Chapter 3.58, Verses 25–42

Yoga Vashishtha 3.58.25–42

(The verses illustrate the subtle journey of the soul after apparent death)

ज्ञप्तिरुवाच ।

सुते वद कथं प्राप्ता त्वमिमं देशमादितः।

किं वृत्तं ते त्वया दृष्टं किमिवाध्वनि कुत्र वा ॥ २५॥

विदूरथलीलोवाच ।

देवि तस्मिन्प्रदेशे सा जातमूर्च्छा तदाभवम्।

द्वितीयेन्दोः कलेवाहं कल्पान्तज्वालया हता ॥ २६॥

न चेतितं मया किंचित्समं विषममेव च।

ततस्तरलपक्ष्मान्ते विनिमील्य विलोचने ॥ २७॥

ततो मरणमूर्च्छान्ते पश्यामि परमेश्वरि।

यावदभ्युदितास्म्याशु प्लुता च गगनोदरे ॥ २८॥

भूताकाशेऽनिलरथं समारूढास्म्यहं ततः।

आनीता गन्धलेखेव तेनाहमिममालयम् ॥ २९॥

देवि पश्यामि सदनं नायकेनाभ्यलंकृतम्।

दीप्तदीपं विविक्तं च महार्हशयनान्वितम् ॥ ३०॥

पतिमालोकयामीमं यावदेष विदूरथः।

शेते कुसुमगुप्ताङ्गो मधुः पुष्पवने यथा ॥ ३१॥

अथ संग्रामसंरम्भश्रमार्तोऽयं स्वपित्यलम्।

इति निद्रा मया सेयं देवेश्वरि न वारिता ॥ ३२॥

अनन्तरमिमं देशं प्राप्ते देव्याविमे त्विति।

यथानुभूतं कथितं मदनुग्रहकारिणि ॥ ३३॥

ज्ञप्तिरुवाच ।

हे हंसहारिगामिन्यौ लीले ललितलोचने।

उत्थापयामो नृपतिं शवतल्पतलादिमम् ॥ ३४॥

इत्युक्त्वा मुमुचे जीवमामोदमिव पद्मिनी।

ससमीरलताकारस्तन्नासानिकटं ययौ ॥ ३५॥

घ्राणकोशं विवेशान्तर्वंशरन्ध्रमिवानिलः।

स्ववासनाशतान्यन्तर्दधदब्धिर्मणीनिव ॥ ३६॥

अन्तस्थजीवं वदनं तस्य तत्कान्तिमाययौ।

पद्मस्यावग्रहे पद्मं सुवृष्ट इव वारिणि ॥ ३७॥

क्रमादङ्गानि सर्वाणि सरसानि चकाशिरे।

तस्य पुष्पाकर इव लताजालानि भूभृतः ॥ ३८॥

अथाबभौ कलापूर्णः स राकायामिवोडुराट्।

भासयन्भुवनं भूरि वदनेन्दुमरीचिभिः ॥ ३९॥

स्फुरयामास सोऽङ्गानि रसवन्ति मृदूनि च।

कनकोज्वलकान्तीनि पल्लवानीव माधवः ॥ ४०॥

उन्मीलयामास दृशौ विमलालोलतारके।

हारिण्यौ सुभगाभोगे चन्द्रार्कौ भुवनं यथा ॥ ४१॥

उत्तस्थौ प्रोल्लसत्कायो विन्ध्याद्रिर्वृद्धिमानिव।

उवाच कः स्थित इति घनगम्भीरनिःस्वनम् ॥ ४२॥

Goddess Jnapti said:

3.58.25

> Son, tell me how you first reached this place. What happened to you? What did you see on the way, and where?

Viduratha Leela said:

3.58.26–33 

> Goddess, in that region I suddenly fainted. I became like the digit of the second moon, destroyed by the fire at the end of the world cycle. 

> I did not notice anything, whether equal or unequal. Then, with trembling eyelids, I closed my eyes. 

> After that, at the end of the faint of death, O Supreme Goddess, as soon as I rose quickly, I found myself floating in the sky.

> Then I mounted a chariot of wind in the elemental Space. I was brought to this house like a line of fragrance by that wind. 

> Goddess, I see the house decorated by the leader. It has shining lamps, is solitary, and has a costly bed. 

> I look at this husband of mine. This Viduratha lies here with his body covered in flowers, like a bee in a flower garden. 

> Now, tired from the excitement of battle, he sleeps soundly. O Goddess of Gods, I did not stop this sleep. 

> After that, these two Goddesses reached this place. I have told what I experienced, O doer of my favor. 

Goddess Jnapti said:

3.58.34–42

> O two swans with graceful gait, O Leelas with charming eyes, let us wake this King from the bed of the corpse. 

> Saying this, she released the life force like fragrance from a lotus. It went near his nose like wind moving a creeper. 

> It entered the nostril cavity like air through a bamboo hole, hiding hundreds of its own scents inside, like the ocean hiding gems. 

> The inner life entered his face and brought back its beauty, like a lotus in a pond regaining beauty after good rain. 

> Gradually all his limbs appeared fresh and lively, like creepers on a mountain in a flower garden.  

> Then he shone fully like the moon on a full-moon night, lighting the world greatly with rays from his moon-like face. 

> He made his limbs throb, full of juice and soft, shining like gold, like tender leaves in spring. 

> He opened his eyes with clear, moving pupils, beautiful and wide, like the moon and sun illuminating the world. 

> He stood up with a shining body, like the growing Vindhya mountain. He said in a deep, grave voice, “Who is there?” 

Summary of the teachings:

Leela describes fainting and losing awareness during the moment of transition, then rising into the sky and traveling through space on a vehicle of wind, drawn like fragrance to the palace. This shows that Consciousness does not end with the body but continues in a subtle form, moving freely in the ethereal realm according to its impressions and desires. The mind creates its own path even after physical death.

The arrival at the palace and seeing the King lying like a bee among flowers highlights the persistence of attachment and memory. Even in the subtle state, Leela recognizes her husband and chooses not to disturb his sleep, reflecting how deep bonds and past habits influence the soul's experience. The house appears decorated and peaceful, indicating that the world of the mind can recreate familiar settings filled with beauty and comfort based on one's inner world.

The Goddess Jnapti then releases the life force gently into the King's body, entering through the nose like wind or fragrance. This revives the limbs gradually, bringing freshness, shine, and vitality, compared to nature blooming after rain or in spring. The teaching here is that life energy can be directed and restored through Higher Knowledge or Divine Grace, showing the intimate connection between Consciousness, breath, and the physical form.

As the king awakens fully, his body glows like the full moon and his eyes open like celestial bodies lighting the world. He rises powerfully and speaks in a deep voice. This portrays the re-emergence of individual Consciousness into the waking state, full of strength and inquiry. It teaches that the same life principle animates the body, making it radiant and active when the Inner Self returns.

Overall, these verses teach the illusory nature of death and the continuity of Consciousness. 

The body is like a temporary vehicle; the Real Self is subtle, mobile, and capable of revival. Through Wisdom (represented by the Goddesses), one can understand and influence these transitions, leading to freedom from fear of death and Realization of the mind's creative power over experiences.

Chapter 3.56, Verses 16–25

Yoga Vashishtha 3.56.16–25

(These verses show how subtle forms created by pure thought can travel far beyond the physical world)

श्रीवसिष्ठ उवाच ।

पुप्लुवे जीवलेखा तु रूपिण्यौ ते न पश्यति।

तामेवानुसरन्त्यौ ते समुल्लङ्घ्य नभस्तलम् ॥ १६॥

लोकान्तराण्यतीत्याशु विनिर्गत्य जगद्गृहात्।

द्वितीयं जगदासाद्य भूमण्डलमुपेत्य च ॥ १७॥

ते द्वे संकल्परूपिण्यौ संगते जीवलेखया।

पद्मराजपुरं प्राप्य लीलान्तःपुरमण्डपम् ॥ १८॥

क्षणाद्विविशतुः स्वैरं वातलेखा यथाम्बुजम्।

सूर्यभासो यथाम्भोजं सुरभिः पवनं यथा ॥ १९॥

श्रीराम उवाच ।

ब्रह्मन्प्राप्तः कथमसौ शवस्य निकटं गृहम्।

कथं तेन परिज्ञातो मार्गो मृतशरीरिणा ॥ २०॥

श्रीवसिष्ठ उवाच ।

तस्य स्ववासनान्तःस्थशवस्य किल राघव।

तत्सर्वं हृद्गतं कस्मान्नासौ प्राप्नोति तद्गृहम् ॥ २१॥

भ्रान्तिमात्रमसंख्येयं जगज्जीवकणोदरे।

वटधानातरुमिव स्थितं को वा न पश्यति ॥ २२॥

यथा जीवद्वपुर्बीजमङ्कुरं हृदि पश्यति।

स्वभावभूतं चिदणुस्त्रैलोक्यनिचयं तथा ॥ २३॥

नरो यथैकदेशस्थो दूरदेशान्तरस्थितम्।

संपश्यति निधानं स्वं मनसानारतं सदा ॥ २४॥

तथा स्ववासनान्तस्थमभीष्टं परिपश्यति।

जीवो जातिशताढ्योऽपि भ्रमे परिगतोऽपि सन् ॥ २५॥

Sage Vasistha said: 

3.56.16–19

> The life-sketch floated, but the two embodied forms could not see it. Following only that one, they crossed the sky.

> They quickly crossed other worlds and left the house of this world. They reached the second world and came near the earthly sphere.

> The two, who were forms made of pure thought, met the life-sketch. They reached the city of King Padma and entered the inner palace hall of Queen Lila.

> In just a moment they entered freely, like a sketch of wind entering a lotus, like rays of the Sun entering a lotus flower, and like fragrance entering the breeze.

Sriram said: 

3.56.20

> O wise one, how did he reach the house near the dead body? How did the one with the dead body know the path?

Sage Vasistha said: 

3.56.21–25

> O Raghava, that one's corpse is inside his own mental impressions. Everything is already in his heart, so why would he not reach that house?

> The whole world is only illusion, countless, and it exists inside the tiny particle of the living Being, like a huge tree inside a banyan seed. Who cannot see this?

> Just as the living body sees the sprout inside the seed in its heart, in the same way the atom of Pure Consciousness naturally sees the whole collection of the three worlds.

> Just as a person staying in one place constantly sees in his mind his own treasure that is far away,

> In the same way the living Being sees the desired thing that is inside his own mental impressions. Even if he has hundreds of births and is lost in delusion, he still does this.

Summary of the teachings:

Two embodied beings follow the faint trace of a life force through the sky and into other realms without any effort or obstacle. This journey proves that the mind has the power to move instantly across worlds once it focuses on its inner direction. The physical body stays behind, but the living essence keeps moving according to its own will.

The verses explain that entry into a new world happens naturally and instantly, like wind slipping into a flower or sunlight filling a lotus. There is no struggle or delay because the movement is guided by clear intention alone. This teaches that in the subtle realm, barriers of Space and Time do not exist for a mind that is steady and pure. The palace they reach is not a distant place but one already connected to their thoughts.

Rama asks a simple but deep question: how can someone whose body is dead still know the exact path to a particular house? This question points to the mystery of what guides the soul after death. It makes us think about the link between the lifeless body and the living awareness that continues its journey without confusion.

Vasistha answers that 

everything the soul needs is already stored inside its own mental impressions. The house, the path, and the destination are not outside but held within the heart like memories or seeds. The soul naturally reaches what it carries inside itself. No outside map or guide is required because the entire experience lives in its inner world.

The final teaching is that the whole Universe exists inside the smallest atom of Consciousness, just as a giant tree hides inside a tiny seed. Even after many births and while caught in confusion, the living Being always sees its deepest desires within its own impressions. The mind can picture faraway things clearly while staying in one place. This reveals that Reality is created and seen by the inner mind, and true understanding comes when we look within rather than outside.

Chapter 3.56, Verses 1–15

Yoga Vashishtha 3.56.1–15

(These verses teach that the body is only a temporary shell)

श्रीवसिष्ठ उवाच ।

एतस्मिन्नन्तरे राजा परिवृत्ताक्षितारकः।

बभूवैकतनुप्राणशेषः शुष्कसिताधरः ॥ १॥

जीर्णपर्णसवर्णाभः क्षीणपाण्डुमुखच्छविः।

भृङ्गध्वनितसच्छायश्वासकूजाविकूणितः ॥ २॥

महामरणमूर्च्छान्धकूपे निपतिताशयः।

अन्तर्निलीननिःशेषनेत्रादीन्द्रियवृत्तिमान् ॥ ३॥

चित्रन्यस्त इवाकारमात्रदृश्यो विचेतनः।

निःस्पन्दसर्वावयवः समुत्कीर्ण इवोपले ॥ ४॥

बहुनात्र किमुक्तेन तनुदेशेन तं जहौ।

प्राणः पिपतिषुं वृक्षं स्वं पक्षीवान्तरिक्षगः ॥ ५॥

ते तं ददृशतुर्बाले दिव्यदृष्टी नभोगतम्।

जीवं प्राणमयी संविद्गन्धलेशमिवानिले ॥ ६॥

सा जीवसंविद्गगने वातेन मिलिता सती।

खे दूरं गन्तुमारेभे वासनानुविधायिनी ॥ ७॥

तामेवानुससाराथ स्त्रीद्वयं जीवसंविदम्।

भ्रमरीयुगलं वातलग्नां गन्धकलामिव ॥ ८॥

ततो मुहूर्तमात्रेण शान्ते मरणमूर्च्छने।

अम्बरे बुबुधे संविद्गन्धलेखेन वायुना ॥ ९॥

अपश्यत्पुरुषान्याम्यान्नीयमानं च तैर्वपुः।

बन्धुपिण्डप्रदानेन शरीरं जातमात्मनः ॥ १०॥

मार्गे कर्मफलोल्लासमतिदूरतरे स्थितम्।

वैवस्वतपुरं प्राप जन्तुभिः परिवेष्टितम् ॥ ११॥

प्राप्तं वैवस्वतपुरमादिदेश ततो यमः।

अस्य कर्माण्यशुभ्राणि नैव सन्ति कदाचन ॥ १२॥

नित्यमेवावदातानां कर्तायं शुभकर्मणाम्।

भगवत्याः सरस्वत्या वरेणायं विवर्धितः ॥ १३॥

प्राक्तनोऽस्य शवीभूतो देहोऽस्ति कुसुमाम्बरे।

प्रविशत्वेष तं गत्वा त्यज्यतामिति चेतसा ॥ १४॥

ततस्त्यक्तो नभोमार्गे यन्त्रोपल इव च्युतः।

अथ जीवकला लीला ज्ञप्तिश्चेति त्रयं नभः ॥ १५॥

Sage Vasishta said: 

3.56.1–5

> At that moment the King rolled his eyes upwards and was left with only his body and life breath, his lips dry and white.  

> His body looked like the colour of a dry leaf, his face pale and without shine. He breathed with a soft humming sound like a bee and groaned faintly with half-closed eyes.  

> His mind had fallen into the dark well of deep death unconsciousness. All his senses, starting from the eyes, had withdrawn completely inside.  

> He looked like a figure fixed in a painting, visible only in shape and unconscious, with every limb still, as if carved in stone.  

> What more is there to say? The life breath left that thin body like a bird flying away from a tree that is about to fall, into the sky.  

3.56.6–9

> The two girls saw him with their Divine sight – the soul that had gone into the sky, the living Consciousness full of life breath, like a faint smell in the wind.  

> That soul Consciousness, now mixed with the wind in the sky, started to travel far through space, following its past impressions.  

> Then the two women followed that same soul Consciousness, like two bees chasing a small bit of fragrance stuck to the wind.  

> After just a moment, when the death faintness became calm, the Consciousness woke up in the sky, carried by the wind like a thin line of fragrance.  

3.56.10–15

> She saw the messengers of Yama and the body being carried by them. Through the relatives giving funeral pindas, a new body had been created for the soul.  

> On the path, shining far away with the results of karma, she reached the city of Vaivasvata, surrounded by many Beings.  

> After reaching the city of Vaivasvata, Yama then ordered: This person’s actions were never inauspicious.  

> He is always the doer of pure and good deeds. By the boon of Goddess Saraswati, this one has been specially blessed and raised.  

> His earlier body, which has become a corpse, lies in the flower-filled sky. Let this soul go there, enter it and leave the present State, thus Yama decided in his mind.  

> Then, freed on the sky path, it fell like a stone dropped from a machine. After that the life force, Lila and the Awareness – these three became the sky.

Summary of Teachings: 

When death comes, the eyes roll, the face turns pale, breathing becomes weak and the senses pull inward until the body lies still like a painted picture or a stone statue. This shows that physical life ends but the Inner Self does not vanish with the body; it simply leaves the outer form behind.

The life breath or soul rises from the dead body like a bird leaving a falling tree and floats in the sky as Pure Consciousness mixed with a little life energy. It moves according to its stored desires and past impressions. The verses explain that after the body dies the soul keeps moving, guided not by the physical world but by the mental habits gathered during life.

Two Divine women with heavenly sight follow the soul like bees following a sweet smell in the wind. The soul soon reaches the far city of Yama, the God of death. This part teaches that the soul’s journey is never alone; higher powers watch and accompany it, showing that even in the subtle world there is order and guidance from greater forces.

In Yama’s city the God of death himself declares that the soul has done only pure and good deeds because of the special blessing of Goddess Saraswati. There are no bad karmas to punish. The teaching here is that a life full of right actions and the Grace of a Divine boon can change the usual rules of death and save the soul from ordinary suffering or delay.

Finally Yama orders the soul to return to its old body lying in the flower-filled sky. The soul is released and falls back, its life force, Divine play and Awareness becoming one with the sky again. These verses show that death is not always final; for souls rich in merit and blessed by Grace, the body can be re-entered and life can continue, proving that Consciousness is stronger than death and that good karma plus Divine kindness can bring the soul back.

Chapter 3.55, Verses 31–43

Yoga Vashishtha 3.55.31–43

(These verses explain how the individual soul - jiva - perceives its journey in the world of illusion - samsara)

श्रीदेव्युवाच ।

इयं मे सौम्यसंपाता सरणिः शीतशाद्वला।

स्निग्धच्छाया सवापीका पुरःसंस्थेति मध्यमः ॥ ३१॥

अयं प्राप्तो यमपुरमहमेष स भूतपः।

अयं कर्मविचारोऽत्र कृत इत्यनुभूतिमान् ॥ ३२॥

इति प्रत्येकमभ्येति पृथुः संसारखण्डकः।

यथासंस्थितनिःशेषपदार्थाचारभासुरः ॥ ३३ ॥

आकाश इव निःशून्ये शून्यात्मैव विबोधवान्।

देशकालक्रियादैर्घ्यभासुरोऽपि न किंचन ॥ ३४॥

इतोऽयमहमादिष्टः स्वकर्मफलभोजने।

गच्छाम्याशु शुभं स्वर्गमितो नरकमेव च ॥ ३५॥

यः स्वर्गोऽयं मया भुक्तो भुक्तोऽयं नरकोऽथ वा।

इमास्ता योनयो भुक्ता जायेऽहं संसृतौ पुनः ॥ ३६॥

अयं शालिरहं जातः क्रमात्फलमहं स्थितः।

इत्युदर्कप्रबोधेन बुध्यमानो भविष्यति ॥ ३७॥

संसुप्तकरणस्त्वेवं बीजतां यात्यसौ नरे तद्बीजं योनिगलितं गर्भो भवति मातरि ॥ ३८॥

स गर्भो जायते लोके पूर्वकर्मानुसारतः।

भव्यो भवत्यभव्यो वा बालको ललिताकृतिः ॥ ३९॥

ततोऽनुभवतीन्द्वाभं यौवनं मदनोन्मुखम्।

ततो जरां पद्ममुखे हिमाशनिमिव च्युतम् ॥ ४०॥

ततोऽपि व्याधिमरणं पुनर्मरणमूर्च्छनाम्।

पुनः स्वप्नवदायातं पिण्डैर्देहपरिग्रहम् ॥ ४१॥

याम्यं याति पुनर्लोकं पुनरेव भ्रमक्रमम्।

भूयो भूयोऽनुभवति नानायोन्यन्तरोदये ॥ ४२॥

इत्याजवं जवीभावमामोक्षमतिभासुरम्।

भूयो भूयोऽनुभवति व्योम्न्येव व्योमरूपवान् ॥ ४३॥

The Goddess continued:

3.55.31–37

> This is my gentle and pleasant path, cool and covered with soft green grass. It has smooth shade and ponds in front. This is the moderate one.

> I have reached the city of Yama. He is the Lord of Beings. There is the inquiry into karma done here, thus experiencing it as Real.

> In this way, each one separately approaches this vast section of the world. It shines with all objects and actions exactly as they are placed.

> Like the sky which is completely empty, the Self is void yet aware. Even though it appears bright with Space, time, actions and distances, it is nothing at all.

> From here this I has been ordered to enjoy the fruits of my own karma. I will quickly go to the good heaven or to hell from here.

> The heaven which I enjoyed, or this hell which I enjoyed. These births have been experienced by me. I will be born again in the cycle of Existence.

> This rice I was born as, gradually I became the fruit, I stayed like that. With this future Realization, it will become aware.

3.55.38–43

> With its senses in deep sleep like this, that one attains the State of a seed in a man. That seed, entering the womb, becomes the fetus in the mother.

> That fetus is born in the world according to previous karma. It becomes fortunate or unfortunate, a child with a charming form.

> Then it experiences youth that is moon-like, eager for love. Then old age descends on its lotus-like face like a hail of snow.

> Then also disease and death, again the unconsciousness of death. Again, like a dream, it acquires a body formed from food particles.

> It goes again to the world of Yama, again the cycle of wandering. Again and again it experiences the arising of various births in different wombs.

> Thus this swift back and forth movement, extremely bright until liberation. Again and again it experiences it, being Space-form in Space itself.

Summary of the teachings:

The Goddess describes a gentle path for souls of moderate nature, which is cool, green, shaded, and has ponds, making the soul feel it is in a real and pleasant place. This shows how the mind creates the experience of the world as solid and attractive.

The soul then feels it has arrived at the city of death - Yama's realm - the Lord of Beings. It reflects on its karma and believes all actions and objects around it are truly happening. This teaches that the entire world appears real to the soul because of its own thoughts and past actions, even though it is like a fragment of a dream.

In Reality, the Self is empty like the sky, full of Awareness but without any substance. It may seem to exist in Space, Time, and actions, but it is nothing at all. The soul is directed to reap the results of its karma, moving quickly to heaven or hell, showing that all movements and experiences are just appearances in the Void Consciousness.

The soul remembers enjoying heavens and hells and various births, only to be reborn again. It goes through the stages of life: starting as a seed, becoming an embryo, being born as a child according to past karma, experiencing beautiful youth full of desires, then old age like snow falling on a flower, followed by disease and death. This cycle repeats like a dream.

The soul keeps going back to the realm of death and wandering through different births again and again. This fast-moving cycle of birth and death continues brightly until the soul achieves liberation (moksha). The main teaching is that all this is an illusion happening in empty Space-like Consciousness, and Realizing this Truth frees one from the endless cycle of suffering in samsara.

Chapter 3.55, Verses 16–30

Yoga Vashishtha 3.55.16–30

(These verses explain what happens to the soul right after death, based on the person's past actions and hidden mental tendencies called vasanas)

श्रीदेव्युवाच ।

अथवा मृतिमोहान्ते जडदुःखशताकुलाम्।

क्षणाद्वृक्षादितामेव हृत्स्थामनुभवन्ति ते ॥ १६॥

स्ववासनानुरूपाणि दुःखानि नरके पुनः।

अनुभूयाथ योनीषु जायन्ते भूतले चिरात् ॥ १७॥

अथ मध्यमपापो यो मृतिमोहादनन्तरम्।

सशिलाजठरं जाड्यं कंचित्कालं प्रपश्यति ॥ १८॥

ततः प्रबुद्धः कालेन केनचिद्वा तदैव वा।

तिर्यगादिक्रमैर्भुक्त्वा योनीः संसारमेष्यति ॥ १९॥

मृत एवानुभवति कश्चित्सामान्यपातकी।

स्ववासनानुसारेण देहं संपन्नमक्षतम् ॥ २०॥

स स्वप्न इव संकल्प इव चेतति तादृशम्।

तस्मिन्नेव क्षणे तस्य स्मृतिरित्थमुदेति च ॥ २१॥

ये तूत्तममहापुण्या मृतिमोहादनन्तरम्।

स्वर्गविद्याधरपुरं स्मृत्या स्वनुभवन्ति ते ॥ २२॥

ततोऽन्यकर्मसदृशं भुक्त्वान्यत्र फलं निजम्।

जायन्ते मानुषे लोके सश्रीके सज्जनास्पदे ॥ २३॥

ये च मध्यमधर्माणो मृतिमोहादनन्तरम्।

ते व्योमवायुवलिताः प्रयान्त्योषधिपल्लवम् ॥ २४॥

तत्र चारुफलं भुक्त्वा प्रविश्य हृदयं नृणाम्।

रेतसामधितिष्ठन्ति गर्भे जातिक्रमोचिते ॥ २५॥

स्ववासनानुसारेण प्रेता एतां व्यवस्थितिम्।

मूर्च्छान्तेऽनुभवन्त्यन्तः क्रमेणैवाक्रमेण च ॥ २६॥

आदौ मृता वयमिति बुध्यन्ते तदनुक्रमात्।

बन्धुपिण्डादिदानेन प्रोत्पन्ना इति वेदिनः ॥ २७॥

ततो यमभटा एते कालपाशान्विता इति।

नीयमानः प्रयाम्येभिः क्रमाद्यमपुरं त्विति ॥ २८॥

उद्यानानि विमानानि शोभनानि पुनःपुनः।

स्वकर्मभिरुपात्तानि दिव्यानीत्येव पुण्यवान् ॥ २९॥

हिमानीकण्टकश्वभ्रशस्त्रपत्रवनानि च।

स्वकर्मदुष्कृतोत्थानि संप्राप्तानीति पापवान् ॥ ३०॥

The Goddess continued: 

3.55.16–21

> Or else, after the delusion of death ends, they immediately experience in their heart a dull state filled with hundreds of pains, like becoming a tree or something similar.  

> According to their own mental impressions, they experience sufferings again in hell. Then they are born in wombs on earth after a long time.  

> Now, one who has medium sins, right after the delusion of death, sees for some time a dullness like being in a stony womb.  

> Then, awakened by time or by someone, having experienced births in animal forms and others in sequence, he enters the world of samsara.  

> Some ordinary sinner experiences even in death a complete and intact body according to his own mental impressions.  

> He becomes conscious of such a thing like a dream or imagination. In that very moment, such a memory arises in him.  

3.55.22–30

> But those with supreme great merits, after the delusion of death, experience through memory the heaven and the city of vidyadharas.  

> Then, having enjoyed fruits similar to their other karmas elsewhere, they are born in the human world in a prosperous place with good people.  

> And those with medium dharma, after the delusion of death, go to the tender shoots of herbs, carried by sky and wind.  

> There, enjoying beautiful fruits, they enter the hearts of humans and reside in the semen in a womb suitable for their birth order.  

> According to their own mental impressions, the departed souls experience this arrangement internally after fainting, either in order or without order.  

> At first they understand that we have died. Then gradually they know that they have been produced through offerings of pinda and such by relatives.  

> Then these are Yama's messengers with the noose of Time. Being led by them, they go to Yama's city in sequence.  

> The virtuous person thinks again and again that these beautiful gardens and divine vehicles have been obtained by his own good deeds.  

> The sinful person thinks that these snowy areas with thorns, pits, weapons, and sword forests have been obtained due to his evil deeds.  

Summary of the Teachings:

Souls with a lot of bad karma first go through a confusing State at death. They then feel intense but dull pain, as if they have turned into lifeless things like trees. This happens instantly in their subtle heart or mind.  For people with heavy sins, they suffer in hell according to their tendencies. 

Later, they take birth in different animal or human bodies on earth after a long wait. Those with medium level sins experience a period of dullness like being stuck in a stone womb for some time. They wake up eventually and go through lower life forms before returning to human life. Ordinary sinners may feel they have a full body even after death, based on their vasanas. They become aware of their new situation like in a dream, and memories of it come up right away.  

People with medium good deeds are taken by winds and sky to plant forms after death. They enjoy nice fruits there and then move into human reproduction by staying in semen and entering suitable wombs for rebirth. Highly virtuous people with great merits experience heavenly worlds and beautiful cities of celestial beings right after death's confusion ends, all through their memories. They enjoy the results of their good karma in other places first. Then they are born in comfortable human families in the world, among good and prosperous people.  

The verses teach that all these after-death experiences happen inside the soul after it faints or loses Consciousness, 

following the order set by their vasanas or sometimes without clear order. Souls first realize they are dead, then understand they are reborn due to family rituals. They see Yama's servants taking them to his city.  

Good people see lovely gardens and flying cars as rewards of their deeds, while bad people see scary places full of pain as results of their sins. This shows that the afterlife is created by one's own mind and actions, teaching us to live righteously for a better journey after death.  

Chapter 3.55, Verses 1–15

Yoga Vashishtha 3.55.1–15

(These verses explain the process of death and rebirth according to the Yoga Vasistha)

प्रबुद्धलीलोवाच ।

यथैव जन्तुर्म्रियते जायते च यथा पुनः।

तन्मे कथय देवेशि पुनर्बोधविवृद्धये ॥ १॥

श्रीदेव्युवाच ।

नाडीप्रवाहे विधुरे यदा वातविसंस्थितिम्।

जन्तुः प्राप्नोति हि तदा शाम्यतीवास्य चेतना ॥ २॥

शुद्धं हि चेतनं नित्यं नोदेति न च शाम्यति।

स्थावरे जङ्गमे व्योम्नि शैलेऽग्नौ पवने स्थितम् ॥ ३॥

केवलं वातसंरोधाद्यदा स्पन्दः प्रशाम्यति।

मृत इत्युच्यते देहस्तदासौ जडनामकः ॥ ४॥

तस्मिन्देहे शवीभूते वाते चानिलतां गते।

चेतनं वासनामुक्तं स्वात्मतत्त्वेऽवतिष्ठति ॥ ५॥

जीव इत्युच्यते तस्य नामाणोर्वासनावतः।

तत्रैवास्ते स च शवागारे गगनके तथा ॥ ६॥

ततोऽसौ प्रेतशब्देन प्रोच्यते व्यवहारिभिः।

चेतनं वासनामिश्रमामोदानिलवत्स्थितम् ॥ ७॥

इदं दृश्यं परित्यज्य यदास्ते दर्शनान्तरे।

स स्वप्न इव संकल्प इव नानाकृतिस्तदा ॥ ८॥

तस्मिन्नेव प्रदेशेऽन्तः पूर्ववत्स्मृतिमान्भवेत्।

तदैव मृतिमूर्च्छान्ते पश्यत्यन्यशरीरकम् ॥ ९॥

आत्मन्यस्ति घटापुष्टमन्यस्य व्योम केवलम्।

आकाशभूतले साकं साकाशशशिवासरम् ॥ १०॥

भवन्ति षड्विधाः प्रेतास्तेषां भेदमिमं श्रृणु।

सामान्यपापिनो मध्यपापिनः स्थूलपापिनः ॥ ११॥

सामान्यधर्मा मध्यमधर्मा चोत्तमधर्मवान्।

एतेषां कस्यचिद्भेदो द्वौ त्रयोऽप्यथ कस्यचित् ॥ १२॥

कश्चिन्महापातकवान्वत्सरं स्मृतिमूर्च्छनम्।

विमूढोऽनुभवत्यन्तः पाषाणहृदयोपमः ॥ १३॥

ततः कालेन संबुद्धो वासनाजठरोदितम्।

अनुभूय चिरं कालं नारकं दुःखमक्षयम् ॥ १४॥

भुक्त्वा योनिशतान्युच्चैर्दुःखाद्दुःखान्तरं गतः।

कदाचिच्छममायाति संसारस्वप्नसंभ्रमे ॥ १५॥

Awakened Lila said:  

3.55.1

> O Goddess, please tell me exactly how a living Being dies and is born again, so that my understanding may grow further.

Goddess Saraswati said:  

3.55.2–7

> When the flow in the subtle channels gets disturbed and the vital air (prana) becomes unsteady, the living Being's Consciousness then seems to calm down or fade.

> Pure Consciousness is Eternal; it neither rises nor sets. It exists in immobile things, moving Beings, sky, mountains, fire, and wind.

> Only when the movement of air stops due to blockage, the vibration calms, and the body is called dead or inert.

> When the body becomes like a corpse and the air returns to its elemental state, Consciousness, free from subtle impressions (vasanas), rests in its True Nature as the Self.

> It is then called the individual soul (jiva) when it carries subtle impressions. It stays in the same place, like in the house of the corpse or in the sky.

> People in the world call it a "preta" (departed spirit). Consciousness mixed with subtle impressions remains like fragrance in the air.

3.55.8–15

> Leaving this visible world, when it stays in another State of perception, it becomes like a dream or imagination, taking many forms.

> In that very Inner Space, it regains memory as before. Right after the faint of death, it sees another body.

> In the Self, there is only empty Space like the inside of a pot; for others, it is mere sky along with the sky, moon, and day.

> There are six kinds of pretas (departed beings). Listen to their differences: ordinary sinners, moderate sinners, gross sinners,

> those with ordinary dharma (virtue), moderate dharma, and those with highest virtue. Some have differences of two or three among these.

> Some great sinners experience a year-long state of unconsciousness and faint with memory, like having a heart of stone, deeply deluded inside.

> Then, after some time, when awakened, they experience for a long period the endless suffering of hell arising from their subtle impressions in the belly (of fate).

> After enjoying (suffering) hundreds of births, going from one misery to another misery, sometimes they attain peace in the confusion of the worldly dream.

Summary of the Teachings:

Death occurs when the vital energies and breath become unstable in the body's subtle channels, causing Consciousness to appear to subside. However, Pure Consciousness itself is Eternal and Unchanging; it pervades all things from rocks to air and never truly dies or is born. The body becomes inert when the life force stops moving, but the Conscious Essence, now free from physical ties, rests in its True Self Nature.

The individual soul or jiva carries subtle impressions (vasanas) from past actions and desires. After death, this jiva lingers near the body or in Space, often called a preta or departed spirit. It exists in a dream-like state, creating various forms and experiences through its own imagination and memories, much like a dream world. Immediately after death, it may perceive a new body based on its inner tendencies.

The text classifies departed souls into six types based on their sins and virtues: ordinary, moderate, or gross sinners, and those with varying levels of dharma or righteousness. Some experience prolonged unconsciousness or torpor after death, especially heavy sinners whose hearts are hardened. This leads to long periods of hellish suffering driven by their unresolved impressions.

Over time, these souls undergo many rebirths, moving from one form of suffering to another across hundreds of lives. The cycle is compared to a confusing dream of worldly existence (samsara). Yet, through the exhaustion of karmas or a moment of clarity, some eventually find peace or calm amidst this illusion.

Overall, the teaching emphasizes that death is not the end but a transition where Consciousness continues based on mental impressions. True liberation comes from Realizing the Eternal, Pure Nature of Consciousness beyond body, mind, and vasanas, breaking the dream-like cycle of birth and death.

Chapter 3.54, Verses 61–74

Yoga Vashishtha 3.54.61–74

(These verses teach that physical death is simply when the breath stops flowing in and out due to problems in the body's energy channels. However, this is not the end of the Real Self)

श्रीदेव्युवाच ।

न विशत्येव वातो न निर्याति पवनो यदा।

शरीरनाडीवैधुर्यान्मृत इत्युच्यते तदा ॥ ६१॥

आगन्तव्यो मया नाशः कालेनैतावतेति या।

पूर्वसंविदिता संविद्याति तच्चोदिता मृतिम् ॥ ६२॥

ईदृशेन मयेहेत्थं भाव्यमित्यादि सर्गजा।

संविद्वीजकला नाशं न कदाचन गच्छति ॥ ६३॥

संविदो वेदनं नाम स्वभावोऽव्यतिरेकवान्।

तस्मात्स्वभावसंवित्तेर्नान्ये मरणजन्मनी ॥ ६४॥

क्वचिदावृतिमत्सौम्यं क्वचिन्नद्यां जलं यथा।

क्वचित्सौम्यं क्वचिज्जीवधर्मेदं चेतनं तथा ॥ ६५॥

यथा लतायाः पर्वाणि दीर्घाया मध्यमध्यतः।

तथा चेतनसत्ताया जन्मानि मरणानि च ॥ ६६॥

न जायते न म्रियते चेतनः पुरुषः क्वचित्।

स्वप्नसंभ्रमवद्भ्रान्तमेतत्पश्यति केवलम् ॥ ६७॥

पुरुषश्चेतनामात्रं स कदा क्वेव नश्यति।

चेतनव्यतिरिक्तत्वे वदान्यत्किं पुमान्भवेत् ॥ ६८॥

कोऽद्ययावन्मृतं ब्रूहि चेतनं कस्य किं कथम्।

म्रियन्ते देहलक्षाणि चेतनं स्थितमक्षयम् ॥ ६९॥

अमरिष्यन्न वै चित्तमेकस्मिन्नेव तन्मृते।

अभविष्यत्सर्वभावमृतिरेकमृताविह ॥ ७०॥

वासनामात्रवैचित्र्यं यज्जीवोऽनुभवेत्स्वयम्।

तस्यैव जीवमरणे नामनी परिकल्पिते ॥ ७१॥

एवं न कश्चिन्म्रियते जायते न च कश्चन।

वासनावर्तगर्तेषु जीवो लुठति केवलम् ॥ ७२॥

अत्यन्तासंभवादेव दृश्यस्यासौ च वासना।

नास्त्येवेति विचारेण दृढज्ञातैव नश्यति ॥ ७३॥

अनुदितमुदितं जगत्प्रबन्धं भवभयतोऽभ्यसनैर्विलोक्य सम्यक्।

अलमनुदितवासनो हि जीवो भवति विमुक्त इतीह सत्यवस्तु ॥ ७४॥

The Goddess continued: 

3.54.61–63

> When the air neither enters nor exits the body due to disorder in its channels, it is then said to be dead.

> The destruction that was bound to come to me at this time by fate was already known beforehand by the intellect. That intellect then declares it as death.

> With ideas like "this is how I must experience it" and so on, the creative seed born from Consciousness never goes to destruction at any time.

3.54.64–68

> The Nature of Consciousness is Knowing, and it is inseparable. Therefore, apart from this inherent Nature of Consciousness, there are no birth or death.

> Sometimes it is veiled like the moon, sometimes like water in a river. Sometimes gentle, sometimes this Consciousness assumes the qualities of a living Being.

> Just as the nodes in a long creeper appear one after another in its middle sections, so too births and deaths appear in the existence of Consciousness.

> Consciousness, the True Self, is never born nor does it die anywhere. It merely sees this as a delusion, like the confusion in a dream.

> The person is Pure Consciousness alone. When and where does it ever perish? If separated from Consciousness, what else could the person possibly be?

3.54.69–74

> Tell me, who has died today? How and in what way can Consciousness die? Thousands of bodies die, but Consciousness remains Eternal and Imperishable.

> If the mind did not die even when one dies, then the death of all Beings would not happen with just one death here.

> The variety of experiences that the soul undergoes is only due to its mental impressions. Birth and death of the soul are merely names imagined for this.

> In this way, no one dies and no one is born. The soul only tumbles in the whirlpools of its mental impressions.

> Because of its complete impossibility, the impression of the visible world does not exist at all. By firm Realization through inquiry that it does not exist, it is destroyed.

> Having clearly observed the unbroken stream of the world as un-arisen though appearing arisen, through repeated practice due to fear of worldly life, the soul without any arising impressions becomes liberated. This is the True Essence here.

Summary of the Teachings:

The mind already knows about the coming end and labels it as death based on its prior understanding. Consciousness is the core of everything and its basic nature is to Know and be Aware. This Nature cannot be separated from it, so birth and death do not truly apply to Consciousness. It may appear in different forms at different times, like the moon sometimes hidden or water flowing in a river, or sometimes taking on the qualities of life.

The True Person or Self is only Consciousness and never actually born or dies. What we see as birth and death is just an illusion, like getting confused in a dream. Even though many bodies die every day, Consciousness stays forever the same and unchanging.

All the different things the soul experiences come only from its stored mental impressions called vasanas. The ideas of the soul being born or dying are just names we give to these changing experiences. In Reality, no one is truly born and no one dies; the soul just keeps moving through cycles created by these impressions.

To become free, one must inquire deeply and Realize that the seen world and its impressions have no real Existence at all. When this understanding becomes firm, the impressions vanish. By looking at the world properly with practices inspired by the fear of suffering in life, the soul stops creating new impressions and achieves complete liberation. This is the Real Truth.

Chapter 3.54, Verses 46–60

Yoga Vashishtha 3.54.46–60

(These verses use many everyday images like wind machines, water whirlpools, stormy winds and falling in endless space to show the helpless and confused state of a person caught in illusion)

श्रीदेव्युवाच ।

व्याकुर्वन्निव संसारं बान्धवानस्पृशन्निव।

भ्रमितक्षेपणेनेव वातयन्त्र इवास्थितः ॥ ४६॥

भ्रमितो वा भ्रम इव कृष्टो रसनयेव वा।

भ्रमन्निव जलावर्ते शस्त्रयन्त्र इवार्पितः ॥ ४७॥

प्रोह्यमानस्तृणमिव वहत्पर्जन्यमारुते।

आरुह्य वारिपूरेण निपतन्निव चार्णवे ॥ ४८॥

अनन्तगगने श्वभ्रे चक्रावर्ते पतन्निव।

अब्धिरुर्वीविपर्यासदशामनुभवन्स्थितः ॥ ४९॥

पतन्निवानवरतं प्रोत्पतन्निव चाभितः।

सूत्काराकर्णनोद्भ्रान्तपूर्णसर्वेन्द्रियव्रणः ॥ ५०॥

क्रमाच्छयामलतां यान्ति तस्य सर्वाक्षसंविदः।

यथास्तं गच्छति रवौ मन्दालोकतया दिशं ॥ ५१॥

पूर्वापरं न जानाति स्मृतिस्तानवमागता।

यथा पाश्चात्यसंध्यान्ते नष्टा दृष्टिर्दिगष्टके ॥ ५२॥

मनः कल्पनसामर्थ्यं त्यजत्यस्य विमोहतः।

अविवेकेन तेनासौ महामोहे निमज्जति ॥ ५३॥

यदैवामोहमादत्ते नादत्ते पवनस्तदा।

नत्वादत्ते यदा प्राणान्मोहमायात्यलं तदा ॥ ५४॥

अन्योन्यपुष्टतां यातैर्मोहसंवेदनभ्रमैः।

जन्तुः पाषाणतामेति स्थितमित्यादिसर्गतः ॥ ५५॥

प्रबुद्धलीलोवाच ।

व्यथां विमोहं मूर्च्छान्तं भ्रमं व्याधिमचेतनम्।

किमर्थमयमायाति देहो ह्यष्टाङ्गवानपि ॥ ५६॥

श्रीदेव्युवाच ।

एवं संविहितं कर्म सर्गादौ स्पन्दसंविदा।

यद्यस्मिन्समये दुःखं कालेनैतावतेदृशम् ॥ ५७॥

स्यान्मे इत्येव संविश्य गुल्मवत्तत्स्वभावजम्।

वेत्ति चित्तविजृम्भोत्थं नान्यदत्रास्ति कारणम् ॥ ५८॥

यदा व्यथावशान्नाड्यः स्वसंकोचविकासनैः।

गृह्णन्तिमारुतो देहे तदोज्झति निजां स्थितिम् ॥ ५९॥

प्रविष्टा न विनिर्यान्ति गताः संप्रविशन्ति नो।

यदा वाता विनाडीत्वात्तदा स्पन्दात्स्मृतिर्भवेत् ॥ ६०॥

The Goddess said: 

3.54.46–50

> He seems to be explaining the world but does not touch his relatives. He is whirled and tossed about as if he is placed in a wind machine.

> He is whirled around like a spinning top or dragged as if by the tongue. He whirls as if caught in a water vortex and is fixed as if in a weapon machine.

> He is carried along like grass in the stormy wind of rain clouds. He rises with a flood of water and falls as if into the ocean.

> He falls as if in the endless sky, in a deep pit, or in a whirlpool. He stays experiencing the upside-down state where ocean and earth are reversed.

> He keeps falling without stop and jumps up all around. All his sense organs are full of wounds and he is bewildered by hearing hissing sounds.

3.54.51–55

> Gradually all his sense knowledge becomes dark. This happens just as the directions grow dim when the sun sets.

> He does not know what is before or after; his memory has become very weak. It is like how sight is lost in all eight directions at the end of evening twilight.

> His mind gives up its power to imagine because of this delusion. Due to this lack of clear thinking he sinks into great delusion.

> When he accepts the State without delusion the breath does not accept it. But when the breath takes hold of the life forces delusion comes fully.

> Through delusions, feelings and confusions that strengthen each other the living being becomes like a stone. This is how it has been from the very beginning of creation.

Awakened Lila said: 

3.54.56

> Why does this body, even though it has all eight parts, come to pain, delusion, fainting, confusion, disease and unconsciousness?

The Goddess said: 

3.54.57–60

> Karma is fixed in this way at the start of Creation by the vibrating Consciousness. Whatever pain comes at this time is made like this by time itself.

> It enters the mind with the thought “this will happen to me”. It grows like a tumour from its own nature. It is the blossoming of the mind and there is no other cause here.

> When pain makes the nerves contract and expand they catch the air inside the body. Then the air leaves its natural State.

> When the winds that have entered do not come out and those that have gone do not re-enter because they are outside the channels then memory arises from the vibration.

Summary of the teachings:

The mind tries to connect with the world and relatives but cannot; instead it is tossed around without control. This shows how delusion makes us feel powerless even while we think we are acting in the world. As the delusion grows the senses slowly lose their brightness, memory becomes thin and the power to imagine fades away. The person sinks deeper into confusion until he becomes completely inert like a stone. The verses teach that this heavy state of ignorance is not new but has been built up by layers of illusion right from the start of creation.

Prabuddhalila asks a simple but deep question: why does a complete healthy body still suffer pain, fainting, disease and unconsciousness? This question points to the mystery of why even a well-formed body falls into trouble. Devi answers that everything is already arranged by karma at the very beginning of creation through the first vibration of Pure Consciousness. These sufferings are not caused by any outside force but come naturally as the mind’s own expansion, like a tumour that grows from within. There is no other reason.

Finally the verses explain the bodily reason. Pain disturbs the nerves so they squeeze and open in wrong ways and trap the vital breath. When the breath stops flowing in and out through its channels the natural vibration of life changes and memory or the final state appears. In this way the teachings link the inner mind’s delusion with the outer working of breath and body.

Chapter 3.54, Verses 31–45

Yoga Vashishtha 3.54.31–45

(These verses teach that death comes to everyone according to their past actions or karma)

श्रीदेव्युवाच ।

बालमृत्युप्रदैर्बालो युवा यौवनमृत्युदैः।

वृद्धमृत्युप्रदैर्वृद्धः कर्मभिर्मृतिमृच्छति ॥ ३१॥

यो यथाशास्त्रमारब्धं स्वधर्मनुमतिष्ठति।

भाजनं भवति श्रीमान्स यथाशास्त्रमायुषः ॥ ३२॥

एवं कर्मानुसारेण जन्तुरन्त्यां दशामितः।

भवन्त्यन्तं गतवतो दृङ्मर्मच्छेदवेदनाः ॥ ३३॥

प्रबुद्धलीलोवाच ।

मरणं मे समासेन कथयेन्दुसमानने।

किं सुखं मरणं किं वा दुःखं मृत्वा च किं भवेत् ॥ ३४॥

श्रीदेव्युवाच ।

त्रिविधाः पुरुषाः सन्ति देहस्यान्ते मुमूर्षवः।

मूर्खोऽथ धारणाभ्यासी युक्तिमान्पुरुषस्तथा ॥ ३५॥

अभ्यस्य धारणानिष्ठो देहं त्यक्त्वा यथासुखम्।

प्रयाति धारणाभ्यासी युक्तियुक्तस्तथैव च ॥ ३६॥

धारणा यस्य नाभ्यासं प्राप्ता नैव च युक्तिमान्।

मूर्खः स्वमृतिकालेऽसौ दुःखमेत्यवशाशयः ॥ ३७॥

वासनावेशवैवश्यं भावयन्विषयाशयः।

दीनतां परमामेति परिलूनमिवाम्बुजम् ॥ ३८॥

अशास्त्रसंस्कृतमतिरसज्जनपरायणः।

मृतावनुभवत्यन्तर्दाहमग्नाविव च्युतः ॥ ३९॥

यदा घर्घरकण्ठत्वं वैरूप्यं दृष्टिवर्णजम्।

गच्छत्येषोऽविवेकात्मा तदा भवति दीनधीः ॥ ४०॥

परमान्ध्यमनालोको दिवाप्युदिततारकः।

साभ्रदिग्मण्डलाभोगो घनमेचकिताम्बरः ॥ ४१॥

मर्मव्यथाविच्छुरितः प्रभ्रमदृष्टिमण्डलः।

आकाशीभूतवसुधो वसुधाभूतखान्तरः ॥ ४२॥

परिवृत्तककुप्चक्र उह्यमान इवार्णवे।

नीयमान इवाकाशे घननिद्रोन्मुखाशयः ॥ ४३॥

अन्धकूप इवापन्नः शिलान्तरिव योजितः।

स्वयं जडीभवद्वर्णो विनिकृत्त इवाशये ॥ ४४॥

पततीव नभोमार्गात्तृणावर्त इवार्पितः।

रथे द्रुत इवारूढो हिँमवद्गलनोन्मुखः ॥ ४५॥

Goddess Saraswati continued:

3.54.31–33

> A child dies from actions that cause childhood diseases and early death. A young person dies from actions leading to youthful death. An old person dies from actions causing old-age death. People meet death according to their past deeds.

> One who follows their duties as prescribed in the scriptures and lives according to righteous conduct becomes prosperous and enjoys a full life as per the scriptures.

> In this way, according to their karma, Beings reach their Final State at the end. Those who have gone to the end experience piercing pains that cut through vital points.

Awakened Lila said: 

3.54.34

> O moon-faced one, tell me briefly about death. What is pleasant death and what is painful? And what happens after dying?

The Goddess said: 

3.54.35–39

> There are three kinds of people at the time of death when the body is about to perish: the foolish one, the one who practices concentration, and the wise yogi.

> The one who has practiced steady concentration leaves the body happily and goes forth. The wise yogi also departs in the same pleasant way.

> One who has neither practiced concentration nor become wise is a fool. At the time of death, this helpless person experiences great suffering.

> Caught in the grip of latent desires and impressions, thinking only of worldly objects, he reaches extreme misery, like a lotus flower that has been cut and withered.

> One whose mind is not refined by scriptures and who is not devoted to good people experiences intense inner burning at death, like falling into fire.

3.54.40–45 

> When the throat makes rattling sounds, the eyes and complexion change in ugly ways, this undiscriminating soul becomes very distressed.

> Deep blindness and darkness cover everything even in daylight, with stars appearing to twinkle. The sky looks cloudy and the directions seem vast and dark like a blackish cloudy expanse.

> Pierced by pains in vital organs, with confused and unsteady vision, the earth seems to become sky and the sky seems to become earth.

> The directions seem to turn around like a wheel. He feels as if being carried in an ocean or being led through the sky, with a heavy sleepy feeling rising.

> He feels fallen into a dark well or trapped between rocks. His own color fades and he feels cut off within himself.

> He feels as if falling from the path of the sky like a bundle of grass whirled around, or riding fast in a chariot, or melting away like snow on the Himalayas.

Summary of the Teachings:

Children, youth, and the elderly all face death based on the kind of deeds they performed earlier in life or in previous births. Righteous living according to scriptures extends life and brings prosperity, while wrong actions shorten it. This shows the law of cause and effect governing human existence and the importance of good conduct from a young age.

The conversation between Lila and the Goddess explains the process of dying and what makes it easy or difficult. There are three types of people at death: the ignorant, those trained in mental concentration, and the wise. The trained and wise leave the body peacefully and happily, while the ignorant suffer greatly. This highlights the value of spiritual practices like dharana (concentration) during life to prepare for a good death.

For the unprepared fool attached to worldly desires, death brings intense suffering. 

Their mind is filled with vasanas (latent impressions) of sense objects, leading to helplessness, inner burning, and extreme distress. Physical signs like rattling breath, distorted vision, and changing complexion add to the misery. The teachings urge people to purify the mind through scriptures and good company to avoid this painful end.

The verses describe in detail the terrifying experiences during the final moments for the unwise. The world appears inverted, with darkness, confusion, spinning directions, and feelings of falling or being trapped. These are vivid images of the mental and physical agony that comes from not having cultivated inner strength or detachment. It serves as a warning to live mindfully.

Overall, the teachings encourage yogic practices, ethical living, and detachment from worldly attachments to face death calmly. Death is not the end but a transition shaped by one's life. By following dharma and training the mind, one can achieve a peaceful passage, emphasizing self-effort and spiritual discipline as keys to a meaningful life and smooth departure from the body.

Chapter 3.2, Verses 9–17

Yoga Vashishtha 3.2.9–17

(Dialogue between Death and Yama, the Lord of Death, exploring the metaphysical nature of life, death, and the role of karma.)

श्रीवसिष्ठ उवाच ।

अथागत्य यमं मृत्युरपृच्छत्संशयच्छिदम्।

किमित्यहं न शक्नोमि भोक्तुमाकाशजं विभो ॥ ९ ॥

यम उवाच ।

मृत्यो न किंचिच्छक्तस्त्वमेको मारयितुं बलात् ।

मारणीयस्य कर्माणि तत्कर्तृणीति नेतरत् ॥ १० ॥

तस्मादेतस्य विप्रस्य मारणीयस्य यत्नतः।

कर्माण्यन्विष्य तेषां त्वं साहाय्येनैनमत्स्यसि ॥ ११ ॥

ततः स मृत्युर्बभ्राम तत्कर्मान्वेषणादृतः ।

मण्डलानि दिगन्तांश्च सरांसि सरितो दिशः ॥ १२ ॥

वनजङ्गलजालानि शैलानब्धितटानि च।

द्वीपान्तराण्यरण्यानि नगराणि पुराणि च ॥ १३ ॥

ग्रामाण्यखिलराष्ट्राणि देशान्तर्गहनानि च ।

एवं भूमण्डलं भ्रान्त्वा न कुतश्चित्स कानिचित् ॥ १४ ॥

तान्याकाशजकर्माणि लब्धवान्मृत्युरुद्यतः ।

वन्ध्यापुत्रमिव प्राज्ञः संकल्पाद्रिमिवापरः ॥ १५ ॥

समपृच्छदथागत्य यमं सर्वार्थकोविदम् ।

परायणं हि प्रभवः संदेहेष्वनुजीविनाम् ॥ १६ ॥

मृत्युरुवाच ।

आकाशजस्य कर्माणि क्व स्थितानि वद प्रभो ।

धर्मराजोऽथ संचिन्त्य सुचिरं प्रोक्तवानिदम् ॥ १७ ॥

Sage Vasishta said: 

3.2.9: Then, Death approached Yama, the dispeller of doubts, and asked, "O Lord, why am I unable to consume (take the life of) this being born of space?"

Yama replied: 

3.2.10: O Death, you alone are not capable of forcibly taking the life of any Being. The actions (karma) of the one to be killed determine the doer (the one who can cause death), not otherwise.

3.2.11: Therefore, diligently seek out the actions (karma) of this Sage who is to be killed, and with the aid of those actions, you will be able to overpower him.

3.2.12: Thereupon, Death roamed about, intent on searching for the Sage’s actions, traversing regions, directions, lakes, rivers, and all quarters.

3.2.13: He wandered through forests, jungles, mountains, ocean shores, islands, wildernesses, cities, and towns.

3.2.14: He roamed the entire earth, including villages, kingdoms, and hidden regions within countries, but nowhere could he find any trace of those actions.

3.2.15: Death, despite his efforts, could not find the actions of the Sage born of space, just as a wise person cannot find the son of a barren woman or another cannot find a mountain of imagination.

3.2.16: Then, returning, Death asked Yama, who is all-Knowing in matters of Truth, for he is the ultimate refuge for those seeking resolution of doubts.

Death asked Yama:

3.2.17: "Tell me my lord, where the acts of the Air-born Brahman are to be found;" to which Yama after a long head-work, replied as follows.

Summary of the Teachings:

The verses from Yoga Vasishta 3.2.9 to 3.2.17 present a profound dialogue between Death (Mrityu) and Yama, the lord of death, exploring the metaphysical nature of life, death, and the role of karma. This passage is set within the broader narrative of the Yoga Vasishta, a philosophical text that emphasizes the illusory nature of the world and the supremacy of Consciousness. Here, Death is perplexed by his inability to take the life of a Sage described as “born of space” (ākāśaja), indicating a Being of Pure Consciousness, free from the bindings of ordinary existence. Death’s question to Yama reflects a deeper inquiry into why certain beings seem beyond his grasp, setting the stage for a teaching on the interplay between karma, individual agency, and Realization.

Yama’s response in verses 3.2.10 and 3.2.11 introduces a key philosophical principle: Death is not an independent force but operates within the framework of karma. No being can be killed unless their accumulated actions (karma) permit it. This underscores the deterministic role of karma in governing life and death, suggesting that even a Cosmic force like Death is subordinate to the law of cause and effect. Yama instructs Death to search for the Sage’s karma, implying that only through the presence of actionable karma can Death fulfill his role. This teaching challenges the notion of death as an arbitrary or autonomous power and instead positions it as an executor of cosmic justice, bound by the individual’s past actions.

In verses 3.2.12 to 3.2.14, Death’s futile search across the earth—covering regions, forests, mountains, oceans, and human settlements—highlights the exceptional nature of the Sage. The Sage, described as “born of space,” is likely a Realized Being or one who has transcended the cycle of karma. The absence of traceable karma signifies that the Sage has no residual actions binding him to the material world, rendering him immune to Death’s influence. This search serves as a metaphor for the futility of seeking worldly causes for a Being who has Realized the Ultimate Truth, emphasizing the yogic ideal of Realization through the dissolution of ego and karma.

Verse 3.2.15 deepens this teaching by comparing Death’s failure to find the Sage’s karma to the impossibility of finding “the son of a barren woman” or an “imaginary mountain.” These metaphors illustrate the non-existence of karma in a Realized Being, as their actions are not rooted in attachment or desire but in Pure Consciousness. The Sage’s State of Being “born of space” suggests a formless, boundless existence, akin to the Ultimate Reality (Brahm) in Vedantic philosophy. This verse reinforces the idea that Realization is the transcendence of all dualities, including life and death, achieved through the Knowledge that the Self is not bound by material or temporal constraints.

Finally, verses 3.2.16–17 show Death returning to Yama, acknowledging him as the Ultimate authority on Truth and the resolver of doubts. This act of seeking guidance underscores the importance of Wisdom and surrender to Higher Knowledge in resolving existential questions. The passage collectively teaches that Freedom is attained by transcending karma through Self-Realization, rendering one immune to the cycles of birth and death. It invites reflection on the Nature of Existence, urging the seeker to move beyond the material world and recognize the Self as Pure Consciousness, free from the grasp of Death and the illusions of samsara.