Chapter 3.24, Verses 22–34

Yoga Vashishtha 3.24.22–34

(Description of the aerial or subtle realms encountered in advanced yogic vision or the mind's projection during deep meditation)

 

श्रीवसिष्ठ उवाच ।

स्वस्वर्गाहूतदेवस्त्रीस्वाङ्गविभ्रष्टभूषणम् ।

सामान्यसिद्धसङ्घोग्रतेजःपुञ्जतमोबलम् ॥ २२ ॥

वलवत्सिद्धसंघट्टगमागमविघट्टितैः ।

घनैः सांशुकपार्श्वस्थहिमवन्मेरुमन्दरम् ॥ २३ ॥

काकोलूकैर्गृध्रभासै राशिभूतैश्चलैर्वृतम्।

नृत्यद्भिर्डाकिनीसङ्घैस्तरङ्गैरिव वारिधिम् ॥ २४ ॥

प्रवृत्तैर्योगिनीसङ्घैः श्वकाकोष्ट्रखराननैः ।

निरर्थं योजनशतं गत्वागच्छद्भिरावृतम् ॥ २५ ॥

लोकपालपुरोध्वान्तधूमधूम्रेऽभ्रमन्दिरे ।

सिद्धगन्धर्वमिथुनप्रारब्धसुरतोत्सवम् ॥ २६ ॥

स्वर्गगीतस्तवोन्मत्तमदनाक्रान्तमार्गगम् ।

अनारतवहद्धिष्ण्यचक्रलक्षितपक्षकम् ॥ २७ ॥

वातस्कन्धनिखातोन्तर्वहत्त्रिपथगाजलम् ।

आश्चर्यालोकनव्यग्रसंचरत्त्रिदशार्भकम् ॥ २८ ॥

सदेहसंचरद्वज्रचक्रशूलासिशक्तिमत् ।

क्वचिन्निर्भित्ति भवनं गायन्नारदतुम्बुरु ॥ २९ ॥

मेघमार्गमहामेघमहारम्भाकुलं क्वचित्।

चित्रन्यस्तसमाकारमूककल्पान्तवारिदम् ॥ ३० ॥

उत्पतत्कज्जलाद्रीन्द्रसुन्दराम्भोधरं क्वचित् ।

क्वचित्कनकनिष्पन्दकान्ततापान्तवारिदम् ॥ ३१ ॥

क्वचिद्दिग्दाहतापाढ्यमृष्यमूकाम्बुदांशुकम् ।

क्वचिन्निष्पवनाम्भोधिसंरम्भं शून्यताजलम् ॥ ३२ ॥

क्वचिद्वातनदीप्रौढविमानतृणपल्लवम् ।

क्वचिच्चलदलिव्रातपृष्ठत्वक्कान्तिनिर्मलम् ॥ ३३ ॥

क्वचिन्मेरुनदीकल्पवातधूलिविधूसरम् ।

क्वचिद्विमानगीर्वाणप्रभाचित्रबलाङ्गकम् ॥ ३४ ॥

Maharishi Vashishta continued:

3.24.22  

Filled with the darkness of intense masses of light from groups of ordinary accomplished Beings, and ornaments falling from the bodies of heavenly nymphs called from their own paradises.

3.24.23  

Shaken and rattled by the coming and going from clashes of powerful groups of siddhas (perfected Beings), like dense clouds beside the snowy Meru and Mandara mountains.

3.24.24  

Surrounded by moving heaps of crows, owls, vultures, and bhasa birds, like the ocean with dancing groups of dakini spirits as its waves.

3.24.25  

Filled with groups of yoginis in motion, with faces like dogs, crows, camels, and donkeys, pointlessly traveling and returning hundreds of miles.

3.24.26  

In a cloudy palace smoky with the darkness over the cities of guardian deities, where siddha and gandharva couples begin their love festivals.

3.24.27  

A path invaded by the madness of heavenly songs and chants, continuously marked by the wheels of moving fire altars on wings.

3.24.28  

Carrying inside the water of the three paths (Ganga, Yamuna, Saraswati) supported on wind shoulders, with Divine children busy watching wonders.

3.24.29  

With moving vajra (thunderbolt), chakra (disc), shula (trident), asi (sword), and shakti weapons along with bodies; somewhere Narada and Tumburu singing, without walls in the mansion.

3.24.30  

Somewhere a great cloud on the path of clouds, chaotic with grand beginnings, like a silent doomsday cloud with picturesquely arranged forms.

3.24.31  

Somewhere a beautiful cloud rising like black mountain rain; somewhere a rain cloud calming the heat with unmoving golden beauty.

3.24.32  

Somewhere a cloud garment burning the directions with intense heat, like a Sage's; somewhere the raging empty ocean without wind, with water of voidness.

3.24.33  

Somewhere the tender leaves and grass of wind-river-powered aerial vehicles; somewhere pure with the shine of backs of swarms of moving bees.

3.24.34  

Somewhere gray with wind dust like Meru mountain rivers; somewhere the body painted with the splendor of divine aerial vehicles.

Summary of the Teachings of These Verses:

These verses from the Yoga Vasistha, spoken by Sage Vasistha, form part of a vivid description of the aerial or subtle realms encountered in advanced yogic vision or the mind's projection during deep meditation. They illustrate the illusory and dream-like nature of all phenomena, emphasizing Advaita Vedanta principles.

The imagery portrays the sky and higher planes as filled with bizarre, contradictory, and fantastical elements—mixing Divine Beings, demonic figures, weapons, clouds, mountains, and celestial activities. This chaos highlights how perceived Reality is a mental construct, full of opposites (light and darkness, beauty and terror, motion and stillness) that lack inherent existence.

By presenting the heavens not as Pure Bliss but as turbulent and meaningless (e.g., pointless travels, smoky darkness, raging voids), the verses teach that even exalted spiritual realms or siddhis (powers) are transient illusions, no different from dreams or hallucinations. True liberation lies beyond attachment to any vision, high or low.

The description serves as a metaphor for the mind itself: vast like the sky, crowded with projections of desires, fears, and imaginations. Siddhas, yoginis, and gods represent archetypal forces within consciousness, clashing and merging without purpose, underscoring the futility of seeking permanence in experiences.

Ultimately, these verses guide the seeker (like Rama) to detach from all perceptions, recognizing the empty, boundless nature of Pure Consciousness (Brahm) as the Only Reality, free from the mind's colorful but deceptive display.

Chapter 3.24, Verses 11–21

Yoga Vashishtha 3.24.11–21

(Even heavenly pleasures are transient, subject to change, heat, and impermanence, ultimately pointing toward the need for detachment and Realization of the Supreme)

 

श्रीवसिष्ठ उवाच ।

उपर्युपर्युपर्युच्चैरन्यैरन्यैर्वृतं पृथक् ।

विचित्राभरणाकारैर्भूतलैः सुविमानकैः ॥ ११ ॥

परितः पूरितव्योम्नां मेर्वादिकुलभूभृताम् ।

पद्मरागतटोद्द्योतैः कल्पज्वालोपमोदरम् ॥ १२ ॥

मुक्ताशिखरभापूरैर्हिमवत्सानुसुन्दरम् ।

काञ्चनाद्रिस्थलार्चिर्भिः काञ्चनस्थलभासुरम् ॥ १३ ॥

महामरकताभाभिः शाद्वलस्थलनीलिमम् ।

द्रष्टृदृश्यक्षयासक्तजातध्वान्तोत्थकालिमम् ॥ १४ ॥

पारिजातलतालोलविमानगणकेतनम् ।

अतो मञ्जरिकाकारमिव वैदूर्यभूतलम् ॥ १५ ॥

मनोवेगमहासिद्धजितवातगमागमम् ।

विमानगृहदेवस्त्रीगेयवाद्यसघुंघुमम् ॥ १६ ॥

त्रैलोक्यवरभूतौघसंचाराविरलान्तरम् ।

अन्योन्यादृष्टसंचारसुरासुरकुलाकुलम् ॥ १७ ॥

पर्यन्तस्थितकूष्माण्डरक्षःपैशाचमण्डलम् ।

वातस्कन्धमहावेगवहद्वैमानिकव्रजम् ॥ १८ ॥

वहद्विमानसीत्कारमुष्टिग्राह्यघनध्वनि ।

ग्रहर्क्षघनसंचारात्प्रचलद्वातयन्त्रकम् ॥ १९ ॥

निकटातपदग्धाल्पसिद्धसिद्धोज्झितास्पदम् ।

अर्काश्वमुखवातास्तदग्धमुग्धविमानकम् ॥ २० ॥

लोकपालाप्सरोवृन्दसंचाराचारचञ्चलम ।

देव्यन्तःपुरिकादग्धधूपधूमाम्बुदाम्बरम् ॥ २१ ॥

3.24.11

Sage Vashishta continued: 

Higher and higher, one above the other, surrounded separately by various wonderful aerial vehicles resembling beautifully adorned lands.

3.24.12  

All around, the sky filled with mountain ranges like Meru and others, glowing with ruby-like slopes, fiery inside like the flames of world-dissolution.

3.24.13  

Flooded with the light from pearl peaks, beautiful like the Himalayas; shining with golden mountain rays, radiant like golden lands.

3.24.14  

Bluish from green grassy plains, shining with great emerald-like glow; darkened by the ignorance arising from attachment to Seer and seen.

3.24.15  

Adorned with clusters of aerial vehicles waving with Parijata trees; thus resembling a land of lapis lazuli, casket-like.

3.24.16  

Where travel is swift as the mind, attained by great siddhas conquering the wind; humming with songs and music from aerial vehicles, homes, gods, and celestial women.

3.24.17  

Dense movement of the best Beings from the three worlds, with little space in between; crowded with gods and demons passing each other, seeing one another.

3.24.18  

At the edges, circles of kushmandas, rakshasas, and ghostly beings; carrying crowds of aerial travelers on strong wind currents with great speed.

3.24.19  

Carrying the whistling sounds of flying vehicles, thick thunder graspable by fists; a wind-machine shaking from the movement of planets, stars, and dense clouds.

3.24.20  

Places abandoned by lesser siddhas burned by nearby sun heat; beautiful vehicles scorched by the hot winds from the sun and horse-faced Beings.

3.24.21  

Unsteady from the movement and conduct of guardian deities and groups of apsaras; sky filled with clouds of incense smoke burned in the inner apartments of goddesses.

Summary of the Teachings of These Verses:

These verses form part of Sage Vasishta's vivid description of the heavenly realms to illustrate the nature of higher worlds and experiences beyond the earthly plane. The first section highlights the layered structure of the heavens, stacked one upon another, filled with magnificent aerial vehicles (vimanas) that resemble ornate floating cities or lands. This imagery emphasizes the grandeur and multiplicity of celestial spheres, separate yet interconnected, adorned with intricate beauty.

In the second section, the description focuses on the luminous and colorful aspects of these realms, drawing parallels to precious gems and mountains like Meru and the Himalayas. The glowing ruby slopes, pearl peaks, golden radiance, emerald greens, and lapis-like blues paint a picture of extraordinary splendor, but also introduce subtle darkness from ignorance caused by dualistic perception (Seer and seen), hinting at the imperfection even in heavenly beauty.

The third section shifts to the lively and dynamic atmosphere of the heavens, featuring wish-fulfilling Parijata trees, swift travel powered by mind-like speed and siddhi powers, and constant music from Divine Beings. This portrays the heavens as places of sensory delight, accomplishment, and harmonious activity among gods, celestial women, and perfected Beings.

The fourth section describes the crowded and bustling nature of these realms, with constant traffic of exalted souls from the three worlds, including interactions between gods and demons. The edges are guarded by fierce demonic entities, and powerful winds carry hordes of travelers, underscoring the organized yet intense movement and diversity in the celestial order.

The final section reveals potential discomforts and instabilities in the heavens, such as scorching heat from the sun, abandoned spots, and unsteady skies filled with incense smoke from divine rituals. This contrasts the earlier splendor, teaching that even heavenly pleasures are transient, subject to change, heat, and impermanence, ultimately pointing toward the need for detachment and Realization of the Supreme Reality beyond all worlds.

Chapter 3.24, Verses 1–10

Yoga Vashishtha 3.24.1–10

(All Creation, including the Heavens, no matter how grand or detailed, arises and subsists in Pure Consciousness, like reflections in a mirror)

 

श्रीवसिष्ठ उवाच ।

दूराद्दूरमभिप्लुत्य शनैरुच्चैः पदं गते।

हस्तं हस्ते समालम्ब्य यान्त्यौ ददृशतुर्नभः ॥ १ ॥

एकार्णवमिवोच्छूनं गम्भीरं निर्मलान्तरम् ।

कोमलं कोमलमरुदासङ्गसुखभोगदम् ॥ २॥

आह्लादकमलं सौम्यं शून्यताम्भोनिमज्जनात् ।

अत्यन्तशुद्धं गम्भीरं प्रसन्नमपि सज्जनात् ॥ ३ ॥

शृङ्गस्थनिर्मलाम्भोदपीनोदर सुधालये।

विशश्रमतुराशासु पूर्णचन्द्रोदरामले ॥ ४ ॥

सिद्धगन्धर्वमन्दारमालामोदमनोहरे ।

चन्द्रमण्डलनिष्क्रान्ते रेमाते मधुरानिले ॥ ५ ॥

सस्नतुर्भूरिघर्मान्ते तडिद्रक्ताब्जसंकुले।

सरसीव जलापूरमन्थरे मेघमण्डले ॥ ६॥

भूतलौघमहाशैलमृणालाङ्कुरकोटिषु ।

दिक्षु बभ्रमतुः स्वैरं भ्रमर्यौ सरसीष्विव ॥ ७ ॥

धारागृहधिया धीरगङ्गानिर्झरधारिणि।

भ्रेमतुर्वातविक्षुब्धमेघमण्डलमण्डपे ॥ ८॥

ततो मधुरगामिन्यौ विश्राम्यन्त्यौ स्वशक्तितः ।

शून्ये ददृशतुर्व्योम महारम्भातिमन्थरम् ॥ ९ ॥

अदृष्टपूर्वमन्योन्यं सर्वसंकटकोटरम्।

अपूर्यमाणमाशून्यं जगत्कोटिशतैरपि ॥ १० ॥

3.24.1  

Maharishi Vashishta continued:

Leaping far into the distance, then slowly ascending to a high place, holding hand in hand, the two saw the sky.

3.24.2  

Like a vast swollen ocean, deep and with a pure interior, gentle, touched by soft breezes bringing pleasant enjoyment.

3.24.3  

Delightful and mild, from immersion in the ocean of emptiness; extremely pure, profound, serene even when associated with the good.

3.24.4  

They rested in the clear clouds on mountain peaks, in the abode of nectar within their plump bellies, pure like the full moon's interior.

3.24.5  

Fragrant with the scent of celestial mandara garlands, enchanting; emerging from the moon's orb, they rejoiced in the sweet breeze.

3.24.6  

After much heat and sweat, they bathed in a lake crowded with lightning flashes and red lotuses, filled with water amid slow-moving cloud masses.

3.24.7  

Like two bees, they wandered freely in all directions among great mountains, earthly hosts, and multitudes of lotus stalk sprouts.

3.24.8  

With the thought of a house of streams, steadily, in the pavilion of cloud masses shaken by wind, bearing cascades like the Ganges.

3.24.9  

Then, the two graceful movers, resting by their own power, saw in the empty sky a vast expanse extremely slow in activity.

3.24.10  

Never seen before by each other, full of all hidden dangers; unfilled emptiness, not fillable even by hundreds of worlds.

Summary of Teachings:

These verses describe the ethereal journey of Goddess Saraswati and Queen Leela (or Lila) through the vast, empty expanse of the sky after Leela's husband King Padma's death. Using yogic powers granted by Saraswati, they traverse Infinite Space to reach the heavens, experiencing its sublime, pure, and illusory nature. The poetic imagery portrays it's sky as an ocean-like void, filled with clouds, breezes, mountains, and celestial elements, yet ultimately empty and boundless.

The teachings emphasize that the illusory quality of the phenomenal world, includes the heavens. Just as the two figures move effortlessly through apparent vastness—seeing oceans, mountains, clouds, and lotuses in the sky—these are mere appearances within Infinite Emptiness. This illustrates that all creation, no matter how grand or detailed, arises and subsists in Pure Consciousness, like reflections in a mirror.

A core lesson is the non-duality of existence: the heaven's "emptiness" is not void but profoundly pure, serene, and delightful when Realized through immersion in it. 

External forms (clouds, winds, worlds) are transient projections, while the underlying Reality remains unchanging and untouched.

The verses highlight the power of mind and will: Leela and Saraswati rest, wander, and perceive vast realms through their own shakti (power), showing that worlds are created and experienced by conscious intent, not independent solidity.

Finally, the unfilled, danger-filled emptiness unseen before reveals the Ultimate Truth —that the Universe is an endless, unfillable void of appearances, teachable only through direct Realization, in recognizing all as Brahm, beyond Creation and dissolution.

Chapter 3.23, Verses 9–16

Yoga Vashishtha 3.23.9–16

(That which does not exist at the beginning also does not exist in the present, even if it appears to do so. Therefore, whether it shone or not, the world is like water of a Mirage)

 

श्रीवसिष्ठ उवाच ।

तदा दृश्यपिशाचोऽयमलमस्तं गतो द्वयोः ।

असत्त्वादेव चास्माकं शशशृङ्गमिवानघ ॥ ९ ॥

आदावेव हि यन्नास्ति वर्तमानेऽपि तत्तथा ।

भातं वाऽभातमेवातो मृगतृष्णाम्बुवज्जगत् ॥ १० ॥

स्वभावकेवलं शान्तं स्त्रीद्वयं तद्बभूव ह।

चन्द्रार्कादिपदार्थौघैर्दूरमुक्तमिवाम्बरम् ॥ ११ ॥

तेनैव ज्ञानदेहेन चचार ज्ञप्तिदेवता ।

मानुषी त्वितरेणाशु ध्यानज्ञानानुरूपिणा ॥ १२ ॥

गेहान्तरेव प्रादेशमात्रमारुह्य संविदा ।

बभूवतुश्चिदाकाशरूपिण्यौ व्योमगाकृती ॥ १३ ॥

अथ ते ललने लीलालोले ललितलोचने।

स्वभावाच्चेत्यसंवित्तेर्नभो दूरमितो गते ॥ १४ ॥

तत्रस्थे वाथ चिद्वृत्त्या पुप्लुवाते नभस्थलम् ।

कोटियोजनविस्तीर्णं दूराद्दूरतरान्तरम् ॥ १५ ॥

दृश्यानुसन्धाननिजस्वभावादाकाशदेहे अपि ते मिथोऽत्र ।

परस्पराकारविलोकनेन बभूवतुः स्नेहपरे वयस्ये ॥ १६ ॥

3.23.9

Maharishi Vashishta continued:

Then, for both of them, this goblin-like perceived world completely vanished. O sinless one, it disappeared merely because of its unreality, just like the horn of a hare.

3.23.19

That which does not exist at the beginning also does not exist in the present, even if it appears to do so. Therefore, whether it shone or not, the world is like mirage water.

3.23.11 

The pair of women became naturally calm and peaceful alone, like the sky freed from clusters of objects such as the sun, moon, and others.

3.23.12

With that very body of Knowledge, the Goddess of Awareness wandered. But with the other body, she quickly moved in a human form suited to meditation and Knowledge.

3.23.13

Rising only a short distance within the palace through Awareness, both became of the form of conscious Space, appearing like the sky.

3.23.14

Then, O beautiful women named Leela, with playful eyes and charming gaze, by your nature, when the sky of mental modifications went far away,

3.23.15

Remaining there, through the activity of Consciousness, you both leaped into the vast space, extending millions of miles, with immense distance between far and farther regions.

3.23.16

Even in bodies of Space, through following the perceived and their innate nature, here by mutually seeing each other's forms, you both became like close friends full of affection.

Summary of the Teachings of These Verses:

These verses describe the profound Realization experienced by Queen Leela and Goddess Saraswati as they deepen their spiritual insight. The "perceived world" — the entire phenomenal reality that appears solid and real — is revealed to be an illusion, like a goblin or phantom that vanishes when its unreality is understood. Just as a hare's horn has never existed despite any imagined appearance, the world lacks true existence from the beginning and end. 

This underscores the core Advaita teaching that the apparent Universe is non-existent in absolute terms, arising only as a false projection.

With the dissolution of the illusory world, Leela and Saraswati attain a State of Pure, Natural Peace and Tranquility. They become like the clear sky, empty of all objects such as the sun, moon, stars, and other phenomena. This symbolizes the Freedom from all dualities and attachments, where the mind rests in its essential Nature as Boundless Consciousness, free from the disturbances created by perceived objects.

Saraswati, as the deity of Pure Awareness, moves freely in her Knowledge-body, while assuming a human-like form aligned with meditative Realization. Both ascend subtly within the Inner Space of Consciousness, transforming into embodiments of Pure Awareness — vast, formless, and sky-like. This illustrates the yogic process of transcending the physical and entering subtle realms through focused Awareness.

As mental modifications and conceptual thoughts recede far away, Leela and Saraswati leap into Infinite Conscious Space, traversing immense distances effortlessly. Their bodies become ethereal and spatial, yet they retain the ability to perceive and interact with each other, developing deep mutual affection like intimate friends. This highlights how, even in non-dual Realization, relational experiences arise naturally from Consciousness without binding the Self.

Overall, these verses teach the non-duality of Existence: the world is unreal and vanishes upon True Knowledge, leaving only peaceful Consciousness. Through meditation and insight, one transcends limited forms to embody infinite awareness, where all experiences — including affection — occur spontaneously without attachment. This path leads to Realization, demonstrating that Ultimate Reality is Pure, Boundless Consciousness beyond all perceived distinctions.

Chapter 3.23, Verses 1–8

Yoga Vashishtha 3.23.1–8

(Deep meditation achieves mental stillness, transcending external Awareness, and Realizing the unreality of ego and world)

 

श्रीवसिष्ठ उवाच ।

इति संकथनं कृत्वा तस्यां निशि वराङ्गने ।

सुप्ते परिजने नूनमथान्तःपुरमण्डपे ॥ १॥

दृढाखिलार्गलद्वारगवाक्षे दक्षचेतसि।

पुष्पप्रकरनिष्ठयूतमांसलामोदमन्थरे ॥ २ ॥

अम्लानमालावसनशवपार्श्वासनस्थिते ।

सकलामलपूर्णेन्दुवदनद्योतितास्पदे ॥ ३ ॥

समाथिस्थानकं गत्वा तस्थतुर्निश्चलाङ्गिके ।

रत्नस्तम्भादिवोत्कीर्णे चित्रे भित्ताविवार्पिते ॥ ४ ॥

सर्वास्तत्यजतुश्चिन्ताः संकोचं समुपागते ।

दिवसान्त इवाब्जिन्यौ प्रसृतामोदलेखिके ॥ ५ ॥

बभूवतुर्भृशं शान्ते शुद्धे स्पन्दविवर्जिते।

गिरौ शरदि निर्वात इव भ्रष्टाभ्रमालिके ॥ ६ ॥

निर्विकल्पसमाधानाज्जहतुर्बाह्यसंविदम् ।

यथा कल्पलते कान्ते पूर्वमृत्वन्तरे रसम् ॥ ७ ॥

अहं जगदिति भ्रान्तिदृश्यस्यादावनुद्भवः ।

यदा ताभ्यामवगतस्यवत्यन्ताभावनात्मकः ॥ ८ ॥

3.23.1

Maharishi Vashishta said:

After having that conversation with the beautiful woman on that night, when the attendants had fallen asleep, certainly in the pavilion of the inner apartments.

3.23.2

With firmly bolted doors and windows, with alert minds, in the dense fragrance of heaps of flowers and fleshy sandalwood paste.

3.23.3

Seated on the side of the bed with unfaded garlands and garments, in the place illuminated by her face shining like the spotless full moon.

3.23.4

They went to the place of meditation and remained with motionless bodies, like carved figures painted on a wall fixed on jeweled pillars.

3.23.5

They both abandoned all thoughts, having reached complete contraction, like lotuses at the end of the day with spreading fragrance lines.

3.23.6

They became extremely calm, pure, devoid of fluctuation, like a mountain in autumn without wind, free from the veil of clouds.

3.23.7

From non-conceptual samadhi, they abandoned external awareness, just as a lover previously abandoned the taste in another birth for the wish-fulfilling vine.

3.23.8

When the delusion of "I" and "the world" did not arise at the beginning of the seen, then for them who understood it, it became of the nature of complete non-existence.

Summary of the Teachings of These Verses:

These verses describe the profound meditative state entered by Queen Leela and Goddess Saraswati in the story of Leela from the Yoga Vasistha. After the household sleeps and the inner chambers are secured, they retreat to a fragrant, moonlit space symbolizing purity and clarity. Sitting motionless, they embody perfect stillness, like painted statues, highlighting the ideal conditions for deep samadhi—external quiet, inner alertness, and a beautiful yet detached environment.

The verses illustrate the 

process of entering deep meditation: abandoning all thoughts and mental fluctuations, achieving complete mental contraction and purity. Comparisons to lotuses closing at dusk and a cloudless autumn mountain emphasize natural calmness and freedom from agitation. 

This state is one of profound peace, where the mind becomes utterly tranquil and devoid of movement.

Through non-conceptual (nirvikalpa) samadhi, they transcend external Consciousness, losing Awareness of the outer world. The simile of forgetting a past pleasure suggests a deliberate release of worldly attachments. This teaches that true meditation involves going beyond sensory and conceptual engagement.

The final verse reveals the core insight: the delusion of "I" (ego) and "world" never truly arises for the enlightened. When this is fully Realized, the apparent Reality dissolves into absolute non-existence. This points to the non-dual truth of Advaita Vedanta—the world is illusory, and its non-arising leads to recognition of pure being.

Overall, these verses teach the path to liberation through deep meditation: creating conducive conditions, achieving mental stillness, transcending external awareness, and Realizing the unreality of ego and world. They exemplify how samadhi eradicates delusion, revealing the eternal, unchanging Self beyond all appearances.

Chapter 3.22, Verses 21–33

Yoga Vashishtha 3.22.21–33

(True spiritual practice revolves around cultivating the firm understanding that the perceived world is illusory and non-existent)

 

लीलोवाच ।

तदेतदुपदिष्टं मे ज्ञानं देवि त्वयाऽमलम् ।

यस्मिञ्श्रुतिगते शान्तिमेति दृश्यविषूचिका ॥ २१ ॥

अत्रोपकुरु मे ब्रूहि कोऽभ्यासः कीदृशोऽथवा ।

स कथं पोषमायाति पुष्टे तस्मिंश्च किं भवेत् ॥ २२ ॥

श्रीदेव्युवाच ।

यद्येन क्रियते किंचिद्येन येन यदा यदा ।

विनाभ्यासेन तन्नेह सिद्धिमेति कदाचन ॥ २३ ॥

तच्चिन्तनं तत्कथनमन्योन्यं तत्प्रबोधनम् ।

एतदेकपरत्वं च तदभ्यासं विदुर्बुधाः ॥ २४ ॥

ये विरक्ता महात्मानो भोगभावनतानवम् ।

भावयन्त्यभवायान्तर्भव्या भुवि जयन्ति ते ॥ २५ ॥

उदितौदार्यसौन्दर्यवैराग्यरसरञ्जिता ।

आनन्दस्पन्दिनी येषां मतिस्तेऽभ्यासिनः परे ॥ २६ ॥

अत्यन्ताभावसंपत्तौ ज्ञातृज्ञेयस्य वस्तुनः ।

युक्त्या शास्त्रैर्यतन्ते ये ते ब्रह्माभ्यासिनः स्थिताः ॥ २७ ॥

सर्गादावेव नोत्पन्नं दृश्यं नास्त्येव तत्सदा ।

इदं जगदहं चेति बोधाभ्यास उदाहृतः ॥ २८ ॥

दृश्यासंभवबोधेन रागद्वेषादितानवे।

रतिर्बलोदिता यासौ ब्रह्माभ्यास उदाहृतः ॥ २९ ॥

दृश्यासंभवबोधेन विना द्वेषादितानवम्।

तप इत्युच्यते तस्मान्न ज्ञानं तच्च दुःखतत् ॥ ३० ॥

दृश्यासंभवबोधो हि ज्ञानं ज्ञेयं च कथ्यते ।

तदभ्यासेन निर्वाणमित्यभ्यासो महोदयः ॥ ३१ ॥

भवबहुलनिशानितान्तनिद्रासतत विवेकविबोधवारिसेकैः ।

प्रगलति हिमशीतलैरशेषा शरदि महामिहिकेव चेतसीति ॥ ३२ ॥

इत्युक्तवत्यथ मुनौ दिवसो जगाम सायंतनाय विधयेऽस्तमिनो जगाम।

स्नातुं सभा कृतनमस्करणा जगाम श्यामाक्षये रविकरैश्च सहाजगाम ॥ ३३ ॥

3.22.21

Leela said:  

O Goddess, you have taught me this Pure Knowledge,  

In which, when heard, the fever of visible illusion finds peace.

3.22.22

Please help me with this: tell me what is practice, what kind it is; how does it grow, and when it is nourished, what happens?

3.22.23

The Goddess said:  

Whatever is done, by whatever, whenever; without practice, it never achieves success here.

3.22.24

Thinking about it, talking about it, awakening each other to it,  

Being devoted only to it—the Wise know this as practice.

3.22.25

Those great souls who are detached, who contemplate the vast web of desires inwardly; for the sake of non-existence—they conquer on earth.

3.22.26

Those whose mind is dyed with the joy of generosity, beauty, and the taste of detachment; vibrating with Bliss, they are the supreme practitioners.

3.22.27

Those who strive with reasoning and scriptures for the complete non-existence of the Knower and the Known —they are established as practitioners of Brahm.

3.22.28

The visible world did not arise even at the beginning of Creation; it never exists.  

The practice of Knowledge is declared as: "This world and I" (do not exist).

3.22.29

Through the Knowledge of the non-existence of the visible, attraction arises in the web of likes, dislikes, etc. That strong attraction is declared as the practice of Brahm.

3.22.30

Without the Knowledge of the non-existence of the visible, the web of dislikes, etc., is called austerity; therefore, it is not knowledge and causes suffering.

3.22.31

The Knowledge of the non-existence of the visible is indeed called Knowledge and the knowable. Through its practice comes liberation—this great practice leads to supreme success.

3.22.32

With the abundant night of existence clarified, deep sleep dissolved, by the constant sprinkling of the water of awakened discrimination, all impurities melt away in the mind, like great fog in autumn with cool frost.

3.22.33

After she spoke thus to the Sage, the day went toward evening, the sun set. The assembly, having paid respects, went to bathe; along with the darkening rays of the Sun, it departed.

Summary of the Teachings:

These verses form part of a dialogue in the Yoga Vasistha where Goddess Saraswati instructs Leela on the practice (abhyasa) essential for Realizing the non-dual truth of Brahm. The core teaching emphasizes that true spiritual practice revolves around cultivating the firm understanding that the perceived world is illusory and non-existent.

The first part highlights the importance of constant practice in any endeavor, defining spiritual practice specifically as deep contemplation of the Ultimate Truth, discussing it, mutually inspiring others toward it, and maintaining single-pointed devotion to this Realization. True practitioners are described as detached great souls who inwardly dissolve desires, revel in generosity and non-attachment, and strive to negate the duality of Knower and Known through reasoning and scriptural study.

Central to the teaching is the insight that the visible world never truly arises—it is a mere appearance without real existence from the beginning. 

The highest practice is repeatedly affirming this non-existence of the world and the ego ("this world and I do not exist"), which generates profound detachment from likes, dislikes, and emotional entanglements.

A distinction is made between genuine knowledge-based practice and mere austerity: without the foundation of knowing the world's unreality, ascetic efforts only breed suffering and do not lead to true wisdom. Practicing this knowledge of non-existence directly yields liberation, dissolving all impurities of the mind.

The verses conclude metaphorically, portraying how persistent discrimination clears the dense fog of worldly existence, leading to mental purity. The narrative ends the day's discourse, symbolizing a pause in teaching as the assembly disperses, allowing reflection on these profound ideas.

Overall, these teachings underscore that liberation comes not from external rituals but from relentless inner practice of Realizing the absolute unreality of the phenomenal world, fostering complete detachment and Bliss in Brahm.

Chapter 3.22, Verses 10–20

Yoga Vashishtha 3.22.10–20

(Just as events in dreams or imaginations are unreal, birth and death are mere appearances in the projected world of the mind)

 

श्रीदेव्युवाच ।

आतिवाहिकतां यातं बुद्धं चित्तान्तरैर्मनः ।

सर्गजन्मान्तरगतैः सिद्धैर्मिलति नेतरत् ॥ १० ॥

यदा तेऽयमहंभावः स्वभ्यासाच्छान्तिमेष्यति ।

तदोदेष्यति ते स्फारादृश्यान्ता बोधता स्वयम् ॥ ११ ॥

आतिवाहिकताज्ञानं स्थितिमेष्यति शाश्वतीम् ।

यदा तदा ह्यसंकल्पाँल्लोकान्द्रक्ष्यसि पावनान् ॥ १२ ॥

वासनातानवे तस्मात्कुरु यत्नमनिन्दिते।

तस्मिन्प्रौढिमुपायाते जीवन्मुक्ता भविष्यसि ॥ १३ ॥

यावन्न पूरितस्त्वेष शीतलो बोधचन्द्रमाः ।

तावद्देहमवस्थाप्य लोकान्तरमवेक्ष्यताम् ॥ १४ ॥

मांसदेहो मांसदेहेनैव संश्लेषमेष्यति।

नतु चित्तशरीरेण व्यवहारेषु कर्मसु ॥ १५ ॥

यथानुभव मे वैतद्यथास्थितमुदाहृतम् ।

आबालसिद्धसंसिद्धं न नाम वरशापवत् ॥ १६ ॥

अवबोधघनाभ्यासाद्देहस्यास्यैव जायते।

संसारवासनाकार्श्ये नूनं चित्तशरीरता ॥ १७ ॥

उदेष्यन्ती च सैवात्र केनचिन्नोपलक्ष्यते।

केवलं तु जनैर्देहो म्रियमाणोऽवलोक्यते ॥ १८ ॥

देहस्त्वयं न म्रियते न च जीवति किंच ते ।

के किल स्वप्नसंकल्पभ्रान्तौ मरणजीविते ॥ १९ ॥

जीवितं मरणं चैव संकल्पपुरुषे यथा।

असत्यमेव भात्येव तस्मिन्पुत्रि शरीरके ॥ २० ॥

3.22.10–13

The Goddess continued:

The mind that has become the intermediate carrier (subtle body) meets with accomplished beings from previous creations in other minds, not otherwise.

When this sense of "I" and "mine" calms down through constant practice, then a vast awareness of the inner reality will arise in you naturally.

When the knowledge of the intermediate carrier becomes firmly established forever, then you will see pure worlds free from imaginations.

Therefore, O blameless one, make effort to reduce the web of desires. When that effort reaches maturity, you will become liberated while living.

3.22.14–16

Until this cool moon of enlightenment is fully risen, keep this physical body and behold other worlds.

The gross physical body will unite only with another gross body, not with the subtle mind-body in worldly actions and duties.

Experience this exactly as I have described it to you. It is achieved from childhood by accomplished ones, not like a boon or curse.

3.22.17–18

From intense practice of Deep Awareness, the subtle mind-body arises from this very physical body when the desires for worldly existence become thin.

That subtle body arises here but is not noticed by anyone. People only see the physical body dying.

3.22.19–20

This body neither truly dies nor lives for you. Who dies or lives in the illusions of dream and imagination?

Life and death appear unreal in the imagined person, just as in a dream, O daughter, in this body.

Summary of the Teachings:

These verses, spoken by Goddess Saraswati to Queen Leela, explain the nature of the subtle body (called "ativahika" or intermediate carrier), how a Realized soul transitions after the physical body's death, and the path to liberation while living (jivanmukti).

The first set of verses (10-13) describes how the mind, transformed into a subtle body, connects with enlightened Beings from past Creations. Through steady practice, the ego ("I" and "mine") dissolves, leading to expansive Self-Awareness. This Knowledge stabilizes eternally, allowing one to perceive pure, desire-free realms. The key advice is to diligently weaken desires, which leads to becoming a jivanmukta—a liberated soul still in the body.

The next verses (14-16) guide maintaining the physical body temporarily until full enlightenment blooms, like waiting for the moon to rise. The gross body interacts only with the gross world, not the subtle one in daily affairs. This transition is a natural outcome of lifelong spiritual practice, not something magical like a boon or curse.

Verses 17-18 emphasize that intense Awareness practice thins worldly desires, giving rise to the subtle mind-body from the physical one. This subtle form goes unnoticed by others, who only observe the physical death.

Finally, verses 19-20 reveal the illusory nature of death and life for the body. Just as events in dreams or imaginations are unreal, birth and death are mere appearances in the projected world of the mind. True understanding sees beyond these illusions.

Overall, these teachings stress that liberation comes from reducing desires and cultivating Awareness, Realizing the body and world as dream-like, and transitioning consciously via the subtle body.

Chapter 3.22, Verses 1–9

Yoga Vashishtha 3.22.1–9

(In waking life, when these impressions fade completely, the gross physical form loses its hold, much like the dream body fades upon awakening)

 

श्रीदेव्युवाच ।

यथा स्वप्नपरिज्ञानात्स्वप्नदेहो न वास्तवः ।

अनुभूतोऽप्ययं तद्वद्वासनातानवादसन् ॥ १ ॥

यथा स्वप्नपरिज्ञानात्स्वप्नदेहः प्रशाम्यति ।

वासनातानवात्तद्वज्जाग्रद्देहोऽपि शाम्यति ॥ २ ॥

स्वप्नसंकल्पदेहान्ते देहोऽयं चेत्यते यथा ।

तथा जाग्रद्भावनान्ते उदेत्येवातिवाहिकः ॥ ३ ॥

स्वप्ने निर्वासनाबीजे यथोदेति सुषुप्तता ।

जाग्रत्यवासनाबीजे तथोदेति विमुक्तता ॥ ४ ॥

येयं तु जीवन्मुक्तानां वासना सा न वासना ।

शुद्धसत्त्वाभिधानं तत्सत्तासामान्यमुच्यते ॥ ५ ॥

या सुप्तवासना निद्रा सा सुषुप्तिरिति स्मृता ।

यत्सुप्तवासनं जाग्रद्धनोऽसौ मोह उच्यते ॥ ६ ॥

प्रक्षीणवासना निद्रा तुर्यशब्देन कथ्यते।

जाग्रत्यपि भवत्येव विदिते परमे पदे ॥ ७ ॥

प्रक्षीणवासना येह जीवतां जीवनस्थितिः ।

अमुक्तैरपरिज्ञाता सा जीवन्मुक्ततोच्यते ॥ ८ ॥

शुद्धसत्त्वानुपतितं चेतः प्रतनुवासनम् ।

आतिवाहिकतामेति हिमं तापादिवाम्बुताम् ॥ ९ ॥

3.22.1

The Goddess continued:

Just as upon understanding a dream, the dream body is seen as unreal—even though experienced—so this world and body are unreal, due to the thin veil of latent impressions.

3.22.2

Just as upon understanding a dream, the dream body subsides, so the waking body subsides when the web of latent impressions is dissolved.

3.22.3

Just as at the end of a dream or imagined body, this gross body is perceived, similarly, at the end of waking perceptions, a subtle body arises.

3.22.4

Just as in a dream, when there is no seed of latent impressions, deep sleep arises; so in waking, when there are no latent impressions, liberation arises.

3.22.5

The latent impressions of the living liberated are not really impressions; they are called pure sattva, and are known as the common essence of existence.

3.22.6

The latent impression that is dormant in sleep is called deep sleep; when latent impressions are dormant in waking, that is called delusion.

3.22.7

The sleep where latent impressions are completely destroyed is called the fourth state (turiya); it occurs even in waking upon knowing the Supreme State.

3.22.8

The State of living where latent impressions are destroyed is called living liberation (jivanmukti); it is unknown to the non-liberated.

3.22.8

The mind that has reached pure sattva, with very subtle latent impressions, becomes the subtle body—like ice turning to water from heat.

Summary of the Teachings:

These verses from the Yoga Vasishta, spoken by Goddess Saraswati, use the analogy of dreams to explain the illusory nature of the waking world and body. They emphasize that both dream and waking experiences arise from latent impressions (vasanas), which are subtle tendencies carried in the mind. Just as realizing the dream makes the dream body vanish as unreal, True Knowledge dissolves the identification with the waking body, revealing its non-reality.

The verses highlight the process of subsiding the gross body through the dissolution of vasanas. In waking life, when these impressions fade completely, the gross physical form loses its hold, much like the dream body fades upon awakening. This leads to the arising of a subtle (ativahika) body at the end of waking perceptions, showing the continuity of mental projections across states.

A key teaching is the distinction between States of Consciousness based on vasanas. Deep sleep occurs when impressions are dormant without a seed for activity, while true liberation emerges in waking when vasanas are absent altogether. This contrasts ordinary waking delusion—where dormant impressions fuel ignorance—with the liberated state.

The verses redefine vasanas in the jivanmukta (living liberated person): their remaining "impressions" are pure sattva, not binding desires, but a clear, balanced existence aligned with Universal Being. This Pure State is contrasted with sleep and delusion, leading to the concept of turiya—the fourth state beyond waking, dream, and deep sleep—achieved even while awake through Supreme Knowledge.

Ultimately, these teachings describe jivanmukti as living free from vasanas, a state unrecognized by the bound. The mind in pure sattva retains only faint impressions, transforming into a subtle body, illustrating the fluid transition from gross identification to liberated awareness, akin to ice melting into water.

Chapter 3.21, Verses 69–79

Yoga Vashishtha 3.21.69–79

(There is neither lack of inquiry, nor ignorance, nor bondage, nor liberation. This world is Pure Consciousness, free from all troubles)

 

लीलोवाच ।

एतावन्तं चिरं कालमेते देवि वयं वद।

भ्रामिताः केन नामापि द्वैताद्वैतविकल्पनैः ॥ ६९ ॥

श्रीदेव्युवाच ।

अविचारेण तरले भ्रान्तासि चिरमाकुला।

अविचारः स्वभावोत्थः स विचाराद्विनश्यति ॥ ७० ॥

अविचारो विचारेण निमेषादेव नश्यति।

एषा सत्तैव तेनान्तरविद्यैषा न विद्यते ॥ ७१ ॥

तस्मान्नैवाविचारोऽस्ति नाविद्यास्ति न बन्धनम् ।

न मोक्षोऽस्ति निराबाधं शुद्धबोधमिदं जगत् ॥ ७२ ॥

एतावन्तं यदाकालं त्वयैतन्न विचारितम् ।

तदा न संप्रबुद्धा त्वं भ्रान्तैवाभव आकुला ॥ ७३ ॥

अद्यप्रभृति बुद्धासि विमुक्तासि विवेकिनी ।

वासनातानवं बीजं पतितं तव चेतसि ॥ ७४ ॥

आदावेव हि नोत्पन्नं दृश्यं संसारनामकम् ।

यदा तदा कथं तेन वास्यन्ते वासनापि का ॥ ७५ ॥

अत्यन्ताभावसंपत्तौ द्रष्टृदृश्यदृशां मनः ।

एकध्याने परे रूढे निर्विकल्पसमाधिनि ॥ ७६ ॥

वासनाक्षयबीजेऽस्मिन्किंचिदङ्कुरिते हृदि ।

क्रमान्नोदयमेष्यन्ति रागद्वेषादिका दृशः ॥ ७७ ॥

संसारसंभवश्चायं निर्मूलत्वमुपैष्यति ।

निर्विकल्पसमाधानं प्रतिष्ठामलमेष्यति ॥ ७८ ॥

विगतकलनकालिमाकलङ्का गगनकलान्तरनिर्मलाम्बनेन ।

सकलकलनकार्यकारणान्तः कतिपयकालवशाद्भविष्यसीति ॥ ७९॥

3.21.69

Leela said:  

O Goddess, for such a long time, we have been deluded by these ideas of duality and non-duality.

3.21.70

The Goddess said:  

Due to lack of proper inquiry, you have been restless and confused for a long time. Lack of inquiry arises from natural habits, and it is destroyed by inquiry.

3.21.71

Lack of inquiry is destroyed in an instant by proper inquiry. This is the True Reality; therefore, within it, there is no such thing as ignorance.

3.21.72

Therefore, there is neither lack of inquiry, nor ignorance, nor bondage, nor liberation. This world is Pure Consciousness, free from all troubles.

3.21.73 

For all that time when you did not inquire into this, you were not awakened; you remained deluded and distressed.

3.21.74  

From today onward, you are awakened, liberated, and full of discernment. The seed of subtle desires has fallen into your mind.

3.21.75  

The visible world called "samsara" never arose in the beginning at all. When it did not arise, how can it cause impressions, and what impressions?

3.21.76 

When the mind, with the Seer, seen, and seeing in complete non-existence, is firmly established in one-pointed concentration on the Supreme in thought-free samadhi;

3.21.77  

In this heart where the seed of desire-destruction has just sprouted a little, gradually visions like attachment, aversion, and others will not arise.

3.21.78

This cycle of worldly existence will become rootless. The pure, thought-free samadhi will become firmly established.

3.21.79  

Free from the darkness of conceptualizations, spotless, with a pure sky-like support within the sky-like self, you will soon become the Inner Reality of all conceptualizations, their effects, and causes, after some time.

Summary of the Teachings:

These verses form part of a profound dialogue between Queen Leela and Goddess Saraswati in the Yoga Vasistha, emphasizing Advaita Vedanta principles. Leela expresses her long-standing confusion caused by fluctuating between ideas of duality (dvaita) and non-duality (advaita), highlighting how intellectual concepts can trap the mind in illusion.

The Goddess responds by identifying the root cause as lack of deep inquiry (avichara), which arises naturally from habitual ignorance and keeps one restless. She explains that true inquiry (vichara) instantly dispels this lack, revealing the ever-present Pure Reality where Ignorance has no place.

Building on this, the Goddess declares the Ultimate Truth: there is no real Ignorance, bondage, or need for liberation because the world is nothing but unobstructed Pure Consciousness (shuddha bodha). All distinctions are illusory.

She then applies this to Leela's past state—without inquiry, one remains unawakened and suffers in delusion. Now, through understanding, Leela has awakened, become liberated, and gained clear discrimination, with the seed of remaining subtle desires planted for gradual eradication.

The verses shift to the core non-dual insight: the phenomenal world (samsara) never truly arose, so it cannot leave lasting impressions (vasanas). In deep thought-free samadhi (nirvikalpa samadhi), focused on the Absolute, the mind dissolves the triad of Seer, Seen, and Seeing into total non-existence, leading to freedom from attachments like desire and aversion, uprooting the cycle of rebirth, and establishing Pure Awareness. 

Ultimately, one Realizes the spotless, concept-free Self as the essence of all appearances.

Chapter 3.21, Verses 58–68

Yoga Vashishtha 3.21.58–68

(Worldly forms—like bracelets from gold or waves from water—have no independent reality outside imagination)

 

श्रीदेव्युवाच ।

यदस्ति नाम तत्रैव नाशानाशक्रमो भवेत् ।

वस्तुतो यच्च नास्त्येव नाशः स्यात्तस्य कीदृशः ॥ ५८ ॥

रज्ज्वां सर्पभ्रमे नष्टे सत्यबोधवशात्सुते।

सर्पो न नष्ट उन्नष्टो वेत्येवं कैव सा कथा ॥ ५९ ॥

यथा सत्यपरिज्ञानाद्रज्ज्वा सर्पो न दृश्यते ।

तथातिवाहिकज्ञानाद्दृश्यते नाधिभौतिकः ॥ ६० ॥

कल्पनापि निवर्तेत कल्पिता यदि केनचित् ।

सा शिला समपास्तैव या नेहास्ति कदाचन ॥ ६१ ॥

परं परे परापूर्णमिदं देहादिकं स्थितम् ।

इति सत्यं वयं भद्रे पश्यामो नाभिपश्यसि ॥ ६२ ॥

आदिसर्गे भवेच्चित्त्वं कल्पनाकल्पितं यदा ।

तदा ततः प्रभृत्येकसत्त्वं दृश्यमवेक्षते ॥ ६२ ॥

लीलोवाच ।

एकस्मिन्नेव संशान्ते दिक्कालाद्यविभागिनि ।

विद्यमाने परे तत्त्वे कलनावसरः कुतः ॥ ५४ ॥

श्रीदेव्युवाच ।

कटकत्वं यथा हेम्नि तरङ्गत्वं यथाम्भसि ।

सत्यत्वं च यथा स्वप्नसंकल्पनगरादिषु ॥ ६५ ॥

नास्त्येव सत्यनुभवे तथा नास्त्येव ब्रह्मणि ।

कल्पनाव्यतिरिक्तात्मतत्स्वभावादनामयात् ॥ ६६ ॥

यथा नास्त्यम्बरे पांसुः परे नास्ति तथा कला ।

अकलाकलनं शान्तमिदमेकमजं ततम् ॥ ६७ ॥

यदिदं भासते किंचित्तत्तस्येव निरामयम् ।

कचनं काचकस्येव कान्तस्याऽतिमणेरिव ॥ ६८ ॥

3.21.58-61

Goddess Saraswati said:  

Whatever truly exists can undergo arising and destruction. But for something that does not exist at all in reality, what kind of destruction can there be?  

When the illusion of a snake in a rope disappears due to True Knowledge, O dear one, the snake was neither destroyed nor not destroyed. So what story is there about it?  

Just as due to lack of True Knowledge, the snake is not seen in the rope, similarly, due to the Knowledge of the subtle body, the gross physical body is not seen.  

Even an imagination ceases if it is rejected by someone as unreal. It is like a rock that was never here at all and is completely removed.

3.21.62–64

This body and so on exist in the Supreme, which is beyond the beyond and full in itself. This is the Truth that we see, O blessed one, but you do not see it.

When in the beginning of creation, the mind arises as imagined and imaginary, then from that time onward, it sees the visible world as having a single existence.

Leela said:  

When everything has calmed down in the One Supreme Reality, without divisions of Space, Time, etc., and that Supreme Truth exists, where is the opportunity for imagination?

3.21.65–68

The Goddess said:  

Just as bracelet-ness exists in gold, wave-ness in water, and Reality exists in dreams or imagined cities;  

It does not exist at all in true experience. Similarly, it does not exist in Brahm at all, except in imagination, because its nature is beyond imagination and free from disease.  

Just as there is no dust in the sky, similarly there is no imagination in the Supreme. This one unborn, peaceful, all-pervading Reality is free from imagination and its objects.  

Whatever appears here at all, that shining is of the Supreme itself, without affliction—like the shining of glass in crystal or the brilliance of a Supreme gem.

Summary of the Teachings:

These verses from the Yoga Vasishta form part of a profound dialogue between the Goddess of Knowledge (Saraswati) and Lila, emphasizing the illusory nature of the world and the Ultimate Reality of Brahm in Advaita Vedanta philosophy.

In the first set of verses (58-61), the teaching uses the classic rope-snake analogy to illustrate non-dual reality. What truly exists (Brahm) is eternal and beyond birth or death, while appearances arise and cease. The illusory snake superimposed on a rope has no real destruction because it never truly existed; its "disappearance" is merely the dawn of correct knowledge. Similarly, the gross world perceived through ignorance vanishes in the understanding of the subtle mental projection, and any imagined object loses all validity when dismissed as unreal.

The next verses (62-64) highlight the direct perception of enlightened Beings versus the limited view of the ignorant. Sages see the body and world as existing only within the Supreme, Infinite Brahm, fully complete in itself. The mind's imaginative faculty, arising at the "beginning" of creation, projects a seemingly singular yet divided world. Leela's question points to the impossibility of imagination arising in the undivided, calm Supreme Reality, underscoring that all division is mental fabrication.

The Goddess responds (65-68) with analogies to affirm that worldly forms—like bracelets from gold or waves from water—have no independent reality outside imagination. Dreams and dream-cities appear real but lack true existence upon waking. Brahm, the Pure Consciousness, is free from all such projections; it is untouched, peaceful, and without any "dust" of illusion. All appearances shine only as reflections of this one flawless reality, like light in a crystal.

Overall, these teachings guide toward recognizing the world as mere mental imagination superimposed on the unchanging Brahm. Destruction or change applies only to illusions, not to the Eternal Self. True liberation comes from discarding imagination through Knowledge, Realizing the supreme as one's own nature—pure, unborn, and all-pervading. This non-dual vision dissolves the perceived solidity of body, world, and ego, leading to peace beyond affliction.

Chapter 3.21, Verses 49–57

Yoga Vashishtha 3.21.49–57

(This subtle body arises from Pure Consciousness but feels gross due to prolonged mental habits and conditioning)

 

श्रीदेव्युवाच ।

संकल्पव्योमवृक्षस्ते यथा सन्नपि खात्मकः ।

न कुड्यात्मा न कुड्येन रोध्यते नापि कुड्यहा ॥ ४९ ॥

शुद्धैकसत्त्वनिर्माणं चिद्रूपस्यैव तत्किल।

प्रतिभानमतस्तस्मात्परस्म्वाद्भिद्यते मनाक् ॥ ५० ॥

सोऽयमेतादृशो देहो नैनं संत्यज्य याम्यहम् ।

अनेनैव तमाप्नोमि देशं गन्धमिवानिलः ॥ ५१ ॥

यथा जलं जलेनाग्निरग्निना वायुनानिलः ।

मिलत्येवमतो देहो देहैरन्यैर्मनोमयैः ॥ ५२ ॥

नहि पार्थिवतासंविदेत्य पार्थिवसंविदा।

एकत्वं कल्पनाशैलशैलयोः क्वाहतिर्मिथः ॥ ५३ ॥

आतिवाहिक एवायं त्वादृशैश्चित्तदेहकः ।

आधिभौतिकताबुद्ध्या गृहीतश्चिरभावनात् ॥ ५४ ॥

यथा स्वप्ने यथा दीर्घकालध्याने यथा भ्रमे ।

यथा च सति संकल्पे यथा गन्धर्वपत्तने ॥ ५५ ॥

वासनातानवं नूनं यदा ते स्थितिमेष्यति ।

तदातिवाहिको भावः पुनरेष्यति देहके ॥ ५६ ॥

लीलोवाच ।

आतिवाहिकदेहत्वप्रत्यये घनतां गते ।

तामवाप्नोत्ययं देहो दशामाहो विनश्यति ॥ ५७ ॥

3.21.49

The Goddess said:

Your tree of imagination in the sky of mind is like that—existing yet appearing as the sky itself. It is not the wall-like body, nor is it confined by the wall, nor does it destroy the wall.

3.21.50

It is indeed a manifestation created from Pure Existence alone, in the form of Consciousness. It is an appearance, and therefore it slightly differs from the Supreme.

3.21.51

This is such a body. I do not leave it and go elsewhere. With this very body, I reach that place, just like wind carries a scent.

3.21.52

Just as water mixes with water, fire with fire, and air with air, similarly this body merges with other mental bodies.

3.21.53

The Consciousness of being earthly does not unite with another earthly Consciousness. Where is the mutual hatred between two imagined mountains?

3.21.54

This is indeed the subtle carrier body, of the nature of mind like yours. It has been grasped as a physical body due to long habitual thinking.

3.21.55

Just as in a dream, just as in long deep meditation, just as in illusion, just as in strong imagination, just as in a fairy city.

3.21.56

Surely when your subtle desires become very thin and settled, then this subtle carrier state will again take on a bodily form.

3.21.57

Leela said:

When the conviction of having a subtle carrier body becomes firm and solid, does this body attain that state or does it perish?

Summary of the Teachings:

In these verses, the Goddess (Saraswati) explains to Leela the illusory and mental nature of the body, emphasizing that what appears as a solid physical form is actually a subtle, mind-created construct similar to objects in dreams or imaginations. She uses the metaphor of an imaginary tree in the sky to illustrate how the body exists as a projection yet has no real confining substance, being purely Consciousness.

She further clarifies that this body is not abandoned upon death; instead, the subtle mental body (known as ativahika or carrier body) continues and travels to new realms or merges with other similar mental forms, much like elements blending with their own kind. There is no true union or conflict between separate material entities because they lack independent reality.

The Goddess describes this subtle body as arising from Pure Consciousness but perceived as gross due to prolonged mental habits and conditioning. She compares its illusory nature to experiences in dreams, deep contemplation, delusions, vivid imaginations, or mythical cities that seem real but are not.

These phenomena persist as long as subtle desires (vasanas) remain active. Only when desires thin out and stabilize does the subtle state manifest again in a new form, highlighting the cycle driven by the mind.

Finally, Leela questions whether firmly realizing the body as a subtle carrier leads to transformation into that subtle state or to its dissolution, underscoring the teaching that true understanding dissolves the illusion of gross physicality, pointing toward liberation through recognition of the mind's creative power.

Chapter 3.21, Verses 39–48

Yoga Vashishtha 3.21.39–48

(Let go of attachment to the physical body and act based on the Vision of Pure Consciousness experienced during Meditation. Whatever Higher Reality is perceived should become one's focus and Constant Remembrance)

 

श्रीदेव्युवाच ।

तत्र रूढिमुपायाता य इमे त्वस्मदादयः।

अभ्यासाद्ब्रह्मसंपत्तेः पश्यामस्ते हि तत्परम् ॥ ३९ ॥

संकल्पनगरस्यैव ममाकाशमयं वपुः।

ब्रह्मैव चान्तः पश्यामि देहेनानेन तत्पदम् ॥ ४० ॥

विशुद्धज्ञानदेहार्हास्तथैते पद्मजादयः ।

ब्रह्मात्मजगदादीनामंशे संस्थानमङ्गने ॥ ४१ ॥

तवाभ्यासं विना बाले नाकारो ब्रह्मतां गतः ।

स्थितः कलनरूपात्मा तेन तन्नानुपश्यसि ॥ ४२ ॥

यत्र स्वसंकल्पपुरं स्वदेहेन न लभ्यते।

तत्रान्यसंकल्पपुरं देहोऽन्यो लभते कथम् ॥ ४३ ॥

तस्मादेनं परित्यज्य देहं चिद्व्योमरूपिणी ।

यत्पश्यसि तदेवाद्य कुरु कार्यविदांवरे ॥ ४४ ॥

संकल्पनगरं सत्यं यथासंकल्पितं प्रति।

संदेहं वा विदेहं वा नेतरं प्रति किंचन ॥ ४५ ॥

आदिसर्गे जगद्भ्रान्तिर्यथेयं स्थितिमागता ।

तथा तदाप्रभृत्येवं नियतिः प्रौढिमागता ॥ ४६ ॥

लीलोवाच ।

त्वयोक्तं देवि गच्छावो ब्राह्मणब्राह्मणी जगत् ।

सहेतीदमिदं वच्मि कथं गन्तव्यमम्ब हे ॥ ४७ ॥

इमं देहमिहास्थाप्य शुद्धसत्त्वानुपातिना ।

चेतसा तं परं यामि लोकं त्वं कथमेषि तत् ॥ ४८ ॥

3.21.39  

The Goddess said:  

Those like us who have firmly attained this State through constant practice of Realizing Brahm—we see them fully devoted to that Supreme Reality.

3.21.40  

My body is made of Pure Space, belonging to this imagined city of thoughts. Inside, with this body, I see only Brahm and that Supreme State.

3.21.41  

Beings like Brahma and others, who have Pure Knowledge-bodies, exist as portions in the Brahm that is the Self of the world and all things, O beautiful one.

3.21.43  

O young girl, without your practice, no form has attained Brahm-nature. It remains in the form of imagination, so you do not see that Truth.

3.21.43  

Where one's own imagined world cannot be reached with one's own body, how can another body reach someone else's imagined world?

3.21.44  

Therefore, abandon this body, O one with Consciousness as vast Space. Whatever you see now, make that your action today, O best among those who know deeds.

3.21.45  

The imagined city is Real only for the one who imagines it—whether with doubt or without body—but not at all for anyone else.

3.21.46  

The illusion of the world that arose at the beginning of Creation has continued like this, and from that time onward, destiny has grown strong in this way.

3.21.47  

Leela said:  

O Goddess, you said, "Let us go and become a Brahmin and his wife in the world." I say this now—O Mother, tell me how we should go.

3.21.48  

Leaving this body here, with Pure Consciousness following the Supreme Existence, I will go with my mind to that Higher World. How will you go there?

Summary of the Teachings:

The Goddess (Saraswati) explains the power of Spiritual practice and Realization. She describes how advanced Beings like herself and gods such as Brahma have attained a state of Pure Brahm through repeated Meditation. Their bodies are not material but composed of Consciousness or Space-like Awareness, allowing them to perceive only the Ultimate Reality within everything. This highlights that True Existence is non-dual Brahm, and apparent forms are sustained by imagination.

She points out Leela's limitation: without sufficient practice, one remains trapped in imagined forms and cannot perceive the Supreme Truth. 

The world each person experiences is a personal mental creation (sankalpa), inaccessible to others' bodies. No one can enter another's dream-like Reality physically, emphasizing the subjective and illusory nature of individual worlds.

The Goddess advises Leela to let go of attachment to the physical body and act based on the Vision of Pure Consciousness experienced during Meditation. Whatever Higher Reality is perceived should become one's  focus and Constant Remembrance. 

The imagined world feels Real only to its creator, reinforcing solipsism in illusion—doubt or disembodiment does not change its unreality for outsiders.

This illusion of the world has persisted since the initial Creation, becoming entrenched as fate or destiny over time. It teaches that the perceived Universe is a long-standing mental projection, not independent Reality, and liberation comes from recognizing this.

Finally, Leela responds practically, asking how to travel to the desired subtle realm as a Brahmin couple. She proposes leaving the gross body and journeying mentally with Pure Consciousness. This illustrates the method of astral or subtle travel through refined Awareness, detaching from the physical while aligning with the Supreme.

Overall, these verses teach non-dual Advaita: the world is mind-created illusion, sustained by imagination; practice leads to Realizing Brahm as one's True Nature; abandon body-identification for Consciousness alone; and subtle experiences are accessed mentally.

Chapter 3.21, Verses 28–38

Yoga Vashishtha 3.21.28–38

(Nothing truly separate exists; the diversity seen is false, while the non-dual Brahm alone is Real)

 

श्रीदेव्युवाच ।

अचेत्यचिद्रूपमयीं परमां पावनीं दृशम्।

अवलम्ब्येममाकारमवमुच्य भवामला ॥ २८ ॥

ततः प्राप्स्यस्यसंदेहं व्योमात्मानं नभःस्थितम् ।

भूमिष्ठनरसंकल्पो गगनान्तः पुरं यथा ॥ २९ ॥

एवं स्थिते तं पश्यावः सह सर्गमनर्गलम् ।

अयं तद्दर्शनद्वारे देहो हि परमार्गलम् ॥ ३० ॥

लीलोवाच ।

अमुना देवि देहेन जगदन्यदवाप्यते।

न कस्मादत्र मे युक्तिं कथयानुग्रहाग्रहात् ॥ ३१ ॥

श्रीदेव्युवाच ।

जगन्तीमान्यमूर्तानि मूर्तिमन्ति मुधाग्रहात् ।

भवद्भिरवबुद्धानि हेमानीवोर्मिकाधिया ॥ ३२ ॥

हेम्न्यूर्मिकारूपधरेऽप्यूर्मिकात्वं न विद्यते ।

यथा तथा जगद्रूपे जगन्नास्ति च ब्रह्मणि ॥ ३३ ॥

जगदाकाशमेवेदं ब्रह्मैवेह तु दृश्यते।

दृश्यते काचिदप्यत्र धूलिरम्बुनिधाविव ॥ ३४ ॥

अयं प्रपञ्चो मिथ्यैव सत्यं ब्रह्माहमद्वयम् ।

अत्र प्रमाणं वेदान्ता गुरवोऽनुभवस्तथा ॥ ३५ ॥

ब्रह्मैव पश्यति ब्रह्म नाब्रह्म ब्रह्म पश्यति ।

सर्गादिनाम्ना प्रथितः स्वभावोऽस्यैव चेदृशः ॥ ३६ ॥

न ब्रह्मजगतामस्ति कार्यकारणतोदयः ।

कारणानामभावेन सर्वेषां सहकारिणाम् ॥ ३७ ॥

यावदभ्यासयोगेन न शान्ता भेदधीस्तव ।

नूनं तावदतद्रूपा न ब्रह्म परिपश्यसि ॥ ३८ ॥

The Goddess said: 

3.21.28 

By relying on this Supreme purifying Vision that is inconceivable and of the Nature of Pure Consciousness, take on this form and become free from impurities and pure.

3.21.29

Then, without doubt, you will attain the Self that is like Infinite Space, situated in the sky—like a city imagined by a man on earth appearing in the sky.

3.21.30

In this State, we behold him along with the unobstructed Creation. This body, indeed, through the gate of that vision, is the great obstruction.

Leela said: 

3.21.31

O Goddess, with this body, why is another world not attained? Please kindly explain the reason to me.

The Goddess said: 

3.21.32 

These worlds, which are Formless, are mistakenly perceived by you all as having forms due to false grasping—like gold imagined as waves.

3.21.33

Just as in gold that has taken the form of waves, there is no waviness, similarly, in the form of the world, there is no world in Brahm.

3.21.34

This world is nothing but Space alone; here, only Brahm is seen. Some dust is seen in the ocean, just like that.

3.21.35

This phenomenal world is false alone; the truth is Brahm, I am the non-dual. The proofs for this are the Vedanta scriptures, the Gurus, and personal experience as well.

3.21.36

Brahm alone sees Brahm; non-Brahm is not seen by Brahm. 

Known as Creation and so on, this is its natural characteristic.

3.21.37

There is no arising of Cause and effect between Brahm and the world, because there is absence of all cooperating Causes.

3.21.38

As long as your thought of differences is not calmed through repeated practice, surely until then, you will not fully see Brahm as non-different from that.

Summary of the Teachings:

These verses form part of a profound dialogue in the Yoga Vasishta between Goddess Saraswati and Leela, emphasizing the non-dual (Advaita) Nature of Reality. The Goddess instructs Leela to 

adopt a Pure, inconceivable Vision rooted in Consciousness to transcend impurities and Realize the Infinite, Space-like Self. This Realization reveals the world as an unobstructed manifestation, with the physical body acting as the primary barrier to true perception.

Leela questions why the body limits access to other worlds, prompting the Goddess to explain the illusory nature of perception. The worlds appear solid and formed due to erroneous identification, akin to mistaking waves for something separate from gold. In truth, the world has no independent existence apart from Brahm, the Ultimate Reality.

The Goddess uses metaphors like waves in gold or dust in the ocean to illustrate that the apparent world is merely a superimposition on the formless Brahm. Nothing truly separate exists; the diversity seen is false, while the non-dual Brahm alone is Real.

Evidence for this truth comes from authoritative sources: Vedanta scriptures, teachings of enlightened Gurus, and direct personal experience. Brahm, being Pure, perceives only itself, never a separate "nonBrahm." 

What is called "Creation" is simply Brahm's inherent Nature, not a Real transformation.

Finally, there is no Casual relationship between Brahm and the world, as no secondary causes exist to bring about such a change. Persistent practice is essential to dissolve the notion of differences, allowing one to fully Realize Brahm as one's own non-dual Self.

Chapter 3.21, Verses 17–27

Yoga Vashishtha 3.21.17–27

(Everything perceived is an illusion superimposed on the Infinite sky of Consciousness, which alone exists unchanging in its own Pure Nature)

 

श्रीदेव्युवाच ।

पितामहस्मृतिस्तत्र कारणं तस्य न स्मृतिः ।

पूर्वं न संभवत्येव मुक्तत्वात्पूर्वजन्मनः ॥ १७ ॥

पूर्वं न संभवत्येव स्मरणीयमिति स्वयम् ।

पद्मजादित्वमायाति चैतन्यस्य तथास्थितेः ॥ १८ ॥

अभूवमहमित्यन्यः प्रजानाथः प्रजापतेः।

काकतालीयवत्कश्चिद्भवति प्रतिभामयः ॥ १९ ॥

एवमभ्युदिते लोके न किंचिन्न कदाचन।

क्वचिदभ्युदितं नाम केवलं चिन्नभः स्थितम् ॥ २० ॥

द्विविधायाः स्मृतेरस्याः कारणं परमं पदम् ।

कार्यकारणभावोऽसावेक एव चिदम्बरे ॥ २१ ॥

कार्य च कारणं चैव कारणैः सहकारिभिः ।

कार्यकारणयोरैक्यात्तदभावान्न शाम्यति ॥ २२ ॥

महाचिद्रूपमेव त्वं स्मरणं विद्धि वेदनम्।

कार्यकारणता तेन स शब्दो न च वास्तवः ॥ २३ ॥

एवं न किंचिदुत्पन्नं दृश्यं चिज्जगदाद्यपि ।

चिदाकाशे चिदाकाशं केवलस्वात्मनि स्थितम् ॥ २४ ॥

लीलोवाच ।

अहो नु परमा दृष्टिर्दर्शिता देवि मे त्वया ।

रूपश्रीर्जागती प्रातः प्रभयेवेक्षणद्युतिः ॥ २५ ॥

इदानीमहमेतस्यां यावत्परिणता दृशि ।

नाभ्यासेन विना तावद्भिन्धीदं देवि कौतुकम् ॥ २६ ॥

यत्रासौ ब्राह्मणो गेहे ब्राह्मण्या सहितोऽभवत् ।

तं सर्गं तं गिरिग्रामं नय मां तं विलोकये ॥ २७ ॥

Goddess Saraswati continued:

3.21.17-20

The memory of being the grandfather (Brahma) is the cause there, not his own memory. It cannot arise from before because of liberation in the previous birth.

There is no object to be remembered from before—it cannot possibly exist. In this situation, the Consciousness itself assumes the State of being born from Lotus-born Brahma.

Someone else, a Lord of creatures different from the Creator of beings (Prajapati), becomes intuitive by chance, like the coincidence of a crow and a palm fruit.

3.21.20-23

When the world arises in this way, nothing ever arises at any time anywhere. Only the Pure sky of Consciousness remains.

The Supreme State is the cause of this twofold memory. The relationship of Cause and effect is one alone in the sky of Consciousness.

The effect and the Cause, along with cooperating Causes —due to the unity of Cause and effect, it does not cease even in their absence.

Know that you yourself are the great form of Consciousness; memory is knowing. The distinction of cause and effect is merely a word, not Real.

3.21.24

Thus, nothing is ever produced; even the visible world and so on do not arise. Only the sky of Consciousness remains in its own nature within the sky of Consciousness.

Queen Lila said:

3.21.25-27

Oh, what a Supreme Vision you have shown me, O Goddess! The beauty of the world appears like the morning light in the brilliance of your eyes.

Now, as long as I am matured in this Vision, without practice alone, break this wonder for me, O Goddess.

Take me to that Creation where that Brahmin lived in his house with his Brahmin wife, to that mountain village—I want to see it.

Summary of the Teachings:

The first set of verses (17-20) explains the illusory nature of memories from past lives or Divine origins. The memory of being Brahma (the creator) arises not from a Real prior existence but from the play of Consciousness. Since True Realization dissolves all prior births, no real "previous" object or memory exists. Consciousness spontaneously projects identities, like becoming "born from Brahma" 

or intuitive recollections happening by pure coincidence, without any actual creation. Ultimately, nothing truly arises in the world; it is all just the empty expanse of Pure Consciousness.

In verses 21-23, the teaching delves into the root cause of apparent duality and memory. 

The Highest Reality, Pure Consciousness, is the sole Cause behind all seeming memories and experiences. 

Cause and effect are not separate; they are unified in Consciousness. Even when Causes seem absent, the appearance persists due to this Oneness. Memory itself is nothing but the knowing aspect of Great Consciousness, and terms like "Cause" and "effect" are mere verbal distinctions with no substantial Reality.

Verse 24 reinforces the core non-dual insight: nothing, including the entire visible Universe, ever truly comes into being. Everything perceived is an illusion superimposed on the Infinite sky of Consciousness, which alone exists unchanging in its own Pure Nature.

The final verses (25-27) shift to Queen Lila's response, highlighting the transformative power of this vision. She praises the Goddess for revealing this profound perspective, which illuminates the world's illusory beauty like dawn light. Now stabilized in this understanding, Lila seeks direct experience without further effort and requests to be taken to witness the alternate creation—the Brahmin's life in the mountain village—to resolve her remaining curiosity.

Overall, these verses teach that all experiences, memories, and worlds are projections within undivided Consciousness, with no Real Causation, birth, or separation. Realization dissolves illusions, revealing only the eternal, Self-Existent Awareness.

Chapter 3.21, Verses 8–16

Yoga Vashishtha 3.21.8–16

(True Realization as the total forgetting or non-remembrance of the Universe, where no likes or dislikes remain)

 

श्रीदेव्युवाच ।

कदाचित्स्मृतितां त्यक्त्वा प्रतिभामात्रमेव सत् ।

भाति प्रथमसर्गेषु रूपेण तदनुक्रमात् ॥ ८ ॥

दृश्यं त्रिभुवनादीदमनुभूतं स्मृतौ स्थितम् ।

केषांचित्तन्वि केषांचिन्नानुभूतं स्मृतौ स्थितम् ॥ ९ ॥

प्रतिभासत एवेदं केषांचित्सरणं विना ।

चिदणूनां प्रजेशत्वं काकतालीयवद्यतः ॥ १० ॥

अत्यन्तविस्मृतं विश्वं मोक्ष इत्यभिधीयते ।

ईप्सितानीप्सिते तत्र न स्तः काचन कस्यचित् ॥ ११ ॥

अत्यन्ताभावसंपत्तिं विनाहन्ताजगत्स्थितेः ।

अनुत्पादमयी ह्येषा नोदेत्येव विमुक्तता ॥ १२ ॥

रज्ज्वां सर्पभ्रमः सर्पशब्दार्थासंभवं स्थितम् ।

अनुत्पादमयं त्यक्त्वा शान्तोऽपि हि न शाम्यति ॥ १३ ॥

अर्धशान्तो न शान्तोऽसौ समेत्यर्थतया पुनः ।

उदेत्येकपिशाचान्ते पिशाचोऽन्यो ह्यधीमतः ॥ १४ ॥

संसारश्चायमाभोगी परमेवेति निश्चयः ।

कारणाभावतो भाति यदिहाभातमेव तत् ॥ १५ ॥

लीलोवाच ।

ब्राह्मणब्राह्मणीरूपे सर्गे कारणसंस्मृतिः।

कथमभ्युत्थिता सास्य स्मरणीयमिदं विना ॥ १६ ॥

Goddess Saraswati continued:

3.21.8  

Sometimes, abandoning memory, it shines merely as pure appearance, existing only as that. In the initial creations, it appears in form, and then gradually in sequence.

3.21.9  

The seen world, beginning with the three worlds, is experienced by some and resides in memory; for others, it is subtle, and for some, it is not experienced but still resides in memory.

3.21.10  

For some conscious particles, lordship over creatures arises purely from appearance, without any sequence, just by chance, like a crow and palm fruit coinciding.

3.21.11  

The complete forgetting of the Universe is called Realization (moksha). In that State, there are no desired or undesired things for anyone.

3.21.12  

This Realization, which consists of complete non-existence without the notion of "I" and the world's existence, does not arise at all, as it is of the nature of non-creation.

3.21.13  

The illusion of a snake in a rope persists as long as the meaning of the word "snake" is possible. Even if calmed by abandoning the non-created aspect, it does not truly subside.

3.21.14  

It is only half-calmed, not fully calm. When it meets with meaning again, another ghost arises in the mind of the wise person after one ghost ends.

3.21.15  

This world is the ultimate enjoyer itself. Due to the absence of Cause, whatever appears here is actually non-appearing.

Queen Lila said:

3.21.16 

In the Creation taking the form of a Brahmin and his wife, how did the memory of the Cause arise in her without anything to remember?

Summary of the Teachings:

The first set of verses (8-10) explains the Nature of Creation in non-dual Consciousness. Initial manifestations arise purely as spontaneous appearances without relying on prior memory or Causation. The world exists differently for different beings: some experience it vividly stored in memory, others subtly or not at all. Becoming a Creator or Lord of Beings happens accidentally for certain conscious units, highlighting the random, illusory play of Consciousness.

Verses 11-12 define True Realization as the total forgetting or non-remembrance of the Universe, where no likes or dislikes remain. Realization is not something achieved but the natural state of non-arising—pure non-existence of the ego and world. It cannot "arise" because it is beyond Creation and Causation.

Verses 13-14 use the classic rope-snake illusion to show how worldly perception persists despite partial calming. Even intellectual understanding does not fully eradicate the illusion; it can revive when associated with meaning again, like one ghost replacing another in the mind.

Verse 15 affirms the world as the Supreme Reality itself, but due to lack of Real Cause, its appearance is empty—whatever seems to manifest does not truly exist.

The final verse (16), spoken by Leela, questions how memory of prior Causes revived in her current Brahmin-wife form without an object of remembrance, pointing to the mysterious, Causeless Nature of apparent continuity in illusion. Overall, these verses teach the illusory, memory-based nature of the world and ego, the accidental arising of creations, and Realization as Realizing the non-arising Absolute beyond Cause and appearance.

Chapter 3.21, Verses 1–7

Yoga Vashishtha 3.21.1–7

(Consciousness operates dualistically: creating the sense of experience from nothing and generating memories without actual prior events)

 

श्रीदेव्युवाच ।

प्रतिभान्ति जगन्त्याशु मृतिमोहादनन्तरम् ।

जीवस्योन्मीलनादक्ष्णो रूपाणीवाखिलान्यलम् ॥ १ ॥

दिक्कालकलनाकाशधर्मकर्ममयानि च।

परिस्फुरन्त्यनन्तानि कल्पान्तस्थैर्यवन्ति च ॥ २ ॥

नानुभूतं न यद्दृष्टं तन्मया कृतमित्यपि।

तत्क्षणात्स्मृतितामेति स्वप्ने स्वमरणं यथा ॥ ३ ॥

भ्रान्तिरेवमनन्तेयं चिद्व्योमव्योम्नि भासुरा ।

अपकुड्या जगन्नाम्नी नगरी कल्पनात्मिका ॥ ४ ॥

इदं जगदयं सर्गः स्मृतिरेवेति जृम्भते।

दूरकल्पक्षणाभ्यासविपर्यासैकरूपिणी ॥ ५ ॥

नानुभूतानुभूता च ज्ञप्तिरित्थं द्विरूपिणी ।

पूर्वकारणरिक्तैव चिद्रूपैव प्रवर्तते ॥ ६॥

नानुभूतेऽनुभूतत्वसंविदन्तरुदेत्यपि ।

स्वप्नभ्रमादावन्यस्मिन्पितरीव पितुः स्मृतिः ॥ ७ ॥

Goddess Saraswati said:

3.21.1: Worlds appear suddenly right after the death and delusion of the jiva, just like various forms fully appear when the jiva's eyes open.

3.21.2: Infinite worlds, made of directions, Time, divisions, Space, laws, and actions, sparkle vividly and remain stable until the end of the kalpa.

3.21.3: Whatever has not been experienced or seen before suddenly comes into memory at that moment as if "I did this," just like remembering one's own death in a dream.

3.21.4: This endless illusion shines brightly in the vast sky of Consciousness —it is a false city called "world," entirely made of imagination, like a mirage.

3.21.5: "This is the world, this is Creation"—it expands like this, taking the form of perversion through repeated practice of distant imagined moments.

3.21.7: Knowledge appears in two forms: as experienced even though not experienced before, and as Awareness. It functions purely as Consciousness, empty of prior Causes.

3.21.7: Even in something not experienced, the Awareness of it as experienced arises inside—like in a dream or illusion, the memory of a father arises in another context as the father's memory.

Summary of the Teachings:

These verses, spoken by Goddess Saraswati in the Yoga Vasishta, explain the illusory nature of the world and how it arises purely from the mind and memory of Consciousness.

The first two verses describe how entire universes manifest instantly after the "death" or end of delusion in one State of the jiva (individual soul). They appear complete with all elements like space, time, directions, and karmic laws, lasting stably for cosmic cycles. This teaches that worlds are not solid or independently real but sudden projections, similar to opening one's eyes and seeing forms.

The third verse illustrates that memories of unexperienced events arise spontaneously, claiming "I did this," akin to vividly recalling one's death in a dream. It emphasizes that past lives, actions, and experiences are fabricated by the mind in the moment, without any prior real basis.

The fourth and fifth verses 

portray the world as an infinite delusion shining within the vast expanse of Pure Consciousness. It is compared to an imaginary city built on faulty walls—a mirage-like creation of pure fancy. The world "expands" through habitual misidentification and repeated mental distortions over imagined time, reinforcing the illusion.

The sixth and seventh verses delve deeper into how 

Consciousness operates dualistically: creating the sense of experience from nothing and generating memories without actual prior events. This dual awareness arises empty of real causes, like dream memories or illusions where unrelated things trigger false recollections. Ultimately, all proceeds from formless Consciousness alone.

Together, these teachings convey Advaita Vedanta's core insight: the world is a mental fabrication, born of delusion and memory in Consciousness, with no independent existence.