Chapter 3.32, Verses 15–28

Yoga Vashishtha 3.32.15–28

(The chaotic army and war represent the ego-driven world of duality—attackers and defenders, winners and losers—but in truth, there is only One Infinite Consciousness)

श्रीवसिष्ठ उवाच ।

मिथःसंस्थानकालोकमात्रासंदिग्धजीवितम् ।

समस्ताङ्गरुहासक्तप्रांशुवृद्धेभमानवम् ॥ १५ ॥

पूर्वप्रहारसंप्रेक्षाव्यग्रप्राणतया तया।

संशान्तकल्लोलरवं निद्रामुद्रपुरोपमम् ॥ १६ ॥

संशान्तशङ्खसंघाततूर्यनिर्ह्राददुन्दुभि ।

भूतलाकाशसंलीनसर्वपांसुपयोधरम् ॥ १७ ॥

पलायनपरैः पश्चात्त्यक्तमङ्गुलमण्डलम् ।

विसारिमकरव्यूहमत्स्यसंख्याब्धिभासुरम् ॥ १८ ॥

पताकामञ्जरीपुञ्जविजिताकाशतारकम् ।

हास्तिकोत्तम्भितकरकाननीकृतखान्तरम् ॥ १९ ॥

तरत्तरलभापूरसपक्षसकलायुधम् ।

धमद्धमितिशब्दैश्च श्वासोस्थैर्ध्मातखान्तरम् ॥ २० ॥

चक्रव्यूहकराक्रान्तदुर्वृत्तसुरभासुरम् ।

गरुडव्यूहसंरम्भविद्रवन्नागसंचयम् ॥ २१ ॥

श्येनव्यूहविभिन्नाग्रसंनिवेशोत्तमध्वनि ।

अन्योन्यास्फोटनिःशेषप्रपतद्भूरिवृन्दकम् ॥ २२ ॥

विविधव्यूहविन्यासवान्तवीरवरारवम् ।

करप्रतोलनोल्लासमत्तमुद्गरमण्डलम् ॥ २३ ॥

कृष्णायुधांशुजलदश्यामीकृतदिवाकरम् ।

अनिलाधूतपल्यूलसूत्कृताभशरध्वनि ॥ २४ ॥

अनेककल्पकल्पाग्रसवृन्दमिव संस्थितम् ।

प्रलयानिलसंक्षुब्धमेकार्णवमिवोत्थितम् ॥ २५ ॥

सद्यश्छिन्नं महामेरोः पक्षद्वयमिव स्फुरत् ।

क्षुब्धमारुतनिर्धूतमिव कज्जलपर्वतम् ॥ २६ ॥

पातालकुहरात्क्षुब्धमन्धकारमिवोत्थितम् ।

लोकालोकमिवोन्मत्तनृत्यलोललसत्तटम् ।

महानरकसंघातं भित्त्वावनिमिवोत्थितम् ॥ २७ ॥

आलोलकुन्तमुसलासिपरश्वधांशुश्यामायमानदिवसातपवारिपूरैः ।

एकार्णवं भुवनकोशमिवाचिरेण कर्तुं समुद्यतमगाधमनन्तपूरैः ॥ २८ ॥

Maharishi Vashishta continued:

3.32.15–22

> The world appears doubtful and uncertain in its existence, with life hanging by a thread, as if the entire army of tall, proud men with raised arms and weapons is ready for battle.

> With soldiers eagerly watching the initial attacks, their breath held in tension, the battlefield is like a sleeping city now silent, with waves of noise calmed down.

> The sounds of conch shells, drums, trumpets, and war drums have stopped; the entire ground and sky seem merged, with all dust and clouds settled down.

> Behind the fleeing soldiers, abandoned finger-like formations are left; the ocean-like army shines with countless fish-like formations of spreading crocodile arrays.

> Bunches of flags and banners outshine the stars in the sky; the space between is darkened by raised elephant trunks forming a forest-like canopy.

> Weapons flash like swift lightning with wings; the air inside is filled with sounds of blowing conches and heavy breathing like "dhama-dhami."

> The wicked demons and gods are crushed under wheel-like formations of hands; the Garuda military array causes snakes (enemies) to flee in panic.

> The falcon-like array breaks the front lines with supreme noise; mutual clashes cause huge crowds to fall completely.

3.32.23–28

> Various military formations roar with the best warriors' cries; raised hands swing wildly like maddened hammer circles in excitement.

> The rays from black weapons darken the sun like clouds; wind-blown flags make sharp sounds like arrows flying with cries.

> It stands like a multitude gathered at the end of many eons; disturbed by the wind of dissolution, it rises like the single ocean at Creation.

> It shines like both wings of the great Meru mountain suddenly cut off; like a black mountain shaken and blown by stormy winds.

> It rises like darkness disturbed from the caves of the underworld; like the mad dancing waves at the edge of the worlds (Lokaloka); like breaking through the earth to rise with huge crowds from great hells.

> With waving spears, clubs, swords, and axes whose shining rays darken the daylight like floods of water; it is ready in an instant to turn the entire Universe into a single boundless ocean with endless floods.

Summary of the Teachings:

These verses form part of a larger description in the Yoga Vasistha where Sage Vasishta illustrates the illusory and dream-like nature of the world to Rama. The vivid, intense portrayal of a grand battlefield full of armies, weapons, noises, and chaos serves as a metaphor for the apparent reality we experience. Just as this terrifying war scene seems solid and frightening, the entire Universe appears Real to the ignorant mind, filled with conflicts, movements, and destruction. The teaching emphasizes that what looks like a massive, independent event is actually a projection of the mind, lacking true substance.

The detailed imagery—flags outshining stars, elephants forming canopies, weapons darkening the sun, sounds filling the air—highlights how the mind creates multiplicity and grandeur out of nothing. 

This over-the-top description shows the power of imagination (kalpana) to build entire worlds, armies, and battles from Pure Consciousness. The purpose is to demonstrate that the perceived world, with all its drama and violence, is as unreal as a dream battlefield that vanishes upon waking.

By comparing the scene to Cosmic events—like the ocean at dissolution, cut wings of Meru mountain, rising darkness from underworld, or the world turning into a single ocean—the verses point to the transient and cyclic nature of existence. Nothing in this spectacle has permanence; it arises, rages, and dissolves like pralaya (Cosmic dissolution). This teaches detachment: one should not get caught in the apparent solidity or terror of worldly events, as they are mere vibrations in consciousness.

The core teaching is about the non-dual Reality (Advaita). The chaotic army and war represent the ego-driven world of duality—attackers and defenders, winners and losers—but in truth, there is only One Infinite Consciousness. The battlefield is "mithya" (illusory), uncertain, and dream-like, as stated in the opening lines. Realizing this leads to liberation from fear, attachment, and suffering caused by identifying with this unreal play.

Ultimately, these verses urge inquiry into the nature of Reality. By contemplating such intense but unreal scenes, the seeker understands that the Self (Atman) remains untouched by all this turmoil. The world appears as a battlefield only to the deluded mind; to the enlightened, it is peaceful Brahm. This leads to inner calm, Freedom from worldly agitations, and abiding in the Eternal Truth beyond birth, death, and conflict.

Chapter 3.32, Verses 1–14

Yoga Vashishtha 3.32.1–14

(Sage Vasishta narrates this vision to Rama as part of Lila's story, where she observes the earthly kings Viduratha and Padma from the heavens along with Saraswati)

श्रीवसिष्ठ उवाच ।

अथ वीरवरोत्कण्ठनृत्यदप्सरसि स्थिता।

लीलावलोकयामास व्योम्नि विद्यान्वितावनौ ॥ १ ॥

स्वराष्ट्रमण्डले भर्तृपालिते बलमालिते।

कस्मिंश्चिद्विततारण्ये द्वितीयाकाशभीषणे ॥ २ ॥

सेनाद्वितयमाक्षुब्धं सौम्याब्धिद्वितयोपमम् ।

महारम्भघनं मत्तं स्थितं राजद्वयान्वितम् ॥ ३ ॥

युद्धसज्जं सुसंनद्धमिद्धमग्निमिवाद्भुतम् ।

पूर्वप्रहारसंपातप्रेक्षाक्षुब्धाक्षिलक्षितम् ॥ ४ ॥

उद्यतामलनिस्त्रिंशधारासारवहज्जनम् ।

कचत्परश्वधप्रासभिन्दिपालर्ष्टिमुद्गरम् ॥ ५ ॥

गरुत्मत्पक्षविक्षुब्धवनसंपातकम्पितम् ।

उद्यद्दिनकरालोकचञ्चत्कनककङ्कटम् ॥ ६ ॥

परस्परमुखालोककोपप्रोद्दामितायुधम् ।

अन्योन्यबद्धदृष्टित्वाच्चित्रं भित्ताविवार्पितम् ॥ ७ ॥

लेखामर्यादया दीर्घबद्धया स्थापितस्थिति ।

अनिवार्यमहासैन्यझांकाराश्रुतसंकथम् ॥ ८ ॥

पूर्वप्रहारस्मयतश्चिरं संशान्तदुन्दुभि।

निबद्धयोधसंस्थाननिखिलानीकमन्थरम् ॥ ९ ॥

धनुर्द्वितथमात्रात्मशून्यमध्यैकसेतुना ।

विभक्तं कल्पवातेन मत्तमेकार्णवं यथा ॥ १० ॥

काये संकटसंरम्भचिन्तापरवशेश्वरम् ।

विरटद्भेककण्ठत्वग्भङ्गुरातुरहृद्गुहम् ॥ ११ ॥

प्राणसर्वस्वसंत्यागसोद्योगासंख्यसैनिकम् ।

कर्णाकृष्टशरौघौघत्यागोन्मुखधनुर्धरम् ॥ १२ ॥

प्रहारपातसंप्रेक्षानिष्पन्दासंख्यसैनिकम् ।

अन्योन्योत्कण्ठकाठिन्यभरभ्रुकुटिसंकटम् ॥ १३ ॥

परस्परसुसंघट्टकटुटङ्कारकङ्कटम् ।

वीरयोधमुखादग्धभीरुप्रेप्सितकोटरम् ॥ १४ ॥

Maharishi Vashishta said:

3.32.1–5

> Then Lila, standing with the Goddess of knowledge (Saraswati), joyfully watched from the sky the two kings on earth who were filled with wisdom.

> In their own kingdom, protected by their husbands (or Lords), surrounded by armies, in some vast terrifying forest that looked like a second sky.

> Two armies were greatly agitated, like two calm oceans, full of great efforts, intoxicated, and led by two kings.

> Ready for battle, well-armored, blazing wonderfully like fire, with eyes fixed on the first strikes and attacks of the enemy.

> Raising sharp swords with edges like streams, shining axes, spears, javelins, clubs, and hammers.

3.32.6–8

> Shaken by the flapping of wings like Garuda (eagle), trembling the forest, shining with golden armors under the rising sun's light.

> Weapons raised in fury from seeing each other's faces, eyes locked on one another, looking like pictures painted on a wall.

> Standing firm in long lines drawn like boundaries, with the great armies' unstoppable roar and talk heard.

3.32.9–14

> Smiling at the thought of the first blows for a long time, with drums silent now, all soldiers fixed in position, the whole army slow-moving.

> Divided by a single bridge in the empty middle like two bows, separated like a mad single ocean by the winds of creation.

> The Lords controlled by tight effort and worry in their bodies, hearts trembling and broken like frog throats croaking in fear.

> Countless soldiers ready to give up their life-breath completely, archers with bows drawn, ready to release floods of arrows.

> Countless soldiers still, watching the falling blows, with furrowed brows tight from mutual eagerness and hardness.

> With sharp clashing sounds of armor from mutual collisions, from the mouths of brave warriors, the fearful desired holes (or escapes).

Summary of teachings: 

These verses describe a dramatic scene of two mighty armies facing each other in intense preparation for battle. Sage Vasishta narrates this vision to Rama as part of Lila's story, where she observes the earthly kings Viduratha and Padma from the heavens along with Saraswati.

These verses illustrate the illusory and dream-like nature of the world. Just as Lila watches the two armies from above with detachment, the Realized soul sees worldly conflicts and preparations as unreal appearances in Consciousness. The armies symbolize the dualities and oppositions (like desire vs. duty, or ego vs. ego) that arise in the mind, appearing solid and fierce but ultimately projections of the same underlying reality. This scene teaches that what seems terrifying and Real on the ground level is merely a spectacle when viewed from Higher Awareness.

The detailed description of the armies' readiness, weapons, and tension highlights how the ego creates intense drama through attachment to roles like warrior or king. Every detail—the shining armors, locked gazes, and held breaths—shows the power of mental sankalpa (intention) to manifest apparent solidity and conflict. Vasishta uses this to remind that such preparations for battle arise from ignorance of the non-dual Self, where all divisions dissolve.

The comparison to oceans, fire, and painted pictures emphasizes impermanence and lack of true substance. The armies stand divided yet mirror each other, showing how opposites are interdependent and not separate. This teaches non-attachment: one should not get caught in the excitement or fear of worldly struggles, as they are like waves on the ocean of Consciousness —arising and subsiding without affecting the whole.

The Stillness before the clash, with drums silent and soldiers poised, represents the moment of potential destruction born from desire and aversion. It warns against the bondage of action driven by egoistic motives. True Freedom comes from recognizing that the "battle" is internal, a play of thoughts, and Realization lies in Witnessing it without involvement.

Chapter 3.31, Verses 11–22

Yoga Vashishtha 3.31.11–22

(Enlightened Beings witness Cosmic events without attachment, recognizing them as transient appearances in Consciousness)

श्रीवसिष्ठ उवाच ।

एतस्मिन्नन्तरे तस्मिन्मण्डले मण्डितावनौ ।

चक्रेऽवस्कन्दनं कश्चित्सामन्तोद्रिक्तभूमिपः ॥ ११ ॥

तेन संग्रामसंरम्भे प्रेक्षार्थं समुपागतैः।

त्रैलोक्यभूतैस्तद्व्योम बभूवात्यन्तसंकटम् ॥ १२ ॥

अशङ्कितागते तत्ते देव्यौ ददृशतुर्नभः।

नभश्चरगणाक्रान्तमम्बुदैरिव मालितम् ॥ १३ ॥

सिद्धचारणगन्धर्वगणविद्याधरान्वितम् ।

शूरग्रहणसंरब्धस्वर्गलोकाप्सरोवृतम् ॥ १४ ॥

रक्तमांसोन्मुखोन्मत्तभूतरक्षःपिशाचकम् ।

पुष्पवृष्टिभिरापूर्णहस्तविद्याधराङ्गनम् ॥ १५ ॥

वेतालयक्षकूश्माण्डैर्द्वन्द्वालोकनसादरैः ।

आयुधापातरक्षार्थं गृहीताद्रितटैर्वृतम् ॥ १६ ॥

अस्त्रमार्गनभोभागविद्रवद्भूतमण्डलम् ।

आहोपुरुषिकाक्षुब्धप्रेक्षकामोदनोद्भटम् ॥ १७ ॥

आसन्नभीमसंग्रामकिंवदन्तीपरस्परम् ।

लीलाहासविलासोत्कसुन्दरीधृतचामरम् ॥ १८ ॥

धर्माप्रेक्ष्यप्रयुक्ताग्र्यमुनिस्वस्त्ययनस्तवम् ।

संपन्नानेकलोकेशवनितावसरस्तवम् ॥ १९ ॥

स्वर्गार्हशूरानयनव्यग्रेन्द्रभटभासुरम् ।

शूरार्थालंकृतोत्तुङ्गलोकपालाख्यवारणम् ॥ २० ॥

आगच्छच्छूरसन्मानोन्मुखगन्धर्वचारणम् ।

शूरोन्मुखामरस्त्रैणकटाक्षेक्षितसद्भटम् ॥ २१ ॥

वीरदोर्दण्डकाश्लेषलम्पटस्त्रीगणाकरम् ।

शुक्लेन शूरयशसा चन्द्रीकृतदिवाकरम् ॥ २२ ॥

Maharishi Vashishta continued:

3.31.11–16

> At that moment, in that decorated earthly circle, a certain powerful vassal king, full of pride, launched an attack.

> Due to the intense excitement of that battle, Beings from the three worlds came to watch, and the sky became extremely crowded.

> The two Goddesses, surprised by this sudden event, saw the sky filled with crowds of sky-dwellers, covered like clouds.

> It was accompanied by groups of Siddhas, Charanas, Gandharvas, and Vidyadharas, and surrounded by heavenly apsaras eagerly watching the brave warriors.

> There were excited ghosts, demons, and goblins hungry for blood and flesh, along with Vidyadhari women showering flowers with their hands.

> Vetala, Yaksha, and Kushmanda beings watched the duel attentively, and the area was surrounded by those holding mountain peaks to protect against falling weapons.

3.31.17–22

> Groups of Beings ran in fear from the path of flying weapons in the sky, while excited spectators shouted in joy and thrill.

> There were rumors spreading about the fierce upcoming battle; beautiful women laughed and played, holding fans in excitement.

> Great sages chanted auspicious blessings and prayers for dharma, while many queens and ladies from various worlds sang praises.

> It shone with Indra's warriors busy bringing worthy heroes to heaven, and tall elephants named after Lokapalas were decorated for the brave.

> Gandharvas and Charanas came eagerly to honor the warriors, while Divine women cast loving glances at the brave fighters.

> Groups of women were eager to embrace the strong arms of heroes, and the sun was made cool (like moonlight) by the bright white fame of the warriors.

Summary of the teachings:

These verses describe a grand cosmic spectacle unfolding around a fierce battle between warriors. The scene shows how the entire Universe —from earthly kings to celestial beings—reacts with intense interest and excitement to human conflict and heroism. It illustrates the interconnectedness of all realms (three worlds) and how events in one plane draw attention from higher and lower beings. The teaching highlights that what appears as a local war is actually a universal drama witnessed by gods, demons, sages, and spirits alike.

The description emphasizes the illusory and dramatic nature of worldly events. Beings from Siddhas to ghosts gather not out of necessity but out of curiosity, joy, fear, or awe, showing how the mind projects grandeur and meaning onto transient happenings. Vasishta uses this vivid imagery to point out that such spectacles are part of the dream-like play of Maya, where nothing is ultimately real or permanent, yet everything appears vividly engaging.

A key teaching is the role of fame, valor, and beauty in attracting attention across realms. Warriors' bravery draws admiration from apsaras, Gandharvas, and even divine women, while their fame "cools" the sun (symbolizing how heroic glory outshines ordinary light). This reveals how ego-driven pursuits like battle and honor create ripples of illusion that captivate minds everywhere, binding beings to the cycle of attraction and distraction.

The presence of both auspicious (sages chanting blessings) and inauspicious (blood-thirsty demons) elements together shows the dualistic nature of existence. Good and evil, protection and destruction, joy and terror coexist in the same event. This teaches that the world is a mixture of opposites, and true wisdom lies in seeing beyond these polarities rather than getting caught in the excitement or horror of the drama.

Ultimately, these verses serve as a reminder of detachment. While the Goddesses (likely representing Higher Awareness) observe in surprise, the cosmic crowd gets swept up in emotion. Vasishta implies that enlightened beings witness such events without attachment, recognizing them as transient appearances in Consciousness. The teaching encourages turning inward to Realize the Unchanging Self beyond the ever-changing spectacle of the Universe, leading to liberation from the illusion of separateness and excitement. 

Chapter 3.30, Verses 11–23

Yoga Vashishtha 3.30.11–23

(Countless Universes appear as mere dust particles in the infinite expanse of the Supreme Being -Brahm)

श्रीवसिष्ठ उवाच ।

अस्वातन्त्र्यात्प्रधावन्ति पदार्थाः सर्व एव यत् ।

ब्रह्माण्डे पार्थिवो भागस्तदधस्तूर्ध्वमन्यथा ॥ ११ ॥

पिपीलिकानां महतां व्योम्नि वर्तुललोष्टके ।

दशदिक्कमधः पादाः पृष्ठमूर्ध्वमुदाहृतम् ॥ १२ ॥

वृक्षवल्मीकजालेन केषांचिद्धृदि भूतलम् ।

ससुरानरदैत्येन वेष्टितं व्योम निर्मलम् ॥ १३ ॥

संभूतं सह भूतेन सग्रामपुरपर्वतम् ।

इदं कल्पनभूतेन पक्वाक्षोटमिव त्वचा ॥ १४ ॥

यथा विन्ध्यवनाभोगे प्रस्फुरन्ति करेणवः ।

तथा तस्मिन्पराभोगे ब्रह्माण्डत्रसरेणवः ॥ १५ ॥

तस्मिन्सर्वं ततः सर्वं तत्सर्वं सर्वतश्च यत् ।

तच्च सर्वमयो नित्यं तथा तदणुकं प्रति ॥ १६ ॥

शुद्धबोधमये तस्मिन्परमालोकवारिधौ।

अजस्रमेत्य गच्छन्ति ब्रह्मण्डाख्यास्तरङ्गकाः ॥ १७ ॥

अन्तःशून्याः स्थिताः केचित्संकल्पक्षयरात्रयः ।

तरङ्गा इव तोयेऽब्धौ प्रोह्यन्ते शून्यतार्णवे ॥ १८ ॥

केषांचिदन्तःकल्पान्तः प्रवृत्तो घर्घरारवः ।

न श्रुतोऽन्यैर्न च ज्ञातः स्वभावेन रसाकुलैः ॥ १९ ॥

अन्येषां प्रथमारम्भे शुद्धभूषु विजृम्भते ।

सर्गः संसिक्तबीजानां कोशेऽङ्कुरकला यथा ॥ २० ॥

महाप्रलयसंपत्तौ सूर्यार्चिर्विद्युतोऽद्रयः।

प्रवृत्ता गलितुं केचित्तापे हिमकणा इव ॥ २१ ॥

आकल्पं निपतन्त्येव केचिदप्राप्तभूमयः।

यावद्विशीर्य जायन्ते तथा संविन्मयाः किल ॥ २२ ॥

स्तब्धा इव स्थिताः केचित्केशोण्ड्रकमिवाम्बरे ।

वायोः स्पन्दा इवाभान्ति तथा प्रोदितसंविदः ॥ २३ ॥

Maharishi Vashishta continued:

3.30.11–14

> All objects in the Universe run helplessly due to lack of independence. The earthly part of the Cosmos is below, while the rest is above in a different way.

> For huge ants moving on a round lump in space, the ten directions are below their feet, and their back is considered above.

> In the hearts of some Beings, the earth is covered with tree roots and anthills; the pure sky is wrapped around by gods, humans, and demons.

> This Universe, born along with Beings, including villages, cities, and mountains, is enveloped by imagination, just like a ripe berry is covered by its skin.

3.30.15–18

> Just as elephants appear flashing in the expanse of the Vindhya forest, in the same way, countless Universes appear as tiny dust particles in that supreme expanse.

> In that everything is contained, from that everything arises, that everything is everywhere, and it is eternally made of that everything; the same applies to each atom.

> In that Pure Consciousness ocean of Supreme Light, Universes named as Brahmandas rise and fall continuously like endless waves.

> Some waves remain internally empty, like nights of destroyed imagination; they dissolve into the ocean of emptiness like waves in water.

3.30.19–23

> In some, at the end of a cycle inside, a rumbling sound begins but is not heard or known by others, as it is absorbed in their own nature.

> In others, at the very beginning, Creation shines forth in Pure Beings, like the sprouting of tender shoots in seeds that have been watered.

> At the time of great dissolution, some mountains, suns, rays, and lightning begin to melt away, just like ice particles in heat.

> Some fall for an entire cycle without reaching the ground; they dissolve and are reborn again in the same way, being made of Pure Consciousness.

> Some remain still like hair standing in the sky or like the movements of air appearing; in the same way, awakened Consciousness es shine forth.

Summary of the teachings:

These verses describe the illusory and dependent nature of the entire Universe (Brahmanda). Sage Vasishta explains that nothing in creation has true independence—all objects and beings move helplessly under the force of Cosmic illusion (maya) or imagination. The structure of the Universe is relative: what is "below" or "above" depends on perspective, as illustrated by examples like ants on a floating lump or beings perceiving earth and sky differently. This shows that Space, direction, and physical reality are not absolute but conditioned by perception.

The Universe is portrayed as a product of imagination (kalpana), wrapped around Pure Consciousness like skin around a fruit. Countless Universes appear as mere dust particles in the infinite expanse of the Supreme Being (Brahm). Everything exists within this Supreme Reality, emerges from it, and is pervaded by it eternally—even at the atomic level. This teaches non-duality: the apparent multiplicity is nothing but the One Infinite Consciousness manifesting in various forms.

Universes are compared to waves rising and falling endlessly in the ocean of Pure Awareness (shuddha-bodha). Some Universes dissolve completely into emptiness when their imaginative constructs end, while others carry internal cycles of creation and destruction. This highlights the transient and dream-like quality of cosmic manifestation— Creation and dissolution happen continuously within the unchanging field of Consciousness, without affecting its Purity.

Different stages of Cosmic cycles are depicted: some Universes begin with fresh Creation like sprouting seeds, others reach dissolution where solid forms (mountains, suns) melt away like ice. Some fall endlessly through cycles without grounding, only to re-emerge, emphasizing that birth and death of worlds are mere appearances in Consciousness. 

Nothing truly perishes; forms shift while the Essence (Consciousness) remains.

Finally, some States remain suspended or still, like frozen motion in Space, yet they shine with awakened Awareness. The teaching underscores that the True Reality is Pure, Unchanging Consciousness (chit or samvid). All phenomena—creation, sustenance, dissolution—are its playful waves. Realizing this non-dual nature liberates one from the illusion of separateness, revealing the world as a superimposition on the self-luminous, Infinite Self.

Chapter 3.29, Verses 33–46

Yoga Vashishtha 3.29.33–46

(Desires shape apparent Realities quickly; Space and distance are mental constructs; true travel is inward Realization; and the Final State is the recognition of the One, Unchanging Essence behind the Cosmic Play)

लीलावॉच ।

आ स्मृतं पूर्वमेतेन किलासीदभिवाञ्छितम् ।

शीघ्रं स्यामेव राजेति तीव्रसंवेगधर्मिणा ॥ ३३ ॥

दिनैरष्टभिरेवासौ तेन राज्यं समृद्धिमत्।

चिरकालप्रत्ययदं प्राप्तवान्परमेश्वरि ॥ ३४ ॥

अत्रासौ भर्तृजीवो मे स्थितो व्योम्नि गृहे नृपः ।

अदृश्यः खे यथा वायुरामोदो वानिले यथा ॥ ३५ ॥

इहैवाङ्गुष्ठमात्रान्ते तद्व्योम्न्येव पदं स्थितम् ।

मद्भर्तृराज्यं समवगतं योजनकोटिभाक् ॥ ३६ ॥

आवां खमेव स्वस्थं च भर्तृराज्यं ममेश्वरि ।

पूर्णं सहस्रैः शैलानां महामायेयमातता ॥ ३७ ॥

तद्देवि भर्तृनगरं पूनर्गन्तुं ममेप्सितम्।

तदेहि तत्र गच्छावः किं दूरं व्यवसायिनाम् ॥ ३८ ॥

श्रीवसिष्ठ उवाच ।

इत्युक्त्वा प्रणता देवीं सा प्रविश्याशु मण्डपम् ।

विहंगीव तया साकं पुप्लुवे सिनिभं नमः ॥ ३९ ॥

 भिन्नाञ्जनचयप्रख्यं सौम्यैकार्णवसुन्दरम् ।

नारायणाङ्गसदृशं भृङ्गपृष्ठामलच्छवि ॥ ४० ॥

मेघमार्गमतिक्रम्य वातस्कन्धावनिं तथा ।

सौरमार्गमथाक्रम्य चन्द्रमार्गमतीत्य च ॥ ४१ ॥

धुवमार्गोत्तरं गत्वा साध्यानां मार्गमेत्य च ।

सिद्धानां समतीत्योर्वीमुल्लङ्घ्य स्वर्गमण्डलम् ॥ ४२ ॥

ब्रह्मलोकोत्तरं गत्वा तुषितानां च मण्डलम् ।

गोलोकं शिवलोकं च पितृलोकमतीत्य च ॥ ४३ ॥

विदेहानां सदेहानां लोकानुत्तीर्य दूरगम् ।

दूराद्दूरमथो गत्वा किंचिद्बुद्धा बभूव सा ॥ ४४ ॥

पश्चादालोकयामास समतीतं नभस्थलम् ।

यावन्न किंचिच्चन्द्रार्कताराद्यालक्ष्यते ह्यधः ॥ ४५ ॥

तमस्तिमितगम्भीरमाशाकुहरपूरकम् ।

एकार्णवोदरप्रख्यं शिलोदरघनं स्थितम् ॥ ४६ ॥

Queen Lila continued:

3.29.33–38

> I remember that he had strongly desired this earlier — to quickly become a king himself, with intense eagerness.

> In just eight days, O Supreme Goddess, he attained that prosperous kingdom which gives lasting confidence and belief.

> Here, my husband's soul exists as a King in the sky, in his own home — invisible like air in Space, or fragrance in the wind.

> Right here, at the end of my thumb's measure, in that very Space, his kingdom is established — it spans millions of yojanas (vast distances).

> Both of us are established in Pure Space, O Goddess, and my husband's kingdom is also there — this great illusion spreads across thousands of mountains.

> O Goddess, I wish to go back to my husband's city again. Come, let us go there — what distance is too far for those with determination?

Sage Vasishta said: 

3.29.39–44

> After saying this and bowing to the Goddess, she quickly entered the pavilion. Like a bird, she flew up into the sky along with her.

> It was dark like a mass of collyrium (kohl), yet beautiful like a calm ocean; resembling the body of Narayana, with the pure luster of a bee's back.

> Crossing the path of clouds, the regions of wind clusters, then the solar path, and going beyond the lunar path,

> Passing the path of Dhruva (the pole star) to the north, reaching the path of the Sadhyas, surpassing the Siddhas, transcending the earthly realm and the heavenly circles,

> Going beyond Brahma-loka and the region of the Tushitas, beyond Goloka, Shiva-loka, and the world of the ancestors,

> Crossing the worlds of the Videhas (bodiless) and those with bodies, traveling far beyond the distant, she became somewhat aware after going extremely far.

3.29.45–46

> Then she looked back at the sky she had crossed — where nothing like the moon, sun, or stars could be seen below anymore.

> It was a dense, still, deep darkness filling the cavities of space — resembling the interior of a single ocean, solid like the inside of a rock.

Summary of the Teachings:

These verses highlight the illusory nature of Space, Time, and worlds in the grand dream of Consciousness. Lila recalls her husband's intense desire to become a king, which manifested instantly in just eight days within his own mind. This shows how strong mental resolve and imagination can create entire realities, including kingdoms and experiences, without any external effort. The teaching emphasizes that what we perceive as "achievement" or "attainment" is often the rapid unfolding of inner vasanas (latent tendencies) rather than objective events.

The core revelation is the non-locality of existence — Lila's husband's soul lives as a king in the sky, invisible yet fully Real, like air or fragrance. His vast kingdom exists right at the tip of her thumb in subtle space, spanning immense distances. This illustrates that all worlds, distances, and boundaries are projections of the mind within Infinite Consciousness. The "great illusion" (mahamaya) spreads across mountains and realms, yet everything remains contained in Pure, Unchanging Space (akasha), teaching that multiplicity arises from the one substratum.

Lila's desire to return to her husband's city demonstrates the power of will (sankalpa) — nothing is distant for one with firm determination. Accompanied by Saraswati, she travels through Cosmic paths (clouds, winds, sun, moon, Dhruva, Sadhyas, Siddhas, heavens, Brahma-loka, etc.), transcending layers of creation up to the highest lokas and beyond. This journey symbolizes the ascent of awareness through subtle planes, showing that spiritual travel is not physical movement but the dissolution of perceived limitations.

As she goes farther, she reaches a point of extreme transcendence where celestial bodies vanish, leaving only dense, profound darkness — still, deep, filling all directions like the womb of a single ocean or the solid interior of a rock. 

This represents the State beyond manifestation: Pure, Undifferentiated Void (shunya or tamas in its primordial form), where even subtle distinctions disappear. It teaches that Ultimate Reality lies in this Formless, Infinite Awareness, free from all objects and perceptions.

Overall, these verses teach non-duality (advaita): all experiences, worlds, journeys, and even gods' realms are appearances within Consciousness. Desires shape apparent Realities quickly; Space and distance are mental constructs; true travel is inward Realization; and the Final State is the recognition of the One, Unchanging Essence behind the Cosmic Play. This encourages detachment from illusory phenomena and abidance in the Self as Pure Being.

Chapter 3.28, Verses 17–32

Yoga Vashishtha 3.28.17–32

(The overwhelming splendor of the world is shown to be captivating yet deceptive, urging the aspirant to question its Reality and seek the Eternal Truth beyond appearances)

श्रीवसिष्ठ उवाच ।

आदृश्ये ग्रामलोकेन प्रेक्षमाणे पुरोगिरिम् ।

चुम्बिताकाशकुहरं संस्पृष्टादित्यमण्डलम् ॥ १७ ॥

नानावर्णाखिलोत्फुल्लविचित्रवननिर्मलम् ।

नानानिर्झरनिर्ह्रादकूजद्वनविहंगमम् ॥ १८ ॥

विचित्रमञ्जरीपुञ्जपिञ्जराम्बुदमण्डलम् ।

स्वभ्रमच्छगुलुच्छाग्रविश्रान्तखगसारसम् ॥ १९ ॥

सारवञ्जुलविस्तारगुप्ताखिलसरित्तटम् ।

असमाप्तशिलाश्वभ्रलतावर्तनमारुतम् ॥ २० ॥

पुष्पाग्रपिहिताकाशकोशकुड्यकवारिदम् ।

पतद्दीर्घसरित्स्रोतः स्फुरन्मुक्ताकलापकम् ॥ २१ ॥

चलद्वृक्षवनव्यूहवातवेल्लिसरित्तटम् ।

नानावनाकुलोपान्तच्छायासततशीतलम् ॥ २२ ॥

अथ ते ललने तत्र तदा ददृशतुः स्वयम्।

तं गिरिग्रामकं व्योम्नः स्वर्गखण्डमिव च्युतम् ॥ २३ ॥

रटत्प्रणालीपटलं पूर्णपुष्करिणीगणम् ।

द्विजैः कुचकुचैः कूजत्स्वलीलाश्वभ्रकच्छकम् ॥ २४॥

गच्छद्गोवृन्दहुंकारकरालाखिलकुञ्जकम् ।

कुञ्जगुल्मकखण्डाढ्यं सच्छायघनशाद्वलम् ॥ २५ ॥

दुष्प्रवेशार्ककिरणं दृशन्नीहारधूसरम्।

उदग्रमञ्जरीपुञ्जजटालं विशिखान्तरम् ॥ २६ ॥

शिलाकुहरवाःस्फालप्रोच्चलन्मुक्तनिर्झरैः ।

स्मारिताचलनिर्धूत्क्षीरोदकजलश्रियम् ॥ २७ ॥

फलमाल्यमहाभारभासुरैरजिरद्रुमैः ।

आनीय पुष्पसंभारं तिष्ठद्भिरिव संकुलम् ॥ २८ ॥

तरत्तरङ्गझांकारकारिमारुतकम्पितैः ।

कीर्णपुष्पसमावृष्टं द्रुमैरपि रसाकुलैः ॥ २९ ॥

अशङ्कितशिलाकूटस्रवदब्बिन्दुटंकृतैः।

किंचित्कृतरवं गुप्तैरशङ्कैः शङ्कितैः खगैः ॥ ३० ॥

उत्फाललहरीश्रान्तसीकरास्वादनाकुलैः।

नद्यामुडुपरावर्तवृत्तिभिर्विहगैर्वृतम् ॥ ३१ ॥

उत्तालतालविश्रान्तकाकालोकनशङ्कितैः ।

बालैः प्रगोपितामिक्षाखण्डं जीर्णस्वभुक्तकैः ॥ ३२ ॥

Maharishi Vashishta continued:

3.28.17–21

> In the invisible village located on the mountain peak, seen by the people of the village ahead, it touches the cavity of the sky and kisses the orb of the sun.

> It is adorned with forests blooming in various colours and all kinds of pure, charming flowers; many waterfalls resound, and birds sing sweetly in the woods.  

> Clusters of multi-coloured blossoms make the cloud clusters golden; swans and other birds rest peacefully on the swaying tips of tree branches.  

> Broad mango groves completely conceal the riverbanks; unfinished stone caves are filled with swirling creepers, and winds move through them. 

> The tips of flowers cover the sky like walls holding the clouds; long cascading rivers sparkle with clusters of pearl-like water drops.

3.28.22 

Groups of swaying trees make the riverbanks tremble with wind; the dense forests at the edges provide constant cool shade.

3.28.23–27

> Then those two young men (Rama and Lakshmana) themselves saw that mountain village appearing in the sky, looking like a fragment of heaven that had fallen down.

> It has channels filled with gurgling streams, groups of full ponds; birds sweetly coo in their playful caves and hollows. 

> Moving herds of cows fill every grove with their low humming sounds; it is rich with thickets and clusters of bushes, covered with good shade and lush green grass.

> Difficult to enter because of the sun’s rays, yet it appears misty with dew; high clusters of blossoms hang like matted locks in the spaces between the paths. 

> From the cavities in the rocks, high-splashing waterfalls leap forth, reminding one of mountains pouring streams of milky water.

3.28.28–32  

> Trees in the courtyards shine with the heavy burden of fruits and flower garlands, as if they have brought heaps of blossoms and stand crowded together.

> Winds shake the branches with wave-like sounds; the juice-filled trees shower falling flowers everywhere.

> Suddenly from the stone peaks, dripping water drops produce tinkling sounds; hidden birds make soft calls—some fearless, some fearful and cautious.

> Birds, tired from leaping on the waves, taste the spray drops; the river is surrounded by birds circling like revolving stars in whirlpools.

> Crows rest on tall palm trees, looking around suspiciously; children hide pieces of fresh cream, protecting them from old monkeys who have already eaten their share.

Summary of the teachings:

These verses form part of a vivid poetic description in the Yoga Vasishta, where Sage Vasishta paints an extraordinarily beautiful and lively picture of a heavenly-like mountain village seen by Rama and Lakshmana. This scene is not merely a travelogue but a deliberate illustration of how the mind perceives the world. The detailed imagery—from sun-kissed peaks and blooming forests to flowing rivers, singing birds, and playful animals—shows the richness and diversity of creation as it appears to the senses. The teaching here is that the external world, though enchanting and full of variety, is a projection of Consciousness, appearing Real and solid only because of the mind's attention and imagination.

The village is described as "fallen from heaven" yet visible in the sky, blending the earthly and Divine. This suggests the illusory (maya) nature of perceived Reality: what seems like a concrete place is actually a mental construct, transient and dream-like. Vasishta uses this to teach Rama that the world we experience is not ultimately Real but a beautiful appearance arising in the Infinite Consciousness (Brahm). Just as a dream village feels vivid while dreaming, the waking world too is a long dream of the self, full of sensory delights but lacking independent existence.

The abundance of nature—flowers, fruits, waters, birds, and animals living in harmony—symbolizes the fullness and Joy inherent in Pure Being when untainted by ego or desire. Yet the verses subtly hint at impermanence: falling flowers, dripping waters, swaying branches, and suspicious crows all point to constant change and movement. The teaching emphasizes detachment: one should appreciate beauty without clinging, recognizing it as a play of consciousness rather than a source of lasting fulfillment or bondage.

A deeper layer reveals non-duality (advaita). The village, though described with dualistic details (high and low, hidden and open, fearful and bold), exists within the One Unchanging Awareness. Rama is being guided to see beyond the multiplicity to the singular substratum. The scene serves as a meditative object: by contemplating such perfect yet unreal beauty, the seeker Realizes the world's relativity and turns inward to the Self that witnesses it all without being affected.

Ultimately, these verses prepare the ground for dispassion (vairagya) and inquiry. The overwhelming splendor of the world is shown to be captivating yet deceptive, urging the aspirant to question its Reality and seek the Eternal Truth beyond appearances. This leads to Realization, where one abides in the Self, free from the illusion of a separate world, much like waking from a beautiful but unreal dream.

Chapter 3.27, Verses 43–50

Yoga Vashishtha 3.27.43–50

(The soul is Eternal and Pure Consciousness, unbound by any form, yet appears bound through identification with bodies and desires)

लीलोवाच ।

वर्षाण्यष्टौ सुराष्ट्रेषु देवि गोत्वं कृतं मया ।

मोहाद्दुर्जनदुष्टाज्ञबालगोपाललीलया ॥ ४३ ॥

विहंग्या वैरविन्यस्ता वागुरा विपिनावनौ ।

क्लेशेन महता च्छिन्ना अधमा वासना इव ॥ ४४ ॥

कर्णिकाक्रोडशय्यासु विश्रान्तमलिना सह ।

पद्मकुड्मलकोशेषु भुक्तकिंजल्कया रहः ॥ ४५ ॥

भ्रान्तमुत्तुङ्गशृङ्गासु हरिण्या हारिनेत्रया ।

वनस्थलीषु रम्यासु किराताहतमर्मया ॥ ४६ ॥

दृष्टं नष्टासु दिक्ष्वब्धिकल्लोलैरुह्यमानया ।

मत्स्याम्बुकच्छपाच्छोडे मोघमाननताडनम् ॥ ४७ ॥

पीतं चर्मण्वतीतीरे गायन्त्या मधुरस्वरम् ।

पुलिन्द्या सुरतान्तेषु नालिकेररसासवम् ॥ ४८ ॥

सारसीसरसालिन्या सीत्कारमधुरस्वरम् ।

सारसः सुरतैः स्वैरं सामन्तश्चारुरञ्जितः ॥ ४९ ॥

तालीतमालकुञ्जेषु तरलानननेत्रया।

क्षीबप्रेक्षणविक्षोभैः कृतं कान्तावलोकनम् ॥ ५० ॥

Queen Lila continued:

3.27.43

For eight years in the country of Surashtra, O Goddess, I lived as a cow due to delusion, playing the role of an ignorant, naughty cowherd boy among wicked people.

3.27.44

In the forest, like a cruel net of enmity spread by birds, my lowly tendencies were cut with great effort, like bad habits.

3.27.45

I rested secretly with a dirty bee in the hollows of lotus stalks and in the sheaths of lotus buds, having enjoyed the pollen.

3.27.46

I wandered on high mountain peaks with a deer having captivating eyes, in beautiful forest groves, struck in the vital parts by a hunter.

3.27.47

I saw, while being carried away by ocean waves in lost directions, the useless slapping of the face in vain by a fish, turtle, or frog in water.

3.27.48

On the banks of the Charmanyvati river, I drank sweet coconut liquor sung in melodious voice by a Pulinda woman at the end of love-making.

3.27.49

With a lake-bird (crane) lady making sweet cooing sounds, the swan (saras) was freely delighted in love sports, charmingly adorned by attendants.

3.27.50

In the groves of palm and tamala trees, with a woman having trembling face and eyes, passionate glances caused disturbance while looking at the beloved.

Summary of the Teachings:

These verses form part of Lila's recollection of her numerous past existences, as revealed through yogic insight and Divine Grace. Lila describes transmigrating through various lower forms of life—animal, bird, insect, and human-like tribal—highlighting how the soul, driven by ignorance (moha) and deep-rooted desires (vasanas), undergoes endless cycles of birth. The narrative begins with her existence as a cow in delusion and ignorance, showing how even seemingly innocent playful roles bind the soul due to association with impure influences. This illustrates the teaching that the jiva (individual soul) is not fixed in any single form but wanders endlessly due to karma and vasanas, emphasizing impermanence and the futility of worldly identifications.

The imagery of cutting lowly tendencies "with great effort, like a cruel net" points to the arduous process of spiritual purification. Just as a net of enmity traps birds, vasanas ensnare the soul across lifetimes. Lila's effort to break free symbolizes sadhana (spiritual practice) required to destroy bad habits and attachments. The Yoga Vasishta teaches that liberation comes not from avoiding births but from recognizing and uprooting the subtle impressions (vasanas) that propel rebirth, often through discrimination (viveka) and intense inner work.

The verses vividly portray sensual and instinct-driven experiences in animal and semi-human forms—resting in lotus with a bee (symbolizing attachment to fleeting pleasures), wandering as a deer hunted down (showing vulnerability to death and desire), or indulging in intoxicating drinks and love sports as tribal women or birds. These depict how the same consciousness assumes diverse bodies to fulfill latent desires, whether for food, mating, or sensory enjoyment. The teaching here is that all embodied experiences, high or low, arise from the mind's projections and conditioning; there is no essential difference between human "nobility" and animal "baseness"—both are illusions born of ignorance.

A deeper teaching emerges in the futility and suffering inherent in these lives: the "useless slapping" in ocean waves, the strike of the hunter, or the temporary delights of love and intoxication. They reveal samsara's nature as transient, painful, and ultimately empty. Lila's survey of these lives serves to awaken detachment (vairagya), showing that chasing pleasures across forms leads only to repeated bondage. The text uses these graphic recollections to demonstrate that the world is a dream-like play of Consciousness (chit), where births occur due to self-imposed limitations.

Ultimately, these verses reinforce the central doctrine of the Yoga Vasishta: the soul is Eternal and Pure Consciousness, unbound by any form, yet appears bound through identification with bodies and desires. Lila's ability to remember and narrate these lives proves the power of Knowledge (jnana) to transcend time and rebirth. The teaching urges the seeker to realize the non-dual Self (Atman/Brahm), beyond all forms and vasanas, as the only way to end the cycle. By seeing the illusory nature of all existences—as Lila does—the aspirant attains Freedom here and now.

Chapter 3.27, Verses 1–12

Yoga Vashishtha 3.27.1–12

(When the mind aligns perfectly with Truth, desires manifest effortlessly as part of the non-dual play of Consciousness)

श्रीवसिष्ठ उवाच ।

तस्मिन् गिरितटे ग्रामे तस्य मण्डपकोटरे ।

अन्तर्धिमाश्वाययतुस्तत्रस्थे एव ते स्त्रियौ ॥ १ ॥

अस्माकं वनदेवीभ्यां प्रसादः कृत इत्यथ ।

शान्तदुःखे गृहजने स्वव्यापारपरे स्थिते ॥ २ ॥

मण्डपाकाशसंलीनां लीलामाह सरस्वती ।

व्योमरूपा व्योमरूपां स्मयात्तूष्णीमिव स्थिताम् ॥ ३ ॥

संकल्पस्वप्नयोर्येषां यत्र संकथनं मिथः।

यथेहार्थक्रियां धत्ते तयोः सा संकथा तथा ॥ ४ ॥

पृथ्व्यादिनाडीप्राणादिऋतेऽप्यभ्युदिता तयोः ।

सा संकथनसंवित्तिः स्वप्नसंकल्पयोरिव ॥ ५ ॥

श्रीसरस्वत्युवाच ।

ज्ञेयं ज्ञातमशेषेण दृष्टादृष्टार्थसंविदः ।

ईदृशीयं ब्रह्मसत्ता किमन्यद्वद पृच्छसि ॥ ६ ॥

लीलोवाच ।

मृतस्य भर्तुर्जोवोऽसौ यत्र राज्यं करोति मे ।

तत्राहं किं न तद्दृष्टा दृष्टास्मीह सुतेन किम् ॥ ७ ॥

श्रीसरस्वत्युवाच ।

अभ्यासेन विना वत्से तदा ते द्वैतनिश्चयः ।

नूनमस्तंगतो नाभून्निःशेषं वरवर्णिनि ॥ ८ ॥

अद्वैतं यो न यातोऽसौ कथमद्वैतकर्मभिः।

युज्यते तापसंस्थस्य च्छायाङ्गानुभवः कुतः ॥ ९ ॥

लीलास्मीति विनाभ्यासं तव नास्तगतोऽभवत् ।

यदा भावस्तदा सत्यसंकल्पत्वमभून्न ते ॥ १० ॥

अद्यासि सत्यसंकल्पा संपन्ना तेन मां सुतः ।

सपश्यत्वित्यभिमतं फलितं तव सुन्दरि ॥ ११ ॥

इदानीं तस्य भर्तुस्त्वं समीपं यदि गच्छसि ।

तत्तेन व्यवहारस्ते पूर्ववत्संप्रवर्तते ॥ १२ ॥

Maharishi Vashishta continued:

3.27.1 

In that village on the mountain slope, inside the pavilion, the two women (Lila and Sarasvati) suddenly disappeared from sight while staying right there.

3.27.2

Then it was said that the forest Goddesses had granted us their Grace. With sorrow calmed and the household people engaged in their own duties...

3.27.3

Sarasvati, who is of the nature of Space, spoke to Lila who was merged in the Space of the pavilion, appearing as Space-like and silently smiling.

3.27.4

The conversation between them in dream-like imagination is like the mutual talk in a dream or resolve, which produces real effects here just as those do.

3.27.5

That awareness of their conversation arose without earth, senses, prana, or seasons, just like the knowing in dream and imagination.

3.27.6

Goddess Sarasvati said: 

Everything Knowable and Known, all perception of seen and unseen, this is the Reality of Brahm. What else do you ask?

3.27.7

Lila said: 

The soul of my dead husband rules a kingdom there; why have I not seen that place? Here my son has seen me—what is this?

3.27.8

Goddess Sarasvati said: 

O child, without practice, your sense of duality had not fully gone away then, O beautiful one.

3.27.9

One who has not reached non-duality, how can he be united with non-dual actions? How can a person in ascetic state experience the shadow of limbs?

3.27.10

The idea "I am Lila" did not dissolve without practice. When that notion existed, your power of true resolve was not yet complete.

3.27.11

Now you have become one with true resolve (satyasankalpa). Therefore, your wish that your son should see me has been fulfilled, O beautiful one.

3.27.12

If now you go near your husband, then your dealings with him will proceed as before.

Summary of the teachings:

These verses continue the dialogue between Goddess Sarasvati and Lila in the story of the two women, highlighting the illusory yet experiential nature of Reality. The sudden disappearance of the two women into subtle Space-like states shows how enlightened Beings can transcend gross physical presence through Pure Consciousness. Their conversation occurs in a non-material realm, without ordinary means like body or prana, emphasizing that true interaction in Higher Awareness is beyond sensory limits and akin to dream or pure imagination, yet it produces tangible effects in perceived worlds.

The core teaching is the non-dual nature of Brahm as the sole Reality encompassing all Knowledge, perception, seen and unseen. Sarasvati points out that once duality is fully transcended, no further questions remain because everything is already Brahm. Lila's confusion about seeing her husband's other world while her son sees her here reveals lingering traces of duality—separation between "here" and "there," Self and other—which prevents full Realization.

Without prolonged spiritual practice (abhyasa), the firm conviction of duality does not dissolve completely. Even advanced souls may retain subtle notions of individuality ("I am Lila"), blocking the full power of pure will or true resolve (satya-sankalpa). 

Sarasvati explains that non-duality must be deeply internalized; otherwise, actions or experiences remain tainted by dualistic shadows, like a detached ascetic imagining bodily sensations.

The fulfillment of Lila's desire—her son seeing Sarasvati—demonstrates the potency of resolved intention once duality fades. When the mind aligns perfectly with Truth, desires manifest effortlessly as part of the non-dual play of Consciousness. This illustrates how enlightenment grants mastery over manifestation through pure will, free from ego-driven effort.

Finally, the verses teach that returning to worldly interactions (with her husband) is possible without losing Realization, as enlightened beings can engage in apparent duality while rooted in non-duality. The world and relationships continue "as before" on the surface, but internally transformed, showing that Realization allows harmonious participation in life without bondage.

Chapter 3.26, Verses 46–57

Yoga Vashishtha 3.26.46–57

(Consciousness is the sole Reality — Pure, Subtle, and All-pervading. It creates everything as it wills, like dream cities or imagined worlds)

महर्षि वशिष्ठ उवाच।

यथा पृथ्व्यादिना भातमपृथ्व्यादि भवेत्क्षणात् ।

स्वप्ने स्वप्नपरिज्ञानात्तथा जाग्रत्यपि स्फुटम् ॥ ४६ ॥

पृथ्व्यादि खतया बुद्धं खमित्येवानुभूयते ।

तथाहि क्षुब्धधातूनां कुड्येषु ख इवोद्यमः ॥ ४७ ॥

स्वप्ने नगरमुर्वीं वा शून्यं खातं च बुध्यते ।

स्वप्राङ्गना च कुरुते शून्याप्यर्थक्रियां नृणाम् ॥ ४८ ॥

खं पृथ्व्यादितया बुद्धं पृथ्व्यादि भवति क्षणात् ।

मूर्च्छायां परलोकोऽपि प्रत्यक्षमनुभूयते ॥ ४९ ॥

बालो व्योमैव वेतालं म्रियमाणोऽम्बरे वनम् ।

केशोण्ड्रकं खमन्यस्तु खमन्यो वेत्ति मौक्तिकम् ॥ ५० ॥

त्रस्तक्षीबार्धनिद्राश्च नौयानाश्च सदैव स्ये ।

वेतालवनवृक्षादि पश्यन्त्यनुभवन्ति च ॥ ५१ ॥

यथाभावितमेतेषां पदार्थानामतो वपुः ।

अभ्यासजनितं भाति नास्त्येकं परमार्थतः ॥ ५२ ॥

लीलया तु यथावस्तु बुद्ध्वा पृथ्व्यादिनास्तिता ।

आकाशमेव संवित्त्या भाति भ्रान्तितयोदितम् ॥ ५३ ॥

ब्रह्मात्मैकचिदाकाशमात्रबोधवतो मुनेः।

पुत्रमित्रकलत्राणि कथं कानि कदा कुतः ॥ ५४ ॥

दृश्यमादावनुत्पन्नं यच्च भात्यजमेव तत् ।

सम्यग्ज्ञानवतामेव रागद्वेषदृशो कृतः ॥ ५५ ॥

हस्तः शिरसि यद्दत्तो लीलया ज्येष्ठशर्मणः ।

तत्प्रभावस्थितारम्भसंबोधायाश्चितेः फलम् ॥ ५६ ॥

बोधो हि चेतति यथैव तथा शुभानि सूक्ष्मस्तु खादपि तथातितरां विशुद्धः।

सर्वत्र राघव स एव पदार्थजालं स्वप्नेषु कल्पितपुरेष्वनुभूतमेतत् ॥ ५७ ॥

Maharishi Vashishta continued:

3.26.46

Just as in a dream, something that was not earth or other elements suddenly appears as earth etc. due to the dream-knowing, in the same way, even in the waking state, this becomes clearly manifest.

3.26.47

What is perceived as earth etc. is experienced only as Space. Indeed, when the elements are agitated, even in walls, there arises an appearance like space.

3.26.48

In a dream, one knows a city, earth, or a void pit; even a dream-woman, though void, performs actions that affect people.

3.26.49

Space, when perceived as earth etc., instantly becomes earth etc. In fainting or unconsciousness, even the other world is directly experienced.

3.26.51

A child sees only sky as a demon; a dying person sees a forest in the sky; one person knows hair as a worm, while another knows the same Space as a pearl.

3.26.51

Those who are frightened, drunk, half-asleep, or on a boat always see and experience things like a demon-forest and trees.

3.26.52

According to how these things are conceived, their forms appear through repeated practice (or habit). In Ultimate Reality, there is no single fixed thing.

3.26.53

But when one understands things as they truly are through play (or divine sport), the non-existence of earth etc. is Realized; only Space shines through Pure Consciousness, though it appears distorted due to illusion.

3.26.54

For the Sage who knows only the One Pure Consciousness-space as Brahm-Self, how, where, when, and which sons, friends, or wives can exist?

3.26.55

The seen world was never created in the beginning; whatever appears is unborn. It is only due to wrong perception of attachment and aversion that it seems created for those with True Knowledge.

3.26.56

When the hand was playfully placed on the head by the elder Jyestha Sharma, that was the fruit of the awakening of Consciousness for the sake of establishing its power and beginning.

3.26.57

Consciousness knows exactly as it wills; good things arise accordingly. Subtle and even more Pure than Space itself, O Rama, that same Consciousness is the entire network of objects, experienced in dreams and imagined cities.

Summary of the Teachings:

These verses emphasize the illusory nature of the world, drawing parallels between dreams, hallucinations, and waking perception. Sage Vasishta explains that just as a dream creates vivid objects from nothing, the waking world too is a projection of Consciousness. Elements like earth appear suddenly based on mental perception, showing that Reality depends on how the mind conceives it, not on any independent Existence.

The teaching highlights the role of perception and conditioning. 

Space (akasha) can be experienced as solid matter or void depending on the state of mind—whether in dreams, fainting, intoxication, fear, or habitual thinking. Different 

people see the same thing differently (e.g., sky as demon, pearl, or worm), proving that objects have no fixed, objective reality; they arise from repeated mental habits and imagination.

Ultimately, there is no permanent substance behind appearances. The world shines only due to Consciousness, but for the enlightened Sage who Realizes the Self as Pure, Infinite Consciousness (Brahm), there is no room for multiplicity like family or possessions. These are mere illusions born of Ignorance.

The verses clarify that the Universe was never truly created; it is unborn and appears only through misperception, attachment, and aversion. True Knowledge reveals the non-existence of the material world, reducing everything to Pure Space-like Consciousness, free from distortion.

Finally, Consciousness is the sole Reality — Pure, subtle, and all-pervading. It creates everything as it wills, like dream cities or imagined worlds. For the seeker, Realizing this leads to Freedom, as the entire objective world is nothing but the play of this One Consciousness.

Chapter 3.26, Verses 22–32

Yoga Vashishtha 3.26.22–32

(True Peace comes from abiding in the Self, where there is no loss, no death, and no mourning—only Eternal Bliss)

 

श्रीवशिष्ठजी उवाच:।

ज्येष्ठशर्मादयस्ते ते देव्यौ प्रति यथाक्रमम् ।

निजं तद्दुःखमाचख्युर्दम्पतिव्यसनात्मकम् ॥ २२ ॥

ज्येष्ठशर्मादय ऊचुः ।

देव्यावभवतां स्निग्धाविह ब्राह्मणदम्पती ।

सर्वातिथी कुलकरौ स्तम्भाभूतौ द्विजस्थितेः ॥ २३ ॥

तावद्य गृहमुत्सृज्य सपुत्रपशुबान्धवम्।

स्वर्गं गतौ नः पितरौ तेन शून्यं जगत्त्रयम् ॥ २४ ॥

पक्षिणो गृहमारुह्य विक्षिपन्तः प्रतिक्षणम् ।

देहं शून्ये मृतं भक्त्या शोचन्ति मधुरैः स्वरैः ॥ २५ ॥

गुहागुरुगुरारावप्रलापलपनाकुलः ।

सरित्स्थूलाश्रुधाराभिः परिरोदिति पर्वतः ॥ २६ ॥

निर्जराक्रन्दकारिण्यो मुक्ताम्बरपयोधराः ।

तप्तनिःश्वासविध्वस्ताः परं कार्श्यमिता दिशः ॥ २७ ॥

क्षतविक्षतसर्वाङ्गः करुणाक्रन्दकर्कशः।

उपवासरतो ग्रामो दीनो मृतिपरः स्थितः ॥ २८ ॥

दिवसं प्रति वृक्षाणामवश्यायाश्रुबिन्दवः ।

गुच्छलोचनकोशेभ्यस्तापोष्णानि पतन्त्यधः ॥ २९ ॥

प्रशान्तजनसंचारा रथ्या क्षारविधूसरा ।

विधवाविगतानन्दा संशून्यहृदया स्थिता ॥ ३० ॥

कोकिलालिप्रलापिन्यो वृष्टिबाष्पहता लताः ।

उष्णोष्णश्वसना देहं घन्ति पल्लवपाणिभिः ॥ ३१ ॥

आत्मानं शतधा कर्तुं बृहच्छ्वभ्रशिलातले ।

निर्झराः प्रपतन्त्येते तापतप्तशरीरकाः ॥ ३२ ॥

Maharishi Vashishta said:

3.26.22

Jyeshtha Sharma and the others, one by one, told the two goddesses about their sorrow caused by the death of their parents.

3.26.23 

Jyeshtha Sharma and the others said: 

O Goddesses, we are a loving Brahmin couple, welcoming guests, the pillars of the Brahmin community.

3.26.24

Our parents left this home and it's children, animals, and relatives, and went to heaven. Because of that, the three worlds feel empty to us.

3.26.25

Birds climb onto the empty house and scatter things every moment. They mourn the dead body with devotion, using sweet voices.

3.26.26

The mountain cries loudly with deep sounds from caves, filled with sad talks, and flows with thick streams of tears.

3.26.27

The directions cry with loud wails, their clouds like breasts full of pearl-like tears, destroyed by hot sighs, and they have become very thin.

3.26.28 

The village, with all limbs wounded and scratched, cries harshly with pity, always fasting, looking miserable and ready for death.

3.26.29

Every day, from the trees, dew drops like tears fall down hot from sorrow, from the eye-like clusters of buds.

3.26.30

The streets are quiet with no people walking, covered in salt-like dust, like a widow without joy, empty-hearted.

3.26.31

The creepers, with cuckoos and bees chattering, struck by rain-like tears, breathing hot sighs, beat their bodies with tender leaf hands.

3.26.32

The waterfalls, bodies burning with grief, jump down on big rock slabs in deep pits, as if to break themselves into hundred pieces.

Summary of the Teachings of These Verses -

These verses are part of the story of Goddess Saraswati and Lila in the Yoga Vasistha, where Lila's subtle body visits her former home after the death of the Brahmin couple. The sons, including Jyeshtha Sharma, describe their deep grief to the invisible goddesses. The teaching here illustrates how intense sorrow arises from attachment to the body and worldly relations, making the entire world appear desolate and void after losing loved ones.

The personification of nature—birds, mountains, directions, village, trees, streets, creepers, and waterfalls—all mourning in human-like ways emphasizes that grief is a projection of the mind. In reality, nature remains unchanged, but the grieving mind imposes its pain everywhere, seeing tears in dew, cries in winds, and despair in emptiness. This shows the power of the mind to color the entire perceived Universe with its emotions.

This exaggerated description of Universal mourning serves as a hyperbolic example to highlight the illusory nature of sorrow. Just as the whole world cannot truly grieve for one family's loss, personal grief is an unreal overlay created by ignorance and identification with the transient body and relationships.

The deeper Advaita teaching is that death is merely a change in the dream-like appearance of the world. The parents have "gone to heaven," but in truth, all forms are manifestations of the one consciousness. Clinging to forms causes suffering, while understanding the eternal, unchanging Self beyond body and mind frees one from such grief.

Ultimately, these verses teach detachment through inquiry: by Realizing the world as a mental projection, like a dream, one transcends sorrow. True Peace comes from abiding in the Self, where there is no loss, no death, and no mourning—only Eternal Bliss.

Chapter 3.26, Verses 1–10

Yoga Vashishtha 3.26.1–10

(The suffering caused by worldly attachment, and the liberating Bliss of Self-Realization)

 

श्रीवसिष्ठ उवाच ।

इति ते वरवर्णिन्यौ ततो ब्रह्माण्डमण्डलात् ।

निर्गत्यान्यदनुप्राप्ते यत्र तद्ब्राह्मणास्पदम् ॥ १ ॥

ततो ददृशतुः सद्म स्वमेवं सिद्धयोषितौ ।

अदृश्ये एव लोकस्य मण्डपं ब्राह्मणास्पदम् ॥ २ ॥

चिन्ताविधुरदासीकं बाष्पक्लिन्नाङ्गनामुखम् ।

विध्वस्तप्रायवदनं शीर्णपर्णाम्बुजोपमम् ॥ ३ ॥

नष्टोत्सवपुरप्रायमगस्त्यात्तमिवार्णवम् ।

ग्रीष्मदग्धमिवोद्यानं विद्युद्दग्धमिव द्रुमम् ॥ ४ ॥

वातच्छिन्नमिवाम्भोदं हिमदग्धमिवाम्बुजम् ।

अल्पस्नेहदशं दीपमिवालोकनभेदनम् ॥ ५ ॥

आसन्नमृत्युकरुणाकुलवक्त्रकान्ति संशीर्णजीर्णतरुपर्णवनोपमानम् ।

वृष्टिव्यपायपरिधूसरदेशरूक्षं जातं गृहेश्वरवियोगहतं गृहं तत् ॥ ६ ॥

अथ सा निर्मलज्ञानचिराभ्यासेन सुन्दरी ।

संपन्ना सत्यसंकल्पा सत्यकामा च देववत् ॥ ७ ॥

चिन्तयामास मामेते देवीं चेमां स्वबन्धवः ।

पश्यन्तु तावत्सामान्यललनारूपधारणीम् ॥ ८॥

ततो गृहजनस्तत्र स ददर्शाङ्गनाद्वयम्।

लक्ष्मीगौर्योर्युगमिव समुद्भासितमन्दिरम् ॥ ९ ॥

आपादविविधाम्लानमालावसनसुन्दरम् ।

वसन्तलक्ष्म्योर्युगलमिवामोदितकाननम् ॥ १० ॥

Maharishi Vashishta continued:

3.26.1–2

Thus, those two beautiful women came out of the cosmic egg sphere and reached another place, the abode of the Brahmin.  

Then the two accomplished celestial women saw their own house, the Brahmin's mansion, which was invisible to the people of the world.

3.26.3–6  

It was filled with maidservants distressed by worry, with women's faces wet from tears, faces mostly destroyed, like withered leaves and lotuses.  

Like a city without festivals, like an ocean calmed after the sage Agastya drank it, like a garden scorched by summer, like a tree burned by lightning.  

Like a cloud scattered by wind, like a lotus withered by frost, like a lamp with little oil that cannot pierce the darkness.  

The house, struck by the separation from its master, had become dry and rough like a land parched and dusty after the rains have gone, with faces pitiful like those nearing death, comparable to a withered forest of old trees and leaves.

3.26.7  

Then that beautiful woman, through long practice of pure knowledge, became perfect, with true resolve and true desires, like a god.

3.26.8  

She thought: Let my relatives see me and this goddess here, for now, taking the form of ordinary women.

3.26.9–10 

Then the household people there saw the pair of women, like the pair of Lakshmi and Gauri illuminating the house.  

Beautiful from head to toe with unfaded garlands and clothes, like the pair of spring beauties filling the forest with fragrance.

Summary of the Teachings of These Verses:

These verses from the Yoga Vasishta continue the story of Leela and the goddess Saraswati in their subtle (astral) bodies, illustrating profound Advaita Vedanta principles through narrative.

The first two verses describe Leela and Saraswati leaving one Cosmic realm and arriving invisibly at the Brahmin's home. This highlights the illusory nature of the physical world and the ability of enlightened Consciousness to travel beyond material limitations, showing that True Reality transcends gross matter.

Verses three to six vividly depict the house in deep mourning after the Brahmin husband's death. Through poetic similes of desolation—like withered lotuses, scorched gardens, and dim lamps—the text conveys how attachment to the body and worldly relations causes intense suffering. This teaches that grief arises from identification with the impermanent, emphasizing the need to recognize the ephemeral nature of all phenomena.

In verse seven, Leela attains perfection through prolonged practice of Pure Knowledge (jnana), gaining siddhi-like powers where her will manifests Reality, akin to Divine Beings. This underscores that steadfast contemplation on the Self leads to mastery over illusion (maya), where thoughts become creative forces.

Verse eight shows Leela's intentional choice to appear in ordinary form for her family's sake, demonstrating compassionate use of spiritual powers and control over manifestation. It teaches that the enlightened can voluntarily engage with the world without being bound by it.

The final two verses describe the household's joy upon seeing the radiant women, likened to Divine pairs illuminating their surroundings. This contrasts earlier despair with sudden beauty and fragrance, symbolizing how True Knowledge dispels ignorance's gloom, restoring inner light and harmony.

Overall, these verses teach the power of Pure Consciousness to navigate and transform apparent Reality, the suffering caused by worldly attachment, and the liberating Bliss of Self-Realization.

Chapter 3.25, Verses 26–35

Yoga Vashishtha 3.25.26–35

(The illusory and dream-like quality of the Universe means that no matter how vast and real the Cosmic Vision appears, it is a projection of the mind)

 

श्रीवसिष्ठ उवाच ।

आव्योमसु चतुर्दिक्षु श्वभ्रसंभारभीषया ।

अर्धोन्म्लानतमोरूपलग्ननीलोत्पलस्रजा ॥ २६ ॥

नानामाणिक्यशिखरकह्लारकुमुदाब्जया ।

लोकालोकाचलोत्तालविपुलोद्दाममालया ॥ २७ ॥

वलितां त्रिजगल्लक्ष्मीधम्मिल्लवलनामिव ।

एतस्मादेव सर्वस्मात्ततो दशगुणात्मना ॥ २८ ॥

अज्ञातभूतसंचारनाम्नारण्येन मालिताम् ।

एतस्मादेव सर्वस्मात्ततो दशगुणात्मना ॥ २९ ॥

नभसेव चतुर्दिक्कं व्याप्तामतुलवारिणा ।

एतस्मादेव सर्वस्मात्ततो दशगुणात्मना ॥ ३० ॥

मेर्वादिद्रावणोत्केन ज्वालाजालेन मालिताम् ।

एतस्मादथ सर्वस्मात्ततो दशगुणात्मना ॥ ३१ ॥

मेर्वाद्यचलसङ्घातं नयता तृणपांसुवत्।

वहताद्रीन्द्रविस्फोटकारिणा जवहारिणा ॥ ३२ ॥

निःशून्यत्वादशब्देन मरुता परितो वृतम् ।

एतस्मादथ सर्वस्मात्ततो दशगुणात्मना ॥ ३३ ॥

परितो वलितं व्योम्ना निःशून्येनैकरूपिणा ।

अथ योजनकोटीनां शतेन घनरूणिणा।

व्याप्तं ब्रह्माण्डकुड्येन हैमेनापि द्विपर्वणा ॥ ३४ ॥

इति जलधिमहाद्रिलोकपालत्रिदशपुराम्बरभूतलैः परीतम् ।

जगदुदरमवेक्ष्य मानुषी द्राग्भुवि निजमन्दिरकोटरं ददर्श ॥ ३५ ॥

Maharishi Vashishta continued:

3.25.26

In the vast empty skies in all four directions, adorned with a garland of half-bloomed dark lotuses clinging due to the terrifying heaps of deep pits.

3.25.27

Decorated with various jewels, peaks, white lilies, blue lotuses, and lotuses, like a grand garland rising high over the Lokaloka mountain.

3.25.28

Coiled around like the braided hair of the goddess of the three worlds.

3.25.29

From all this, then encircled tenfold by a forest named unknown living beings' movement.

3.25.30

From all this, then filled in all four directions with incomparable vast ocean like the sky.

3.25.31

From all this, then adorned with flames melting Meru and other mountains.

3.25.32

Carrying away groups of mountains like Meru, treating them as mere grass and dust, with a swift wind causing explosions of great mountains.

3.25.33

Surrounded all around by a silent wind due to its emptiness, without sound.

3.25.34

Then encircled all around by uniform empty space without emptiness. Further, covered by a thick golden wall of the cosmic egg, two-layered, measuring a hundred crore yojanas.

3.25.35

Thus, having seen the interior of the world surrounded by oceans, great mountains, guardians of the worlds, cities of gods, sky, and earth, the human lady quickly saw her own small house chamber on earth.

Summary of the Teachings of These Verses:

These verses from the Yoga Vasistha describe a visionary experience where a person (in the context of the story, Queen Lila) gains subtle sight to perceive the vast structure of the Universe, known as the Brahmanda or Cosmic egg. The description uses poetic metaphors to illustrate the immense layers enveloping the inner world, emphasizing the mind-boggling scale of Creation.

The imagery begins with dark, terrifying voids and progresses through beautiful yet overwhelming adornments like garlands of lotuses and jewels, symbolizing the alluring but illusory nature of the cosmos. 

Each subsequent layer is described as ten times greater than the previous, surrounded by forests of unknown entities, vast oceans, fiery dissolutions, powerful winds, silent emptiness, and uniform void, culminating in a thick golden shell.

This layered structure highlights the infinite expansion of the universe beyond ordinary perception, showing how the three worlds (earth, atmosphere, heavens) are contained within a tiny fraction of the Cosmic interior.

Ultimately, after beholding this grand, enclosed vastness filled with oceans, mountains, divine realms, and planetary guardians, the observer suddenly returns to her limited human dwelling, realizing the contrast between the infinite cosmos and the finite personal experience.

The core teaching is the illusory and dream-like quality of the Universe in Advaita Vedanta: no matter how vast and real the cosmic vision appears, it is a projection of the mind. This Realization diminishes attachment to the world, fostering detachment and understanding that the True Self (Pure Consciousness) transcends all layers of creation, leading toward liberation.

Chapter 3.25, Verses 15–25

Yoga Vashishtha 3.25.15–25

(True Realization comes from recognizing the Infinite Consciousness as one's own Nature, transcending all Cosmic layers)

 

श्रीवसिष्ठ उवाच ।

ततोऽपि द्विगुणं देहं दधत्या वलयाकृतिम् ।

जगद्भूतलताव्याप्तां शाकाख्यद्वीपलेखया ॥ १५ ॥

ततोऽपि द्विगुणाकारं धारयन्त्या च वेष्टिताम् ।

प्रत्यग्रक्षीरपूर्णाब्धिलेखया स्वादुशीतया ॥ १६ ॥

ततोऽपि द्विगुणाकारं धारयन्त्योपवेष्टिताम् ।

नानाजनालंकृतया कुशाख्यद्वीपलेखया ॥ १७ ॥

ततोऽपि द्विगुणाकारं धारयन्त्या च वेष्टिताम् ।

दध्यब्धिलेखया नित्यसंतर्पितसुरौघया ॥ १८ ॥

ततः क्रौञ्चाभिधद्वीपलेखयैवं प्रमाणया।

वेष्टितां खातरचया नवां नृपपुरीमिव ॥ १९ ॥

ततोऽपि च घृताम्भोधिलेखयैवं प्रमाणया ।

ततोऽपि शाल्मलीद्वीपलेखया मलपूर्णया ॥ २० ॥

ततः सुरामहाम्भोधिलेखया पुष्पशुभ्रया।

शेषस्य देहलतया हरिमूर्तिमिवावृताम् ॥ २१ ॥

ततो गोमेदकद्वीपलेखयैवप्रमाणया ।

इक्ष्वब्धिलेखयाप्येवं हिमवत्सानुशुद्धया ॥ २२ ॥

ततोऽपि पुष्करद्वीपलेखया द्विगुणस्थया ।

अन्ते स्वादूदकाम्भोधिलेखयैवं प्रमाणया ॥ २३ ॥

ततो दशगुणेनाथ पातालतलगामिना ।

निखातवलयेनोच्चैः श्वभ्रसंभाररूपिणा ॥ २४ ॥

पातालगामिमार्गेण वलितां भयदात्मना ।

एतस्मात्खलु सर्वस्मात्ततो दशगुणोच्चया ॥ २५ ॥

Maharishi Vashishta continued:

3.25.15

Then, bearing a body twice as large, in a circular form, enveloped by the line of the earth-ocean spread all over the world, marked by the Shaka island-continent.

3.25.16

Then, bearing a form twice as large again, enveloped by the line of the fresh milk ocean, cool and sweet.

3.25.17

Then, bearing a form twice as large again, enveloped by the line of the Kusha island-continent, adorned with various people.

3.25.18

Then, bearing a form twice as large again, enveloped by the line of the curd ocean, constantly satisfying hosts of gods.

3.25.19

Then, enveloped in the same way by the line of the Krauncha island-continent of that measure, like a new royal city surrounded by a moat.

3.25.20

Then, again by the line of the ghee ocean of that measure, and then by the line of the Shalmali island-continent full of impurities.

3.25.21

Then, by the line of the great liquor ocean, bright with flowers, enveloping the body-creeper of Shesha, like the form of Lord Vishnu.

3.25.22

Then, by the line of the Gomeda island-continent of the same measure, and also by the sugarcane juice ocean, pure like the peak of Himavat.

3.25.22

Then, by the line of the Pushkara island-continent twice as vast, and at the end by the line of the fresh water ocean of that measure.

3.25.24

Then, with a deep circular trench ten times larger, going down to the netherworlds, high and filled with pits like heaps.

3.25.25

Encircled by the path going to the netherworlds, fearful in nature. From all this, indeed, then ten times higher.

Summary of the Teachings of These Verses:

These verses from the Yoga Vasishta describe the immense, layered structure of the cosmic serpent Shesha's body, which symbolically represents the vastness of the Universe or Brahmanda (cosmic egg). Each layer doubles in size and is encircled by alternating island-continents (dvipas) and oceans made of different substances, illustrating the Infinite expansion of Creation.

The description follows the traditional Puranic cosmology, with seven main dvipas (Jambu/Shaka, Plaksha/Kusha, Krauncha, Shalmali, Gomeda, Pushkara) and corresponding oceans (salt/earth, milk, curd, ghee, liquor, sugarcane juice, fresh water), but here mapped onto Shesha's coiled body. This highlights how the macrocosm mirrors microcosmic forms, emphasizing scale and interdependence.

A key teaching is the illusory and dream-like nature of the phenomenal world. Despite the grand description of vast oceans and continents, the entire structure is part of Shesha's body supporting Vishnu, reminding us that all multiplicity arises from a single underlying Reality.

Further, the progression of doubling sizes and the final tenfold increases leading to netherworlds convey the boundless nature of Existence. 

Nothing is fixed or ultimate in the manifested world; it expands endlessly, pointing to the non-dual Brahm beyond measurement.

Ultimately, these verses teach detachment and Realization of the Self. By contemplating the immense yet illusory cosmos on Shesha, one understands that the world is a mental projection. True Realization comes from recognizing the Infinite Consciousness as one's own nature, transcending all Cosmic layers.

Chapter 3.25, Verses 1–14

Yoga Vashishtha 3.25.1–14

(Modern science views Earth as a globe with Jambudvipa as Eurasia or the Eurasian landmass and Meru as the Himalayas)

 

श्रीवसिष्ठ उवाच ।

नभःस्थलाद्गिरिग्रामं गच्छन्त्यौ कंचिदेव ते ।

ज्ञप्तिचित्तस्थितं भूमितलं ददृशतुः स्त्रियौ ॥ १ ॥

ब्रह्माण्डनरहृत्पद्मं दिगष्टकदलं बृहत्।

गिरिकेसरसंबाधं स्वामोदभरसुन्दरम् ॥ २ ॥

सरित्केसरिकानालमध्येऽवश्यायबिन्दुकम् ।

शर्वरिभ्रमरीभ्रान्तं भूतौघमशकाकुलम् ॥ ३ ॥

अन्तर्गुणगणाकीर्णं सुरन्ध्रैः सुषिरैर्वृतम्।

उह्यमानपयःपूरैर्दिवसालोककान्तिमत् ॥ ४ ॥

रसार्द्रं खे भ्रमद्धंसं रात्रिसंकोचभाजनम्।

पातालपङ्कनिर्मग्ननागनाथमृणालकम् ॥ ५ ॥

कदाचिदास्पदाम्भोधिकम्पकम्पितदिग्दलम् ।

अधोनालगतानन्तदैत्यदानवकण्टकम् ॥ ६ ॥

असुरस्त्रैणवल्लर्या संभोगसुकुमारया ।

प्राप्यभूभृन्महाबीजहृदयं भूतबीजया ॥ ७ ॥

जम्बूद्वीप इति ख्यातां विपुलां तत्र कर्णिकाम् ।

सरित्केसरिकानाला नगरग्रामकेसराम् ॥ ८ ॥

कुलशैलेश्वरोत्तुङ्गबीजसप्तकसुन्दरीम् ।

मध्यस्थोच्चमहामेरुबीजाक्रान्तनभस्थलीम् ॥ ९ ॥

सरःप्रालेयकणिकां वनजङ्गलधूलिकाम् ।

स्थलेष्वामण्डलान्तस्थजनजालालिमण्डलाम् ॥ १० ॥

तां योजनशताकारैः प्रतिराकं प्रबोधिभिः ।

सागरैर्भ्रमरैर्व्याप्ता दिक्वतुष्टयशालिभिः ॥ ११ ॥

दिग्दलाष्टकविश्रान्तससुराम्भोधिषट्पदाम् ।

भ्रातृभिर्नवभिर्भूपैर्नवधा परिकल्पिताम् ॥ १२ ॥

लक्षयोजनविस्तीर्णामाकीर्णां च रजोलवैः ।

नानाजनपदव्यूहस्थिरावश्यायसीकराम् ॥ १३ ॥

द्वीपात्तु द्विगुणं मानं लवणार्णवलेखया।

दधत्या वलितां बाह्ये प्रकोष्ठमिव कम्बुना ॥ १४ ॥

Maharishi Vashishta continued:

3.25.1

The two women, traveling from the sky to a mountain village somewhere, saw the earth situated in Pure Consciousness.

3.25.2

A vast lotus-like structure in the heart of the earth-lord, with eight directional petals, crowded with mountain filaments, beautiful with its own fragrance.

3.25.3

With rivers as filament tubes, a drop of dew in the center, buzzing with the bee-like destroyer, full of multitudes of beings like insects.

3.25.4

Filled inside with groups of qualities, covered with pores as openings, carried by floods of water, shining with the light of days.

3.25.5

Moist with essence in the sky, with wandering swan-like days, container of night contraction, lotus stalk sunk in the mud of netherworlds with lord of serpents.

3.25.6

Sometimes shaken by the trembling of oceanic petals, with endless demons and asuras as thorns in the lower stalk.

3.25.7

Reaching the heart of the great seed of the earth-lord through tender enjoyment with the creeper-like asura women, by the living seed.

3.25.8

The large pericarp there, known as Jambudvipa (the central island-continent named after the rose-apple tree), with rivers as filament tubes, cities and villages as filaments.

3.25.9

Beautiful with seven high island-continents as mountain lords' seeds, with the central high Meru conquering the sky region.

3.25.10

With lake snow particles, forest and jungle dust, surrounded by circles of people in the plains within the orb.

3.25.11

Covered with oceans as bees in four directions, awakened by hundreds of yojanas in each direction.

3.25.12

Resting on eight directional petals, with gods and oceans as bees, imagined in nine ways by nine brother kings.

3.25.13

Spread over a lakh yojanas, scattered with dust particles, with steady showers in various countries and arrays.

3.25.14

Outside, encircled by the salty ocean line, twice the measure of the island, like an armlet coiled with a conch.

Summary of the Teachings:

These verses from Yoga Vasistha chapter 3.25 describe the earth (Bhu-mandala or the earthly plane) as a gigantic lotus flower, drawing from traditional Puranic cosmology. 

The central pericarp is Jambudvipa, the innermost island-continent where humans live, surrounded by the salty ocean (Lavana Samudra). Jambudvipa often corresponds to Asia or the known ancient world centered on India, with Bharata-varsha (one of its nine divisions) representing the Indian subcontinent.

The lotus has seven prominent "seeds" or high continents (dvipas) likened to mountain lords, referring to the seven concentric island-continents in Puranic geography: Jambudvipa (central), Plakshadvipa, Shalmalidvipa, Kushadvipa, Kraunchadvipa, Shakadvipa, and Pushkaradvipa. These are separated by seven oceans of increasing size: salty water, sugarcane juice, wine, ghee, curd, milk, and fresh water. In modern terms, these are symbolic or mythical; no direct geographical matches exist beyond the innermost salty ocean possibly evoking the world's oceans surrounding landmasses.

Mount Meru stands as the tall central filament dominating the sky, the cosmic axis at the heart of Jambudvipa. Rivers act as tubes, mountains as filaments, days as swans, oceans as buzzing bees, and netherworlds (patala) as the submerged stalk with demons as thorns. This organic imagery connects natural and cosmic elements, showing the earth's interconnected structure.

The description extends to a vast scale: Jambudvipa spans 100,000 yojanas (ancient units), with the full structure reaching a lakh yojanas or more, encircled by the double-sized salty ocean. The "nine ways imagined by nine brother kings" may allude to Jambudvipa's nine varshas (regions). Modern science views Earth as a globe without concentric continents, but some interpretations map Jambudvipa to Eurasia or the Eurasian landmass with Meru as the Pamirs or Himalayas.

Ultimately, this metaphorical lotus teaches Advaita Vedanta: the seemingly vast, diverse earth—with its islands, oceans, mountains, and beings—is illusory, a projection arising in Pure Consciousness (chitta). Like a transient lotus in a pond, the world lacks independent Reality; Realizing this non-dual Truth liberates one from identification with the ephemeral forms, leading to abiding in Eternal Brahm.