Chapter 3.84, Verses 29–37

Yoga Vashishtha 3.84.29–37

(The role of mind in Creation)

श्रीवसिष्ठ उवाच।

महावाक्यार्थनिष्ठान्तां बुद्धिं कृत्वा रघूद्वह।

वचोभेदमनादृत्य यदिदं वच्मि ते श्रृणु ॥ २९॥

यतःकुतश्चिदुच्छ्रायं गन्धर्वपुरवन्मनः।

भ्रान्तिमात्रं तनोतीदं जगदाख्यं स्वजृम्भणम् ॥ ३०॥

यथा चेतस्तनोतीमां जगन्मायां तथानघ।

श्रृणु त्वं कथयामीदं दृष्टान्तं दृष्टिवेदनम् ॥ ३१॥

यं श्रुत्वा सर्वमेवेदं भ्रान्तिमात्रमिति स्वयम्।

राम निश्चयवान्भूत्वा दूरे त्यक्ष्यसि वासनाम् ॥ ३२॥

मनोमनननिर्माणमात्रमेव जगत्त्रयम्।

सर्वमुत्सृज्य शान्तात्मा स्वात्मन्येव निवत्स्यसि ॥ ३३॥

मद्वाक्यार्थावधानस्थो मनोव्याधिचिकित्सने।

विवेकौषधलेशेन प्रयत्नं च करिष्यसि ॥ ३४॥

एवं स्थिते जगद्रूपं चित्तमेवेह जृम्भते।

न विद्यते शरीरादि सिकतान्तरतैलवत् ॥ ३५॥

चित्तमेव हि संसारो रागादिक्लेशदूषितम्।

तदैव तैर्विनिर्मुक्तं भवान्त इति कथ्यते ॥ ३६॥

चित्तं साध्यं पालनीयं विचार्यं कार्यमार्यवत्।

आहार्यं व्यवहार्यं च संचार्यं धार्यमादरात् ॥ ३७॥

Sage Vashishta continued:

3.84.29–32

> O Rama, fix your understanding firmly on the Essence of the great teachings. Ignoring differences in wording, listen carefully to what I tell you now.

> The mind rises somehow and spreads like a magical city of Gandharvas. This entire World that we see is only an illusion created by its own expansion.

> Just as the mind creates this illusory World, O Pure One, listen to the example I will now give you about how perception works.

> Hearing this, you will yourself Realize that everything is mere delusion. O Rama, becoming firmly convinced, you will give up all mental tendencies from a distance.

3.84.33–37

> The three Worlds are nothing but the creation of the mind’s thinking. Giving up everything, with a peaceful soul, you will rest happily in your own True Self.

> Pay full attention to the meaning of my words. In treating the disease of the mind, you will make effort with even a little of the medicine of discrimination.

> When this is understood, the World-form is only the mind expanding here. There is no body or other objects, just as there is no oil inside sand.

> The mind itself is the cycle of Worldly Existence when polluted by desires and other afflictions. When freed from them, it is called liberation.

> The mind should be cultivated, protected, examined, and handled like a noble person. It should be guided, used in daily affairs, directed properly, and held with care and respect.

Summary of the Teachings:

Vasistha instructs Rama to focus deeply on the core meaning of the Highest Teachings rather than getting caught in words. The mind creates the appearance of the World like a dream city that seems Real but has no substance. This shows that the World is not independent but only a projection of the mind’s activity.  

The teaching uses the example of perception to help the seeker understand how the mind weaves illusions. By truly grasping this, one develops firm conviction that everything experienced is delusion. This Realization helps in letting go of deep-rooted mental habits and tendencies.  

The three Worlds exist only through the mind’s constant thinking. Once this is seen clearly, the seeker drops all attachments and rests peacefully in the True Self. Paying careful attention to these words acts as medicine to cure the mind’s illnesses through the power of discrimination.  

In this State, the World is recognized as nothing but the mind’s own expansion. There are no solid objects like bodies; they are as unreal as oil mixed in sand. The mind alone creates the sense of Worldly life when filled with desires and suffering.  

When the mind is purified of these impurities, it becomes liberation itself. The mind needs to be carefully trained, protected, reflected upon, and used wisely in daily life. It should be guided with respect so that it serves the path to freedom rather than bondage.

Chapter 3.84, Verses 18–28

Yoga Vashishtha 3.84.18–28

(These verses explain that apparent differences and dualities we see in the World are not Ultimate Truths but tools created for practical teaching and worldly interactions)

श्रीराम उवाच।

तस्मादियमिति ब्रहन्व्यतिरेकार्थपञ्चमी।

ननु किं विद्धि देवेशादभिन्नं सर्वमित्यपि ॥ १८॥

श्रीवसिष्ठ उवाच।

उपदेशाय शास्त्रेषु जातः शब्दोऽथवार्थजः।

प्रतियोगिव्यवच्छेदसंख्यालक्षणपक्षवान् ॥ १९॥

भेदो दृश्यत एवायं व्यवहारान्न वास्तवः।

वेतालो बालकस्येव कार्यार्थं परिकल्पितः ॥ २०॥

द्वैतैक्यमपि नो यस्यां तथा भूतार्थसंस्थितौ।

अस्ति तस्यामीदृशः स्यात्कुतः संकल्पविप्लवः ॥ २१॥

कार्यकारणभावो हि तथा स्वस्वामिलक्षणम्।

हेतुश्च हेतुमांश्चैवावयवावयविक्रमः ॥ २२॥

व्यतिरेकाव्यतिरेकौ परिणामादिविभ्रमः।

तथा भावविलासादि विद्याविद्ये सुखासुखे ॥ २३॥

एवमादिमयी मिथ्यासंकल्पकलना मिता।

अज्ञानामवबोधार्थं नतु भेदोऽस्ति वस्तुनि ॥ २४॥

अविबोधादयं वादो ज्ञाते द्वैतं न विद्यते।

ज्ञाते संशान्तकलनं मौनमेवावशिष्यते ॥ २५॥

सर्वमेकमनाद्यन्तमविभागमखण्डितम्।

इति ज्ञास्यसि सिद्धान्तं काले बोधमुपागतः ॥ २६॥

विवदन्ते ह्यसंबुद्धाः स्वविकल्पविजृम्भितैः।

उपदेशादयं वादो ज्ञाते द्वैतं न विद्यते ॥ २७॥

वाच्यवाचकसंबोधो विना द्वैतं न सिद्ध्यति।

नच द्वैतं संभवति मौनं वापादयत्यलम् ॥ २८॥

Sriram said: 

3.84.18

> Therefore, this is called the fifth case of exclusion. But what do you know as different from the Lord of gods, saying everything is non-different?

Sage Vasishtha said: 

3.84.19–28

> In scriptures, words are born for teaching, whether from sound or meaning. They have the form of distinguishing the counterpart, with number, definition, and side.

> This difference is seen only in worldly dealings, not in Reality. It is imagined for the sake of action, like a ghost for a child.

> In that State of True Reality where there is neither duality nor unity, how can there be such confusion of imagination?

> The relation of Cause and effect, the nature of Master and servant, the Cause and the caused, and the sequence of parts and whole.

> Distinction and non-distinction, the illusion of change and so on, the play of Existence, Knowledge and ignorance, pleasure and pain.

> Thus, this limited false imagination full of such things is for the understanding of the ignorant. But there is no real difference in the Essence.

> This discussion arises due to lack of understanding. When Known, there is no duality. When Known, all calculations become silent, and only silence remains.

> Everything is One, without beginning or end, indivisible and unbroken. You will Realize this conclusion when Knowledge dawns in Time.

> The unawakened argue with the expansions of their own imaginations. This teaching is for instruction; when known, duality does not exist.

> Without duality, the understanding of speaker and spoken does not succeed. But duality also cannot truly exist, and silence fully suffices.

Summary of the Teachings:

The dialogue between Rama and Vasishtha highlights how language and concepts in scriptures use distinctions like exclusion or cause-effect only as temporary aids for the mind that is not yet fully Realized. In True Reality, such divisions do not exist independently.

The teaching stresses that duality is like a child's imaginary ghost—useful for some purpose but not Real. All pairs of opposites such as knowledge-ignorance, pleasure-pain, or change and stability arise from limited imagination. They help guide the ignorant towards understanding but dissolve completely upon True Knowledge.

When one attains proper insight, all debates and mental constructions quiet down into silence. The Ultimate Truth is recognized as one undivided, Eternal Existence without beginning or end. This Realization ends all arguments born from personal fantasies.

The verses clarify that teachings use words and duality because communication requires them, yet the Highest State transcends even the need for such expression. Silence becomes the natural outcome of Full Awareness, where no separate speaker or subject remains.

Overall, these verses guide seekers to move beyond intellectual discussions and dualistic thinking towards direct experience of non-dual Reality. They encourage patience, as this understanding comes with time and inner awakening, freeing one from the illusions of separation.

Chapter 3.84, Verses 10–17

Yoga Vashishtha 3.84.10–17

(These verses teach that the world we see is like an illusion that seems Real but has no independent Existence)

श्रीवसिष्ठ उवाच।

अप्यनागत एवायमेवं सर्ग उपागतः।

भोः शालभञ्जिकासंविद्दारुण्येव मुधोदिता ॥ १०॥

बीजे यथाऽनन्यदपि फलाद्यन्यदिवोदितम्।

चितौ तथाऽनन्यदपि चेत्यमन्यदिवोदितम् ॥ ११॥

अच्छेदादेकसत्ताया न भेदः फलबीजयोः।

चिच्चेत्ययोश्च वार्यूर्म्योरिव वस्तुनि कश्चन ॥ १२॥

अविचारात्कुतो भेदो नैतयोरुपपद्यते।

यतःकुतश्चिदुदितः स विचारेण नश्यति ॥ १३॥

भ्रान्तिरेषा यथाऽऽयाता तथा यातु रघूद्वह।

ज्ञास्यसे तत्प्रबुद्धस्त्वमेनां केवलमुत्सृज ॥ १४॥

भ्रान्तिग्रन्थौ वित्रुटिते मदुक्तिश्रवणात्ततः।

ज्ञानशब्दार्थभेदानां वस्तु ज्ञास्यस्यलं स्वयम् ॥ १५॥

चित्तादियमनर्थश्रीस्तच्च सा चेतरा च ते।

मदुक्तिश्रवणादेव शान्तिमेष्यत्यसंशयम् ॥ १६॥

ब्रह्मणः सर्वमुत्पन्नं सर्वं ब्रह्मैवमेति च।

मद्गीर्भिः संप्रबुद्धः सन् ज्ञास्यस्यलमनिन्दितम् ॥ १७॥

Sage Vashishta continued:

3.84.10–17

> Even though this Creation has not truly arrived, it appears as if it has come into being. O, this Consciousness is like the Awareness of a wooden doll, falsely projected as harsh or Real.

> Just as in a seed, even though not different, the fruit appears as if separate and distinct; similarly, in Pure Consciousness, even though not separate, the object of Consciousness appears as if different.

> Due to their inseparable single existence, there is no real difference between the fruit and the seed. Likewise, there is no difference between Consciousness and its objects, just as there is none between water and its waves in Reality.

> Without inquiry, how can any difference between these two arise? It is not possible. Whatever difference appears from anywhere is destroyed by proper inquiry.

> O descendant of Raghu, let this illusion depart just as it came. When you become awakened to the Truth, you will understand it; simply let go of it.

> Once the knot of illusion is broken by listening to my words, you will yourself fully know the True Essence behind the distinctions between Knowledge, words, and their meanings.

> This series of misfortunes arises from the mind. That mind, along with its troubles and any other distress for you, will surely attain Peace just by listening to my words.

> Everything arises from Brahm, and everything returns to Brahm in this way. Awakened by my teachings, you will fully know this faultless Truth.

Summary of the Teachings:

Creation appears even before it truly manifests, similar to how a wooden figure might seem Conscious. The mind projects separation where there is none, making the unreal look solid. This highlights the illusory nature of samsara and encourages looking beyond surface appearances.

The analogy of the seed and fruit, or water and waves, shows that Consciousness and the World are not truly separate. They share one Reality, like waves are nothing but water. Apparent differences are only due to lack of deeper understanding. Recognizing this non-duality dissolves the sense of a divided world.

Inquiry or self-examination is key to removing false differences. Without questioning, illusion persists, but careful thought makes it vanish. Vasistha urges Rama to drop the illusion naturally, as it came, leading to Awakening. This process is about letting go rather than fighting.

Listening to true teachings unties the knots of confusion in the mind. It clarifies the relationship between Knowledge, language, and Reality. The mind's troubles and sufferings calm down through this understanding, bringing Peace without doubt. Self-Realization happens naturally through guidance and reflection.

Ultimately, all things come from and return to Brahm, the Absolute Reality. With awakening from wise words, one sees this Pure Truth clearly. There is no fault or error in this view—it leads to liberation while living. The teachings emphasize non-dualism, the power of inquiry, and the mind's role in both bondage and Freedom.

Chapter 3.84, Verses 1–9

Yoga Vashishtha 3.84.1–9

(The verses introduce the story of the demoness Karkati to explain the variety among Beings)

श्रीवसिष्ठ उवाच।

एतत्ते कथितं सर्वं मयाख्यानमनिन्दितम्।

कर्कट्या हिमराक्षस्या यथावदनुपूर्वशः ॥ १॥

श्रीराम उवाच।

हिमवद्गह्वरे प्रोत्था सा कथं कृष्णराक्षसी।

बभूव कर्कटी नाम्ना यथावद्वद मे प्रभो ॥ २॥

श्रीवसिष्ठ उवाच।

कुलानि सन्त्यनेकानि राक्षसानां स्वभावतः।

तानि शुक्लानि कृष्णानि हरितान्युज्ज्वलानि च ॥ ३॥

कर्कटप्राणिसादृश्यात्कर्कटो नाम राक्षसः।

बभूव तज्जा सा कृष्णा कर्कटी कर्कटाकृतिः ॥ ४॥

कर्कटीप्रश्नसंस्मृत्या मयैषा कथिता तव।

अध्यात्मोक्तिप्रसङ्गेन विश्वरूपनिरूपणे ॥ ५॥

संपन्नमेव मे कस्मादसंपन्नमिव स्फुटम्।

इदं जगदनाद्यन्तात्पदात्परम कारणात् ॥ ६॥

प्लाविन्यो वीचयो वारिण्यन्यानन्याः स्थिता यथा।

वर्तमाना अपि परे सृष्टयः संस्थितास्तथा ॥ ७॥

अज्वलन्नेव काष्ठेषु वह्निरर्थक्रियां यथा।

करोति मर्कटादीनां शीतापहरणादिकम् ॥ ८॥

समं सौम्यत्वमजहदेव नित्योदयस्थिति।

तथा ब्रह्म करोतीदं नाना कर्तेव सज्जगत् ॥ ९॥

Sage Vasistha said: 

3.84.1

> I have told you this entire flawless story of the snow demoness Karkati in the proper order.

Sriram asked: 

3.84.2

> O Lord, tell me properly how she rose in the Himalayan cave and became the black demoness named Karkati.

Sage Vasistha said: 

3.84.3–9

> There are many kinds of demon races by their very nature. They include white, black, green, and bright ones.

> Due to resemblance with the crab creature, a demon named Karkata came into being. His daughter was this black Karkati, who had a crab-like form.

> I narrated this story to you remembering Karkati’s question, in the context of spiritual teachings while describing the form of the Universe.

> Why does this world, which is already perfect, appear to me as if it is imperfect? It arises from the Supreme Cause that has no beginning or end.

> Just as waves in water are different from each other yet not separate, in the same way other Creations exist within the Supreme even while they appear.

> Just as fire hidden in wood does not visibly burn but still performs actions like removing cold for monkeys and others.

> In the same way, Brahm remains in perfect equality and gentleness without leaving its Eternal State of arising, and creates this diverse World as if it is a doer.

Summary of the Teachings:

Different races of demons exist naturally in white, black, green, and bright forms. This shows that diversity in creation is normal and comes from inherent qualities. Karkati’s birth from Karkata due to crab-like resemblance highlights how forms and names arise from similarities in Nature.

The dialogue between Rama and Vasistha serves as a way to explore deeper spiritual truths. The story is not just a tale but is connected to questions about the Self and the Universe. It helps in understanding how the world appears in its many forms while pointing towards the underlying Reality.

The World we see is already complete and perfect, arising from the Supreme Cause without beginning or end. Yet it often seems imperfect or incomplete to our limited view. This teaching encourages looking beyond surface appearances to recognize the flawless nature of existence rooted in the Ultimate Reality.

Creations are like waves in the Ocean of Consciousness. They appear different and separate but are never truly apart from the Supreme. Even as they exist and change, they remain within the one undivided Reality. This explains the illusion of multiplicity in a unified whole.

Brahm, or the Absolute, acts without losing its calm and gentle State. Like hidden fire in wood that still warms without visible flame, the Supreme brings forth the diverse world while staying eternally balanced. It appears as a creator but remains beyond all doing, teaching that the Universe unfolds naturally from Pure Consciousness.

Chapter 3.83, Verses 1–11

Yoga Vashishtha 3.83.1–11

(These verses show the power of lasting spiritual friendship between a Realized Being and worldly rulers)

श्रीवसिष्ठ उवाच।

किरातमण्डले तस्मिन्ये भवन्ति महीभृतः।

तैस्तैः सह परा मैत्री तस्याः समभिजायते ॥ १॥

सर्वास्तत्र महोत्पातान्पिशाचादिभयान्यपि।

रोगांश्च योगसंसिद्धा निवारयति राक्षसी ॥ २॥

बहुवर्षगणेनैषा ध्यानाद्विरतिमागता।

तत्रागत्य समस्तांस्तान्वध्याञ्जन्तून्सुसंचितान् ॥ ३॥

अद्यापि तत्र ये वध्यास्ते तदर्थं महीभुजा।

नीयन्ते मित्रसन्माने के हि नाध्यवसायिनः ॥ ४॥

तस्यां ध्याननिषण्णायां किरातजनमण्डले।

अनायान्त्यां चिरं कालं जनैर्दोषप्रशान्तये ॥ ५॥

सा देवी कन्दरानाम्नी मङ्गलेतरनामिका।

संप्रतिष्ठापिता मूर्त्या पुरे गगनकोटरे ॥ ६॥

ततःप्रभृति तत्रत्यो यो यो भवति भूमिपः।

स कन्दरां भगवतीं प्रतिष्ठापयति स्वयम् ॥ ७॥

यः कन्दराप्रतिष्ठां च न करोति नृपाधमः।

तस्योपतापनिचयाः प्रजा निघ्नन्ति यत्नतः ॥ ८॥

तत्पूजनादवाप्नोति जनस्तन्निखिलं फलम्।

स्ववासनावशोच्छूनमनर्थं यात्यपूजनात् ॥ ९॥

वध्यलोकोपहारेण सा देवी परिपूज्यते।

प्रतिमा सा स्थिताद्यापि चित्रस्था फलदायिनी ॥ १०॥

सकलकोमलमङ्गलकारिणी कवलिताखिलवध्यमहाजना।

जयति सात्र किरातजनास्पदे परमबोधवती चिरदेवता ॥ ११॥

Sage Vasishtha said: 

3.83.1–5

> In that land of the Kiratas, whichever Kings exist there develop supreme friendship with her.

> The accomplished yogini demoness removes all great calamities there, dangers from ghosts and similar Beings, as well as diseases.

> After many years, having withdrawn from meditation, she came there and accepted all those well-collected Beings condemned to death.

> Even today, the King's bring those who are to be executed there for her sake, out of respect for this friendship. Who indeed would not make such effort?

> When she remains seated in meditation in the region of the Kirata people and does not come for a long time, it is for the removal of faults among the people.

3.83.6–11 

> That goddess named Kandara, also known by other inauspicious names, has been installed as an image in the city within a sky-like cave.

> From then onwards, whichever King rules there installs the goddess Kandara himself.

> The lowly King who does not perform the installation of Kandara faces many troubles, which his subjects diligently bring upon him.

> By worshipping her, people obtain all the results. Without worship, due to the force of one’s own latent tendencies, one heads towards misfortune.

> The goddess is worshipped through the offering of people condemned to death. That image still stands today in a painted form and bestows fruits.

> She who brings about all gentle and auspicious things, having accepted all the great condemned people, triumphs there in the land of the Kiratas as the supreme enlightened goddess who has existed for a long time.

Summary of the Teachings:

The demoness, through her yogic power, forms deep bonds with the Kings of the Kirata land. This friendship brings protection and benefits to the entire region. It teaches that genuine spiritual connections can uplift societies and provide ongoing support when built on trust and wisdom.

The story highlights how a spiritually advanced soul can remove calamities, dangers, and diseases from a land. Even in her meditative state, her presence or periodic actions safeguard the people. This illustrates that enlightened Beings act as protectors, using their inner power for the welfare of others without constant direct involvement. It encourages reliance on Higher Wisdom for overcoming worldly troubles.

Regular worship and remembrance of the Divine form are emphasized. Kings install her image and offer condemned individuals as part of the practice. People receive positive results through devotion. The verses teach that consistent honoring of the sacred brings blessings, while neglect due to personal tendencies leads to difficulties. This stresses the importance of maintaining spiritual rituals for harmony.

The goddess is described as both fierce and auspicious. She accepts offerings yet grants gentle blessings and overall well-being. This shows the integration of apparent opposites – destruction of evil and promotion of good. It conveys that True Divinity transcends limited human labels and works for the larger good, transforming even negative elements into positive outcomes.

Ultimately, these teachings point to the victory of enlightened Consciousness. The goddess remains established as a long-lasting Divine presence that benefits the land. Her example inspires rulers and people to support spiritual principles. The verses remind us that Wisdom and Devotion create enduring Peace and prosperity when followed sincerely over time.

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.