Chapter 3.84, Verses 1–9

Yoga Vashishtha 3.84.1–9

(The verses introduce the story of the demoness Karkati to explain the variety among Beings)

श्रीवसिष्ठ उवाच।

एतत्ते कथितं सर्वं मयाख्यानमनिन्दितम्।

कर्कट्या हिमराक्षस्या यथावदनुपूर्वशः ॥ १॥

श्रीराम उवाच।

हिमवद्गह्वरे प्रोत्था सा कथं कृष्णराक्षसी।

बभूव कर्कटी नाम्ना यथावद्वद मे प्रभो ॥ २॥

श्रीवसिष्ठ उवाच।

कुलानि सन्त्यनेकानि राक्षसानां स्वभावतः।

तानि शुक्लानि कृष्णानि हरितान्युज्ज्वलानि च ॥ ३॥

कर्कटप्राणिसादृश्यात्कर्कटो नाम राक्षसः।

बभूव तज्जा सा कृष्णा कर्कटी कर्कटाकृतिः ॥ ४॥

कर्कटीप्रश्नसंस्मृत्या मयैषा कथिता तव।

अध्यात्मोक्तिप्रसङ्गेन विश्वरूपनिरूपणे ॥ ५॥

संपन्नमेव मे कस्मादसंपन्नमिव स्फुटम्।

इदं जगदनाद्यन्तात्पदात्परम कारणात् ॥ ६॥

प्लाविन्यो वीचयो वारिण्यन्यानन्याः स्थिता यथा।

वर्तमाना अपि परे सृष्टयः संस्थितास्तथा ॥ ७॥

अज्वलन्नेव काष्ठेषु वह्निरर्थक्रियां यथा।

करोति मर्कटादीनां शीतापहरणादिकम् ॥ ८॥

समं सौम्यत्वमजहदेव नित्योदयस्थिति।

तथा ब्रह्म करोतीदं नाना कर्तेव सज्जगत् ॥ ९॥

Sage Vasistha said: 

3.84.1

> I have told you this entire flawless story of the snow demoness Karkati in the proper order.

Sriram asked: 

3.84.2

> O Lord, tell me properly how she rose in the Himalayan cave and became the black demoness named Karkati.

Sage Vasistha said: 

3.84.3–9

> There are many kinds of demon races by their very nature. They include white, black, green, and bright ones.

> Due to resemblance with the crab creature, a demon named Karkata came into being. His daughter was this black Karkati, who had a crab-like form.

> I narrated this story to you remembering Karkati’s question, in the context of spiritual teachings while describing the form of the Universe.

> Why does this world, which is already perfect, appear to me as if it is imperfect? It arises from the Supreme Cause that has no beginning or end.

> Just as waves in water are different from each other yet not separate, in the same way other Creations exist within the Supreme even while they appear.

> Just as fire hidden in wood does not visibly burn but still performs actions like removing cold for monkeys and others.

> In the same way, Brahm remains in perfect equality and gentleness without leaving its Eternal State of arising, and creates this diverse World as if it is a doer.

Summary of the Teachings:

Different races of demons exist naturally in white, black, green, and bright forms. This shows that diversity in creation is normal and comes from inherent qualities. Karkati’s birth from Karkata due to crab-like resemblance highlights how forms and names arise from similarities in Nature.

The dialogue between Rama and Vasistha serves as a way to explore deeper spiritual truths. The story is not just a tale but is connected to questions about the Self and the Universe. It helps in understanding how the world appears in its many forms while pointing towards the underlying Reality.

The World we see is already complete and perfect, arising from the Supreme Cause without beginning or end. Yet it often seems imperfect or incomplete to our limited view. This teaching encourages looking beyond surface appearances to recognize the flawless nature of existence rooted in the Ultimate Reality.

Creations are like waves in the Ocean of Consciousness. They appear different and separate but are never truly apart from the Supreme. Even as they exist and change, they remain within the one undivided Reality. This explains the illusion of multiplicity in a unified whole.

Brahm, or the Absolute, acts without losing its calm and gentle State. Like hidden fire in wood that still warms without visible flame, the Supreme brings forth the diverse world while staying eternally balanced. It appears as a creator but remains beyond all doing, teaching that the Universe unfolds naturally from Pure Consciousness.

Chapter 3.83, Verses 1–11

Yoga Vashishtha 3.83.1–11

(These verses show the power of lasting spiritual friendship between a Realized Being and worldly rulers)

श्रीवसिष्ठ उवाच।

किरातमण्डले तस्मिन्ये भवन्ति महीभृतः।

तैस्तैः सह परा मैत्री तस्याः समभिजायते ॥ १॥

सर्वास्तत्र महोत्पातान्पिशाचादिभयान्यपि।

रोगांश्च योगसंसिद्धा निवारयति राक्षसी ॥ २॥

बहुवर्षगणेनैषा ध्यानाद्विरतिमागता।

तत्रागत्य समस्तांस्तान्वध्याञ्जन्तून्सुसंचितान् ॥ ३॥

अद्यापि तत्र ये वध्यास्ते तदर्थं महीभुजा।

नीयन्ते मित्रसन्माने के हि नाध्यवसायिनः ॥ ४॥

तस्यां ध्याननिषण्णायां किरातजनमण्डले।

अनायान्त्यां चिरं कालं जनैर्दोषप्रशान्तये ॥ ५॥

सा देवी कन्दरानाम्नी मङ्गलेतरनामिका।

संप्रतिष्ठापिता मूर्त्या पुरे गगनकोटरे ॥ ६॥

ततःप्रभृति तत्रत्यो यो यो भवति भूमिपः।

स कन्दरां भगवतीं प्रतिष्ठापयति स्वयम् ॥ ७॥

यः कन्दराप्रतिष्ठां च न करोति नृपाधमः।

तस्योपतापनिचयाः प्रजा निघ्नन्ति यत्नतः ॥ ८॥

तत्पूजनादवाप्नोति जनस्तन्निखिलं फलम्।

स्ववासनावशोच्छूनमनर्थं यात्यपूजनात् ॥ ९॥

वध्यलोकोपहारेण सा देवी परिपूज्यते।

प्रतिमा सा स्थिताद्यापि चित्रस्था फलदायिनी ॥ १०॥

सकलकोमलमङ्गलकारिणी कवलिताखिलवध्यमहाजना।

जयति सात्र किरातजनास्पदे परमबोधवती चिरदेवता ॥ ११॥

Sage Vasishtha said: 

3.83.1–5

> In that land of the Kiratas, whichever Kings exist there develop supreme friendship with her.

> The accomplished yogini demoness removes all great calamities there, dangers from ghosts and similar Beings, as well as diseases.

> After many years, having withdrawn from meditation, she came there and accepted all those well-collected Beings condemned to death.

> Even today, the King's bring those who are to be executed there for her sake, out of respect for this friendship. Who indeed would not make such effort?

> When she remains seated in meditation in the region of the Kirata people and does not come for a long time, it is for the removal of faults among the people.

3.83.6–11 

> That goddess named Kandara, also known by other inauspicious names, has been installed as an image in the city within a sky-like cave.

> From then onwards, whichever King rules there installs the goddess Kandara himself.

> The lowly King who does not perform the installation of Kandara faces many troubles, which his subjects diligently bring upon him.

> By worshipping her, people obtain all the results. Without worship, due to the force of one’s own latent tendencies, one heads towards misfortune.

> The goddess is worshipped through the offering of people condemned to death. That image still stands today in a painted form and bestows fruits.

> She who brings about all gentle and auspicious things, having accepted all the great condemned people, triumphs there in the land of the Kiratas as the supreme enlightened goddess who has existed for a long time.

Summary of the Teachings:

The demoness, through her yogic power, forms deep bonds with the Kings of the Kirata land. This friendship brings protection and benefits to the entire region. It teaches that genuine spiritual connections can uplift societies and provide ongoing support when built on trust and wisdom.

The story highlights how a spiritually advanced soul can remove calamities, dangers, and diseases from a land. Even in her meditative state, her presence or periodic actions safeguard the people. This illustrates that enlightened Beings act as protectors, using their inner power for the welfare of others without constant direct involvement. It encourages reliance on Higher Wisdom for overcoming worldly troubles.

Regular worship and remembrance of the Divine form are emphasized. Kings install her image and offer condemned individuals as part of the practice. People receive positive results through devotion. The verses teach that consistent honoring of the sacred brings blessings, while neglect due to personal tendencies leads to difficulties. This stresses the importance of maintaining spiritual rituals for harmony.

The goddess is described as both fierce and auspicious. She accepts offerings yet grants gentle blessings and overall well-being. This shows the integration of apparent opposites – destruction of evil and promotion of good. It conveys that True Divinity transcends limited human labels and works for the larger good, transforming even negative elements into positive outcomes.

Ultimately, these teachings point to the victory of enlightened Consciousness. The goddess remains established as a long-lasting Divine presence that benefits the land. Her example inspires rulers and people to support spiritual principles. The verses remind us that Wisdom and Devotion create enduring Peace and prosperity when followed sincerely over time.

Chapter 3.82, Verses 48–60

Yoga Vashishtha 3.82.48–60

(These verses illustrate the power of genuine friendship and transformation)

राक्षस्युवाच।

युक्तमुक्तं त्वया राजन्करोम्येवमहं सखे।

सौहार्देन प्रवृत्तस्य को वाक्यं नाभिनन्दति ॥ ४८॥

श्रीवसिष्ठ उवाच।

इत्युक्त्वा राक्षसी तत्र संपन्ना सुविलासिनी।

हारकेयूरकटकपट्टस्रग्दाम धारिणी ॥ ४९॥

राजन्नागच्छ गच्छाम इत्युक्त्वा भूपमन्त्रिणौ।

अग्रे गन्तुं प्रवृत्तौ तौ रात्रावनुससार सा ॥ ५०॥

अथ ते पार्थिवगृहं प्राप्य तां रजनीं मिथः।

कथयैकगृहे रम्ये क्षपयामासुरादृताः ॥ ५१॥

प्रभातेऽन्तःपुरे तस्थौ पुरन्ध्रीजनलीलया।

राक्षसी मन्त्रिराजानौ स्वव्यापारौ बभूवतुः ॥ ५२॥

ततो दिवसषट्केन संचितानि महीभृता।

नृपः परपुरेभ्योऽपि स्वमण्डलगणात्तथा ॥ ५३॥

त्रीणि वध्यसहस्राणि तानि तस्यै तदा ददौ।

सा बभूव निशा काले सैवोग्रा कृष्णराक्षसी ॥ ५४॥

तानि वध्यसहस्राणि जग्राह भुजमण्डले।

धारानिकरजालानि मेघमालेव कोटरे ॥ ५५॥

ययौ राजानमापृच्छ्य तदेव हिमवच्छिरः।

दरिद्रा लब्धहेमेव ग्रहेषूग्रशरीरिणी ॥ ५६॥

तत्र तृप्ता भृशं भुक्त्वा सुखं सुप्त्वा दिनत्रयम्।

आसीत्प्रबोधसुस्वस्था सा समाधिमतिः पुनः ॥ ५७॥

पञ्चभिर्वा चतुर्भिर्वा वर्षैः सा संप्रबुध्यते।

तत्ततो मण्डलं याति तेन राजसभाजने ॥ ५८॥

तत्र विश्रम्भगर्भाभिः कथाभिः कंचिदेव सा।

स्थित्वा कालं गृहीत्वा तान्वध्यान्स्वास्पदमेत्यथ ॥ ५९॥

जीवन्मुक्ततयैवमेव विपिने साद्यापि रक्षोङ्गना तस्मिन्नेव गिरौ स्थिता विचलितध्यानैकतानाशया।

तस्मिन्राजनि शान्तिमागतवति त्यक्तैषणेनात्मना तद्राष्ट्राधिपसौहृदैः स्वकवलानास्वादयन्ती चिरं ॥ ६०॥

The demoness said: 

3.82.48

> O King, what you have said is proper. I will do exactly that, my friend. Who would not welcome the words of someone acting out of true friendship?

Sage Vasishtha said: 

3.82.49–52

> After speaking thus, the demoness transformed there into a beautiful and graceful woman, adorned with necklaces, armlets, bracelets, fine silken clothes, and flower garlands.

> O King, saying “Come, let us go” to the King and the Minister, those two moved ahead, and she followed them in the night.

> Then they reached the King’s palace and spent that night respectfully, talking with each other in a pleasant single room.

> In the morning she stayed in the inner palace, enjoying the company and play of the women there, while the King and the Minister attended to their own duties.

3.82.53–60

> Then, within six days, the King collected three thousand prisoners condemned to death from his own kingdom as well as from other cities.

> He gave those three thousand condemned prisoners to her. At night she again became that same fierce black demoness.

> She gathered those three thousand into her arms, like clusters of rain-bearing clouds holding streams of water in a mountain cave.

> Taking leave of the King, she went back to the same Himalayan peak, like a poor woman who had suddenly obtained gold, fierce in form among the stars.

> There, fully satisfied after eating a lot and sleeping comfortably for three days, she became awake, refreshed, and once again established in a meditative state.

> Every four or five years she awakens, goes to that kingdom, and thus honors the King’s assembly.

> There, through confidential and friendly conversations, she stays for some time, then takes the condemned prisoners and returns to her own place.

> Even today, as a liberated soul (jivanmukta), that demoness remains in the forest on that same mountain, with her mind steadily absorbed in meditation. When that King attained Peace by renouncing all desires, she continued for a long time enjoying her own food through the friendship of the ruler of that land.

Summary of the Teachings:

The demoness, moved by the King’s kind and wise words, agrees to change her ways. She transforms from a fearsome being into a beautiful woman, showing that positive guidance and heartfelt connection can bring out the best in anyone, even those with dark tendencies. This teaches that no one is beyond redemption if approached with sincerity and goodwill.

The story highlights the balance between worldly duties and inner spiritual practice. While the King and Minister carry out their responsibilities, the demoness lives among the palace women by day and returns to her fierce nature at night. This shows how one can engage with the outer world while maintaining a deeper Inner Reality. It reminds us that spiritual growth does not mean abandoning daily life but integrating wisdom into it.

The verses emphasize discipline, moderation, and periodic renewal. The demoness consumes the offered prisoners only as needed, rests deeply for days, and stays in meditation. Every few years she returns for her requirements. This teaches the importance of self-control, rest, and regular reconnection with one’s spiritual center rather than constant indulgence or distraction.

A key teaching is the value of liberation while living (jivanmukti). The demoness ultimately lives as a free soul, steady in meditation even while fulfilling basic needs through a harmonious relationship with the King. This shows that True Freedom comes from Inner Peace and detachment from desires, allowing one to live peacefully in the world without being bound by it.

Finally, these verses convey the long-lasting fruits of virtuous friendship and wise rule. The King’s renunciation of desires leads to Peace, and the bond with the demoness benefits both. It teaches that genuine relationships built on trust and wisdom support spiritual progress for all involved and create harmony that endures over Time.

Chapter 3.82, Verses 32–47

Yoga Vashishtha 3.82.32–47

(These verses show how true friendship can develop even between very different Beings like a King and a demoness)

श्रीवसिष्ठ उवाच।

इति तस्यां तदा रात्र्यां राक्षसीमन्त्रिभूभृतः।

जग्मुस्ते सरितस्तीरं मिथः संजातसौहृदाः ॥ ३२॥

अन्वयव्यतिरेकेण राक्षस्याः सौहृदं तदा।

ज्ञात्वा स्थितौ तौ स्वाचान्तावुभावन्तेनिवासिनौ ॥ ३३॥

तया ब्रह्मोपदिष्टोऽसौ ततस्ताभ्यां यथाक्रमम्।

स्नेहाद्विषूचिकामन्त्रः प्रदत्तो जपसिद्धिदः ॥ ३४॥

ततः संजातसौहार्दौ तौ विसृज्य निशाचरी।

यदा गन्तुं प्रवृत्तासौ तदा राजाब्रवीद्वचः ॥ ३५॥

राजोवाच।

गुरुस्त्वं नौ महादेहे वयस्या च सुनिर्वृता।

निमन्त्रयावहे यत्नाद्ग्रासाय तव सुन्दरि ॥ ३६॥

न चास्मत्प्रणयं प्रीता वितथीकर्तुमर्हसि।

सौहार्दं सुजनानां हि दर्शनादेव वर्धते ॥ ३७॥

लघुसौभाग्यसंयुक्तं कृत्वाकारं मनोरमम्।

आगच्छास्मद्गृहं भद्रे तत्र तिष्ठ यथासुखम् ॥ ३८॥

राक्षस्युवाच।

मुग्धस्त्रीरूपधारिण्यै दातुं शक्तोऽसि भोजनम्।

संतर्पयसि मां केन राक्षसाकारधारिणीम् ॥ ३९॥

रक्षोन्नमेव संतुष्ट्यै न सामान्यजनाशनम्।

पूर्वसिद्धस्वभावोऽयमादेहं न निवर्तते ॥ ४०॥

राजोवाच।

हेमस्रग्दामवलिता दिनानि कतिचिद्गृहे।

मम स्त्रीरूपिणी तिष्ठ यावदिच्छमनिन्दिते ॥ ४१॥

ततो दुष्कृतिनश्चौरान्वध्याञ्छतसहस्रशः।

मण्डलेभ्यः समानीय ददे तुभ्यं सुभोजनम् ॥ ४२॥

कान्तारूपं परित्यज्य गृहीत्वा राक्षसं वपुः।

आदाय वध्याञ्छतशः पुरुषांस्तान्सुसंचितान् ॥ ४३॥

नयस्व हिमवच्छृंङ्गं तत्र भुङ्क्ष्व यथासुखम्।

महाशनानामेकान्ते भोजनं हि सुखायते ॥ ४४॥

तृप्ता निद्रां मनाक्कृत्वा भव भूयः समाधिभाक्।

समाधिविरता भूयोऽप्यागत्य पुनरन्यदा ॥ ४५॥

नेष्यस्यन्यान्वध्यजनान् हिंसा नैषां च धर्मतः।

स्वधर्मेण च हित्वैव महाकरुणया समा ॥ ४६॥

त्वं समेष्यसि चावश्यं मां समाधिविरागिणी।

असतामपि संरूढं सौहार्दं न निवर्तते ॥ ४७॥

Sage Vashishtha said: 

3.82.32–35

> That night, the rakshasi, King and his ministers went to the river bank together. They had developed friendship with each other.

> Through reasoning of presence and absence, they understood the rakshasi’s friendship. Both of them then stayed there after purifying themselves with water and lived in that place.

> The mantra that Brahma had taught her was then lovingly given by her to both of them in proper order. It was a mantra that brings success when chanted.

> After they had become friends, the night-roaming rakshasi was about to leave when the King spoke these words to her.

The King said: 

3.82.36–38

> O great-bodied one, you are our Guru and a very dear friend. We earnestly invite you, O beautiful one, to come for a meal.

> Being pleased, do not make our affection false. The friendship of good people grows just by seeing one another.

> O auspicious lady, take on a charming and lightly beautiful form, come to our house, and stay there comfortably as you wish.

The rakshasi said: 

3.82.39–40

> You can give food to a woman in a charming female form. But how will you satisfy me when I take the form of a rakshasi?

> Only rakshasa-type food satisfies me, not ordinary human food. This nature, established from before, does not change till the end of the body.

The King said: 

3.82.41–47

> Stay in my house for some days in a female form, adorned with golden garlands, O blameless one, for as long as you desire.

> Then I will bring hundreds and thousands of condemned thieves and criminals from different regions and offer them to you as excellent food.

> Leaving your beautiful form and taking the rakshasa body, take these well-collected hundreds of condemned men.

> Carry them to the peaks of the Himalayas and eat them there happily. For great eaters, food in a solitary place gives pleasure.

> After being satisfied, sleep a little, then again become absorbed in meditation. After coming out of meditation, come again some other time.

> You will bring other condemned people. There is no sin in their killing according to dharma. Following your own duty with great compassion equally.

> You will surely come to me when detached from meditation. Even for unworthy persons, once deep friendship takes root, it does not go away.

Summary of the Teachings:

The King and his Ministers use careful thinking to understand her good intentions. This teaches that friendship grows through trust, open communication, and seeing the positive qualities in others, no matter their outer appearance or nature.

The rakshasi shares a special mantra given by Brahma out of love. This part highlights the value of spiritual Knowledge and mantras as gifts that can be passed on with affection. It shows that genuine bonds lead to sharing of wisdom and practices that benefit everyone involved.

The King invites the rakshasi to his home and offers to provide food suitable for her true nature by giving condemned criminals. This illustrates the idea of accepting others as they are and making practical arrangements to support their needs. It also reflects the theme of dharma, where even harsh actions like punishment of criminals can serve a higher purpose in maintaining harmony.

The verses emphasize the importance of solitude for deep experiences like eating and meditation. The rakshasi is advised to eat in the quiet Himalayas and return to samadhi. This teaches balance between worldly interactions and inner spiritual practice, showing that one should fulfill duties and then return to meditation for inner peace.

Finally, the King assures lasting friendship despite differences. The teachings stress that once sincere friendship is formed, it remains strong even with people who may seem unworthy. It promotes compassion, repeated meetings, and faith that good relationships endure and bring mutual benefit over Time.

Chapter 3.82, Verses 10~31

Yoga Vashishtha 3.82.10~31

(These verses show the interaction between the King and the demoness Karkati, highlighting the power of focused thought and meditation)

राजोवाच।

यद्येवं फुल्लपद्माक्षि परदेहैकभोजने।

किं स्याच्छरीरवृत्त्यै ते स्थिताया मत्समीहिते ॥ १६॥

राक्षस्युवाच।

षड्भिर्मासैर्गिरौ राजन्प्रबुद्धायाः समाधितः।

जाता भोजनसंकल्पाद्भोजनेच्छेयमद्य मे ॥ १७॥

इदानीं शिखरं गत्वा तदेव ध्याननिश्चला।

यावदिच्छं सुखेनासे सजीवा शालभञ्जिका ॥ १८॥

आमृतीं धारणां बद्ध्वा धारयामि शरीरकम्।

यथेच्छमथ कालेन त्यक्ष्यामीति मतिर्मम ॥ १९॥

आशरीरपरित्यागमिदानीं न मया नृप।

हिंसनीयाः परप्राणास्तेनेदं मद्वचः शृणु ॥ २०॥

हिमवान्नाम शैलोऽस्ति शरच्चन्द्रांशुनिर्मलः।

य उत्तराशाहृदये स्पृष्टपूर्वापरार्णवः ॥ २१॥

तत्राहं निवसाम्यग्रे हेमशृङ्गदरीगृहे।

आयसी मेघलेखेव कर्कटीनाम राक्षसी ॥ २२॥

तपसोपार्जितो ब्रह्मा जनतामारणेच्छया।

विषूचिका प्राणहरा स्यां सूच्यात्मेति भो मया ॥ २३॥

तस्मात्संप्राप्तवरया बहून्वर्षगणान्मया।

भुक्ता विषूचिकात्वेन जनता जीवबाधनैः ॥ २४॥

त्वया न गुणिनो हिंस्या इति मे ब्रह्मणा ततः।

नियमार्थं महामन्त्रस्तदायत्तास्मि संस्थिता ॥ २५॥

सोऽयं प्रगृह्यतां तेन सर्वं हृदयशूलनम्।

शममेष्यति लोकेऽस्मात्का कथा मत्कृते भ्रमे ॥ २६॥

विततैवास्मि हिंसायां यत्पुरा हिंसितं मया।

जनस्य हृदयं तेन नाड्यो वैधुर्यमागताः ॥ २७॥

हिंसित्वा रक्तमांसानि संत्यक्ता ये महाजनाः।

तेभ्यो विधुरनाडीभ्यो ये जातास्तेऽपि तादृशाः ॥ २८॥

राजन्विषूचिकामन्त्रः सोऽयं संपन्न एव ते।

नहि सत्त्ववतामस्ति दुःसाध्यमिह किंचन ॥ २९॥

अतो दुर्नाडिकोशेषु शूलानां परिशान्तये।

मन्त्रो यो ब्रह्मणा प्रोक्तो राजञ्शीघ्रं गृहाण तम् ॥ ३०॥

आगच्छ निकटं नद्या गच्छामस्तत्र भूमिप।

स्वाचान्ताभ्यां संयताभ्यां भवद्भ्यां सुमता ददे ॥ ३१॥

The King said:

3.82.16

> “O lotus-eyed one, if you live by eating only in other bodies, then how will your own body be sustained while you stay here according to my wish?”

The demoness said:

3.82.17–22

> “O King, after six months on the mountain, I awoke from deep meditation. Because of the thought of eating, the desire for food has now arisen in me today.”

> “Now I will go to the mountain peak and remain steady in that same meditation. As long as I wish, I will stay comfortably there like a living statue.”

> “Having taken up the immortal concentration, I sustain this body. When I wish and at the right time, I will leave it—this is my firm thought.”

> “O King, until I give up this body, I must not harm other living Beings. Therefore, listen to my words.”

> “There is a mountain called Himavan, pure like the rays of the autumn moon. It lies in the heart of the northern region and touches both the eastern and western oceans.”

> “I live there in a golden-peaked cave house, like an iron line of clouds. My name is the demoness Karkati.”

3.82.23–31

> “Through penance I pleased Brahma. Desiring to kill people, I asked, ‘May I become cholera, the life-taker, with a needle-like soul.’”

> “Having received this boon, for many years I have lived as cholera and troubled the lives of people by eating them.”

> “Brahma told me that I should not kill virtuous people. For this rule, he gave me a great mantra, and I remain bound by it.”

> “Accept this mantra. By it, all the piercing pain in the heart will calm down in this world. Then there is no question of the delusion caused by me.”

> “I am spread everywhere in the act of violence. Because of the people I killed earlier, their hearts and energy channels have become distressed.”

> “Those great people whose blood and flesh I destroyed and left behind—those born from their distressed channels are also of the same kind.”

> “O King, this cholera mantra is now ready and accomplished for you. For people of good character, nothing is difficult to achieve here.”

> “Therefore, to completely calm the pains in the bad energy channels, quickly accept the mantra that Brahma spoke, O King.”

> “Come near the river. Let us go there, O ruler of the Earth. With pure and controlled minds, I will give the good mantra to both of you.”

Summary of the teachings: 

In the omitted verses (10–15), the conversation continues between King Suruchi and the demoness Karkati. The King expresses his fear and concern about her nature as a man-eating demoness who causes widespread suffering through disease. He questions how she can be trusted and pleads with her not to harm virtuous people or his subjects. The demoness responds reassuringly. She explains her background, the boon she received from Brahma, and her current State of Awakening from meditation. She acknowledges her past destructive actions but commits to restraint. She promises that from now on, she will not harm anyone without reason and agrees to the king's request to spare the good and noble.

The demoness now explains that she can live in a meditative state without ordinary food for long periods. Her body is sustained through special concentration rather than physical eating. This teaches that the mind has great control over the body and that deep meditation can reduce normal physical needs.

The story reveals how desires and past actions shape our experiences. The demoness once chose a destructive form through penance to satisfy her wish to harm people. This led to her becoming cholera, a disease that causes pain. It shows that strong intentions, even negative ones, can manifest into Reality, and one must live with the results of those choices for a long time.

A key teaching is the importance of ethical limits even for powerful Beings. Brahma gave the demoness a rule not to harm good people and provided a mantra for protection. This illustrates that higher powers always set boundaries on harm, and there are protective tools like sacred words or mantras that can counter negative forces when used properly.

The verses emphasize the connection between violence, disease, and the subtle energy channels in the body. Past acts of harm create lasting effects in the hearts and nadis of people, passing on suffering to future generations. The mantra helps remove these pains, showing that spiritual remedies can heal both physical and energetic disturbances caused by past negativity.

Finally, these teachings encourage taking up positive spiritual practices quickly. The demoness offers the mantra to the King and his companion so they can overcome troubles. It teaches that for sincere and virtuous people, difficult problems can be solved through divine words and disciplined living, leading to Peace and Freedom from delusion and pain.

Chapter 3.82, Verses 1–9

Yoga Vashishtha 3.82.1–9

(These verses show the power of wise words to transform even a restless mind)

श्रीवसिष्ठ उवाच।

इति राजमुखाच्छुत्वा कर्कटी वनमर्कटी।

अवबुद्धपदान्तं स्वं जहौ मत्सरचापलम् ॥ १॥

अन्तःशीतलतामेत्य विश्रान्तिमपतापताम्।

प्राप्ता प्रावृण्मयूरीव सज्योत्स्नेव कुमुद्वती ॥ २॥

तथा राजगिरा तस्या आनन्द उदभूद्भृशम्।

गर्भेऽन्तः खे बलाकाया रवेणेव पयोमुचः ॥ ३॥

राक्षस्युवाच।

अहो बत पवित्रेयं भवतोर्भाति शेमुषी।

अनस्तमितसारेण प्रबोधार्केण भासिता ॥ ४॥

शीता समरसा शुद्धा ज्योत्स्नेव शशिमण्डलात्।

विवेककणिकां श्रुत्वा भवतो हृदयादियम् ॥ ५॥

विवेकिनो जगत्पूज्याः सेव्या मन्ये भवादृशाः।

सत्सङ्गात्सविकासास्मि चन्द्रेणेव कुमुद्वती ॥ ६॥

सौरभं कुसुमासङ्गादेव सत्सङ्गमाच्छुभम्।

वर्तते ह्यर्कसंपर्काद्विकासोऽम्बुरुहामिव ॥ ७॥

महतामेव संपर्कात्पुनर्दुःखं न बाधते।

को हि दीपशिखाहस्तस्तमसा परिभूयते ॥ ८॥

मयेमौ जङ्गलप्राप्तौ भवन्तौ भूमिभास्करौ।

पूजनीयावतः शीघ्रमीहितं कथ्यतां शुभम् ॥ ९॥

Sage Vashishta said: 

3.82.1–3

> Hearing these words from the King's mouth, Karkati, the forest demoness, fully understood their deep meaning and gave up her jealousy and restlessness.

> She attained inner coolness, Peace, and Freedom from distress, just like a peahen in the rainy season or a lotus flower bathed in bright moonlight.

> In the same way, great Joy arose in her heart from the King's words, like a cloud filled with delight from the cry of a heron inside it.

The demoness said: 

3.82.4–9

> Oh, how Pure your intellect appears! It shines with the never-setting Sun of True Knowledge.

> It is cool, balanced, and pure like moonlight from the moon, after hearing this small teaching of discrimination from your heart.

> Wise people are worthy of worship in the world. I believe people like you should be served. Through good company, I have blossomed like a lotus flower in moonlight.

> Just as flowers get their fragrance from being together, good comes from holy company. Lotuses bloom from contact with the Sun.

> From the company of great souls, sorrow does not trouble a person again. Who can be overcome by darkness while holding the flame of a lamp?

> You two great ones, like Suns on this Earth, whom I have met in this forest, are worthy of worship. Please quickly tell me the auspicious thing you desire.

Summary of the Teachings:

When Karkati hears the King's teaching, she immediately drops her negative traits like jealousy. This teaches that sincere listening and understanding can bring quick inner change and Peace.

The verses compare the calm that comes from wisdom to natural beautiful scenes, such as a peahen in rain or a lotus in moonlight. They highlight how True Knowledge brings coolness, joy, and rest to the heart, removing inner heat and worry.

The demoness praises the King's intellect as pure and ever-bright like the Sun of Awakening. She values the small but powerful seed of discrimination (viveka) that helps one see Truth. This shows respect for enlightened guidance and how even a little Wisdom can purify the mind.

Good company with wise and holy people leads to inner growth and happiness, just as flowers gain fragrance or lotuses bloom in sunlight. The verses encourage seeking the company of great souls to develop positive qualities and live a better life.

Finally, association with great Beings protects one from future suffering. The demoness honors the two visitors and asks them to share their wish. This reminds us that wise people are like guiding lights, and serving or learning from them brings blessings and removes darkness from life.

Chapter 3.81, Verses 94–107

Yoga Vashishtha 3.81.94–106

(These verses use the example of a tiny seed holding a vast tree to explain how the entire Universe exists within the smallest atom of Pure Consciousness)

राजोवाच।

अन्तर्गतजगज्जालोऽप्येषोऽणुः साम्यमत्यजन्।

स्थितोऽन्तस्थबृहद्वृक्षं बीजं भाण्डोदरे यथा ॥ ९४॥

बीजेऽन्तर्वृक्षविस्तारः स्थितः सफलपल्लवः।

परया दृश्यते दृष्ट्या जगच्च चिदणूदरे ॥ ९५॥

स शाखाफलपुष्पं स्वमजहद्बीजकोटरे।

यथा तरुः स्थितस्तद्वद्विकासि चिदणोर्जगत् ॥ ९६॥

संस्थितं द्वैतमद्वैतं बीजकोश इव द्रुमः।

जगच्चित्परमाण्वन्तर्यः पश्यति स पश्यति ॥ ९७॥

न द्वैतं नैव चाद्वैतं न च बीजं न चाङ्कुरः।

न स्थूलं न च वा सूक्ष्मं नाजातं जातमेव च ॥ ९८॥

न चास्ति न च नास्तीदं न सौम्यं क्षुभितं न च।

त्रिजगच्चिदणोरन्तः खवाय्वपि न किंचन ॥ ९९॥

न जगन्नाजगच्चास्ति विद्यते चित्परा शुभा।

सर्वात्मिका यदा यत्र सा यथोदेति तत्तथा ॥ १००॥

उदेत्यनुदितोऽप्येष स्वयंवेदनजृम्भितः।

परमात्माणुरेकात्मा समग्रात्मतयैव खे ॥ १०१॥

द्रुमो भूमौ स्वबीजत्वमिवोदेत्यनुदेत्यपि।

परं तत्त्वं जगद्भक्त्या जगत्तां स्वोदयेन च ॥ १०२॥

द्रुमो बीजतयैवाशु न संत्यक्तसमस्थितिः।

तिष्ठत्यपगतस्पन्दस्त्यागात्यागपरोऽणुकः ॥ १०३॥

बिसतन्तुर्महामेरुः परमाणोरपेक्षया।

दृश्यं किल विशेत्तन्तुरदृश्याक्ष्णा पराणुता ॥ १०४॥

बिसतन्तुर्महामेरुः परमाणोः किलात्मनः।

तस्यैव तद्घनाः स्वान्तः स्थिता मेर्वादिकोटयः ॥ १०५॥

एकेन तेन महता परमाणुना च व्याप्तं ततं विरचितं जनितं कृतं च।

दृश्यं प्रपञ्चरचितं नभसेव विश्वं शून्यत्वमच्छमभितः परिलब्धमेव ॥ १०६॥

द्वैतेन सुन्दरतरं स्वमनुज्झितेन रूपं सुषुप्तसदृशेन यथावबोधात्।

ऐक्यं गतं स्थितिगमागममुक्तमेवमित्थं स्थितं तनु जगत्परमार्थपिण्डः ॥ १०७॥

The King continued: 

3.81.94–99

> Even though this tiny atom contains the entire web of the World inside it, it does not lose its equality. It remains like a great tree hidden within a seed inside a pot.

> Inside the seed exists the full spread of the tree with fruits and leaves. In the same way, through supreme vision, the World is seen within the atom of Consciousness.

> The tree does not leave its branches, fruits, and flowers while staying in the core of the seed. Similarly, the World expands within the atom of Consciousness.

> Duality and non-duality are established like a tree in the Space of the seed. One who sees the world inside the atom of Consciousness truly sees.

> There is neither duality nor non-duality, neither seed nor sprout, neither gross nor subtle, neither unborn nor born.

> This World neither exists nor does not exist. It is neither calm nor agitated. The three worlds are inside the atom of Consciousness, yet there is nothing like Space or Air there.

3.81.100–107

> The world neither exists nor does not exist. There is only the Pure Supreme Consciousness. When and where the all-pervading Self arises, it appears accordingly.

> Though unarisen, it rises by its own Self-Awareness. The supreme atomic Self is One, the same as the entire Self, in the sky of Consciousness.

> Like a tree arising from its seed nature in the earth, though not truly arising, the Supreme Reality appears as the World through devotion and its own arising.

> The tree quickly remains in its seed State without abandoning its original position. It stays without movement, the tiny one beyond giving up or holding.

> Compared to the atom, a lotus fiber is like Mount Meru. The visible enters the fiber through invisible atomic vision.

> The lotus fiber is Mount Meru in relation to the atom of the Self. Within it, dense forms like Meru and other peaks stand inside its own Space.

> By that one great atom, everything is pervaded, spread, created, and made. The visible world is fashioned like the sky, empty and clear all around.

> Through beautiful duality that is not abandoned, the form is like deep sleep, understood as per knowledge. It has attained unity, free from coming and going, and thus stands as the subtle world, the Essence of Supreme Reality.

Summary of the Teachings:

The World appears expanded with all its details, yet it does not change the fundamental Nature of that Consciousness. Everything we see is like the potential of the tree already present in the seed – not separate, but contained within. This shows the illusory yet real appearance of Creation inside the indivisible Self.

The teachings stress that Ultimate Reality is beyond all opposites like duality and non-duality, Existence and non-existence, or gross and subtle. There is no real birth or movement; the three worlds are perceived within Consciousness but are empty of ordinary elements like Space or Air. Consciousness alone is the Pure, all-pervading Essence that manifests forms according to its own nature, without actually changing.

The Supreme Self is described as arising from its own Awareness, even though it never truly rises or falls. It is one with everything, like the tree and its seed being the same reality. The World appears through a kind of self-expression or devotion to that reality, but it remains rooted in stillness and non-movement at the core.

Comparisons like the lotus fiber and Mount Meru illustrate how what seems huge in the visible World is tiny from the perspective of the atomic Self. All peaks and forms exist densely packed within this Inner Space. The visible Universe is woven by this one great atom, filling everything like empty sky – clear, pervasive, and without real substance.

In the end, the World is understood as a beautiful form that seems dual but leads to Unity when known deeply, similar to the Peaceful State of deep sleep. It is free from coming and going, standing as the subtle Essence of Supreme Truth. The message is to see beyond appearances to the Unchanging Consciousness that holds all.