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Yoga Vashishtha 3.30.24–34
(Existence includes countless Universes dancing unknowingly in Infinite Space, mysterious, spontaneous, and free)
श्रीवसिष्ठ उवाच ।
आचाराद्वेदशास्त्राणामाद्य एवान्यथोदिते ।
आरम्भोऽपि तथान्येषामनित्यः संस्थितः क्रमः ॥ २४ ॥
केचिद्ब्रह्मादिपुरुषाः केचिद्विष्ण्वादिसर्गपाः ।
केचिच्चान्यप्रजानाथाः केचिन्निर्नाथजन्तवः ॥ २५ ॥
केचिद्विचित्रसर्गेशाः केचित्तिर्यङ्मयान्तराः ।
केचिदेकार्णवापूर्णा इतरे जनिवर्जिताः ॥ २६ ॥
केचिच्छिलाङ्गनिष्पिण्डाः केचित्कृमिमयान्तराः ।
केचिद्देवमया एव केचिन्नरमयान्तराः ॥ २७ ॥
केचिन्नित्यान्धकाराढ्यास्तथा शीलितजन्तवः ।
केचिन्नित्यप्रकाशाढ्यास्तथा शीलितजन्तवः ॥ २८ ॥
केचिन्मशकसंपूर्णा उदुम्बरफलश्रियः।
नित्यं शून्यान्तराः केचिच्छून्यस्पन्दात्मजन्तवः ॥ २९ ॥
सर्गेण तादृशेनान्ये पूर्णा येऽन्तर्धियामिह ।
कल्पनामपि नायान्ति व्योमपूर्णाचलो यथा ॥ ३० ॥
तादृगम्बरमेतेषां महाकाशं ततं स्थितम्।
आजीवितं प्रगच्छद्भिर्विष्ण्वाद्यैर्यन्न मीयते ॥ ३१ ॥
प्रत्येकस्याण्डगोलस्य स्थितः कटकरत्नवत् ।
भूताकृष्टिकरो भावः पार्थिवः स्वस्वभावतः ॥ ३२ ॥
यः सर्वविभवोऽस्माकं धियां न विषयं ततः ।
तज्जगत्कथने शक्तिर्न ममास्ति महामते ॥ ३३ ॥
भीमान्धकारगहने सुमहत्यरण्ये नृत्यन्त्यदर्शितपरस्परमेव मत्ताः ।
यक्षा यथा प्रवितते परमाम्बरेऽन्तरेवं स्फुरन्ति सुबहूनि महाजगन्ति ॥ ३४॥
Maharishi Vashishta continued:
3.30.24–28
> All systems of conduct, scriptures, and teachings begin in one way and later change. Even their beginnings are not permanent, for their order and form are temporary.
> Some Beings are like Brahmā, some like Viṣṇu who sustain Creation, some rule over other Beings, and some Beings exist without any ruler at all.
> Some preside over strange and varied worlds, some exist as animals and lower forms, some are filled entirely by vast oceans, and others are without birth altogether.
> Some are formed of stone-like bodies, some are made of worms and minute creatures, some are entirely Divine in nature, and others are human in form.
> Some live always in dense darkness and are accustomed to it; others live always in intense light and are accustomed to that.
3.30.29–34
> Some worlds are filled with mosquitoes and insects, some flourish like fig trees heavy with fruit; some are eternally empty, and some are Beings whose very nature is emptiness and subtle vibration.
> Other worlds exist in such a manner that, though complete in themselves, they never even arise in the imagination of Beings like us—just as a mountain remains unmoved within the vast sky.
> For such worlds, the vast sky itself becomes their Space, spreading everywhere; even the lifespan of creators like Viṣṇu cannot measure or exhaust it.
> In each Cosmic sphere, there exists a solid, earth-like force, fixed like a precious jewel in a bracelet, drawing Beings toward it according to their own nature.
> That supreme power which gives rise to all worlds does not become an object of our intellect; therefore, I do not possess the capacity to fully describe that Reality.
> Just as intoxicated spirits dance wildly in a terrifying dark forest without seeing one another, countless great Universes shimmer and move within Infinite Space.
Summary of the Teachings:
These verses present a radical vision of Reality in which nothing—neither scripture, law, nor cosmic order—is fixed or eternal in form. Even sacred systems arise, change, and dissolve according to time and circumstance. This teaching loosens attachment to rigid authority and invites the seeker to look beyond forms toward underlying truth.
The text then unfolds a vast plurality of existence. Countless types of Beings, worlds, and modes of life exist simultaneously— Divine, human, animal, inert, luminous, dark, subtle, and empty. Creation is not uniform or hierarchical but endlessly diverse, with no single template governing all realms.
A striking idea here is that many complete Universes exist beyond human imagination. Our inability to conceive them does not limit their Reality.
This humbles the human intellect and challenges the assumption that what cannot be imagined does not exist.
The verses also introduce the notion of localized cosmic order: each world has its own gravitational or binding principle, drawing Beings into experiences suited to their nature. There is no universal “one-size-fits-all” law—each realm functions according to its own inner logic.
Finally, Vasiṣṭha acknowledges the limits of language and thought. The Ultimate Source of all these Universes cannot be grasped intellectually or fully described. Existence is likened to countless Universes dancing unknowingly in Infinite Space, mysterious, spontaneous, and free. The teaching gently guides the seeker toward humility, wonder, and inner silence.
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