Chapter 3.95, Verses 28–38

Yoga Vashishtha 3.95.28–38

(These verses teach that the mind and action are inseparable from the very beginning)

श्रीवसिष्ठ उवाच।

साधु राघव पृष्टोऽस्मि त्वया प्रश्नमिमं शुभम्।

शृणु वक्ष्यामि ते येन भृशं ज्ञानोदयो भवेत् ॥ २८॥

मानसोऽयं समुन्मेषः कलाकलनरूपतः।

एतत्तत्कर्मणां बीजं फलमस्यैव विद्यते ॥ २९॥

यदैव हि मनस्तत्त्वमुत्थितं ब्रह्मणः पदात्।

तदैव कर्म जन्तूनां जीवो देहतया स्थितः ॥ ३०॥

कुसुमाशययोर्भेदो न यथा भिन्नयोरिह।

तथैव कर्ममनसोर्भेदो नास्त्यविभिन्नयोः ॥ ३१॥

क्रियास्पन्दो जगत्यस्मिन्कर्मेति कथितो बुधैः।

पूर्वं तस्य मनो देहं कर्मातश्चित्तमेव हि ॥ ३२॥

न स शैलो न तद्व्योम न सोऽब्धिश्च न विष्टपम्।

अस्ति यत्र फलं नास्ति कृतानामात्मकर्मणाम् ॥ ३३॥

ऐहिकं प्राक्तनं वापि कर्म यद्रचितं स्फुरत्।

पौरुषोऽसौ परो यत्नो न कदाचन निष्फलः ॥ ३४॥

कृष्णतासंक्षये यद्वत्क्षीयते कज्जलं स्वयम्।

स्पन्दात्मकर्मविगमे तद्वत्प्रक्षीयते मनः ॥ ३५॥

कर्मनाशे मनोनाशो मनोनाशो ह्यकर्मता।

मुक्तस्यैव भवत्येव नामुक्तस्य कदाचन ॥ ३६॥

वह्न्यौष्णयोरिव सदा श्लिष्टयोश्चित्तकर्मणोः।

द्वयोरेकतराभावे द्वयमेव विलीयते ॥ ३७॥

चित्तं सदा स्पन्दविलासमेत्य स्पन्दैकरूपं ननु कर्मविद्धि।

कर्माथ चित्तं किल धर्मकर्मपदं गते राम परस्परेण ॥ ३८॥

Sage Vashishta replied:

3.95.28–38

> O good Rama, you have asked me this auspicious question well. Listen, I shall tell you that by which a great rise of Knowledge will take place.

> This arising of the mind is of the nature of conceptualization and calculation. This itself is the seed of actions, and its fruit also exists from this alone.

> The very moment the principle of mind arose from the State of Brahm, at that very time the actions of living Beings came about, and the individual soul became established in the form of a body.

> Just as there is no difference between a flower and its fragrance even when they are thought of as separate, in the same way there is no difference between action and mind, which are not separate from each other.

> The vibration of activity in this world is called action by the wise. First there is the mind as the body of that action, and from action arises the mind itself.

> There is no mountain, no sky, no ocean, and no heaven where the fruit of the actions performed by oneself does not exist.

> Whether belonging to this life or to a previous one, the action that has been created and is now appearing is the supreme human effort, and it is never without fruit.

> Just as lampblack disappears by itself when blackness is destroyed, in the same way the mind is destroyed when the vibrating action comes to an end.

> With the destruction of action comes the destruction of the mind, and with the destruction of the mind comes the absence of action. This happens only for the liberated one, and never for one who is not liberated.

> Just as fire and heat are always joined together, so are the mind and action. When either one of the two is absent, both dissolve away.

> Know the mind, which always takes on the play of vibration, to be of the form of vibration alone, and that is action. And O Rama, action and mind mutually enter into the state of their own nature and activity.

Summary of the teachings:

The moment the Principle of mind arises from Brahm, actions of living Beings and the individual soul in bodily form also appear together. The mind’s arising in the form of conceptualization is itself the seed of all actions, and the results of those actions also come from the same source. There is no real distinction between them, just as there is none between a flower and its fragrance.

Action is described as the vibration or movement that the wise call karma in the World. The mind is the prior form or body of that action, and the mind itself arises from action. Thus the two continually support and produce each other. No deliberate human effort, whether of the present life or of past lives, is ever without result. There is no place in the entire universe—mountain, sky, ocean, or heaven—where the fruits of one’s own actions do not exist and operate.

The mind continues only as long as vibrating action continues. When the vibrating activity of the mind ceases, the mind itself dissolves, just as lampblack disappears when its blackness is removed. Conversely, when action is destroyed the mind is destroyed, and when the mind is destroyed actionlessness follows. This complete ending of both occurs only for the liberated person and never for one who remains bound.

Mind and action are as inseparably united as fire and its heat. The absence of either one necessarily brings the disappearance of both. The mind is always of the nature of playful vibration, and that very vibration is action. Action and mind therefore pass into each other’s essential nature and activity, continually conditioning and reinforcing one another.

The overall teaching is that liberation consists in the simultaneous cessation of both mind and action. As long as the mind vibrates in the form of thoughts and desires, actions and their results continue to bind the individual. Only when this mutual dependence is completely ended does the State of Freedom arise, and that State belongs solely to the one who has become free.

Chapter 3.95, Verses 15–27

Yoga Vashishtha 3.95.15–27

(Sriram's reasoning on connection between action and the doer of action)

श्रीराम उवाच।

अविसंवादिनार्थे यद्यत्प्रामाणिकदृष्टिभिः।

वीतरागैर्विनिर्णीतं तच्छास्त्रमिति कथ्यते ॥ ३५॥

महासत्त्वगुणोपेता ये धीराः समदृष्टयः।

अनिर्देश्यकलोपेताः साधवस्त उदाहृताः ॥ १६॥

द्वयं हि दृष्टिर्बालानां सिद्धये सर्वकर्मणाम्।

साधुवृत्तं तथा शास्त्रं सर्वदैवानुवर्तते ॥ १७॥

साधुसंव्यवहारार्थं शास्त्रं यो नानुवर्तते।

बहिःकुर्वन्ति तं सर्वे स च दुःखे निमज्जति ॥ १८॥

इह लोके च वेदे च श्रुतिरित्थं सदा प्रभो।

यथा कर्म च कर्ता च पर्यायेणेह संगतौ ॥ १९॥

कर्मणा क्रियते कर्ता कर्त्रा कर्म प्रणीयते।

बीजाङ्कुरादिवन्न्यायो लोकवेदोक्त एव सः ॥ २०॥

कर्मणो जायते जन्तुर्बीजादिव नवाङ्कुरः।

जन्तोः प्रजायते कर्म पुनर्बीजमिवाङ्कुरात् ॥ २१॥

यया वासनया जन्तुर्नीयते भवपञ्जरे।

तद्वासनानुरूपेण फलं समनुभूयते ॥ २२॥

एवं स्थिते कथं नाम जन्मबीजेन कर्मणा।

विनोत्पत्तिस्त्वया प्रोक्ता भूतानां ब्रह्मणः पदात् ॥ २३॥

पक्षेणानेन भगवन्भवता जन्मकर्मणोः।

तिरस्कृता जगज्जाता साऽविनाभावितैतयोः ॥ २४॥

ब्रह्मण्यकारणे ब्रह्मन्ब्रह्मादिषु फलेषु च।

कर्मणां फलमस्तीति द्वयं लोके प्रमार्जितम् ॥ २५॥

संजाते संकरे लोके कर्मस्वफलदायिषु।

मात्स्यन्याये विलसति नाश एवावशिष्यते ॥ २६॥

किं तत्कृतं भवत्येव भगवन्ब्रूहि तत्त्वतः।

एनं मे संशयं स्फारं छिन्धि वेद्यविदांवर ॥ २७॥

Sriram said:

3.95.15–21

> That which is firmly decided, regarding an uncontradicted truth, by those free from attachment who possess authoritative insight, is called scripture.

> Those who are endowed with the great quality of purity (sattva), who are firm-minded, who have equal vision toward all, and who possess indescribable noble qualities, are called the virtuous (sādhus).

> For the success of all actions of those who are still immature, there are always two guiding principles: the conduct of the virtuous and the scriptures. One should always follow them.

> Anyone who does not follow the scriptures for the sake of proper conduct with the virtuous is rejected by everyone, and he himself sinks into misery.

> O Lord, in this World and in the Veda, the sacred tradition always declares that action and the doer are connected here, following one another in succession.

> The doer is produced by action, and action is carried out by the doer. This principle, like the relationship between a seed and a sprout, is stated both in worldly usage and in the Veda.

> A living Being is born from action, just as a new sprout arises from a seed. In turn, action arises from the living Being, just as a seed comes from a sprout.

3.95.22–27

> By the particular latent impression (vāsanā) through which a living Being is led into the cage of Worldly existence, a result corresponding exactly to that impression is experienced.

> This being the case, how then have you declared that the origin of Beings from the State of Brahm takes place without the action that is the seed of birth?

> O revered one, by this view of yours the universally accepted mutual dependence of birth and action has been set aside.

> O wise one, the dualistic notion that actions yield results—both in the Causeless Brahm and in effects such as Brahmā and others—is completely wiped out in the World.

> When confusion arises in the World regarding actions that no longer yield results, and the law of the fish (stronger devouring the weaker) prevails, only destruction remains.

> What then is actually accomplished, O Lord? Tell me the truth. Cut asunder this vast doubt of mine, O best among those who know what is to be Known.

Summary of the teachings:

These verses present Sri Rama’s careful reasoning about the nature of true scripture, the character of the virtuous, and the inseparable link between action (karma) and the doer. He first defines scripture as that which is established by dispassionate, authoritative seers on the basis of uncontradicted truth. He then describes the virtuous as those filled with pure sattva, equal vision, and noble qualities. For ordinary people still growing in understanding, the two reliable guides for successful action are the conduct of such virtuous persons and the scriptures themselves. Anyone who discards these guides is socially rejected and falls into suffering.

Rama next recalls the clear teaching of both worldly experience and the Veda: action and the doer continuously produce each other, exactly as a seed produces a sprout and the sprout produces a new seed. A living Being arises from previous action; that being then generates fresh action. The latent impressions (vāsanās) that drive a being through the cycle of existence also determine the precise fruits that being experiences. This mutual dependence of birth and action is presented as an established fact.

Against this background Rama raises a pointed doubt about the teaching he has heard earlier—that Beings arise from the Pure State of Brahm without the involvement of action as the seed of birth. He argues that such a view appears to set aside the universally acknowledged inseparable connection between birth and action. If actions are said to have no results either in the Causeless Brahm or in the World of effects beginning with Brahmā, then the entire dualistic framework of action and its fruit is erased.

Rama warns of the practical consequences of such confusion. When people come to believe that actions yield no results, moral order collapses; the law of the jungle (the stronger devouring the weaker) takes over, and only destruction remains. Finally he earnestly requests Vasistha to resolve this large and urgent doubt by explaining what is truly accomplished in the light of the higher teaching, so that the apparent contradiction may be removed.

Chapter 3.95, Verses 1–14

Yoga Vashishtha 3.95.1–14

(These verses teach that action and the doer are not two separate things)

श्रीवसिष्ठ उवाच।

अभिन्नौ कर्मकर्तारौ सममेव परात्पदात्।

स्वयं प्रकटतां यातौ पुष्पामोदौ तरोरिव ॥ १॥

सर्वसंकल्पनामुक्ते जीवा ब्रह्मणि निर्मले।

स्फुरन्ति वितते व्योम्नि नीलिमेवाज्ञचक्षुषः ॥ २॥

अप्रबुद्धजनाचारो यत्र राघव दृश्यते।

तत्र ब्रह्मण उत्पन्ना जीवा इत्युक्तयः स्थिताः ॥ ३॥

संप्रबुद्धजनाचारे वक्तुमेतन्न शोभनम्।

यद्ब्रह्मण इदं जातं न जातं चेति राघव ॥ ४॥

काचिद्वा कलना यावन्न नीता राघव प्रथाम्।

उपदेश्योपदेशश्रीस्तावल्लोके न शोभते ॥ ५॥

अतो भेददृशा दीनामङ्गीकृत्योपदिश्यते।

ब्रह्मेदमेते जीवा वै वेति वाचामयं क्रमः ॥ ६॥

इति दृष्टो निरासङ्गाद्ब्रह्मणो जायते जगत्।

तज्जं तदेव तद्धेतुगतं दुरवबोधतः ॥ ७॥

मेरुमन्दरसंकाशा बहवो जीवराशयः।

उत्पत्योत्पत्य संलीनास्तस्मिन्नेव परे पदे ॥ ८॥

अथानन्ताः स्फुरन्त्येते जायमानाः सहस्रशः।

नानाककुब्निकुञ्जेषु पादपेष्विव पल्लवाः ॥ ९॥

जीवौघाश्चोद्भविष्यन्ति मधाविव नवाङ्कुराः।

तत्रैव लयमेष्यन्ति ग्रीष्मे मधुरसा इव ॥ १०॥

तिष्ठन्त्यजस्रं कालेषु त एवान्ये च भूरिशः।

जायन्ते च प्रलीयन्ते परस्मिञ्जीवराशयः ॥ ११॥

पुष्पामोदाविवाभिन्नौ पुमान्कर्म च राघव।

परमेशात्समायाते तत्रैव विशतः शनैः ॥ १२॥

दृष्टमेते जगत्यस्मिन्दैत्योरगनरामराः।

उद्भवन्त्यभवा भावैः प्रस्फुरन्ति पुनः पुनः ॥ १३॥

हेतुर्विहरणे तेषामात्मविस्मरणादृते।

न कश्चिल्लक्ष्यते साधो जन्मान्तरफलप्रदः ॥ १४॥

Sage Vashishta said:

3.95.1–7

> Action and the doer are inseparable. They appear together at the same time from the Supreme State, just as the flower and its fragrance arise naturally from the tree.

> Individual souls appear in Pure Brahm, which is free from all thoughts and ideas, just as the blue colour appears in the vast sky to the eyes of the ignorant.

> O Rama, where the ways of unenlightened people are seen, there the teaching is given that individual souls are born from Brahm.

> O Rama, among those who are fully enlightened, it is not proper to say that this has been born from Brahm or that it has not been born.

> O Rama, until some form of understanding is established in common practice, the beauty of the teaching given to the student does not shine in the World.

> Therefore, accepting the limited view of those who see difference, it is taught: “This is Brahm, and these are the individual souls.” This is the order of words used.

> Thus it is seen that the World arises from Brahm, which is free from attachment. What is born from it is the same as it and is rooted in that cause, though this is hard to understand.

3.95.8–14

> Many groups of living Beings, vast like Mount Meru and Mount Mandara, arise again and again and then merge back into that same Supreme State.

> Then countless Beings appear, being born in thousands, like new leaves on trees in various directions and thickets.

> Streams of living Beings will arise like fresh sprouts in spring. They will dissolve right there, just as the sweet sap dries up in the summer heat.

> They remain continuously through the ages, and many others also. Groups of living Beings are born and dissolve in the Supreme.

> O Rama, the person and action are inseparable like the fragrance of a flower. They come forth from the Supreme Lord and slowly enter back into the same.

> It is seen in this World that demons, serpents, humans and gods, though essentially unborn, arise and shine again and again through various States of Being.

> O good one, no cause is seen for their wandering (which gives the results of future births) except the forgetting of the Self.

Summary of the Teachings:

Both action and the doer arise together from the Highest Reality in the same natural way that a flower and its scent come from a tree. There is no real split between the one who acts and the act itself; they appear as one expression of the same Source.

Individual souls seem to exist within Pure Brahm, which has no thoughts or ideas, in the same way that the colour blue seems to colour the clear sky for those who do not know better. This appearance is only for the unawakened. For people still bound by ordinary ways of thinking, teachers say that souls come from Brahm. But for those who are fully awake, it is not right to speak of birth or non-birth from Brahm, because nothing truly stands apart from it.

Teaching must begin by accepting the limited view of those who see difference. Words such as “This is Brahm and these are the souls” are used only as a helpful step. In truth the World arises from Brahm, which remains free of any attachment. What appears is not different from its Source, even though this is difficult for the mind to grasp.

Countless groups of living Beings arise and disappear again and again, like vast mountains rising and sinking, or like new leaves and sprouts that come in spring and dry away in summer. They remain for a time and then return into the same Supreme State. The person and action themselves come out from the Supreme Lord and slowly return into it, never separate from it.

Demons, serpents, humans and gods appear and reappear through different forms, yet they are essentially unborn. The only Real cause of their continued wandering through births is the forgetting of their True Self. When that forgetfulness ends, the cycle of appearing and dissolving loses its hold.

Chapter 3.94, Verses 23–32

Yoga Vashishtha 3.94.23–32

(Brahm - the Absolute Reality)

श्रीवसिष्ठ उवाच।

मन्दारमञ्जरीरूपाश्चन्द्रबिम्बादिवांशवः।

सर्वा एव समुत्पन्ना ब्रह्मणो दृश्यदृष्टयः ॥ २३॥

यथा विटपिनश्चित्रास्तद्रूपा विटपश्रियः।

सर्वा एव समुत्पन्ना ब्रह्मणो जीवपङ्क्तयः ॥ २४॥

कटकाङ्गदकेयूरयुक्तयः कनकादिव।

सर्वा एवोत्थिता राम ब्रह्मणो जीवराशयः ॥ २५॥

निर्झरादमलोद्योतात्पयसामिव बिन्दवः।

अजस्यैवाखिला राम भूतसंततिकल्पनाः ॥ २६॥

आकाशस्य घटस्थालीरन्ध्राकाशादयो यथा।

सर्वा एवोत्थिता लोककलना ब्रह्मणः पदात् ॥ २७॥

सीकरावर्तलहरीबिन्दवः पयसो यथा।

सर्वा एवोत्थिता राम ब्रह्मणो दृश्यदृष्टयः ॥ २८॥

मृगतृष्णातरङ्गिण्यो यथा भास्करतेजसः।

सर्वा दृश्यदृशो द्रष्टुर्व्यतिरिक्ता न रूपतः ॥ २९॥

शीतरश्मेरित ज्योत्स्ना स्वालोक इव तेजसः।

एवमेता हि भूतानां जातयो विविधाश्च याः ॥ ३०॥

यस्मादेव समायान्ति तस्मिन्नेव विशन्ति च।

काश्चिज्जन्मसहस्रान्ते जातयश्चिरकालिकाः।

काश्चित्कतिपयातीतजन्मरूपा व्यवस्थिताः ॥ ३१॥

इत्थं जगत्सु विविधेषु विचित्ररूपास्तस्येच्छया भगवतो व्यवहारवत्यः।

आयान्ति यान्ति निपतन्ति तथोत्पतन्ति रूपश्रियः कणघटा इव पावकोत्थाः ॥ ३२॥

Sage Vashishta continued:

3.94.23–32

> Just as rays resembling clusters of Mandara flowers come forth from the moon’s disc, so all perceptions of the visible world have arisen from Brahm.

> Just as diverse trees and their various forms of beauty arise from themselves, so all multitudes of living Beings have arisen from Brahm.

> O Rama, just as all ornaments such as bracelets, armlets and bangles arise from gold, so all multitudes of living Beings have arisen from Brahm.

> O Rama, just as drops of water arise from a pure and shining spring, so all the imaginings of successive Beings arise from the Unborn One alone.

> Just as the spaces inside a pot, a plate or a hole and the like are of the one vast space, so all conceptions of the Worlds have arisen from the State of Brahm.

> Just as spray, whirlpools, waves and drops arise from water, so all perceptions of the visible World have arisen from Brahm, O Rama.

> Just as the waves of a mirage appear from the sun’s rays, so all visible perceptions are not different in nature from the Seer.

> Just as the cool moonlight is the light of the moon itself and the sun’s own radiance is its light, so are all the various kinds of Beings.

> From whom they come, into that same they return. Some species last for a thousand births and are of long duration; others are established after only a few past births.

> Thus, by the Will of the Lord, the manifold forms of various kinds move about in the many Worlds. They come and go, fall and rise, shining like sparks that fly up from fire.

Summary of the Teachings:

These verses teach that the entire visible universe and all living beings arise solely from Brahm, the Absolute Reality, without any real separation from it. Through a series of clear analogies—moon-rays, trees and their beauty, gold ornaments, water-drops from a spring, limited spaces within the one sky, waves and spray from water, and the false waves of a mirage—the text shows that every appearance is only a temporary expression of the same Undivided Source.

The teaching emphasises non-difference: the perceptions of the World are not other than the Seer or Brahm in their essential nature. Just as cool moonlight is nothing but the moon’s own light and sunlight is the sun’s own radiance, the many kinds of Beings are only modifications of the one Consciousness. Apparent multiplicity is therefore an appearance, not an independent Reality.

All these forms come forth from Brahm and eventually return into it. Some species persist through many thousands of births and last a long time; others appear after only a few previous lives. This cycle of arising and dissolving is continuous and is governed solely by the will of the Lord.

The World with its countless shapes and activities is therefore only a play of Divine Will. Beings move, appear, disappear, rise and fall exactly as sparks rise from a fire, shine briefly and then vanish. Nothing has an independent existence apart from Brahm.

The practical import is that true understanding of this origin and identity frees the mind from attachment to the changing forms. When one sees every appearance as nothing but Brahm expressing itself, the sense of separation and the suffering that follows from it come to an end.

Chapter 3.93, Verses 13–24

Yoga Vashishtha 3.93.13–24

(These verses explain how individual souls arise from Pure Consciousness)

श्रीवसिष्ठ उवाच।

तेऽभ्युत्थिता एव चिन्नभसो नभसि तन्मात्रैरावलिता गगनपवनान्तर्वर्तिनश्चतुर्दशविधा ये भूतजातमध्यतयाभ्यासे तिष्ठन्ति तस्या एव प्राणशक्तिद्वारेण प्रविश्य शरीरं स्थावरं जंगमं वापि बीजतां गच्छन्ति ॥ १३॥

तदनु योनितो जगति जायन्ते तदनु काकतालीययोगेनोत्पन्नवासनाप्रवाहानुरूपकर्मफलभागिनो भवन्ति ॥ १४॥

ततः कर्मरज्जुभिर्वासनावलिताभिर्बद्धशरीरा भ्रमन्तः प्रोत्पतन्ति च ॥ १५॥

इच्छैवैता भूतजातयः ॥ १६॥

काश्चिज्जनसहस्रान्ताः पतन्ति वनपर्णवत्।

कर्मवात्या परिभ्रान्ता लुठन्ति गिरिकुक्षिषु ॥ १७॥

अप्रमेयभवाः काश्चिच्चित्सत्ताज्ञानमोहिताः।

चिरजाता भवन्तीह बहुकल्पशतान्यपि ॥ १८॥

काश्चित्कतिपयातीता मनोरमभवान्तराः।

विहरन्ति जगत्यस्मिन्शुभकर्मपरायणाः ॥ १९॥

काश्चिद्विज्ञातविज्ञानाः परमेव पदं गताः।

वातोद्भूताः पयोमध्यं सामुद्रा इव बिन्दवः ॥ २०॥

उत्पत्तिः सर्वजीवानामितीह ब्रह्मणः पदात्।

आविर्भावतिरोभावभङ्गुरा भवभाविनी ॥ २१॥

वासनाविषवैषम्यवैधुर्यज्वर धारिणी।

अनन्तसंकटानर्थकार्यसत्कारकारिणी ॥ २२॥

नानादिग्देशकालान्तशैलकन्दर चारिणी।

रचितोत्तमवैचित्र्यविहिताऽऽसंभ्रमाऽसती ॥ २३॥

एषा जगज्जाङ्गलजीर्णवल्ली सम्यक्समालोककुठारकृत्ता।

वल्लीव विक्षुब्धमनःशरीरा भूयो न संरोहति रामभद्र ॥ २४॥

Sage Vashishta continued:

3.93.13–24

> They arise from the Space of Consciousness into the sky, covered by the subtle elements, and remaining within Space and Air. These fourteen kinds of Beings, which stand as the inner essence among all created things, enter through the life-force into stationary or moving bodies and become seeds.

> After that they are born in the world from wombs. Then, by chance coincidence, they share the results of actions according to the flow of the latent impressions that have arisen.

> Then, with bodies bound by the ropes of actions that are wrapped in latent impressions, they wander about and rise up.

> These classes of Beings are nothing but desire itself.

> Some, after thousands of births, fall like leaves in a forest. Whirled by the storm of actions, they roll about in the hollows of mountains.

> Some, with immeasurable births and deluded about the Knowledge of Conscious Existence, remain long-lived here even for hundreds of ages.

> Some, having passed a few stages, enjoy charming intermediate existences and move about in this world devoted to good actions.

> Some, who have Realized True Knowledge, reach the Supreme State, like Ocean drops raised by the wind that return to the midst of the waters.

> Thus the origin of all living Beings is from the State of Brahm. This cycle that produces Existence is fragile, appearing and disappearing.

> It carries the fever of imbalance and distress from the poison of latent impressions, and causes endless dangers, misfortunes, actions, and attachments.

> It roams through various directions, places, times, mountain caves and hollows. Created with great variety, arranged to cause confusion, and unreal.

> This old creeper of the world-jungle, once properly cut by the axe of clear insight, does not grow again, O Rama, just like a creeper whose mind and body are thoroughly disturbed.

Summary of the Teachings:

Covered by subtle elements, the souls exist in Space and Air as fourteen kinds of Beings. Through the life-force they enter bodies—whether plants or animals—and become the seed of new life. This shows that birth is not random but a process rooted in Consciousness itself.

Once born through wombs, beings experience the results of their actions according to the stream of latent desires and impressions that arise by seeming chance. Bound by the ropes of karma wrapped in these impressions, they keep wandering and rising into new lives. Desire alone is the true nature of all these forms of existence.

Different Beings follow different paths. Some fall after thousands of births like dry leaves, tossed by the storm of actions into mountain hollows. Others, deluded about their True Conscious Nature, live through countless ages. Some enjoy pleasant lives devoted to good deeds after a few births. A few who gain True Knowledge return to the Highest State, like drops of ocean water lifted by wind and falling back into the sea.

The entire process of birth for all living beings comes from the State of Brahm. Yet this cycle of appearing and disappearing is fragile and temporary. It is like a creeper poisoned by latent impressions that causes endless troubles, dangers, and attachments. It spreads across all directions, places, and times, full of variety and confusion, yet ultimately unreal.

When this old creeper of Worldly Existence is cut by the sharp axe of clear, perfect insight, it never grows again. Just as a thoroughly disturbed creeper cannot take root once more, the cycle of birth and suffering ends for one who sees the Truth. This is the final teaching offered to Rama: True Knowledge destroys the root of repeated existence.

Chapter 3.93, Verses 1–12

Yoga Vashishtha 3.93.1–12

(The process of Creation)

श्रीवसिष्ठ उवाच।

इति मे भगवता पूर्वमुक्तं तदेतदद्य तुभ्यं कथितम् ॥ १॥

तस्मादनाख्यानाद्ब्रह्मणः सर्वतः सर्वमनाख्यानमुत्पद्यते स्वयमेव तद्धनतां प्राप्य मनः संपद्यते ॥ २॥

तन्मनस्तन्मात्रकल्पनपूर्वकसन्निवेशं भवति ततस्तैजसः पुरुषः संपद्यते सोऽयं ब्रह्मेत्यात्मनि नाम कृतवान् ॥ ३॥

तेन राम योऽयं परमेष्ठी तन्मनस्तत्त्वं विद्धि ॥ ४॥

समनस्तत्त्वाकारो भगवानब्रह्मा संकल्पमयत्वाद्यदेव संकल्पयति तदेव पश्यति ॥ ५॥

ततस्तेनेयमविद्या परिकल्पिता अनात्मन्यात्माभिमानमयीति तेन ब्रह्मणा गिरितृणजलधिमयमिदं क्रमेण जगत्परिकल्पितम् ॥ ६॥

इत्थं क्रमेण ब्रह्मतत्त्वादियमागता सृष्टिरन्यत एवागतेयमिति लक्ष्यते ॥ ७॥

तस्मात्सर्वपदार्थानां त्रैलोक्योदरवर्तिनाम्।

उत्पत्तिर्ब्रह्मणो राम तरङ्गाणामिवार्णवात् ॥ ८॥

य एवमनुत्पन्ने जगति या ब्रह्मणश्चिन्मनोरूपिणी साहंकारे परिकल्प्य ब्रह्म ब्रह्मतामेति ॥ ९॥

यास्त्वन्याश्चिच्छक्तयः सर्वशक्तेरभिन्ना एव कल्प्यन्ते ॥ १०॥

जगति स्फारतां नीते पितामहरूपेण मनसा समुल्लसन्ति ॥ ११॥

एते सहस्रशोऽपि परिवर्तमानजीवा उच्यन्ते ॥ १२॥

Sage Vasistha said: 

3.93.1–5

> What was previously spoken to me by the revered One, that very thing has now been narrated to you.

> From that indescribable Brahm, all that is unmanifested arises spontaneously from every side. Having attained a condensed State, that then becomes the mind.

> That mind assumes a structure based on the prior conceptualization of the subtle elements. From that, the radiant Cosmic person comes into being. He gave himself the name Brahma.

> Therefore, O Rama, know that this very Supreme Being is the principle of mind.

> The Blessed Lord, whose form is the mind-principle, due to His Nature being characterized by will, whatever He wills, that very thing He perceives.

3.93.6–12

> Thereafter, by Him, this ignorance was conceived, characterized by the identification of the Self with the non-self. By that Brahm, this World consisting of mountains, grass, and oceans was gradually created.

> Thus, in due order, this Creation has emerged from the Principle of Brahm. Yet it appears as if this Creation has come from some other Source.

> Therefore, O Rama, the origin of all entities residing within the three worlds is from Brahm, just as waves arise from the Ocean.

> Indeed, when the World is unmanifested, that which is the Consciousness-Mind form of Brahm, by being conceived with ego, attains the State of Brahma.

> But those other Consciousness-powers are indeed considered non-different from the all-power.

> When the World has attained manifestation, they shine forth by means of the mind in the form of the grandfather (Brahma).

> These, even in thousands, are called transmigrating souls.

Summary of the Teachings:

These verses present the process of Creation as arising entirely from the indescribable, Absolute Brahm. Nothing external or separate is required. From the unnameable Brahm, an unmanifest potential first appears spontaneously. Through a process of condensation or densification, this potential takes the form of mind. The mind is thus not an independent entity but a denser expression of Pure Consciousness itself.

The mind then forms subtle notions of the elemental principles and organizes itself into a radiant Cosmic person. This Being names itself Brahma and is identified as the mind-principle seated in the supreme. Because its Nature is made of Will or ideation, whatever it conceives, it immediately perceives as present. In this way the entire field of experience is generated within the mind alone.

Through this same process, ignorance arises. Ignorance consists in mistaking the non-self for the Self. Under the influence of this misidentification, Brahm, functioning as the creative mind, gradually projects the world of mountains, vegetation, oceans, and all other forms. Although the entire sequence unfolds from the Pure Principle of Brahm, it appears to ordinary perception as if the world has come from some other, independent material Source.

All objects and Beings that fill the three worlds therefore originate from Brahm in the same way that waves arise from the Ocean. They have no separate existence apart from their Source. Before the World becomes manifest, the Consciousness-Mind power of Brahm, when touched by the sense of “I,” assumes the role of the Creator Brahma. The other powers of Consciousness remain non-different from the total power of the Absolute.

Once the World expands into manifestation, these powers appear through the mind in the form of the grandfather of Creation - Brahma. In their multiplicity they are known as the countless individual souls that cycle through repeated births. The teaching thus establishes that Mind, Creator, World, and individual Beings are successive appearances within one undivided Consciousness, and that liberation lies in recognizing this non-dual origin.

Chapter 3.89, Verses 41–54

Yoga Vashishtha 3.89.41–54

(These verses teach the primacy of the mind in the subtle body of a person)

भानुरुवाच।

भावाभावाः शरीरस्था नृप शक्ता न बाधितुम्।

भावितं तीव्रवेगेन मनसा यन्महीपते ॥ ४१॥

तदेव पश्यत्यचलं न शरीरविचेष्टितम्।

न काश्चन क्रिया राजन्वरशापादिका अपि ॥ ४२॥

तीव्रवेगेन संपन्नं शक्ताश्चालयितुं मनः।

तीव्रवेगेन संयुक्तं पुरुषा ह्यभिवाञ्छितात् ॥ ४३॥

मनश्चालयितुं शक्ता न महाद्रिं मृगा इव।

ममेयमसितापाङ्गी मनःकोशे प्रतिष्ठिता ॥ ४४॥

देवागारे महोत्सेधे देवी भगवती यथा।

न दुःखमनुगच्छामि प्रियया जीवरक्षया ॥ ४५॥

गिरिर्ग्रीष्मदशादाहं लग्नयेवाब्दमालया।

यत्र यत्र यथा राजंस्तिष्ठाम्यभिपतामि वा ॥ ४६॥

तत्रेष्टसंगमादन्यत्किंचिन्नानु भवाम्यहम्।

अहल्यादयितानाम्ना मनसेन्द्राभिधं मनः ॥ ४७॥

संसक्तमिदमायाति न स्वभावादृते परम्।

एककार्यनिविष्टं हि मनो धीरस्य भूपते ॥ ४८॥

न चाल्यते मेरुरिव वरशापबलैरपि ।

देहो हि वरशापाभ्यामन्यत्वमिव गच्छति।

ननु धीरं मनो राजन्विजिगीषुतया स्थितम् ॥ ४९॥

एतानि चात्र मनसां न च कारणानि राजञ्शरीरशकलानि वृथोत्थितानि।

चेतो हि कारणममीषु शरीरकेषु वारीव सर्ववनखण्डलतारसेषु ॥ ५०॥

आद्यं शरीरमिह विद्धि मनो महात्मन्  संकल्पितो जगति तेन शरीरसङ्घः।

आद्यं शरीरमधितिष्ठति यत्र यत्र  

तत्तद्भृशं फलति नेतरदस्य पुंसः ॥ ५१॥

मुख्याङ्कुरं सुभग विद्धि मनो हि पुंसो  देहास्ततः प्रविसृतास्तरुपल्लवाभाः।  

नष्टेऽङ्कुरे पुनरुदेति न पल्लवश्रीर्  

नैवाङ्कुरः क्षयमुपैति दलक्षयेषु ॥ ५॥

देहे क्षते विविधदेहगणं करोति  

स्वप्नावनविव नवं नवमाशु चेतः।  

चित्ते क्षते तु न करोति हि किंचिदेव  

देहस्ततः समनुपालय चित्तरत्नम् ॥ ५३॥

दिशि दिशि हरिणाक्षीमेव पश्यामि राजन्प्रिययुवतिमनस्त्वान्नित्य मानन्दितोऽस्मि।

तव पुरप्रकृतीनां यत्फलं दुःखदायि

क्षणमथसुचिरं तत्तन्न पश्यामि किंचित् ॥ ५४॥

Suryadev continued: 

3.89.41–49

> O King, the appearances and disappearances that dwell in the body cannot obstruct anything. O Lord of the Earth, whatever is intensely contemplated by the mind...

> ...that alone is seen as unmoving, not the movements of the body. O King, no actions at all—not even those of boons or curses—can affect it.

> The mind that is filled with intense force can be moved. Men are able to stir a mind that is joined with intense force away from what it desires.

> They are no more able to move the mind than deer can shake a great mountain. My dark-eyed beloved is established in the sheath of my mind...

> ...just as the Goddess Bhagavati resides in a lofty temple of the Gods. I do not follow sorrow when my dear one protects my life...

> ...like a mountain that feels no heat in the fierce summer when it is covered by a bank of clouds. O King, wherever and in whatever way I stand or fall...

> ...there I experience nothing other than union with my beloved. This mind, named Indra and attached to Ahalya by name...

> ...comes only through its own nature and not from anything else. O steadfast King, the mind of a resolute person that is fixed on a single purpose...

> ...cannot be moved even by the force of boons or curses, just as Mount Meru cannot be moved. The body may seem to change under the power of boons and curses, yet the firm mind of a resolute person remains steadfast in its aim of victory.

3.89.50–54

> These bodily fragments that arise in vain are not the causes of the mind, O King. The mind alone is the cause of these little bodies, just as water is the cause of all the juices in the forest trees and creepers.

> Know, O great-souled one, that the mind is the first body here. The multitude of bodies in the world is projected by it. Wherever that first body (the mind) abides, there the results appear strongly for a person; nowhere else.

> O fortunate one, know the mind to be the main sprout of a person. From it the bodies spread out like the leaves and tender shoots of a tree. When the sprout is destroyed, the beauty of the leaves does not reappear; but the sprout itself does not perish when the leaves wither.

> When the body is injured, the mind quickly creates ever-new groups of various bodies, just as in a dream-forest. But when the mind is injured, the body produces nothing at all. Therefore carefully protect the jewel of the mind.

> O King, in every direction I see only the deer-eyed one. My mind is fixed on that dear young woman, and so I remain always filled with joy. Whatever painful result may come from the people of your city—whether for a moment or for a long time—I see none of it at all.

Summary of the Teachings:

All physical bodies and experiences arise only from the intense projections and contemplations of the mind. External events, bodily movements, boons, curses, or injuries to the flesh cannot truly obstruct or alter a mind that is firmly fixed on a single purpose.

The mind is compared to the main sprout of a tree, while the physical body is like the leaves and tender shoots that grow from it. If the mind (the sprout) remains intact, new bodies can continually appear. But if the mind is damaged or destroyed, the body can produce nothing further. Therefore the mind must be carefully guarded as a precious jewel.

Even powerful forces such as Divine boons and curses can appear to change the physical body, yet they have no power over a resolute mind. Just as deer cannot shake a great mountain or Mount Meru, so outer forces cannot disturb a mind that is single-pointedly fixed.

The speaker illustrates this truth through personal experience: his mind is completely absorbed in his beloved, so he sees only her everywhere and remains in constant joy. The pains or pleasures that may arise from the outer world do not touch him at all. This shows that experience is determined by the state of the mind, not by external circumstances.

In essence, the teaching is that one should protect and strengthen the mind above all else. By keeping the mind steady, pure, and fixed on its chosen aim, a person remains free from the fluctuations of the body and the world. The body is secondary and dependent; the mind is primary and creative.

Chapter 3.89, Verses 1~30

Yoga Vashishtha 3.89.1~30

(These verses teach that the mind alone is the true Creator and ruler of experience)

भानुरुवाच।

मनो हि जगतां कर्तृ मनो हि पुरुषः परः।

मनःकृतं कृतं लोके न शरीरकृतं कृतम् ॥ १॥

सामान्यब्राह्मणा भूत्वा मनोभावनया किल।

ऐन्दवा ब्रह्मतां याता मनसः पश्य शक्तताम् ॥ २॥

मनसा भाव्यमानो हि देहतां याति देहकः।

देहभावनयाऽयुक्तो देहधर्मैर्न बाध्यते ॥ ३॥

बाह्यदृष्टिर्हि नियतं सुखदुःखादि विन्दति।

नान्तर्मुखतया योगी देहे वेत्ति प्रियाप्रिये ॥ ४॥

मनःकारणकं तस्माज्जगद्विविधविभ्रमम्।

इन्द्रस्याहल्यया सार्धं वृत्तान्तोऽत्र निदर्शनम् ॥ ५॥

(३.८९.६–२४)

अथातिसुघनस्नेहनिरावरण चेष्टयोः।

तयोरनयवृत्तान्तो राज्ञाकर्णि कटुव्यथः ॥ २५॥

एवमन्योन्यमासक्तं भावमालक्ष्य भूपतिः।

चकार बहुभिर्दण्डैः स द्वयोरथ शासनम् ॥ २६॥

तावुभावपि संत्यक्तौ हेमन्ते सलिलाशये।

तुष्टौ जहसतुस्तत्र न खेदं समुपागतौ ॥ २७॥

अपृच्छत ततो राजा खिन्नौ स्थो न तु दुर्मती।

तावूचतुर्महीपाल जलाशयसमुद्धृतौ ॥ २८॥

संस्मृत्यावामिहान्योन्यमुखकान्तिमनिन्दिताम्।

आत्मानं न विजानीवो रूढभावं परस्परम् ॥ २९॥

शासनेषु च यत्सङ्गो निःशङ्कस्तेन हर्षितौ।

मुह्यावो न महीपाल स्वाङ्गैरपि विकर्तितैः ॥ ३०॥

Suryadev said:

3.89.1–5

> The mind is indeed the Creator of the Worlds. The mind is indeed the supreme person. Whatever is done by the mind is truly accomplished in the World; what is done merely by the body is not truly done.

> Ordinary brahmins, the descendants of Indu, attained the State of Brahm through the power of mental contemplation. Behold the power of the mind!

> When contemplated upon by the mind, a body becomes a body. But one who is free from the idea of the body is not bound by the qualities of the body.

> One with an outward gaze always experiences pleasure, pain and the like. But the yogi, turned inward, does not feel pleasant or unpleasant sensations in the body.

> Therefore this World with its many illusions is caused by the mind. The story of Indra and Ahalya serves as an illustration of this.

3.89.6–24

These verses tell the story of King Indradyumna of Magadha and his beautiful wife Ahalya. In the same city lived a cunning young brahmin also named Indra. After hearing the old tale of the god Indra and the sage’s wife Ahalya, the queen became passionately attracted to this young man. She pined for him, lost her sense of shame, and with the help of a friend arranged secret meetings. Their intense mutual attachment became obvious to the king through signs on her face and their behaviour.

3.89.25–30

> Then, hearing the deeply painful account of the intense and open affection between the two, the King was greatly distressed.

> Seeing their mutual attachment of feeling, the King then imposed many punishments on both of them.

> Both of them were left in a water reservoir in the cold of winter. There they remained content and laughed, without any sorrow coming upon them.

> Then the King asked them, “Are you not distressed, or are you of wicked mind?” They replied to the King, “We have been taken out of the water reservoir.”

> “Remembering each other’s faultless facial beauty, we do not even know ourselves, so firmly fixed is our mutual feeling.”

> “Because of our attachment even under punishments we are fearless and therefore joyful. O King, we do not faint even if our own limbs are cut off.”

Summary of the Teachings:

The physical body and its actions have no independent power; only what the mind conceives and holds becomes real for the individual. Ordinary people remain bound because they identify with the body and look outward, while the yogi who turns inward remains free from bodily pleasure and pain.

The power of concentrated thought is shown by the example of the sons of Indu, who rose from ordinary brahmin to the state of Brahm simply through Meditation. This illustrates that meditation  and firm conviction can completely transform one’s State of Being.

The long story of Indra and Ahalya demonstrates the same principle through intense attachment. Their minds became so fixed on each other that external circumstances—royal luxury, social norms, or physical discomfort—lost all power over them. The mind’s fixation created its own Reality stronger than the outer world.

Even severe punishments inflicted by the King could not disturb them. They remained joyful and free from sorrow because their attention stayed locked on each other. This shows that pain and pleasure are not inherent in the body or outer events but arise from the mind.

Altogether the teaching is that liberation or bondage depends entirely on the mind. By controlling and purifying the mind, or by fixing it on the Highest Reality, one becomes free from the illusions and sufferings of the World. The body is secondary; the mind is primary and Supreme.

Chapter 3.87, Verses 1–12

Yoga Vashishtha 3.87.1–12

(The verses describe the long journey of certain subtle Beings through Cosmic cycles)

भानुरुवाच।

पितामहक्रमे तस्मिंस्ततस्ते बहुभावनात्।

कर्मभिस्तैः समाक्रान्तमनस्कास्तस्थुरादृताः ॥ १॥

यावत्ते देहकास्तेषां तापेन पवनैस्तथा।

कालेन शोषमभ्येत्य गलिताः शीर्णपर्णवत् ॥ २॥

जक्षुस्तान्देहकांस्तत्र क्रव्यादा वनवासिनः।

इतश्चेतश्च लुठितान्सुफलानीव मर्कटाः ॥ ३॥

अथ ते शान्तबाह्यार्था ब्रह्मत्वे कृतभावनाः।

तस्थुश्चतुर्युगस्यान्ते यावत्कल्पः क्षयं गतः ॥ ४॥

क्षीयमाणे ततः कल्पे तपत्यादित्यसंचये।

पुष्करावर्तकेषूच्चैर्वर्षत्सु कठिनारवम् ॥ ५॥

वहत्सु कल्पवातेषु स्थित एकमहार्णवे।

क्षीणेषु भूतवृन्देषु ते तथैव व्यवस्थिताः ॥ ६॥

ततो रात्रिक्रमपरे सर्वां संहृत्य तां स्थितिम्।

स्थिते त्वय्यात्मनि विभो ते तथैव व्यवस्थिताः ॥ ७॥

अद्य प्रबुद्धे भवति स्रष्टुमिच्छति संसृतिम्।

सुखेनैव क्रमेणोच्चैस्ते तथैव व्यवस्थिताः ॥ ८॥

तथैते भगवन्ब्रह्मन्ब्रह्मणो ब्राह्मणा दश।

त एते दश संसारा मनोव्योमनि संस्थिताः ॥ ९॥

तेषामेकतमस्याहमयमाकाश मन्दिरे।

भानुर्भुवि विभो कालकलाकर्मणि योजितः ॥ १०॥

एष ते कथितः सर्गो दिशानामलसंभव।

ब्रह्मणां संभवो व्योम्नि यथेच्छसि तथा कुरु ॥ ११॥

विविधकल्पनया वलिताम्बरं यदिदमुत्तम जागतमुत्थितम्।

करणजालकमाहितमोहनं तदखिलं निजचेतसि विभ्रमः ॥ १२॥

Suryadev said: 

3.87.1–12

> In that order of the grandfather (Brahma), then due to their many thoughts and contemplations, their minds became filled with those past actions, and they stayed there with respect and attention.

> As long as their subtle bodies remained, they gradually dried up due to heat, winds, and the passage of time, falling away like withered leaves.

> Then, flesh-eating creatures living in the forest devoured those subtle bodies lying scattered here and there, like monkeys eating ripe fruits.

> After that, with their outer concerns calmed and their minds fixed on the state of Brahm, they remained in that condition until the end of the four yugas and until the dissolution of the kalpa.

> As the kalpa was coming to an end, with the sun shining intensely and heavy rains falling with loud thunder from the Pushkaravarta clouds.

> While the great winds of the kalpa were blowing and everything stood in one vast ocean, with all beings destroyed, they remained established in the same state.

> Then, in the next night (of Brahma), everything in that State was withdrawn. You remained established in your own Self, O Lord, and they too stayed in the same condition.

> Today, when you awaken and wish to create the world of samsara again, with ease and in due order, they remain exactly in the same State.

> Thus, O Lord, these ten Brahmins of Brahma exist in the mind-space as ten worlds or samsaras.

> Of them, I am one, placed in the mansion of the sky on Earth, engaged in the actions of Time and moments, O Lord.

> This Creation has been described to you, O one born without directions. The birth of these Brahmins happened in the sky. Do as you wish.

> This excellent World that has arisen, wrapped in various imaginations and coverings, with its network of senses creating delusion — all of it is merely a confusion in one's own mind.

Summary of the Teachings:

They highlight how, after intense spiritual practices and contemplations, their minds became absorbed in past karmas yet remained respectful and steady. Over vast periods, their temporary forms decayed naturally due to time, elements, and external forces, showing the impermanence of even subtle bodies. This teaches the inevitability of change and dissolution in the material and subtle realms, urging detachment from transient forms.

Even as their bodies were consumed by natural forces, these souls stayed focused on Brahm. They endured through the end of yugas and the great dissolution of the kalpa, surviving floods, winds, and the cosmic ocean. The teaching emphasizes the power of inner resolve and meditation on the Ultimate Reality, which allows one to remain stable amid Universal destruction. It illustrates the continuity of Consciousness beyond physical or subtle destruction.

In the Cosmic night when Creation withdraws into the Self of Brahma, these Beings continue unchanged. Upon the new cycle of Creation, they persist in their established State, ready for the next phase of manifestation. This shows the Eternal Nature of the soul and the rhythmic play of creation and dissolution governed by the Divine Will. It reminds us that True Existence is rooted in the Unchanging Self, unaffected by cycles of Time.

These ten Brahmins represent multiple Worlds or samsaras existing within the mind-space. One of them is the narrator Suryadev, who operates in the earthly realm under the laws of time and action. The verses reveal that all Creations and Beings are projections within Consciousness. This points to the non-dual Reality where individual souls and entire Universes arise as ideas in the Infinite mind.

Ultimately, the entire World, filled with diverse imaginations, sensory networks, and delusions, is nothing but a mental confusion or vibration in one's own Consciousness. The teaching culminates in the insight that the Universe is a play of the mind, and liberation comes from recognizing this inner illusion. By seeing the world as a dream-like projection, one can transcend it and rest in Pure Awareness.

Chapter 3.86, Verses 36–51

Yoga Vashishtha 3.86.36–51

(These verses depict a profound Meditative State where advanced Sages enter deep contemplation after guidance from a senior figure)

श्रीभानुरुवाच।

अग्रजेनेति कथिते बाढं कृत्वा त उत्तमाः।

ध्यानाधीनधियस्तस्थुः सहैव ज्यायसा रसात् ॥ ३६॥

लिपिकर्मार्पिताकारा ध्यानासक्तधियश्च ते।

अन्तस्थेनैव मनसा चिन्तयामासुरादृताः ॥ ३७॥

अथ उत्फुल्लकमलकोशवक्रोन्नतासनः।

ब्रह्माहं जगतां स्रष्टा कर्ता भोक्ता महेश्वरः ॥ ३८॥

यज्ञक्रियाक्रमवतः साङ्गोपाङ्गा महर्षयः।

सरस्वत्याथ गायत्र्या युक्ता वेदा नरा इमे ॥ ३९॥

लोकपालपराक्रान्तः संचरत्सिद्धमण्डलः।

अयमुद्दामसौभाग्यः स्वर्गः स्वरविभूषितः ॥ ४०॥

पर्वतद्वीपजलधिकाननैः समलंकृतम्।

इदं भूमण्डलं चैव त्रिलोकीकर्णकुण्डलम् ॥ ४१॥

एतत्पातालकुहरं दैत्यदानवभोजितम्।

अमृतस्त्रीगणाकीर्णं गृहं गगनकोटरम् ॥ ४२॥

अयमिन्द्रो महाबाहुः प्रजालंकृतदोत्तमः।

त्रैलोक्यनगरीमेकः पाति पावनयज्ञभुक् ॥ ४३॥

दीप्रजालवरत्राभिरवष्टभ्याथ दिग्गणम्।

क्रमेण प्रतपन्त्येते भानवो भूरिभानवः ॥ ४४॥

लोकपाला इमे लोकं रक्षन्ति शुद्धवृत्तयः।

मर्यादाभिरतुच्छाभिर्गोपाला गोगणं यथा ॥ ४५॥

उन्मज्जन्ति निमज्जन्ति प्रस्फुरन्ति पतन्ति च।

तरङ्गा इव तोयानामिमाः प्रतिदिनं प्रजाः ॥ ४६॥

सृजामीममहं सर्गं संहरामि तथादृतः।

अयमात्मनि तिष्ठामि शाम्यामि भुवनेश्वरः ॥ ४७॥

अयं संवत्सरो यात इदं परिणतं युगम्।

सृष्टेरयमसौ कालः स्वयं संहरणस्य च ॥ ४८॥

अयमेव गतः कल्पो ब्राह्मी रात्रिरियं तता।

अयमात्मनि तिष्ठामि पूर्णात्मा परमेश्वरः ॥ ४९॥

इति भावितया बुद्ध्या ते द्विजा अथ ऐन्दवाः।

दशाद्रिवृत्तयस्तस्थुः समुत्कीर्णा इवोपलात् ॥ ५०॥

अधिगतकमलासनक्रमास्ते परिगलितेतरतुच्छवृत्तिजालाः।

सततमतितरां कुशासनस्थाश्चिरमिति पङ्कजकल्पने विरेजुः ॥ ५१॥

Suryadev continued: 

3.86.36–44

> When it was said "by the elder one," the excellent ones agreed fully. With minds absorbed in meditation, they remained seated together with the greater one in delight.

> Having forms dedicated to the work of writing, and minds attached to meditation, those revered ones contemplated with their inner mind attentively.

> Then, seated in an elevated posture like a blooming lotus cup, he said: "I am Brahma, the creator of the worlds, the doer, the enjoyer, the great lord."

> The great Sages, along with the rituals of sacrifices and their limbs and sub-limbs, these men joined with Saraswati and Gayatri, and the Vedas.

> Surpassed by the guardians of the Worlds, with moving groups of siddhas, this is the unbounded fortunate heaven, adorned with musical notes.

> This Earth circle, decorated with mountains, islands, Oceans, and forests, is indeed the earring of the three worlds.

> This netherworld cave, enjoyed by demons and danavas, filled with groups of immortal women, is the house in the hollow of the sky.

> This Indra with mighty arms, whose excellent hands are adorned with subjects, alone protects the city of the three Worlds, enjoying pure sacrifices.

> Holding the directions with shining nets of light rays, these many Suns shine forth sequentially.

3.86.45–51

> These world protectors guard the World with pure conduct, through modest boundaries, like cowherds guarding a herd of cows.

> They rise and sink, sparkle and fall, like waves of water, these people every day.

> I create this Creation and dissolve it with reverence. I abide in the Self, and I rest as the Lord of the Worlds.

> This year has passed, this age has matured. This is the time of Creation and also of dissolution itself.

> This has passed as a kalpa, this is the extended Brahma's night. I abide in the Self as the full soul, the Supreme Lord.

> With such contemplated intellect, those twice-born lunar ones remained like ten mountain-like forms, carved as if from stone.

> Having attained the sequence of lotus posture, with other petty activities completely dissolved, always seated firmly on kusha grass, they shone for a long time like lotuses in imagination.

Summary of the Teachings:

The focus is on turning inward, using meditation to connect with Higher Realities. It teaches the importance of disciplined mental absorption and reverence in spiritual practice, showing how the mind can transcend ordinary activities to Realize Divine Truths.

The description moves to a Cosmic vision where the speaker identifies as Brahma, the Creator, enjoyer, and Lord. This highlights the Unity of the individual soul with the Universal Creator. The verses illustrate the vastness of Creation, including heavens, Earth, netherworlds, gods like Indra, and natural elements, emphasizing that all Existence is a manifestation of One Divine Consciousness.

World protectors and natural cycles like suns, seasons, and human lives are portrayed as orderly yet transient, similar to waves in water. This teaches detachment from the changing World while appreciating the structured governance by Divine forces. It underscores the rhythmic Nature of Creation and dissolution under the Supreme Lord's Will.

The speaker affirms abiding in the Self as the Supreme Being who creates and dissolves Universes across time scales like years, ages, and kalpas. This conveys the teaching of non-duality: the Eternal Self remains unchanged amid Cosmic cycles. Practitioners are encouraged to Realize this Inner Divinity for liberation.

Finally, the Sages achieve a stable, enlightened State through prolonged meditation, appearing steadfast like mountains or lotuses. The summary teaches that consistent practice leads to dissolution of distractions and shining in Pure Awareness, embodying the Essence of Yoga Vasistha's non-dual philosophy where the Realized Being rests in Supreme Peace.

Chapter 3.86, Verses 26–35

Yoga Vashishtha 3.86.26–35

(The verses highlight a conversation among brothers seeking the highest good in life)

श्रीभानुरुवाच।

किं स्यादिह परं श्रेय ऊचुश्चेदं परस्परम्।

किमिह स्यात्समुचितं भ्रातरः किमदुःखदम् ॥ २६॥

किं महत्त्वं किमैश्वर्यं किं महाविभवं शुभम्।

किं तदेतज्जनैश्वर्यं सामन्तो हि महेश्वर ॥ २७॥

सामन्तसंपत्किंनाम राजानो हि महेश्वराः।

का नाम संपद्भूपानां सम्राडिह महेश्वरः ॥ २८॥

किं नाम तन्महेन्द्रत्वं यन्मुहूर्तं प्रजापतेः।

विनश्यति न यत्कल्पे किं स्यात्तदिह शोभनम् ॥ २९॥

भाषमाणेष्वथैतेषु ज्येष्ठो भ्राता महामतिः।

गम्भीरवागुवाचेदं मृगयूथान्मृगो यथा ॥ ३०॥

ऐश्वर्याणां हि सर्वेषामाकल्पं न विनाशि यत्।

रोचते भ्रातरस्तन्मे ब्रह्मत्वमिह नेतरत् ॥ ३१॥

एतदुक्तं तदखिला द्विजपुत्रास्त उत्तमाः।

वचोभिरैन्दवास्तत्र साधु साध्वित्यपूजयन् ॥ ३२॥

ऊचुश्चेदं कथं तात सर्वदुःखोपमार्जनम्।

पद्मासनं जगत्पूज्यं विरञ्चित्वमवाप्नुमः ॥ ३३॥

भ्रात्रा तेन पुनः प्रोक्ता भ्रातरो भूरितेजसः।

 मदुक्तं सर्व एवेमे भवन्तः पालयन्तु वै ॥ ३४॥

पद्मासनगतो भास्वान्ब्रह्माहमिति तेजसा।

सृजामि संहरामीति ध्यानमस्तु चिराय वः ॥ ३५॥

Suryadev said: 

3.86.26–35

> What is the supreme good here? They asked each other this. Brothers, what is appropriate here? What brings no sorrow?

> What is greatness? What is lordship? What is the great auspicious glory? What is that lordship of people here, O great Lord?

> What is the wealth of a Minister? Kings are great Lords. What is the wealth of Kings? The emperor is the great Lord here.

> What is that great Indra-hood which lasts only a moment for the Creator? What does not perish even in a kalpa (Cosmic age)? What is truly beautiful here?

> While they were speaking thus, the eldest brother, who was very wise, spoke these deep words like a deer from a herd of deer.

> Among all lordships, that which does not perish till the end of the kalpa pleases me, O brothers. Brahman-hood here, nothing else.

> When this was said, all those excellent sons of the twice-born praised it there with words like "well said, well said," like the moon's rays.

> They said: O father, how can we attain the lotus posture, which is worship-able by the World, the State of Viranchi (Brahma), which removes all sorrows?

> Then their brother of great brilliance again spoke to the brothers: All of you must follow what I have said.

> Seated in lotus posture, the radiant one should think: "I am Brahma. I create and I dissolve." Let this meditation be for you forever. 

Summary of the Teachings:

They question what truly brings greatness, power, and happiness without any pain. This shows the human desire to find something permanent and free from suffering amid the changing world. The brothers discuss different levels of authority like kings and ministers but realize these are temporary.

The eldest brother, wise and thoughtful, guides them toward the Ultimate Truth. He explains that true lordship is Brahm-hood, the Eternal State that lasts through Cosmic cycles without destruction. This teaches that worldly powers fade quickly, but Realizing one's identity as the Supreme Consciousness brings lasting Peace and fulfillment.

The other brothers accept this Wisdom joyfully and seek practical guidance on how to achieve the State of Brahma, described as the lotus posture worthy of World worship. It emphasizes that this Realization erases all sorrows completely. The teaching stresses the importance of following the path shown by the wise elder.

The instruction given is simple yet profound: sit in lotus posture and meditate with the firm thought "I am Brahma, I create and I dissolve the Universe." This meditation is to be practiced continuously for long-lasting spiritual growth. It points to Self-Realization as the key to transcending ordinary Existence.

Overall, these verses teach detachment from transient glories and the pursuit of non-dual Awareness. By identifying with the Eternal Brahm, one gains Supreme Joy beyond all dualities of pleasure and pain. The story encourages seekers to adopt this meditative practice diligently for liberation.

Chapter 3.86, Verses 11–25

Yoga Vashishtha 3.86.11–25

(These verses illustrate the power of sincere Devotion and the Grace of the Divine)

श्रीभानुरुवाच।

दिनातपातापितयोरिन्दुः कुमुदयोरिव।

आजगाम तमुद्देशं यत्र तौ विप्रदंपती ॥ ११॥

सलतापादपं देशं पुष्पाकर इवेश्वरः।

दंपती तौ वृषारूढं सोमं सोमार्धशेखरम् ॥ १२॥

फुल्लाननौ ददृशतुः कुमुदे शशिनं यथा।

तौ तं प्रणेमतुर्देव तुषारामलमीश्वरम् ॥ १३॥

द्यावापृथिव्यावुदितं परिपूर्णमिवोहुपम्।

तर्जयन्पवनाधूतनववृक्षान नस्वरम् ॥ १४॥

ईश्वर उवाच।

मृदूहामस्मितस्पन्दि प्रोवाचाथ वचः शिवः।

वरं विप्र गृहाणाशु तुष्टोऽस्मि तव वाञ्छितम् ॥ १५॥

विप्र उवाच।

मधुमासरसाक्रान्तवृक्षवन्मुदितो भव।

भगवन्देवदेवेश दश पुत्रा महाधियः ॥ १६॥

भानुरुवाच।

भव्या भवन्तु मे भूयः शोको येन न बाधते।

अथैवमस्त्विति प्रोच्य जगामान्तर्धिमीश्वरः ॥ १७॥

व्योम्नि वारिनिधिर्ह्रादं कृत्वेवोर्मिमहावपुः।

ततस्तौ दम्पती तुष्टौ शिवलब्धवरौ गृहम् ॥ १८॥

गतौ गीर्वाणसदृशौ खमिवोमामहेश्वरौ।

तत्रासौ ब्राह्मणी गेहे बभूवोदारगर्भिणी ॥ १९॥

बभौ पूर्णोदरा श्यामा मेघलेखेव वारिणा।

कालेऽथ सुषुवे पुत्रान्प्रतिपच्चन्द्रकोमलान् ॥ २०॥

दशबालांस्ततो मुग्धान्वसुधेव नवाङ्कुरान्।

कृतब्राह्मणसंस्कारा वृद्धिमीयुर्महौजसः ॥ २१॥

स्वल्पेनैव हि कालेन प्रावृषेव नवाम्बुदाः।

ते सप्तवर्षवयसो बभूवुर्ज्ञातवाङ्मयाः ॥ २२॥

विरेजुस्तेजसा तत्र नभसीवामला ग्रहाः।

अथ कालेन महता तेषां तौ पितरौ तदा ॥ २३॥

संजग्मतुस्तनुं त्यक्त्वा स्वां गतिं गतिकोविदौ।

मातापितृभ्यां रहिता दश ते ब्राह्मणास्ततः ॥ २४॥

ययुः कैलासशिखरं गृहं संत्यज्य खेदिनः।

तत्र संचिन्तयामासुरुद्विग्नास्ते वितन्धवाः ॥ २५॥

Suryadev said:

3.86.11–14

> The moon came to that place where the Brahmin couple was, just as it comes to soothe lotuses scorched by the heat of the day.

> Like the spring season to a forest full of flowering trees, Lord Shiva came to that place. The couple saw him riding on a bull, with the moon adorning half of his head.

> With faces blooming with Joy, they saw him like lotuses see the moon. The couple bowed to the pure, snow-white Lord.

> He appeared as if filling the sky and Earth completely, like the full moon rising. He seemed to command the new trees shaken by the wind, yet remained unchanging.

Lord Shiva said: 

3.86.15

> "O Brahmin, I am pleased. Quickly ask for the boon you desire."

The Brahmin said: 

3.86.16

> "O Lord of Gods, may I become joyful like trees filled with the nectar of spring. May I have ten sons who are very wise."

Suryadev said: 

3.86.17–25

> May my sons be prosperous and free from sorrow that troubles them. Shiva said, "So be it," and disappeared into the sky.

> Like the Ocean roaring with great waves in the sky, the happy couple, who had received the boon from Lord Shiva, returned home.

> They went home shining like the Divine pair Uma and Maheshvara in the sky. There, the Brahmin woman became pregnant with a noble child in the house.

> She shone with a full belly, dark like a cloud line filled with water. In time, she gave birth to sons as tender as the moon on the first day of the bright fortnight.

> Then the ten innocent boys grew like fresh sprouts on the Earth. After performing the Brahmin rites, they grew with great energy and strength.

> In a very short time, like new clouds in the rainy season, at the age of seven years they became learned in the scriptures and speech.

 

> They shone with brilliance there like pure planets in the sky. After a long time, their parents left their bodies and attained their True State.

> Deprived of mother and father, the ten Brahmins then left their home sorrowfully and went to the peak of Mount Kailash.

> There, the ten young men, without wives, sat together and thought anxiously.

Summary of the Teachings:

The Brahmin couple, facing difficulties, approaches Lord Shiva with pure hearts and receives a boon for ten wise sons. This shows that when one turns to God with humility and faith, especially in times of need, Divine intervention can transform one's life. The appearance of Shiva as a soothing presence like the moon highlights how the Divine brings relief and Joy, much like nature's cycles that revive the weary.  

The boon granted leads to the birth of exceptional children who grow rapidly in Knowledge and virtue. It teaches the importance of family, dharma, and righteous living. The parents perform the necessary rites, emphasizing that spiritual growth requires both Divine Grace and human effort through traditions and education. The quick development of the sons into learned youths underscores that True Wisdom can bloom swiftly under favorable conditions blessed by God.  

The story reflects the transient nature of Worldly life. Even after receiving blessings, the parents eventually pass away, leaving the children to face life independently. This reminds us that all earthly bonds are temporary, and one must prepare for separation and the journey beyond. The sons' journey to Kailash symbolizes the soul's search for higher truth after losing Worldly anchors.  

It highlights the value of brotherhood and collective reflection. The ten sons, united in their grief, gather to contemplate their situation rather than dispersing in despair. This teaches the strength found in unity and the importance of turning inward or toward sacred places during times of loss and confusion.  

Overall, these verses convey that life is a mix of joy and sorrow guided by Divine will. Devotion brings prosperity and wisdom, but one must navigate impermanence with courage. The path to liberation involves moving from worldly attachments toward spiritual seeking, as symbolized by the move to Kailash, the abode of Shiva.

Chapter 3.85 & 3.86, Verses 37–39 & 1–10

Yoga Vashishtha 3.85.37–3.86.10

(These verses teach that the visible World we see around us has one Eternal Cause, which is the Supreme Consciousness or God)

श्रीभानुरुवाच।

3.85.37–39

अस्य दृश्यप्रपञ्चस्य नित्यं कारणतामसि।

गतः कस्मान्न जानीषे किं मामीश्वर पृच्छसि ॥ ३७॥

अथ मद्वाक्यसंदर्भे लीला चेत्तव सर्वग।

अचिन्तितां मदुत्पत्तिं तच्छृणुष्व वदाम्यहम् ॥ ३८॥

सदसदिति कलाभिराततं यत् सदसदबोधविमोहदायिनीभिः।

अविरतरचनाभिरीश्वरात्मन् प्रविलसतीह मनो महन्महात्मन् ॥ ३९॥

3.86.1–10

कल्पनाम्नि महादेव ह्यस्तने दिवसे तव।

तले कैलासशैलस्य जम्बूद्वीपैककोणके ॥ १॥

सुवर्णजटनाम्ना यस्त्वत्पुत्रैर्जनितप्रजैः।

मण्डलं कल्पितं श्रीमदनल्पसुखसुन्दरम् ॥ २॥

तत्राभूदतिधर्मात्मा ब्राह्मणो ब्रह्मवित्तमः।

इन्दुनामातिशान्तात्मा कश्यपस्य कुलोद्भवः ॥ ३॥

तस्मिंस्तदा निवसतो नित्यं स्वजनमण्डले।

तस्य प्राणसमा भार्या काचित्तस्यां महात्मनः ॥ ४॥

न बभूवात्मजस्तस्य मरुभूमौ तृणं यथा।

न व्यराजत सा भार्या तस्य निष्फलपुष्पिता ॥ ५॥

ऋज्वी गौरी सुशुद्धापि शून्या शरलता यथा।

तौ ततो दंपती खिन्नौ पुत्रार्थे तपसे गिरेः ॥ ६॥

कैलासस्यांशमारूढौ रूढाविव नवद्रुमौ।

भूतैरनावृते शून्ये तस्मिन्कैलासकुञ्जके ॥ ७॥

तेपतुस्तौ तपो घोरं जलाहारौ तरुस्थिती।

एकं पानीयचुलकं पीत्वा दिवसपर्यये ॥ ८॥

निस्पन्दमुत्थितौ वार्क्षी वृत्तिमाश्रित्य संस्थितौ।

तस्थतुस्तौ तदा तत्र तावत्कालं तरुव्रतौ ॥ ९॥

यावत्त्रेता द्वापरं च युगे द्वे एव ते गते।

ततस्तुष्टोऽभवद्देवस्तयोः शशिकलाधरः ॥ १०॥

Suyadev said

3.85.37–39

> You are eternally the Cause of this visible Universe. Why do you not know this? O Lord, why are you asking me?

> O all-pervading one, if this is your Divine play in the context of my words, then listen. I will tell you about my unexpected birth.

> O Lord of the soul, O great One, the great mind shines here through endless Creations. It spreads with parts of Existence and non-existence, creating delusion about what is Real and unreal.

3.86.1–10

> O great god, in a past day of your Creation, on the slope of Mount Kailash in one corner of Jambudvipa.

> There was a beautiful and joyful region created by your sons, known as Suvarnajata, along with their people.

> In that place lived a very righteous Brahmin, the best Knower of Brahm, named Indu. He was extremely peaceful and born in the family of Kashyapa.

> While living there always among his own people, this great soul had a wife who was dear to him like his own life.

> He had no son, like grass does not grow in a desert. His wife did not shine with fruitfulness, like a tree with flowers but no fruit.

> Though simple, fair, and very pure, she was empty like a hollow reed. The couple then became sad and went to the mountain for penance to get a son.

> They climbed a part of Kailash like two young trees taking root. They stayed in an empty, open spot in a grove on Kailash, free from Beings.

> They performed severe penance, living on water and staying on trees. They drank one handful of water each day.

> They remained motionless, following the vow of trees, standing still like that.

> They continued this way until two ages passed — Treta and Dvapara. Then the God who wears the moon crescent became pleased with them.

Summary of the Teachings:

Everything that appears is not separate but arises from this One Reality. When we forget our True Nature as this Cause, confusion arises, and questions about Creation begin. The teaching reminds us to recognize our own Divine Essence instead of looking outside for answers.

The mind is described as a great, powerful force that creates endless forms through its imagination. It mixes ideas of existence and non-existence, leading to delusion about what is truly Real. This shows that the World we experience is like a play of the mind, full of continuous changes and appearances. Understanding this helps reduce attachment to the outer show of life.

The story of the Brahmin couple illustrates the power of focused effort and devotion. Despite facing difficulties like not having a child, they turned to intense spiritual practice with patience and determination. Their simple, pure life and strict penance on the holy mountain show that sincere tapas (austerity) can please the Divine and bring blessings.

Time in the story spans entire world ages, teaching that spiritual results may take long periods but come surely with steady practice. The couple lived like trees — still, rooted, and minimal in needs. This highlights the value of discipline, detachment from comforts, and complete surrender in spiritual pursuit.

Overall, these verses combine philosophy and story to show that the Universe is a Divine play, the mind is its creator, and sincere spiritual effort leads to Grace. They encourage seekers to know their inner Divinity, practice with patience, and see beyond surface appearances to the One Eternal Reality behind all.

Chapter 3.85, Verses 28–36

Yoga Vashishtha 3.85.28–36

(These verses portray the vast and illusory Nature of the Universe as seen through the Awakened mind of Brahmadeva)

ब्रह्मोवाच।

गन्धर्वनगरोद्यानलतावितान मालिनी।

समुद्रभूमिनभसां पदवी प्रविराजते ॥ २८॥

लोकान्तरेषु सङ्घेन देवासुरनरोरगाः।

उदुम्बरेषु मशका इव घुंघुमिताः स्थिताः ॥ २९॥

युगकल्पक्षणलवकलाकाष्ठाकलङ्कितः।

कालो वहत्यकलितसर्वनाशप्रतीक्षकः ॥ ३०॥

एवमालोक्य शुद्धेन परेण स्वेन चेतसा।

भृशं विस्मयमापन्नः किमेतत्कथमित्यलम् ॥ ३१॥

कथं मांसमयेनाक्ष्णा यन्न पश्यामि किंचन।

तन्मायाजालमतुलं पश्यामि मनसाम्बरे ॥ ३२॥

अथालोक्य चिरं कालं मनसैवाहमम्बरात्।

अर्कं तस्माज्जगज्जालादेकमानीय पृष्टवान् ॥ ३३॥

आगच्छ देवदेवेश भो भास्कर महाद्युते।

स्वागतं तेऽस्त्विति प्रोक्तो मयासौ कथितोप्यथ ॥ ३४॥

कस्त्वं कथमिदं जातं जगदेव जगन्ति च।

यदि जानासि भगवंस्तदेतत्कथयानघ ॥ ३५॥

इत्युक्तो मां समालोक्य संपरिज्ञातवानथ।

नमस्कृत्वाभ्युवाचेदमनिन्द्यपदया गिरा ॥ ३६॥

Lord Brahma continued:

3 85.28–33

> The pathway of Oceans, lands, and skies shines beautifully, adorned like a city of celestial musicians filled with gardens and creeping vines.

> In the spaces between Worlds, groups of gods, demons, humans, and serpents stay clustered together, buzzing like flies on figs.

> Time, marked and stained by ages, eons, moments, instants, and smaller units, flows on, ever waiting for the total destruction of everything.

> Seeing all this with a Pure, Supreme, and clear mind, I became filled with great wonder and thought, “What is this? How does it happen?”

> How is it that with my fleshy eyes I see nothing at all, yet in the sky of my mind I behold this incomparable web of illusion?

3.85.33–36

> Then, after looking for a long time with my mind alone from the sky, I drew out one sun from that vast net of worlds and questioned it.

> “Come, O Lord of Gods, O radiant Sun, great light! Welcome to you,” I said, addressing the one who had been spoken to.

> “Who are you? How did this World and all the Worlds come into being? If you know, O blessed and sinless one, please tell me this.”

> Addressed in this way, the Sun looked at me, recognized me fully, bowed, and then spoke with flawless and beautiful words.

Summary of the Teachings:

The Cosmic scene is compared to a magical city of gandharvas, highlighting how the entire Creation of Oceans, lands, and skies appears splendid yet dream-like. Beings across different worlds exist in dense groups, much like tiny insects, showing the relative smallness and crowded nature of existence within the grand scheme. This imagery teaches that what we perceive as solid Reality is actually a fleeting projection, urging seekers to look beyond surface appearances.

Time is depicted as an unstoppable force carrying marks of all Cosmic cycles while patiently awaiting Universal dissolution. This reminds us of the impermanence of all things and the inevitability of change. The wonder expressed reflects a deep inquiry into the mystery of Existence, encouraging pure observation without attachment. Such contemplation purifies the mind and opens the door to Higher understanding.

The contrast between physical eyes and the mind's vision is central. Physical senses fail to grasp the True Nature, but the inner mind reveals the intricate web of Maya (illusion). This teaches the importance of turning inward for Real Knowledge rather than relying on external senses, which are limited and deceptive.

Brahma's action of summoning the Sun from the web of worlds symbolizes the mind's power to interact with Cosmic elements through focused Awareness. It illustrates how enlightened Consciousness can engage with manifestations of Reality to seek answers. The respectful invitation to the Sun shows humility and reverence even in Divine inquiry.

Finally, the Sun's recognition and response highlight the interconnectedness of Consciousness. True Wisdom arises through direct inner dialogue and Grace. These verses collectively guide the seeker toward Realizing the illusory play of Creation, the fleeting role of Time, and the supremacy of Pure Awareness in uncovering the Truth beyond Maya. 

Chapter 3.85, Verses 19–27

Yoga Vashishtha 3.85.19–27

(These verses use rich poetic imagery to describe the nature of darkness, night, or the subtle Cosmic forces during Creation or dissolution)

ब्रह्मोवाच।

क्वचिद्भासित्वमायातं क्वचित्स्थिरतरं स्थितम्।

स्थितं सर्वत्र कुञ्जेषु तमस्तेजोलवादृतम् ॥ १९॥

नभोनीलोत्पलस्यान्तर्भ्रमदभ्रम धुव्रतम्।

प्रस्फुरत्तारकाजालकेसरापूर्णतां गतम् ॥ २०॥

कल्पान्तघननीहारो मेरुकुञ्जेषु संस्थितः।

शाल्मलेरमलं तूलमष्ठीलाकोटरेष्विव ॥ २१॥

लोकालोकाद्रिरसनारणदर्णव घुंघुमा।

तमःखण्डेन्द्रनीलाभा निजरत्नविराजिता ॥ २२॥

धानाधरसुधा भूतरवकाकलिघुंघुमा।

संस्थिता भुवनाभोगे स्वान्तःपुर इवाङ्गना ॥ २३॥

गौराङ्गपङक्तिर्मध्यस्था रजनीराजिरञ्जिता।

पद्मोत्पलस्रज इव लक्ष्यते वत्सरश्रियः ॥ २४॥

बहुगर्तविभागस्थभूता लोकाः पृथक्पृथक्।

जातारुणा विलोक्यन्तेदाडिमानीवकान्तिकाः ॥ २५॥

त्रिप्रवाहा त्रिपथगा कृतोर्ध्वाधोगमागमा।

जगद्यज्ञोपवीताभा स्फुरतीन्दुकलामला ॥ २६॥

इतश्चेतश्च गच्छन्ति शीर्यन्ते प्रोद्भवन्ति च।

दिग्लतासु तडित्पुष्पा वातार्ता मेघपल्लवाः ॥ २७॥

Lord Brahma continued:

3.85.19–27

> Sometimes it becomes bright, sometimes it stays very steady. It remains everywhere in the groves, covered by small specks of light.

> It is like a wandering dark cloud-bee inside the blue lotus of the sky, filled with the fullness of sparkling star filaments.

> Like dense mist at the end of a Cosmic cycle, it has settled in the groves of Mount Meru, like pure cotton of the silk-cotton tree in its thorny hollows.

> It has the roaring murmur of Oceans as its girdle around the Lokāloka mountain. It has the luster of a mass of sapphire and is adorned with its own jewels.

> Possessing the sweetness of nectar in its granaries and filled with soft humming sounds of Beings, it is situated in the vast expanse of the World, like a woman in her inner apartment.

> A central line of white forms, adorned with streaks of night, appears like garlands of lotuses and water lilies, reflecting the splendor of the year.

> The Beings, each separately situated in many divided pits or cavities, appear reddened and beautiful, like pomegranates.

> Having three streams and flowing in three paths, with upward and downward movements, it shines like the sacred thread of the world, spotless like a digit of the moon.

> Troubled by the wind, lightning like flowers and clouds like tender shoots move here and there in the creepers of the directions. They wither and spring forth again.

Summary of the Teachings:

They illustrate how the apparent darkness is not absolute but interacts dynamically with light, appearing stable or illuminated in different places, much like the interplay of ignorance and knowledge in the mind. The teachings emphasize the illusory and ever-changing quality of the manifested World, where elements like stars, mists, and sounds emerge within a larger framework of Brahm or Pure Consciousness.

The descriptions highlight the vastness and interconnectedness of the Universe through metaphors of mountains, oceans, lotuses, and celestial bodies. Darkness or the night is portrayed as a living entity that encompasses and adorns the worlds, filled with sounds, sweetness, and beauty. This teaches that even in apparent gloom or limitation, there is inherent splendor, order, and Divine play (lila), encouraging seekers to perceive the underlying unity beyond surface appearances.

The verses depict Cosmic phenomena like clouds, lightning, and seasonal cycles as transient yet rhythmic, subject to movement, decay, and renewal. This reflects the impermanence of all forms and the cyclical nature of existence, urging detachment from fleeting experiences while appreciating their role in the grand design. The sacred thread and moon-like purity suggest a path of spiritual discipline that connects the individual to the Universal order.

Through similes of women in inner chambers, pomegranates, and garlands, the text humanizes Cosmic principles, showing how the World is sustained by nurturing, hidden energies. It teaches that the multiplicity of Beings and worlds arises from division and separation but remains beautiful and purposeful within the whole. Realization comes from seeing this harmony rather than being lost in parts.

Overall, these verses from Yoga Vasistha convey Advaita Wisdom: the World of forms, light, and darkness is a mental projection or vibration within the One Consciousness. By contemplating such descriptions, one cultivates dispassion, recognizes the non-dual Reality, and attains Peace by resting in the Unchanging Self beyond all dualities.