay there comfortably as you wish.

The rakshasi said: 

3.82.39–40

> You can give food to a woman in a charming female form. But how will you satisfy me when I take the form of a rakshasi?

> Only rakshasa-type food satisfies me, not ordinary human food. This nature, established from before, does not change till the end of the body.

The King said: 

3.82.41–47

> Stay in my house for some days in a female form, adorned with golden garlands, O blameless one, for as long as you desire.

> Then I will bring hundreds and thousands of condemned thieves and criminals from different regions and offer them to you as excellent food.

> Leaving your beautiful form and taking the rakshasa body, take these well-collected hundreds of condemned men.

> Carry them to the peaks of the Himalayas and eat them there happily. For great eaters, food in a solitary place gives pleasure.

> After being satisfied, sleep a little, then again become absorbed in meditation. After coming out of meditation, come again some other time.

> You will bring other condemned people. There is no sin in their killing according to dharma. Following your own duty with great compassion equally.

> You will surely come to me when detached from meditation. Even for unworthy persons, once deep friendship takes root, it does not go away.

Summary of the Teachings:

The King and his Ministers use careful thinking to understand her good intentions. This teaches that friendship grows through trust, open communication, and seeing the positive qualities in others, no matter their outer appearance or nature.

The rakshasi shares a special mantra given by Brahma out of love. This part highlights the value of spiritual Knowledge and mantras as gifts that can be passed on with affection. It shows that genuine bonds lead to sharing of wisdom and practices that benefit everyone involved.

The King invites the rakshasi to his home and offers to provide food suitable for her true nature by giving condemned criminals. This illustrates the idea of accepting others as they are and making practical arrangements to support their needs. It also reflects the theme of dharma, where even harsh actions like punishment of criminals can serve a higher purpose in maintaining harmony.

The verses emphasize the importance of solitude for deep experiences like eating and meditation. The rakshasi is advised to eat in the quiet Himalayas and return to samadhi. This teaches balance between worldly interactions and inner spiritual practice, showing that one should fulfill duties and then return to meditation for inner peace.

Finally, the King assures lasting friendship despite differences. The teachings stress that once sincere friendship is formed, it remains strong even with people who may seem unworthy. It promotes compassion, repeated meetings, and faith that good relationships endure and bring mutual benefit over Time.

Chapter 3.82, Verses 10~31

Yoga Vashishtha 3.82.10~31

(These verses show the interaction between the King and the demoness Karkati, highlighting the power of focused thought and meditation)

राजोवाच।

यद्येवं फुल्लपद्माक्षि परदेहैकभोजने।

किं स्याच्छरीरवृत्त्यै ते स्थिताया मत्समीहिते ॥ १६॥

राक्षस्युवाच।

षड्भिर्मासैर्गिरौ राजन्प्रबुद्धायाः समाधितः।

जाता भोजनसंकल्पाद्भोजनेच्छेयमद्य मे ॥ १७॥

इदानीं शिखरं गत्वा तदेव ध्याननिश्चला।

यावदिच्छं सुखेनासे सजीवा शालभञ्जिका ॥ १८॥

आमृतीं धारणां बद्ध्वा धारयामि शरीरकम्।

यथेच्छमथ कालेन त्यक्ष्यामीति मतिर्मम ॥ १९॥

आशरीरपरित्यागमिदानीं न मया नृप।

हिंसनीयाः परप्राणास्तेनेदं मद्वचः शृणु ॥ २०॥

हिमवान्नाम शैलोऽस्ति शरच्चन्द्रांशुनिर्मलः।

य उत्तराशाहृदये स्पृष्टपूर्वापरार्णवः ॥ २१॥

तत्राहं निवसाम्यग्रे हेमशृङ्गदरीगृहे।

आयसी मेघलेखेव कर्कटीनाम राक्षसी ॥ २२॥

तपसोपार्जितो ब्रह्मा जनतामारणेच्छया।

विषूचिका प्राणहरा स्यां सूच्यात्मेति भो मया ॥ २३॥

तस्मात्संप्राप्तवरया बहून्वर्षगणान्मया।

भुक्ता विषूचिकात्वेन जनता जीवबाधनैः ॥ २४॥

त्वया न गुणिनो हिंस्या इति मे ब्रह्मणा ततः।

नियमार्थं महामन्त्रस्तदायत्तास्मि संस्थिता ॥ २५॥

सोऽयं प्रगृह्यतां तेन सर्वं हृदयशूलनम्।

शममेष्यति लोकेऽस्मात्का कथा मत्कृते भ्रमे ॥ २६॥

विततैवास्मि हिंसायां यत्पुरा हिंसितं मया।

जनस्य हृदयं तेन नाड्यो वैधुर्यमागताः ॥ २७॥

हिंसित्वा रक्तमांसानि संत्यक्ता ये महाजनाः।

तेभ्यो विधुरनाडीभ्यो ये जातास्तेऽपि तादृशाः ॥ २८॥

राजन्विषूचिकामन्त्रः सोऽयं संपन्न एव ते।

नहि सत्त्ववतामस्ति दुःसाध्यमिह किंचन ॥ २९॥

अतो दुर्नाडिकोशेषु शूलानां परिशान्तये।

मन्त्रो यो ब्रह्मणा प्रोक्तो राजञ्शीघ्रं गृहाण तम् ॥ ३०॥

आगच्छ निकटं नद्या गच्छामस्तत्र भूमिप।

स्वाचान्ताभ्यां संयताभ्यां भवद्भ्यां सुमता ददे ॥ ३१॥

The King said:

3.82.16

> “O lotus-eyed one, if you live by eating only in other bodies, then how will your own body be sustained while you stay here according to my wish?”

The demoness said:

3.82.17–22

> “O King, after six months on the mountain, I awoke from deep meditation. Because of the thought of eating, the desire for food has now arisen in me today.”

> “Now I will go to the mountain peak and remain steady in that same meditation. As long as I wish, I will stay comfortably there like a living statue.”

> “Having taken up the immortal concentration, I sustain this body. When I wish and at the right time, I will leave it—this is my firm thought.”

> “O King, until I give up this body, I must not harm other living Beings. Therefore, listen to my words.”

> “There is a mountain called Himavan, pure like the rays of the autumn moon. It lies in the heart of the northern region and touches both the eastern and western oceans.”

> “I live there in a golden-peaked cave house, like an iron line of clouds. My name is the demoness Karkati.”

3.82.23–31

> “Through penance I pleased Brahma. Desiring to kill people, I asked, ‘May I become cholera, the life-taker, with a needle-like soul.’”

> “Having received this boon, for many years I have lived as cholera and troubled the lives of people by eating them.”

> “Brahma told me that I should not kill virtuous people. For this rule, he gave me a great mantra, and I remain bound by it.”

> “Accept this mantra. By it, all the piercing pain in the heart will calm down in this world. Then there is no question of the delusion caused by me.”

> “I am spread everywhere in the act of violence. Because of the people I killed earlier, their hearts and energy channels have become distressed.”

> “Those great people whose blood and flesh I destroyed and left behind—those born from their distressed channels are also of the same kind.”

> “O King, this cholera mantra is now ready and accomplished for you. For people of good character, nothing is difficult to achieve here.”

> “Therefore, to completely calm the pains in the bad energy channels, quickly accept the mantra that Brahma spoke, O King.”

> “Come near the river. Let us go there, O ruler of the Earth. With pure and controlled minds, I will give the good mantra to both of you.”

Summary of the teachings: 

In the omitted verses (10–15), the conversation continues between King Suruchi and the demoness Karkati. The King expresses his fear and concern about her nature as a man-eating demoness who causes widespread suffering through disease. He questions how she can be trusted and pleads with her not to harm virtuous people or his subjects. The demoness responds reassuringly. She explains her background, the boon she received from Brahma, and her current State of Awakening from meditation. She acknowledges her past destructive actions but commits to restraint. She promises that from now on, she will not harm anyone without reason and agrees to the king's request to spare the good and noble.

The demoness now explains that she can live in a meditative state without ordinary food for long periods. Her body is sustained through special concentration rather than physical eating. This teaches that the mind has great control over the body and that deep meditation can reduce normal physical needs.

The story reveals how desires and past actions shape our experiences. The demoness once chose a destructive form through penance to satisfy her wish to harm people. This led to her becoming cholera, a disease that causes pain. It shows that strong intentions, even negative ones, can manifest into Reality, and one must live with the results of those choices for a long time.

A key teaching is the importance of ethical limits even for powerful Beings. Brahma gave the demoness a rule not to harm good people and provided a mantra for protection. This illustrates that higher powers always set boundaries on harm, and there are protective tools like sacred words or mantras that can counter negative forces when used properly.

The verses emphasize the connection between violence, disease, and the subtle energy channels in the body. Past acts of harm create lasting effects in the hearts and nadis of people, passing on suffering to future generations. The mantra helps remove these pains, showing that spiritual remedies can heal both physical and energetic disturbances caused by past negativity.

Finally, these teachings encourage taking up positive spiritual practices quickly. The demoness offers the mantra to the King and his companion so they can overcome troubles. It teaches that for sincere and virtuous people, difficult problems can be solved through divine words and disciplined living, leading to Peace and Freedom from delusion and pain.

Chapter 3.82, Verses 1–9

Yoga Vashishtha 3.82.1–9

(These verses show the power of wise words to transform even a restless mind)

श्रीवसिष्ठ उवाच।

इति राजमुखाच्छुत्वा कर्कटी वनमर्कटी।

अवबुद्धपदान्तं स्वं जहौ मत्सरचापलम् ॥ १॥

अन्तःशीतलतामेत्य विश्रान्तिमपतापताम्।

प्राप्ता प्रावृण्मयूरीव सज्योत्स्नेव कुमुद्वती ॥ २॥

तथा राजगिरा तस्या आनन्द उदभूद्भृशम्।

गर्भेऽन्तः खे बलाकाया रवेणेव पयोमुचः ॥ ३॥

राक्षस्युवाच।

अहो बत पवित्रेयं भवतोर्भाति शेमुषी।

अनस्तमितसारेण प्रबोधार्केण भासिता ॥ ४॥

शीता समरसा शुद्धा ज्योत्स्नेव शशिमण्डलात्।

विवेककणिकां श्रुत्वा भवतो हृदयादियम् ॥ ५॥

विवेकिनो जगत्पूज्याः सेव्या मन्ये भवादृशाः।

सत्सङ्गात्सविकासास्मि चन्द्रेणेव कुमुद्वती ॥ ६॥

सौरभं कुसुमासङ्गादेव सत्सङ्गमाच्छुभम्।

वर्तते ह्यर्कसंपर्काद्विकासोऽम्बुरुहामिव ॥ ७॥

महतामेव संपर्कात्पुनर्दुःखं न बाधते।

को हि दीपशिखाहस्तस्तमसा परिभूयते ॥ ८॥

मयेमौ जङ्गलप्राप्तौ भवन्तौ भूमिभास्करौ।

पूजनीयावतः शीघ्रमीहितं कथ्यतां शुभम् ॥ ९॥

Sage Vashishta said: 

3.82.1–3

> Hearing these words from the King's mouth, Karkati, the forest demoness, fully understood their deep meaning and gave up her jealousy and restlessness.

> She attained inner coolness, Peace, and Freedom from distress, just like a peahen in the rainy season or a lotus flower bathed in bright moonlight.

> In the same way, great Joy arose in her heart from the King's words, like a cloud filled with delight from the cry of a heron inside it.

The demoness said: 

3.82.4–9

> Oh, how Pure your intellect appears! It shines with the never-setting Sun of True Knowledge.

> It is cool, balanced, and pure like moonlight from the moon, after hearing this small teaching of discrimination from your heart.

> Wise people are worthy of worship in the world. I believe people like you should be served. Through good company, I have blossomed like a lotus flower in moonlight.

> Just as flowers get their fragrance from being together, good comes from holy company. Lotuses bloom from contact with the Sun.

> From the company of great souls, sorrow does not trouble a person again. Who can be overcome by darkness while holding the flame of a lamp?

> You two great ones, like Suns on this Earth, whom I have met in this forest, are worthy of worship. Please quickly tell me the auspicious thing you desire.

Summary of the Teachings:

When Karkati hears the King's teaching, she immediately drops her negative traits like jealousy. This teaches that sincere listening and understanding can bring quick inner change and Peace.

The verses compare the calm that comes from wisdom to natural beautiful scenes, such as a peahen in rain or a lotus in moonlight. They highlight how True Knowledge brings coolness, joy, and rest to the heart, removing inner heat and worry.

The demoness praises the King's intellect as pure and ever-bright like the Sun of Awakening. She values the small but powerful seed of discrimination (viveka) that helps one see Truth. This shows respect for enlightened guidance and how even a little Wisdom can purify the mind.

Good company with wise and holy people leads to inner growth and happiness, just as flowers gain fragrance or lotuses bloom in sunlight. The verses encourage seeking the company of great souls to develop positive qualities and live a better life.

Finally, association with great Beings protects one from future suffering. The demoness honors the two visitors and asks them to share their wish. This reminds us that wise people are like guiding lights, and serving or learning from them brings blessings and removes darkness from life.

Chapter 3.81, Verses 94–107

Yoga Vashishtha 3.81.94–106

(These verses use the example of a tiny seed holding a vast tree to explain how the entire Universe exists within the smallest atom of Pure Consciousness)

राजोवाच।

अन्तर्गतजगज्जालोऽप्येषोऽणुः साम्यमत्यजन्।

स्थितोऽन्तस्थबृहद्वृक्षं बीजं भाण्डोदरे यथा ॥ ९४॥

बीजेऽन्तर्वृक्षविस्तारः स्थितः सफलपल्लवः।

परया दृश्यते दृष्ट्या जगच्च चिदणूदरे ॥ ९५॥

स शाखाफलपुष्पं स्वमजहद्बीजकोटरे।

यथा तरुः स्थितस्तद्वद्विकासि चिदणोर्जगत् ॥ ९६॥

संस्थितं द्वैतमद्वैतं बीजकोश इव द्रुमः।

जगच्चित्परमाण्वन्तर्यः पश्यति स पश्यति ॥ ९७॥

न द्वैतं नैव चाद्वैतं न च बीजं न चाङ्कुरः।

न स्थूलं न च वा सूक्ष्मं नाजातं जातमेव च ॥ ९८॥

न चास्ति न च नास्तीदं न सौम्यं क्षुभितं न च।

त्रिजगच्चिदणोरन्तः खवाय्वपि न किंचन ॥ ९९॥

न जगन्नाजगच्चास्ति विद्यते चित्परा शुभा।

सर्वात्मिका यदा यत्र सा यथोदेति तत्तथा ॥ १००॥

उदेत्यनुदितोऽप्येष स्वयंवेदनजृम्भितः।

परमात्माणुरेकात्मा समग्रात्मतयैव खे ॥ १०१॥

द्रुमो भूमौ स्वबीजत्वमिवोदेत्यनुदेत्यपि।

परं तत्त्वं जगद्भक्त्या जगत्तां स्वोदयेन च ॥ १०२॥

द्रुमो बीजतयैवाशु न संत्यक्तसमस्थितिः।

तिष्ठत्यपगतस्पन्दस्त्यागात्यागपरोऽणुकः ॥ १०३॥

बिसतन्तुर्महामेरुः परमाणोरपेक्षया।

दृश्यं किल विशेत्तन्तुरदृश्याक्ष्णा पराणुता ॥ १०४॥

बिसतन्तुर्महामेरुः परमाणोः किलात्मनः।

तस्यैव तद्घनाः स्वान्तः स्थिता मेर्वादिकोटयः ॥ १०५॥

एकेन तेन महता परमाणुना च व्याप्तं ततं विरचितं जनितं कृतं च।

दृश्यं प्रपञ्चरचितं नभसेव विश्वं शून्यत्वमच्छमभितः परिलब्धमेव ॥ १०६॥

द्वैतेन सुन्दरतरं स्वमनुज्झितेन रूपं सुषुप्तसदृशेन यथावबोधात्।

ऐक्यं गतं स्थितिगमागममुक्तमेवमित्थं स्थितं तनु जगत्परमार्थपिण्डः ॥ १०७॥

The King continued: 

3.81.94–99

> Even though this tiny atom contains the entire web of the World inside it, it does not lose its equality. It remains like a great tree hidden within a seed inside a pot.

> Inside the seed exists the full spread of the tree with fruits and leaves. In the same way, through supreme vision, the World is seen within the atom of Consciousness.

> The tree does not leave its branches, fruits, and flowers while staying in the core of the seed. Similarly, the World expands within the atom of Consciousness.

> Duality and non-duality are established like a tree in the Space of the seed. One who sees the world inside the atom of Consciousness truly sees.

> There is neither duality nor non-duality, neither seed nor sprout, neither gross nor subtle, neither unborn nor born.

> This World neither exists nor does not exist. It is neither calm nor agitated. The three worlds are inside the atom of Consciousness, yet there is nothing like Space or Air there.

3.81.100–107

> The world neither exists nor does not exist. There is only the Pure Supreme Consciousness. When and where the all-pervading Self arises, it appears accordingly.

> Though unarisen, it rises by its own Self-Awareness. The supreme atomic Self is One, the same as the entire Self, in the sky of Consciousness.

> Like a tree arising from its seed nature in the earth, though not truly arising, the Supreme Reality appears as the World through devotion and its own arising.

> The tree quickly remains in its seed State without abandoning its original position. It stays without movement, the tiny one beyond giving up or holding.

> Compared to the atom, a lotus fiber is like Mount Meru. The visible enters the fiber through invisible atomic vision.

> The lotus fiber is Mount Meru in relation to the atom of the Self. Within it, dense forms like Meru and other peaks stand inside its own Space.

> By that one great atom, everything is pervaded, spread, created, and made. The visible world is fashioned like the sky, empty and clear all around.

> Through beautiful duality that is not abandoned, the form is like deep sleep, understood as per knowledge. It has attained unity, free from coming and going, and thus stands as the subtle world, the Essence of Supreme Reality.

Summary of the Teachings:

The World appears expanded with all its details, yet it does not change the fundamental Nature of that Consciousness. Everything we see is like the potential of the tree already present in the seed – not separate, but contained within. This shows the illusory yet real appearance of Creation inside the indivisible Self.

The teachings stress that Ultimate Reality is beyond all opposites like duality and non-duality, Existence and non-existence, or gross and subtle. There is no real birth or movement; the three worlds are perceived within Consciousness but are empty of ordinary elements like Space or Air. Consciousness alone is the Pure, all-pervading Essence that manifests forms according to its own nature, without actually changing.

The Supreme Self is described as arising from its own Awareness, even though it never truly rises or falls. It is one with everything, like the tree and its seed being the same reality. The World appears through a kind of self-expression or devotion to that reality, but it remains rooted in stillness and non-movement at the core.

Comparisons like the lotus fiber and Mount Meru illustrate how what seems huge in the visible World is tiny from the perspective of the atomic Self. All peaks and forms exist densely packed within this Inner Space. The visible Universe is woven by this one great atom, filling everything like empty sky – clear, pervasive, and without real substance.

In the end, the World is understood as a beautiful form that seems dual but leads to Unity when known deeply, similar to the Peaceful State of deep sleep. It is free from coming and going, standing as the subtle Essence of Supreme Truth. The message is to see beyond appearances to the Unchanging Consciousness that holds all.

Chapter 3.81, Verses 81–93

Yoga Vashishtha 3.81.81–93

(These verses teach that the Supreme Self, or Brahm, is the only Reality)

राजोवाच।

दिक्कालाद्यनवच्छिन्नः परमात्मास्ति केवलः।

सर्वात्मत्वात्स सर्वात्मा सर्वानुभवत स्वतः ॥ ८१॥

सन्नेष चेतनात्मत्वाद्दर्शनानवबोधतः।

द्वैतैक्ये नात्र विद्येते सर्वरूपे महात्मनि ॥ ८२॥

यदि कश्चिद्द्वितीयः स्यात्तदैकस्यैकता भवेत्।

द्वैतैक्ययोर्मिथः सिद्धिरातपच्छाययोरिव ॥ ८३॥

यत्र नास्ति द्वितीयो हि तत्रैकस्यैकता कथम्।

एकतायामसिद्धायां द्वयमेव न विद्यते ॥ ८४॥

एवं स्थिते तु यस्तिष्ठंस्तत्तादृक्तदिवास्ति हि।

तस्मान्न व्यतिरिक्तं तद्रूपं द्रव इवाम्भसः ॥ ८५॥

नानारम्भविभासं च साम्येनाक्षुब्धरूपिणः।

बीजस्यान्तस्तरुरिव ब्रह्मणोऽन्तः स्थितं जगत् ॥ ८६॥

द्वैतमप्यपृथक्तस्माद्धेम्नः कटकता यथा।

सम्यग्बुद्धावबोधो हि द्वैतं तच्च न सन्मयम् ॥ ८७॥

यथा द्रवत्वं पयसः स्पन्दनं मातरिश्वनः।

व्योम्नः शून्यत्वमेवं हि न पृथग्द्वैतमीश्वरात् ॥ ८८॥

द्वैताद्वैतोपलम्भो हि दुःखायैव क्रियात्मने।

निपुणोऽनुपलम्भो यस्त्वेतयोस्तत्परं विदुः ॥ ८९॥

मातृमानप्रमेयादिद्रष्टृदर्शनदृश्यता।

एतावज्जगदेतच्च परमाणौ चिति स्थितम् ॥ ९०॥

अयं जगदणुर्नित्यमेतेनाणुसुमेरुणा।

स्पन्दनं पवनेनेव स्वाङ्ग एव कृताकृतः ॥ ९१॥

अहो नु भीमा मायेयमथवा मायिनां परा।

परमाण्वन्तरेवास्ति यत्त्रैलोक्यपरम्परा ॥ ९२॥

अथासंभवमायित्वमेवैतत्सर्वदा स्थितम्।

चिन्मात्रपरमाणुत्वमात्रमेव जगत्स्थितिः ॥ ९३॥

The King continued:

3.81.81–85

> The Supreme Self exists alone, unlimited by Space, Time, or anything else. As the Self of everything, it is the Universal Self that experiences all things by its own Nature.

> This Real Existence, being the Conscious Self, has no perception of division. In this great Self that is all forms, neither duality nor unity truly exists.

> If there were any second thing, then the Oneness of the One could be spoken of. Duality and Unity prove each other mutually, like sunlight and its shadow.

> Where no second thing exists at all, how can there be Oneness of the One? When Oneness itself is not established, even the idea of two does not exist.

> In this State, whatever remains is exactly like that. Therefore, nothing is separate from it, just as liquidity is not different from water.

3.81.86–93

> The World shines forth as many different Creations, yet it rests undisturbed within the equal Nature of Brahm, like a tree hidden inside a seed.

> Even duality is not separate from it, like the shape of a bracelet made from gold. In clear understanding, one Realizes that duality is known but has no real existence of its own.

> Just as water has fluidity, wind has movement, and sky has emptiness, duality is not separate from the Lord in the same way.

> Perceiving duality or non-duality only brings sorrow to the active mind. The wise person who skillfully does not perceive either of these Knows the Supreme.

> The observer, the observing, the observed, and all such things like measurer, measure, and measurable make up this World. All of it exists within the atom of Pure Consciousness.

> This World is an Eternal atom. Within this tiny atom, like Mount Meru, the whole Creation appears and disappears through vibration, like movement caused by wind, all happening within its own body.

> Oh, how terrifying this Maya is, or perhaps it is the highest for those who know illusion. The entire succession of the three worlds exists inside this single atom.

> Thus, this Maya of impossibility always remains. The Existence of the World is only the atomic nature of Pure Consciousness.

Summary of the Teachings:

Brahm is Boundless and free from all limitations of Space and Time. Being the Essence of everything, it naturally experiences all without any need for something outside itself. This establishes the foundation of non-duality, where the entire Universe is not separate but one with this Conscious Reality.

These teachings explain that ideas of duality (two things) and Unity (Oneness) cannot truly apply to the Absolute. If there is no second entity, then talking about Oneness or twoness becomes meaningless. They depend on each other like light and shadow, but in the Highest Truth, neither concept holds because there is only the undivided whole.

The World appears as many forms and activities, yet it is not different from Brahm. It exists within the Supreme like a tree inside a seed or a bracelet within gold. All variety and change are simply expressions of the same Unchanging Reality, without any real separation or independent Existence.

Perceiving duality or trying to grasp non-duality through the mind leads only to suffering for the active Self. True Wisdom lies in going beyond both perceptions. The skilled seeker Realizes the Supreme by not clinging to these limited ideas, resting in Pure Awareness instead.

Ultimately, the entire Universe, with all its objects, observers, and experiences, exists as a tiny point within the atom of Consciousness. This grand display of Maya, though seemingly vast and complex, is always just the subtle vibration of pure mind. The World has no independent Reality; its Existence is only this Conscious Essence appearing in countless ways.

Chapter 3.81, Verses 71–80

Yoga Vashishtha 3.81.71–80

(These verses teach the core idea of non-duality in which the apparent division between the observer and the observed is an illusion)

राजोवाच।

एकस्मिन्प्रतिभासे हि न स द्रष्टृदृश्ययोः।

पुंप्रत्ययप्रकचने क्व पशुप्रत्ययोदयः ॥ ७१॥

दृश्यं पश्यन्त्यमात्मानं न द्रष्टा संप्रपश्यति।

द्रष्टुर्हि दृश्यतापत्तौ सत्ताऽसत्तेव तिष्ठति ॥ ७२॥

बोधाद्गलितदृश्यस्य द्रष्टुः सत्तेव भासते।

अबुद्धे कटके स्वस्य हेम्नोऽकटकता यथा ॥ ७३॥

दृश्ये सत्यस्ति वै द्रष्टा दृश्यं द्रष्टरि भासते।

द्वयेन च विना नैकं नैकमप्यस्ति चानयोः ॥ ७४॥

सर्वं यथावद्विज्ञाय शुद्धसंविन्मयात्मना।

वाचामविषयं स्वच्छं किंचिदेवावशिष्यते ॥ ७५॥

आत्मानं दर्शनं दृश्यं दीपेनेवावभासितम्।

कृतं च सर्वमेतेन चिन्मात्रपरमाणुना ॥ ७६॥

मातृमानप्रमेयाख्यं बुधो निगिरति त्रयम्।

हेमेव कटकादित्वमसन्मयमुपस्थितम् ॥ ७७॥

यथा न जलभूम्यादेः पृथक्किंचिन्मनागपि।

तथैतस्मात्स्वभावाणोर्न किंचित्पृथगस्ति हि ॥ ७८॥

सर्वगानुभवात्मत्वात्सर्वानुभवरूपतः।

एकत्वानुभवन्याये रूढे सर्वैकतास्य हि ॥ ७९॥

अस्येच्छया पृथङ्नास्ति वीचितेव महाम्भसः।

इच्छानुरूपसंपत्तेर्भावितार्थैकता किल ॥ ८०॥

The King continued: 

3.81.71–75

> In a single appearance or shining forth, there is truly no separation between the Seer and the seen. When the clear understanding of the Self as Pure Consciousness arises, where is any notion of an individual person or creature?

> The seen appears to perceive the Self, but the Seer does not truly see anything separate. When the Seer takes on the nature of the seen, existence itself appears like non-existence.

> For the Seer whose perception of the seen has dissolved through True Knowledge, only Pure Existence shines forth. This is like gold that remains unchanged, without any bracelet form, when the idea of the bracelet is not imagined.

> The Seer exists within the seen, and the seen appears within the Seer. Without these two, there is no one Reality, and neither can exist without the other.

> After Knowing everything as it truly is, through the Pure Self made of Consciousness, only something clear and pure remains, which is beyond the reach of words.

3.81.76–80

> The Self, the act of seeing, and the object seen are all illuminated like objects by a lamp. Everything is created by this subtle atom of Pure Consciousness.

> The wise person swallows up the three — the Knower, the Knowing, and the Known — just as gold absorbs the unreal forms of bracelets and such ornaments that merely appear.

> Just as nothing at all is truly separate from water, earth, or other elements in their essence, so too nothing whatsoever exists separately from this fundamental atom of one's own nature.

> Because of the Self that is the essence of all experiences and pervades everything, and because it is the form of all experiences, once the principle of experiencing Oneness is firmly established, all things become one for him.

> By its own will, there is no true separation, just as waves are not separate from the great ocean. Through the fulfillment according to its will, the manifested things achieve Oneness.

Summary of the Teachings:

Everything appears in One single Consciousness, and when one Realizes the Self clearly, all limited ideas of individual Beings or objects dissolve. The Seer and seen depend on each other like two sides of the same coin, but in truth, they are not two separate things. This understanding removes the root of suffering caused by seeing oneself as a limited person.

The teachings emphasize that True Knowledge causes the world of appearances to melt away, leaving only Pure Existence. Like gold that never really becomes a separate bracelet, the Self remains unchanged while forms appear and disappear. The wise one sees through these appearances and rests in the underlying Reality that is beyond names and descriptions.

All aspects of experience — the Knower, the process of Knowing, and what is Known — are unified in Consciousness. This Pure Consciousness is like a tiny spark that creates and illumines everything, much like a lamp lights up a room without being affected by what it shows. Nothing exists apart from this One Reality.

Once a person deeply experiences this Oneness, all diversity is seen as expressions of the same Essence, similar to waves in the Ocean. The will or intention within Consciousness shapes the World, but everything remains unified. There is no real separation; multiplicity is only a play of the One Self.

In summary, these verses guide the seeker to recognize the Self as the sole Reality. By letting go of dualistic thinking through Knowledge and direct experience, one attains Freedom and Peace, where the entire Universe is known as one's own Nature. This leads to a State where words fail, and only Blissful, Pure Awareness remains.