Chapter 3.58, Verses 1–9

Yoga Vashishtha 3.58.1–9

(These verses describe a striking contrast between Inner Consciousness and outer physical reality)

 

श्रीवसिष्ठ उवाच ।

एतस्मिन्नन्तरे ज्ञप्तिर्जीवं वैदूरथं पुनः।

संकल्पेन रुरोधाशु मनसः स्पन्दनं यथा ॥ १॥

लीलोवाच ।

वद देवि कियान्कालो गतोऽस्यामिह मन्दिरे।

समाधौ मयि लीनायां महीपाले शवे स्थिते ॥ २॥

ज्ञाप्तिरुवाच ।

इह मासस्त्वतिक्रान्त इह दास्याविमे तव।

रक्षार्थं वासगृहके स्वपतोऽवहिते स्थिते ॥ ३॥

शृणु देहस्य किंवृत्तं तवेह वरवर्णिनि।

शरीरं तव पक्षेण तत्क्लिन्नं बाष्पतां गतम् ॥ ४॥

निर्जीवं पतितं भूमौ संशुष्कमिव पल्लवम्।

काष्ठकुड्योपमो जातः शवस्तु हिमशीतलः ॥ ५॥

ततो मन्त्रिभिरागत्य मृतैवेयमिति स्वयम्।

क्लेदालोकाद्विनिर्णीय भूयो निष्कासितं गृहात् ॥ ६॥

बहुनात्र किमुक्तेन नीत्वा चन्दनदारुभिः।

चितौ संक्षिप्य सघृतं सहसा भस्मसात्कृतम् ॥ ७॥

ततो राज्ञी मृतेत्युच्चैः कृत्वा रोदनमाकुलम्।

परिवारस्तवाशेषं कृतवानौर्ध्वदेहिकम् ॥ ८॥

इदानीं त्वामिहालोक्य सशरीरामुपागताम्।

परलोकादागतेति महच्चित्रं भविष्यति ॥ ९॥

Sage Vasistha said: 

3.58.1

> At that moment, Awareness again restrained the life-force of King Viduratha by mere intention, just as the movement of the mind can be stopped.

Lila asked: 

3.58.2

> O Goddess, how much time has passed here in this palace while I was absorbed in samadhi and the King lay as a corpse?

The Goddess replied: 

3.58.3–9

> One month has passed here. These two maidservants remained here, staying alert to guard the place while you lay absorbed.

> Listen, O beautiful one, to what happened to your body. Over time, it became wet and dissolved due to tears and moisture.

> Lifeless, it fell to the ground like a dried leaf. It became like a piece of wood, and the corpse turned cold like ice.

> Then the ministers came and concluded that you had died, judging from the decay and condition, and they removed the body from the palace.

> What more needs to be said? They took it with sandalwood and quickly cremated it on the funeral pyre with ghee, reducing it to ashes.

> Then, crying loudly that the queen had died, your entire household performed the funeral rites.

> Now, when they see you here again in a body, they will be greatly astonished and think that you have returned from another world.

Summary of Teachings:

While Lila was absorbed in deep samadhi, time passed normally in the external world, leading others to believe she had died. This highlights how subjective inner experience can differ radically from external events.

The narrative emphasizes the impermanence and fragility of the physical body. The body undergoes decay, becomes lifeless, and is eventually reduced to ashes. This reinforces the teaching that the physical form is temporary and not the True Self.

Another key idea is the power of Consciousness and intention. Awareness is shown to have the ability to control life-force and transcend ordinary physical limitations. This suggests that Consciousness is primary, while the body is secondary and dependent.

The reactions of others illustrate how reality is interpreted based on appearances. Observers assume death based on physical signs, yet they are unaware of deeper Truths. This reflects the limitations of ordinary perception and the tendency to mistake appearances for Reality.

Finally, the verses point to the mysterious nature of Existence and rebirth-like experiences. Lila’s reappearance in a body challenges conventional understanding and reveals that life, death, and identity are more fluid and Consciousness based than they seem.

Chapter 3.57, Verses 38–54

Yoga Vashishtha 3.57.38–54

(These verses deepen the teaching that the world perceived by ordinary people is accepted as Real simply due to habit and lack of inquiry)

 

श्रीराम उवाच ।

अनन्तर ये वास्तव्या लीलां पश्यन्ति ते यदि।

तत्सत्यसंकल्पतया बुध्यन्ते किमतः प्रभो ॥ ३८॥

श्रीवसिष्ठ उवाच ।

एवं ज्ञास्यन्ति ते राज्ञी स्थितेयमिह दुःखिता।

वयस्या काचिदन्येयं कुतोऽप्यस्या उपागता ॥ ३९॥

संदेहः क इवात्रैषां पशवो ह्यविवेकिनः।

यथादृष्टं विचेष्टन्ते कुत एषां विचारणा ॥ ४०॥

यथा लोष्टो लुठद्वृक्षं वञ्चयित्वाशु गच्छति।

अज्ञानत्वेऽजपशवस्तथा ह्यस्ति पुरादिकम् ॥ ४१॥

यथा स्वप्नवपुर्बोधान्न जाने क्वेव गच्छति।

असत्यमेव तद्यस्मात्तथैवेहाधिभौतिकम् ॥ ४२॥

श्रीराम उवाच ।

भगवन्स्वप्नशिखरी प्रबोधे क्वेव गच्छति।

इति मे संशयं छिन्धि शरदभ्रमिवानिलः ॥ ४३॥

श्रीवसिष्ठ उवाच ।

स्वप्नभ्रमेऽथ संकल्पे पदार्थाः पर्वतादयः।

संविदोऽन्तर्मिलन्त्येते स्पन्दनान्यनिले यथा ॥ ४४॥

अस्पन्दस्य यथा वायोः सस्पन्दोऽन्तर्विशत्यलम्।

अनन्यात्मा तथैवायं स्वप्नार्थः संविदो मलम् ॥ ४५॥

स्वप्नाद्यर्थावभासेन संविदेव स्फुरत्यलम्।

अस्फुरन्ती तु तेनैव यात्येकत्वं तदात्मिका ॥ ४६॥

संवित्स्वप्नार्थयोर्द्वित्वं न कदाचन लभ्यते।

यथा द्रवत्वपयसोर्यथा वा स्पन्दवातयोः ॥ ४७॥

यस्तत्र स्यादिवाबोधस्तदज्ञानमनुत्तमम्।

सैषासंसृतिरित्युक्ता मिथ्याज्ञानात्मिकोदिता ॥ ४८॥

सहकारिकारणानामभावे किल कीदृशी।

संवित्स्वप्नपदार्थानां द्विता स्वप्ने निरर्थिका ॥ ४९॥

यथा स्वप्नस्तथा जाग्रदिदं नास्त्यत्र संशयः।

स्वप्ने पुरमसद्भाति सर्गादौ भात्यसज्जगत् ॥ ५०॥

न चार्थो भवितुं शक्यः सत्यत्वे स्वप्नतोदितः।

संविदो नित्यसत्यत्वं स्वप्नार्थानामसत्यता ॥ ५१॥

झटित्येव यथाकाशं भवति स्वप्नपर्वतः।

क्रमेण वा तथा बोधे खं भवत्याधिभौतिकम् ॥ ५२॥

उड्डीनोऽयं मृतो वेति पश्यन्ति निकटस्थिताः।

ज्ञमातिवाहिकीभूतं स्वस्वभावहता यतः ॥ ५३॥

मिथ्यादृष्टय एवेमाः सृष्टयो मोहदृष्टयः।

मायामात्रदृशो भ्रान्तिः शून्याः स्वप्नानुभूतयः ॥ ५४॥

Sriram asks: 

3.57.38

> When people later see the events of Lila, do they understand them as Real because of the power of True intention?

Sage Vasistha replies: 

3.57.39–42

> They will think, “This queen is here, sorrowful, and this other woman is her companion who has come from somewhere.”

> Why would they have any doubt? People without discrimination behave like animals—they simply act according to what they perceive, without inquiry.

> Just as a clod of earth rolls quickly past a tree without awareness, so too ignorant beings move through cities and experiences without understanding.

> Just as a dream body disappears upon waking and we do not know where it goes, because it was unreal, in the same way the physical world is unreal.

Sriram further asks: 

3.57.43

> Where does the mountain seen in a dream go when one awakens? Please remove my doubt like the wind clears autumn clouds.

Sage Vasistha replies:

3.57.44–47

> In dream or imagination, objects like mountains dissolve back into Consciousness, just as movements settle into still air.

> Just as motion subsides into unmoving air, these dream objects merge into Consciousness, which alone remains as their underlying Reality.

> Through the appearance of dream objects, Consciousness seems to shine as if divided. When these appearances cease, it returns to its Unity.

> There is never truly any duality between Consciousness and dream objects, just as there is no separation between water and its fluidity, or air and its movement.

3.57.48–54

> The seeming ignorance that appears there is the root of illusion. This is called samsara—the cycle of existence born of false knowledge.

> Without supporting causes, how can there be any real division between Consciousness and dream objects? Their separation is meaningless.

> Just like a dream, this waking world too is unreal—there is no doubt about it. As a city appears unreal in a dream, so the world appears unreal at Creation.

> What appears in a dream cannot be truly Real. Consciousness alone is eternally Real, while dream objects are unreal.

> Just as a dream mountain instantly becomes empty space, so too, with Awakening, the physical world is known to be like Space.

> Observers nearby may say, “He has flown away” or “He is dead,” but in truth the Knower has become subtle, transcending ordinary nature.

> All these Creations are false perceptions born of delusion. They are mere appearances of illusion, empty like dream experiences.

Summary of Teachings:

Most individuals do not question their perceptions; they take appearances at face value, much like animals reacting instinctively. This unquestioned acceptance gives rise to a shared but illusory sense of Reality.

The analogy of the dream is central here. Just as objects seen in a dream vanish upon waking without leaving a trace, so too the physical world has no independent existence apart from Consciousness. The question of “where things go” after disappearing is answered by understanding that they never truly existed as separate entities.

Consciousness is presented as the sole Reality in which all appearances arise and dissolve. Objects, whether in dreams or waking life, are not separate from Consciousness — they are simply temporary expressions within it. The appearance of duality arises only due to ignorance, not because of any real division.

The teaching also clarifies that samsara, or the cycle of worldly existence, is rooted in this ignorance. When Consciousness is mistakenly seen as divided into subject and object, the illusion of multiplicity arises. Without this ignorance, there is no real separation, and thus no bondage.

Finally, the text asserts that all perceived Creation is fundamentally illusory, like a dream. Even the waking world is no more real than dream experiences. True Knowledge reveals that only Consciousness is Real and unchanging, while all forms and phenomena are empty appearances that arise and dissolve within it.

Chapter 3.56, Verses 28–37

Yoga Vashishtha 3.57.28–37

(These verses emphasize that what we consider the physical body is not ultimately Real, but a projection created by the mind through habit and belief)

 

श्रीराम उवाच ।

आतिवाहिकतामेति आधिभौतिक एव किम्।

उतान्य इति मे ब्रूहि येनोह्य इव भोः प्रभो ॥ २८॥

श्रीवसिष्ठ उवाच ।

बहुशो ह्युक्तमेतत्ते न गृह्णासि किमुत्तम।

आतिवाहिक एवास्ति नास्त्येवेहाधिभौतिकः ॥ २९॥

तस्यैवाभ्यसतोऽप्येति साधिभौतिकतामतिः।

यदा शाम्यति सैवास्य तदा पूर्वा प्रवर्तते ॥ ३०॥

तदा गुरुत्वं काठिन्यमिति यश्च मुधा ग्रहः।

शाम्येत्स्वप्ननरस्येव बोद्धुर्बोधान्निरामयात् ॥ ३१॥

लघुतूलसमापत्तिस्ततः समुपजायते।

स्वप्ने स्वप्नपरिज्ञानादिव देहस्य योगिनः ॥ ३२॥

स्वप्ने स्वप्नपरिज्ञानाद्यथा देहो लघुर्भवेत्।

तथा बोधादयं देहः स्थूलवत्प्लुतिमान्भवेत् ॥ ३३॥

अनेकदिनसंकल्पदेहे परिणतात्मनाम्।

अस्मिन्देहे शवे दग्धे तत्रैवास्थितिमीयुषाम् ॥ ३४॥

लघुदेहानुभवनमवश्यं भावि वै तथा।

प्रबोधातिशयादेति जीवतामपि योगिनाम् ॥ ३५॥

उदितायां स्मृतौ तत्र संकल्पात्माहमित्यलम्।

यादृशः स भवेद्देहस्तादृशोऽयं प्रबोधतः ॥ ३६॥

भ्रान्तिरेवमियं भाति रज्ज्वामिव भुजङ्गता।

किं नष्टमस्यां नष्टायां जातायां किं प्रजायते ॥ ३७॥

Sriram asked:

3.57.28

> Does the physical body itself become the subtle (ativahika) body, or is it something different? Please explain this clearly.

Sage Vasistha replies: 

3.57.29–33

> I have explained this many times, yet you do not fully grasp it. Only the subtle body truly exists; the gross physical body does not truly exist.

> By repeated habit and imagination, the mind comes to believe in a physical body. When this belief calms down, the earlier subtle State becomes evident again.

> Ideas like heaviness and solidity are falsely imagined. They disappear, just like in a dream person who wakes up and realizes there was no illness or burden.

> Then a state of lightness arises, like cotton. Just as in a dream, when one understands the dream, the dream-body feels light.

> Just as in a dream, when one knows it is a dream, the body becomes light, in the same way, through awakening, this body appears capable of moving freely, as if it were light.

3.57.34–37

> Those who strongly identify with a body formed by long imagination continue to remain in that imagined state even after the physical body is destroyed.

> Experiencing a light, subtle body is inevitable in such cases. But living yogis attain this due to Higher Awakening.

> When Awareness arises, the sense “I am this imagined Self” becomes strong, and accordingly, the body appears in that same form.

> This illusion appears like seeing a snake in a rope. When this illusion disappears, nothing is lost—and nothing new is created.

Summary of Teachings:

The subtle body alone is the true experiential vehicle, while the gross body is only an appearance sustained by repeated conditioning. The teaching challenges the common assumption that physical reality is primary.

The mind plays a central role in shaping bodily experience. 

Through long practice of identification with a physical form, the mind constructs a sense of heaviness, solidity, and limitation. However, when this conditioning weakens, these qualities dissolve naturally. The yogic path involves recognizing and undoing these mental constructions.

A key analogy used is that of a dream. In a dream, the body feels Real until one becomes aware that it is a dream. At that moment, the body becomes light and unrestricted. Similarly, Spiritual Awakening leads to a shift in perception where the body is no longer experienced as dense and limiting, but as subtle and free.

The text also explains continuity beyond physical death. Those deeply attached to their imagined identity continue to experience existence in a corresponding subtle form even after the physical body is gone. This highlights that experience is driven by mental impressions rather than physical structure.

Finally, the teaching concludes with the classic rope-and-snake analogy. Just as a snake falsely perceived in a rope vanishes upon correct knowledge, the illusion of the physical body disappears with true understanding. Nothing Real is lost in this process, nor is anything new created—only ignorance is removed.

Chapter 3.57, Verses 21–27

Yoga Vashishtha 3.57.21–27

(These verses explore the nature of the yogi’s body and existence during transition between States)

श्रीराम उवाच ।

ब्रह्मँल्लोकैः पुरस्थस्य गच्छतो योगिनो निजम्।

आतिवाहिकतां देहः कीदृशोऽयं विलोक्यते ॥ २१॥

श्रीवसिष्ठ उवाच ।

देहाद्देहान्तरप्राप्तिः पूर्वदेहं विना सदा।

आतिवाहिकदेहेऽस्मिन्स्वप्नेष्विव विनश्वरी ॥ २२॥

यथातपे हिमकणः शरद्व्योम्नि सितोऽम्बुदः।

दृश्यमानोऽप्यदृश्यत्वमित्येवं योगिदेहकः ॥ २३॥

द्रागित्येवाथवा कश्चिद्योगिदेहो न लक्ष्यते।

योगिभिश्च पुरो वेगात्प्रोड्डीन इव खे खगः ॥ २४॥

स्ववासनाभ्रमेणैव क्वचित्केचित्कदाचन।

मृतोऽयमिति पश्यन्ति केचिद्योगिनमग्रगाः ॥ २५॥

भ्रान्तिमात्रं तु देहात्मा तेषां तदुपशाम्यति।

सत्यबोधेन रज्जूनां सर्पबुद्धिरिवात्मनि ॥ २६॥

को देहः कस्य वा सत्ता कस्य नाशः कथं कुतः।

स्थितं तदेव यदभूदबोधः केवलं गतः ॥ २७॥

Sriram asked:

3.57.21

> O Brahman, when a yogi travels through the worlds ahead, what kind of body does he appear to have in that subtle state?

Sage Vasishtha replied: 

3.57.22–27

> The passing from one body to another always happens without carrying the old body. This subtle “transit body” is like a dream-body—temporary and perishable.

> Just as a drop of snow melts in heat, or a white cloud in the clear autumn sky seems visible yet vanishes, so too the yogi’s body appears but is not truly real.

> Sometimes the yogi’s body is not seen at all. Moving swiftly, it is as if he flies through Space like a bird, unseen by others.

> Due to their own mental impressions and illusions, some people think, “This yogi has died,” while others perceive him as having gone ahead.

> For them, the idea that the Self is the body is only an illusion, which disappears with True Knowledge —just as mistaking a rope for a snake vanishes when the Truth is known.

> Who really has a body? To whom does existence or destruction belong? What truly exists remains as it always was; only ignorance has disappeared.

Summary of the Teachings:

The text clarifies that what appears as a “body” in such moments is not a physical structure but a subtle, temporary form—more like a projection shaped by Consciousness. It emphasizes that the True Self does not migrate in a physical sense; rather, appearances shift while the underlying Reality remains unchanged.

A central teaching is the dream-like nature of this subtle body. Just as in dreams one experiences a body that feels Real but disappears upon waking, the yogi’s transit form is similarly unreal from the highest standpoint. The comparisons to melting snow and vanishing clouds reinforce that visibility does not equal reality. What is seen may not have lasting substance.

The text also highlights the role of perception and ignorance. Observers interpret events based on their own mental conditioning. Some may think the yogi has died, while others perceive movement or transformation. These differing views do not reflect objective Truth but rather the  illusion created by individual minds.

A powerful philosophical point is made through the analogy of mistaking a rope for a snake, a classic illustration also found in Advaita Vedanta teachings. Just as correct knowledge removes fear and illusion in that case, true understanding dissolves the mistaken identification of the Self with the body. The belief “I am the body” is shown to be the root confusion.

Finally, the verses culminate in a radical assertion of non-duality: questions about who possesses a body, who exists, or who is destroyed are themselves based on ignorance. Reality, as Pure Consciousness, remains constant and unaffected. What disappears is not the self but ignorance about the self. This insight leads to liberation, where distinctions of birth, death, and movement lose their meaning.

Chapter 3.57, Verses 10–20

Yoga Vashishtha 3.57.10–20

(These verses open with Rama’s question about what became of Lila’s body after she left it in a certain place and departed through meditation carrying her Consciousness with her)

श्रीराम उवाच ।

तस्मिन्प्रदेशे सा पूर्वलीला संस्थाप्य देहकम्।

ध्यानेन ज्ञप्तिसहिता गताभूदिति वर्णितम् ॥ १०॥

किमिदानीं स लीलाया देहस्तत्र न वर्णितः।

किंसंपन्नः क्व वा यात इति मे कथय प्रभो ॥ ११॥

श्रीवसिष्ठ उवाच ।

क्वासील्लीलाशरीरं तत्कुतस्तस्यास्ति सत्यता।

केवला भ्रान्तिरेवाभूज्जलबुद्धिर्मराविव ॥ १२॥

आत्मैवेदं जगत्सर्वं कुतो देहादिकल्पना।

ब्रह्मैऽवानन्दरूपं सद्यत्पश्यसि तदेव चित् ॥ १३॥

यथैव बोधे लीलासौ परिणाममिता क्रमात्।

परे तथैव तस्मात्तद्धिमवद्गलितं वपुः ॥ १४॥

आतिवाहिकदेहेन दृश्यं यदवलोकितम्।

भूम्यादि नाम तस्यैव कृतं तच्चाधिभौतिकम् ॥ १५॥

वास्तवेन तु रूपेण भूम्याद्यात्माधिभौतिकः।

न शब्देन न चार्थेन सत्यात्मा शशश्रृङ्गवत् ॥ १६॥

पुंसो हरिणकोऽस्मीति स्वप्ने यस्योदिता मतिः।

स किमन्विष्यति मृगं स्वमृगत्वपरिक्षये ॥ १७॥

उदेत्यसत्यमेवाशु तथा सत्यं विलीयते।

भ्रान्तिर्भ्रमवतो रज्वामपि सर्पभ्रमे गते ॥ १८॥

समस्तस्याप्रबुद्धस्य मनोजातस्य कस्यचित्।

बीजं विना मृषैवेयं मिथ्यारूढिमुपागता ॥ १९॥

स्वप्नोपलम्भं सर्गाख्यं स सर्वोऽनुभवन्स्थितः।

चिरमावृत्तदेहात्मा भूचक्रभ्रमणं यथा ॥ २०॥

Sriram asked: 

3.57.10–11

> In that place, the earlier Lila placed her body there and then left along with her Awareness through meditation. This is how it was described.

> Now, the body of that Lila there has not been described. What happened to it? Where did it go? Tell me this, O Lord.

Sage Vasistha said:

3.57.12–20 

> Where was Lila’s body? How can it have any Reality? It was only an illusion, like the idea of water in a desert.

> The Self alone is this entire world. Where is the thought of body and such things? Brahm alone is the form of Bliss and Eternal. Whatever you see is indeed Consciousness.

> Just as Lila gradually changed and dissolved step by step in Awareness, in the same way in the Supreme that body melted away like snow on the Himalayas.

> With the subtle body whatever visible thing was seen, names like earth and others were given to it, and that is called the material world.

> But in true form the material things like earth have no real existence. Neither by word nor by meaning is the Self real; it is like the horn of a hare.

> A man who in a dream thinks “I am a deer” – does he search for a deer when his deer-nature is being examined?

> The unreal arises quickly and in the same way the real dissolves. For the deluded person even the snake illusion in the rope disappears when the delusion ends.

> For the completely unawakened, mind-born person this falsehood has taken false root without any seed.

> He remains experiencing the dream-like perception called Creation. Having long revolved while taking the body as the Self, it is like the circling of the earth’s wheel.

Summary of the Teachings: 

To Sriram's questions, Sage Vasistha answers that the body had no real existence at all and was nothing more than an illusion, just like seeing water in a dry desert where none exists. He teaches that the whole world we see is only the Self, which is Pure Consciousness and Eternal Bliss; there is simply no room for separate bodies or material objects because everything is Brahm alone.

Vasistha explains that the idea of a material world with names like earth and sky comes only from the subtle body’s seeing, but in truth these things have no real form or substance. They are as unreal as the horn of a hare or other impossible things. The body and world dissolve in higher awareness just as snow melts on the Himalayas or as Lila’s form gradually faded away in the light of Knowledge.

Using simple examples the sage shows how illusions work. A person dreaming he is a deer does not look for a deer once he wakes up and checks his real nature. In the same way, the false snake seen in a rope vanishes the moment the delusion ends, proving that the unreal appears suddenly and the real also disappears when truth is known.

The verses point out that for anyone who is still not awakened and whose world is created only by the mind, this entire creation is like a long dream that has taken hold without any real seed or cause. Such a person stays caught in the cycle of identifying with the body as the self and keeps going round and round, just like the earth spinning on its axis, until true knowledge removes the false belief.

In the end these teachings remind us that the world we take as solid and real is only a false appearance in Consciousness. When the mind becomes clear, the illusion of body, world and separation melts away completely, leaving only the Blissful, Eternal Self.

Chapter 3.57, Verses 1–9

Yoga Vashishtha 3.57.1–9

(These verses from Yoga Vasistha paint a clear picture of how the mind keeps creating forms even after what we call death)

श्रीवसिष्ठ उवाच ।

ततो ददृशतुस्तत्र शवशय्यैकपार्श्वगाम्।

लीलां विदूरथस्याग्रे मृतां ते प्रथमागताम् ॥ १॥

प्राग्वेषां प्राक्समाचारां प्राग्देहां प्राक्सवासनाम्।

प्राक्तनाकारसदृशीं सर्वरूपाङ्गसुन्दरीम् ॥ २॥

प्राग्रूपावयवस्पन्दां प्रागम्बरपरीवृताम्।

प्राग्भूषणभरच्छन्नां केवलं तत्र संस्थिताम् ॥ ३॥

गृहीतचामरां चारु वीजयन्तीं महीपतिम्।

उद्यच्चन्द्रामिव दिवं भूषयन्तीं महीतलम् ॥ ४॥

मौनस्थां वामहस्तस्थवदनेन्दुतया नताम्।

भूषणांशुलतापुष्पैः फुल्लामिव वनस्थलीम् ॥ ५॥

कुर्वाणां वीक्षितैर्दिक्षु मालत्युत्पलवर्षणम्।

सृजन्तीमात्मलावण्यादिन्दुमिन्दुं नभोदितम् ॥ ६॥

नरपालात्मनो विष्णोर्लक्ष्मीमिव समागताम्।

उदितां पुष्पसंभारादिव पुष्पाकरश्रियम् ॥ ७॥

भर्तुर्वदनके न्यस्तदृष्टिमिष्टविचेष्टिताम्।

किंचित्प्रम्लानवदनां म्लानचन्द्रां निशामिव ॥ ८॥

ताभ्यां सा ललना दृष्टा तया ते तु न लक्षिते।

यस्मात्ते सत्यसंकल्पे सा न तावत्तथोदिता ॥ ९॥

Sage Vashishta continued:

3.57.1–5

> Then both of them saw there, on one side of the corpse bed, Lila who had come first. She lay dead right in front of Viduratha.  

> She wore her previous clothes, followed her previous ways, had her previous body and her previous mental habits. She looked exactly like her old self and was beautiful in every limb and feature.  

> Her limbs moved as before, she was wrapped in her old clothes and covered with the weight of her old ornaments. She was simply present there.  

> Holding a fan in her hand, she gently fanned the King. Like the rising moon that adorns the sky, she made the earth look beautiful.  

> She stood silent, her moon-like face bent low and resting in her left hand. With the rays from her ornaments shining like flowers, she looked like a blooming forest ground.  

 

3.57.6–9

> With her gentle looks she showered jasmine and lotus flowers in all directions. From her own beauty she created moon after moon rising in the sky.  

> She had come like Goddess Lakshmi arriving for Lord Vishnu, who was the soul of the King. She looked like the lovely beauty of a flower garden rising from a heap of flowers.  

> Her eyes stayed fixed on her husband’s face as she did pleasing things for him. Her face was slightly pale, like a night with a fading moon.  

> The lady was seen by the two of them, but she did not notice them. This was because of their true pure will she had not yet appeared to them in that way.

Summary of the Teachings: 

The two observers see Queen Lila lying beside the King’s body, still looking exactly as she did in life. This shows that death is not a complete end. The subtle body keeps the old clothes, habits and feelings because the mind holds on to them. The story teaches that the world we live in is made by our thoughts and memories, and these thoughts do not vanish when the body dies.

The verses keep repeating words like “previous” to stress that Lila’s old dress, manners, body and inner wishes are still there. This is a simple way to explain that our real identity is not the physical body but the collection of mental habits called vasanas. Yoga Vasistha wants us to understand that everything we see and feel is a projection of the mind. When we know this, we stop fearing death and start seeking freedom from the mind’s endless stories.

Lila is shown fanning the King with love, looking like Lakshmi serving Vishnu. Her beauty and gentle actions continue even in this new State. The teaching here is that pure love and devotion are stronger than the body. Such feelings do not die; they shine in the subtle world too. The verses remind us that true beauty comes from inside and can light up any realm, teaching us to live with kindness and devotion while we are still alive.

With her eyes she scatters flowers everywhere and her own charm creates many moons in the sky. These lovely images tell us that the mind has great creative power. Our thoughts and glances can make the world around us beautiful or dull. The lesson is to keep our mind pure and positive so that our inner light spreads goodness, just as Lila’s presence makes everything look lovely.

In the last verse we learn that the two observers can see Lila but she cannot see them. This happens because of their pure and true resolve. It is a direct teaching on how perception works in the world of illusion. What we see or do not see depends on the state of our mind. When the mind is clear and strong with right understanding, we can move beyond ordinary seeing and touch the deeper Truth that everything is One Single Consciousness.

Chapter 3.56, Verses 40–50

Yoga Vashishtha 3.56.40–50

(These verses explore the nature of desires - vasanas - and their relation to Time, Space, and Causation in the context of Creation)

श्रीराम उवाच ।

देशकालादिना ब्रह्मन्वासना समुदेति चेत्।

तन्महाकल्पसर्गादौ देशकालादयः कुतः ॥ ४०॥

कारणे समुदेतीदं तैस्तदा सहकारिभिः।

सहकारिकारणानामभावे वासना कुतः ॥ ४१॥

श्रीवसिष्ठ उवाच ।

एवमेतन्महाबाहो सत्यात्मन्न कदाचन।

महाप्रलयसर्गादौ देशकालौ न कौचन ॥ ४२॥

सहकारिकारणानामभावे सति दृश्यधीः।

नेयमस्ति न चोत्पन्ना न च स्फुरति काचन ॥ ४३॥

दृश्यस्यासंभवादेव किंचिद्यद्दृश्यते त्विदम्।

तद्ब्रह्मैव स्वचिद्रूपं स्थितमित्थमनामयम् ॥ ४४॥

एतच्चाग्रे युक्तिशतैः कथयिष्याम एव ते।

एतदर्थं प्रयत्नोऽयं वर्तमानकथां श्रृणु ॥ ४५॥

एवं ददृशतुः प्राप्ते मन्दिरं सुन्दरोदरम्।

कीर्णं पुष्पोपहारेण वसन्तमिव शीतलम् ॥ ४६॥

प्रशान्ताचारसंरम्भराजधान्या समन्वितम्।

मन्दारकुन्दमाल्यादिशवं तत्र समं स्थितम् ॥ ४७॥

मन्दारकुन्दस्रग्दामवृताम्वरबृहच्छवम्।

शवशय्याशिरःस्थाग्र्यपूर्णकुम्भादिमङ्गलम् ॥ ४८॥

अनिवृत्तगृहद्वारगवाक्षकठिनार्गलम्।

प्रशाम्यद्दीपकालोकश्यामलामलभित्तिकम्।

गृहैकदेशसंसुप्तमुखश्वाससमीकृतम् ॥ ४९॥

संपूर्णचन्द्रसकलोदयकान्तिकान्तं सौन्दर्यनिर्जितपुरन्दरमन्दिरर्द्धि।

वैरिञ्चपद्ममुकुलान्तरचारुशोभं निःशब्दमन्दमिव निर्मलमिन्दुकान्तम् ॥ ५०॥

Sriram said: 

3.55.40–41

> O Brahman, if desires arise due to Time and place, then in the beginning of the great creation of the world, where were time and place? 

> This arises in the Cause along with those assisting factors. Without the assisting causes and the main Cause, how can there be any desire? 

Sage Vasishtha said: 

3.56.42–50

It is exactly so, O mighty-armed one, O Knower of Truth. Never at all, in the beginning of the Great Dissolution and Creation, were there any time or place. 

> When the assisting Causes are absent, the idea of the visible world does not exist, nor is it produced, nor does it appear at all. 

> Because the visible world cannot truly exist, whatever is seen here as something is indeed Brahm itself, existing in its own form of Pure Consciousness, remaining thus without any affliction. 

> I will explain this to you later with hundreds of arguments. For this purpose, listen now to the present story with effort. 

> Thus they both saw, upon reaching a beautiful and charming temple. It was filled with offerings of flowers, cool like the spring season. 

> It was endowed with the peaceful and noble conduct of the royal capital. There lay equally the corpse decorated with garlands of mandara and kunda flowers. 

> The large corpse was covered with garlands and strings of mandara and kunda flowers and fine clothes. At the head of the corpse's bed were excellent full pitchers and other auspicious items. 

> The house doors, windows, and strong bolts were not closed. The walls were dark yet clean with the dimming light of lamps. In one part of the house, it seemed as if someone was sleeping with gentle breathing. 

> It was beautiful like the rising of the full moon with its complete delightful radiance. Its beauty surpassed the splendor of Indra's palace. It was charming like the inner beauty of Brahma's lotus bud, silent, gentle, and pure like the cool rays of the moon. 

Summary of the Teachings:

Rama questions how desires can arise without prior time and place at the very beginning of Cosmic Creation. Vasishtha affirms that in the Ultimate Reality of Brahm, before any Creation or Dissolution, there are no such distinctions as Time or Place. This points to the illusory nature of the world, where apparent Causes and effects depend on conditions that themselves emerge from Brahm.

The teaching emphasizes that the visible world (drishya) cannot exist independently. 

Without supporting Causes and the fundamental Cause, no mental impressions or perceptions of the world can form or appear. What we perceive as the manifested Universe is not Real in itself but is Brahm appearing in the form of Pure Consciousness (chit). This Consciousness is unchanging, free from suffering, and the sole Reality behind all appearances.

The dialogue serves as a philosophical bridge, promising deeper explanations through logic while directing attention to a illustrative story. It teaches non-dual Vedanta: the world of names and forms is superimposed on Brahm, like a dream or illusion, and true understanding dissolves the vasanas that bind the mind to samsara.

The description of the temple and corpse scene illustrates the serene, dream-like quality of worldly Existence. Even in the presence of death and apparent forms, the underlying reality is peaceful and auspicious, filled with symbolic beauty that reflects divine order. It shows how the mind constructs vivid scenes from subtle impressions, yet all is rooted in the same Pure Awareness.

Ultimately, these verses guide the seeker toward Realizing the Self as Brahm. By inquiring into the origins of desires and perceptions, one recognizes their dependence on illusory conditions. This leads to liberation through Knowledge that the world is non-different from the self-luminous Consciousness, promoting detachment, inquiry, and meditation on the Unchanging Reality.