Chapter 3.60, Verses 30–45

Yoga Vashishtha 3.60.30–45

(These verses teach the illusory and mind-dependent nature of the perceived world)

श्रीवसिष्ठ उवाच ।

तेषां संवेदनाभ्यासान्नूनमभ्येति साम्यता।

नौयायिनां भ्रमार्तानां वेदनाद्भूर्विवर्तते ॥ ३०॥

अवेदनाभ्रमार्तानामपि नैषां विवर्तते।

शून्यमाकीर्णतामेति वेदनात्स्वप्नदृक्ष्विव ॥ ३१॥

वेदनात्पीतमानीलं शुक्लं वाप्यनुभूयते।

आपद्वदुत्सवः खेदं करोति परिमोहतः ॥ ३२॥

कुड्येऽपि ख इवाचारो दृष्टो नन्वविचारिणः।

असद्यक्षो विमूढानां प्राणानप्यपकर्षति ॥ ३३॥

वेदनात्स्वप्नवनिता जाग्रतीव रतिप्रदा।

यद्यथाभासमायातं तत्तथा स्थिरतां गतम् ॥ ३४॥

असदेव नभश्चैव नभ एव चिदात्मनि।

शतहस्ताम्बुदच्छायानटनृत्तमिवाततम् ॥ ३५॥

गगने मानसं स्पन्दं जगद्विद्धि न वस्तु तत्।

मिथ्याज्ञानपिशाचस्य स्पन्ददर्शनमाकृति ॥ ३६॥

मायामात्रकमेवेदमरोधकमभित्तिमत्।

इदं भास्वरमाभातं स्वप्नसंदर्शनं स्थितम् ॥ ३७॥

अपूर्वमेवासुप्तस्य नरस्येवोदितं विदुः।

अचेता चेतति स्तम्भो यादृशं शालभञ्जिकाम् ॥ ३८॥

परमार्थमहास्तम्भः सृष्टिं चेतति सादृशम्।

यादृशो मे नरः पार्श्वे स्वप्ने क्षुब्धो महाभटैः ॥ ३९॥

तादृशो ब्रह्मणः स्वर्गो बुद्ध एव सुषुप्तवत्।

तृणगुल्मलतायुक्तः शिशिरान्ते यथा रसः ॥ ४०॥

वासन्तः संस्थितो भूमौ तथा सर्गः परे पदे।

यथा द्रवत्वं कनके स्थितमन्तरनुन्मिषत् ॥ ४१॥

तथा स्थितः परे सर्ग आत्मवर्गादणावणौ।

संनिवेशो यथाङ्गानामङ्गिनोऽनन्य आत्मनः ॥ ४२॥

जगदेवमनङ्गस्य स्वात्मनो ब्रह्मणस्तथा।

यादृगेकनरः स्वप्ने युद्धमन्यं नरं प्रति ॥ ४३॥

तादृशं सदसद्रूपं स्वात्मेदं व्योमगं जगत्।

महाकल्पान्तसर्गादौ चित्स्वभावमिदं जगत् ॥ ४४॥

कारणत्वं मिथः पश्चादसदेति न वास्तवम् ।

मुक्तेऽस्मिन्ब्रह्मणि यदि ब्रह्मान्यः स्मृतिजो भवेत्।

तत्स्मृतिज्ञप्तिजे सर्गे स्थितैव ज्ञप्तिमात्रता ॥ ४५॥

Sage Vasistha continued: 

3.60.30–35

> By the practice of sensing or perceiving in a certain way, these people surely attain equanimity. For those suffering from dizziness on a moving boat, the earth seems to revolve due to their sensation.

> Even for those not sensing it but suffering from illusion, it does not revolve. Through sensation, emptiness becomes filled, like in the vision of a dreamer.

> Through sensation, something blue appears yellow or white is experienced. Like calamity seeming like a festival, it causes sorrow due to delusion.

> Even on a wall, behavior like in the sky is seen by the unthinking. A non-existent ghost takes away the life of the deluded.

> Through sensation, a dream woman gives pleasure as if real and awake. Whatever appears in a certain way becomes stable accordingly.

> The non-existent sky itself is in the Conscious Self. It is spread out like the dancing and moving of cloud shadows with a hundred arms.

3.60.36–40

> Know the mental vibration in the sky as the world, not a real thing. It is the form seen by the ghost of false knowledge in its movement.

> This is merely illusion, without obstruction, without walls. This shining appearance stands as a dream vision.

> It arises as something new even for one who is not asleep, like a man knowing it. The unconscious pillar thinks like one seeing a wooden doll.

> The great pillar of Supreme Reality thinks of Creation similarly. Like a man beside me disturbed in a dream by great warriors.

> Such is the heaven of Brahm, like one asleep in intellect. Like the sap in grass, shrubs, and creepers at the end of winter.

3.60.41–45

> The spring is established on the earth in the same way as Creation in the Supreme State.

> Like the liquidity in gold existing internally without manifesting. In the same way, Creation exists in the Supreme, in every atom of the self-group.

> The placement is like limbs in the body, non-different from the Self. The world is thus of the bodiless Brahm in its own Self.

> Like one man in a dream fighting against another man. In the same way, this world in the sky is of Real-unreal form in the Self.

> This world is of the nature of Consciousness at the beginning and end of great cycles of Creation. Causality is mutual and later becomes non-existent, not Real. If in this liberated Brahm another arises from memory, then in that Creation born of memory and Knowledge, only the State of Pure Knowledge remains.

Summary of the Teachings:

Everything we experience arises from our habits of perception and thought. Just as a person on a rocking boat feels the land is moving, our sensations create the appearance of a solid, changing Reality. The world is not independently Real but shaped by how Consciousness engages with it. Through repeated practice of certain ways of seeing, equanimity or stability can be achieved, showing that reality is flexible based on the observer's State.

The verses emphasize that the Universe is like a dream or mental vibration within Pure Consciousness (Brahm). Forms, colors, pleasures, and even fears appear Real due to delusion or false knowledge, but they lack substance, like ghosts or sky-castles. Non-existent things seem to act powerfully on the deluded mind. Creation is compared to a dream woman providing pleasure or a pillar unconsciously imagining scenes—highlighting that the apparent multiplicity and activity are projections without true independent Existence.

Brahm, the Supreme Reality, is like a vast, unchanging pillar from which the dream of Creation emerges. The world exists within it like sap in plants waiting for spring, or liquidity hidden in gold—potential and inherent but not separate. Every atom and Being is non-different from this Self; the world is the Self's own expression, bodiless yet appearing as bodies and conflicts, much like one dreamer fighting another in sleep.

The teachings stress non-duality: the world has the nature of Consciousness itself, appearing and dissolving in great Cosmic cycles without true causality or permanence. 

What seems like cause and effect is mutual illusion arising later. Even if worlds appear through memory or thought within Brahm, they remain within the realm of Pure Knowing, without affecting the liberated Essence.

Ultimately, these verses guide towards liberation by Realizing the world as a stable-seeming dream in the mind of Brahm. By understanding this, one moves beyond delusion, attachments, and fears, attaining peace in the recognition that only Consciousness is Real. The practice involves shifting perception from multiplicity and solidity to the underlying unity and emptiness of phenomena.

Chapter 3.60, Verses 16–29

Yoga Vashishtha 3.60.16–29

(The verses teach that the world and all experiences are shaped entirely by how the mind perceives them)

श्रीवसिष्ठ उवाच ।

येन येन यथा यद्यद्यदा संवेद्यतेऽनघ।

तेन तेन तथा तत्तत्तदा समनुभूयते ॥ १६॥

अमृतत्वं विषं याति सदैवामृतवेदनात्।

शत्रुर्मित्रत्वमायाति मित्रसंवित्तिवेदनात् ॥ १७॥

यथा भावितमेतेषां पदार्थानां निजं वपुः।

तदेव हि चिराभ्यासान्नियतेर्वशमायतम् ॥ १८॥

कचनैकात्मिकैषा चिद्यथा कचति यादृशम्।

तथा तथाशु भवति तत्स्वभावैककारणात् ॥ १९॥

निमेषे यदि कल्पौघसंविदं परिविन्दति।

निमेष एव तत्कल्पो भवत्यत्र न संशयः ॥ २०॥

कल्पे यदि निमेषत्वं वेत्ति कल्पोऽप्यसौ ततः।

निमेषीभवति क्षिप्रं तादृग्रूपात्मिका हि चित् ॥ २१॥

दुःखितस्य निशा कल्पः सुखितस्यैव च क्षणः।

क्षणः स्वप्ने भवेत्कल्पः कल्पश्च भवति क्षणः ॥ २२॥

यथा च मृत्वा जातोऽहं तरुणो यौवनस्थितः।

यातोऽस्मि योजनशतं स्वप्न इत्यनुभूयते ॥ २३॥

रात्रिं द्वादशवर्षाणि हरिश्चन्द्रोऽनुभूतवान्।

लवणो भुक्तवानायुरेकरात्र्या समाः शतम् ॥ २४॥

यन्मुहूर्तः प्रजेशस्य स मनोर्जीवितं मुनेः।

जीवितं यद्विरिञ्चस्य तद्दिनं किल चक्रिणः ॥ २५॥

विष्णोर्यज्जीवितं राम तद्वृषाङ्कस्य वासरः।

ध्यानप्रक्षीणचित्तस्य न दिनानि न रात्रयः ॥ २६॥

न पदार्था न च जगत्सत्यमात्मनि योगिनः।

मधुरं कटुतामेति कटुभावेन चिन्तितम् ॥ २७॥

कटु चायाति माधुर्यं मधुरत्वेन चिन्तितम्।

मित्रबुद्ध्या द्विषन्मित्रं रिपुबुद्ध्या रिपुः सुहृत् ॥ २८॥

भवतीति महाबाहो यथासंवेदनं जगत्।

अनभ्यस्ताः पदार्था ये शास्त्रपाठजपादयः ॥ २९॥

Sage Vasistha said: 

3.60.16–19

> Whatever is perceived in whatever way, at whatever time, by whatever means, that very thing is experienced exactly in the same manner at that time. 

> Poison turns into nectar through the constant feeling of it being nectar. An enemy becomes a friend through the feeling of friendship. 

> The true form of these objects appears exactly as one has imagined them. Through long practice, it comes under the control of that fixed notion. 

> This Consciousness, being one with its object in a unique way, shines forth in whatever manner it does. It quickly becomes that very thing because its own nature is the sole cause. 

3.60.20–24

> If in a moment one experiences the Knowledge of many world-ages (kalpas), then that moment itself becomes those kalpas—there is no doubt about it. 

> If in a world-age one knows it to be just a moment, then even that world-age quickly becomes a moment, for consciousness has the nature of taking such forms. 

> For a suffering person, a night feels like a world-age; for a happy person, it feels like a mere moment. In a dream, a moment can become a world-age, and a world-age can become a moment. 

> Just as one feels in a dream: “I died and was born again as a young man in youth, and traveled a hundred yojanas.” 

> King Harishchandra experienced a night as twelve years. King Lavana enjoyed a lifespan of a hundred years in just one night. 

3.60.25–29

> What is a moment for the lord of beings (Brahma) is the entire life of Manu the sage. What is the life of Virinchi (Brahma) is a day for the wielder of the discus (Vishnu). 

> O Rama, what is the life of Vishnu is a day for the one with the bull-mark (Shiva). For the yogi whose mind is dissolved in meditation, there are neither days nor nights. 

> For the yogi, objects and the world are not real in the Self. Sweetness turns bitter when thought of with a bitter feeling. 

> Bitterness turns sweet when thought of with a sweet feeling. Through the thought of friendship, an enemy becomes a friend; through the thought of enmity, a friend becomes an enemy. 

> O mighty-armed one, the world becomes exactly as it is perceived. Those things that are not practiced—such as scriptural study and chanting—remain unmastered. 

Summary of the Teachings:

Consciousness is the Root Cause, and whatever form or quality one strongly attributes to an object or situation, that is what it becomes in experience. 

Poison can feel like nectar and enemies like friends simply through repeated mental conviction. This shows the power of imagination and habit in coloring reality.

Time itself is relative and depends on the state of the mind. A single moment can expand into countless ages or shrink a vast period into an instant, as seen in dreams, joy, or sorrow. Stories of kings like Harishchandra and Lavana, and the differing timescales of gods like Brahma, Vishnu, and Shiva, illustrate that objective time has no fixed existence apart from perception. For the yogi absorbed in meditation, ordinary divisions of day and night dissolve completely.

Objects and the external world lack independent reality; they appear according to the inner feeling or conviction of the observer. Sweet can become bitter and vice versa based on mental attitude. Relationships too transform—an enemy turns friendly or a friend hostile purely through changes in thought. The yogi Realizes that nothing exists as truly Real outside the Self.

Long practice and repeated mental engagement fix these perceptions deeply, making them seem solid and natural. Consciousness has the unique ability to become whatever it contemplates intensely, because its own nature is the only True Cause. 

What is not practiced or deeply contemplated, such as scriptural knowledge or repetition of mantras, does not take firm root or yield its fruits.

Ultimately, these verses emphasize mind-only Reality (drishti-srishti) and the freedom that comes from understanding this principle. By mastering perception through disciplined practice and meditation, one can transform suffering into joy, bondage into liberation, and the illusory world into a reflection of Inner Peace. The yogi who rests in the Self sees the Universe as non-different from Consciousness and lives beyond the limitations of ordinary time and duality.

Chapter 3.60, Verses 1–15

Yoga Vashishtha 3.60.1–15

(Vasistha teaches Rama that the apparent world is not solid or Real in the way it seems. By listening to the pure story of Queen Lila, one should give up the heavy sense of the world's density and reality)

श्रीवसिष्ठ उवाच ।

एतत्ते कथितं राम दृश्यदोषनिवृत्तये।

लीलोपाख्यानमनघं घनतां जगतस्त्यज ॥ १॥

शान्तैव दृश्यसत्तास्याः शमनं नोपयुज्यते।

सतो हि मार्जनक्लेशो नासतस्तु कदाचन ॥ २॥

ज्ञानेनाकाशरूपेण दृश्यं ज्ञेयस्वरूपकम्।

इत्येकीभूतमालोक्य ज्ञस्तिष्ठत्यम्बरोपमः ॥ ३॥

पृथ्व्यादिरहितेनेदं चिद्भासैव स्वयंभुवा।

साधितं यदि सिद्धेन ततः स्वात्मनि साधितम् ॥ ४॥

संविद्यथा या यतते तथा सैव व्यवस्थिता।

विसृष्टा सृष्टिविन्नद्यां यावद्यत्नान्न रोधिता ॥ ५॥

चिदाकाशावभासोऽयं जगदित्यवबुध्यते।

चिद्व्योम्न्येवात्मनि स्वच्छे परमाणुकणं प्रति ॥ ६॥

एवमस्या मुधाभ्रान्तेः का सत्ता केव वासना।

का वास्था का च नियतिः कावश्यंभावितोच्यताम् ॥ ७॥

सर्वं चैतद्यथादृष्टं स्थितमित्थमखण्डितम्।

मायैवेयमनन्तेयं न च मायास्ति काचन ॥ ८॥

श्रीराम उवाच ।

अहो नु परमा दृष्टिर्दर्शिता भगवंस्त्वया।

दावाग्निदग्धकक्षाणां दाहशान्तौ कलैन्दवी ॥ ९॥

अहो नु सुचिरेणाद्य ज्ञातं ज्ञातव्यमक्षतम्।

मया यथेदं यच्चेदं यादृग् ज्ञेयं यतो यदा ॥ १०॥

शाम्यामीव द्विजश्रेष्ठ निर्वामीव विकल्पयन्।

एतदाख्यानमाश्चर्यं व्याख्यानं शास्त्रदृष्टिषु ॥ ११॥

इमं मे भगवन्ब्रूहि संशयं सर्वकोविद।

तव पातुं न तृप्तोऽस्मि श्रोत्रपात्रैर्वचोमृतम् ॥ १२॥

स सर्गत्रितये कालो लीलाभर्तुर्हि योगतः।

स क्वचित्किमहोरात्रः क्वचित्किं मासमात्रकः ॥ १३॥

क्वचित्किं बहुवर्षाणि कस्यचित्किमु पेलवः।

कस्यचित्किं महादीर्घः कस्यचित्किं क्षणः स्थितः ॥ १४॥

इति मे भगवन्बूहि त्वं यथावदनुग्रहात्।

सकृच्छ्रुतं न विश्रान्तिमेति लोष्टे यथा जलम् ॥ १५॥

Sage Vasistha said: 

3.60.1–4

> O Rama, I have told you this to remove the defects of seeing the world as Real. Abandon the denseness of the world through this pure story of Lila. 

> The reality of the seen world is itself peaceful; no effort is needed to calm it. Cleaning is hard only for what exists, never for what does not exist. 

> With Knowledge that is like Space, the seen world is Known as the nature of the Knowable. Seeing them as one, the wise person remains like the sky. 

> This world, without earth and other elements, is established by the Self-born light of Consciousness alone. If it is accomplished by the accomplished one, then it is accomplished in one's own Self. 

3.60.5–8

> Consciousness, as it strives in its own way, remains established in that manner. It is projected like creation in a river until effort stops it. 

> This appearance of the world is understood as the shining of Consciousness-Space. It exists in the Pure Consciousness-sky itself, even down to the smallest particle. 

> For this useless delusion, what reality is there, what tendency, what State, what fate, and what inevitability? Tell me clearly. 

> All this stands exactly as seen, undivided in this way. This is infinite Maya alone, yet truly no Maya exists at all. 

Sriram said: 

3.60.9–11

> O Lord, what a supreme vision you have shown! It is like cool moonlight that brings peace to the burning forest after a great fire. 

> After a very long time, I have today truly known what is to be Known, intact and whole — how this is, what this is, of what kind the Knowable is, from where, and when. 

> O best of the twice-born, I feel as if I am becoming quiet while considering these ideas. This wonderful story is an amazing explanation in the views of the scriptures. 

3.60.12–15

O Lord, knower of all, please tell me this doubt of mine. I am not satisfied drinking the nectar of your words with the vessel of my ears. 

> In the three Creations, the time of the supporter of Lila is according to yoga. Somewhere, what is day and night? Somewhere, what is merely a month? 

> Somewhere, what are many years? For someone, what is very short? For someone, what is extremely long? For someone, what remains as a moment? 

> O Lord, tell me this properly with your Grace. What is heard only once does not bring rest to me, like water on a lump of earth. 

Summary of the Teachings:

The seen world has no independent Existence that needs forceful removal; its "reality" is already peaceful by nature. Just as one does not need to clean something that never truly existed, the wise person stops treating the world as a solid problem requiring hard effort to dissolve.

True Knowledge reveals that the visible world and the Consciousness that knows it are not two separate things. When the Knower sees them unified, like Space containing everything without being touched by it, the mind becomes vast and free like the open sky. The world of elements such as earth, water, and fire is merely a play of Pure Consciousness-light arising within the Self-born Awareness. Whatever appears as Creation is already accomplished within one's own Self, with no external doer or separate substance.

Consciousness projects the appearance of the world in the same way it naturally flows, like a river creating its own currents until effort or understanding halts the projection. Even the tiniest particle exists only as a shining in the clear Space of Pure Consciousness. This entire display is a kind of empty delusion without any real support, tendency, fixed state, destiny, or unavoidable fate. Questioning these ideas helps loosen the grip of false belief in the world's independence.

Everything stands exactly as it appears, yet it remains undivided and whole. What we call infinite Maya is only this appearance, but in Truth, no such Maya or illusion exists separately. The highest vision brings deep relief, cooling the mind burned by worldly suffering like moonlight after a forest fire. Rama feels he has at last understood the nature of what is to be known — its essence, quality, source, and timing — and experiences inner quietude while reflecting on these teachings.

Rama still thirsts for more clarity and asks about the nature of time in relation to the three creations and the supporter of the Lila story. Time appears differently according to the state of yoga or awareness: as day and night in one context, a month in another, many years, a short period, a very long span, or even a single moment for someone else. Hearing once is not enough for deep rest, just as water rolls off hard earth without soaking in. Graceful repeated teaching is needed for the mind to fully absorb and rest in the Truth.

Chapter 3.59, Verses 1–18

Yoga Vashishtha 3.59.1~18

(These verses teach that Divine Grace, combined with personal effort, can transform life and bring great joy even after apparent loss or death)

श्रीवसिष्ठ उवाच ।

सरस्वती तथेत्युक्त्वा तत्रैवान्तर्धिमाययौ।

प्रभाते पङ्कजैः सार्धं बुबुधे सकलो जनः ॥ १॥

आलिलिङ्ग च तां लीलां लीला च दयितं क्रमात्।

पुनःपुनर्महानन्दान्मृतं प्रोज्जीवितं पुनः ॥ २॥

तदासीद्राजसदनं मदमन्मथमन्थरम्।

आनन्दमत्तजनतं वाद्यगेयरवाकुलम् ॥ ३॥

जयमङ्गलपुण्याहघोषघुंघुमघर्घरम्।

तुष्टपुष्टजनापूर्णं राजलोकवृताङ्गणम् ॥ ४॥

5~13

लीला लीला च राजा च जीवन्मुक्तमहाधियः।

रेमिरे पूर्ववृत्तान्तकथनैः सुरतैरिव ॥ १४॥

सरस्वत्याः प्रसादेन स्वपौरुषकृतेन तत्।

प्राप्तं लोकत्रयश्रेयः पद्मेनेति महीभुजा ॥ १५॥

स ज्ञप्तिज्ञानसंबुद्धो राजा लीलाद्वयान्वितः।

चक्रे वर्षायुतान्यष्टौ तत्र राज्यमनिन्दितः ॥ १६॥

जीवन्मुक्तास्त इत्येवं राज्यं वर्षायुताष्टकम्।

कृत्वा विदेहमुक्तत्वमासेदुः सिद्धसंविदः ॥ १७॥

यदुदयविशदं विदग्धमुग्धं समुचितमात्महितं च पेशलं च।

तदखिलजनतोषदं स्वराज्यं चिरमनुपाल्य सुदंपती विमुक्तौ ॥ १८॥

Sage Vashishta said:

3.59.1–4

> Goddess Saraswati said “So be it” and vanished from that very place. In the morning, all the people woke up along with the blooming lotuses.

> Leela embraced that Leela, and Leela in turn embraced her beloved, one after another. Again and again, in great joy, they revived the one who had died.

> Then the royal palace became intoxicated with passion and love. It was filled with people drunk on bliss, and echoed with the sounds of music and singing.

> The courtyard of the royal palace was full of happy and prosperous people. It resounded with loud cheers of victory, auspicious chants, and sacred blessings.

3.59.5–13 

> In these omitted verses, the narrative continues to describe the joyful atmosphere in the Kingdom, the celebrations, the interactions among the royal family and people, and the unfolding of daily life after the Divine intervention, building a picture of renewed happiness and prosperity under the influence of Spiritual Grace.

3.59.14–18

> Leela, the other Leela, and the King, who were all great souls established in living liberation, enjoyed themselves by narrating past events, just as lovers delight in each other.

> By the Grace of Goddess Saraswati and through their own self-effort, the King attained the highest good of the three worlds. Thus he Realized that it was like the blooming of a lotus.

> The King, now fully awakened with True Knowledge and accompanied by the two Leelas, ruled the Kingdom blamelessly for eighty thousand years.

> These Beings, who were already liberated while living, ruled the kingdom for eighty thousand years. Then, with perfect understanding, they attained disembodied liberation (videha mukti).

> Having ruled for a long time over their prosperous kingdom—which was ever-growing, wise yet innocent, appropriate, beneficial to the soul, charming, and pleasing to all people—the noble royal couple attained final liberation.

Summary of the Teachings:

The revival and embrace between the characters show that Consciousness is Eternal and can overcome the illusion of death through spiritual power and love. The waking of people with lotuses symbolizes the dawn of new awareness and purity in daily life.

The story highlights the Bliss of a Kingdom filled with Joy, music, and prosperity when ruled by Awakened Beings. It illustrates how living liberation (jivanmukti) allows one to enjoy worldly life fully without being bound by it. The royal court becomes a place of celebration because the rulers are free from inner bondage.

A key teaching is the power of self-effort (paurusha) along with Divine Grace (Saraswati’s blessing). The King Realizes the highest good across the three worlds through this combination, showing that spiritual growth leads to both Inner Awakening and outer success. The lotus metaphor suggests natural unfolding of wisdom when conditions are right.

The verses emphasize that jivanmuktas (liberated while living) can rule effectively and happily for a very long time without attachment. Their rule is blameless and beneficial to all. Eventually, they move to videha mukti (liberation without the body), proving that liberation is the natural end of a life lived in wisdom.

Finally, the teaching is that a wise ruler maintains a Kingdom that is delightful, growing, and pleasing to everyone while remaining detached. Such a life of balanced enjoyment and Inner Freedom leads the noble couple to complete liberation. The story encourages seekers to combine Knowledge, effort, and Grace for both worldly harmony and Ultimate Freedom.

Chapter 3.58, Verses 43–53

Yoga Vashishtha 3.58.43–53

(These verses illustrate the power of Consciousness and the appearance of Divine Feminine energies in human life)

ज्ञप्तिरुवाच ।

लीलाद्वयमथास्याग्रे प्रोवाचादिश्यतामिति।

स ददर्श पुरो नम्रं लीलाद्वयमवस्थितम् ॥ ४३॥

समाचारं समाकारं समरूपं समस्थिति।

समवाक्यं समोद्योगं समानन्दं समोदयम् ॥ ४४॥

का त्वं केयं कुतश्चेयमित्याह स विलोकयन्।

तस्मै लीलाह हे देव श्रूयतां यद्वदाम्यहम् ॥ ४५॥

महिला तव लीलाहं प्राक्तनी सहधर्मिणी।

वागर्थस्येव संपृक्ता स्थिता संश्लेषशालिनी ॥ ४६॥

इयं लीला द्वितीया ते महिला हेलया मया।

उपार्जिता त्वदर्थेन प्रतिबिम्बमयी शुभा ॥ ४७॥

शिरोभागोपविष्टेयं पाहि हैममहासने।

एषा सरस्वती देव त्रैलोक्यजननी शिवा ॥ ४८॥

अस्माकं पुण्यसंभारैरिह साक्षादुपागता।

अनयेमे पराल्लोकादिहानीते महीपते ॥ ४९॥

इत्याकर्ण्य समुत्थाय राजा राजीवलोचनः।

लम्बमाल्याम्बरधरः पपात ज्ञप्तिपादयोः ॥ ५०॥

सरस्वति नमस्तुभ्यं देवि सर्वहितप्रदे।

प्रयच्छ वरदे मेधां दीर्घमायुर्धनानि च ॥ ५१॥

इत्युक्तवन्तं हस्तेन पस्पर्श ज्ञप्तिदेवता।

सरस्वत्युवाच।

त्वं पुत्राभिमतार्थाढ्यो भवेति भवनान्वितः ॥ ५२॥

सर्वापदः सकलदुष्कृतदृष्टयश्च गच्छन्तु वः शममनन्तसुखानि सम्यक्।

आयान्तु नित्यमुदिता जनता भवन्तु राष्ट्रेस्थिराश्च विलसन्तु सदैव लक्ष्म्यः ॥ ५३॥

Goddess Jnapti continued:

 3.58.43–45

> "Here before you are the two Lilas. Command them as you wish." The King saw the two Lilas standing humbly in front of him.

> They looked similar in conduct, form, appearance, position, speech, effort, joy, and rising.

> Looking at them, the King asked, "Who are you? Who is this one? Where has she come from?" Līlā replied to him, "O Lord, listen to what I say."

3.58.46–49

> "I am your Līlā, your former wife and companion in dharma. I am closely united with you, like speech and its meaning, remaining inseparably attached."

> "This second Līlā, your wife, was playfully created by me for your sake. She is auspicious and made of a reflection."

> "She who sits on the head portion, protect her on the golden great seat. O Lord, this is Sarasvatī, the auspicious Mother of the three worlds."

> "She has come here directly because of our collection of merits. O King, these two have been brought here from the other world by her."

3.58.50–53

> Hearing this, the lotus-eyed King stood up. Wearing a long garland and clothes, he fell at the feet of the Goddess Jnapti.

> "O Goddess Sarasvatī, salutations to you, O Goddess who gives welfare to all. O giver of boons, grant me intelligence, long life, and wealth."

> After he spoke thus, the Goddess Jnapti touched him with her hand. Sarasvatī said: "May you become rich with the desired objects for your sons and endowed with good homes."

> "May all your difficulties and the effects of all bad deeds and evil sights go away completely. May endless happiness come to you fully. May the people in your kingdom always remain happy and joyful. May the Goddesses of wealth (Lakshmis) stay stable and always shine in the nation."

Summary of the Teachings:

The two Lilas represent aspects of the queen's identity—one the original devoted wife and the other a reflected or created form brought into being through playful Divine will. This shows how Reality can manifest multiple layers or reflections from a single source of Consciousness, teaching that the world we experience is often a projection or echo of deeper mental and spiritual realities rather than solid independent existence.

The intimate bond between the King and his Līlā is compared to speech and its inherent meaning, emphasizing inseparable unity. This points to the non-dual nature of existence where the individual soul and its Divine counterpart or Shakti remain eternally connected. The appearance of Sarasvatī, the Goddess of Knowledge and the Mother of the three worlds, highlights how accumulated merits and sincere spiritual longing can invoke Higher Divine Grace directly into one's life.

The King's humble prostration and prayer to Sarasvatī for intelligence, long life, and wealth reflect the ideal attitude of devotion and surrender. Even a powerful ruler bows before Wisdom and seeks boons that support righteous living and family welfare rather than mere power. This teaches the importance of approaching Divine forces with respect, gratitude, and balanced desires that benefit oneself and one's dependents.

Sarasvatī's blessings address both personal and collective well-being. She removes obstacles, the results of past negative actions, and inauspicious influences while granting lasting happiness. The prayer extends to the joy of the people and the stable prosperity of the kingdom, showing that true spiritual blessings flow outward to create harmony in family, society, and nation. Inner purity and Divine Grace thus lead to outer stability and abundance.

Overall, these verses from the Yoga Vasistha teach that life is a play of Consciousness where Divine energies like Līlā (play) and Sarasvatī (Knowledge) can manifest to guide and elevate the seeker. Through devotion, humility, and merit, one can transcend ordinary limitations, receive Higher Wisdom, and create conditions for enduring happiness, righteous rule, and societal flourishing. The story underscores the illusory yet purposeful nature of appearances while affirming the Reality of Grace for those who turn inward with sincerity.

Chapter 3.58, Verses 25–42

Yoga Vashishtha 3.58.25–42

(The verses illustrate the subtle journey of the soul after apparent death)

ज्ञप्तिरुवाच ।

सुते वद कथं प्राप्ता त्वमिमं देशमादितः।

किं वृत्तं ते त्वया दृष्टं किमिवाध्वनि कुत्र वा ॥ २५॥

विदूरथलीलोवाच ।

देवि तस्मिन्प्रदेशे सा जातमूर्च्छा तदाभवम्।

द्वितीयेन्दोः कलेवाहं कल्पान्तज्वालया हता ॥ २६॥

न चेतितं मया किंचित्समं विषममेव च।

ततस्तरलपक्ष्मान्ते विनिमील्य विलोचने ॥ २७॥

ततो मरणमूर्च्छान्ते पश्यामि परमेश्वरि।

यावदभ्युदितास्म्याशु प्लुता च गगनोदरे ॥ २८॥

भूताकाशेऽनिलरथं समारूढास्म्यहं ततः।

आनीता गन्धलेखेव तेनाहमिममालयम् ॥ २९॥

देवि पश्यामि सदनं नायकेनाभ्यलंकृतम्।

दीप्तदीपं विविक्तं च महार्हशयनान्वितम् ॥ ३०॥

पतिमालोकयामीमं यावदेष विदूरथः।

शेते कुसुमगुप्ताङ्गो मधुः पुष्पवने यथा ॥ ३१॥

अथ संग्रामसंरम्भश्रमार्तोऽयं स्वपित्यलम्।

इति निद्रा मया सेयं देवेश्वरि न वारिता ॥ ३२॥

अनन्तरमिमं देशं प्राप्ते देव्याविमे त्विति।

यथानुभूतं कथितं मदनुग्रहकारिणि ॥ ३३॥

ज्ञप्तिरुवाच ।

हे हंसहारिगामिन्यौ लीले ललितलोचने।

उत्थापयामो नृपतिं शवतल्पतलादिमम् ॥ ३४॥

इत्युक्त्वा मुमुचे जीवमामोदमिव पद्मिनी।

ससमीरलताकारस्तन्नासानिकटं ययौ ॥ ३५॥

घ्राणकोशं विवेशान्तर्वंशरन्ध्रमिवानिलः।

स्ववासनाशतान्यन्तर्दधदब्धिर्मणीनिव ॥ ३६॥

अन्तस्थजीवं वदनं तस्य तत्कान्तिमाययौ।

पद्मस्यावग्रहे पद्मं सुवृष्ट इव वारिणि ॥ ३७॥

क्रमादङ्गानि सर्वाणि सरसानि चकाशिरे।

तस्य पुष्पाकर इव लताजालानि भूभृतः ॥ ३८॥

अथाबभौ कलापूर्णः स राकायामिवोडुराट्।

भासयन्भुवनं भूरि वदनेन्दुमरीचिभिः ॥ ३९॥

स्फुरयामास सोऽङ्गानि रसवन्ति मृदूनि च।

कनकोज्वलकान्तीनि पल्लवानीव माधवः ॥ ४०॥

उन्मीलयामास दृशौ विमलालोलतारके।

हारिण्यौ सुभगाभोगे चन्द्रार्कौ भुवनं यथा ॥ ४१॥

उत्तस्थौ प्रोल्लसत्कायो विन्ध्याद्रिर्वृद्धिमानिव।

उवाच कः स्थित इति घनगम्भीरनिःस्वनम् ॥ ४२॥

Goddess Jnapti said:

3.58.25

> Son, tell me how you first reached this place. What happened to you? What did you see on the way, and where?

Viduratha Leela said:

3.58.26–33 

> Goddess, in that region I suddenly fainted. I became like the digit of the second moon, destroyed by the fire at the end of the world cycle. 

> I did not notice anything, whether equal or unequal. Then, with trembling eyelids, I closed my eyes. 

> After that, at the end of the faint of death, O Supreme Goddess, as soon as I rose quickly, I found myself floating in the sky.

> Then I mounted a chariot of wind in the elemental Space. I was brought to this house like a line of fragrance by that wind. 

> Goddess, I see the house decorated by the leader. It has shining lamps, is solitary, and has a costly bed. 

> I look at this husband of mine. This Viduratha lies here with his body covered in flowers, like a bee in a flower garden. 

> Now, tired from the excitement of battle, he sleeps soundly. O Goddess of Gods, I did not stop this sleep. 

> After that, these two Goddesses reached this place. I have told what I experienced, O doer of my favor. 

Goddess Jnapti said:

3.58.34–42

> O two swans with graceful gait, O Leelas with charming eyes, let us wake this King from the bed of the corpse. 

> Saying this, she released the life force like fragrance from a lotus. It went near his nose like wind moving a creeper. 

> It entered the nostril cavity like air through a bamboo hole, hiding hundreds of its own scents inside, like the ocean hiding gems. 

> The inner life entered his face and brought back its beauty, like a lotus in a pond regaining beauty after good rain. 

> Gradually all his limbs appeared fresh and lively, like creepers on a mountain in a flower garden.  

> Then he shone fully like the moon on a full-moon night, lighting the world greatly with rays from his moon-like face. 

> He made his limbs throb, full of juice and soft, shining like gold, like tender leaves in spring. 

> He opened his eyes with clear, moving pupils, beautiful and wide, like the moon and sun illuminating the world. 

> He stood up with a shining body, like the growing Vindhya mountain. He said in a deep, grave voice, “Who is there?” 

Summary of the teachings:

Leela describes fainting and losing awareness during the moment of transition, then rising into the sky and traveling through space on a vehicle of wind, drawn like fragrance to the palace. This shows that Consciousness does not end with the body but continues in a subtle form, moving freely in the ethereal realm according to its impressions and desires. The mind creates its own path even after physical death.

The arrival at the palace and seeing the King lying like a bee among flowers highlights the persistence of attachment and memory. Even in the subtle state, Leela recognizes her husband and chooses not to disturb his sleep, reflecting how deep bonds and past habits influence the soul's experience. The house appears decorated and peaceful, indicating that the world of the mind can recreate familiar settings filled with beauty and comfort based on one's inner world.

The Goddess Jnapti then releases the life force gently into the King's body, entering through the nose like wind or fragrance. This revives the limbs gradually, bringing freshness, shine, and vitality, compared to nature blooming after rain or in spring. The teaching here is that life energy can be directed and restored through Higher Knowledge or Divine Grace, showing the intimate connection between Consciousness, breath, and the physical form.

As the king awakens fully, his body glows like the full moon and his eyes open like celestial bodies lighting the world. He rises powerfully and speaks in a deep voice. This portrays the re-emergence of individual Consciousness into the waking state, full of strength and inquiry. It teaches that the same life principle animates the body, making it radiant and active when the Inner Self returns.

Overall, these verses teach the illusory nature of death and the continuity of Consciousness. 

The body is like a temporary vehicle; the Real Self is subtle, mobile, and capable of revival. Through Wisdom (represented by the Goddesses), one can understand and influence these transitions, leading to freedom from fear of death and Realization of the mind's creative power over experiences.

Chapter 3.58, Verses 10–24

Yoga Vashishtha 3.58.10–24

(These verses teach that the world and our bodies are projections shaped by our deep-seated latent impressions, known as vāsanās)

ज्ञाप्तिरुवाच ।

त्वं तु तेन शरीरेण सत्यसंकल्पतः सुते।

दृश्यसे स्ववदातेन चित्रं तत्र तवोपरि ॥ १०॥

यद्वासना त्वमभवो देहं प्रति तदेव ते।

रूपमभ्युदितं बाले तेन प्राक्सदृशं तव ॥ ११॥

स्ववासनानुसारेण सर्वः सर्वं हि पश्यति।

दृष्टान्तोऽत्राविसंवादी बालवेतालदर्शनम् ॥ १२॥

आतिवाहिकदेहासि संपन्ना सिद्धसुन्दरि।

विस्मृतस्त्वेव देहोऽसौ प्राक्तनोऽनपवासनः ॥ १३॥

रूढातिवाहिकदृशः प्रशाम्यत्याधिभौतिकः।

बुधस्य दृश्यमानोऽपि शरन्मेघ इवाम्बरे ॥ १४॥

रूढातिवाहिकीभावः सर्वो भवति देहकः।

निर्जलाम्भोदसदृशो निर्गन्धकुसुमोपमः ॥ १५॥

सद्वासनस्य रूढायामातिवाहिकसंविदि।

देहो विस्मृतिमायाति गर्भसंस्थेव यौवने ॥ १६॥

एकत्रिंशेऽद्य दिवसे प्राप्ता वयमिहाम्बरे।

प्रभाते मोहिते दास्यौ मयैते निद्रयाधुना ॥ १७॥

तदेहि यावल्लीलायै लीले संकल्पलीलया।

आत्मानं दर्शयावोऽस्यै व्यवहारः प्रवर्तताम् ॥ १८॥

श्रीवसिष्ठ उवाच ।

आवां तावदिमे लीला पश्यत्वित्येव चिन्तिते।

ज्ञप्त्या देव्या ततस्तत्र दृश्ये दीप्ते बभूवतुः ॥ १९॥

सा विदूरथलीलाथ समाकुलविलोचना।

गृहमालोकयामास तत्तेजःपुञ्जभास्वरम् ॥ २०॥

चन्द्रबिम्बादिवोत्कीर्णं धौतं हेमद्रवैरिव।

ज्वालाया द्रवशीतायास्तत्प्रभाद्रवभित्तिमत् ॥ २१॥

गृहमालोक्य पुरतो लीलाज्ञप्ती विलोक्य ते।

उत्थाय संभ्रमवती तयोः पादेषु सापतत् ॥ २२॥

मज्जयायागते देव्यौ जयतां जीवनप्रदे।

इह पूर्वमहं प्राप्ता भवत्योर्मार्गशोधिनी ॥ २३॥

इत्युक्तवत्यां तस्यां ता मानिन्यो मत्तयौवनाः।

उपाविशन्विष्टरेषु लतामेरुशिरःस्विव ॥ २४॥

The Goddess continued: 

3.58.10–12

> You are seen with that same body because of your true resolve, O daughter. You appear there like your own self in that painted form. 

> Whatever latent impression (vāsanā) you had towards the body, that very form has arisen for you, O child. Thus, it is similar to your previous one. 

> Everyone sees everything according to their own latent impressions. A fitting example here is the vision of a boy seeing a ghost. 

3.58.13–16

> O beautiful siddha woman, you are now endowed with the subtle (ātivāhika) body. That former body has been forgotten, as it had no strong latent impressions left. 

> When the subtle body-vision becomes strong, the physical body fades away, even if seen by the wise, like autumn clouds in the sky. 

> When the subtle body state becomes firm, it becomes like the real body — similar to a cloud without water or a flower without fragrance. 

> For one with good latent impressions, when the subtle body-awareness becomes firm, the physical body is forgotten, like the State in the womb is forgotten in youth. 

3.58.17–18

> Today, on the thirty-first day, we have arrived here in the sky. In the morning, these two maidservants were deluded by sleep. 

> So come, let us show ourselves to Līlā through our power of resolve and playful creation, so that her worldly activities may continue. 

Sage Vashishta said:

3.58.19–22

> As soon as the Goddess Jnāpti (Goddess of Knowledge - Saraswati) thought, “Let these two Līlās see us,” they both appeared shining brightly in that visible space. 

> Then that Līlā of King Vidūratha, with eyes full of wonder, looked at the house glowing with that mass of brilliance. 

> It was as if carved out of the moon’s orb, washed with molten gold, or like the wall of a cool, liquid flame with its own radiant liquid. 

> Seeing the house and then seeing Līlā and Jnāpti in front, she rose in excitement and fell at their feet. 

3.58.23–24

> “O Goddesses who have come to revive me, victory to you, givers of life! I arrived here earlier as the one who clears the path for you both.” 

> When she said this, those proud ladies, intoxicated with their youthful vigor, sat on the seats like creepers on the peak of Mount Meru. 

Summary of the teachings:

What we perceive as Reality is not fixed but arises according to the mental tendencies and resolves we carry. The story illustrates how a person can appear in different forms or bodies based on their inner Sankalpa (firm intention). Even a “painted” or imagined form can seem Real if backed by strong mental energy. This shows the creative power of the mind and the illusory nature of physical appearances.

The verses highlight the difference between the gross physical body and the subtle ātivāhika body. When subtle impressions strengthen, the physical body loses its grip and can fade like autumn clouds, even while still visible to others. The subtle body then functions almost like a real one, yet it is lighter — comparable to a waterless cloud or a scentless flower. Good vāsanās help one transition smoothly, forgetting the old body as one forgets the womb-state upon growing into youth. This teaches the possibility of operating beyond the physical through purified mental states.

Perception is entirely subjective: everyone sees the world through the lens of their own vāsanās. The example of a child seeing a ghost demonstrates how the same object or space can appear differently based on inner conditioning. The narrative also shows how divine or enlightened beings can manifest through resolve (sankalpa) to guide others, appearing in luminous forms to awaken or support souls in their journey. It emphasizes that spiritual progress involves shifting from gross to subtle awareness.

The interaction between the characters reveals humility, devotion, and the continuity of spiritual guidance. The revived Līlā recognizes the Goddesses as life-givers and path-clearers, showing gratitude and surrender. The Goddesses, in their youthful Divine energy, respond gracefully. This teaches that even in Higher States of Existence, playful Divine līlā (sport) continues to sustain worldly order and help souls progress without breaking the flow of life.

Overall, these verses from Yoga Vāsiṣṭha underscore non-dual philosophy: the body, world, and experiences are mind-created and can be transcended through understanding vāsanās and cultivating pure resolve. True Reality lies in the unchanging Consciousness behind all appearances. By strengthening subtle awareness and good impressions, one moves toward freedom from physical limitations while still engaging in life’s duties. The story serves as a practical illustration of how Realization dissolves rigid identifications and reveals the fluid, dream-like nature of Existence.