Chapter 3.80, Verses 12–24

Yoga Vashishtha 3.80.12–24

(These verses teach the non-dual nature of Consciousness as the sole Reality)

मन्त्र्युवाच।

चिन्मात्राणुः स एवेह सर्वं किंचिन्मनःस्थितम्।

न किंचिदिन्द्रियातीत रूपत्वादमलः स्थितः ॥ १२॥

स एव चैकोऽनेकश्च सर्वसत्त्वात्मवेदनात्।

स एवेदं जगद्धत्ते जगत्कोशस्तथैव हि ॥ १३॥

इमाश्चित्तमहाम्भोधौ त्रिजगल्लववीचयः।

प्रज्ञास्तस्मिन्कचन्त्यप्सु द्रवत्वाच्चक्रता इव ॥ १४॥

चित्तेन्द्रियाद्यलभ्यत्वात्सोऽणुः शून्यस्वरूपवत्।

स्वसंवेदनलभ्यत्वादशून्यं व्योमरूप्यपि ॥ १५॥

सोऽहं भवानेव भवान्संपन्नोऽद्वैतवेदनात्।

स भवान्न भवेन्नाहं जातो बोधबृहद्वपुः ॥ १६॥

त्वंताहंतात्मकं सर्वं विनिगीर्यावबोधतः।

न त्वं नाहं न सर्वं च सर्वं वा भवति स्वयम् ॥ १७॥

गच्छन्न गच्छत्येषोऽणुर्योजनौघगतोऽपि सन्।

संवित्त्या योजनौघत्वं तस्याणोरन्तरे स्थितम् ॥ १८॥

न गच्छत्येष यातोऽपि संप्राप्तोऽपि च नागतः।

स्वसत्ताकाशकोशान्तर्वासित्वाद्देशकालयोः ॥ १९॥

गम्यं यस्य शरीरस्थं क्व किलासौ प्रयाति हि।

कुचकोटरगः पुत्रः किं मात्रान्यत्र वीक्ष्यते ॥ २०॥

गम्यो यस्य महादेशो यावत्संभवमक्षयः।

अन्तस्थः सर्वकर्तुर्हिं स कथं क्वेव गच्छति ॥ २१॥

यथा देशान्तरप्राप्ते कुम्भे वक्त्रसमुद्रिते।

तदाकाशस्य गमनागमने न तथात्मनः ॥ २२॥

चित्तता स्थाणुता स्वान्तर्यदा स्तोऽनुभवात्मिके।

चेतनस्य जडस्यैव तदासौ द्वयमेव च ॥ २३॥

यदा चेतनपाषाणसत्तैकात्मैकचिद्वपुः।

तदा चेतन एवासौ पाषाण इव राक्षसि ॥ २४॥

The Minister continued:

3.80.12–19

> That subtle particle of Pure Consciousness alone is everything here—whatever exists as situated in the mind. Being beyond the senses and without any form, it remains Pure and established.

> It is both One and many, because of the Awareness of all Beings as its own Self. It alone sustains this world, and it is itself the very sheath or container of the world.

> These three Worlds are like tiny waves or droplets in the great Ocean of the mind. Intelligences shine within it like swirling patterns in water, appearing due to its fluid nature.

> Because it cannot be grasped by the mind, senses, or other means, it seems like a tiny atom or Void-like. Yet, through Self-Awareness, it is known as full and not empty, even while appearing as Space.

> I am you, and you are me—this is Realized through the Knowledge of non-duality. You do not become, nor do I arise; the great body of Pure Knowledge alone exists.

> Having swallowed the sense of “you” and “I” through awakened understanding, there is neither you nor I nor the all. Or, everything becomes itself spontaneously.

> This subtle One does not truly move even when it seems to travel across vast distances of yojanas. Through perception, the sense of long distances exists within that very subtle Essence.

> It does not go anywhere even when it has gone, nor has it arrived even when it seems to have reached. This is because of its dwelling as the Inner Space of its own Existence, beyond Space and Time.

3.80.20–24

> Where would one go when the destination is already within one's own body? Just as a son inside the mother's womb—does he see his mother elsewhere?

> For the One whose great destination is inexhaustible and present within, the doer of all—how and where does he really go?

> Just as Space inside a pot does not move when the pot is carried to another place, so too there is no coming or going for the Self.

> When the nature of mind and the nature of inert matter are experienced inwardly as one, then for the Conscious Being and the inert, they become the same two aspects.

> When the Conscious and the stone-like Existence merge into one single Conscious form of Pure Knowledge, then that very Conscious One appears like a stone in the World of illusion.

Summary of the Teachings:

Everything in existence, including the World and individual minds, is nothing but this Pure, subtle Consciousness appearing in various forms. It is both the smallest atom and the vast Universe, transcending sensory perception while being the Essence of all perception. The World is sustained by it alone, like waves on an ocean, emphasizing that multiplicity arises from the one without dividing it.

The verses highlight the illusion of movement, Space, and Time. The Self does not travel or change location because all distances and destinations exist within its own Awareness. Just as Space inside a vessel remains unchanged when the vessel moves, the True Self is unmoving and ever-present. This Realization dissolves the false sense of "I" and "you," leading to the understanding that nothing separate exists.

Duality between the Conscious Self and the inert World is shown to be apparent only. Through deep self-inquiry, one sees that mind and matter, subject and object, are unified in the One Consciousness. What seems solid and unconscious is also a manifestation of the same Awareness. This Unity reveals the World as a play or dream within the mind-ocean.

The teachings encourage turning inward to recognize this Truth directly through Self-Awareness rather than external seeking. By knowing oneself as this boundless Consciousness, one becomes free from the bondage of birth, movement, and limitation. The great form of Knowledge swallows all distinctions, leaving only Pure Being.

Ultimately, these verses point to liberation through understanding non-duality. The practitioner Realizes there is no separate journey or seeker—the Goal is already within. This Knowledge transforms ordinary experience, where even the inert appears Conscious, and all phenomena are seen as expressions of the one Eternal Reality, bringing Peace and Freedom from worldly illusions.

Chapter 3.80, Verses 1–11

Yoga Vashishtha 3.80.1–11

(The verses introduce a profound inquiry into the nature of the Supreme Self, presented in a dialogue where a Minister responds to deep questions posed in a mysterious setting)

श्रीवसिष्ठ उवाच।

महानिशि महारण्ये महाराक्षसकन्यया।

इति प्रोक्ते महाप्रश्ने महामन्त्री गिरं ददौ ॥ १॥

मन्त्र्युवाच।

शृणु तोयदसंकाशे प्रश्नमेतं भिनद्मि ते।

अनुक्रमात्मकं मत्तं गजेन्द्रमिव केसरी ॥ २॥

भवत्या परमात्मैष कथितः कमलेक्षणे।

अनयैव वचोभङ्ग्या प्रश्नविद्बोधयोग्यया ॥ ३॥

अनाख्यत्वादगम्यत्वान्मनः षष्ठेन्द्रियस्थितेः।

चिन्मात्रमेवमात्माणुराकाशादपि सूक्ष्मकः ॥ ४॥

चिदणोः परमस्यान्तः सदिवासदिवापि वा।

बीजेऽन्तर्द्रुमसत्तेव स्फुरतीदं जगत्स्थितम् ॥ ५॥

सत्किंचिदनुभूतित्वात्सर्वात्मकतया स्वतः।

तदात्मकतया पूर्वं भावाः सत्तां किलागताः ॥ ६॥

आकाशं बाह्यशून्यत्वादनाकाशं तु चित्त्वतः।

अतीन्द्रियत्वान्नो किंचित्स एवाणुरनन्तकः ॥ ७॥

सर्वात्मकत्वाद्भुक्ते च तेन किंचिन्न किंचन।

चिदणोः प्रतिभा सा स्यादेकस्यानेकतोदिता।

असत्येव यथा हेम्नः कटकादि तथा परे ॥ ८॥

एषोऽणुः परमाकाशः सूक्ष्मत्वादप्यलक्षितः।

मनःषष्ठेन्द्रियातीतः स्थितः सर्वात्मकोऽपि सन् ॥ ९॥

सर्वात्मकत्वान्नैवासौ शून्यो भवति कर्हिचित्।

यदस्ति न तदस्तीति वक्ता मन्ता इति स्मृतः ॥ १०॥

कयाचिदपि युक्त्येह सतोऽसत्त्वं न युज्यते।

सर्वात्मा स्वात्मगुप्तेन अपूरेणेव दृश्यते ॥ ११॥

Sage Vasistha said: 

3.80.1

> In the great night, in the great forest, with the great demoness's daughter. When this great question was posed, the great Minister gave his reply. 

The Minister said: 

3.80.2–6

> Listen, O cloud-like one, I will resolve this question for you. Like a lion attacking an intoxicated elephant, I will address it sequentially. 

> This Supreme Self has been described by you, O lotus-eyed one, through this very style of speech that is suitable for one who knows questions and seeks Awakening. 

> Due to being indescribable and unattainable, and because the mind is the sixth sense, the Self is Pure Consciousness alone, an atom subtler than even Space. 

> Inside this Supreme atom of Consciousness, whether it seems existent or non-existent, this World abides and shines forth, just like the potential existence of a tree within a seed. 

> Because of its nature of being experienced as something Real, and being all-pervading in itself, all things previously attained their Existence through its Nature. 

3.80.7–11

> Space is empty externally, but the Self is not Space-like because it is Consciousness. Being beyond the senses, it is nothing particular, yet that very atom is infinite. 

> Due to its all-pervading nature, when experienced, Nothing is something and something is Nothing. The reflection of this atom of Consciousness appears as many from the One. Just as ornaments like bracelets appear from gold, though unreal in themselves, so too with the Supreme. 

> This atom is the Supreme Space, subtle and therefore imperceptible. It is beyond the mind and the sixth sense, yet it exists as the all-pervading Self. 

> Due to its all-pervading Nature, it is never void at any time. That which exists is said not to exist by the speaker and thinker. 

> By no logic here can Existence be turned into non-existence for the Real. The all-Self appears as if filled with the unseen Void within its own Self. 

Summary of the Teachings:

The Self is portrayed as the Ultimate Reality that underlies all Existence, described through indirect and skillful language to guide the seeker toward understanding. This sets the stage for exploring Consciousness beyond ordinary perception.

The Supreme Self is explained as Pure Consciousness, an infinitesimal point subtler than Space itself, indescribable by words and beyond the grasp of the senses, including the mind. It is not limited by physical boundaries or sensory experiences, emphasizing its transcendent and formless quality while being the Source from which all phenomena emerge.

The World and all objects are said to exist within this atomic Consciousness like a tree latent in a seed. Everything derives its Reality and Being from the Self's inherent Nature, which is all-pervading and self-luminous. This highlights the illusion of multiplicity arising from the one fundamental Reality.

Though appearing as many through its own reflections or manifestations, the Self remains Undivided and Infinite. Comparisons to gold and its ornaments illustrate how forms seem real but are essentially non-different from the substratum. The Self is neither empty nor limited, transcending all dualities of Existence and non-existence.

Ultimately, no reasoning can negate the Eternal Existence of this all-pervading Consciousness. It appears veiled or filled with apparent Voids due to ignorance, yet it is ever-present and the True Essence of all. The teachings encourage direct Realization beyond intellectual debate to recognize one's identity with this Supreme Reality.

Chapter 3.79, Verses 25–36

Yoga Vashishtha 3.79.25–36

(These verses explore the nature of Ultimate Reality as one indivisible Consciousness)

राक्षस्युवाच।

आत्मानं दर्शनं दृश्यं को भासयति दृश्यवत्।

कटकादीनि हेम्नेव विकीर्णं केन च त्रयम् ॥ २५॥

कस्मान्न किंचिच्च पृथगूर्म्यादीव महाम्भसः।

कस्येच्छया पृथक्चास्ति वीचितेव महाम्भसः ॥ २६॥

दिक्कालाद्यनवच्छिन्नादेकस्मादसतः सतः।

द्वैतमप्यपृथक्कस्माद्द्रवतेव महाम्भसः ॥ २७॥

आत्मानं दर्शनं दृश्यं सदसच्च जगत्त्रयम्।

कोऽन्तर्बीजमिवान्तस्थं स्थितः कृत्वा त्रिकालगः ॥ २८॥

भूतं भवद्भविष्यच्च जगद्वृन्दं बृहद्भ्रमम्।

नित्यं समस्य कस्यान्तर्बीजस्यान्तरिव द्रुमः ॥ २९॥

बीजं द्रुमतयेवाशु द्रुमो बीजतयेव च।

स्वमेकमजहदूपमुदेत्यनुदितोऽपि कः ॥ ३०॥

बिसतन्तुर्महामेरुर्भो राजन्यदपेक्षया।

तस्य कस्योदरे सन्ति मेरुमन्दरकोटयः ॥ ३१॥

केनेदमाततमनेकचिदेव विश्वं किंसार एवमतिवल्गसि हंसि पासि।

किंदर्शनेन न भवस्यथवा सदैव नूनं भवस्यमलदृग्वदनः स्वशान्त्यै ॥ ३२॥

एषोऽसौ प्रगलतु संशयो ममोच्चैश्चित्तश्रीमुखमिहिकामलानुलेपः।

यस्याग्रे न गलति संशयः समूलो नैवासौ क्वचिदपि पण्डितोक्तिमेति ॥ ३३॥

एवं मे यदि न विनेष्यथः क्रमोक्तं संशान्तं लघुतरसंशयं सुबुद्धी।

तद्रक्षोजरठहुताशनेन्धनत्वं निर्विघ्नं झटिति गमिष्यथः क्षणेन ॥ ३४॥

पश्चात्तां जनपदमण्डलीं समन्ताद्भावत्कीमुरुजठरा क्षणाद्ग्रसेऽहम्।

एवं ते भवतु सुराजतेति मन्ये मूर्खाणामतिरस एव संक्षयाय ॥ ३५॥

इत्युक्त्वा विपुलगभीरमेघनादप्रोल्लासप्रकटगिरा निशाचरी सा।

तूष्णीमप्यतिविकटाकृतिस्तदासीच्छुद्धान्तः शरदमलाभ्रमण्डलीव ॥ ३६॥

The demoness continued:

3.79.25–32

> Who illuminates the Self, the Seer, and the seen, like objects made of gold? Who scatters the three like bracelets and other ornaments from gold?

> Why is there nothing separate, like waves from the great ocean? By whose will do they exist separately, like waves in the great ocean?

> From the One Undivided Reality, beyond directions and time, which is both non-existent and existent, why does duality appear inseparable, like water in the great ocean?

> Who stands as the inner seed, making the Self, the Seer, the seen, the Real and unreal, and the three worlds exist through the three times?

> The past, present, and future, the multitude of worlds, and the great illusion—who holds them all inside like a tree holds its seed?

> The seed becomes the tree quickly, and the tree becomes the seed again. Who is this one Self that rises without ever rising, without abandoning its own form?

> O King, like a lotus fiber in relation to Mount Meru, in whose belly do countless Merus and Mandaras exist?

> By whom is this World spread out, full of many Consciousness-Spaces, like the Essence itself? Why do you speak so much, kill, protect? With what vision do you not become, or are you always the pure-eyed one for your own peace?

3.79.33–36

> Let this great doubt of mine be resolved here, like frost melting on the face of the sun of consciousness. One in whose presence the doubt does not melt completely is never a true scholar of the wise words.

> If you do not destroy this doubt of mine as explained in order, O wise one, then you will quickly become fuel for the fire in the belly of this old demoness in a moment.

> Afterwards, I will swallow the entire circle of people around in a moment with my huge belly. May this be good for you, O good King. I think this is the complete destruction for fools.

> Having said this, that night-wanderer (demoness) with a voice like the roar of a huge deep cloud became silent, though her form was extremely fierce, like a clear autumn sky inside a pure palace.

Summary of the Teachings:

These verses question how the apparent multiplicity of Seer, seen, and the Self arises from the single Essence, using analogies like gold and its ornaments or the ocean and its waves. This highlights the illusion of separation in a non-dual reality where everything is interconnected and not truly apart.

The teachings emphasize the mystery of Creation and Time. The one Eternal Being contains the past, present, and future worlds like a seed contains a tree. The Self is both the source and the manifestation, rising and appearing without actual change, showing the play of Consciousness where duality seems to exist but is essentially one.

Through vivid examples like Mount Meru in a tiny fiber or countless Worlds within One, the verses illustrate the Infinite within the infinitesimal. They challenge the listener to see beyond limited perception and recognize the vastness of the self that holds all phenomena without effort or division.

The demoness demands resolution of her doubt about this non-dual truth, warning of consequences if not satisfied. This points to the importance of clear understanding and direct Realization over mere words, as True Knowledge dissolves all doubts like sunlight melts frost, leading to Inner Peace.

Ultimately, these verses teach detachment and recognition of the Self as Pure, Peaceful Awareness. They blend philosophical inquiry with a narrative warning, urging the seeker to transcend fear and illusion through Wisdom, Realizing that the World is a dream-like appearance in the One Consciousness.

Chapter 3.79, Verses 12–24

Yoga Vashishtha 3.79.12–24

(These verses use paradoxical language to point to the nature of the Supreme Reality or Consciousness, often called Brahm or the Self in Advaita philosophy)

राक्षस्युवाच।

किं प्रयत्नशतप्राप्यं लब्ध्वापि बहुजन्मनि।

लब्धं न किंचिद्भवति किंतु सर्वं न लभ्यते ॥ १२॥

स्वस्थेन जीवितेनोच्चैः केनात्मैवापहारितः।

केनाणुनान्तः क्रियते मेरुस्त्रिभुवनं तृणम् ॥ १३॥

केनाप्यणुकमात्रेण पूरिता शतयोजनी।

कोऽणुरेव भवन्माति न योजनशतेष्वपि ॥ १४॥

केनालोकनमात्रेण जगद्वालः प्रनाट्यते।

कस्याणोरुदरे सन्ति किलावनिभृतां घटाः ॥ १५॥

अणुत्वमजहत्कोऽणुर्मेरोः स्थूलतराकृतिः।

वालाग्रशतभागात्मा कोऽणुरुच्चैः शिलोच्चयः ॥ १६॥

कोऽणुः प्रकाशतमसां दीपः प्रकटनप्रदः।

कस्याणोरुदरे सन्ति समग्रानुभवाणवः ॥ १७॥

कोऽणुरत्यन्तनिःस्वादुरपि संस्वदतेऽनिशम्।

केन संत्यजता सर्वमणुना सर्वमाश्रितम् ॥ १८॥

केनात्माच्छादनाशक्तेनाणुनाच्छादितं जगत्।

जगल्लये न कस्याणोः सद्भूतमपि जीवति ॥ १९॥

अजातावयवः कोऽणुः सहस्रकरलोचनः।

को निमेषो महाकल्पः कल्पकोटिशतानि च ॥ २०॥

अणौ जगन्ति तिष्ठन्ति कस्मिन्बीज इव द्रुमः।

बीजानि निष्कलान्तानि स्फुटान्यनुदितान्यपि ॥ २१॥

कल्पः कस्य निमेषस्य बीजस्येवान्तरस्थितः।

कः प्रयोजनकर्तृत्वमप्यनाश्रित्य कारकः ॥ २२॥

दृश्यसंपत्तये द्रष्टा स्वात्मानं दृश्यतां नयन्।

दृश्यं पश्यन्स्वमात्मानं को हि पश्यत्यनेत्रवान् ॥ २३॥

अन्तर्गलितदृश्यं च क आत्मानमखण्डितम्।

दृश्यासंपत्तये पश्यन्पुरो दृश्यं न पश्यति ॥ २४॥

The demoness continued:

3.79.12–21

> What is it that, even after being attained through hundreds of efforts over many births, results in nothing being truly gained, yet everything seems unattainable?

> Who, while living a comfortable life, has not had their soul stolen away? Who, though merely an atom, does not consider the great Mount Meru as a mere particle?

> What is merely an atom yet fills a space of many leagues? What tiny particle measures out hundreds of miles?

> By whose mere glance does the world perform like a child actor on stage? In whose tiny belly do entire mountain ranges reside?

> What atom, without losing its minuteness, appears larger than Mount Meru in form? What atom, smaller than a hundredth part of a hair's tip, towers higher than great rock piles?

> What atom is the lamp that brings forth light from darkness? In whose tiny belly do all subtle experiences and particles reside?

> What atom is extremely tasteless yet constantly gives savor to everything? By what atom, after renouncing everything, is everything supported?

> By what atom, incapable of covering itself, is the entire world covered? In the dissolution of the world, in whose atom does even the real continue to exist?

> What atom, without limbs, has a thousand hands and eyes? What single moment becomes a great Cosmic age, and what spans hundreds of millions of ages?

> In what atom do worlds exist, like a tree in a seed? What seeds, though without parts, are fully manifest yet unproduced?

3.79.22–24

> In whose moment does the Cosmic age exist, like something inside a seed? Who acts as the doer without relying on any purpose or motive?

> The Seer, making himself the seen for the sake of the World's appearance, sees the World and his own self. Who, without eyes, truly sees in this way?

> Who, with the visible World dissolved within, sees his own undivided Self? Seeing for the sake of the World's appearance, he does not see the visible World before him.

Summary of the Teachings:

These verses describe an infinitesimal atom-like essence that is the substratum of all existence. This "atom" is not a physical particle but the formless Consciousness that appears tiny yet encompasses vast Universes, mountains, and worlds within it, much like a seed holds a tree. It highlights the illusion of scale and duality, showing how the Ultimate Reality transcends all measurements while being the source from which everything manifests.

The teachings emphasize the omnipotence and all-pervading nature of this Consciousness. It is the Seer without eyes, the light without flame, the supporter of everything after renouncing all. Through questions, the verses reveal that this reality performs actions without motive, covers the world without effort, and sustains existence even in dissolution. It challenges the mind to recognize that what seems impossible or contradictory in the material world is natural to the absolute, urging a shift from limited perception to non-dual Awareness.

A key theme is the relationship between the observer and the observed. The Seer turns itself into the seen to manifest the World, yet remains undivided and untouched. This illustrates the play of Maya (illusion), where the one Consciousness appears as many, seeing itself as the Universe while inherently remaining pure and whole. The verses invite inquiry into the Self, dissolving the ego's claims of agency and separation.

These verses teach detachment and renunciation not as physical abandonment but as Realizing the illusory nature of phenomena. The "atom" gives flavor to the tasteless, contains experiences within itself, and recreates worlds effortlessly. By contemplating these paradoxes, one is led to understand that True Knowledge comes from recognizing this Inner Reality, which makes the vast Cosmos seem like nothing and the minute all-encompassing.

Ultimately, the summary conveys liberation through Knowledge. The verses dismantle ordinary notions of Time, Space, size, and Causality, pointing to the Eternal, Unchanging Witness. By meditating on this, the seeker overcomes doubt and fear, attaining Peace by identifying with the Supreme Self that exists beyond birth, death, and worldly striving. This fosters a profound sense of unity and freedom.

Chapter 3.79, Verses 1–11

Yoga Vashishtha 3.79.1–11

(These verses present deep philosophical questions about the nature of Ultimate Reality, often called Brahm or the Self )

श्रीवसिष्ठ उवाच।

इत्युक्त्वा राक्षसी प्रश्नान्सा वक्तुमुपचक्रमे।

उच्यतामिति राज्ञोक्ते तानिमान्शृणु राघव ॥ १॥

राक्षस्युवाच।

एकस्यानेकसंख्यस्य कस्याणोरम्बुधेरिव।

अन्तर्ब्रह्माण्डलक्षाणि लीयन्ते बुद्बुदा इव ॥ २॥

किमाकाशमनाकाशं न किंचित्किंचिदेव किम्।

कोऽहमेवासि संपन्नः को भवानप्यहं स्थितः ॥ ३॥

गच्छन्न गच्छति च कः कोऽतिष्ठन्नपि तिष्ठति।

कश्चेतनोऽपि पाषाणः कश्चिद्व्योम्नि विचित्रकृत् ॥ ४॥

वह्नितामजहच्चैव कश्च वह्निरदाहकः।

अवह्नेर्जायते वह्निः कस्माद्राजन्निरन्तरम् ॥ ५॥

अचन्द्रार्काग्नितारोऽपि कोऽविनाशः प्रकाशकः।

अनेत्रलभ्यात्कस्माच्च प्रकाशः संप्रवर्तते ॥ ६॥

लतागुल्माङ्कुरादीनां जात्यन्धानां तथैव च।

अन्येषामप्यनक्षाणामालोकः क इवोत्तमः ॥ ७॥

जनकः कोऽम्बरादीनां सत्तायाः कः स्वभावदः।

को जगद्रत्नकोशः स्यात्कस्य कोशो मणेर्जगत् ॥ ८॥

कोऽणुस्तमःप्रकाशः स्यात्कोऽणुरस्ति च नास्ति च।

कोऽणुर्दूरेऽप्यदूरे च कोऽणुरेव महागिरिः ॥ ९॥

निमेष एव कः कल्पः कः कल्पोऽपि निमेषकः।

किं प्रत्यक्षमसद्रूपं किं चेतनमचेतनम् ॥ १०॥

कश्च वायुरवायुश्च कः शब्दोऽशब्द एव कः।

कः सर्वं न च किंचिच्च कोऽहं नाहं च किं भवेत् ॥ ११॥

Sage Vasistha said: 

3.79.1

> After speaking thus, the demoness began to ask her questions. When the King said "please tell", O Raghav, listen to these questions. 

The demoness said: 

3.79.2–11

> Who is that one Being who appears as many, like atoms in the ocean? Inside him, lakhs of universes dissolve like bubbles. 

> What is Space and what is not space? What is Nothing and what is something? Who am I who has become all this? Who are you who exists as me? 

> Who moves yet does not move? Who stands yet does not stand? Who is Conscious yet like a stone? Who creates wonderful things in the sky? 

> Who has given up the quality of fire yet is fire itself, and is a fire that does not burn? Why does fire continuously arise from what is not fire, O King? 

> Who is the indestructible light-giver even without moon, sun, fire or stars? From where does this light come without eyes, and why does it arise? 

> For creepers, shrubs, sprouts and also for those born blind and others without eyes, what is that excellent light? 

> Who is the Creator of the sky and other things? Who gives Existence and Nature to all? Who is the jewel-mine of the World, and whose jewel-mine is this world? 

> Who is the tiny atom that is both darkness and light? Who is the tiny atom that both exists and does not exist? Who is the tiny atom that is far yet not far? Who is the tiny atom that is itself a great mountain? 

> Who makes a moment into a full Cosmic age, and who makes a Cosmic age into a moment? What is direct perception that has an unreal form? What is Conscious that is unconscious? 

> Who is wind that is not wind? Who is sound that is not sound? Who is everything and also nothing? Who am I who is not I? What could this be? 

Summary of the Teachings:

These verses start the sequence of seventy questions of the demoness Karkati, which are hard for the unlearned but too plain to the wise. They point to a single, Infinite Consciousness that appears as countless forms and Universes, much like an ocean containing many waves or bubbles. The questions challenge the mind to see beyond ordinary divisions like one and many, Existence and non-existence, showing that the True Self is the Unchanging ground in which all worlds appear and dissolve.

The verses explore paradoxes of perception and Existence. They ask about movement and Stillness, light without sources, and Awareness without sense organs. This teaches that True Consciousness is not limited by physical bodies or senses. Even plants, the blind, and inert objects share in the same illuminating Awareness, revealing that the light of Knowledge is inherent and not dependent on external conditions or eyes.

Creation, Space, Time, and elements like fire, wind, and sound are questioned as illusions arising from the One Reality. The verses highlight how opposites coexist in the same essence – fire that does not burn, atoms that are mountains, moments that are eons. This points to the teaching that the World is a play of Consciousness, where distinctions are only apparent, not Real.

The questions about "who am I" and "who are you" dissolve the sense of separate identity. The King and the questioner, the Self and the other, are shown to be the same underlying Reality. Everything is interconnected as expressions of one Being, urging the seeker to Realize Unity beyond individual ego.

Overall, these verses guide the reader toward non-dual understanding. By pondering these riddles, one recognizes the world as a dream-like appearance in the vast Consciousness. The teachings encourage letting go of limited views to rest in the peaceful, all-encompassing Self that is beyond all descriptions yet the Source of all.

Chapter 3.78, Verses 34–44

Yoga Vashishtha 3.78.34–44

(The verses highlight the importance of wise counsel in governance)

मन्त्र्युवाच।

इति संचिन्त्य पृच्छायै तन्वानावसरं ततः।

अकालकल्पाभ्ररवं हासं संयम्य साब्रवीत् ॥ ३४॥

कौ भवन्तौ नरौ धीरौ कथ्यतामिति मेऽनघौ।

जायते दर्शनादेव मैत्री विशदचेतसाम् ॥ ३५॥

अयं राजा किरातानामस्याहं मन्त्रितां गतः।

उद्यतौ रात्रिचर्येण त्वादृग्जनविनिग्रहे ॥ ३६॥

राज्ञो रात्रिंदिवं धर्मो दुष्टभूतविनिग्रहः।

स्वधर्मत्यागिनो ये तु ते विनाशानलेन्धनम् ॥ ३७॥

राक्षस्युवाच।

राजंस्त्वमसि दुर्मन्त्री दुर्मन्त्री न नृपो भवेत्।

सद्रूपस्य भवेन्मन्त्री राजा सन्मन्त्रिणो भवेत् ॥ ३८॥

राजा चादौ विवेकेन योजनीयः सुमन्त्रिणा।

तेनार्यतामुपायाति यथा राजा तथा प्रजाः ॥ ३९॥

समस्तगुणजालानामध्यात्मज्ञानमुत्तमम्।

तद्विद्राजा भवेद्राजा तद्विन्मन्त्री च मन्त्रवित् ॥ ४०॥

प्रभुत्वं समदृष्टित्वं तच्च स्याद्राजविद्यया।

तामेव यो न जानाति नासौ मन्त्री न सोऽधिपः ॥ ४१॥

भवन्तौ तद्विदौ साधू यदि तच्छ्रेय आप्नुथः।

नो चेदनर्थदौ स्वस्याः प्रकृतेरद्म्यहं युवाम् ॥ ४२॥

एकोपायेन मत्पार्श्वाद्वालकावुत्तरिष्यथः।

मत्प्रश्नपञ्जरं सारं चेद्विचारयथो धिया ॥ ४३॥

प्रश्नानिमान्कथय पार्थिव वा च मन्त्रिंस्तत्रार्थिनी भृशमहं परिपूरयार्थम्।

अङ्गीकृतार्थमददत्क इवास्ति लोके दोषेण संक्षयकरेण न युज्यते यः ॥ ४४॥

The Minister continued thus:

3.78.34–37

> The Minister thought deeply and then created an opportunity to ask his question. Controlling a loud laugh that sounded like untimely thunder from clouds, he spoke.

> "Who are we two wise and brave men? True friendship arises naturally just by seeing each other for those with clear and pure minds."

> "This is the king of the Kiratas (tribal people), and I am his Minister. We have come out at night on patrol to control and punish people like you."

> "The king's constant duty, day and night, is to restrain and punish evil beings. Those who give up their own dharma (righteous duty) become fuel for the fire of destruction."

The demoness said: 

3.78.38–44

> "O king, you have a bad Minister. A King with a bad Minister cannot truly be a King. A good King has a good Minister, and a King becomes good through a good Minister."

> "A King should first be guided by a wise Minister using discrimination and good counsel. Through such means, the King attains nobility, and the people become like the King."

> "Among all qualities and virtues, the highest is Knowledge of the Self (adhyatma jnana). A King who knows this becomes a True King, and a minister who knows this becomes a True Minister."

> "True Rulership and equal vision towards all come through the Knowledge of Kings (royal wisdom). Whoever does not know this is neither a true Minister nor a true Ruler."

> "If you two are truly Knowers of this Wisdom and good people, then you will attain what is beneficial. Otherwise, I see you as harmful to your own nature and will destroy you."

> "By one method, you two boys can escape from my side. If you thoughtfully examine and answer my essential questions with intelligence..."

> "Tell me these answers, O King or Minister. I am very eager to fulfill the purpose. In this World, one who has accepted a duty but does not fulfill it due to some fault is not liked."

Summary of the Teachings:

A King must surround himself with good Ministers who possess discrimination and Knowledge. Bad advisors lead to poor rule, while good ones uplift both the Ruler and the subjects. The Minister here acts with caution and duty, showing how leaders must balance strength with Wisdom during challenges.

True friendship and understanding can arise instantly among pure-hearted people. However, the king's duty is strict enforcement of law against evil forces. This reflects the eternal responsibility of rulers to protect dharma by controlling harmful elements, day and night, without fail.

The demoness challenges the King and Minister on their qualities, emphasizing that real leadership stems from spiritual Knowledge of the Self. Without adhyatma jnana (Highest Wisdom), no one can be a genuine King or advisor. This knowledge brings equal vision and true authority.

Rulers and their advisors must demonstrate noble qualities. If they possess True Wisdom, they prosper; otherwise, they face destruction. The dialogue shows the test of character through questioning, where intelligence and thoughtful response determine survival and success.

Ultimately, these verses teach that fulfilling one's accepted duty with integrity is essential. Neglecting it due to faults brings dislike and failure. The teachings stress Self-Knowledge, good counsel, righteous action, and the interconnectedness of a King's virtue with the welfare of all.

Chapter 3.78, Verses 22–33

Yoga Vashishtha 3.78.22–33

(These verses highlight the importance of composure and Wisdom in the face of challenges)

मन्त्र्युवाच।

महाराक्षसि संरम्भो महात्मा किमयं तव।

लघवो ह्यथवा कार्ये लघावप्यतिसंभ्रमाः ॥ २२॥

त्यज संरम्भमारम्भो नायं तव विराजते।

विषये हि प्रवर्तन्ते धीमन्तः स्वार्थसाधकाः ॥ २३॥

त्वादृशानां सहस्राणि मशकानामिवाबले।

अस्माकं धीरतावात्याव्यूढानि तृणपर्णवत् ॥ २४॥

संरम्भद्वारमुत्सृज्य समतास्वच्छया धिया।

युक्ता च व्यवहारिण्या स्वार्थः प्राज्ञेन साध्यते ॥ २५॥

स्वेनेव व्यवहारेण कार्यं सिद्ध्यतु वा न वा।

महानियतिरित्येव भ्रमस्यावसरो हि कः ॥ २६॥

कथयाभिमतं किं ते किमर्थयसि चार्थिनी।

अर्थी स्वप्नेऽपि नास्माकमप्राप्तार्थः पुरो गतः ॥ २७॥

इत्युक्ता सा तदा तेन चिन्तयामास राक्षसी।

अहो नु विमलाचारं सत्त्वं पुरुषसिंहयोः ॥ २८॥

न सामान्याविमौ मन्ये विचित्रेयं चमत्कृतिः।

वचोवक्रेक्षणेनैव वदत्यन्तर्विनिश्चयम् ॥ २९॥

वचोवक्रेक्षणद्वारैर्धीमतामाशया मिथः।

एकीभवन्ति सरितां पयांसि वलनैरिव ॥ ३०॥

आभ्यां प्रायः परिज्ञातो मम भावोऽनयोर्मया।

न विनाश्यौ मया चेमौ स्वयमेवाविनाशिनौ ॥ ३१॥

मन्ये भवेतामात्मज्ञौ नात्मज्ञानादृते मतिः।

प्रमृष्टसदसद्भावाद्भवत्यस्तभया मृतौ ॥ ३२॥

तदेतौ परिपृच्छामि किंचित्संदेहमुत्थितम्।

प्राज्ञं प्राप्य न पृच्छन्ति ये केचित्ते नराधमाः ॥ ३३॥

The Minister said: 

3.78.22–27

> O great demoness, why this great agitation in you? Small-minded people or those dealing with small tasks become overly excited.

> Give up this agitation. Such excitement does not suit you. Wise people act calmly in their matters to achieve their goals.

> There are thousands like you, weak as mosquitoes. For us, they are as insignificant as blades of grass or leaves, due to our patience and strength.

> Leaving aside agitation, with a balanced and clear mind, along with practical behavior, a wise person achieves their purpose.

> Whether the work succeeds or not through one's own efforts, it is all due to great destiny. What room is there for delusion or worry?

> Tell me what you desire. What do you ask for, O seeker? Even in dreams, no one who seeks from us goes away without getting what they want.

3.78.28–33

> Thus addressed by him, the demoness then thought: Oh, how pure is the conduct and goodness of these lion-like men!

> I do not think these two are ordinary. This is a wonderful marvel. Through their speech, facial expressions, and glances, they express inner conviction.

> Through words, expressions, and glances, the minds of wise people become united with each other, just as rivers merge their waters through windings.

> From these two, I have mostly understood my own feelings and those of the others. These two should not be destroyed by me; they are indestructible by themselves.

> I believe they may be Knowers of the Self. Without Knowledge of the Self, such composure does not arise. Having wiped out the sense of Real and unreal, one becomes fearless even in death.

> Therefore, I will ask them a little about the doubt that has arisen. Those who do not ask questions upon meeting a wise person are the lowest of men.

Summary of the Teachings:

The minister advises the demoness against excessive agitation, pointing out that true strength lies in calmness rather than emotional outbursts. This teaches that great souls handle situations with dignity and restraint, avoiding unnecessary excitement even in serious matters. It contrasts the behavior of the wise with that of the weak, who panic over trivial things.

A key teaching is the role of destiny and equanimity in action. One should perform duties with a balanced mind, accepting outcomes as per Cosmic order without delusion or worry. Practical intelligence combined with inner peace leads to success. This encourages detachment from results while engaging fully in life's responsibilities.

The verses praise the subtle communication of enlightened Beings. Through words, expressions, and glances, wise individuals convey deep understanding and connect minds effortlessly. This shows how true wisdom fosters harmony and mutual recognition beyond ordinary interactions, like rivers joining naturally.

The demoness recognizes the spiritual greatness of the two men, Realizing they possess Self-Knowledge that makes them fearless toward death. This underscores that Self-Realization erases dualities of existence and non-existence, leading to profound fearlessness. Such beings are indestructible in essence.

Finally, the importance of seeking Knowledge from the wise is emphasized. Approaching enlightened persons with questions to resolve doubts is the mark of a genuine seeker. Those who fail to do so are considered inferior, promoting humility and the pursuit of truth through dialogue.