Chapter 3.71, Verses 1~42

Yoga Vashishtha 3.71.1~42

(These verses teach about the temporary nature of power and the body)

श्रीवसिष्ठ उवाच।

अथ सा बहुकालेन कर्कटी नाम राक्षसी।

सर्वेषां नरमांसानां नतु तृप्तिमुपाययौ ॥ १॥

पूर्वेणैव किलाह्ना सा तृप्ता रुधिरबिन्दुना।

सूच्याः किमिव मात्यन्तस्तृष्णासूची सुदुर्भरा ॥ २॥

चिन्तयामास हा कष्टं किमहं सूचिता गता।

सूक्ष्मास्मि हतशक्तिश्च अपि ग्रासो न माति च ॥ ३॥

क्व मे तानि विशालानि गतान्यङ्गानि दुर्धियः।

कालमेघविशालानि वने शीर्णानि पर्णवत् ॥ ४॥

मय्यस्यां मन्दभाग्यायां मनागपि न माति हि।

स्वादुमांसरसग्रासो वसावासित आसयन् ॥ ५॥

पङ्कान्तर्विनिमज्जामि पतामि धरणीतले।

हस्तास्मि जनपादौघैः शुक्रेण मलिनास्मि च ॥ ६॥

(७–३६)

हा नेत्रे कृष्णरजनीरजःशुष्केन्धनैजने।

कस्मान्न मे भूषयतो दृग्ज्वालामालया दिश ॥ ३७॥

हा स्कन्ध बन्धो नष्टोऽसि निषिद्धोऽसि महीतले।

कालेन विनिपिष्टोऽसि निघृष्टोऽसि शिलातले ॥ ३८॥

हा मुखेन्दो तपसि किं नाद्य त्वं मम रश्मिभिः।

कल्पान्तदावसंशान्तचन्द्रबिम्बमनोहर ॥ ३९॥

हा हा हस्तौ महाकारौ तावद्य क्व गतौ मम।

संपन्नास्मि महासूचिर्मक्षिकाखुरदोलिता ॥ ४०॥

हा भगोग्रकरञ्जाढ्यसत्कन्दश्वभ्रशोभन।

विन्ध्याद्वरेण्यविपुलनितम्बामलबिम्बक ॥ ४१॥

क्वाकारोऽम्बरपूरकः क्व च नवं तुच्छात्मसूचीवपू।

रोदोरन्ध्रसमं क्व वास्य कुहरं क्वेदं च सूचीमुखम्।

क्व ग्रासो बहुमांसभारबहुलः क्वाब्बिन्दुना भोजनं।

सूक्ष्मास्म्येतदहो मयैव रचितं स्वात्मक्षये नाटकम् ॥ ४२॥

Sage Vasishta said: 

3.71.1–6

> Then, after a long time, that demoness named Karkati could not find satisfaction even after eating the flesh of many humans. 

> She had felt satisfied earlier that day with just a single drop of blood. How can a needle ever be filled? This needle of thirst is extremely difficult to bear. 

> She thought in distress, "Alas, what a misfortune! How have I become like a needle? I am now tiny and powerless, and even a small bite does not fit in me." 

> "Where have my large and beautiful limbs gone, O foolish mind? They were once as vast as dark rain clouds but now lie withered in the forest like dry leaves." 

> "In this unlucky state of mine, even a tiny piece of sweet, fat-smelling meat does not fit. I sink deeper into trouble." 

> "I sink into mud and fall on the ground. I am trampled by the feet of people and polluted by semen." 

3.71.7–36

> In these verses, the demoness Karkati continues her deep lamentation, recalling her past glory as a huge and powerful being who could devour large amounts of food and strike fear everywhere. She sadly describes how her massive body has shrunk to almost nothing, how her strength has completely vanished, and how she now suffers from extreme hunger and weakness in her tiny form. She questions her fate and feels the pain of her reduced condition.

3.71.37–42

> Alas, my eyes that once burned like dry fuel in the dark night! Why do they not decorate the directions with garlands of flame? 

> Alas, my shoulders! Your strength is gone. You are now crushed and forbidden on the earth. Time has ground you and rubbed you against stone. 

> Alas, my moon-like face! Why do you not shine today with my rays? You were once as beautiful as the moon image put out by the great fire at the end of time. 

> Alas, alas, my large hands! Where have you gone now? I have become a great needle, tossed around by the hoof of a fly. 

> Alas, my beautiful form rich with strong limbs and charming parts, with wide hips like the excellent Vindhya mountain! 

> Where is that huge form that filled the sky? Where is this new tiny needle-like body? Where is the cave-like wide mouth? Where is this needle tip? Where is the heavy load of much meat for food? Where is the meal of just a water drop? I am now subtle. Alas! This drama of my own self-destruction was created by me alone. 

Summary of the Teachings:

The demoness Karkati, once huge and strong, is now reduced to a tiny needle due to the effects of Time. This shows that no matter how powerful one becomes, physical strength and size do not last forever. Everything in the world changes, and pride in the body leads to suffering when that power fades.

The story highlights the danger of uncontrolled desires and greed. Karkati's endless hunger and thirst, even after eating so much, represent how desires can never be fully satisfied. Even a small drop cannot fill the "needle of thirst." True peace comes only when one controls desires instead of letting them control the mind.

It reminds us of the importance of humility and self-awareness. The demoness regrets her past actions and realizes that her current tiny state is the result of her own deeds. The verses encourage looking within and understanding that we create our own suffering through ignorance and wrong choices.

The teachings point to the impermanence of all things. By comparing her lost large body to withered leaves and clouds, the text shows that youth, beauty, and strength are like temporary illusions. One should not get too attached to the body or material things.

Finally, these verses convey that the mind creates its own Reality and drama. Karkati understands that she herself created this "play" of rise and fall. This encourages spiritual wisdom to rise above the ups and downs of life by Realizing the True Self beyond the changing body and mind.

Chapter 3.70, Verses 66–84

Yoga Vashishtha 3.70.66~84

(These verses use the metaphor of a needle to explain how subtle forces of pain and karma operate in life)

श्रीवसिष्ठ उवाच।

विना परापकारेण तीक्ष्णा मरणमीहते।

वेदनाद्रोधिता सूची कर्मपाशे प्रलम्बते ॥ ६६॥

शेते किंश्याममैत्र्येव दूरे करपरिच्युता।

स्वरूपसदृशं मित्रं कस्मै नाम न रोचते ॥ ६७॥

मिश्रिता मूढचित्तानां वृत्तिभिः प्राकृते जने।

तिष्ठत्यात्मसमां को हि संगतिं त्यक्तुमिच्छति ॥ ६८॥

भवत्ययस्कारवित्तौ संत्यज्यान्तर्धिगामिनी।

भस्त्रावातैर्विचलिता गगनादुत्पतोन्मुखी ॥ ६९॥

प्राणापानप्रवाहस्थहृत्पद्मान्तरचारिणी।

दुःखशक्तिर्महाघोरा जीवशक्तिरिवोदिता ॥ ७०॥

समानवैपरीत्येन समानसमगामिनी।

उदानविपरीतत्वादुदानसमगामिनी ॥ ७१॥

(72–78)

वस्त्रतन्तुविभेदेन परमारणमाशु मे।

इदं संपद्यत इति भवत्यन्तर्हि निर्मला ॥ ७९॥

स्थापिता मलमादत्ते यथा मृद्धर्षणं विना।

परापराधविरहाद्व्याधिस्तस्याः प्रवर्तते ॥ ८०॥

सूक्ष्माऽदृश्या चैव दात्री क्षणाद्विस्मृतिमेति सा।

तीक्ष्णभेदकरी क्रूरा सूची चेष्टेव दैविकी ॥ ८१॥

तन्तुवेधनमात्रेण हतोऽन्य इति तोषिता।

दुर्जनो येन तेनैव नाशितेनैति हृष्टताम् ॥ ८२॥

पङ्के मज्जति याति खं विहरति व्योमानिलैर्दिक्तटे शेते पांसुषु भूतलेष्विव वने पट्टे गृहेऽन्तःपुरे।

हस्ते श्रोत्रसरोरुहेऽथ मृदुनि स्वेच्छोर्णिकाखण्डके रन्ध्रे काष्ठमृदां च माति हृदये द्रव्यात्मशक्त्यैव सा ॥ ८३॥

श्रीवाल्मीकिरुवाच।

इत्युक्तवत्यथ मुनौ दिवसो जगाम सायंतनाय विधयेऽस्तमिनो जगाम।

स्नातुं सभा कृतनमस्करणा जगाम श्यामक्षये रविकरैश्च सहाजगाम ॥ ८४॥

Sage Vasistha said: 

3.70.66–71

> Without harming others, the sharp one desires death. Stopped by pain, the needle hangs in the web of karma. 

> It lies like a dark friend, far from the hand's reach. Who does not like a friend that matches one's own nature? 

> Mixed with the tendencies of foolish minds among ordinary people, the Self remains equal. Who wants to leave such company? 

> Like the wind from bellows moving iron, it becomes hidden and goes away. Blown by the air of the bellows, it rises upward towards the sky. 

> Moving inside the heart lotus in the flow of prana and apana, this terrible power of sorrow rises like the power of life. 

> By opposition to samana, it moves equally with samana. By opposition to udana, it moves equally with udana. 

3.70.72–78

> These verses continue the description of subtle forces, the needle-like power representing pain and disease, its movements through the body, its effects on life, and the transition to evening as the assembly ends with Valmiki's narration.

3.70.79–83

> It becomes pure inside with the thought that this happens quickly as the supreme death by piercing the cloth threads. 

> Placed without rubbing dirt, it takes the impurity. Without the fault of others, its disease starts. 

> Subtle, invisible, and giving, it quickly goes to forgetfulness. Sharp, piercing, cruel, it acts like a Divine needle. 

> Satisfied with the thought that another is killed by mere piercing of threads, the wicked one becomes happy by the same destruction. 

> It sinks in mud, goes to the sky, wanders with winds in the directions, lies in dust on grounds, in forests, on cloths, in houses, in inner chambers; in hand, in ear lotus, in soft wool pieces, in holes of wood and clay, and it measures in the heart by its own power of substance. 

Sage Valmiki said: 

3.70.84

> After the Sage (Vashishta) spoke thus, the day went for the evening rites, the sun set. The assembly, having bowed, went to bathe, and came back with the rays of the setting sun in the twilight. 

Summary of the Teachings:

The needle represents sharp, piercing energies that cause suffering without direct harm to others at first, but get trapped in the web of actions and results. It shows that such forces arise from inner movements of vital energies like prana, and they behave according to natural laws, moving with or against bodily airs.

The teachings highlight how negative tendencies mix with ordinary minds and stay close like friends, making it hard to separate from them. Even Pure Self remains equal amid foolish thoughts. The verses warn against hidden faults that bring disease and impurity, stressing that without harming others, one should avoid actions that invite such subtle pains.

They describe the needle's nature as quick, invisible, and cruel, bringing temporary satisfaction to wicked minds through destruction of others. This illustrates how ego and ignorance lead to joy in others' suffering, but such acts are short-lived and lead to forgetfulness or further bondage.

The verses portray the pervasive presence of this power in all places and forms – from mud to sky, body parts to materials – showing the all-pervading nature of karmic forces and life energies that penetrate everything through their own subtle strength.

Finally, the closing verse marks the end of the day's teaching, reminding that spiritual discussions follow natural rhythms of day and night, with the assembly dispersing for daily rites, blending Wisdom with practical living.

Chapter 3.70, Verses 51–65

Yoga Vashishtha 3.70.51–65

(These verses use the metaphor of a needle and thread to describe the subtle movements of the mind and ego in the World)

श्रीवसिष्ठ उवाच।

सायःसूची मनःसूच्या वलिता विजहार ह।

दिक्ष्वाशेव शिलागुर्वी नावाङ्गपलिता सती ॥ ५१॥

विससार दिगन्तेषु सान्तःकरणसत्तया।

तुषलेखेव पवनशक्त्या संसृतिरूपया ॥ ५२॥

मुखेन सूक्ष्मसूत्रान्तं चरन्तीव परोम्भितम्।

परपूरोद्यमेनाशु जातेव हृदयान्विता ॥ ५३॥

परपूररसेनैव सूच्या हृत्सुविकासितम्।

अनारतपतत्सूक्ष्मसूत्रान्त इव स्तम्भिता ॥ ५४॥

तीक्ष्णैरपि चिरक्षीणं पूर्यते निर्विचारणा।

दृष्टान्तोऽत्र क्षणात्सूच्या पूरितो जर्जरः पटः ॥ ५५॥

सूत्रांशुनिर्गमे योग्यं सूच्या हृदयमर्जितम्।

परपूरणयैवाशु तेजश्च कवितार्करुक् ॥ ५६॥

अकस्मात्तेन रूढेन क्षीणपूरेण रूपिणी।

हृदये राक्षसी सूचिः कर्मणा तप्यते च सा ॥ ५७॥

वेधं पूररयेणेव करोति स्वं प्रचारिता।

प्रकृतेन निजेनापि वेधाय व्यवहारिता ॥ ५८॥

संचारयति वस्त्रेषु सूत्रं चतुरवेधनात्।

आदीर्घवासनातन्तुः शरीरेष्विव चेतनाम् ॥ ५९॥

संचार्यमाणवेधेन धावन्तीवाक्षिपातने।

अदर्शितमुखा एव दुर्जना मर्मवेधिनः ॥ ६०॥

कण्ठवस्त्रदलप्रोता वेधाक्ष्णा मुखमीक्षते।

कथमेता भिनद्मीति तीक्ष्णानामेतदीप्सितम् ॥ ६१॥

सममेव च कौशेये क्षौमे च वसने सृता।

जडः क इव वा नाम गुणागुणमपेक्षते ॥ ६२॥

सा दधाना ततं सूत्रमङ्गुष्ठाङ्गुलिपीडिता।

आन्त्रतन्तुमिवामान्तमुद्गिरन्ती निरीक्षते ॥ ६३॥

तीक्ष्णाप्यहृदयत्वेन सरसेष्वरसेष्ववित्।

सूत्रितापि पदार्थेषु विशत्यरसगामिनी ॥ ६४॥

अगर्दती मुखप्रोता सुतीक्ष्णापि च तापिधीः।

सुवेधिताप्यहृदया राजपुत्र्यापि दुर्भगा ॥ ६५॥

Sage Vasishta said: 

3.70.51–56

> The evening needle, like the mind's needle, twisted and roamed freely. It moved in all directions like a heavy stone-laden boat, yet remained steady and virtuous without falling.

> It spread out into the distant directions with its inner Conscious power. Like a light sketch drawn by the wind's force, it took the form of worldly existence.

> With its face, it moved towards the end of the subtle thread as if fully manifested. Quickly it became connected to the heart through the effort of filling others.

> By the essence of filling others, the needle expanded the heart beautifully. It stood still as if at the end of the continuously falling subtle thread.

> Even when weakened for a long time by sharp forces, it gets filled without any thought. Here, an example is a worn-out cloth filled by the needle in a moment.

> The heart was made suitable by the needle for the thread's exit. Quickly, through filling others, it gained brilliance like a poet's sharp intellect.

3.70.57–65

> Suddenly, with that grown but weakened filling form, the needle-like demoness appeared in the heart. She suffers there due to her own actions.

> She creates a piercing like a filling force in her own movement. Even by her natural behavior, she is used for piercing.

> She moves the thread through clothes with clever piercing. Like a long desire-thread, she enters Consciousness into bodies.

> While being moved for piercing, she runs as if throwing glances. Hidden-faced wicked ones are the heart-piercers.

> Pierced through the neck-cloth layer, she looks at the face with piercing eyes. "How do I split this?" – this is desired by the sharp ones.

> She spreads equally in silk and linen clothes. Like a dull person, who cares for good or bad qualities?

> Holding the stretched thread, pressed by thumb and fingers, she looks while throwing out the inner thread like intestines.

> Though sharp, due to lack of heart, she is tasteless in tasty and tasteless things. Even when threaded in objects, she enters without taste.

> Not proud, pierced at the face, though very sharp and burning-minded, well-pierced yet heartless, even a Princess is unfortunate.

Summary of the Teachings:

The mind acts like a sharp needle that roams freely, piercing through experiences and filling the heart with impressions. It shows how Consciousness spreads in all directions, creating the illusion of worldly life through constant subtle activity, much like a needle sewing fabric without pause. This illustrates the restless yet creative nature of the inner self as it engages with Reality.

The teachings highlight how the mind, though weakened by Time and sharp challenges, can quickly absorb new experiences without deep reflection. It expands through interactions with others but often leads to inner suffering when driven by selfish actions. The needle represents the ego or subtle desires that pierce the heart, causing pain through endless movement and attachment. This warns against letting the mind wander unchecked, as it binds us to cycles of action and reaction.

Further, the verses explain that the mind's piercing power operates equally on all things, ignoring good or bad qualities, just as a needle sews any cloth. This points to the impartial yet mechanical nature of desires and thoughts that thread through our lives. Hidden and clever, the mind hurts vital points without showing its full face, teaching us to be aware of its deceptive ways. It urges control over these subtle forces to avoid unnecessary pain.

The analogy also shows the mind's tasteless entry into all objects and experiences, lacking true heart or depth despite its sharpness. Even powerful or royal-like states become unfortunate without inner compassion and wisdom. Overall, these verses teach detachment from the mind's needle-like activities, encouraging self-inquiry to Realize the Unchanging Consciousness beyond the piercing and threading of worldly existence. This leads to freedom from suffering caused by uncontrolled mental movements.

In essence, the story teaches that by understanding the mind's subtle operations like a needle in fabric, one can transcend its limitations. Through Awareness and practice, the seeker moves from being pierced by desires to resting in Pure Awareness, achieving liberation as described in the Yoga Vasistha tradition.

Chapter 3.70, Verses 31~50

Yoga Vashishtha 3.70.31~50

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

श्रीवसिष्ठ उवाच।

तुच्छोऽप्यर्थोऽल्पसत्त्वानां गच्छति प्रार्थनीयताम्।

सूचीवृत्तपिशाचीत्वं राक्षस्या तपसा स्थितम् ॥ ३१॥

अपि पुण्यशरीराणां जातिबन्धो न शाम्यति।

तनुसूचीपिशाचीत्वं राक्षस्या तपसार्जितम् ॥ ३२॥

तस्यां दिगन्तभ्रमणे प्रवृत्तायां महानिलैः।

तत्रैव सा तनुः स्थूला गलिता शरदभ्रवत् ॥ ३३॥

कस्यचिद्विवशाङ्गस्य क्षीणस्य विपुलस्य च।

प्रविश्यान्तर्वातसूचिर्भवत्यतिविषूचिका ॥ ३४॥

कस्यचित्तनुदेहस्य स्वस्थस्य सुधियोऽपि वा।

प्रविश्य जीवसूचित्वे भवत्यन्तर्विषूचिका ॥ ३५॥

एवं क्वचित्तृप्यति सा दुर्बुद्धिहृदयास्थिता।

क्वचिदुच्छेद्यते पुण्यैर्मन्त्रौषधितपःक्रमैः ॥ ३६॥

(37–44)

विरूपाशुष्कसंदष्टवीटिकापूतिपल्वले।

मध्यस्थलेखमार्गौघशीतश्वसनगोचरे ॥ ४५॥

ग्रस्तयूकानरौघासृक्पूर्णसृक्किनखास्यताम्।

दधताङ्गुष्ठपक्षेण क्रान्ते सर्वत्र यायिनी ॥ ४६॥

नानाविरचनाचित्रपटपत्तनगामिनी।

गमागमपरिश्रान्ता तत्रात्यन्तचिराध्वगा ॥ ४७॥

नगरानगरे व्यस्तसूत्रभाण्डैकभारिणी।

तप्ते कलेवरारण्ये बलीवर्दापवर्तिनी ॥ ४८॥

गुप्ता विश्रमणायैव मनाक्करपरिच्युता।

तन्तुप्रोता मुखाकृष्टिः खिन्ना क्वापि विलीयते ॥ ४९॥

वेधनं कर्मसंश्लिष्टा कठिनापि न साकरोत्।

न हि तीक्ष्णो बहिः कार्यो निजत्वं विजहाति चेत् ॥ ५०॥

Sage Vasishta continued: 

3.70.31–36

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

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

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

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

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

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

 3.70.37–44

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

3.70.45–50

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

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

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

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

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

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

Summary of the Teachings:

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

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

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

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

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

Chapter 3.70, Verses 21–30

Yoga Vashishtha 3.70.21–30

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

श्रीवसिष्ठ उवाच।

एकवस्त्वतिरागाणामहो नु विषमा गतिः।

देहोऽपि तृणवत्त्यक्तो राक्षस्या निजयेच्छया ॥ २१॥

एकवस्त्वतिगन्धेन भ्रश्यन्त्यन्या हि संविदः।

राक्षस्या ग्रासगन्धेन देहनाशोऽपि नेक्षितः ॥ २२॥

नाशोऽपि सुखयत्यज्ञमेकवस्त्वतिरागिणम्।

सूचीभूता विदेहापि परितुष्टैव राक्षसी ॥ २३॥

अन्या वभूव लग्ना सा तथा जीवविषूचिका।

व्योमात्मिका निराकारा व्योमवृत्तिशरीरका ॥ २४॥

तेजस्तनुप्रवाहाभा प्राणतन्तुमयात्मिका।

मूलसंवेदनाकारा चन्द्रार्कांशुकसुन्दरी ॥ २५॥

पृथगेवासिधाराभा परमाण्ववलीय सा।

कौसुमी गन्धलेखेव कला कलनरूपिणी ॥ २६॥

पापात्मिका मनोवृत्तिः सो हि तस्यास्तथा स्थिता।

परप्राणवशादेव परमार्थपरायणा ॥ २७॥

एवमस्यास्तनुर्जाता सूचीद्वयमयी हि सा।

नीहारांशुकवत्तन्वी कार्पासांशुसुपेलवा ॥ २८॥

तनुद्वयेन तेनासौ प्रविश्य हृदयं नृणाम्।

वेधयन्ती ततः क्रूरा प्रबभ्राम दिशो दश ॥ २९॥

सर्वः स्वसंकल्पवशाल्लघुर्भवति वा गुरुः।

कर्कट्योग्रं वपुस्त्यक्त्वा सूचीत्वमुररीकृतम् ॥ ३०॥

Sage Vasishta said: 

3.70.21–25

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

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

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

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

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

3.70.26–30

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

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

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

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

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

Summary of the Teachings:

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

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

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

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

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

Chapter 3.70, Verses 1~20

Yoga Vashishtha 3.70.1~20

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

श्रीवसिष्ठ उवाच।

अथ भूधरशृङ्गाभा सा महाकृष्णराक्षसी।

कज्जलाम्बुदलेखेव तानवं गन्तुमुद्यता ॥ १॥

बभूवाभ्रोपमाकारा ततो विटपरूपिणी।

पुंस्प्रमाणा ततोऽप्यासीदथाभूद्धस्तमात्रिका ॥ २॥

ततः प्रादेशमात्रा सा ततोऽप्यङ्गुलिरूपिणी।

ततो माषशमीतुल्या ततः सूची बभूव ह ॥ ३॥

ततः कौशेयसूचित्वं पद्मकेसरसुन्दरी।

प्राप सा शिखराकारा संकल्पाद्रिरिवाणुताम् ॥ ४॥

रराज सूचिका कृष्णा सूक्ष्मायसमनायसी।

पुर्यष्टकेन चलिता व्योमगा व्योमवासिनी ॥ ५॥

3.70.6–14

कलाकलनधर्मिण्या वासनामात्रसारया।

क्षीणदीपांशुसूचीवत्तीक्ष्णयानुपलभ्यया ॥ १५॥

ग्रासार्थं सूचितां याता सैवास्था नोपयुज्यते।

विचारितं तया नैतदहो मौर्ख्यविजृम्भितम् ॥ १६॥

साग्रा संचिन्तयामास न सूचीरूपतुच्छताम्।

चित्तमीहितमेवैकं पश्यन्त्यास्ते निरर्थकम् ॥ १७॥

अविचार्यैव सूचित्वं तया मूढधियाऽऽस्थितम्।

नानर्थबुद्धेः स्फुरति पूर्वापरविचारणा ॥ १८॥

स्वार्थक्रियोग्रसामर्थ्याद्याति भावनयान्यताम्।

पदार्थोऽभिमतांशाढ्यो निःश्वासेनेव दर्पणः ॥ १९॥

सूचीभावं प्रपन्नायास्त्यजन्त्याः पीवरं वपुः।

महामरणमप्यस्या राक्षस्याः सुसुखं स्थितम् ॥ २०॥

Sage Vasistha said: 

3.70.1–5

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

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

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

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

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

3.70.6–14

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

3.70.15–20

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

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

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

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

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

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

Summary of the Teachings: 

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

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

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

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

Chapter 3.69, Verses 7–18

Yoga Vashishtha 3.69.7–18

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

ब्रह्मोवाच।

पुत्रि कर्कटिके रक्षःकुलशैलाभ्रमालिके।

उत्तिष्ठ त्वं तु तुष्टोऽस्मि गृहाणाभिमतं वरम् ॥ ७॥

कर्कट्युवाच।

भगवन्भूतभव्येश स्यामहं जीवसूचिका।

अनायसी चायसी च विधेऽर्पयसि चेद्वरम् ॥ ८॥

श्रीवसिष्ठ उवाच।

एवमस्त्विति तामुक्त्वा पुनराह पितामहः।

सूचिका सोपसर्गा त्वं भविष्यसि विषूचिका ॥ ९॥

सूक्ष्मया मायया सर्वलोकहिंसां करिष्यसि।

दुर्भोजना दुरारम्भा मूर्खा दुःस्थितयश्च ये ॥ १०॥

दुर्देशवासिनो दुष्टास्तेषां हिंसां करिष्यसि।

प्रविश्याऽऽहृदयं प्राणैः पद्मप्लीहादिबाधनात् ॥ ११॥

वातलेखात्मिका व्याधिर्भविष्यसि विषूचिका।

सगुणं विगुणं चैव जनमासादयिष्यसि ॥ १२॥

गुणान्वितचिकित्सार्थं मन्त्रोऽयं तु मयोच्यते ।

ब्रह्मोवाच।

हिमाद्रेरुत्तरे पार्श्वे कर्कटी नाम राक्षसी ॥ १३॥

विषूचिकाभिधाना सा नाम्नाप्यन्यायबाधिका।

तस्या मन्त्रः।

ॐह्रींह्रांरींरां विष्णुशक्तये नमः।

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

इति मन्त्री महामन्त्रं न्यस्य वामकरोदरे।

मार्जयेदातुराकारं तेन हस्तेन संयुतः ॥ १४॥

हिमशैलाभिमुख्येन विद्रुतां तां विचिन्तयेत्।

कर्कटीकर्कशाक्रन्दां मन्त्रमुद्गरमर्दिताम् ॥ १५॥

आतुरं चिन्तयेच्चन्द्रे रसायनहृदि स्थितम्।

अजरामरणं युक्तं मुक्तं सर्वाधिविभ्रमैः ॥ १६॥

साधको हि शुचिर्भूत्वा स्वाचान्तः सुसमाहितः।

क्रमेणानेन सकलां प्रोच्छिनत्ति विषूचिकाम् ॥ १७॥

इति गगनगतस्त्रिलोकनाथो गगनगसिद्धग्रहीतसिद्धमन्त्रः।

गत उपगतशक्रवन्द्यमानो निजपुरमक्षयमायमुज्ज्वलश्रीः ॥ १८॥

Lord Brahma said:

3.69.7–12

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

Karkati said, 

3.69.8

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

Sage Vasishtha said: 

3.69.9–12

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

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

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

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

Lord Brahma said: 

3.69.13–18

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

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

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

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

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

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

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

Summary of the Teachings:

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

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

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

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

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

Chapter 3.68.1 ~ 3.69.5

Yoga Vashishtha 3.68.1~3.69.5

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

श्रीवसिष्ठ उवाच।

अत्रैवोदाहरन्तीममितिहासं पुरातनम्।

राक्षस्योक्तं महाप्रश्नजालमावलिताखिलम् ॥ १॥

अस्ति कज्जलपङ्काद्रेरिवोग्रा शालभञ्जिका।

हिमाद्रेरुत्तरे पार्श्वे कर्कटी नाम राक्षसी ॥ २॥

विषूचिकाभिधाना च नाम्नाप्यन्यायवाधिका।

विन्ध्याटवीव देहेन शुष्का कार्श्यमुपागता ॥ ३॥

जम्बूद्वीपगतान्सर्वान्निगिरामि जनान्यदि।

अनारतमनुश्वासं जलराशिमिवार्णवः ॥ ११॥

मेघेन मृगतृष्णेव तन्मे क्षुदुपशाम्यति।

अविरुद्धैव सा युक्तिर्ययापदि हि जीव्यते ॥ १२॥

मन्त्रौषधतपोदानदेवपूजादिरक्षितम्।

सममेव जनं सर्वं निर्बाधं कः प्रबाधते ॥ १३॥

तपः करोमि परममखिन्नेनैव चेतसा।

तपसैव महोग्रेण यद्दुरापं तदाप्यते ॥ १४॥

3.69.1–5

श्रीवसिष्ठउवाच।

अथ वर्षसहस्रेण तां पितामह आययौ।

दारुणं हि तपः सिद्ध्यै विषाग्निरपि शीतलः ॥ १॥

मनसैव प्रणम्यैनं सा तथैव स्थिता सती।

को वरः क्षुच्छमायालमिति चिन्तान्विताभवत् ॥ २॥

आ स्मृतं प्रार्थयिष्येऽहं वरमेकमिमं विभुम्।

अनायसी चायसी च स्यामहं जीवसूचिका ॥ ३॥

अस्योक्त्या द्विविधा सूचिर्भूत्वालक्ष्या विशाम्यहम्।

प्राणिनां सह सर्वेषां हृदयं सुरभिर्यथा ॥ ४॥

यथाभिमतमेतेन ग्रसेयं सकलं जगत्।

क्रमेण क्षुद्विनाशाय क्षुद्विनाशः परं सुखम् ॥ ५॥

Sage Vashishta said:

3.68.1–3

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

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

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

3.68.11–14

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

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

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

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

3.69.1–5

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

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

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

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

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

Summary of the Teachings:

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

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

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

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

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

Chapter 3.67, Verses 74–82

Yoga Vashishtha 3.67.74–82

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

श्रीवसिष्ठ उवाच।

मनसा ब्रह्मणा यद्यद्यथा दृष्टं विभावितम्।

तत्तथा दृश्यते तज्ज्ञैः स्वभावस्यैव निश्चयः ॥ ७४॥

यथा यदुदितं वस्तु तत्तत्तन्न विना भवेत्।

निमेषमपि कल्पं वा स्वभावस्यैष निश्चयः ॥ ७५॥

अलीकमिदमुत्पन्नमलीकं च विवर्धते।

अलीकमेव स्वदते तथालीकं विलीयते ॥ ७६॥

शुद्धं सर्वगतं ब्रह्मानन्तमद्वितीयं दुःखबोधवशाद शुद्धमिवासदिवानेकमिवासर्वगमिवावबुध्यते ॥ ७७॥

जलमन्यत्तरङ्गोऽन्य इति बालकुकल्पनया भेदः कल्प्यत एवमवास्तवस्तस्माद्यो योऽयमाभाति भेदः।

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

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

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

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

एवं यदेव मनः कल्पयति तदेव पश्यति।

सद्वा भवत्वसद्वा चित्तं यत्कल्पयत्यभिनेविष्टम् ।

तत्तत्पश्यति यास्यति सदिव प्रतिभासमुपगतं सद्यः ॥ ८२॥

Sage Vashishta continued:

3.67.74–77

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

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

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

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

3.67.78–82

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

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

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

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

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

Summary of the Teachings:

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

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

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

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

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

Chapter 3.67, Verses 65–73

Yoga Vashishtha 3.67.65–73

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

श्रीवसिष्ठ उवाच।

इदमेवमसत्सर्वमिव व्योम्नि ततात्मनि।

पर्वतोच्चाकृतिर्व्योम जगद्व्योम्नि विजृम्भते ॥ ६५॥

नेह प्रजायते किंचिन्नेह किंचिद्विनश्यति।

जगद्गन्धर्वनगररूपेण ब्रह्म जृम्भते ॥ ६६॥

यथैव पद्मजादीनां जीवानां सदसन्मयी।

सत्ता तथैव सर्वेषामासरीसृपमासुरम् ॥ ६७॥

संवित्संभ्रम एवायमेवमभ्युत्थितोऽप्यसन्।

आब्रह्मकीटसंवित्तेः सम्यक्संवेदनात्क्षयः ॥ ६८॥

यथा संपद्यते ब्रह्मा कीटः संपद्यते तथा।

कीटस्तु रूढभूतौघवलनात्तुच्छकर्मकः ॥ ६९॥

यदेव जीवनं जीवे चेत्योन्मुखचिदात्मकम्।

तदेव पौरुषं तस्मिन्सारं कर्म तदेव च ॥ ७०॥

ब्रह्मणः सुकृतात्पापात्कीटकस्य समुत्थितेः।

चित्तन्मात्रात्मिका भ्रान्तिः प्रेक्षामात्रं भवेत्क्षयः ॥ ७१॥

मातृमानप्रमेयाणि न चिन्मात्रेतरद्यतः।

ततो द्वैतैक्यवादार्थः शशशृङ्गाज्जिनीसमः ॥ ७२॥

भावदार्ढ्यात्मकं मिथ्या ब्रह्मानन्दो विभाव्यते।

आत्मैव कोशकारेण लालादार्ढ्यात्मकं यथा ॥ ७३॥

Sage Vashishta continued:

3.67.65–70

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

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

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

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

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

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

3.67.71–73

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

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

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

Summary of the Teachings:

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

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

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

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

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

Chapter 3.67, Verses 52–64

Yoga Vashishtha 3.67.52–64

(These verses explain how the senses perceive only limited parts of Reality)

श्रीवसिष्ठ उवाच।

स्पर्शभावैकदेशत्वं त्वक्शब्दार्थेन विन्दति।

रसभावैकदेशत्वं रसनात्वेन विन्दति ॥ ५२॥

रूपभावैकदेशत्वं नेत्रार्थाकृति पश्यति।

गन्धभावैकदेशत्वं नासिकात्वेन पश्यति ॥ ५३॥

एवं भावमयैः सत्ताप्रकटीकरणक्षमम्।

भविष्यदिन्द्रियाख्यं स रन्ध्रं पश्यति देहके ॥ ५४॥

इत्येवमादि जीवस्य राघवाद्यतनस्य च।

उदेति प्रतिभासात्मा देह एवातिवाहिकः ॥ ५५॥

अनाख्येयं परा सत्तास्यातिवाहिकतामिव।

सा गच्छत्यप्यगच्छन्ती तादृक्सत्यात्मभावनात् ॥ ५६॥

मातृमेयप्रमाणादि यदा ब्रह्मैव वेदनात्।

तदातिवाहिकोक्तीनां कः प्रसङ्गस्तदेव तत् ॥ ५७॥

अन्यत्ववेदनादन्यः परस्मादातिवाहिकः।

ब्रह्मत्ववेदनाद्ब्रह्म सा संवित्तिर्हि नान्यजा ॥ ५८॥

श्रीराम उवाच।

असंभवादसंवित्तेर्ब्रह्मात्मैकतयाथवा।

को मोक्षः को विचारश्चेत्यलं भेदविकल्पनैः ॥ ५९॥

श्रीवसिष्ठ उवाच।

सिद्धान्तकाल एवैष प्रश्नस्ते राम राजते।

अकालपुष्पमाला हि शोभनापि न शोभते ॥ ६०॥

सार्थैवानर्थिकाऽकालमाला विलसिता यथा।

तथैवाऽकालमिज्जन्तौ सर्वं काले हि शोभते ॥ ६१॥

प्रतिबन्धाभ्यनुज्ञानां कालो दातेति दृश्यते।

ननु सर्वपदार्थानां कालेन फलयोगतः ॥ ६२॥

एवमेव स जीवात्मा स्वप्नात्मा समुपस्थितः।

पितामहत्वमुच्छूनं पश्यन्नात्मनि कालतः ॥ ६३॥

ओंमुच्चारणसंवित्तिवेदनाच्च प्रपश्यति।

यत्करोति मनोराज्यं भवत्याशु स तन्मयः ॥ ६४॥

Sage Vashishta continued:

3.67.52–58

> The living Being experiences the partial reality of touch through the sense of skin. It experiences the partial reality of taste through the tongue.

> It experiences the partial reality of form through the eyes. It experiences the partial reality of smell through the nose.

> In this way, the Being sees within the body the future sense organs as openings that can manifest existence through these feelings and qualities.

> In this manner, the subtle body (ativahika deha) of the living soul — such as that of Rama and others — arises as a seeming appearance within the physical body itself.

> The indescribable Supreme Existence appears like this subtle body. It moves and yet does not move, because of the contemplation of the True Nature of the Self.

> When the Knower, the Known, and the means of Knowledge are all known as Brahm alone, there is no place left for talk of the subtle body. That itself is everything.

> Because of the sense of otherness, it appears different from the Supreme and as the subtle body. When known as Brahm, it is Brahm. This Consciousness is not produced by anything else.

Sriram asked:

3.67.59

> Whether because it is impossible or because of non-perception of Oneness with Brahm, what is liberation and what is inquiry? Enough with all these imaginations of difference.

Sage Vashishta said:

3.67.60–64

> This question of yours shines only at the right time of conclusion, O Rama. Even a beautiful garland of flowers that bloom out of season does not look fitting.

> Just as a meaningless untimely garland may appear attractive in its own way, so too everything shines beautifully only in its proper time.

> Time is seen as the giver of both obstacles and permissions. Indeed, all things obtain their results through the connection with Time.

> In the same way, the individual soul, established as a dream-like Self, sees within itself the state of grandfatherhood becoming fully developed through the power of Time.

> By the Awareness gained through chanting Om and deep perception, one sees clearly. Whatever Kingdom the mind creates, one quickly becomes absorbed in that very State.

Summary of the Teachings:

Touch, taste, sight, and smell each grasp one aspect of existence through their respective organs. The body is seen as having future openings or channels that will allow these qualities to manifest. This shows that our ordinary experience of the world is partial and built through the senses.

The subtle body (ativahika) arises as an appearance within the physical form for the individual soul. This subtle form seems to move and act, yet the Supreme Existence behind it is Unchanging. It moves without truly moving when one contemplates the True Self. This teaches the illusory yet functional nature of the subtle vehicle that carries the soul’s experiences.

When everything — the Knower, the Known, and the process of Knowing — is recognized as Brahm alone, discussions about separate subtle bodies become meaningless. The sense of otherness creates the appearance of a distinct subtle body, but True Knowledge reveals it as none other than Brahm. Consciousness is self-existent and not created by anything external.

Ram’s question highlights the ultimate non-dual view: if all is Brahm, what remains for ideas of bondage, liberation, or spiritual inquiry? Vasistha replies that such questions are timely only at the final stage of understanding. Everything, like flowers or events, has its proper season. Forcing ideas out of time reduces their beauty and relevance.

The individual soul lives like a dreamer within Time. Through the flow of Time, potentials unfold, such as becoming a grandfather. By focusing the mind with practices like Om chanting and clear Awareness, whatever mental world one builds, one becomes fully immersed in it. The teaching emphasizes the power of Time, mind, and right Knowledge in shaping experience and Realizing the Self.

Chapter 3.67, Verses 37–51

Yoga Vashishtha 3.67.37–51

(These verses beautifully capture Rama’s wonder at the illusory yet vivid appearance of the World within Brahm)

श्रीराम उवाच।

अहो चित्रं जगदिदमसत्सदिव भासते।

अहो बृहदहो स्वस्थमहो स्फुटमहो तनु ॥ ३७॥

ब्रह्मणि प्रतिभासात्मा तन्मात्रगुणगोलकः।

अवश्यायकणाभासो यथा स्फुरति तच्छ्रुतम् ॥ ३८॥

यथाऽसौ याति वैपुल्यं यथा भवति चात्मभूः।

यथा स्वभावसिद्धार्थात्तथा कथय मे प्रभो ॥ ३९॥

श्रीवसिष्ठ उवाच।

अत्यन्तासंभवद्रूपमनन्यत्स्वस्वभावतः।

अत्यन्ताननुभूतं सत्स्वानुभूतमिवाग्रतः ॥ ४०॥

उल्लासफुल्लो फुल्लाङ्ग इति बालहृदि स्फुटम्।

यथोदेति तथोदेति परे ब्रह्मणि जीवता ॥ ४१॥

मानमेयात्मिका शुद्धा सत्यैवासत्यवत्स्थिता।

भिन्नेव च न भिन्ना स्याद्ब्रह्मणो ब्रंह्मणात्मिका ॥ ४२॥

यथा ब्रह्म भवत्याशु जीवः कलनजीवितः।

तथा जीवो भवत्याशु मनो मननवेदनात् ॥ ४३॥

चित्तं तन्मात्रमननं पश्यत्याशु स्वरूपवत्।

एष सद्योऽनिललवप्रख्यः स्फुरति खान्तरे ॥ ४४॥

अस्तनिमेषोऽनुभवत्यवश्यायकणोपमम्।

संवेदनात्मकं कालकलितं कान्तमात्मनि ॥ ४५॥

अहं किमिति शब्दार्थवेदनाभोगसंविदम्।

संविदं तत्त्वशब्दार्थं जीवः पश्यति सार्थकम् ॥ ४६॥

तादृक्षवेदनात्सोऽथ रसशब्दार्थवेदनम्।

भाविजिह्वार्थनाम्नैकदेशेऽनुभवति क्षणात् ॥ ४७॥

तादृक्षवेदनात्तेजःशब्दार्थोन्मुखतां गतः।

भविष्यन्नेत्रनाम्नैकदेशे भवति भासनम् ॥ ४८॥

तादृक्षवेदनात्सोऽथ घ्राणं तद्दृष्टिवेदनात्।

स्थितो यस्मिन्भवतीति तावद्दृश्यादिता स्थिता ॥ ४९॥

एवंप्रायः स जीवात्मा काकतालीयवच्छनैः।

विशिष्टसंनिवेशत्वं भावितं पश्यति स्वतः ॥ ५०॥

स तस्य संनिवेशस्य त्वसतोऽपि सतः सतः।

शब्दभावैकदेशत्वं श्रवणार्थेन विन्दति ॥ ५१॥

Sriram asked: 

3.67.37–39

> Oh, how wonderful! This World, though unreal, shines as if it is Real. Oh, how vast it is! Oh, how stable! Oh, how clear! Oh, how subtle!

> In Brahm, it appears as the nature of reflection, a sphere made of subtle elements (tanmatras), shining like a drop of dew. This is what I have heard.

> How does it expand? How does it become self-born? How does the Reality arise from its own Nature? O Lord, please explain this to me.

Sage Vasistha answered: 

3.67.40–43

> It has a form that is extremely impossible and non-different from its own Nature. Though never experienced before, it appears right in front as if fully experienced.

> Just as a fully bloomed flower with expanded parts clearly arises in a child’s heart, in the same way the State of being a Jiva arises in the Supreme Brahm.

> The Pure Nature of Knower and Known, though truly Real, stands as if unreal. It appears different yet is not different — it is the Brahm-nature within Brahm.

> Just as Brahm quickly becomes the Jiva endowed with limiting activities, similarly the Jiva quickly becomes the mind through the process of thinking and perceiving.

3.67.44–51

> The mind, which is the thinking of subtle elements, quickly sees everything as if it is its own form. This instantly vibrates like a light gust of wind in inner space.

> Without blinking, it experiences within itself the delightful, time-bound Consciousness, like a dewdrop.

> The Jiva sees the meaningful Knowledge in the form of “What am I?” — the enjoyment of word-meaning Awareness, the Knowledge of the meaning of Reality (tattva).

> From such perception, it then instantly experiences the meaning of the word “taste” (rasa) in the future part that will become the tongue.

> From such perception, turning towards the meaning of “light/fire” (tejas), it becomes illumination in the part that will become the eye.

> From such perception, it then develops the nose. From the perception of that sight, it becomes situated in the place of seen objects. Thus the State of Being the Seer is established.

> In this manner, that Jiva-self, like a crow and palm fruit falling together by chance, slowly perceives by itself its own special placement that it has conceived.

> Through the meaning of hearing, it attains the word-form of that placement — even though it is unreal, yet it appears real and existent.

Summary of the Teachings:

The world, though unreal, shines like a dewdrop or reflection in Pure Consciousness. Vasistha explains that this appearance is spontaneous and self-born, arising directly from Brahm’s own Nature without any real transformation. It seems completely new and experienced, even though it has no independent existence. The Jiva (individual soul) emerges in Brahm in the same natural way a thought or image appears in a child’s mind.

The process of manifestation is described as a rapid, spontaneous evolution. Brahm assumes the form of Jiva through subtle limitations, and the Jiva in turn becomes the mind through thinking and sensing. The mind then projects the subtle elements (tanmatras) and begins to experience them as its own reality. This happens instantly, like a breeze arising in Space. The Jiva starts with a basic sense of “I am” and gradually develops the organs of perception — tongue for taste, eyes for light, nose for smell — through its own conceptual power. All this unfolds as if by coincidence, yet it is self-conceived.

The teaching highlights the mysterious power of Consciousness to create the appearance of duality and multiplicity while remaining unchanged. The World of objects and senses appears very Real and stable, yet it is only a reflection or vibration within Brahm. There is no actual difference between Brahm and the Jiva or the World; the seeming difference comes from the mind’s perception. Everything arises, expands, and takes form through the power of imagination and self-identification within Pure Consciousness.

The verses explain how the Jiva slowly builds its sense of individuality and the external World step by step, starting from a subtle thought and developing into full sensory experience. This Creation is compared to natural, effortless processes like a flower blooming or a drop of dew sparkling. Even though the entire structure is unreal from the absolute standpoint, it appears solid and meaningful to the Jiva due to its own self-hypnosis and identification.

Overall, these verses teach the core of non-dual philosophy: the world and the individual soul are apparent projections in the One Brahm. Realizing this illusory nature liberates one from suffering. The seeker is encouraged to wonder at the appearance, inquire into its Source, and ultimately rest in the Pure Consciousness from which everything arises and into which everything dissolves.

Chapter 3.67, Verses 25–36

Yoga Vashishtha 3.67.25–36

(These verses describe the four States of Consciousness and what lies beyond them)

श्रीवसिष्ठ उवाच।

संसृतिर्जाग्रदित्युक्तं स्वप्नं विदुरहंकृतिम्।

चित्तं सुषुप्तभावः स्याच्चिन्मात्रं तुर्यमुच्यते ॥ २५॥

अत्यन्तशुद्धे सन्मात्रे परिणामनिरामयम्।

तुर्यातीतं पदं तत्स्यात्तत्स्थो भूयो न शोचति ॥ २६॥

तस्मिन्सर्वमुदेतीदं तस्मिन्नेव प्रलीयते।

न चेदं न च तत्रेदं दृष्टौ मुक्तावली यथा ॥ २७॥

अरोधकत्वात्खं हेतुर्यथा वृक्षसमुन्नतेः।

अकर्तापि तथा कर्ता चेतनाब्धिर्जगत्स्थितेः ॥ २८॥

संनिधानाद्यथा लौहः प्रतिबिम्बस्य हेतुताम्।

यात्यादर्शस्तथैवायं चिन्मयोऽप्यर्थवेदने ॥ २९॥

बीजमङ्कुरपत्रादियुक्त्या यद्वत्फलं भवेत्।

चिन्मात्रं चित्तजीवादियुक्त्या तद्वन्मनो भवेत् ॥ ३०॥

स्वतोबीजफला विप्रुड् यथा बीजं पुनर्भवेत्।

तथा चिच्चेत्यचित्तादि त्यक्त्वा स्वस्था न तिष्ठति ॥ ३१॥

यद्यप्यबोधे बोधे वा बीजान्तस्तरुबीजयोः।

इयान्भेदोऽस्ति न जगद्ब्रह्मणोरपि चित्तयोः ॥ ३२॥

तथापि व्यज्यते बोधे सत्यात्मकमखण्डितम्।

रूपश्रीरिव दीपेन चिन्मात्रालोकरूपि यत् ॥ ३३॥

यद्यन्निखन्यते भूमेर्यथा तत्तन्नभो भवेत्।

या या विचार्यते विद्या तथा सा सा परं भवेत् ॥ ३४॥

स्फटिकान्तःसन्निवेशः स्थाणुताऽवेदनाद्यथा।

शुद्धेऽनानापि नानेव तथा ब्रह्मोदरे जगत् ॥ ३५॥

ब्रह्म सर्वं जगद्वस्तु पिण्डमेकमखण्डितम्।

फलपत्रलतागुल्मपीठबीजमिव स्थितम् ॥ ३६॥

Sage Vasistha continued: 

3.67.25–27

> The waking State is called worldly Existence (samsriti). The ego-sense is known as the dream state. The mind in a deep sleep-like condition is the Third State. Pure Consciousness alone is called the Fourth State (turiya).

> In the extremely Pure Existence (sat-matra), which is free from all modifications and afflictions, lies the State beyond turiya. One who is established in that State does not grieve again.

> In that State, this entire world arises and also dissolves back into it. Yet, this world is neither truly here nor there, just like a row of pearls seen in a vision or during liberation.

3.67.28–31

> Just as Space is the cause of a tree’s upward growth because it does not obstruct it, similarly, although the Ocean of Consciousness does not act, it becomes the Cause for the existence of the world.

> Just as iron attains the State of being a Cause for a reflection due to its proximity to a mirror, in the same way this Consciousness, even though formless, becomes the perceiver of objects.

> Just as a Seed, when associated with sprout, leaf, etc., becomes a fruit, similarly Pure Consciousness, when associated with mind, jiva, etc., becomes the mind.

> Just as a drop from its own seed-fruit again becomes a Seed, likewise Consciousness, after giving up the perceived object and mind, does not remain established in its own Nature.

3.67.32–36

> Even though in ignorance or Knowledge, there is this much difference between the Seed and the tree-seed, yet there is no real difference between the World and Brahm, or between the mind and Consciousness.

> Nevertheless, in the State of Knowledge, the indivisible True Nature is revealed, like the beauty of a form illuminated by a lamp — that which is of the nature of Pure Consciousness-light.

> Whatever is dug out from the Earth becomes Space (empty), and whatever Knowledge is inquired into thoroughly, that itself becomes the Supreme Truth.

> Just as a crystal placed inside a pillar appears as the pillar itself due to non-perception of its separate existence, similarly, even though there is no multiplicity in the Pure Brahm, the World appears as multiplicity inside it.

> Brahm is everything — the entire World of objects is one undivided whole, existing like a single lump that includes fruit, leaf, creeper, shrub, seat, and seed all together.

Summary of the Teachings:

Samsara is equated with the Waking State, ego with dreaming, and deep sleep with the mind’s absorption. Turiya is Pure Consciousness. Beyond even Turiya is the Supreme State of absolute purity, free from change and suffering (Turyateet). One established there is liberated from grief forever. The world appears and disappears within this reality, but it has no independent existence — it is like an illusory vision.

Consciousness is the non-acting support for the world, like Space allowing a tree to grow. It becomes the experiencer of objects through association, just as iron near a mirror reflects images. Pure Consciousness transforms into mind and Jiva when associated with limiting factors, similar to a seed growing into a plant and fruit. Yet, fundamentally, there is no real difference between Brahm and the World, or Consciousness and mind — the difference is only apparent due to ignorance.

In the light of True Knowledge, the indivisible Nature of Reality shines forth. Thorough inquiry into any Knowledge leads one to the Supreme. The World exists within Brahm like multiplicity appearing inside a crystal that is actually uniform. Everything is one undivided Brahm, containing all forms and objects as a single potential whole, like a Seed containing the entire future plant.

The teaching emphasizes non-duality: the World is a seeming appearance in Pure Consciousness without affecting its True Nature. 

Liberation comes from Realizing this Truth beyond all States of Consciousness. Association with concepts creates the illusion of multiplicity and suffering, while resting in Pure Awareness dissolves it.

Overall, these verses guide the seeker to transcend the ordinary States of Waking, Dream, and Deep Sleep, Realize Turiya, and finally abide in the State beyond, where the illusory world is seen as non-different from Brahm. Self-inquiry and discrimination reveal the Oneness of everything.

Chapter 3.67, Verses 15–24

Yoga Vashishtha 3.67.15–24

(These verses teach that the world we experience is not ultimately Real but a projection of the mind)

श्रीवसिष्ठ उवाच।

अहंममेत्यसद्रूपमेव चेतः प्रपश्यति।

अदृष्टपरमार्थत्वादाशाविवशसंस्थिति ॥ १५॥

मथुराधिपते राज्ञो यथा श्वपचसंभ्रमः।

आसीदेवं हि चित्तस्य स्फुरतीयं जगत्स्थितिः ॥ १६॥

सर्वमेव मनोमात्रभ्रान्त्युल्लासविजृम्भणम्।

इदं जगत्तया राम प्रस्फुरत्यम्बुभङ्गवत् ॥ १७॥

शिवात्प्राक्कारणात्पूर्वं चिच्चेत्यकलनोन्मुखी।

उदेति सौम्याज्जलधेः पयःस्पन्दो मनागिव ॥ १८॥

स्फुरणाज्जीवचक्रत्वमेति चित्तोर्मितां दधत्।

चिद्वारिब्रह्मजलधौ कुरुते सर्गबुद्बुदान् ॥ १९॥

स्वस्थः सौम्य समस्यैतद्यत्सिंहस्य विजृम्भणम्।

ब्रह्मणः संविदाभासस्तत्संचेत्यमिव स्वयम् ॥ २०॥

चित्संवित्त्योच्यते जीवः संकल्पात्स मनो भवेत्।

बुद्धिश्चित्तमहंकारो मायेत्याद्यभिधं ततः ॥ २१॥

तन्मात्रकल्पना पूर्वं तनोतीदं जगन्मनः।

असत्यं सत्यसंकाशं गन्धर्वनगरं यथा ॥ २२॥

यथा शून्ये दृशः स्फारान्मुक्तावल्यादिदर्शनम्।

यथा स्वप्ने भ्रमश्चैव तथा चित्तस्य संसृतिः ॥ २३॥

शुद्ध आत्मा नित्यतृप्त इव शान्तः समस्थितः।

अपश्यन्पश्यतीवेमं चित्ताख्यं स्वप्नविभ्रमम् ॥ २४॥

Sage Vashishta continued:

3.67.15–19

> The mind perceives only the unreal form of "I" and "mine." Because it has not seen the Ultimate Reality, it remains helplessly bound by desires.

> Just as the King of Mathura experiences the delusion of being a dog-eater, in the same way, this appearance of the world arises in the mind.

> O Rama, this entire world is nothing but the expansion and playful manifestation of illusion that exists only in the mind. It appears like ripples on water.

> Before the Primary Cause, from the auspicious Supreme Reality, Consciousness turns toward objects and arises gently, like a small ripple on a calm ocean.

> Through its vibration, Consciousness takes the form of mind-waves and becomes the cycle of individual souls. In the Ocean of Brahm filled with Consciousness-Water, it creates bubbles of Creation.

3.67.20–24

> O gentle one, this is like the yawning or display of a lion. It is the appearance of Consciousness in Brahm, which is self-established, impartial, and seems to cognize itself.

> Consciousness is called the individual soul (Jiva). From intention or volition, it becomes the mind. Then it is named intellect, mind-stuff, ego, Maya, and so on.

> The mind, by imagining the subtle elements, first expands this world. Though unreal, it appears real, like a city of Gandharvas (a celestial mirage).

> Just as in empty Space one sees a string of pearls due to some visual effect, and just as there is delusion in a dream, so is the worldly existence of the mind.

> The Pure Self, eternally satisfied, peaceful, and steady, though not really seeing, appears to see this dream-like delusion called the mind.

Summary of the Teachings:

The mind clings to the false sense of "I" and "mine," driven by unfulfilled desires because it has not Realized the Supreme Truth. This creates a helpless State where illusion dominates perception. The example of the King imagining himself as an outcaste illustrates how a single mind can fabricate an entire false reality.

The Universe appears as playful waves or ripples on the surface of Consciousness, emerging from Pure Awareness like small disturbances in a calm Ocean. 

Consciousness, through its initial vibration, gives rise to individual souls and the multiplicity of Creation, forming bubbles in the vast ocean of Brahm. Everything is a manifestation within the One Reality, not separate from it.

Names like Jiva, mind, intellect, ego, and Maya are just different labels for the same evolving Consciousness influenced by thought and volition. The mind constructs the world by imagining subtle elements, making the unreal seem solid and true, similar to a magical mirage city. This highlights the power of imagination in shaping apparent Existence.

Worldly life and transmigration are compared to optical illusions in empty Space or dreams—vivid but without substance. They exist only as long as the mind engages with them. The Pure Self remains untouched, eternally content and Peaceful, witnessing these appearances without true involvement or change.

Overall, these teachings point toward non-dual Realization: the world is mind-created illusion (Maya), and liberation comes from recognizing the Unchanging Pure Self behind all appearances. By inquiring into the nature of the mind and transcending its projections, one rests in the Blissful Awareness of Brahm.

Chapter 3.67, Verses 1–14

Yoga Vashishtha 3.67.1–14

(These verses explore the relationship between the Supreme Brahm, Consciousness - chit, and the individual soul - Jiva)

श्रीराम उवाच।

मनस्त्वयोग्यो जीवोऽयं को भवेत्परमात्मनः।

कथं वास्मिन्समुत्पन्नः को वायं वद मे पुनः ॥ १॥

श्रीवसिष्ठ उवाच।

समस्तशक्तिखचितं ब्रह्म सर्वेश्वरं सदा।

ययैव शक्त्या स्फुरति प्राप्तां तामेव पश्यति ॥ २॥

स्वयं यां वेत्ति सर्वात्मा चिरं चेतनरूपिणीम्।

सा प्रोक्ता जीवशब्देन सैव संकल्पकारिणी ॥ ३॥

स्वभावात्कारणं द्वित्वं पूर्वसंकल्पचित्स्वयम्।

नानाकारणतां पश्चाद्याति जन्ममृतिस्थितेः ॥ ४॥

श्रीराम उवाच।

एवं स्थिते मुनिश्रेष्ठ दैवं नाम किमुच्यते।

किमुच्यते तथा कर्म कारणं च किमुच्यते ॥ ५॥

श्रीवसिष्ठ उवाच।

स्पन्दास्पन्दस्वभावं हि चिन्मात्रमिह विद्यते।

खे वात इव तत्स्पन्दात्सोल्लासं शान्तमन्यथा ॥ ६॥

चित्त्वं चित्तं भावितं सत्स्पन्द इत्युच्यते बुधैः।

दृश्यत्वभावितं चैतदस्पन्दनमिति स्मृतम् ॥ ७॥

स्पन्दात्स्फुरति चित्सर्गो निःस्पन्दाद्ब्रह्म शाश्वतम्।

जीवकारणकर्माद्या चित्स्पन्दस्याभिधा स्मृता ॥ ८॥

य एवानुभवात्मायं चित्स्पन्दोऽस्ति स एव हि।

जीवकारणकर्माख्यो बीजमेतद्धि संसृतेः ॥ ९॥

कृतद्वित्वचिदाभासवशाद्देहमुपस्थितम्।

संकल्पाद्विविधार्थत्वं चित्स्पन्दो याति सृष्टिषु ॥ १०॥

नानाकारणतां यातश्चित्स्पन्दो मुच्यते चिरात्।

कश्चिज्जन्मसहस्रेण कश्चिदेकेन जन्मना ॥ ११॥

स्वभावात्कारणाद्वित्वं चित्समेत्याधिगच्छति।

स्वर्गापवर्गनरकबन्धकारणतां शनैः ॥ १२॥

हेम्नीव कटकादित्वं काष्ठलोष्टसमस्थितौ।

देहे तिष्ठति नानात्वं जडे भावविकारजम् ॥ १३॥

अजातमप्यसद्रूपं पश्यतीदं मनोभ्रमः।

जातः स्थितोमृतोऽस्मीति भ्रमार्तः पत्तनं यथा ॥ १४॥

Sriram asked: 

3.67.1

> If the mind is unfit or inadequate, then who is this individual soul (Jiva) in relation to the Supreme Self? How did it arise here, and what exactly is it? Please explain to me again.

Sage Vasistha replied:

3.67.2–4

> Brahm, the Lord of all, is always filled with all powers. Through the very power by which it manifests or vibrates, it perceives that same power which it has attained.

> The all-pervading Self itself knows that power, which is eternally of the Nature of Consciousness. That is called by the word 'Jiva' (individual soul), and it is the one that performs conceptualization or volition.

> By its own nature, this Consciousness, through prior conceptualization, itself becomes the cause of duality. Later, it assumes the State of various Causes, leading to the conditions of birth, death, and existence.

Sriram asked: 

3.67.5

> O best of Sages, given this, what is called 'daiva' (fate or destiny)? What is called 'karma' (action), and what is called the Cause?

Sage Vasistha replied: 

3.67.6–9

Here exists only Pure Consciousness (chit), which has the nature of both movement (spanda) and stillness (aspanda). Like wind in the sky, from its movement it becomes vibrant and joyful; otherwise, it remains Peaceful.

> When Consciousness is conceived as mind and as existing pulsation, the wise call it 'spanda' (movement). When it is conceived as perceivable or objective, it is remembered as 'aspandana' (non-movement).

> From movement (spanda), the creation of Consciousness manifests. From non-movement comes the Eternal Brahm. Jiva, Causal factors, karma, and so on are known as names for this pulsation of Consciousness (chitspanda).

> This very chitspanda, which is of the nature of experience, is itself called jiva, cause, and karma. This is indeed the Seed of worldly transmigration (samsara).

3.67.10–14

> Due to the appearance of Consciousness that has created duality, the body comes into be5ing. Through sankalpa (conceptualization), this chitspanda attains various objects or meanings in different creations.

> The chitspanda, having taken on the State of various Causes, is liberated after a long time. Some attain liberation after thousands of births, while others do so in a single birth.

> Consciousness, by its nature, upon meeting a conditioning cause, gradually attains duality and becomes the cause of heaven, liberation, hell, and bondage.

> Just as various forms like bracelets exist in gold, and in the same way in wood or a lump of earth, manifoldness arising from mental states and modifications exists in the inert body.

> Though unborn and without real form, the mind's delusion sees this (world). Afflicted by illusion, it thinks 'I am born, I exist, I die,' like a man falling in a dream city.

Summary of the Teachings:

Brahm is the all-powerful Reality that manifests through its inherent shakti or power. This power, known as Consciousness, is what appears as the Jiva. The Jiva arises from conceptualization or sankalpa within the Pure Consciousness, leading to the experience of duality. The teaching emphasizes that the individual Self is not separate but a manifestation or vibration within the One Brahm.

The dialogue addresses key concepts like fate (daiva), action (karma), and causation. Vasistha explains that Pure Consciousness has two aspects: spanda (vibration or movement) and aspanda (stillness). Movement creates the perceived world and samsara, while Stillness is the eternal Brahm. Chitspanda (pulsation of Consciousness) is the root behind jiva, karma, and causes. It is the seed of worldly existence, turning Pure Awareness into experiences of birth, life, and death through mental projections.

The body and diverse objects appear due to the mind's creation of duality and sankalpa. The same Consciousness assumes many forms and causes across creations. Liberation comes when this chitspanda is freed from its varied Causal States, which may take many births for some and one for others, depending on their Realization. Consciousness gradually takes on roles leading to different realms like heaven, hell, or bondage based on its conditioning.

Multiplicity and change exist only in the inert body or world due to mental modifications, like ornaments in gold. The world has no independent Reality; it is like a delusion where the mind imagines birth, existence, and death, even though the True Self is unborn and unchanging. This illusion causes suffering, similar to dreaming of events in a phantom city.

Overall, the verses teach non-dual Advaita philosophy: the world is a mental projection of Consciousness vibrating within Brahm. Realizing the Stillness beyond movement leads to Freedom from samsara. Self-inquiry into the nature of jiva, mind, and chitspanda dissolves illusions, revealing one's identity with the Supreme.