Chapter 3.70, Verses 31~50

Yoga Vashishtha 3.70.31~50

(The verses teach that even small and weak Beings can gain special powers through strong effort and penance)

श्रीवसिष्ठ उवाच।

तुच्छोऽप्यर्थोऽल्पसत्त्वानां गच्छति प्रार्थनीयताम्।

सूचीवृत्तपिशाचीत्वं राक्षस्या तपसा स्थितम् ॥ ३१॥

अपि पुण्यशरीराणां जातिबन्धो न शाम्यति।

तनुसूचीपिशाचीत्वं राक्षस्या तपसार्जितम् ॥ ३२॥

तस्यां दिगन्तभ्रमणे प्रवृत्तायां महानिलैः।

तत्रैव सा तनुः स्थूला गलिता शरदभ्रवत् ॥ ३३॥

कस्यचिद्विवशाङ्गस्य क्षीणस्य विपुलस्य च।

प्रविश्यान्तर्वातसूचिर्भवत्यतिविषूचिका ॥ ३४॥

कस्यचित्तनुदेहस्य स्वस्थस्य सुधियोऽपि वा।

प्रविश्य जीवसूचित्वे भवत्यन्तर्विषूचिका ॥ ३५॥

एवं क्वचित्तृप्यति सा दुर्बुद्धिहृदयास्थिता।

क्वचिदुच्छेद्यते पुण्यैर्मन्त्रौषधितपःक्रमैः ॥ ३६॥

(37–44)

विरूपाशुष्कसंदष्टवीटिकापूतिपल्वले।

मध्यस्थलेखमार्गौघशीतश्वसनगोचरे ॥ ४५॥

ग्रस्तयूकानरौघासृक्पूर्णसृक्किनखास्यताम्।

दधताङ्गुष्ठपक्षेण क्रान्ते सर्वत्र यायिनी ॥ ४६॥

नानाविरचनाचित्रपटपत्तनगामिनी।

गमागमपरिश्रान्ता तत्रात्यन्तचिराध्वगा ॥ ४७॥

नगरानगरे व्यस्तसूत्रभाण्डैकभारिणी।

तप्ते कलेवरारण्ये बलीवर्दापवर्तिनी ॥ ४८॥

गुप्ता विश्रमणायैव मनाक्करपरिच्युता।

तन्तुप्रोता मुखाकृष्टिः खिन्ना क्वापि विलीयते ॥ ४९॥

वेधनं कर्मसंश्लिष्टा कठिनापि न साकरोत्।

न हि तीक्ष्णो बहिः कार्यो निजत्वं विजहाति चेत् ॥ ५०॥

Sage Vasishta continued: 

3.70.31–36

> Even a worthless thing becomes desirable to people of weak nature. The demoness attained the state of a needle-like ghost through her austerities. 

> Even for those with virtuous bodies, the bondage of birth and caste does not end. The demoness earned her thin needle-like form through Rakshasa penance.

> When she started wandering to the far ends of the directions, carried by strong winds, her body became very thin there and dissolved like autumn clouds.

> She enters the body of some helpless, weak or very large person and becomes a sharp inner wind that causes severe cholera-like pain.

> She enters the body of some thin person, whether healthy or intelligent, and becomes an inner cholera in the form of a living needle.

> In this way, sometimes she feels satisfied while staying in the heart of foolish people. Sometimes good people destroy her through mantras, medicines and rituals of austerity.

 3.70.37–44

> These verses describe the difficult and painful journey of the needle-like demoness as she moves through ugly, filthy and uncomfortable places filled with dirt, waste and bad smells, suffering while traveling long distances in various cities and towns, carrying burdens like threads and goods, tired from constant movement, and sometimes hiding or resting briefly in secret places before continuing her restless wandering.

3.70.45–50

> She moves in ugly dry bitten filthy swamps and dirty areas, traveling in the path of cold winds in open middle spaces.

> She takes the form of being full of blood, lice, monkeys, and dirty nails and mouth, moving everywhere quickly with her thumb-like wings.

> She goes through various decorated cities and towns like a picture on cloth, tired from repeated coming and going, having traveled extremely long paths for a very long time.

> She acts as a carrier of scattered thread bundles in town after town, like a bull moving in a hot forest of bodies.

> Hidden only for a little rest, she slips from the hand slightly, pulled by threads from the mouth, and tired, she dissolves somewhere.

> Even though joined with action and hard, she could not do piercing work. If sharpness is not shown outside, it does not leave its own nature.

Summary of the Teachings:

The demoness shows how determination can change one's form into something unusual like a thin needle. This tells us that willpower can overcome natural limits, but the form achieved may bring suffering too.

These teachings explain how negative energies or spirits can enter human bodies and cause diseases like internal pain or cholera. They enter weak, strong, healthy or wise people alike. It shows that inner troubles can come from outside forces and affect anyone, highlighting the need for protection through good practices.

The story describes the restless and painful life of such a Being who wanders endlessly through dirty, difficult and crowded places. She carries burdens, gets tired from constant travel and finds little rest. This teaches that wrong paths lead to endless struggle and discomfort without true peace.

The verses show that such negative forces can be removed by good people using mantras, medicines and spiritual practices. However, they also stay longer in foolish hearts. It highlights the power of virtue, knowledge and rituals to overcome evil influences.

Finally, the teachings remind us that true nature does not change easily. Even when hidden or joined with actions, the inner quality remains. Sharpness or harmful tendency stays inside if not expressed properly, teaching the importance of controlling one's fundamental nature through Wisdom.

Chapter 3.70, Verses 21–30

Yoga Vashishtha 3.70.21–30

(The verses show the strange and powerful effect of extreme attachment to a single object)

श्रीवसिष्ठ उवाच।

एकवस्त्वतिरागाणामहो नु विषमा गतिः।

देहोऽपि तृणवत्त्यक्तो राक्षस्या निजयेच्छया ॥ २१॥

एकवस्त्वतिगन्धेन भ्रश्यन्त्यन्या हि संविदः।

राक्षस्या ग्रासगन्धेन देहनाशोऽपि नेक्षितः ॥ २२॥

नाशोऽपि सुखयत्यज्ञमेकवस्त्वतिरागिणम्।

सूचीभूता विदेहापि परितुष्टैव राक्षसी ॥ २३॥

अन्या वभूव लग्ना सा तथा जीवविषूचिका।

व्योमात्मिका निराकारा व्योमवृत्तिशरीरका ॥ २४॥

तेजस्तनुप्रवाहाभा प्राणतन्तुमयात्मिका।

मूलसंवेदनाकारा चन्द्रार्कांशुकसुन्दरी ॥ २५॥

पृथगेवासिधाराभा परमाण्ववलीय सा।

कौसुमी गन्धलेखेव कला कलनरूपिणी ॥ २६॥

पापात्मिका मनोवृत्तिः सो हि तस्यास्तथा स्थिता।

परप्राणवशादेव परमार्थपरायणा ॥ २७॥

एवमस्यास्तनुर्जाता सूचीद्वयमयी हि सा।

नीहारांशुकवत्तन्वी कार्पासांशुसुपेलवा ॥ २८॥

तनुद्वयेन तेनासौ प्रविश्य हृदयं नृणाम्।

वेधयन्ती ततः क्रूरा प्रबभ्राम दिशो दश ॥ २९॥

सर्वः स्वसंकल्पवशाल्लघुर्भवति वा गुरुः।

कर्कट्योग्रं वपुस्त्यक्त्वा सूचीत्वमुररीकृतम् ॥ ३०॥

Sage Vasishta said: 

3.70.21–25

> Oh, how strange is the path of those who are excessively attached to one single thing! The demoness gave up her own body like a blade of grass, by her own free will.

> Due to strong attachment to one object, other forms of awareness get destroyed. Because of her attachment to the smell of food, the demoness did not even notice the destruction of her body.

> Destruction also brings happiness to an ignorant person who is excessively attached to one thing. Even when reduced to the form of a needle, the demoness remained fully satisfied.

> She became attached in another form, like a cholera affecting the soul. She became space-like, formless, with a body made of space itself.

> Her form looked like a flowing stream of light, made of the thread of life force. She took the shape of basic sensation and appeared beautiful like the rays of the moon and sun.

3.70.26–30

> Separately, she shone like the sharp edge of a sword, reduced to the size of atoms. She was like a line of flower fragrance, existing as a tiny digit or part.

> She was a sinful mental tendency, staying in that state. Controlled by another's life force, she remained devoted to the Highest Truth.

> In this way, her body was born in the form of two needles. It was thin like rays of mist and very delicate like cotton threads.

> With these two thin bodies, she entered the hearts of human beings. Piercing them cruelly, she then wandered in all ten directions.

> Everyone becomes light or heavy according to their own will and imagination. She gave up her fierce crab-like body and accepted the form of a needle.

Summary of the Teachings:

When a person or Being becomes overly focused on one desire, they can ignore everything else, even the loss of their own body. This teaches that strong attachment can make someone blind to reality and lead to unexpected transformations in their existence.

The story explains how intense focus can change one's form completely. The demoness, driven by her craving, shrinks from a big body to a tiny needle-like form. This illustrates that our mind and desires shape our reality and physical appearance. Attachment does not always bring suffering; for an ignorant mind, even painful changes can feel satisfying if they serve the main desire.

These teachings highlight the subtle and invisible nature of the mind after transformation. The demoness becomes like a fine thread of light and life force that can enter other people's hearts. It shows how mental tendencies and sinful thoughts can quietly influence others from within, moving freely across directions due to their light and piercing quality.

The verses remind us that our own will and imagination control whether we feel heavy or light in life. By changing her form through determination, the demoness proves that strong resolve can help us leave behind old, heavy bodies or habits and take new, suitable forms. This power of sankalpa (will) is available to everyone.

Overall, the teachings encourage understanding the dangers of one-pointed attachment while also showing the flexible nature of Consciousness. They teach that the mind can take any shape according to its focus, and true wisdom lies in directing this power towards Higher Truth rather than lower desires.

Chapter 3.70, Verses 1~20

Yoga Vashishtha 3.70.1~20

(The story describes the demoness shrinking her huge body step by step into a tiny needle using her will power)

श्रीवसिष्ठ उवाच।

अथ भूधरशृङ्गाभा सा महाकृष्णराक्षसी।

कज्जलाम्बुदलेखेव तानवं गन्तुमुद्यता ॥ १॥

बभूवाभ्रोपमाकारा ततो विटपरूपिणी।

पुंस्प्रमाणा ततोऽप्यासीदथाभूद्धस्तमात्रिका ॥ २॥

ततः प्रादेशमात्रा सा ततोऽप्यङ्गुलिरूपिणी।

ततो माषशमीतुल्या ततः सूची बभूव ह ॥ ३॥

ततः कौशेयसूचित्वं पद्मकेसरसुन्दरी।

प्राप सा शिखराकारा संकल्पाद्रिरिवाणुताम् ॥ ४॥

रराज सूचिका कृष्णा सूक्ष्मायसमनायसी।

पुर्यष्टकेन चलिता व्योमगा व्योमवासिनी ॥ ५॥

3.70.6–14

कलाकलनधर्मिण्या वासनामात्रसारया।

क्षीणदीपांशुसूचीवत्तीक्ष्णयानुपलभ्यया ॥ १५॥

ग्रासार्थं सूचितां याता सैवास्था नोपयुज्यते।

विचारितं तया नैतदहो मौर्ख्यविजृम्भितम् ॥ १६॥

साग्रा संचिन्तयामास न सूचीरूपतुच्छताम्।

चित्तमीहितमेवैकं पश्यन्त्यास्ते निरर्थकम् ॥ १७॥

अविचार्यैव सूचित्वं तया मूढधियाऽऽस्थितम्।

नानर्थबुद्धेः स्फुरति पूर्वापरविचारणा ॥ १८॥

स्वार्थक्रियोग्रसामर्थ्याद्याति भावनयान्यताम्।

पदार्थोऽभिमतांशाढ्यो निःश्वासेनेव दर्पणः ॥ १९॥

सूचीभावं प्रपन्नायास्त्यजन्त्याः पीवरं वपुः।

महामरणमप्यस्या राक्षस्याः सुसुखं स्थितम् ॥ २०॥

Sage Vasistha said: 

3.70.1–5

> Then that huge black demoness, who looked like the peak of a mountain and like a dark line of cloud made of collyrium, prepared herself to become very thin. 

> She first took the form of a cloud, then changed into the shape of a tree. After that she became the size of a man, and then reduced to the size of a hand. 

> Next she became the size of a span, then took the form of a finger. Then she became equal to a bean or sesame seed, and finally turned into a needle.

> Then she took the form of a fine silken needle, beautiful like the soft fibers of a lotus. She who once looked like a mountain peak now became as tiny as a thought. 

> The black needle shone brightly. It was very subtle, like iron but not made of iron. She moved with her subtle body, wandered in the sky and lived in the sky. 

3.70.6–14

> In these verses the demoness keeps making her body smaller and smaller with great effort. She reduces herself to an extremely fine form using the power of her mind and desire. She tries hard to achieve this tiny state so she can satisfy her hunger, but she starts facing the problems of such small size and begins to think about her actions.

3.70.15–20

> With the nature of subtle measurement and consisting only of mental impression, she became like the sharp but imperceptible tip of a fading lamp's ray. 

> She took the needle form to satisfy her hunger, but that state was not useful at all. She thought about it and said, “Oh, what a display of foolishness this is!” 

> With full attention she reflected and did not see the insignificance of the needle form. Seeing only the single desire of the mind, everything seemed useless. 

> Without proper thinking, this foolish-minded one accepted the needle state. For one who does not understand the harm, there is no consideration of what comes before and after. 

> By the strong power of acting for self-interest, one’s State changes to another through imagination. An object filled with desired parts becomes covered, just as a mirror is fogged by breath. 

> Even after attaining the needle form and leaving her huge fat body, even great death felt very comfortable to this demoness due to her mental state. 

Summary of the Teachings: 

The story shows how the demoness uses her strong will to change her huge body into a very tiny needle form step by step. It teaches that the mind has great power to change the body and its shape through imagination and determination. Even a big and powerful being can become extremely small if the mind focuses strongly on that goal. She changes her form to eat but soon realizes that this tiny needle body is not useful for her purpose. The verses teach that without proper thinking, our desires can lead us to foolish actions. One must think about the results before acting, otherwise the effort becomes wasted and brings no real benefit.

The demoness acted with deluded understanding and did not consider the good and bad sides of her choice. This teaches the importance of clear thinking and understanding consequences. Without careful thought, even a powerful person can make mistakes that lead to discomfort or failure.

The teachings explain that strong desire and imagination can quickly change our state and experience. Just like breath can fog a mirror, our thoughts can cover or change how we see things. The mind creates our reality and can shift us from one condition to another based on what we focus on.

Finally, the verses say that even leaving her big body and taking a tiny form, and even facing death, felt comfortable to her because of her mental state. This shows that true comfort or discomfort comes from the mind, not from the body size or outer conditions. Right understanding brings Peace even in difficult situations.

Chapter 3.69, Verses 7–18

Yoga Vashishtha 3.69.7–18

(These verses tell the story of a demoness who receives a boon from Lord Brahma)

ब्रह्मोवाच।

पुत्रि कर्कटिके रक्षःकुलशैलाभ्रमालिके।

उत्तिष्ठ त्वं तु तुष्टोऽस्मि गृहाणाभिमतं वरम् ॥ ७॥

कर्कट्युवाच।

भगवन्भूतभव्येश स्यामहं जीवसूचिका।

अनायसी चायसी च विधेऽर्पयसि चेद्वरम् ॥ ८॥

श्रीवसिष्ठ उवाच।

एवमस्त्विति तामुक्त्वा पुनराह पितामहः।

सूचिका सोपसर्गा त्वं भविष्यसि विषूचिका ॥ ९॥

सूक्ष्मया मायया सर्वलोकहिंसां करिष्यसि।

दुर्भोजना दुरारम्भा मूर्खा दुःस्थितयश्च ये ॥ १०॥

दुर्देशवासिनो दुष्टास्तेषां हिंसां करिष्यसि।

प्रविश्याऽऽहृदयं प्राणैः पद्मप्लीहादिबाधनात् ॥ ११॥

वातलेखात्मिका व्याधिर्भविष्यसि विषूचिका।

सगुणं विगुणं चैव जनमासादयिष्यसि ॥ १२॥

गुणान्वितचिकित्सार्थं मन्त्रोऽयं तु मयोच्यते ।

ब्रह्मोवाच।

हिमाद्रेरुत्तरे पार्श्वे कर्कटी नाम राक्षसी ॥ १३॥

विषूचिकाभिधाना सा नाम्नाप्यन्यायबाधिका।

तस्या मन्त्रः।

ॐह्रींह्रांरींरां विष्णुशक्तये नमः।

ॐनमो भगवति विष्णुशक्तिमेनां ॐहरहर नयनय पचपच मथमथ उत्सादय दूरेकुरु स्वाहा हिमवन्तं गच्छ जीव सः सः सः चन्द्रमण्डलगतोऽसि स्वाहा।

इति मन्त्री महामन्त्रं न्यस्य वामकरोदरे।

मार्जयेदातुराकारं तेन हस्तेन संयुतः ॥ १४॥

हिमशैलाभिमुख्येन विद्रुतां तां विचिन्तयेत्।

कर्कटीकर्कशाक्रन्दां मन्त्रमुद्गरमर्दिताम् ॥ १५॥

आतुरं चिन्तयेच्चन्द्रे रसायनहृदि स्थितम्।

अजरामरणं युक्तं मुक्तं सर्वाधिविभ्रमैः ॥ १६॥

साधको हि शुचिर्भूत्वा स्वाचान्तः सुसमाहितः।

क्रमेणानेन सकलां प्रोच्छिनत्ति विषूचिकाम् ॥ १७॥

इति गगनगतस्त्रिलोकनाथो गगनगसिद्धग्रहीतसिद्धमन्त्रः।

गत उपगतशक्रवन्द्यमानो निजपुरमक्षयमायमुज्ज्वलश्रीः ॥ १८॥

Lord Brahma said:

3.69.7–12

> “Daughter Karkatika, who is like a garland on the mountain of the demon family, get up. I am pleased with you. Choose any boon you desire.”

Karkati said, 

3.69.8

> “O Lord of all beings past and future, let me become the indicator of life. Grant me the boon to be both without iron and made of iron.”

Sage Vasishtha said: 

3.69.9–12

> Saying “So be it,” the grandsire (Brahma) spoke again to her, “You will become Vishuchika, the needle that brings diseases.”

> Using subtle illusion, you will cause harm to all worlds. You will trouble those who eat poorly, begin bad actions, are foolish, and live in difficult conditions.

> You will harm those who live in bad places and those who are wicked. You will enter their hearts and cause pain to their life force by troubling the heart, spleen, and other organs.

> You will become Vishuchika, a disease of windy nature. You will take birth both with good qualities and without qualities.

Lord Brahma said: 

3.69.13–18

> On the northern side of the snowy mountains (Himalayas), there lives a demoness named Karkati.

> She is also called Vishuchika and causes unjust harm by her name. Her mantra is: Om Hreem Hraam Reem Raam Salutations to Vishnu’s power. Om Salutations to the goddess, this Vishnu power. Om Har Har, lead away, burn burn, churn churn, destroy and remove far away, Svaha. Go to the Himalayas. Live. Svaha Svaha Svaha. You are in the moon’s circle, Svaha.  

The mantra chanter should place this great mantra on his left hand on the stomach area and then wipe the body of the sick person with that hand.

> One should visualize her running away towards the snowy mountain. See the harsh-crying Karkati being crushed by the hammer of the mantra.

> Visualize the patient situated in the heart of the moon’s elixir, endowed with agelessness and freedom from death, free from all afflictions and delusions.

> The practitioner, after becoming pure, performing ritual sipping of water, and staying well concentrated, completely destroys the Vishuchika disease by this method.

> Thus, the Lord of the three Worlds, moving through the sky, having received the accomplished mantra from the accomplished beings in the sky, went to his eternal city, praised by Indra, shining with glorious light.

Summary of the Teachings:

The conversation shows how Divine powers can turn harmful forces into specific roles in the World. Karkati wants to become a pointer of life that is both soft and sharp. This teaches that even negative energies have their place in Creation and are given purpose through Higher Will. It highlights the idea that boons from gods shape the forces that affect human life.

The verses explain that Vishuchika (a disease like cholera) will attack people who live wrongly. It targets those with bad eating habits, foolish actions, poor living conditions, and evil minds. This shows the connection between lifestyle, morality, and health problems. The teaching suggests that diseases often enter where there is weakness caused by poor choices or bad environments.

The description of the disease entering the heart and affecting organs like the spleen points to how illnesses disturb the inner life force. It presents disease as a subtle illusion that works through the body’s weaknesses. This part teaches the importance of careful living to protect one’s vital energy from such harmful forces.

Lord Brahma gives a powerful mantra as a remedy against this demoness-turned-disease. The mantra calls upon Vishnu’s power to remove the illness and send it away to the Himalayas. Visualization of the disease being crushed and the patient becoming healthy and immortal-like in the moon’s elixir is also taught. This shows the belief in the healing power of sacred sounds, divine names, and mental focus.

Overall, these verses combine mythology with practical Wisdom about health and protection. They teach that diseases have spiritual roots and can be managed through mantras, purity, concentration, and right living. The story encourages balance between body, mind, and spirit, showing how ancient Knowledge links Divine boons, human actions, and remedies for suffering.

Chapter 3.68.1 ~ 3.69.5

Yoga Vashishtha 3.68.1~3.69.5

(The verses introduce the ancient story of the demoness Karkati to illustrate deep questions about existence, desire, and suffering)

श्रीवसिष्ठ उवाच।

अत्रैवोदाहरन्तीममितिहासं पुरातनम्।

राक्षस्योक्तं महाप्रश्नजालमावलिताखिलम् ॥ १॥

अस्ति कज्जलपङ्काद्रेरिवोग्रा शालभञ्जिका।

हिमाद्रेरुत्तरे पार्श्वे कर्कटी नाम राक्षसी ॥ २॥

विषूचिकाभिधाना च नाम्नाप्यन्यायवाधिका।

विन्ध्याटवीव देहेन शुष्का कार्श्यमुपागता ॥ ३॥

जम्बूद्वीपगतान्सर्वान्निगिरामि जनान्यदि।

अनारतमनुश्वासं जलराशिमिवार्णवः ॥ ११॥

मेघेन मृगतृष्णेव तन्मे क्षुदुपशाम्यति।

अविरुद्धैव सा युक्तिर्ययापदि हि जीव्यते ॥ १२॥

मन्त्रौषधतपोदानदेवपूजादिरक्षितम्।

सममेव जनं सर्वं निर्बाधं कः प्रबाधते ॥ १३॥

तपः करोमि परममखिन्नेनैव चेतसा।

तपसैव महोग्रेण यद्दुरापं तदाप्यते ॥ १४॥

3.69.1–5

श्रीवसिष्ठउवाच।

अथ वर्षसहस्रेण तां पितामह आययौ।

दारुणं हि तपः सिद्ध्यै विषाग्निरपि शीतलः ॥ १॥

मनसैव प्रणम्यैनं सा तथैव स्थिता सती।

को वरः क्षुच्छमायालमिति चिन्तान्विताभवत् ॥ २॥

आ स्मृतं प्रार्थयिष्येऽहं वरमेकमिमं विभुम्।

अनायसी चायसी च स्यामहं जीवसूचिका ॥ ३॥

अस्योक्त्या द्विविधा सूचिर्भूत्वालक्ष्या विशाम्यहम्।

प्राणिनां सह सर्वेषां हृदयं सुरभिर्यथा ॥ ४॥

यथाभिमतमेतेन ग्रसेयं सकलं जगत्।

क्रमेण क्षुद्विनाशाय क्षुद्विनाशः परं सुखम् ॥ ५॥

Sage Vashishta said:

3.68.1–3

> Here is narrated this ancient story. It includes the entire web of great questions spoken by the rakshasi. 

> There exists a fierce rakshasi named Karkati on the northern side of the Himalayas. She is like a terrible figure made from a mountain of black collyrium. 

> She is also called Vishuchika and causes unjust trouble. Her body is dry and emaciated like the Vindhya forest. 

3.68.11–14

> If I swallow all the people living in Jambudvipa, my hunger still does not end. It is like the ocean that keeps breathing without pause. 

> Even if a cloud tries to satisfy a mirage, my hunger does not get quenched. Yet one must find a way to live during difficult times without conflict. 

> Who can trouble all people equally when they are protected by mantras, herbs, penance, charity, worship of gods, and similar things? 

> I perform the highest penance with a mind that remains undisturbed. Through intense tapas, even the most difficult things can be achieved. 

3.69.1–5

> After a thousand years, Lord Brahma came to her. Even poisonous fire becomes cool when one succeeds through tapas. 

> She bowed to him mentally and remained standing as before. She thought deeply about what boon to ask that would reduce her hunger. 

> I will pray to this powerful lord for one boon. May I become a living needle that is both made of iron and not made of iron. 

> By this, I will become a needle of two kinds, remain unseen, and enter the hearts of all living beings just like fragrance. 

> With this power, I will be able to swallow the entire world according to my wish. Gradually this will destroy my hunger, and the destruction of hunger is the greatest happiness. 

Summary of the Teachings:

Karkati represents extreme hunger and dissatisfaction that cannot be satisfied through ordinary means. Her emaciated form and unjust troubling of others show how uncontrolled desires can lead to harm for oneself and the world. The narrative sets up the idea that even powerful beings face inner emptiness that drives them toward extraordinary solutions.

Karkati realizes that consuming everything in the world still fails to end her hunger, similar to how an ocean never fills or a mirage never satisfies. This teaches that material or physical attempts to fulfill endless cravings are futile. One must accept the reality of difficulties and seek harmonious ways to live through challenges rather than fighting against them blindly. The verses highlight the limits of external actions and point toward inner transformation.

The rakshasi understands that protected beings cannot be easily harmed, which shows respect for spiritual practices like mantras and penance that safeguard people. She then chooses intense, undisturbed tapas as her path. This part teaches the power of focused spiritual effort and self-discipline. Through sincere and continuous practice, even impossible goals become reachable, emphasizing determination and mental steadiness.

After long penance, when Brahma appears, Karkati seeks a clever boon to become a subtle living needle. This symbolizes moving from gross physical hunger to a subtle, invisible presence that can enter hearts unnoticed. The teaching here is about using intelligence and Divine Grace to transform one's limitations into unique abilities. It shows how boons or spiritual gifts should be asked wisely to address root causes rather than surface problems.

Finally, the verses explain that by becoming this needle, she can gradually consume the world in a controlled way to end her hunger, viewing the end of hunger as supreme joy. This conveys that true satisfaction comes from mastering one's inner drives rather than endless consumption. The story encourages reflection on desires, the value of tapas, and finding subtle solutions to deep-seated problems for Ultimate Peace and happiness.

Chapter 3.67, Verses 74–82

Yoga Vashishtha 3.67.74–82

(These verses explain that the entire World we see is a creation of the mind)

श्रीवसिष्ठ उवाच।

मनसा ब्रह्मणा यद्यद्यथा दृष्टं विभावितम्।

तत्तथा दृश्यते तज्ज्ञैः स्वभावस्यैव निश्चयः ॥ ७४॥

यथा यदुदितं वस्तु तत्तत्तन्न विना भवेत्।

निमेषमपि कल्पं वा स्वभावस्यैष निश्चयः ॥ ७५॥

अलीकमिदमुत्पन्नमलीकं च विवर्धते।

अलीकमेव स्वदते तथालीकं विलीयते ॥ ७६॥

शुद्धं सर्वगतं ब्रह्मानन्तमद्वितीयं दुःखबोधवशाद शुद्धमिवासदिवानेकमिवासर्वगमिवावबुध्यते ॥ ७७॥

जलमन्यत्तरङ्गोऽन्य इति बालकुकल्पनया भेदः कल्प्यत एवमवास्तवस्तस्माद्यो योऽयमाभाति भेदः।

स केवलमतत्त्वविद्भिः परिकल्पितो रज्ज्वां सर्प इव एवं भेदाभेदशक्त्योररिमित्रयोरेव ब्रह्मण्येव संभवेत् ॥ ७८॥

तेनात्मनाऽद्वितीयेनैव द्वित्वमिवाततं यथासलिलेन तरंगकल्पनया सुवर्णेन कटककल्पनयैवमिति अतस्तेन स्वयमेवात्मनात्मान्य इव चेत्यते ॥ ७९॥

अतः कलना जाता सैव स्फारतां प्राप्य मनः संपन्नं तेनाहंभावः कल्पितो निर्विकल्पप्रत्यक्षरूपमेतत्प्रथमं तन्मनस्तदहं भवति क्षिप्रमहंशब्दार्थभावनात् ॥ ८०॥

ततो मनोहंकाराभ्यां स्मृतिरनुसंहिता तैस्त्रिभिस्तदनुभूततन्मात्राणि कल्पितानि तन्मात्रेषु जीवेन चित्तात्मना स्वयं काकतालीयवद्ब्रह्मोपादानादि यान्संनिवेशः कल्पितो दृश्यते ॥ ८१॥

एवं यदेव मनः कल्पयति तदेव पश्यति।

सद्वा भवत्वसद्वा चित्तं यत्कल्पयत्यभिनेविष्टम् ।

तत्तत्पश्यति यास्यति सदिव प्रतिभासमुपगतं सद्यः ॥ ८२॥

Sage Vashishta continued:

3.67.74–77

> Whatever the mind sees and imagines as Brahm, in exactly that form it appears to those who know the Truth. This is the definite nature of Reality.

> Whatever object appears, it exists exactly in that form and cannot be without it. Whether in a moment or in a long age, this is the certain nature of things.

> This unreal thing has arisen, it grows as unreal, it is enjoyed as unreal, and it dissolves back as unreal.

> Pure, all-pervading, Infinite, non-dual Brahm appears as impure, non-existent, many, and limited due to the wrong understanding caused by the sense of suffering.

3.67.78–82

> Just as a child imagines water and waves as different, in the same way unreal differences are created. These apparent differences are imagined only by those who do not know the Truth, like seeing a snake in a rope. Such differences and non-differences can only exist within Brahm itself, like enemies and friends.

> Through this non-dual Self, duality appears spread out, like waves imagined in water or bracelets imagined in gold. Therefore, the Self itself thinks of itself as another.

> From this imagination, the mind is born. When it expands, it becomes the mind. Then the sense of "I" is imagined. This is the first thought without any other thoughts. That mind quickly becomes the "I" through the feeling of the word "I".

> Then from mind and ego, memory is formed together. With these three, the subtle elements are imagined. In those subtle elements, the individual soul with mind-nature creates its own placement through Brahm as the material cause, like the coincidence of a crow and a palm fruit. This is how the visible world appears.

> Thus, whatever the mind imagines, that alone it sees. Whether Real or unreal, whatever the mind strongly thinks and believes, that very thing it sees and experiences as if it is Real right away.

Summary of the Teachings:

The Pure Brahm, which is One and Infinite, appears in different forms only because of our thoughts and imagination. Whatever the mind strongly believes and pictures, that becomes our Reality. This shows the power of thought in shaping our experience of the world.

The teaching says that all differences and changes we see are unreal, like dreams or illusions. Things appear, grow, and disappear, but they are all made of the same non-dual Brahm. Just as we mistake a rope for a snake in the dark, we create divisions and opposites in the One Reality due to ignorance.

The mind is born from imagination. First comes the feeling of "I", which creates the ego. From this ego and mind, memories and subtle elements arise. The individual soul then uses these to build the visible World, like a story unfolding from a single thought. Everything we experience is this mental creation.

Even though Brahm is perfect and without any second, it seems divided and limited because of the mind's wrong understanding. The verses remind us that all pairs like friend and enemy, or one and many, exist only in our imagination within the same Brahm.

The final message is that the mind sees only what it imagines with strong belief. To find peace, one must Realize the mind's power and go beyond these imaginations to the Pure, Unchanging Truth of Brahm. This Knowledge frees one from suffering caused by false appearances.

Chapter 3.67, Verses 65–73

Yoga Vashishtha 3.67.65–73

(These verses teach the fundamental unreality of the visible Universe)

श्रीवसिष्ठ उवाच।

इदमेवमसत्सर्वमिव व्योम्नि ततात्मनि।

पर्वतोच्चाकृतिर्व्योम जगद्व्योम्नि विजृम्भते ॥ ६५॥

नेह प्रजायते किंचिन्नेह किंचिद्विनश्यति।

जगद्गन्धर्वनगररूपेण ब्रह्म जृम्भते ॥ ६६॥

यथैव पद्मजादीनां जीवानां सदसन्मयी।

सत्ता तथैव सर्वेषामासरीसृपमासुरम् ॥ ६७॥

संवित्संभ्रम एवायमेवमभ्युत्थितोऽप्यसन्।

आब्रह्मकीटसंवित्तेः सम्यक्संवेदनात्क्षयः ॥ ६८॥

यथा संपद्यते ब्रह्मा कीटः संपद्यते तथा।

कीटस्तु रूढभूतौघवलनात्तुच्छकर्मकः ॥ ६९॥

यदेव जीवनं जीवे चेत्योन्मुखचिदात्मकम्।

तदेव पौरुषं तस्मिन्सारं कर्म तदेव च ॥ ७०॥

ब्रह्मणः सुकृतात्पापात्कीटकस्य समुत्थितेः।

चित्तन्मात्रात्मिका भ्रान्तिः प्रेक्षामात्रं भवेत्क्षयः ॥ ७१॥

मातृमानप्रमेयाणि न चिन्मात्रेतरद्यतः।

ततो द्वैतैक्यवादार्थः शशशृङ्गाज्जिनीसमः ॥ ७२॥

भावदार्ढ्यात्मकं मिथ्या ब्रह्मानन्दो विभाव्यते।

आत्मैव कोशकारेण लालादार्ढ्यात्मकं यथा ॥ ७३॥

Sage Vashishta continued:

3.67.65–70

> This entire World is unreal, like something appearing in the sky within the Self. The form of a high mountain manifests playfully in the sky of the World.

> Nothing is really born here, and nothing truly perishes. The World appears in the form of a magical city created by Gandharvas, as Brahm playfully expands.

> Just as the existence of Beings like Brahma is both Real and unreal, so is the existence of all creatures from serpents to demons.

> This is only a confusion of Consciousness that has risen in this way, though it is unreal. From the perfect understanding of Consciousness from Brahma down to an insect, there is complete cessation.

> Just as Brahma comes into being, so does an insect. But the insect, due to its attachment to many gross elements and worthless actions, remains lowly.

> Whatever is the life in a living Being, which is Consciousness turned towards objects, that itself is human effort. That alone is the Essence and that alone is action.

3.67.71–73

> From the good and bad deeds of Brahm and the arising of the insect, there is only a delusion in the form of mind. Mere observation leads to its end.

> There are no separate measurer, measure, and measurable other than Pure Consciousness. Therefore, the ideas of duality and non-duality are like the horns of a hare – imaginary and impossible.

> Through firm conviction in Existence, the false appears as the Bliss of Brahm. Just as the silkworm creates a firm cocoon with its saliva, so does the Self.

Summary of the Teachings:

Everything we see is like an illusion or dream appearing in the vast Space of Pure Consciousness, which is the True Self or Brahm. No creation or destruction actually happens; the World is merely a playful appearance without any independent substance. This helps the seeker understand that attachment to worldly forms is misplaced because they lack true existence.

All Beings, from the highest like Brahma to the lowest like insects or demons, share the same nature – their existence is a mixture of apparent reality and underlying unreality. The difference between high and low forms comes from mental confusion and past actions. True Knowledge dissolves this confusion, leading to the Realization that Consciousness is the only Reality, and all distinctions fade away upon proper inquiry.

Human effort and life itself are expressions of Consciousness directed towards objects. What we call "action" or "will" is simply this movement of Awareness. By recognizing this, one sees that the Essence of Life is not in external achievements but in understanding the Conscious Source behind everything. This shifts focus from doing to Being.

The mind and its delusions arise from accumulated impressions of good and bad deeds across Existences. However, these are not permanent. Simple clear observation and inquiry into the Nature of Consciousness can end this delusion entirely. The verses emphasize that liberation comes not through complex rituals but through direct seeing and the cessation of false identification.

Ideas of duality (two) and non-duality (one) are both limited concepts when applied to the Absolute. Pure Consciousness has no divisions or opposites. Firm belief in the illusory world makes it seem solid, like a silkworm trapping itself in its own cocoon. True Bliss comes when one recognizes the Self as the only Reality beyond all appearances.