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Yoga Vashishtha 3.41.1–20
(These verses describe a Divine scene where two Goddesses, Leela and Saraswati in disguise, enter the palace of King Viduratha, awakening him with their radiant presence, followed by his minister narrating the king's lineage. They illustrate the illusory nature of worldly appearances and the Divine intervention that awakens Higher Awareness)
श्रीवसिष्ठ उवाच ।
तयोः प्रविष्टयोर्देव्योः पद्मसद्म बभूव तत् ।
चन्द्रद्वयोदयोद्द्योतधवलोदरसुन्दरम् ॥ १ ॥
कोमलामलसौगन्ध्यमृदुमन्दारमारुतम् ।
तत्प्रभावेन निद्रालुनृपेतरनराङ्गनम् ॥ २ ॥
सौभाग्यनन्दनोद्यानं विद्रुतव्याधिवेदनम् ।
सवसन्तं वनमिव फुल्लं प्रातीरवाम्बुजम् ॥ ३ ॥
तयोर्देहप्रभापूरैः शशिनिस्यन्दशीतलैः ।
आह्लादितोऽसौ बुबुधे राजोक्षित इवामृतैः ॥ ४ ॥
आसनद्वयविश्रान्तं स ददर्शाप्सरोद्वयम्।
मेरुशृङ्गद्वये चन्द्रबिम्बद्वयमिवोदितम् ॥ ५ ॥
निमेषमिव संचिन्त्य स विस्मितमना नृपः ।
उत्तस्थौ शयनाच्छेषादिव चक्रगदाधरः ॥ ६ ॥
परिसंयमितालम्बिमाल्यहाराधराम्बरः ।
पुष्पाहार इवोत्फुल्लं जग्राह कुसुमाञ्जलिम् ॥ ७ ॥ >>>
उवाच देवी ।
हे राजन्कस्त्वं कस्य सुतः कदा ।
इह जात इति श्रुत्वा स मन्त्री वाक्यमब्रवीत् ॥ १३ ॥
देव्यौ युष्मत्प्रसादोऽयं भवत्योरपि यत्पुरः ।
वक्तुं शक्नोमि तद्देव्यौ श्रूयेतां जन्म मत्प्रभोः ॥ १४ ॥
आसीदिक्ष्वाकुवंशोत्थो राजा राजीवलोचनः ।
श्रीमान्कुन्दरथो नाम दोश्छायाच्छादितावनिः ॥ १५ ॥
तस्याभूदिन्दुवदनः पुत्रो भद्ररथाभिधः ।
तस्य विश्वरथः पुत्रस्तस्य पुत्रो बृहद्रथः ॥ १६ ॥
तस्य सिन्धुरथः पुत्रस्तस्य शैलरथः सुतः।
तस्य कामरथः पुत्रस्तस्य पुत्रो महारथः ॥ १७ ॥
तस्य विष्णुरथः पुत्रस्तस्य पुत्रो नभोरथः।
अयमस्मत्प्रभुस्तस्य पुत्रः पूर्णामलाकृतिः ॥ १८ ॥
अमृतापूरितजनः क्षीरोदस्येव चन्द्रमाः ।
महद्भिः पुण्यसंभारैर्विदूरथ इति श्रुतः ॥ १९ ॥
जातो मातुः सुमित्राया गौर्या गुह इवापरः ।
पितास्य दशवर्षस्य दत्त्वा राज्यं वनं गतः ॥ २० ॥
Maharishi Vashishta said:
3.41.1–7
> After the two Goddesses entered, that palace of lotus-like beauty became illuminated like the rise of two moons, shining with a pure white glow in its interior.
> It was filled with the soft, pure, gentle fragrance of mandara flowers carried by a mild breeze, and due to its influence, everyone except the sleeping king and other men became drowsy with delight.
> It was like a garden of good fortune and joy, where diseases and pains had fled, resembling a forest in full spring bloom or a lotus pond at dawn by the riverbank.
> The king, refreshed by the cool, soothing rays overflowing from the bodies of the two goddesses—like moonlight—awoke as if sprinkled with nectar.
> He saw the two celestial Beings resting on seats, appearing like two moon discs risen on the twin peaks of Mount Meru.
> Thinking for a moment in amazement, the astonished king rose from his bed, like Lord Vishnu (with disc and mace) rising from Shesha serpent.
> Restraining his hanging garlands, necklaces, and garments, he offered a handful of flowers like a blossoming floral offering.
3.41.8–12
> These verses continue the description of the king's respectful actions, his wonder at the Divine visitors, and the beginning of the Goddesses' inquiry about his identity and origin, setting the stage for the minister to speak.
The Goddess said:
3.41.13–20
> O King, who are you? Whose son are you? When were you born here? Hearing this, the minister spoke these words.
> O Goddesses, by your grace, I am able to speak in your presence. Please hear the account of my lord's birth.
> There was a king born in the Ikshvaku dynasty named Kundaratha, the illustrious lotus-eyed one whose arms' shadow covered the earth.
> His son was moon-faced Bhadaratha; his son was Vishwaratha; his son was Brihadratha.
> His son was Sindhuratha; his son was Shailaratha; his son was Kamaratha; his son was Maharatha.
> His son was Vishnuratha; his son was Nabhoratha. This our lord is his son, perfect and pure in form.
> Filled with nectar-like people, like the moon from the milky ocean, he is known as Viduratha due to his great accumulation of merits.
> Born to his mother Sumitra, like another Guha (Kartikeya) to Gauri; his father gave him the kingdom at the age of ten and went to the forest.
Detailed summary of the teachings:
The entry of the Goddesses' into the palace transforms the ordinary royal chamber into a celestial, blissful realm, symbolizing how spiritual presence can dispel ignorance, disease, and suffering. The king's awakening through their cool, moon-like radiance represents the soul's revival by Divine Grace or Wisdom, where ordinary sleep (ignorance) gives way to perception of truth. It teaches that the material world, though seemingly solid, can be transcended and beautified by contact with Higher Consciousness, as seen in the fragrance, joy, and absence of pain.
The king's rising in reverence and offering flowers highlights humility, devotion, and recognition of the Divine even in human form. His astonishment and quick composure reflect the ideal response of a seeker—wonder at the sublime, followed by immediate surrender and worship. This episode underscores that true kingship lies not in power but in recognizing and honoring spiritual realities beyond the ego.
The lineage narration by the minister serves to ground the king's identity in a historical and dynastic context, yet subtly points to the impermanence of such lineages. The chain of kings from Ikshvaku down to Viduratha shows the continuity of royal dharma, but the emphasis on Viduratha's purity, merits, and early ascension hints at his spiritual readiness for deeper inquiry. It teaches that worldly status and ancestry are provisional labels, preparing the mind for the Realization that all forms arise from and return to the same Consciousness.
The Goddesses' questioning and the minister's response initiate the process of self-inquiry, a core teaching of Yoga Vasishta: "Who am I?" This prompts reflection on birth, origin, and identity, revealing that personal history is part of the dream-like world. The Divine Grace enabling the minister to speak shows that True Knowledge flows only when blessed from above, emphasizing surrender over self-effort alone.
Overall, these verses convey that life is a Divine play (lila) where apparent events—birth, rule, awakening—lead toward Self-Realization. The palace scene symbolizes the inner sanctum of Consciousness, where the individual soul meets Universal Truth. The teachings stress detachment from worldly attachments, reverence for wisdom-bearers, and recognition that true bliss comes from transcending name, form, and lineage to abide in the Eternal Self.
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