Chapter 3.55, Verses 16–30

Yoga Vashishtha 3.55.16–30

(These verses explain what happens to the soul right after death, based on the person's past actions and hidden mental tendencies called vasanas)

श्रीदेव्युवाच ।

अथवा मृतिमोहान्ते जडदुःखशताकुलाम्।

क्षणाद्वृक्षादितामेव हृत्स्थामनुभवन्ति ते ॥ १६॥

स्ववासनानुरूपाणि दुःखानि नरके पुनः।

अनुभूयाथ योनीषु जायन्ते भूतले चिरात् ॥ १७॥

अथ मध्यमपापो यो मृतिमोहादनन्तरम्।

सशिलाजठरं जाड्यं कंचित्कालं प्रपश्यति ॥ १८॥

ततः प्रबुद्धः कालेन केनचिद्वा तदैव वा।

तिर्यगादिक्रमैर्भुक्त्वा योनीः संसारमेष्यति ॥ १९॥

मृत एवानुभवति कश्चित्सामान्यपातकी।

स्ववासनानुसारेण देहं संपन्नमक्षतम् ॥ २०॥

स स्वप्न इव संकल्प इव चेतति तादृशम्।

तस्मिन्नेव क्षणे तस्य स्मृतिरित्थमुदेति च ॥ २१॥

ये तूत्तममहापुण्या मृतिमोहादनन्तरम्।

स्वर्गविद्याधरपुरं स्मृत्या स्वनुभवन्ति ते ॥ २२॥

ततोऽन्यकर्मसदृशं भुक्त्वान्यत्र फलं निजम्।

जायन्ते मानुषे लोके सश्रीके सज्जनास्पदे ॥ २३॥

ये च मध्यमधर्माणो मृतिमोहादनन्तरम्।

ते व्योमवायुवलिताः प्रयान्त्योषधिपल्लवम् ॥ २४॥

तत्र चारुफलं भुक्त्वा प्रविश्य हृदयं नृणाम्।

रेतसामधितिष्ठन्ति गर्भे जातिक्रमोचिते ॥ २५॥

स्ववासनानुसारेण प्रेता एतां व्यवस्थितिम्।

मूर्च्छान्तेऽनुभवन्त्यन्तः क्रमेणैवाक्रमेण च ॥ २६॥

आदौ मृता वयमिति बुध्यन्ते तदनुक्रमात्।

बन्धुपिण्डादिदानेन प्रोत्पन्ना इति वेदिनः ॥ २७॥

ततो यमभटा एते कालपाशान्विता इति।

नीयमानः प्रयाम्येभिः क्रमाद्यमपुरं त्विति ॥ २८॥

उद्यानानि विमानानि शोभनानि पुनःपुनः।

स्वकर्मभिरुपात्तानि दिव्यानीत्येव पुण्यवान् ॥ २९॥

हिमानीकण्टकश्वभ्रशस्त्रपत्रवनानि च।

स्वकर्मदुष्कृतोत्थानि संप्राप्तानीति पापवान् ॥ ३०॥

The Goddess continued: 

3.55.16–21

> Or else, after the delusion of death ends, they immediately experience in their heart a dull state filled with hundreds of pains, like becoming a tree or something similar.  

> According to their own mental impressions, they experience sufferings again in hell. Then they are born in wombs on earth after a long time.  

> Now, one who has medium sins, right after the delusion of death, sees for some time a dullness like being in a stony womb.  

> Then, awakened by time or by someone, having experienced births in animal forms and others in sequence, he enters the world of samsara.  

> Some ordinary sinner experiences even in death a complete and intact body according to his own mental impressions.  

> He becomes conscious of such a thing like a dream or imagination. In that very moment, such a memory arises in him.  

3.55.22–30

> But those with supreme great merits, after the delusion of death, experience through memory the heaven and the city of vidyadharas.  

> Then, having enjoyed fruits similar to their other karmas elsewhere, they are born in the human world in a prosperous place with good people.  

> And those with medium dharma, after the delusion of death, go to the tender shoots of herbs, carried by sky and wind.  

> There, enjoying beautiful fruits, they enter the hearts of humans and reside in the semen in a womb suitable for their birth order.  

> According to their own mental impressions, the departed souls experience this arrangement internally after fainting, either in order or without order.  

> At first they understand that we have died. Then gradually they know that they have been produced through offerings of pinda and such by relatives.  

> Then these are Yama's messengers with the noose of Time. Being led by them, they go to Yama's city in sequence.  

> The virtuous person thinks again and again that these beautiful gardens and divine vehicles have been obtained by his own good deeds.  

> The sinful person thinks that these snowy areas with thorns, pits, weapons, and sword forests have been obtained due to his evil deeds.  

Summary of the Teachings:

Souls with a lot of bad karma first go through a confusing State at death. They then feel intense but dull pain, as if they have turned into lifeless things like trees. This happens instantly in their subtle heart or mind.  For people with heavy sins, they suffer in hell according to their tendencies. 

Later, they take birth in different animal or human bodies on earth after a long wait. Those with medium level sins experience a period of dullness like being stuck in a stone womb for some time. They wake up eventually and go through lower life forms before returning to human life. Ordinary sinners may feel they have a full body even after death, based on their vasanas. They become aware of their new situation like in a dream, and memories of it come up right away.  

People with medium good deeds are taken by winds and sky to plant forms after death. They enjoy nice fruits there and then move into human reproduction by staying in semen and entering suitable wombs for rebirth. Highly virtuous people with great merits experience heavenly worlds and beautiful cities of celestial beings right after death's confusion ends, all through their memories. They enjoy the results of their good karma in other places first. Then they are born in comfortable human families in the world, among good and prosperous people.  

The verses teach that all these after-death experiences happen inside the soul after it faints or loses Consciousness, 

following the order set by their vasanas or sometimes without clear order. Souls first realize they are dead, then understand they are reborn due to family rituals. They see Yama's servants taking them to his city.  

Good people see lovely gardens and flying cars as rewards of their deeds, while bad people see scary places full of pain as results of their sins. This shows that the afterlife is created by one's own mind and actions, teaching us to live righteously for a better journey after death.  

Chapter 3.55, Verses 1–15

Yoga Vashishtha 3.55.1–15

(These verses explain the process of death and rebirth according to the Yoga Vasistha)

प्रबुद्धलीलोवाच ।

यथैव जन्तुर्म्रियते जायते च यथा पुनः।

तन्मे कथय देवेशि पुनर्बोधविवृद्धये ॥ १॥

श्रीदेव्युवाच ।

नाडीप्रवाहे विधुरे यदा वातविसंस्थितिम्।

जन्तुः प्राप्नोति हि तदा शाम्यतीवास्य चेतना ॥ २॥

शुद्धं हि चेतनं नित्यं नोदेति न च शाम्यति।

स्थावरे जङ्गमे व्योम्नि शैलेऽग्नौ पवने स्थितम् ॥ ३॥

केवलं वातसंरोधाद्यदा स्पन्दः प्रशाम्यति।

मृत इत्युच्यते देहस्तदासौ जडनामकः ॥ ४॥

तस्मिन्देहे शवीभूते वाते चानिलतां गते।

चेतनं वासनामुक्तं स्वात्मतत्त्वेऽवतिष्ठति ॥ ५॥

जीव इत्युच्यते तस्य नामाणोर्वासनावतः।

तत्रैवास्ते स च शवागारे गगनके तथा ॥ ६॥

ततोऽसौ प्रेतशब्देन प्रोच्यते व्यवहारिभिः।

चेतनं वासनामिश्रमामोदानिलवत्स्थितम् ॥ ७॥

इदं दृश्यं परित्यज्य यदास्ते दर्शनान्तरे।

स स्वप्न इव संकल्प इव नानाकृतिस्तदा ॥ ८॥

तस्मिन्नेव प्रदेशेऽन्तः पूर्ववत्स्मृतिमान्भवेत्।

तदैव मृतिमूर्च्छान्ते पश्यत्यन्यशरीरकम् ॥ ९॥

आत्मन्यस्ति घटापुष्टमन्यस्य व्योम केवलम्।

आकाशभूतले साकं साकाशशशिवासरम् ॥ १०॥

भवन्ति षड्विधाः प्रेतास्तेषां भेदमिमं श्रृणु।

सामान्यपापिनो मध्यपापिनः स्थूलपापिनः ॥ ११॥

सामान्यधर्मा मध्यमधर्मा चोत्तमधर्मवान्।

एतेषां कस्यचिद्भेदो द्वौ त्रयोऽप्यथ कस्यचित् ॥ १२॥

कश्चिन्महापातकवान्वत्सरं स्मृतिमूर्च्छनम्।

विमूढोऽनुभवत्यन्तः पाषाणहृदयोपमः ॥ १३॥

ततः कालेन संबुद्धो वासनाजठरोदितम्।

अनुभूय चिरं कालं नारकं दुःखमक्षयम् ॥ १४॥

भुक्त्वा योनिशतान्युच्चैर्दुःखाद्दुःखान्तरं गतः।

कदाचिच्छममायाति संसारस्वप्नसंभ्रमे ॥ १५॥

Awakened Lila said:  

3.55.1

> O Goddess, please tell me exactly how a living Being dies and is born again, so that my understanding may grow further.

Goddess Saraswati said:  

3.55.2–7

> When the flow in the subtle channels gets disturbed and the vital air (prana) becomes unsteady, the living Being's Consciousness then seems to calm down or fade.

> Pure Consciousness is Eternal; it neither rises nor sets. It exists in immobile things, moving Beings, sky, mountains, fire, and wind.

> Only when the movement of air stops due to blockage, the vibration calms, and the body is called dead or inert.

> When the body becomes like a corpse and the air returns to its elemental state, Consciousness, free from subtle impressions (vasanas), rests in its True Nature as the Self.

> It is then called the individual soul (jiva) when it carries subtle impressions. It stays in the same place, like in the house of the corpse or in the sky.

> People in the world call it a "preta" (departed spirit). Consciousness mixed with subtle impressions remains like fragrance in the air.

3.55.8–15

> Leaving this visible world, when it stays in another State of perception, it becomes like a dream or imagination, taking many forms.

> In that very Inner Space, it regains memory as before. Right after the faint of death, it sees another body.

> In the Self, there is only empty Space like the inside of a pot; for others, it is mere sky along with the sky, moon, and day.

> There are six kinds of pretas (departed beings). Listen to their differences: ordinary sinners, moderate sinners, gross sinners,

> those with ordinary dharma (virtue), moderate dharma, and those with highest virtue. Some have differences of two or three among these.

> Some great sinners experience a year-long state of unconsciousness and faint with memory, like having a heart of stone, deeply deluded inside.

> Then, after some time, when awakened, they experience for a long period the endless suffering of hell arising from their subtle impressions in the belly (of fate).

> After enjoying (suffering) hundreds of births, going from one misery to another misery, sometimes they attain peace in the confusion of the worldly dream.

Summary of the Teachings:

Death occurs when the vital energies and breath become unstable in the body's subtle channels, causing Consciousness to appear to subside. However, Pure Consciousness itself is Eternal and Unchanging; it pervades all things from rocks to air and never truly dies or is born. The body becomes inert when the life force stops moving, but the Conscious Essence, now free from physical ties, rests in its True Self Nature.

The individual soul or jiva carries subtle impressions (vasanas) from past actions and desires. After death, this jiva lingers near the body or in Space, often called a preta or departed spirit. It exists in a dream-like state, creating various forms and experiences through its own imagination and memories, much like a dream world. Immediately after death, it may perceive a new body based on its inner tendencies.

The text classifies departed souls into six types based on their sins and virtues: ordinary, moderate, or gross sinners, and those with varying levels of dharma or righteousness. Some experience prolonged unconsciousness or torpor after death, especially heavy sinners whose hearts are hardened. This leads to long periods of hellish suffering driven by their unresolved impressions.

Over time, these souls undergo many rebirths, moving from one form of suffering to another across hundreds of lives. The cycle is compared to a confusing dream of worldly existence (samsara). Yet, through the exhaustion of karmas or a moment of clarity, some eventually find peace or calm amidst this illusion.

Overall, the teaching emphasizes that death is not the end but a transition where Consciousness continues based on mental impressions. True liberation comes from Realizing the Eternal, Pure Nature of Consciousness beyond body, mind, and vasanas, breaking the dream-like cycle of birth and death.

Chapter 3.54, Verses 61–74

Yoga Vashishtha 3.54.61–74

(These verses teach that physical death is simply when the breath stops flowing in and out due to problems in the body's energy channels. However, this is not the end of the Real Self)

श्रीदेव्युवाच ।

न विशत्येव वातो न निर्याति पवनो यदा।

शरीरनाडीवैधुर्यान्मृत इत्युच्यते तदा ॥ ६१॥

आगन्तव्यो मया नाशः कालेनैतावतेति या।

पूर्वसंविदिता संविद्याति तच्चोदिता मृतिम् ॥ ६२॥

ईदृशेन मयेहेत्थं भाव्यमित्यादि सर्गजा।

संविद्वीजकला नाशं न कदाचन गच्छति ॥ ६३॥

संविदो वेदनं नाम स्वभावोऽव्यतिरेकवान्।

तस्मात्स्वभावसंवित्तेर्नान्ये मरणजन्मनी ॥ ६४॥

क्वचिदावृतिमत्सौम्यं क्वचिन्नद्यां जलं यथा।

क्वचित्सौम्यं क्वचिज्जीवधर्मेदं चेतनं तथा ॥ ६५॥

यथा लतायाः पर्वाणि दीर्घाया मध्यमध्यतः।

तथा चेतनसत्ताया जन्मानि मरणानि च ॥ ६६॥

न जायते न म्रियते चेतनः पुरुषः क्वचित्।

स्वप्नसंभ्रमवद्भ्रान्तमेतत्पश्यति केवलम् ॥ ६७॥

पुरुषश्चेतनामात्रं स कदा क्वेव नश्यति।

चेतनव्यतिरिक्तत्वे वदान्यत्किं पुमान्भवेत् ॥ ६८॥

कोऽद्ययावन्मृतं ब्रूहि चेतनं कस्य किं कथम्।

म्रियन्ते देहलक्षाणि चेतनं स्थितमक्षयम् ॥ ६९॥

अमरिष्यन्न वै चित्तमेकस्मिन्नेव तन्मृते।

अभविष्यत्सर्वभावमृतिरेकमृताविह ॥ ७०॥

वासनामात्रवैचित्र्यं यज्जीवोऽनुभवेत्स्वयम्।

तस्यैव जीवमरणे नामनी परिकल्पिते ॥ ७१॥

एवं न कश्चिन्म्रियते जायते न च कश्चन।

वासनावर्तगर्तेषु जीवो लुठति केवलम् ॥ ७२॥

अत्यन्तासंभवादेव दृश्यस्यासौ च वासना।

नास्त्येवेति विचारेण दृढज्ञातैव नश्यति ॥ ७३॥

अनुदितमुदितं जगत्प्रबन्धं भवभयतोऽभ्यसनैर्विलोक्य सम्यक्।

अलमनुदितवासनो हि जीवो भवति विमुक्त इतीह सत्यवस्तु ॥ ७४॥

The Goddess continued: 

3.54.61–63

> When the air neither enters nor exits the body due to disorder in its channels, it is then said to be dead.

> The destruction that was bound to come to me at this time by fate was already known beforehand by the intellect. That intellect then declares it as death.

> With ideas like "this is how I must experience it" and so on, the creative seed born from Consciousness never goes to destruction at any time.

3.54.64–68

> The Nature of Consciousness is Knowing, and it is inseparable. Therefore, apart from this inherent Nature of Consciousness, there are no birth or death.

> Sometimes it is veiled like the moon, sometimes like water in a river. Sometimes gentle, sometimes this Consciousness assumes the qualities of a living Being.

> Just as the nodes in a long creeper appear one after another in its middle sections, so too births and deaths appear in the existence of Consciousness.

> Consciousness, the True Self, is never born nor does it die anywhere. It merely sees this as a delusion, like the confusion in a dream.

> The person is Pure Consciousness alone. When and where does it ever perish? If separated from Consciousness, what else could the person possibly be?

3.54.69–74

> Tell me, who has died today? How and in what way can Consciousness die? Thousands of bodies die, but Consciousness remains Eternal and Imperishable.

> If the mind did not die even when one dies, then the death of all Beings would not happen with just one death here.

> The variety of experiences that the soul undergoes is only due to its mental impressions. Birth and death of the soul are merely names imagined for this.

> In this way, no one dies and no one is born. The soul only tumbles in the whirlpools of its mental impressions.

> Because of its complete impossibility, the impression of the visible world does not exist at all. By firm Realization through inquiry that it does not exist, it is destroyed.

> Having clearly observed the unbroken stream of the world as un-arisen though appearing arisen, through repeated practice due to fear of worldly life, the soul without any arising impressions becomes liberated. This is the True Essence here.

Summary of the Teachings:

The mind already knows about the coming end and labels it as death based on its prior understanding. Consciousness is the core of everything and its basic nature is to Know and be Aware. This Nature cannot be separated from it, so birth and death do not truly apply to Consciousness. It may appear in different forms at different times, like the moon sometimes hidden or water flowing in a river, or sometimes taking on the qualities of life.

The True Person or Self is only Consciousness and never actually born or dies. What we see as birth and death is just an illusion, like getting confused in a dream. Even though many bodies die every day, Consciousness stays forever the same and unchanging.

All the different things the soul experiences come only from its stored mental impressions called vasanas. The ideas of the soul being born or dying are just names we give to these changing experiences. In Reality, no one is truly born and no one dies; the soul just keeps moving through cycles created by these impressions.

To become free, one must inquire deeply and Realize that the seen world and its impressions have no real Existence at all. When this understanding becomes firm, the impressions vanish. By looking at the world properly with practices inspired by the fear of suffering in life, the soul stops creating new impressions and achieves complete liberation. This is the Real Truth.

Chapter 3.54, Verses 46–60

Yoga Vashishtha 3.54.46–60

(These verses use many everyday images like wind machines, water whirlpools, stormy winds and falling in endless space to show the helpless and confused state of a person caught in illusion)

श्रीदेव्युवाच ।

व्याकुर्वन्निव संसारं बान्धवानस्पृशन्निव।

भ्रमितक्षेपणेनेव वातयन्त्र इवास्थितः ॥ ४६॥

भ्रमितो वा भ्रम इव कृष्टो रसनयेव वा।

भ्रमन्निव जलावर्ते शस्त्रयन्त्र इवार्पितः ॥ ४७॥

प्रोह्यमानस्तृणमिव वहत्पर्जन्यमारुते।

आरुह्य वारिपूरेण निपतन्निव चार्णवे ॥ ४८॥

अनन्तगगने श्वभ्रे चक्रावर्ते पतन्निव।

अब्धिरुर्वीविपर्यासदशामनुभवन्स्थितः ॥ ४९॥

पतन्निवानवरतं प्रोत्पतन्निव चाभितः।

सूत्काराकर्णनोद्भ्रान्तपूर्णसर्वेन्द्रियव्रणः ॥ ५०॥

क्रमाच्छयामलतां यान्ति तस्य सर्वाक्षसंविदः।

यथास्तं गच्छति रवौ मन्दालोकतया दिशं ॥ ५१॥

पूर्वापरं न जानाति स्मृतिस्तानवमागता।

यथा पाश्चात्यसंध्यान्ते नष्टा दृष्टिर्दिगष्टके ॥ ५२॥

मनः कल्पनसामर्थ्यं त्यजत्यस्य विमोहतः।

अविवेकेन तेनासौ महामोहे निमज्जति ॥ ५३॥

यदैवामोहमादत्ते नादत्ते पवनस्तदा।

नत्वादत्ते यदा प्राणान्मोहमायात्यलं तदा ॥ ५४॥

अन्योन्यपुष्टतां यातैर्मोहसंवेदनभ्रमैः।

जन्तुः पाषाणतामेति स्थितमित्यादिसर्गतः ॥ ५५॥

प्रबुद्धलीलोवाच ।

व्यथां विमोहं मूर्च्छान्तं भ्रमं व्याधिमचेतनम्।

किमर्थमयमायाति देहो ह्यष्टाङ्गवानपि ॥ ५६॥

श्रीदेव्युवाच ।

एवं संविहितं कर्म सर्गादौ स्पन्दसंविदा।

यद्यस्मिन्समये दुःखं कालेनैतावतेदृशम् ॥ ५७॥

स्यान्मे इत्येव संविश्य गुल्मवत्तत्स्वभावजम्।

वेत्ति चित्तविजृम्भोत्थं नान्यदत्रास्ति कारणम् ॥ ५८॥

यदा व्यथावशान्नाड्यः स्वसंकोचविकासनैः।

गृह्णन्तिमारुतो देहे तदोज्झति निजां स्थितिम् ॥ ५९॥

प्रविष्टा न विनिर्यान्ति गताः संप्रविशन्ति नो।

यदा वाता विनाडीत्वात्तदा स्पन्दात्स्मृतिर्भवेत् ॥ ६०॥

The Goddess said: 

3.54.46–50

> He seems to be explaining the world but does not touch his relatives. He is whirled and tossed about as if he is placed in a wind machine.

> He is whirled around like a spinning top or dragged as if by the tongue. He whirls as if caught in a water vortex and is fixed as if in a weapon machine.

> He is carried along like grass in the stormy wind of rain clouds. He rises with a flood of water and falls as if into the ocean.

> He falls as if in the endless sky, in a deep pit, or in a whirlpool. He stays experiencing the upside-down state where ocean and earth are reversed.

> He keeps falling without stop and jumps up all around. All his sense organs are full of wounds and he is bewildered by hearing hissing sounds.

3.54.51–55

> Gradually all his sense knowledge becomes dark. This happens just as the directions grow dim when the sun sets.

> He does not know what is before or after; his memory has become very weak. It is like how sight is lost in all eight directions at the end of evening twilight.

> His mind gives up its power to imagine because of this delusion. Due to this lack of clear thinking he sinks into great delusion.

> When he accepts the State without delusion the breath does not accept it. But when the breath takes hold of the life forces delusion comes fully.

> Through delusions, feelings and confusions that strengthen each other the living being becomes like a stone. This is how it has been from the very beginning of creation.

Awakened Lila said: 

3.54.56

> Why does this body, even though it has all eight parts, come to pain, delusion, fainting, confusion, disease and unconsciousness?

The Goddess said: 

3.54.57–60

> Karma is fixed in this way at the start of Creation by the vibrating Consciousness. Whatever pain comes at this time is made like this by time itself.

> It enters the mind with the thought “this will happen to me”. It grows like a tumour from its own nature. It is the blossoming of the mind and there is no other cause here.

> When pain makes the nerves contract and expand they catch the air inside the body. Then the air leaves its natural State.

> When the winds that have entered do not come out and those that have gone do not re-enter because they are outside the channels then memory arises from the vibration.

Summary of the teachings:

The mind tries to connect with the world and relatives but cannot; instead it is tossed around without control. This shows how delusion makes us feel powerless even while we think we are acting in the world. As the delusion grows the senses slowly lose their brightness, memory becomes thin and the power to imagine fades away. The person sinks deeper into confusion until he becomes completely inert like a stone. The verses teach that this heavy state of ignorance is not new but has been built up by layers of illusion right from the start of creation.

Prabuddhalila asks a simple but deep question: why does a complete healthy body still suffer pain, fainting, disease and unconsciousness? This question points to the mystery of why even a well-formed body falls into trouble. Devi answers that everything is already arranged by karma at the very beginning of creation through the first vibration of Pure Consciousness. These sufferings are not caused by any outside force but come naturally as the mind’s own expansion, like a tumour that grows from within. There is no other reason.

Finally the verses explain the bodily reason. Pain disturbs the nerves so they squeeze and open in wrong ways and trap the vital breath. When the breath stops flowing in and out through its channels the natural vibration of life changes and memory or the final state appears. In this way the teachings link the inner mind’s delusion with the outer working of breath and body.

Chapter 3.54, Verses 31–45

Yoga Vashishtha 3.54.31–45

(These verses teach that death comes to everyone according to their past actions or karma)

श्रीदेव्युवाच ।

बालमृत्युप्रदैर्बालो युवा यौवनमृत्युदैः।

वृद्धमृत्युप्रदैर्वृद्धः कर्मभिर्मृतिमृच्छति ॥ ३१॥

यो यथाशास्त्रमारब्धं स्वधर्मनुमतिष्ठति।

भाजनं भवति श्रीमान्स यथाशास्त्रमायुषः ॥ ३२॥

एवं कर्मानुसारेण जन्तुरन्त्यां दशामितः।

भवन्त्यन्तं गतवतो दृङ्मर्मच्छेदवेदनाः ॥ ३३॥

प्रबुद्धलीलोवाच ।

मरणं मे समासेन कथयेन्दुसमानने।

किं सुखं मरणं किं वा दुःखं मृत्वा च किं भवेत् ॥ ३४॥

श्रीदेव्युवाच ।

त्रिविधाः पुरुषाः सन्ति देहस्यान्ते मुमूर्षवः।

मूर्खोऽथ धारणाभ्यासी युक्तिमान्पुरुषस्तथा ॥ ३५॥

अभ्यस्य धारणानिष्ठो देहं त्यक्त्वा यथासुखम्।

प्रयाति धारणाभ्यासी युक्तियुक्तस्तथैव च ॥ ३६॥

धारणा यस्य नाभ्यासं प्राप्ता नैव च युक्तिमान्।

मूर्खः स्वमृतिकालेऽसौ दुःखमेत्यवशाशयः ॥ ३७॥

वासनावेशवैवश्यं भावयन्विषयाशयः।

दीनतां परमामेति परिलूनमिवाम्बुजम् ॥ ३८॥

अशास्त्रसंस्कृतमतिरसज्जनपरायणः।

मृतावनुभवत्यन्तर्दाहमग्नाविव च्युतः ॥ ३९॥

यदा घर्घरकण्ठत्वं वैरूप्यं दृष्टिवर्णजम्।

गच्छत्येषोऽविवेकात्मा तदा भवति दीनधीः ॥ ४०॥

परमान्ध्यमनालोको दिवाप्युदिततारकः।

साभ्रदिग्मण्डलाभोगो घनमेचकिताम्बरः ॥ ४१॥

मर्मव्यथाविच्छुरितः प्रभ्रमदृष्टिमण्डलः।

आकाशीभूतवसुधो वसुधाभूतखान्तरः ॥ ४२॥

परिवृत्तककुप्चक्र उह्यमान इवार्णवे।

नीयमान इवाकाशे घननिद्रोन्मुखाशयः ॥ ४३॥

अन्धकूप इवापन्नः शिलान्तरिव योजितः।

स्वयं जडीभवद्वर्णो विनिकृत्त इवाशये ॥ ४४॥

पततीव नभोमार्गात्तृणावर्त इवार्पितः।

रथे द्रुत इवारूढो हिँमवद्गलनोन्मुखः ॥ ४५॥

Goddess Saraswati continued:

3.54.31–33

> A child dies from actions that cause childhood diseases and early death. A young person dies from actions leading to youthful death. An old person dies from actions causing old-age death. People meet death according to their past deeds.

> One who follows their duties as prescribed in the scriptures and lives according to righteous conduct becomes prosperous and enjoys a full life as per the scriptures.

> In this way, according to their karma, Beings reach their Final State at the end. Those who have gone to the end experience piercing pains that cut through vital points.

Awakened Lila said: 

3.54.34

> O moon-faced one, tell me briefly about death. What is pleasant death and what is painful? And what happens after dying?

The Goddess said: 

3.54.35–39

> There are three kinds of people at the time of death when the body is about to perish: the foolish one, the one who practices concentration, and the wise yogi.

> The one who has practiced steady concentration leaves the body happily and goes forth. The wise yogi also departs in the same pleasant way.

> One who has neither practiced concentration nor become wise is a fool. At the time of death, this helpless person experiences great suffering.

> Caught in the grip of latent desires and impressions, thinking only of worldly objects, he reaches extreme misery, like a lotus flower that has been cut and withered.

> One whose mind is not refined by scriptures and who is not devoted to good people experiences intense inner burning at death, like falling into fire.

3.54.40–45 

> When the throat makes rattling sounds, the eyes and complexion change in ugly ways, this undiscriminating soul becomes very distressed.

> Deep blindness and darkness cover everything even in daylight, with stars appearing to twinkle. The sky looks cloudy and the directions seem vast and dark like a blackish cloudy expanse.

> Pierced by pains in vital organs, with confused and unsteady vision, the earth seems to become sky and the sky seems to become earth.

> The directions seem to turn around like a wheel. He feels as if being carried in an ocean or being led through the sky, with a heavy sleepy feeling rising.

> He feels fallen into a dark well or trapped between rocks. His own color fades and he feels cut off within himself.

> He feels as if falling from the path of the sky like a bundle of grass whirled around, or riding fast in a chariot, or melting away like snow on the Himalayas.

Summary of the Teachings:

Children, youth, and the elderly all face death based on the kind of deeds they performed earlier in life or in previous births. Righteous living according to scriptures extends life and brings prosperity, while wrong actions shorten it. This shows the law of cause and effect governing human existence and the importance of good conduct from a young age.

The conversation between Lila and the Goddess explains the process of dying and what makes it easy or difficult. There are three types of people at death: the ignorant, those trained in mental concentration, and the wise. The trained and wise leave the body peacefully and happily, while the ignorant suffer greatly. This highlights the value of spiritual practices like dharana (concentration) during life to prepare for a good death.

For the unprepared fool attached to worldly desires, death brings intense suffering. 

Their mind is filled with vasanas (latent impressions) of sense objects, leading to helplessness, inner burning, and extreme distress. Physical signs like rattling breath, distorted vision, and changing complexion add to the misery. The teachings urge people to purify the mind through scriptures and good company to avoid this painful end.

The verses describe in detail the terrifying experiences during the final moments for the unwise. The world appears inverted, with darkness, confusion, spinning directions, and feelings of falling or being trapped. These are vivid images of the mental and physical agony that comes from not having cultivated inner strength or detachment. It serves as a warning to live mindfully.

Overall, the teachings encourage yogic practices, ethical living, and detachment from worldly attachments to face death calmly. Death is not the end but a transition shaped by one's life. By following dharma and training the mind, one can achieve a peaceful passage, emphasizing self-effort and spiritual discipline as keys to a meaningful life and smooth departure from the body.

Chapter 3.54, Verses 15–30

Yoga Vashishtha 3.54.15–30

(The teachings in these verses explain that the whole Universe is not empty Nothingness. It is the living form of Universal Consciousness)

श्रीदेव्युवाच ।

न च नाम नकिंचित्त्वं युज्यते विश्वरूपिणः।

त्यक्त्वा समस्तसंस्थानं हेम तिष्ठति वै कथम् ॥ १५॥

सर्गादौ स्वयमेवान्तश्चिद्यथा कचितात्मनि।

हिमाग्न्यादितयाद्यापि सा तथास्ते स्वसत्तया ॥ १६॥

तस्मात्स्वसत्तासंत्यागः सतः कर्तुं न युज्यते।

यदा चिदास्ते तेनेयं नियतिर्न विनश्यति ॥ १७॥

यद्यथा कचितं यत्र व्योमरूप्यपि पार्थिवम्।

सर्गादौ तस्य चलितुमद्ययावन्न युज्यते ॥ १८॥

या यथा चित्प्रकचिता प्रतिपक्षविदं विना।

न सा ततः प्रचलति वेदनाभ्यासतः स्वयम् ॥ १९॥

जगदादावनुत्पन्नं यच्चेदमनुभूयते।

तत्संविद्व्योमकचनं स्वप्नस्त्रीसुरतं यथा ॥ २०॥

असत्यमेव सत्याभं प्रतिभानमिदं स्थितम्।

इति स्वभावसंपत्तिरिति भूतानुभूतयः ॥ २१॥

सर्गादौ या यथा रूढा संवित्कचनसंततिः।

साद्याप्यचलितान्येन स्थिता नियतिरुच्यते ॥ २२॥

गृहीतव्योमसंवित्तिचिद्व्योम व्योमतां गतम्।

गृहीतकालतासंविच्चिन्नभः कालतां गतम् ॥ २३॥

गृहीतजलसंवित्तिचिद्व्योम वारिवत्स्थितम्।

स्वप्ने यथा हि पुरुषः पश्यत्यात्मनि वारिताम् ॥ २४॥

स्वप्नचित्संविदाभाति भवत्येषा यथास्थिता।

चिच्चमत्कारचातुर्यादसदेतत्समूहते ॥ २५॥

खत्वं जलत्वमुर्वीत्वमग्निवायुत्वमप्यसत्।

वेत्त्यन्तः स्वप्नसंकल्पध्यानेष्विव चितिः स्वयम् ॥ २६॥

मरणानन्तरं कर्मफलानुभवनक्रमम्।

सर्वसंदेहशान्त्यर्थं मृतिश्रेयस्करं श्रृणु ॥ २७॥

रूढादिसर्गे नियतिर्यैकद्वित्रिचतुःशता।

पूर्वादिष्वायुषः पुंसां तस्या मे नियतिं श्रृणु ॥ २८॥

देशकालक्रियाद्रव्यशुद्ध्यशुद्धी स्वकर्मणाम्।

न्यूनत्वे चाधिकत्वे च नृणां कारणमायुषः ॥ २९॥

स्वकर्मधर्मे ह्रसति हसत्यायुर्नृणामिह।

वृद्धे वृद्धिमुपायाति सममेव भवेत्समे ॥ ३०॥

The Goddess continued: 

3.54.15–22

> Nothingness does not apply to the one who has the form of the whole Universe. After giving up all forms, how can gold still remain?

> At the start of Creation, Consciousness itself shines inside itself as if it has appeared. Even now, like ice, fire and other things, it stays by its own power of Being.

> So it is not right for what truly exists to give up its own Being. As long as Consciousness is there, this fixed law does not get destroyed.

> Whatever is shown in whatever way and place, even if it looks like earth in the form of sky, it is not right for it to change from the beginning of Creation till today.

> Whatever Consciousness has made shine without any opposite, it does not move away from that by itself because of the habit of Knowing.

> The world that was never born at the beginning is still experienced now. It is only Consciousness shining in empty Space, like the pleasure with a woman in a dream.

> This appearance, which is unreal but looks true, is now fixed like this. This is the natural perfection, and these are the experiences of all Beings.

> The continuous flow of Consciousness appearances that was set at the beginning of Creation in this exact way still stands unmoved by anything else even now. That is called the fixed law.

3.54.23–30

> The Consciousness of Space that is taken as empty has become space-like. The Consciousness of Time that is taken has become time-like in the empty sky of Consciousness.

> The Consciousness of water that is taken has become water-like in the empty Space of Consciousness. Just as a man in a dream sees himself as having water inside.

> Dream-like Consciousness shines and makes this appear as it is fixed. By the clever wonder of Consciousness, this whole unreal thing is brought together.

> Being space, being water, being earth, being fire and being wind are all unreal. Consciousness itself knows them inside, just like in dream thoughts and meditations.

> After death comes the order of experiencing the fruits of past actions. Listen to this helpful teaching about death so that all doubts are fully removed.

> In the fixed Creation from the beginning, the law is set as one, two, three or four hundred. Listen to my clear rule about the life spans of men from earlier times.

> Place, time, action, substance, the pure or impure nature of one’s own actions, and their shortage or extra amount – these are the causes of the life span of men.

> When one’s own duty and right way of living decreases, the life of men decreases here. When it increases, life increases. When it stays equal, life stays the same.

Summary of the teachings: 

Just as gold keeps its real nature no matter what shapes are made or removed, the Divine spirit stays forever as the base of everything we see. Calling the world “Nothing” is wrong because it exists through its own power and never truly leaves its original Being.

Consciousness is the only Real thing. At the very start of Creation it shines inside itself and appears as all forms, like ice or fire. This showing is steady because of a fixed law called niyati. As long as Consciousness is present, the world keeps its set form and does not change or disappear. The world was never made in the usual way; it is only an experience of Consciousness shining in empty Space, exactly like things felt in a dream.

The world looks Real and True even though it is unreal at the deepest level. This happens because of our habit of seeing and knowing things in a certain way. Once Consciousness sets a pattern at the beginning of Creation, that pattern stays fixed. No other force can easily move it. This fixed order is what we call the law of nature or destiny.

Consciousness cleverly creates the qualities of Space, Time, water, Earth, fire and Air even though they are all unreal. It does this inside itself, just as a dreamer sees water or other objects inside the dream. Through its own wonderful power, Consciousness brings together this whole collection of unreal things and makes them seem solid and lasting.

These verses also teach about life after death. After the body dies, the soul experiences the results of its past actions in a clear order. To remove every doubt, the Goddess explains the helpful truth about death. A person’s life span on earth is decided by how well they follow their duty and right living. Good actions and pure living make life longer. Bad actions and falling short make life shorter. When actions stay balanced, life stays balanced too. Place, time and the quality of deeds also affect how long one lives.

Chapter 3.54, Verses 1–14

Yoga Vashishtha 3.54.1–14

(Here the Goddess is teaching that only people who truly know the Real Nature of things or who follow the Highest dharma can reach Higher, transcendental worlds even while living in this world)

श्रीदेव्युवाच ।

तस्माद्ये वेद्यवेत्तारो ये वा धर्मं परं श्रिताः।

आतिवाहिकलोकांस्ते प्राप्नुवन्तीह नेतरे ॥ १॥

आधिभौतिकदेहत्वं मिथ्याभ्रममयात्मकम्।

कथं सत्ये स्थितिं याति च्छायास्ते कथमातपे ॥ २॥

लीला विदितवेद्या नो परमं धर्ममाश्रिता।

केवलं तेन सा भर्तुः कल्पितं नगरं गता ॥ ३॥

प्रबुद्धलीलोवाच ।

एवमेषा प्रयाताऽस्तु भर्ता पश्य ममाम्बिके।

प्रवृत्तः प्राणसंत्यागे कर्तव्यं किमिहाधुना ॥ ४॥

भावाभावेषु भावानां कथं नियतिरागता।

कथं भूयोऽप्यनियतिर्मृतिजन्मादिसूचिता ॥ ५॥

कथं स्वभावसंसिद्धिः कथं सत्ता पदार्थगा।

कथमग्न्यादिपूष्णत्वं पृथ्व्यादौ स्थिरता कथम् ॥ ६॥

हिमादिषु कथं शैत्यं का सत्ता कालखादिषु।

भावाभावग्रहोत्सर्गस्थूलसूक्ष्मदृशः कथम् ॥ ७॥

कथमत्यन्तमुच्छ्रायं तृणगुल्मनरादिकम्।

वस्तु नायात्यनिष्टेऽपि स्थिते स्वोच्छ्रायकारणे ॥ ८॥

श्रीदेव्युवाच ।

महाप्रलयसंपत्तौ सर्वार्थास्तमये सति।

अनन्ताकाशमाशान्तं सद्ब्रह्मैवावतिष्ठते ॥ ९॥

तच्चिद्रूपतया तेजःकणोऽहमिति चेतति।

स्वप्ने संविद्यथा हि त्वमाकाशगमनादि च ॥ १०॥

तेजःकणोऽसौ स्थूलत्वमात्मनात्मनि विन्दति।

असत्यमेव सत्याभं ब्रह्माण्डं तदिदं स्मृतम् ॥ ११॥

तत्रान्तर्ब्रह्म तद्वेत्ति ब्रह्मायमहमित्यथ।

मनोराज्यं स कुरुते स्वात्मैवं तदिदं जगत् ॥ १२॥

तस्मिन्प्रथमतः सर्गे या यथा यत्र संविदः।

कचितास्तास्तथा तत्र स्थिता अद्यापि निश्चलाः ॥ १३॥

यद्यथा स्फुरितं चित्तं तत्तथा ह्यात्मचिद्भवेत्।

स्वयमेवानियमतस्तत्तत्स्यान्नेह किंचन ॥ १४॥

The Goddess said:

3.54.1–3

> Therefore, those who know what is to be known or those who have taken refuge in the Supreme dharma attain the transcendental worlds right here, and not others.

> The physical body is made of false illusion and delusion. How can it attain a stable place in Truth? How can a shadow stand in the sunlight?

> Lila knew what is to be known but did not take refuge in the Supreme dharma. Only because of that did she go to the city imagined by her husband.

The Awakened Lila said: 

3.54.4–8

> Thus she has gone, but O my mother, look at my husband. He has begun to give up his life. What is to be done here now?

> How has the fixed order come about in the existence and non-existence of things? How is there again lack of order shown by birth, death and the like?

> How is the self-nature perfectly established? How does the existence of objects come about? How is the nourishing power of fire and so on? How is the stability in earth and the like?

> How is coldness in snow and the like? What is the existence in Time, Space and the like? How is the perception of gross and subtle in grasping and rejecting Existence and non-existence?

> How do grass, shrubs, humans and the like attain extreme height? The object does not attain it even when the cause of its own height is present but not desired.

The Goddess said: 

3.54.9–14

> In the Great Dissolution, when all things have come to an end, the Infinite Space remains calm and only the True Brahm exists.

> And that, in the form of Consciousness, thinks of itself as a particle of light, “I am.” Just as in a dream you perceive moving through Space and other things.

> That particle of light finds grossness in itself by itself. This Universe is remembered as appearing Real but is actually unreal, like Brahm.

> There, the Inner Brahm knows “I am this Brahm.” It creates its own mental kingdom; thus this world is formed.

> In that first Creation, whatever Consciousness es appeared in whatever way and wherever, they remain fixed there even today, unmoving.

> In whatever way the mind has vibrated, in that very way it becomes the Self-Consciousness. By its own freedom from rules, it becomes that and that; there is nothing else here.

Summary of the teachings of these verses:

The ordinary physical body is nothing but illusion and delusion, so it can never find a real, stable place in Truth. It is compared to a shadow that simply cannot stand in bright sunlight. This shows that the material world we see is not the final Reality and that True Knowledge or dharma is the only way to go beyond it.

The example of Queen Lila is given to explain the point further. She had some knowledge but did not fully follow the Supreme dharma, so she ended up in a city created only by her husband’s mind. Then the Awakened Lila asks many deep questions. She wants to know how fixed order and sudden disorder both appear in life, why birth and death keep happening, and how the natural qualities of things like fire’s heat, earth’s firmness or snow’s coldness stay the same. She is trying to understand the rules that seem to govern the world around us.

She also asks how grass, plants and humans grow to their exact heights and how we see things as gross or subtle when we accept or reject the ideas of Existence and non-existence. 

These questions point to the mystery of why the world appears so solid and orderly even though it is all mind-made. The Awakened Lila is searching for the root cause behind every natural and mental event we experience.

The Goddess answers by describing the moment of Great Cosmic Dissolution. At that time everything disappears and only Infinite, Peaceful Space and Pure Brahm remain. From this Brahm, Consciousness arises and begins to think of itself as a tiny particle of light saying “I am.” This is compared to a dream in which we see ourselves flying through Space or doing many things that feel completely real while we sleep. In the same way the whole Universe starts as a thought inside Consciousness.

Finally the Goddess explains that this Consciousness creates the entire world as its own mental kingdom. Whatever forms of Consciousness appeared in the very first Creation stay exactly the same and unmoving even today. There are no outside rules; the mind vibrates freely and becomes whatever it imagines. Thus the whole Universe is nothing but the play of Consciousness with no other independent Reality. The teaching is that by understanding this Truth one can rise above illusion and reach Freedom.