Chapter 3.49, Verses 31–41

Yoga Vashishtha 3.49.31–41

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

श्रीवसिष्ठं उवाच ।

निष्कासितमहाजिह्व नानामुखविकारदम्।

शरभाराढ्यमन्योन्यं ह्रियमाणशवाङ्गकम् ॥ ३१॥

रुधिराम्भसि मज्जं तदुन्मज्जद्धृल्लसत्तनु।

लम्बोदरं लम्बभुजं लम्बकर्णोष्ठनासिकम् ॥ ३२॥

रक्तमांसमहापङ्केष्वन्योन्यं वेल्लनाभ्यसत्।

मन्दरोद्धूतदुग्धाब्धिलसत्कलकलाकुलम् ॥ ३३॥

यथैव मायासंचारस्तेन तस्य कृतः पुरा।

तेनापि तस्याशु तथा कृतो बुद्ध्वा स लाघवात् ॥ ३४॥

वेतालास्त्रं ततो दत्ते तेनोत्तस्थुः शवव्रजाः।

अमूर्धानः समूर्धानो वेताला वेशवल्लिताः ॥ ३५॥

ततः पिशाचवेतालरूपिकोग्रकबन्धवत्।

तद्बभूव बलं भीममुर्वीनिगरणक्षमम् ॥ ३६॥

अथेतरोऽपि भूपालो मायां संचार्य तां गुरौ।

राक्षसास्त्रं ससर्जाथ त्रैलोक्यग्रहणोन्मुखम् ॥ ३७॥

उदगुः पर्वताकाराः सर्वतः स्थूलराक्षसाः।

देहमाश्रित्य निष्क्रान्ताः पातालान्नरका इव ॥ ३८॥

अथोदभूद्बलं भीमं ससुरासुरभीतिदम्।

गर्जद्रक्षोमहानादवाद्यनृत्यत्कबन्धकम् ॥ ३९॥

मेदोमांसोपदंशाढ्यं रुधिरासवसुन्दरम्।

क्षीबकूश्माण्डवेतालयक्षताण्डवसुन्दरम् ॥ ४०॥

कूश्माण्डकोत्ताण्डवदण्डपादक्षुब्धासृगुत्क्षिप्ततरङ्गसिक्तैः।

संध्याभ्ररागोत्करकोटिकान्ति भूतैरसृक्स्रोतसि दत्तसेतु ॥ ४१॥

Maharishi Vashishtha continued:

3.49.31–35

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

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

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

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

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

3.49.36–41

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

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

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

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

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

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

Summary of the teachings:

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

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

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

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

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

Chapter 3.49, Verses 15–30

Yoga Vashishtha 3.49.15–30

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

श्रीवसिष्ठं उवाच ।

ऊर्ध्वकेशाः कृशाङ्गाश्च केचिच्च श्मश्रुला अपि।

कृष्णाङ्गा मलिनाङ्गाश्च ग्राम्या इव नभश्चराः ॥ १५॥

सभया मूढदृष्टाश्च यत्किंचनकराश्चलाः।

दीना वज्रासिनः क्रूरा दीना ग्राम्यजना इव ॥ १६॥

तरुकर्दमरथ्यान्तः शून्यगेहगृहाश्चलाः।

लेलिहानाः प्रेतरूपा कृष्णाङ्गाश्चपला इव ॥ १७॥

जगृहुस्ते तदा मत्ता हतशिष्टमरेर्बलम्।

आसंस्तत्सैनिकास्तत्र भिन्नास्त्रक्षुब्धचेतनाः ॥ १८॥

त्यक्तायुधतनुत्राणास्त्रस्तप्राणाः स्खलद्गमाः।

नेत्रैरङ्गेर्मुखैः पादैर्विकारभरकारिणः ॥ १९॥

त्यक्तकौपीनवसना निमग्नावसनोत्तराः।

विष्ठां मूत्रं च कुर्वन्तः स्थिरमारब्धनर्तनाः ॥ २०॥

पिशाचराजी राजानं तस्य यावद्विदूरथम्।

समाक्रामति तावत्तां मायां स बुबुधे बुधः ॥ २१॥

पिशाचसंग्रामकरीं मायां वेत्ति स भूमिपः।

तया पिशाचसैन्यं तत्परसैन्ये न्ययोजयत् ॥ २२॥

ततः स्वसैनिकाः स्वस्थाः परयोधाः पिशाचिनः।

तस्याशु रूपिकास्त्रं च ददावन्यदसौ रुषा ॥ २३॥

उदगुर्भूतलाद्व्योम्नो रूपिका ऊर्ध्वमूर्धजाः।

निर्मग्नविकरालाक्ष्यश्चलच्छ्रोणिपयोधराः ॥ २४॥

उद्भिन्नयौवना वृद्धाः पीवराङ्ग्योऽथ जर्जराः।

स्वरूपारूपजघना दुर्नाभ्यो विकसद्भगाः ॥ २५॥

नररक्तशिरोहस्ताः संध्याभ्रारुणगात्रिकाः।

अर्धचर्वितमांसासृक्स्रवत्सृक्क्याकुलाननाः ॥ २६॥

नानाङ्गवलना नानानमन्नमनसत्तमाः।

शिलाभुजगवक्रोरुकटिपार्श्वकराङ्गिकाः ॥ २७॥

नारीकृतार्भकशवा हस्ताकृष्टान्त्ररज्जवः।

श्वकाकोलूकवदना निम्नवक्त्रहनूदराः ॥ २८॥

जगृहुस्तान्पिशाचांस्ता दुर्बलान्दुःशिशूनिव।

पिशाचरूपिकासैन्यं तदासीदेकतां गतम् ॥ २९॥

निर्मग्ननर्तनोत्तानवदनाङ्गविलोचनम।

परस्पराक्रान्तिकरं प्रधावच्च परस्परम् ॥ ३०॥

Maharishi Vashishta continued:

3.49.15–23

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

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

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

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

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

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

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

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

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

3.49.24–30

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

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

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

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

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

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

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

Summary of the teachings:

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

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

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

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

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

Chapter 3.49, Verses 1–14

Yoga Vashishtha 3.49.1–14

(These verses describe a fierce Cosmic battle involving powerful Divine weapons, symbolizing the chaotic and destructive forces within the mind and the Universe)

श्रीवसिष्ठं उवाच ।

ववुर्वलितनीहारा विकीर्णवनपल्लवाः।

वायवो धूतवृक्षौघाः सल्लीलापीडपांसवः ॥ १॥

पक्षिवद्भ्रान्तवृक्षौघाः पतनोत्पातनोद्भटाः।

विकुट्टिताट्टालखण्डाश्चाभ्रभित्तिविभेदिनः ॥ २॥

तेनातिभीमवातेन विदूरथरथोऽप्यथ।

उह्यमानोऽभवन्नद्या यथा जर्जरपल्लवः ॥ ३॥

विदूरथोऽथ तत्याज पार्वतास्त्रं महास्त्रवित्।

व्योमापि घनतोयेन समादातुमिवोद्यतम् ॥ ४॥

तेन शैलास्त्रघातेन विराट् प्राणसमीरणः।

शमं चैतन्यशान्त्येव प्रययौ वायुराततः ॥ ५॥

अन्तरिक्षगता वृक्षपङ्क्तयः पतिता भुवि।

नानाजनशवव्यूहे काकानामिव कोटयः ॥ ६॥

शेमुः सूत्त्कारडान्कारभांकारोत्कारका दिशाम्।

प्रलापा इव विध्वस्ताः पूर्ग्रामवनवीरुधाम् ॥ ७॥

गिरीनपश्यन्नभसः पततः पत्रवर्णवत्।

सिन्धुः सिन्धुरिवोत्पक्षान्मैनाकादीनितस्ततः ॥ ८॥

वज्रास्त्रमसृजद्दीप्तं चेरुर्वज्रगणास्ततः।

पिबन्तोऽद्रीन्द्रतिमिरमग्निदाहमिवाग्नयः ॥ ९॥

ते गिरीणां तथा क्षिप्ताः कोटितुण्डावखण्डनैः।

शिरांसि पातयामासुः फलानीवोल्बणानिलाः ॥ १०॥

विदूरथोऽथ वज्रास्त्रशान्त्यै ब्रह्मास्त्रमत्यगात्।

ततो ब्रह्मास्त्रवज्रास्त्रे समं प्रशममागते ॥ ११॥

श्यामाश्यामं पिशाचास्त्रमथ सिन्धुरचोदयत्।

तेनोदगुः पिशाचानां पङ्क्तयोऽत्यन्तभीतिदाः ॥ १२॥

संध्यायामथ भीत्येव दिवसः श्यामतां ययौ।

पिशाचा भुवनं जग्मुरन्धकारभरा इव ॥ १३॥

भस्मनः स्तम्भसदृशास्तालोत्तालविलासिनः।

दृश्यमानमहाकारा मुष्टिग्राह्या न किंचन ॥ १४॥

Maharishi Vashishta continued:

3.49.1–7

> Winds blew fiercely, carrying swirling mists, scattering leaves from forests, shaking crowds of trees, and raising dust from the ground playfully.

> The winds moved like birds, whirling groups of trees violently, causing them to fall and rise again, breaking towers and shattering mountain walls like clouds.

> By that extremely terrible wind, even Viduratha's chariot was carried away, like a withered leaf floating in a river.

> Then Viduratha, the great knower of weapons, released the mountain weapon (Parvatastra). The sky seemed ready to drink dense water (clouds).

> By the blow of that mountain weapon, the great vital air (prana) of Virat became calm, just as Consciousness becomes peaceful, and the widespread wind subsided.

> Rows of trees hanging in the sky fell to the ground, like millions of crows in heaps of corpses of various people.

> Directions resounded with cries, roars, howls, and shrieks, like the lamentations of destroyed cities, villages, forests, and creepers.

3.49.8–14

> Not seeing the mountains, the sky appeared falling like leaves in color; the ocean rose with wings (waves) from all sides like Mainaka and other mountains.

> He released the shining Vajrastra (thunderbolt weapon), and groups of thunderbolts moved, drinking the darkness of mountains like fires consuming forest blaze.

> Those (thunderbolts) struck the mountains with millions of beak-like cuts, causing heads (peaks) to fall like fruits shaken by fierce winds.

> Then Viduratha, to pacify the Vajrastra, resorted to the Brahmastra. Thereafter, both the Brahmastra and Vajrastra subsided equally.

> Then Sindhu invoked the dark-blue Pisachastra (demon weapon). From it arose rows of demons that were extremely terrifying.

> In the evening, as if from fear, the day turned dark; the demons went to the world, filling it with darkness like heavy clouds.

> They appeared like pillars of ash, tall and dancing playfully, visible in huge forms, yet nothing could be grasped by the fist.

Summary of the Teachings:

The raging winds, falling trees, and uprooted mountains illustrate how uncontrolled thoughts and desires (represented by the storm) can devastate the inner and outer worlds, carrying away even strong entities like Viduratha's chariot. This highlights the impermanence and fragility of material existence when confronted by overwhelming primal energies.

The release of astras like Parvatastra, Vajrastra, and Brahmastra shows a progression of countermeasures to escalating destruction. Each weapon counters the previous one, leading to temporary calm, teaching that conflicts—whether external wars or internal struggles—require increasingly refined responses. The final subsidence of opposing forces (Vajra and Brahma astras) points to a balance achieved through Higher Knowledge or Divine intervention, but the cycle continues with new threats like the Pisachastra.

The emergence of terrifying demons and enveloping darkness signifies deeper layers of illusion and fear that arise when grosser forces are subdued. The world becomes shrouded in ignorance (tamas), where visible forms appear Real yet are ungraspable, emphasizing the illusory nature of phenomena. This reflects how the mind, after overcoming physical distractions, faces subtler delusions that obscure True Reality.

The imagery of ash-like pillars, tall dancing ghosts, and intangible huge shapes underscores the transient and dream-like quality of the perceived world. Nothing substantial can be held onto, teaching detachment from sensory experiences that seem solid but dissolve upon closer inspection.

Overall, these verses teach the Advaita Truth that all apparent battles, creations, and destructions occur within Consciousness. The Cosmic turmoil is a metaphor for the mind's projections; true peace comes not from winning fights with weapons (efforts of ego), but from Realizing the substratum of Pure Awareness beyond Seer-seen duality. The narrative urges turning inward to transcend the cycle of agitation and calm.

Chapter 3.48, Verses 75–86

Yoga Vashishtha 3.48.75–86

(These verses use a dramatic battle scene to show how the mind creates the entire visible world)

श्रीवसिष्ठ उवाच ।

विदूरथो रणोद्रेके तावत्क्रेंकारमाततम्।

कोदण्डं कुण्डलीकृत्य पर्जन्यास्त्रमथाददे ॥ ७५ ॥

उदगुः पङ्क्तयोऽब्दानां यामिन्य इव संचिताः।

तमालविपिनोड्डीनसंरम्भादम्बुमन्थराः ॥ ७६ ॥

वामना वारिपूरेण गर्जनोद्दामसंचराः।

महिम्नामन्थराशेषककुम्मण्डलकुण्डलाः ॥ ७७ ॥

ववुरावलितासारा मेघडम्बरभेदिनः।

कीर्णसीकरनीहारभारोदाराः समीरणाः ॥ ७८ ॥

प्रपुस्फुरुः सुसौवर्णसर्पापत्सरणोपमाः।

विद्युतो दिवि दैव्यस्त्रीकटाक्षवलना इव ॥ ७९ ॥

जुघूर्णुर्गर्जनोच्छूनप्रतिश्रुद्धनकन्दराः।

दिशश्चलितमातङ्गसिंहर्क्षरवघर्घराः ॥ ८० ॥

महामुसलधाराभिः पेतुरासारवृष्टयः।

कष्टटंकारकठिनाः कृतान्तस्येव दृष्टयः ॥ ८१ ॥

उदभूत्प्रथमं बाष्प उष्णोऽनलनिभो भुवः।

पातालादभ्रवृन्दानां युद्धायेवात्तविभ्रमः ॥ ८२ ॥

ततो निमेषमात्रेण प्रशेमुर्मृगतृष्णिकाः।

परबोधरसापूरैर्यथा संसारवासनाः ॥ ८३ ॥

आसीत्पङ्काङ्कमखिलं भूमण्डलमसंचरम्।

पूरितः पूर्णधाराभिः सिन्धुः सिन्धुरिवाम्बुना ॥ ८४ ॥

वायव्यमस्त्रमसृजत्पूरिताकाशकोटरम्।

कल्पान्तनृत्तसंमत्तरटद्भैरवभीषणम् ॥ ८५ ॥

ववुरशनिनिपातपीडिताङ्गा दलितशिलाशकलाः ककुम्मुखेषु।

प्रलयसमयसूचका भटानां कृतपटुटांकृतटङ्किनः समीराः ॥ ८६॥

Maharishi Vashishta continued:

3.48.75–82

> In the fury of battle, Viduratha grabbed his bow, bent it into a curve, and shot his rain weapon at the enemy.

> Thick clouds rose like dark night shades, flying upward like a forest of tamala trees and spreading a heavy watery shadow high above.

> The clouds sank under their heavy water, stood firm because they were so thick, and roared loudly in circles all around the sky.

> Winds blew, carrying icy dewdrops on their wings, and heavy rain showers poured down fast from the clouds above.

> Lightning flashed from the clouds like golden snakes twisting and turning, or like the sideways glances of heavenly women’s eyes.

> The clouds’ roars echoed back from the sky’s cave-like mountains, and all directions rang with the hoarse sounds of elephants, lions, tigers, and bears.

> Heavy rain fell like floods of big mallets, with lightning flashes as scary as the angry stares of the god of death.

> First, huge hot mists rose from the earth as vapors, then rose into the sky on hot air, looking like giants climbing up from the lower worlds to fight heaven.

3.48.83–86

> In just a moment the battle illusion ended, just as worldly desires calm down after tasting the sweet joy of Divine Knowledge.

> The whole ground turned muddy and slippery, impossible to walk on; Sindhu’s army was completely flooded by water like the Sindhu river or the sea itself.

> He then shot the wind weapon, which filled the sky with fierce winds raging wildly like the terrible Bhairava gods at the end of the world.

> Winds blew everywhere in the sky, with thunderbolts falling like arrows and hailstones piercing then crushing everything, just like the final blast of nature on doomsday.

Summary of the teachings:

Viduratha’s rain weapon triggers massive clouds, rain, and storms, teaching us that our thoughts and desires act like powerful weapons. They produce the ups and downs, joys and pains of daily life. Just as one arrow unleashes a storm, a single wrong thought can fill our world with chaos. The lesson is that the universe we see is not solid reality but a mental projection, and we must watch our mind carefully to avoid creating unnecessary suffering.

The detailed pictures of dark clouds, roaring thunder, flashing lightning, and echoing animal sounds illustrate the noisy, fearful nature of ordinary life. 

These forces overwhelm the earth and army, reminding us how ignorance and ego create constant distraction and fear. The verses compare life’s turbulence to a natural disaster, urging us to see that all excitement and terror are temporary shows. They teach detachment: instead of fighting the storm, recognize it as unreal and turn inward toward peace.

When the ground becomes muddy and impassable and armies drown in floods, the verses show how unchecked desires turn life into a burden full of obstacles and pain. The overflowing water like an ocean represents how small mental mistakes grow into huge troubles that trap everyone. This teaches the importance of self-control and knowledge; without them, existence becomes a slippery, dangerous path with no escape. The story warns that ignoring the mind’s power leads only to more confusion and sorrow.

The wind weapon causing world-ending fury and hail like doomsday teaches the truth of impermanence. Even the strongest creations of the mind can dissolve in a moment. This pralaya-like destruction reminds us that nothing in the world lasts forever, so we should not cling to success, power, or possessions. The verses encourage living with wisdom, knowing that all outer drama is like a dream that ends when we wake up to our true self.

The most important teaching comes when the battle illusion vanishes instantly, just as worldly desires disappear with Divine Knowledge. This shows that Supreme Awareness is the Real cure for all suffering. No matter how fierce the mental storm appears, one flash of true understanding ends it completely. These verses guide us toward liberation: Realize the world is only mind-made, drop all attachments, and rest in the calm light of the Inner Self. This is the path to lasting peace beyond every battle.

Chapter 3.48, Verses 61–74

Yoga Vashishtha 3.48.61–74

(These verses describe a fierce battle between Viduratha and Sindhu using powerful celestial weapons - astras)

श्रीवसिष्ठ उवाच ।

जित्वा रिपुं पुनरसौ यथा प्रहरते तथा।

वारुणं विससर्जास्त्रं पूजयित्वा विदूरथः ॥ ६१ ॥

आययुः सलिलापूरास्तमःपूरा इवाभितः।

अधस्तादूर्ध्वतो दिग्भ्यो द्रवरूपा इवाद्रयः ॥ ६२ ॥

भागा इव शरव्योम्नि धृतयाना इवाम्बुदाः।

महार्णवा इवोच्चस्थाः कुलशैलशिला इव ॥ ६३ ॥

तमालौघा इवोड्डीनाः संधिता इव रात्रयः।

कज्जलौघा इवोद्भूता लोकालोकतटादिव ॥ ६४ ॥

रसातलगुहाभोगा इव व्योमदिदृक्षवः।

महाघुरघुरारावरंहोबृंहितमूर्तयः ॥ ६५ ॥

तामग्निसंततिं मत्तामाचचामाम्बुसंततिः।

भुवनव्यापिनी संध्यामाशु कृष्णेव यामिनी ॥ ६६ ॥

तामग्निसंततिं पीत्वा पूरयामास भूतलम्।

जलश्रीर्जटितं देहं निद्रेव व्यक्तिमेयुषी ॥ ६७ ॥

एवंविधानस्त्रमोहान्विदधुर्धावनेतरे।

मिथोमायामयानग्रे पश्यन्त्यनुभवन्ति च ॥ ६८ ॥

हेतिभारवराः सिन्धोश्चक्ररक्षास्ततोऽम्भसा।

तृणानीव गताः प्रोह्य रथश्चास्याभवत्प्लुतः ॥ ६९ ॥

एतस्मिन्नन्तरे सिन्धुरस्त्रं सस्मार शोषणम्।

आपत्त्राणकरं दैवं ददौ च शररूपिणम् ॥ ७० ॥

शशामाम्बुमयी माया तेन यामेव भास्वता।

ये मृतास्ते मृता एव बभूवुः शोषिता भुवः ॥ ७१ ॥

अथ मूर्खरुषा तुल्यस्तापः संतापयन्प्रजाः।

जजृम्भे झर्झराकीर्णवनविस्तारकर्कशः ॥ ७२॥

कचत्कनकनिःस्यन्दसुन्दराङ्गच्छविर्दिशाम्।

आसीद्राजवरस्त्रीणामिवालेपोऽङ्गसंगतः ॥ ७३ ॥

तेन धर्ममयीं मूर्च्छामाजग्मुस्तद्विरोधिनः।

ग्रीष्मदावानलोत्तप्ता मृदवः पल्लवा इव ॥ ७४ ॥

Maharishi Vashishtha continued:

3.48.61–73

> Having defeated his enemy, Viduratha worshipped and then released his Varuna (water) weapon, just as the enemy had attacked him earlier.

> Masses of water came rushing from all sides, like floods of darkness, flowing from below, above, and every direction, appearing like liquid mountains.

> They looked like arrows filling the sky, clouds holding steady in the atmosphere, great oceans rising high, and huge rocks from mountain ranges.

> Like swarms of tamala trees flying, like nights joined together, like streams of black collyrium rising from the edges of the worlds (lokaloka mountains).

> Like the curves and expansions of the underworld caves wanting to see the sky, with huge roaring sounds and enlarged terrifying forms.

> The continuous stream of water swallowed that raging stream of fire, spreading darkness over the worlds quickly, just as the night engulfs the twilight.

> Having drunk that stream of fire, the watery glory filled the entire earth; the body of water became dense and manifested like sleep taking visible form.

3.48.68–74

> In this way, such deluding weapons created illusions; others ran about in confusion, seeing and experiencing these mutual magical displays.

> The heavy burden of weapons and the ocean-like chariot-guard were swept away by the water like grass; his chariot also floated away.

> At that moment, the ocean (Sindhu) remembered his drying-up weapon, which protects from calamity; fate granted him an arrow-form version of it.

> By that weapon, the watery illusion was extinguished, just as the sun dispels darkness; those who had died remained dead, and the earth became dried up.

> Then, like the anger of a fool, an intense heat began to scorch the beings; it spread fiercely with cracks and dryness across vast forest areas.

> The directions became beautiful with the shine of melting gold-like radiance on their bodies, as if royal women had applied shining ointments to their limbs.

> By this heat, those opposed to dharma (righteousness) fell into a stupor, like tender leaves scorched by the summer forest fire.

Summary of the teachings:

Viduratha unleashes a water-based weapon (Varuna astra) that creates massive floods and illusions of overwhelming darkness and liquid forms. This illustrates how the mind projects powerful illusions (maya) during conflict, where apparent realities like water masses and roaring forms arise purely from mental constructs and magical powers. The teaching highlights that the external world of strife and elements is not ultimately real but a play of deluding energies (maya), showing the impermanence and deceptive nature of sensory experiences.

The water weapon engulfs and "drinks" the fire weapon, filling the earth with dense water like a manifested dream-state or sleep. This symbolizes the interplay of opposing forces (fire and water, heat and coolness) as transient appearances in consciousness. The verses teach that all dualities and dramatic events in life are illusory superimpositions on the one reality, much like dreams where one element overcomes another without any true substance changing.

Illusions multiply as beings run in confusion, experiencing mutual magical displays. This points to the core teaching of Yoga Vasishta: the world is mithya (apparent but unreal), born from ignorance and mental projections. The mutual "seeing and experiencing" of illusions underscores how individuals trapped in samsara reinforce each other's delusions through shared perception, emphasizing the need to awaken from this collective dream.

Sindhu counters with a drying weapon, extinguishing the water and parching the earth, causing those who died to stay dead. This reversal shows the cyclic and unpredictable nature of power, victory, and defeat in the phenomenal world. The teaching warns against attachment to transient successes or failures, as even mighty weapons and outcomes are part of the illusory play governed by fate or Divine Will.

Finally, intense heat scorches everything, causing stupor in those opposing dharma, like leaves in a forest fire. The golden radiance amid heat ironically beautifies directions, yet destroys. This teaches that adharma (unrighteousness) leads to self-destruction through inner "heat" (anger, delusion), while dharma sustains balance. The ultimate message is to transcend dualistic conflicts and illusions through Self-Knowledge, Realizing the Unchanging Self beyond all such dramatic appearances.

Chapter 3.48, Verses 46–60

Yoga Vashishtha 3.48.46–60

(These verses vividly describe the sudden rise of demonic forces in the form of terrifying demons, symbolizing how negative emotions like greed, anger, and fear suddenly manifest in the mind and appear real and overwhelming)

श्रीवसिष्ठ उवाच ।

ययुः प्रकटतामन्तरखिला वनराजयः।

लोभकज्जलजालेन मुक्ता इव सतां धियः ॥ ४६ ॥

अथ कोपाकुलः सिन्धू राक्षसास्त्रं महाभयम्।

क्षणादुदीरयामास मन्त्रोदीर्णशरात्मकम् ॥ ४७ ॥

उदगुर्भीषणा दिग्भ्यः परुषा वनराक्षसाः।

पातालगजफूत्कारक्षुब्धा इव महार्णवाः ॥ ४८ ॥

कपिलोर्ध्वजटाधूम्राः स्फुटच्चटचटारवाः।

अग्नयो लेलिहानोग्रजिह्वा आर्द्रेन्धना इव ॥ ४९ ॥

सावर्तवृत्तयो व्योम्नि भीमचीत्कारटांकृताः।

अग्निदाहा महाधूमविलोला इव सोल्मुकाः ॥ ५० ॥

दंष्ट्राबिसाङ्कुराक्रान्तमुखपङ्काक्षदेहकाः।

उदिता लोमजम्बाला दुष्पल्वलतटा इव ॥ ५१ ॥

निगिरन्तः प्रधावन्तो गर्जन्तः सर्जिता इव।

जटाजालतडित्पुञ्जा जलदाः सजला इव ॥ ५२ ॥

एतस्मिन्नन्तरे तस्मिँल्लीलानाथो विदूरथः।

नारायणास्त्रं प्रददे दुष्टभूतनिवारणम् ॥ ५३ ॥

उदीर्यमाण एवास्मिन्मन्त्रराजेऽस्त्रराजयः।

राक्षसानां प्रशेमुस्ता अन्धकार इवोदये ॥ ५४ ॥

प्रमुष्टराक्षसानीकमभवद्भुवनत्रयम्।

शरदीव गताम्भोदं व्योम निर्मलमाबभौ ॥ ५५ ॥

अथ सिन्धुर्मुमोचास्त्रमाग्नेयं ज्वलिताम्बरम्।

जज्वलुः ककुभस्तेन कल्पाग्निज्वलिता इव ॥ ५६ ॥

धूमाम्बुदभराच्छन्ना बभूवुः सकला दिशः।

गगने प्रोतपातालतिमिराकुलिता इव ॥ ५७ ॥

बभूवुर्ज्वलिताकारा गिरयः काञ्चना इव।

प्रफुल्लवननीरन्ध्रचम्पकौघवना इव ॥ ५८ ॥

ययुर्व्योमाद्रिदिक्कुञ्जा ज्वालाजालजटालताम्।

कुङ्कुमेनोत्सवे मृत्योः समालब्धा इव स्रजः ॥ ५९ ॥

ज्वलिता जनता चैकशङ्किनी सा नभःस्पृशा।

सहस्राकृतिनौवेगचलितेनेव सागरात् ॥ ६० ॥

Maharishi Vashishta continued:

3.48.46–52

> All the forest kingdoms suddenly appeared within, like the pure minds of saints freed from the dark web of greed.

> Then Sindhu, full of rage, instantly invoked the terrible demon weapon, the arrow-like force born from sacred mantra.

> Fierce and harsh forest demons rose up from every direction, like huge oceans churned by the trumpeting of elephants from the underworld.

> They were smoky with upright matted hair like sage Kapila, crackling loudly, with fierce flickering tongues of fire, as if burning wet wood.

> They whirled in the sky with terrifying shrieks, blazing like great fires with thick rolling smoke, like flying firebrands.

> Their faces were covered with sprouting fang-like lotuses, bodies like lotus ponds, risen with hairy swamps, like the banks of foul marshes.

> They swallowed everything, rushed forward roaring loudly, with matted hair full of lightning clusters, like water-filled clouds.

3.48.53–60 

> At that moment, Viduratha, the Lord of Divine play, released the Narayana weapon that drives away evil spirits and demons.

> As soon as this supreme mantra-weapon was invoked, the armies of demons vanished completely, like darkness disappearing at sunrise.

> The three worlds became free from demon forces, and the sky shone pure and clear like autumn without any clouds.

> Then Sindhu released the blazing Agneya weapon that set the sky on fire; all directions burned fiercely as if with the fire of Cosmic dissolution.

> Every direction was covered with thick clouds of smoke, as if the sky was filled with darkness rising straight from hell.

> The mountains looked blazing like pure gold, and the forests appeared dense with fully bloomed champaka flowers in gardens.

> The sky, mountains and groves became tangled masses of flames, like garlands smeared with saffron at the festival of death.

> The blazing crowd appeared as one single form touching the sky, like the ocean violently stirred by a ship moving at thousand-fold speed.

Summary of the Teachings:

Just as the forests become alive with monstrous beings, our inner world gets filled with disturbing thoughts that look powerful and destructive, but they are only projections of the mind, like a dream that seems solid yet has no true substance.

The invocation of Divine weapons through mantras, especially the powerful Narayana astra, teaches that Pure Knowledge and Spiritual Wisdom act as supreme weapons against ignorance. 

When the sacred mantra is uttered with focus, the forces of darkness instantly dissolve, just as light removes darkness. This shows that no evil, however terrifying, can stand before the power of Truth and Self-Realization; the three worlds become peaceful and clear once the illusion of demons (false ego and desires) is destroyed.

The descriptions of demons as fiery, smoky, swirling, and cloud-like beings illustrate the chaotic and illusory nature of worldly attachments and passions. They roar, swallow, and spread like fire on wet fuel or monsoon clouds, reminding us that anger, lust, and delusion burn brightly for a moment but are temporary and self-destructive. The mind creates these forms, yet they have no independent reality beyond our own projections.

Sindhu's release of the Agneya (fire) weapon after the temporary defeat shows how ignorance fights back fiercely, causing widespread destruction and covering everything in smoke and flames. This represents the repeated cycles of desire and anger that engulf the world in suffering. Yet even this cosmic blaze is part of the Divine play (lila), teaching that all apparent destruction is merely a passing phase in the eternal Consciousness.

Ultimately, these verses convey that the entire battle—demons, weapons, fire, and smoke—is an allegory for the mind's internal war. The true teaching is that the world and its conflicts are like a dream or magical show created by Brahm. Real Peace comes only when one invokes the Highest Knowledge (Narayana principle), sees through the illusion, and Realizes the Pure, Unchanging Self beyond all appearances.

Chapter 3.48, Verses 30–45

Yoga Vashishtha 3.48.30–45

(These verses teach that the entire visible world and all its objects including weapons, are created and controlled by the power of the mind and imagination)

श्रीवसिष्ठ उवाच ।

पदार्थाः सर्व एवेमे विषोष्मखिन्नतां ययुः।

सपर्वतवनाभोगा ययौ विवशतां मही ॥ ३० ॥

पूताङ्गारसमाकीर्णं विषवैषम्यशंसिनः।

ववू रूक्षोष्णनीहारवाता ज्वलनरेणवः ॥ ३१ ॥

विदूरथोऽथ सौपर्णमाददेऽस्त्रं महास्त्रवित्।

उदगुर्गरुडास्त्रेण सौपर्णाः पर्वता इव ॥ ३२ ॥

काञ्चनीकृतसर्वाशाः सर्वाशापरिपूरकाः।

पक्षपर्वतसंरम्भजनितप्रलयानिलाः ॥ ३३ ॥

घोणानिलजवाकृष्टश्वसद्भुजगमण्डलाः।

महाघुरघुरारावपूरिताम्भोधिखण्डकाः ॥ ३४ ॥

स सुपर्णघनोऽपात्तं सर्पौघं भूप्रपूरकम्।

कष्टं शलशलायन्तमगस्त्य इव वारिधिम् ॥ ३५ ॥

सर्पकम्बलनिर्मुक्तं भूमण्डलमराजत।

चिरात्तमवनीरन्ध्रमिव निर्वारिराशि च ॥ ३६ ॥

ततस्तद्गरुडानीकं क्वाप्यगच्छददृश्यताम्।

दीपौघ इव वातेन शरदेवाब्दमण्डलम् ॥ ३७ ॥

वज्रभीत्येव पक्षौघपर्वतप्रकरः पुरः ।

स्वप्नदृष्टं जगदिव संकल्पपुरपूरवत् ॥ ३८ ॥

ततस्तमोऽस्त्रमसृजत्सिन्धुरन्धान्धकारदम्।

तेनान्धकारो ववृधे कृष्णो भूजठरोपमः ॥ ३९ ॥

रोदोरन्ध्रे प्रविसृत एकार्णव इवाभवत् ।

मत्स्या इवाभवन्सेनास्ताराश्च मणयोऽभवन् ॥ ४० ॥

अन्धकारप्रवृत्तेन मषीपङ्कार्णवोपमम्।

कज्जलाचलसंभारोद्भूतकल्पानिलैरिव ॥ ४१ ॥

अन्धकूपे निपतिता इवासन्सकलाः प्रजाः ।

कल्पान्त इव संशेमुर्व्यवहारा दिशं प्रतिं ॥ ४२ ॥

विदूरथोऽथ मार्तण्डं दीपं ब्रह्माण्डमण्डपे ।

अस्त्रं मन्त्रविदां श्रेष्ठः सृष्ट्वा मन्त्रो व्यचेष्टयत् ॥ ४३ ॥

अथोदिततमोम्भोधिमर्कागस्त्यो गभस्तिभिः ।

अपिबत्कृष्णमम्भोदं शरत्काल इवामलः ॥ ४४ ॥

अन्धकाराम्बरोन्मुक्ता विरेजुरमला दिशः ।

भूपतेः पुरतः कान्ता इव रम्यपयोधराः ॥ ४५ ॥

Maharishi Vasistha said: 

3.48.30–39

> All things became tired and weak from the heat of poison. The whole earth with its mountains and forests turned helpless.

> Hot coals were spread everywhere, showing the uneven power of poison. Rough, hot, misty winds blew along with burning dust particles.

> Then Viduratha, the expert in great weapons, took the Garuda weapon. With this Garuda astra, huge eagle-like forces rose up like mountains.

> All directions turned golden, fulfilling every wish. Strong winds of destruction arose from the clash of winged mountains.

> Fast winds from the nose pulled hissing circles of snakes. Great rumbling sounds filled the parts of the ocean.

> The thick Garuda army swallowed the huge crowd of snakes that filled the earth, hissing loudly, just as sage Agastya once drank the ocean.

> The earth now shone without the blanket of snakes. It looked like an empty ocean hole with no water left after being drunk long ago.

> Then the entire Garuda army suddenly vanished from sight. It disappeared like a row of lamps blown away by wind or like autumn clouds.

> Like fear of a thunderbolt, the flocks of wings and mountains stood in front. It all appeared like a dream world or an imagined city full of thoughts.

3.48.39–45

> After that, he released the darkness weapon that brought black night even into ocean caves. Darkness grew thick and black like the belly of the earth.

> It spread into crying holes and became like one huge ocean. The armies looked like fish swimming in it, and stars turned into shining gems.

> Started by the flowing darkness, it looked like an ocean of black ink. It was as if storm winds of the end of the world blew from piles of collyrium mountains.

> All people fell as if into a dark well. Like at the end of a world-age, all activities sank away in every direction.

> Then Viduratha, the best among those who know mantras, created the sun weapon inside the hall of the Universe and chanted the mantra powerfully.

> The sun, like Agastya, rose and drank up the black ocean of darkness with its bright rays, just as a clear autumn sun drinks up a dark cloud.

> Directions now shone pure and clean, free from the cloak of darkness. They looked beautiful like the lovely breasts of a beloved queen standing before the King.

Summary of the teachings:

Just as Viduratha and his enemy use special weapons to create poison heat, huge armies, darkness and light, our own thoughts and desires instantly build the scenes we see around us. Nothing is solid or real by itself; everything rises and changes according to mental force, showing that the universe is like a magic show put on by the mind.

The verses illustrate how opposite forces appear and disappear quickly. Poison makes everything weak, Garuda eats snakes, darkness covers everything, and then the sun weapon removes all darkness in a moment. This teaches that joy and sorrow, life and death, light and shadow are not permanent. They are temporary plays of the mind. One who understands this never gets stuck in any situation because he knows it can end as fast as it began.

A key teaching is the power of Knowledge over ignorance. The sun weapon and the mantra of Viduratha represent true wisdom that swallows darkness completely, just as the sun clears the sky. The story reminds us that when we use the light of understanding, all confusion, fear and suffering vanish at once. Even the biggest problems of life melt away when we remember our Inner Pure Awareness.

These descriptions also show that the world is as unreal as a dream or imagination. Armies look real but vanish like lamps in wind; the earth looks full but becomes empty like a drunk ocean. Yoga Vasistha uses this battle to prove that what we call “real life” is only a thought-city built inside the mind. When the thinker wakes up, the whole scene dissolves without any effort.

Finally, the verses guide us to remain peaceful and detached. Even while watching terrible wars of weapons, the wise Sage Vasistha stays calm and teaches Rama. The lesson is to witness all happenings without fear or attachment, knowing everything is only a passing show in the mind. This leads to lasting freedom and joy beyond all changes.