Chapter 3.49, Verses 31–41

Yoga Vashishtha 3.49.31–41

(These verses show how Kings use magic and illusion to create huge scary armies of ghosts and demons)

श्रीवसिष्ठं उवाच ।

निष्कासितमहाजिह्व नानामुखविकारदम्।

शरभाराढ्यमन्योन्यं ह्रियमाणशवाङ्गकम् ॥ ३१॥

रुधिराम्भसि मज्जं तदुन्मज्जद्धृल्लसत्तनु।

लम्बोदरं लम्बभुजं लम्बकर्णोष्ठनासिकम् ॥ ३२॥

रक्तमांसमहापङ्केष्वन्योन्यं वेल्लनाभ्यसत्।

मन्दरोद्धूतदुग्धाब्धिलसत्कलकलाकुलम् ॥ ३३॥

यथैव मायासंचारस्तेन तस्य कृतः पुरा।

तेनापि तस्याशु तथा कृतो बुद्ध्वा स लाघवात् ॥ ३४॥

वेतालास्त्रं ततो दत्ते तेनोत्तस्थुः शवव्रजाः।

अमूर्धानः समूर्धानो वेताला वेशवल्लिताः ॥ ३५॥

ततः पिशाचवेतालरूपिकोग्रकबन्धवत्।

तद्बभूव बलं भीममुर्वीनिगरणक्षमम् ॥ ३६॥

अथेतरोऽपि भूपालो मायां संचार्य तां गुरौ।

राक्षसास्त्रं ससर्जाथ त्रैलोक्यग्रहणोन्मुखम् ॥ ३७॥

उदगुः पर्वताकाराः सर्वतः स्थूलराक्षसाः।

देहमाश्रित्य निष्क्रान्ताः पातालान्नरका इव ॥ ३८॥

अथोदभूद्बलं भीमं ससुरासुरभीतिदम्।

गर्जद्रक्षोमहानादवाद्यनृत्यत्कबन्धकम् ॥ ३९॥

मेदोमांसोपदंशाढ्यं रुधिरासवसुन्दरम्।

क्षीबकूश्माण्डवेतालयक्षताण्डवसुन्दरम् ॥ ४०॥

कूश्माण्डकोत्ताण्डवदण्डपादक्षुब्धासृगुत्क्षिप्ततरङ्गसिक्तैः।

संध्याभ्ररागोत्करकोटिकान्ति भूतैरसृक्स्रोतसि दत्तसेतु ॥ ४१॥

Maharishi Vashishtha continued:

3.49.31–35

> A huge tongue sticks out and twists many faces in strange ways. The scene is full of arrows and bodies of the dead being pulled by each other.

> They sink in the sea of blood and rise again with shining bodies. These creatures have big hanging bellies, long hanging arms, and drooping ears, lips and noses.

> They roll around together in thick mud made of blood and flesh. The noise is loud like the milky ocean being churned by Mount Mandara with clashing sounds.

> Just as one ki6ng had earlier used magic to create this scene for the other, the second King quickly did the same back to him, knowing how easy it was.

> Then the Vetala weapon was used. Crowds of dead bodies rose up. Some had no heads, some had heads. The Vetalas twisted around like creeping vines.

3.49.36–41

> The army now became a huge terrifying force like fierce Pishachas, Vetalas and headless Kabandhas. It was strong enough to swallow the whole earth.

> The other kin6g also sent an illusion to his teacher and released the Rakshasa weapon that was ready to grab the three worlds.

> Mountain-sized thick Rakshasas rose up everywhere. They took bodies and came out from the lower world like demons escaping from hell.

> A terrible army appeared that frightened both gods and demons. It roared with Rakshasa cries, loud music and dancing headless bodies.

> It was full of fat and flesh as food and looked lovely with blood as wine. The wild dance of drunk Kushmandas, Vetalas and Yakshas made it beautiful.

> The dancing Kushmandas stirred the blood with their leg-like sticks, throwing up waves that soaked everything. Ghosts with the glow of millions of sunset clouds built a bridge across the river of blood.

Summary of the teachings:

The grotesque pictures of tongues, blood and rolling bodies teach that the mind has the power to make anything appear real. In Yoga Vasistha, this story reminds us that what we see in the world is only a creation of thought, not solid truth.

The rolling in blood and loud noises of the ocean being churned point to the fearful side of life that fear and attachment bring. The teachings say the whole Universe is like a dream or magic show. When we believe in these scary scenes, we suffer; when we see them as unreal, we become free.

Both kings use the same kind of weapons – Vetala and Rakshasa – one after the other. This teaches that illusion works both ways and nothing lasts. The verses explain that good and bad, victory and defeat are all part of the same mind game. True Wisdom is to stay beyond these changes.

The huge Rakshasas and dancing ghosts with blood rivers stand for the endless cycle of violence and rebirth in the world. Yoga Vasistha uses this picture to warn that without Knowledge we stay trapped in horror. The Real path is to wake up and see everything as One Peaceful Brahm.

Finally, these verses guide us to Realize our True Self is untouched by any battle or magic. The armies rise and fall in a moment, just like dreams at night. By understanding this, we drop all fear and live in Pure Peace, knowing the whole world is only an appearance in the One Infinite Consciousness.

Chapter 3.49, Verses 15–30

Yoga Vashishtha 3.49.15–30

(These verses paint a vivid picture of an army made purely from maya or illusion)

श्रीवसिष्ठं उवाच ।

ऊर्ध्वकेशाः कृशाङ्गाश्च केचिच्च श्मश्रुला अपि।

कृष्णाङ्गा मलिनाङ्गाश्च ग्राम्या इव नभश्चराः ॥ १५॥

सभया मूढदृष्टाश्च यत्किंचनकराश्चलाः।

दीना वज्रासिनः क्रूरा दीना ग्राम्यजना इव ॥ १६॥

तरुकर्दमरथ्यान्तः शून्यगेहगृहाश्चलाः।

लेलिहानाः प्रेतरूपा कृष्णाङ्गाश्चपला इव ॥ १७॥

जगृहुस्ते तदा मत्ता हतशिष्टमरेर्बलम्।

आसंस्तत्सैनिकास्तत्र भिन्नास्त्रक्षुब्धचेतनाः ॥ १८॥

त्यक्तायुधतनुत्राणास्त्रस्तप्राणाः स्खलद्गमाः।

नेत्रैरङ्गेर्मुखैः पादैर्विकारभरकारिणः ॥ १९॥

त्यक्तकौपीनवसना निमग्नावसनोत्तराः।

विष्ठां मूत्रं च कुर्वन्तः स्थिरमारब्धनर्तनाः ॥ २०॥

पिशाचराजी राजानं तस्य यावद्विदूरथम्।

समाक्रामति तावत्तां मायां स बुबुधे बुधः ॥ २१॥

पिशाचसंग्रामकरीं मायां वेत्ति स भूमिपः।

तया पिशाचसैन्यं तत्परसैन्ये न्ययोजयत् ॥ २२॥

ततः स्वसैनिकाः स्वस्थाः परयोधाः पिशाचिनः।

तस्याशु रूपिकास्त्रं च ददावन्यदसौ रुषा ॥ २३॥

उदगुर्भूतलाद्व्योम्नो रूपिका ऊर्ध्वमूर्धजाः।

निर्मग्नविकरालाक्ष्यश्चलच्छ्रोणिपयोधराः ॥ २४॥

उद्भिन्नयौवना वृद्धाः पीवराङ्ग्योऽथ जर्जराः।

स्वरूपारूपजघना दुर्नाभ्यो विकसद्भगाः ॥ २५॥

नररक्तशिरोहस्ताः संध्याभ्रारुणगात्रिकाः।

अर्धचर्वितमांसासृक्स्रवत्सृक्क्याकुलाननाः ॥ २६॥

नानाङ्गवलना नानानमन्नमनसत्तमाः।

शिलाभुजगवक्रोरुकटिपार्श्वकराङ्गिकाः ॥ २७॥

नारीकृतार्भकशवा हस्ताकृष्टान्त्ररज्जवः।

श्वकाकोलूकवदना निम्नवक्त्रहनूदराः ॥ २८॥

जगृहुस्तान्पिशाचांस्ता दुर्बलान्दुःशिशूनिव।

पिशाचरूपिकासैन्यं तदासीदेकतां गतम् ॥ २९॥

निर्मग्ननर्तनोत्तानवदनाङ्गविलोचनम।

परस्पराक्रान्तिकरं प्रधावच्च परस्परम् ॥ ३०॥

Maharishi Vashishta continued:

3.49.15–23

> Some had hair standing straight up and thin bodies; some also had beards. They had black bodies and dirty bodies, like ordinary village people flying through the sky.

> They looked fearful with foolish eyes, ready to do anything, and kept moving unsteadily. They were poor, holding vajra swords, cruel, and poor like simple village people.

> They moved through the ends of muddy streets lined with trees and inside empty houses. They licked things like ghosts, with black bodies and unsteady movements.

> Then, in a drunken state, they seized whatever remained of the enemy’s killed army. They became soldiers in that army there, with broken weapons and minds full of worry.

> They had thrown away their weapons and body armor. Their lives were full of fear, their steps unsteady. Their eyes, limbs, faces, and feet created all kinds of strange distortions.

> They had given up their loincloths and clothes, with upper bodies exposed or messy. They passed stool and urine while starting a steady, strange dance.

> The line of pisachas advanced right up to King Viduratha. As soon as it came close, the wise King understood it was only maya, an illusion.

> The king recognized the maya that creates a battle of pisachas. Using that same power, he sent the pisacha army against the enemy forces.

> Then his own soldiers became calm and steady, while the enemy warriors turned into pisachas. In anger he quickly gave them special form-making weapons and another powerful one.

3.49.24–30

> Strange forms rose from the ground up into the sky, with hair standing straight up. They were naked, with terrible eyes, and their hips and breasts kept moving.

> Some were young girls in full bloom, some old and worn out; some had fat bodies. Their hips were sometimes formed and sometimes formless, with ugly navels and blooming private parts.

> They held heads and hands dripping with human blood; their bodies were red like evening clouds. Half-chewed meat and blood flowed from their mouths, making their faces look wild.

> Their limbs twisted in many ways; their minds bent strangely. Their bodies had stone-like arms, snake-like crooked thighs, sides, and hands.

> They had turned child corpses into women; their hands pulled ropes made of intestines. Their faces looked like dogs, crows, or owls, with low mouths, jaws, and bellies.

> They seized those weak pisachas just like bad children. That whole army of pisacha forms then became united as one.

> Naked and dancing, with faces, limbs, and eyes turned upward, they attacked each other and ran wildly towards one another.

Summary of the teachings:

The grotesque beings with standing hair, thin dirty bodies, and cruel looks appear scary and real, yet they are nothing but mental creations. This teaches that the world we see, including enemies and battles, is often just a projection of the mind that looks solid but has no true substance. The comparison to ordinary village people in the sky shows how even everyday things can be twisted into terrifying illusions when the mind is not awake.

The pisachas take over the leftover enemy soldiers in a drunken, chaotic way, turning them into part of their own force with broken weapons and fearful minds. This part shows how illusion can easily overpower those who lack awareness. Without wisdom, people become slaves to fear, distortion, and impurity, losing their strength and dignity. The verses warn that when we do not recognize maya, it spreads and controls us completely.

King Viduratha, being wise, instantly sees through the advancing line of pisachas and understands it as mere maya. This is the key teaching: true knowledge allows a person to stay calm and see the illusion for what it is instead of panicking. The king does not run or fight blindly; his understanding becomes his real power. It reminds us that awareness of the dream-like nature of life is the first step to freedom.

Using the same maya power, the king turns the situation around — his soldiers relax while the enemies become pisachas, and he creates new forms and weapons. This illustrates that an enlightened mind can actually use illusion cleverly for protection or to restore balance, without getting trapped in it. Maya is not always evil; when guided by wisdom, it can be turned into a tool rather than a trap.

Finally, the two illusory armies merge, dance wildly, and destroy each other in mutual attacks. This shows the Ultimate Truth that all opposites and conflicts created by maya cancel themselves out in the end. Nothing Real is destroyed because nothing real was ever there. The verses teach complete detachment: when we see that wars, forms, and fears are only self-made illusions fighting illusions, we rise beyond them to the Peaceful, Unchanging Reality.

Chapter 3.49, Verses 1–14

Yoga Vashishtha 3.49.1–14

(These verses describe a fierce Cosmic battle involving powerful Divine weapons, symbolizing the chaotic and destructive forces within the mind and the Universe)

श्रीवसिष्ठं उवाच ।

ववुर्वलितनीहारा विकीर्णवनपल्लवाः।

वायवो धूतवृक्षौघाः सल्लीलापीडपांसवः ॥ १॥

पक्षिवद्भ्रान्तवृक्षौघाः पतनोत्पातनोद्भटाः।

विकुट्टिताट्टालखण्डाश्चाभ्रभित्तिविभेदिनः ॥ २॥

तेनातिभीमवातेन विदूरथरथोऽप्यथ।

उह्यमानोऽभवन्नद्या यथा जर्जरपल्लवः ॥ ३॥

विदूरथोऽथ तत्याज पार्वतास्त्रं महास्त्रवित्।

व्योमापि घनतोयेन समादातुमिवोद्यतम् ॥ ४॥

तेन शैलास्त्रघातेन विराट् प्राणसमीरणः।

शमं चैतन्यशान्त्येव प्रययौ वायुराततः ॥ ५॥

अन्तरिक्षगता वृक्षपङ्क्तयः पतिता भुवि।

नानाजनशवव्यूहे काकानामिव कोटयः ॥ ६॥

शेमुः सूत्त्कारडान्कारभांकारोत्कारका दिशाम्।

प्रलापा इव विध्वस्ताः पूर्ग्रामवनवीरुधाम् ॥ ७॥

गिरीनपश्यन्नभसः पततः पत्रवर्णवत्।

सिन्धुः सिन्धुरिवोत्पक्षान्मैनाकादीनितस्ततः ॥ ८॥

वज्रास्त्रमसृजद्दीप्तं चेरुर्वज्रगणास्ततः।

पिबन्तोऽद्रीन्द्रतिमिरमग्निदाहमिवाग्नयः ॥ ९॥

ते गिरीणां तथा क्षिप्ताः कोटितुण्डावखण्डनैः।

शिरांसि पातयामासुः फलानीवोल्बणानिलाः ॥ १०॥

विदूरथोऽथ वज्रास्त्रशान्त्यै ब्रह्मास्त्रमत्यगात्।

ततो ब्रह्मास्त्रवज्रास्त्रे समं प्रशममागते ॥ ११॥

श्यामाश्यामं पिशाचास्त्रमथ सिन्धुरचोदयत्।

तेनोदगुः पिशाचानां पङ्क्तयोऽत्यन्तभीतिदाः ॥ १२॥

संध्यायामथ भीत्येव दिवसः श्यामतां ययौ।

पिशाचा भुवनं जग्मुरन्धकारभरा इव ॥ १३॥

भस्मनः स्तम्भसदृशास्तालोत्तालविलासिनः।

दृश्यमानमहाकारा मुष्टिग्राह्या न किंचन ॥ १४॥

Maharishi Vashishta continued:

3.49.1–7

> Winds blew fiercely, carrying swirling mists, scattering leaves from forests, shaking crowds of trees, and raising dust from the ground playfully.

> The winds moved like birds, whirling groups of trees violently, causing them to fall and rise again, breaking towers and shattering mountain walls like clouds.

> By that extremely terrible wind, even Viduratha's chariot was carried away, like a withered leaf floating in a river.

> Then Viduratha, the great knower of weapons, released the mountain weapon (Parvatastra). The sky seemed ready to drink dense water (clouds).

> By the blow of that mountain weapon, the great vital air (prana) of Virat became calm, just as Consciousness becomes peaceful, and the widespread wind subsided.

> Rows of trees hanging in the sky fell to the ground, like millions of crows in heaps of corpses of various people.

> Directions resounded with cries, roars, howls, and shrieks, like the lamentations of destroyed cities, villages, forests, and creepers.

3.49.8–14

> Not seeing the mountains, the sky appeared falling like leaves in color; the ocean rose with wings (waves) from all sides like Mainaka and other mountains.

> He released the shining Vajrastra (thunderbolt weapon), and groups of thunderbolts moved, drinking the darkness of mountains like fires consuming forest blaze.

> Those (thunderbolts) struck the mountains with millions of beak-like cuts, causing heads (peaks) to fall like fruits shaken by fierce winds.

> Then Viduratha, to pacify the Vajrastra, resorted to the Brahmastra. Thereafter, both the Brahmastra and Vajrastra subsided equally.

> Then Sindhu invoked the dark-blue Pisachastra (demon weapon). From it arose rows of demons that were extremely terrifying.

> In the evening, as if from fear, the day turned dark; the demons went to the world, filling it with darkness like heavy clouds.

> They appeared like pillars of ash, tall and dancing playfully, visible in huge forms, yet nothing could be grasped by the fist.

Summary of the Teachings:

The raging winds, falling trees, and uprooted mountains illustrate how uncontrolled thoughts and desires (represented by the storm) can devastate the inner and outer worlds, carrying away even strong entities like Viduratha's chariot. This highlights the impermanence and fragility of material existence when confronted by overwhelming primal energies.

The release of astras like Parvatastra, Vajrastra, and Brahmastra shows a progression of countermeasures to escalating destruction. Each weapon counters the previous one, leading to temporary calm, teaching that conflicts—whether external wars or internal struggles—require increasingly refined responses. The final subsidence of opposing forces (Vajra and Brahma astras) points to a balance achieved through Higher Knowledge or Divine intervention, but the cycle continues with new threats like the Pisachastra.

The emergence of terrifying demons and enveloping darkness signifies deeper layers of illusion and fear that arise when grosser forces are subdued. The world becomes shrouded in ignorance (tamas), where visible forms appear Real yet are ungraspable, emphasizing the illusory nature of phenomena. This reflects how the mind, after overcoming physical distractions, faces subtler delusions that obscure True Reality.

The imagery of ash-like pillars, tall dancing ghosts, and intangible huge shapes underscores the transient and dream-like quality of the perceived world. Nothing substantial can be held onto, teaching detachment from sensory experiences that seem solid but dissolve upon closer inspection.

Overall, these verses teach the Advaita Truth that all apparent battles, creations, and destructions occur within Consciousness. The Cosmic turmoil is a metaphor for the mind's projections; true peace comes not from winning fights with weapons (efforts of ego), but from Realizing the substratum of Pure Awareness beyond Seer-seen duality. The narrative urges turning inward to transcend the cycle of agitation and calm.

Chapter 3.48, Verses 75–86

Yoga Vashishtha 3.48.75–86

(These verses use a dramatic battle scene to show how the mind creates the entire visible world)

श्रीवसिष्ठ उवाच ।

विदूरथो रणोद्रेके तावत्क्रेंकारमाततम्।

कोदण्डं कुण्डलीकृत्य पर्जन्यास्त्रमथाददे ॥ ७५ ॥

उदगुः पङ्क्तयोऽब्दानां यामिन्य इव संचिताः।

तमालविपिनोड्डीनसंरम्भादम्बुमन्थराः ॥ ७६ ॥

वामना वारिपूरेण गर्जनोद्दामसंचराः।

महिम्नामन्थराशेषककुम्मण्डलकुण्डलाः ॥ ७७ ॥

ववुरावलितासारा मेघडम्बरभेदिनः।

कीर्णसीकरनीहारभारोदाराः समीरणाः ॥ ७८ ॥

प्रपुस्फुरुः सुसौवर्णसर्पापत्सरणोपमाः।

विद्युतो दिवि दैव्यस्त्रीकटाक्षवलना इव ॥ ७९ ॥

जुघूर्णुर्गर्जनोच्छूनप्रतिश्रुद्धनकन्दराः।

दिशश्चलितमातङ्गसिंहर्क्षरवघर्घराः ॥ ८० ॥

महामुसलधाराभिः पेतुरासारवृष्टयः।

कष्टटंकारकठिनाः कृतान्तस्येव दृष्टयः ॥ ८१ ॥

उदभूत्प्रथमं बाष्प उष्णोऽनलनिभो भुवः।

पातालादभ्रवृन्दानां युद्धायेवात्तविभ्रमः ॥ ८२ ॥

ततो निमेषमात्रेण प्रशेमुर्मृगतृष्णिकाः।

परबोधरसापूरैर्यथा संसारवासनाः ॥ ८३ ॥

आसीत्पङ्काङ्कमखिलं भूमण्डलमसंचरम्।

पूरितः पूर्णधाराभिः सिन्धुः सिन्धुरिवाम्बुना ॥ ८४ ॥

वायव्यमस्त्रमसृजत्पूरिताकाशकोटरम्।

कल्पान्तनृत्तसंमत्तरटद्भैरवभीषणम् ॥ ८५ ॥

ववुरशनिनिपातपीडिताङ्गा दलितशिलाशकलाः ककुम्मुखेषु।

प्रलयसमयसूचका भटानां कृतपटुटांकृतटङ्किनः समीराः ॥ ८६॥

Maharishi Vashishta continued:

3.48.75–82

> In the fury of battle, Viduratha grabbed his bow, bent it into a curve, and shot his rain weapon at the enemy.

> Thick clouds rose like dark night shades, flying upward like a forest of tamala trees and spreading a heavy watery shadow high above.

> The clouds sank under their heavy water, stood firm because they were so thick, and roared loudly in circles all around the sky.

> Winds blew, carrying icy dewdrops on their wings, and heavy rain showers poured down fast from the clouds above.

> Lightning flashed from the clouds like golden snakes twisting and turning, or like the sideways glances of heavenly women’s eyes.

> The clouds’ roars echoed back from the sky’s cave-like mountains, and all directions rang with the hoarse sounds of elephants, lions, tigers, and bears.

> Heavy rain fell like floods of big mallets, with lightning flashes as scary as the angry stares of the god of death.

> First, huge hot mists rose from the earth as vapors, then rose into the sky on hot air, looking like giants climbing up from the lower worlds to fight heaven.

3.48.83–86

> In just a moment the battle illusion ended, just as worldly desires calm down after tasting the sweet joy of Divine Knowledge.

> The whole ground turned muddy and slippery, impossible to walk on; Sindhu’s army was completely flooded by water like the Sindhu river or the sea itself.

> He then shot the wind weapon, which filled the sky with fierce winds raging wildly like the terrible Bhairava gods at the end of the world.

> Winds blew everywhere in the sky, with thunderbolts falling like arrows and hailstones piercing then crushing everything, just like the final blast of nature on doomsday.

Summary of the teachings:

Viduratha’s rain weapon triggers massive clouds, rain, and storms, teaching us that our thoughts and desires act like powerful weapons. They produce the ups and downs, joys and pains of daily life. Just as one arrow unleashes a storm, a single wrong thought can fill our world with chaos. The lesson is that the universe we see is not solid reality but a mental projection, and we must watch our mind carefully to avoid creating unnecessary suffering.

The detailed pictures of dark clouds, roaring thunder, flashing lightning, and echoing animal sounds illustrate the noisy, fearful nature of ordinary life. 

These forces overwhelm the earth and army, reminding us how ignorance and ego create constant distraction and fear. The verses compare life’s turbulence to a natural disaster, urging us to see that all excitement and terror are temporary shows. They teach detachment: instead of fighting the storm, recognize it as unreal and turn inward toward peace.

When the ground becomes muddy and impassable and armies drown in floods, the verses show how unchecked desires turn life into a burden full of obstacles and pain. The overflowing water like an ocean represents how small mental mistakes grow into huge troubles that trap everyone. This teaches the importance of self-control and knowledge; without them, existence becomes a slippery, dangerous path with no escape. The story warns that ignoring the mind’s power leads only to more confusion and sorrow.

The wind weapon causing world-ending fury and hail like doomsday teaches the truth of impermanence. Even the strongest creations of the mind can dissolve in a moment. This pralaya-like destruction reminds us that nothing in the world lasts forever, so we should not cling to success, power, or possessions. The verses encourage living with wisdom, knowing that all outer drama is like a dream that ends when we wake up to our true self.

The most important teaching comes when the battle illusion vanishes instantly, just as worldly desires disappear with Divine Knowledge. This shows that Supreme Awareness is the Real cure for all suffering. No matter how fierce the mental storm appears, one flash of true understanding ends it completely. These verses guide us toward liberation: Realize the world is only mind-made, drop all attachments, and rest in the calm light of the Inner Self. This is the path to lasting peace beyond every battle.

Chapter 3.48, Verses 61–74

Yoga Vashishtha 3.48.61–74

(These verses describe a fierce battle between Viduratha and Sindhu using powerful celestial weapons - astras)

श्रीवसिष्ठ उवाच ।

जित्वा रिपुं पुनरसौ यथा प्रहरते तथा।

वारुणं विससर्जास्त्रं पूजयित्वा विदूरथः ॥ ६१ ॥

आययुः सलिलापूरास्तमःपूरा इवाभितः।

अधस्तादूर्ध्वतो दिग्भ्यो द्रवरूपा इवाद्रयः ॥ ६२ ॥

भागा इव शरव्योम्नि धृतयाना इवाम्बुदाः।

महार्णवा इवोच्चस्थाः कुलशैलशिला इव ॥ ६३ ॥

तमालौघा इवोड्डीनाः संधिता इव रात्रयः।

कज्जलौघा इवोद्भूता लोकालोकतटादिव ॥ ६४ ॥

रसातलगुहाभोगा इव व्योमदिदृक्षवः।

महाघुरघुरारावरंहोबृंहितमूर्तयः ॥ ६५ ॥

तामग्निसंततिं मत्तामाचचामाम्बुसंततिः।

भुवनव्यापिनी संध्यामाशु कृष्णेव यामिनी ॥ ६६ ॥

तामग्निसंततिं पीत्वा पूरयामास भूतलम्।

जलश्रीर्जटितं देहं निद्रेव व्यक्तिमेयुषी ॥ ६७ ॥

एवंविधानस्त्रमोहान्विदधुर्धावनेतरे।

मिथोमायामयानग्रे पश्यन्त्यनुभवन्ति च ॥ ६८ ॥

हेतिभारवराः सिन्धोश्चक्ररक्षास्ततोऽम्भसा।

तृणानीव गताः प्रोह्य रथश्चास्याभवत्प्लुतः ॥ ६९ ॥

एतस्मिन्नन्तरे सिन्धुरस्त्रं सस्मार शोषणम्।

आपत्त्राणकरं दैवं ददौ च शररूपिणम् ॥ ७० ॥

शशामाम्बुमयी माया तेन यामेव भास्वता।

ये मृतास्ते मृता एव बभूवुः शोषिता भुवः ॥ ७१ ॥

अथ मूर्खरुषा तुल्यस्तापः संतापयन्प्रजाः।

जजृम्भे झर्झराकीर्णवनविस्तारकर्कशः ॥ ७२॥

कचत्कनकनिःस्यन्दसुन्दराङ्गच्छविर्दिशाम्।

आसीद्राजवरस्त्रीणामिवालेपोऽङ्गसंगतः ॥ ७३ ॥

तेन धर्ममयीं मूर्च्छामाजग्मुस्तद्विरोधिनः।

ग्रीष्मदावानलोत्तप्ता मृदवः पल्लवा इव ॥ ७४ ॥

Maharishi Vashishtha continued:

3.48.61–73

> Having defeated his enemy, Viduratha worshipped and then released his Varuna (water) weapon, just as the enemy had attacked him earlier.

> Masses of water came rushing from all sides, like floods of darkness, flowing from below, above, and every direction, appearing like liquid mountains.

> They looked like arrows filling the sky, clouds holding steady in the atmosphere, great oceans rising high, and huge rocks from mountain ranges.

> Like swarms of tamala trees flying, like nights joined together, like streams of black collyrium rising from the edges of the worlds (lokaloka mountains).

> Like the curves and expansions of the underworld caves wanting to see the sky, with huge roaring sounds and enlarged terrifying forms.

> The continuous stream of water swallowed that raging stream of fire, spreading darkness over the worlds quickly, just as the night engulfs the twilight.

> Having drunk that stream of fire, the watery glory filled the entire earth; the body of water became dense and manifested like sleep taking visible form.

3.48.68–74

> In this way, such deluding weapons created illusions; others ran about in confusion, seeing and experiencing these mutual magical displays.

> The heavy burden of weapons and the ocean-like chariot-guard were swept away by the water like grass; his chariot also floated away.

> At that moment, the ocean (Sindhu) remembered his drying-up weapon, which protects from calamity; fate granted him an arrow-form version of it.

> By that weapon, the watery illusion was extinguished, just as the sun dispels darkness; those who had died remained dead, and the earth became dried up.

> Then, like the anger of a fool, an intense heat began to scorch the beings; it spread fiercely with cracks and dryness across vast forest areas.

> The directions became beautiful with the shine of melting gold-like radiance on their bodies, as if royal women had applied shining ointments to their limbs.

> By this heat, those opposed to dharma (righteousness) fell into a stupor, like tender leaves scorched by the summer forest fire.

Summary of the teachings:

Viduratha unleashes a water-based weapon (Varuna astra) that creates massive floods and illusions of overwhelming darkness and liquid forms. This illustrates how the mind projects powerful illusions (maya) during conflict, where apparent realities like water masses and roaring forms arise purely from mental constructs and magical powers. The teaching highlights that the external world of strife and elements is not ultimately real but a play of deluding energies (maya), showing the impermanence and deceptive nature of sensory experiences.

The water weapon engulfs and "drinks" the fire weapon, filling the earth with dense water like a manifested dream-state or sleep. This symbolizes the interplay of opposing forces (fire and water, heat and coolness) as transient appearances in consciousness. The verses teach that all dualities and dramatic events in life are illusory superimpositions on the one reality, much like dreams where one element overcomes another without any true substance changing.

Illusions multiply as beings run in confusion, experiencing mutual magical displays. This points to the core teaching of Yoga Vasishta: the world is mithya (apparent but unreal), born from ignorance and mental projections. The mutual "seeing and experiencing" of illusions underscores how individuals trapped in samsara reinforce each other's delusions through shared perception, emphasizing the need to awaken from this collective dream.

Sindhu counters with a drying weapon, extinguishing the water and parching the earth, causing those who died to stay dead. This reversal shows the cyclic and unpredictable nature of power, victory, and defeat in the phenomenal world. The teaching warns against attachment to transient successes or failures, as even mighty weapons and outcomes are part of the illusory play governed by fate or Divine Will.

Finally, intense heat scorches everything, causing stupor in those opposing dharma, like leaves in a forest fire. The golden radiance amid heat ironically beautifies directions, yet destroys. This teaches that adharma (unrighteousness) leads to self-destruction through inner "heat" (anger, delusion), while dharma sustains balance. The ultimate message is to transcend dualistic conflicts and illusions through Self-Knowledge, Realizing the Unchanging Self beyond all such dramatic appearances.

Chapter 3.48, Verses 46–60

Yoga Vashishtha 3.48.46–60

(These verses vividly describe the sudden rise of demonic forces in the form of terrifying demons, symbolizing how negative emotions like greed, anger, and fear suddenly manifest in the mind and appear real and overwhelming)

श्रीवसिष्ठ उवाच ।

ययुः प्रकटतामन्तरखिला वनराजयः।

लोभकज्जलजालेन मुक्ता इव सतां धियः ॥ ४६ ॥

अथ कोपाकुलः सिन्धू राक्षसास्त्रं महाभयम्।

क्षणादुदीरयामास मन्त्रोदीर्णशरात्मकम् ॥ ४७ ॥

उदगुर्भीषणा दिग्भ्यः परुषा वनराक्षसाः।

पातालगजफूत्कारक्षुब्धा इव महार्णवाः ॥ ४८ ॥

कपिलोर्ध्वजटाधूम्राः स्फुटच्चटचटारवाः।

अग्नयो लेलिहानोग्रजिह्वा आर्द्रेन्धना इव ॥ ४९ ॥

सावर्तवृत्तयो व्योम्नि भीमचीत्कारटांकृताः।

अग्निदाहा महाधूमविलोला इव सोल्मुकाः ॥ ५० ॥

दंष्ट्राबिसाङ्कुराक्रान्तमुखपङ्काक्षदेहकाः।

उदिता लोमजम्बाला दुष्पल्वलतटा इव ॥ ५१ ॥

निगिरन्तः प्रधावन्तो गर्जन्तः सर्जिता इव।

जटाजालतडित्पुञ्जा जलदाः सजला इव ॥ ५२ ॥

एतस्मिन्नन्तरे तस्मिँल्लीलानाथो विदूरथः।

नारायणास्त्रं प्रददे दुष्टभूतनिवारणम् ॥ ५३ ॥

उदीर्यमाण एवास्मिन्मन्त्रराजेऽस्त्रराजयः।

राक्षसानां प्रशेमुस्ता अन्धकार इवोदये ॥ ५४ ॥

प्रमुष्टराक्षसानीकमभवद्भुवनत्रयम्।

शरदीव गताम्भोदं व्योम निर्मलमाबभौ ॥ ५५ ॥

अथ सिन्धुर्मुमोचास्त्रमाग्नेयं ज्वलिताम्बरम्।

जज्वलुः ककुभस्तेन कल्पाग्निज्वलिता इव ॥ ५६ ॥

धूमाम्बुदभराच्छन्ना बभूवुः सकला दिशः।

गगने प्रोतपातालतिमिराकुलिता इव ॥ ५७ ॥

बभूवुर्ज्वलिताकारा गिरयः काञ्चना इव।

प्रफुल्लवननीरन्ध्रचम्पकौघवना इव ॥ ५८ ॥

ययुर्व्योमाद्रिदिक्कुञ्जा ज्वालाजालजटालताम्।

कुङ्कुमेनोत्सवे मृत्योः समालब्धा इव स्रजः ॥ ५९ ॥

ज्वलिता जनता चैकशङ्किनी सा नभःस्पृशा।

सहस्राकृतिनौवेगचलितेनेव सागरात् ॥ ६० ॥

Maharishi Vashishta continued:

3.48.46–52

> All the forest kingdoms suddenly appeared within, like the pure minds of saints freed from the dark web of greed.

> Then Sindhu, full of rage, instantly invoked the terrible demon weapon, the arrow-like force born from sacred mantra.

> Fierce and harsh forest demons rose up from every direction, like huge oceans churned by the trumpeting of elephants from the underworld.

> They were smoky with upright matted hair like sage Kapila, crackling loudly, with fierce flickering tongues of fire, as if burning wet wood.

> They whirled in the sky with terrifying shrieks, blazing like great fires with thick rolling smoke, like flying firebrands.

> Their faces were covered with sprouting fang-like lotuses, bodies like lotus ponds, risen with hairy swamps, like the banks of foul marshes.

> They swallowed everything, rushed forward roaring loudly, with matted hair full of lightning clusters, like water-filled clouds.

3.48.53–60 

> At that moment, Viduratha, the Lord of Divine play, released the Narayana weapon that drives away evil spirits and demons.

> As soon as this supreme mantra-weapon was invoked, the armies of demons vanished completely, like darkness disappearing at sunrise.

> The three worlds became free from demon forces, and the sky shone pure and clear like autumn without any clouds.

> Then Sindhu released the blazing Agneya weapon that set the sky on fire; all directions burned fiercely as if with the fire of Cosmic dissolution.

> Every direction was covered with thick clouds of smoke, as if the sky was filled with darkness rising straight from hell.

> The mountains looked blazing like pure gold, and the forests appeared dense with fully bloomed champaka flowers in gardens.

> The sky, mountains and groves became tangled masses of flames, like garlands smeared with saffron at the festival of death.

> The blazing crowd appeared as one single form touching the sky, like the ocean violently stirred by a ship moving at thousand-fold speed.

Summary of the Teachings:

Just as the forests become alive with monstrous beings, our inner world gets filled with disturbing thoughts that look powerful and destructive, but they are only projections of the mind, like a dream that seems solid yet has no true substance.

The invocation of Divine weapons through mantras, especially the powerful Narayana astra, teaches that Pure Knowledge and Spiritual Wisdom act as supreme weapons against ignorance. 

When the sacred mantra is uttered with focus, the forces of darkness instantly dissolve, just as light removes darkness. This shows that no evil, however terrifying, can stand before the power of Truth and Self-Realization; the three worlds become peaceful and clear once the illusion of demons (false ego and desires) is destroyed.

The descriptions of demons as fiery, smoky, swirling, and cloud-like beings illustrate the chaotic and illusory nature of worldly attachments and passions. They roar, swallow, and spread like fire on wet fuel or monsoon clouds, reminding us that anger, lust, and delusion burn brightly for a moment but are temporary and self-destructive. The mind creates these forms, yet they have no independent reality beyond our own projections.

Sindhu's release of the Agneya (fire) weapon after the temporary defeat shows how ignorance fights back fiercely, causing widespread destruction and covering everything in smoke and flames. This represents the repeated cycles of desire and anger that engulf the world in suffering. Yet even this cosmic blaze is part of the Divine play (lila), teaching that all apparent destruction is merely a passing phase in the eternal Consciousness.

Ultimately, these verses convey that the entire battle—demons, weapons, fire, and smoke—is an allegory for the mind's internal war. The true teaching is that the world and its conflicts are like a dream or magical show created by Brahm. Real Peace comes only when one invokes the Highest Knowledge (Narayana principle), sees through the illusion, and Realizes the Pure, Unchanging Self beyond all appearances.

Chapter 3.48, Verses 15–29

Yoga Vashishtha 3.48.15–29

(These verses describe a fierce battle full of magical weapons and counter weapons, but the deeper teaching in Yoga Vasistha is that everything happening here is only a play of the mind)

श्रीवसिष्ठ उवाच ।

तेन बाणसमूहेन जयमाशङ्क्य भर्तरि ।

उवाच वाक्यमानन्दविकसन्मुखपङ्कजा ॥ १५ ॥

जय देवि जयत्येष नाथोऽस्माकं विलोकय ।

किंचानेन शरौघेण मेरुरप्येति चूर्णताम् ॥ १६ ॥

तस्यामेव वदन्त्या तु घनस्नेहरवाकुलम्।

प्रेक्षणव्यग्रयोर्देव्योर्हसन्त्योर्मानुषीं हृदा ॥ १७ ॥

तच्छरार्णवमामत्तमपिबत्सिन्धुवाडवः ।

शरोष्मणा ह्यगस्त्येन जह्नुर्मन्दाकिनीमिव ॥ १८ ॥

बाणवर्षेण कणशस्तं सायकमहाघनम्।

छित्त्वा तनुरजः कृत्वा चिक्षेप गगनार्णवे ॥ १९ ॥

यथा दीपस्य शान्तस्य न परिज्ञायते गतिः ।

तस्य सायकसङ्घस्य न विज्ञाता तथा गतिः ॥ २० ॥

तं छित्त्वा सायकासारं शरीराम्बुधरं घनम् ।

व्योम्नि प्रसारयामास रसाच्छवशतान्वितम् ॥ २१ ॥

विदूरथस्तमप्याशु व्यधमत्सायकोत्तमैः।

सामान्यजलदं मत्तं कल्पान्तपवनो यथा ॥ २२ ॥

कृतप्रतिकृतैरेवं बाणवर्षैर्महीपती ।

व्यर्थीकृतैरनयतां प्रहारमविचारणैः ॥ २३ ॥

अथादधे मोहनास्त्रं सिन्धुर्गन्धर्वसौहृदात् ।

प्राप्तं तेन ययुर्लोका विना मोहं विदूरथात् ॥ २४ ॥

व्यस्तशस्त्राम्बरा मूका विषण्णवदनेक्षणाः ।

मृता इवाभवन्योधाश्चित्रन्यस्ता इवाथवा ॥ २५ ॥

यावद्विदूरथादन्यं मोहो नयति मन्दताम्।

तावद्विदूरथो राजा प्रबोधास्त्रमथाददे ॥ २६ ॥

ततः प्रबोधमापन्नाः प्रजाः प्रातरिवाब्जिनी ।

विदूरथे भवत्सिन्धुः कुद्धोऽर्क इव राक्षसे ॥ २७ ॥

नागास्त्रमाददे भीमं पाशबन्धनखेददम्।

तेनाभवन्नभो व्याप्तं भोगिभिः पर्वतोपमैः ॥ २८ ॥

सर्पैर्विलसिता भूमिर्मृणालैः सरसी यथा।

संपन्ना गिरयः सर्वे कृष्णपन्नगकम्बलाः ॥ २९ ॥

Maharishi Vasistha said:

3.48.15–22

> Thinking her husband would win because of that huge group of arrows, she spoke words with her lotus face blooming with joy.

> Victory, O Goddess! Our lord is victorious, look! With this flood of arrows even Mount Meru turns to powder.

> While she was speaking this way, the two Goddesses, filled with deep affection, with eyes eagerly watching, laughed heartily at the human lady.

> That wild ocean of arrows was drunk by Sindhu’s submarine fire, just as Agastya drank the ocean with the heat of his arrows or Jahnu drank the Ganges.

> With a shower of arrows he cut that great dense mass of arrows into tiny pieces, turned it into fine dust and scattered it into the ocean of the sky.

> Just as the path of an extinguished lamp is not known, the path of that group of arrows was also not known.

> Cutting that stream of arrows, the dense cloud-like body, he spread it in the sky along with hundreds of clear essences.

> Viduratha quickly destroyed even that with his best arrows, like the wind at the end of the world age destroys an ordinary mad cloud.

3.48.23–29

> In this way the two kings made each other’s arrow showers useless with counter actions and carried on the fight with thoughtless strikes.

> Then Sindhu took the deluding weapon because of his friendship with the Gandharvas. With it the armies became deluded except Viduratha himself.

> The warriors had scattered weapons and clothes, became silent, with sad faces and eyes, like dead bodies or like pictures fixed in a painting.

> While the delusion made others slow and dull, King Viduratha then took the awakening weapon.

> Then the people woke up like lotus flowers at dawn. Sindhu became furious at Viduratha like an angry sun towards a demon.

> He took the terrible serpent weapon that causes painful bondage with nooses. With it the sky filled with huge serpents like mountains.

> The earth shone with serpents like a lake with lotus stalks. All mountains were covered as if with black serpent blankets.

Summary of the teachings:

Arrows fly, get cut and disappear like dust in the sky, showing that all forms in the world are created by thought and can vanish in a moment. 

There is no real solid world outside our Consciousness; the battle teaches us to see life as a dream where one illusion quickly cancels another.

The queen feels joy thinking her husband is winning, and the Goddesses' smile at her human emotions. This teaches detachment. From the higher view of awakened Beings, our small victories and worries look funny and unimportant. We are asked to watch our own desires and fears without getting lost in them, just as the Goddesses' watch the fight with light laughter.

The deluding weapon puts the whole army into stupor and silence, but the awakening weapon brings them back to life like lotuses opening at sunrise. This is the central spiritual lesson: ignorance can bind even strong people in dullness, yet one touch of true Knowledge removes the veil instantly. The verses remind us that the path from confusion to clarity is always open through Inner Wisdom.

Huge clouds of arrows turn to nothing and giant serpents suddenly cover the earth and sky. These images show the changing and unreal nature of everything. Nothing stays, nothing has a lasting path or substance; all is like a lamp that goes out or a cloud blown away. The teaching is to stop clinging to temporary things and realise their empty, dream-like quality.

Finally, the verses drive home the non-dual truth of Yoga Vasistha. Kings, weapons, victory, defeat and even the entire battlefield exist only within one Consciousness. There is no Real “other” or real fight; it is all the same Self playing different roles. The seeker is guided to wake up from this dream, stop taking sides in illusory battles and rest in the peaceful Oneness beyond all appearances.

Chapter 3.48, Verses 1–14

Yoga Vashishtha 3.48.1–14

(These verses paint a vivid picture of a fierce battle to show how even a small action can grow into something enormous)

श्रीवसिष्ठ उवाच ।

प्राप्य राजा पुरः प्राप्तं सिन्धुमुद्धुरकन्धरम् ।

मध्याह्नतपनान्तेन कोपेन विततोऽभवत् ॥ १ ॥

धनुरास्फालयामास चिरारावितदिङ्मुखम् ।

कल्पान्तपवनास्फोट इव मेरुगिरेस्तटम् ॥ २ ॥

विससर्जोर्जितो राजा प्रलयार्कः करानिव ।

तूणीररजनीबद्धाः शिलीमुखपरम्पराः ॥ ३ ॥

एक एव विनिर्याति गुणात्तस्य शिलीमुखः ।

सहस्रं भवति व्योम्नि गच्छन्पतति लक्षशः ॥ ४ ॥

सिन्धोरपि तथैवासीच्छक्तिर्लाघवमेव च ।

वरेण वरदस्यैवं विष्णोर्धानुष्कता तयोः ॥ ५ ॥

मुसला नाम ते बाणा मुसलाकृतयोऽम्बरम् ।

छादयामासुरुन्नादाः कल्पान्ताशनयो यथा ॥ ६ ॥

रेजुः कनकनाराचराजयो व्योम्नि सस्वनाः ।

रसन्त्यः कल्पवातार्ताः पतन्त्य इव तारकाः ॥ ७ ॥

विदूरथाच्छरासारा अजस्रमभिनिर्ययुः ।

अब्धेरिव पयःपूराः सूर्यादिव मरीचयः ॥ ८ ॥

प्रचण्डपवनोद्धूतात्पुष्पाणीव महातरोः ।

अयःपिण्डादिवोत्तप्तात्ताडितात्कणपङ्कयः ॥ ९ ॥

धारा वर्षमुच इव सीकरा इव निर्झरात्।

तत्पुराग्निमहादाहात्स्फुलिङ्गा इव भासुराः ॥ १० ॥

तयोश्चटचटास्फोटं शृण्वत्कोदण्डयोर्द्वयोः ।

बलद्वयमभूत्प्रेक्षामूकं शान्त इवाम्बुधिः ॥ ११ ॥

वहन्ति स्म शरापूरा गङ्गापूरा इवाम्बरे ।

सिन्धोरभिमुखं युद्धे घर्घरारावरंहसः ॥ १२ ॥

कचत्कनकनाराचशरवर्षा अनारतम्।

वहच्छवशवाशब्द निर्ययुर्धनुरम्बुदात् ॥ १३ ॥

बाणमन्दाकिनीपूरं व्रजन्तं सिन्धुपूरणे ।

वातायनात्तमालोक्य लीला तत्पुरवासिनी ॥ १४ ॥

Maharishi Vasistha said: 

3.48.1–6

> The king reached before the proud Sindhu king with his neck held high. At the end of the midday sun's heat, he swelled with great anger.

> He twanged his bow loudly so that all directions echoed for a long time. It was like the wind of world-ending explosion hitting the slope of Mount Meru.

> The mighty king released streams of arrows tied in his dark quiver, just like the rays of the sun at the time of world dissolution.

> Only one arrow comes out from his bowstring, but in the sky it turns into a thousand, and as it flies it falls in lakhs.

> The Sindhu king too had the same power and quickness. By the boon given by Vishnu the boon-granter, both had such great skill in archery.

> Those pestle-shaped arrows called musala covered the sky with loud noise, like thunderbolts at the end of the world.

3.48.7–14

> The golden arrows shone and hummed in the sky, like stars falling while tormented by the winds of cosmic dissolution.

> Endless streams of arrows poured out from Viduratha, like floods of water from the ocean or rays coming from the sun.

> Like flowers shaken from a huge tree by a fierce wind, or like sparks flying from a hot iron ball when struck.

> Like rain showers from clouds, like spray from a waterfall, or like bright sparks from the huge fire burning that city.

> Hearing the loud clashing of both bows, the two armies became silent watchers, still and quiet like a calm ocean.

> The floods of arrows flowed in the sky like the Ganga river, rushing towards Sindhu with roaring speed in the battle.

> The continuous shower of golden arrows, making shava-shava sounds, poured out from the bow like clouds.

> The lady living in that city playfully watched from the window and saw the river-like flood of arrows going to fill the Sindhu river.

Summary of the teachings:

The king's anger and the release of arrows teach that the mind can create huge events from one single thought. In the Yoga Vasistha, this battle scene reminds us that the world we see is like a dream created by Consciousness. Nothing is solid; everything expands from the one mind, just as one arrow becomes thousands.

The way one arrow multiplies into lakhs in the sky explains the illusion of maya. It teaches that the whole universe appears from a single reality but looks like many separate things. The comparisons to the end of the world show that creation and destruction are two sides of the same play. We learn not to fear or get excited by big events because they are temporary and part of the cosmic drama.

When the armies fall silent while watching the bows clash, it points to the power of true seeing. Instead of fighting blindly, one should observe quietly like the calm ocean. This teaches inner peace and humility. Even the strongest forces stop when faced with higher energy, showing that real strength lies in stillness and understanding rather than action.

The arrows flowing like rivers and the queen's happy face highlight how people get caught in the drama of life. She feels joy thinking her husband will win, but this shows attachment to winning in an unreal world. The verses gently teach that all hopes and fears are part of the dream. True Wisdom comes when we see beyond these feelings to the Peaceful Self inside.

Finally, these verses use the battle as a metaphor for the entire Universe. Just as one arrow creates a flood of arrows, one thought creates the whole world. The teaching is to wake up from this dream, drop all attachment, and Realize the non-dual Truth. When Rama hears this story, he is guided towards freedom through Knowledge that everything is Brahm and nothing else is Real.

Chapter 3.47, Verses 17–35

Yoga Vashishtha 3.47.17–35

(These verses use a powerful battlefield picture to teach that the world we see is full of apparent glory and terror, yet it is only an illusion created by the mind)

श्रीवसिष्ठ उवाच ।

हारैः ससर्पनिर्मोकं कटैरिद्धं सुसंकुलम्।

लसल्लतं पताकाभिरुरुभिः कृततोरणम् ॥ १७ ॥

हस्तैः पादैः पल्लवितं शरैः शरवणोपमम् ।

शस्त्रांशुशाद्वलश्यामं शस्त्रपूरैः सकैतकम् ॥ १८ ॥

कीर्णमायुधमालाभिरुन्मत्तमिव भैरवम् ।

फुल्लाशोकवनाकारं शस्त्रसंघट्टवह्निभिः ॥ १९ ॥

उदघुंघुमहाशब्दैर्विद्रवत्सिद्धनायकैः।

सौवर्णनगराकारं बालार्ककचितायुधैः ॥ २० ॥

प्रासासिशक्तिचक्रर्ष्टिमुद्गरारणिताम्बरम् ।

वहद्रक्तनदीरंहः प्रोह्यमानशवोत्करम् ॥ २१ ॥

भुशुण्डीशक्तिकुन्तासिशूलपाषाणसंकुलम् ।

शूलशस्त्राहतिच्छन्नकबन्धपतनान्वितम् ॥ २२ ॥

कालताण्डववेतालकुलारब्धहलारवम् ।

शून्ये रणाङ्गणे दीप्तौ पद्मसिन्ध्वो रथौ चलौ ॥ २३ ॥

अदृश्येतां नभश्चिह्नौ चन्द्रसूर्यौ दिवीव तौ ।

चक्रशूलभुशुण्ड्यृष्टिप्रासायुधसमाकुला ॥ २४ ॥

सहस्रेण सहस्रेण वीराणां परिवारितौ ।

विचरन्तौ यथाकामं मण्डलैर्विततारवैः ॥ २५ ॥

सचीत्कारमहाचक्रपिष्टानेकमृतामृतौ ।

तरन्तौ रक्तसरितौ मत्तवारणलीलया ॥ २६ ॥

केशशैवलसंपन्ने चक्रचक्रजलेन्दुके ।

वहच्चक्राहतिक्षोभपातिताकुलवारणौ ॥ २७ ॥

मणिमुक्ताझणत्काररणत्कूबरकारवौ ।

वाताहतपताकाग्रपटत्पटपटारवौ ॥ २८॥

अनुयातौ महावीरैर्भूरिमिर्भीरुसैनिकैः ।

धारा वमद्भिः कुन्तानां शराणां धनुषामपि ॥ २९ ॥

शक्तीनां प्रासशङ्कूनां चक्राणां कचतां रणे ।

तत्र तौ क्षणमावृत्ये मण्डले भूमिकुण्डले ॥ ३० ॥

उभौ व्यतिबभूवाते संमुखावायुधावुभौ।

नाराचधारानिकरविक्षेपकरकध्वनौ ॥ ३१ ॥

अन्योन्यमपि गर्जन्तौ मत्ताब्धिजलदाविव ।

तयोः प्रहरतोर्बाणा वसुधानरसिंहयोः ॥ ३२ ॥

पाषाणमुसलाकारा व्योमविस्तारिणोऽभवन् ।

करवालमुखाः केचिन्मुद्गराननकाः परे ॥ ३३ ॥

शितचक्रमुखाः केचित्केचित्परशुवक्त्रकाः ।

केचिच्छक्तिमुखाः केचित्केचिच्छूलशिलामुखाः ।

त्रिशूलवदनाः केचित्स्थूला इव महाशिलाः ॥ ३४ ॥

प्रलयपवनपातिताः शिलौघा इव निपतन्ति शिलीमुखास्तदा स्म ।

प्रमिलितमभवत्तयोस्तदानीं प्रलयविजृम्भितसिन्धुसंभ्रमेण ॥ ३५॥

Maharishi Vashishta continued:

3.47.17–22

> The scene was adorned with garlands like snake sloughs, crowded with belts, shining with flag creepers, and arched with large thighs.

> It sprouted with hands and feet, looked like an arrow forest, turned dark green with weapon rays like grass, and bloomed with weapon flowers like ketaka plants.

> Scattered with weapon garlands, it appeared like a mad Bhairava, resembled a forest full of blooming ashoka flowers, and burned with fires from clashing weapons.

> Filled with loud rumbling noises and fleeing siddha leaders, it looked like a golden city, its weapons shining bright like the rising sun.

> The air rang with spears, swords, shaktis, chakras and mudgaras, while blood rivers rushed along carrying heaps of floating corpses.

> Packed with bhusundis, shaktis, spears, swords, tridents and stones, it showed headless bodies falling from strikes of spears and weapons.

3.47.23–29

> With huge sounds of Kala’s dance and vetala groups starting the battle roar, the two shining chariots like a lotus and an ocean moved in the empty battlefield.

> The two looked invisible like sky marks, like the moon and sun in heaven. They were crowded with chakras, tridents, bhusundis, spears and prasa weapons.

> Surrounded by thousands and thousands of warriors, they moved freely in wide circles making great noise.

> With loud cries they crushed many dead and living with huge chakras and crossed blood rivers like playful intoxicated elephants.

> In water full of hair like moss and chakras like lotus buds, the elephants fell in shock from chakra strikes.

> Jewels and pearls tinkled from the chariots, and flags fluttered with pat-pat sounds in the wind.

> Followed by great heroes and many scared soldiers who poured streams of spears, arrows and bows.

3.47.30–35

> Streams of shaktis, prasas, spikes and shining chakras filled the battle. For a moment the two were circled on the earth like a ring.

> Facing each other with weapons, they made the sound of arrow showers like hail clouds.

> They roared at each other like angry ocean clouds. When the two earth-lion heroes struck, their arrows...

> ...became like stone pestles spreading across the sky. Some had sword tips, others mudgara tips.

> Some had sharp chakra tips, some axe tips, some shakti tips, some trident-stone tips, some trident faces, and some thick like huge rocks.

> Like stone heaps thrown down by the wind of destruction, the arrows fell then. At that time the two clashed with the wild confusion of an ocean in cosmic dissolution.

Summary of the teachings:

The garlands, flags, weapons and limbs turn the field into a strange garden of death, showing how our daily life mixes beauty with pain. 

Nothing here is solid or lasting; everything arises from thoughts and disappears like a dream.

The two mighty heroes fighting with thousands of warriors stand for the inner battles of ego and desire that every person faces. Their roaring, circling chariots and crushing blows look heroic, but the verses remind us that even the greatest fighters and grandest scenes exist only in the dreamer’s mind. Yoga Vasistha tells us to watch such dramas without getting trapped, because they have no real power over the true Self.

Blood rivers, falling heads and flying arrows teach the truth of impermanence. What seems strong and lasting—armies, weapons, victory—vanishes in a moment. The verses warn that attachment to these changing forms brings only suffering, and the wise seeker turns away from the outer show to find the peaceful inner light that never changes.

Even the most frightening chaos is part of Maya, the Great Illusion. The verses paint the battle so vividly to prove that our whole universe is like this dream story: exciting, scary and completely unreal. When we understand this, fear and desire end, and we rest in the Knowledge that Brahm, the Pure Consciousness, is only Real.

Finally, these lines urge us to wake up from the dream of the world. By seeing the battlefield as empty appearance, we learn to live without clinging. The teaching is simple and hopeful: Realize your True Nature beyond birth and death, beyond victory and defeat, and you become free forever, like Vasistha guiding Rama toward lasting Peace.

Chapter 3.47, Verses 1–16

Yoga Vashishtha 3.47.1–16

(These verses reveal one of the central principles of Yoga Vashishtha: the law of inner desire and divine response is completely impartial and mechanical)

श्रीवसिष्ठ उवाच ।

एतस्मिन्वर्तमाने तु घोरे समरसंगमे।

लीलाद्वयमुवाचेदं ज्ञप्तिं भगवतीं पुनः ॥ १ ॥

लीलाद्वयमुवाच ।

देवि कस्मादकस्मान्नौ भर्ता जयति नौ रणे ।

वद त्वय्यपि तुष्टायामस्मिन्विद्रुतवारणे ॥ २ ॥

श्रीसरस्वत्युवाच ।

चिरमाराधितानेन विदूरथनृपारिणा।

अहं पुत्रि जयार्थेन न विदूरथभूभृता ॥ ३ ॥

तेनासावेव जयति जीयते च विदूरथः ।

ज्ञप्तिरन्तर्गता संविदेतां मां यो यदा यथा ॥ ४ ॥

प्रेरयत्याशु तत्तस्य तदा संपादयाम्यहम् ।

यो यथा प्रेरयति मां तस्य तिष्ठामि तत्फला ॥ ५ ॥

न स्वभावोऽन्यतां धत्ते वह्नेरौष्ण्यमिवैष मे ।

अनेन मुक्त एव स्यामहमित्यस्मि भाविता ॥ ६ ॥

प्रतिभारूपिणी तेन बाले मुक्तो भविष्यति ।

एतदीयः स्वयं शत्रुः सिन्धुर्नाम महीपतिः ॥ ७ ॥

जयाम्यहं स्यां संग्राम इत्यनेनास्मि पूजिता ।

तस्माद्विदूरथो देहं तत्प्राप्य सह भार्यया ॥ ८ ॥

त्वयानया च कालेन बाले मुक्तो भविष्यति ।

एतदीयः स्वयं शत्रुः सिन्धुर्नाम महीपतिः ॥ ९ ॥

श्रीवसिष्ठ उवाच ।

हत्वैनं वसुधापीठे जयी राज्यं करिष्यति ।

एवं देव्यां वदन्त्या तु बलयोर्युध्यमानयोः ॥ १० ॥

रविर्द्रष्टुमिवाश्चर्यमाजगामोदयाचलम्।

चेलुस्तिमिरसंघाता बलानीवारिरूपिणः ॥ ११ ॥

असृजन्जीवसङ्घान्ये संध्यायां तारका इव ।

शनैः प्रकटतां जग्मुर्नीलाकाशाद्रिभूमयः ॥ १२ ॥

भुवनं कज्जलाम्भोधेरिवोत्क्षिप्तमराजत ।

पेतुः कनकनिःस्यन्दसुन्दरा रविरश्मयः ॥ १३ ॥

शैलेषु वरवीरेषु रणे रक्तच्छटा इव ।

अदृश्यत ततो व्योम तथा रणमहीतलम् ॥ १४ ॥

बाहुभिर्भ्रान्तभुजगं प्रभाभिः कीर्णकाञ्चनम् ।

कुण्डलैः कीर्णरत्नौघं शिरोभिर्दृष्टपङ्कजम् ॥ १५ ॥

आयुधैः खड्गनीरन्ध्रं शरैः शलभनिर्भरम् ।

रक्ताभास्थिरसंध्याढ्यं ससिद्धपुरुषं शवैः ॥ १६ ॥

Sage Vasishta said: 

3.47.1

> While this terrible battle was raging fiercely between the two armies, both Leelas once again addressed Goddess Jnaptim (the Goddess of Pure Knowledge).

Both Leelas said: 

3.47.2

> O Goddess, for what unknown reason is our husband not winning this battle, even though you are pleased with him and he has already driven away the enemy elephants in the fight?

Goddess Saraswati replied: 

3.47.3–9

> My dear daughters, this king Viduratha’s enemy has worshipped and propitiated me for a very long time specifically for victory in war — whereas your husband Viduratha never asked me for victory.

> Therefore that enemy is winning now, and Viduratha is being defeated. The Inner Consciousness (Knowledge) that dwells within everyone directs me exactly according to how and when a person turns toward me.

> Whosoever directs me in whatever manner, I immediately become the giver of exactly that result to him. I stand as the fruit of whatever way he approaches or invokes me.

> My essential nature never changes into anything else — just as fire never loses its heat. Because of this unchangeable nature I have been resolved (or meditated upon) by him in the form “I will certainly become liberated through this Knowledge.”

> Therefore, O young girl, that intelligent Leela, being of the nature of Pure reflection/Awareness, will become liberated along with him. The enemy king named Sindhu is himself the direct adversary of Viduratha.

> Because this King of Sindhu has worshipped me with the firm thought “I shall be victorious in battle,” I have been pleased by him in that way. Therefore Viduratha, along with his wife, will have to give up his body and fall into the hands of that enemy.

> O girl, in due course of time you too will attain liberation like her. But before that happens, this enemy of yours — King Sindhu himself — will rule over the earth for some time.

Sage Vasishta continued:

3.47.10–16

> When the Goddess was speaking in this manner, the sun rose over the eastern mountain as if coming to witness the wonderful spectacle, while the two armies were still fiercely engaged in combat.

> The masses of darkness fled away like the enemy forces; the armies of Viduratha shone forth like stars appearing in the twilight.

> Slowly the mountains, the blue sky and the earth became clearly visible. The whole world looked as though it had been lifted up again from an ocean of black ink.

> Golden rays of the rising sun fell beautifully like streams of molten gold. On the hills and on the excellent warriors they looked like splashes of fresh blood in battle.

> Then the sky and the battlefield appeared in such a way that the shining arms of the warriors moved like writhing serpents, their brilliant lustre scattered golden light everywhere.

> Their ear-rings poured floods of jewels, their heads appeared like blooming lotuses, their weapons made the sky look full of sword-like gaps, their arrows flew thick like swarms of locusts.

> The battlefield was rich with the red glow of twilight-like blood, crowded with accomplished siddha-like beings in the form of corpses.

Summary of the teachings:

Goddess Saraswati does not favour anyone emotionally; she simply fulfils whatever a person has intensely and consistently directed toward her. Sindhu’s long, single-pointed worship for victory produced victory, while Viduratha’s lack of any prayer for worldly success produced defeat. This shows that our outer fate is not random or caused by external gods being partial — it is the direct, exact reflection of our own deepest, most persistent inner orientation.

The unchanging nature of Consciousness is compared to the unchanging heat of fire. Just as fire can never become cold no matter how much one prays for it to become cold, Pure Knowledge can never fail to deliver liberation to one who has inwardly resolved “I shall become free through this Knowledge.” Viduratha’s secret, steady intention for liberation therefore guarantees his eventual liberation despite present defeat and death. This teaches that spiritual aspiration, when genuine and rooted in understanding, is invincible and cannot be cancelled by any worldly loss.

Even though Viduratha loses the war and his body, the teaching is optimistic: outer defeat does not cancel inner victory. Both the wise Leela (who possesses right understanding) and Viduratha will attain liberation because their deeper longing was for truth and freedom, not for power or survival. The unripe Leela will take longer, showing that readiness for liberation depends on inner ripeness and not on external events or even on physical death. Time and grace will eventually ripen her also.

The story illustrates the temporary and dream-like nature of worldly power. King Sindhu enjoys victory and rules the earth only for a limited period; it is not permanent. All empires, victories and defeats are transient appearances within Consciousness. The real teaching is to turn the mind away from craving transient results and instead cultivate the firm, quiet resolution for liberation, because that alone produces an eternal result.

The magnificent poetic description of sunrise over the battlefield serves as a profound metaphor. Darkness (ignorance, tamas) flees at the appearance of light (knowledge, sattva), just as illusion flees when true awareness dawns. Even amid terrible bloodshed and death the world is re-illuminated and appears beautiful again — reminding the reader that all wars, suffering and apparent chaos are only surface appearances. Beneath them Consciousness remains ever-shining, untouched and ready to reveal its splendour the moment the mind turns toward it.

Chapter 3.46, Verses 16–31

Yoga Vashishtha 3.46.16–31

(These verses vividly describe an intense cosmic battle as a metaphor for the inner turmoil of the mind and the illusory nature of the world)

श्रीवसिष्ठ उवाच ।

गर्भवासमिवापन्नं तेनासीत्तन्महापुरम्।

मूढत्वं यौवनेनेव घनतामाययौ तमः ॥ १६ ॥

प्रययुः क्वापि दीपौघा दिवसेनेव तारकाः ।

आययुर्बलमालोला नैशभूतपरम्पराः ॥ १७ ॥

ददृशुस्तन्महायुद्धं द्वे लीले सा कुमारिका ।

प्रस्फुटद्धृदयेनेव देवीदत्तमहादृशौ ॥ १८॥

प्रशेमुरथ हेतीषु प्रोद्यत्कटकटारवाः ।

एकार्णवपयःपूरैर्वालवा इव वह्नयः ॥ १९ ॥

शनैः सेनां समाकर्षन्नाज्ञायत बलान्तरम् ।

विवेशपक्षप्रोड्डीनो मेरुरेकमिवार्णवम् ॥ २० ॥

अथोदभूद्गुणध्वानं चटच्चटदिति स्फुटम्।

रचितांशुमयाम्भोदाश्चेरुः परपरम्पराः ॥ २१ ॥

ययुरम्बरमाश्रित्य नानाहेतिविहंगमाः ।

प्रसस्रुरलमात्तासुमलिनाः शस्त्रदीप्तयः ॥ २२ ॥

जज्वलुः शस्त्रसंघट्टज्वलना उल्मुकाग्निवत् ।

जगर्जुः शरधारौघान्वर्षन्तो वीरवारिदाः ॥ २३ ॥

विविशुः क्रकचक्रूरा वीराङ्गेषु च हेतयः ।

पेतुः पटपटारावं हेतिनिष्पिष्टयोऽम्बरे ॥ २४ ॥

जग्मुः शमं तमांस्याशु शस्त्रकानलदीपकैः ।

बभूवुरखिला सेना नवनाराचरोमशाः ॥ २५ ॥

उत्तस्थुर्यमयात्रायां कबन्धनटपङ्क्तयः।

जगुरुच्चै रणोद्रेकं पिशाच्यो रणदारिकाः ॥ २६ ॥

उदगुर्दन्तसंघट्टटंकारा दन्तिनां बलात् ।

ऊहुः क्षपणपाषाणमहानद्यो नभस्तले ॥ २७ ॥

पेतुः शवा निवातास्तसंशुष्कवनपर्णवत्।

निर्ययुर्लोहिता नद्यो रणाद्रेर्मृतिवर्षिणः ॥ २८ ॥

प्रशेमुः पांसवो रक्तैस्तमांस्यायुधवह्निभिः ।

युद्धैकध्यानतः शब्दा भयानि मृतिनिश्चयैः ॥ २९ ॥

अभवत्केवलं युद्धमपशब्दमसंभ्रमम्।

अनाकुलाम्बुवाहाभं खड्गवीचिसटांकृतम् ॥ ३० ॥

खदखदरवसंवहच्छरोघं टकटकितारवसंपतद्भुशुण्डि ।

झणझणरवसंमिलन्महास्त्रं तिमितिमिवद्रणमास दुस्तरं तत् ॥ ३१॥

Maharishi Vashishta continued:

3.46.16–23

> That great city became enveloped in darkness, like a child in the womb; ignorance thickened like the darkness of youth.

> The clusters of lamps went away somewhere, like stars in daylight. Rows of night spirits came in crowds, eager for strength.

> The two Lilas, that young girl, watched that great battle with eyes wide open in wonder, as if their hearts were bursting.

> Then the weapons became calm, with clashing sounds rising high; like fires extinguished by floods of ocean water.

> Slowly drawing the army, the other force could not be seen. It entered like Meru mountain flying on one wing into the ocean.

> Then arose a loud sound of qualities, clearly cracking and snapping. Rows of clouds made of rays moved in succession.

> Various weapon-birds took shelter in the sky. The lights of weapons spread, stained with blood and full of force.

> The fires from weapon clashes blazed like funeral pyres. Hero-clouds roared, raining streams of arrows.

3.46.24–31

> Cruel saw-like weapons entered the bodies of warriors. Weapons crushed in the sky fell with loud pat-pat sounds.

> Darkness quickly calmed by the lamps of weapon-fires. All the armies became hairy with fresh arrows.

> Rows of headless dancers rose in Yama's procession. Fierce demon women sang loudly the frenzy of battle.

> Loud clashing sounds of tusks rose from the elephant forces. Great rivers of enemy-destroying stones flowed in the sky.

> Corpses fell like dry leaves in windless forests. Red rivers flowed from the battle-mountain, showering death.

> Dust settled with blood; darkness by weapon-fires. Sounds from battle-focus; fears from death-certainty.

> Only the battle remained, without bad sounds or confusion, like calm waters with sword-waves splashing.

> With loud khad-khad sounds carrying arrow-floods, tak-tak sounds of falling weapons, jhan-jhan clashing of great missiles, that battle became unbearable and motionless like timiti.

Summary of the teachings:

The great city plunged in darkness represents the state of ignorance (avidya) enveloping the soul, similar to how a fetus is confined or youth brings denser delusion. 

The disappearance of lights and arrival of night spirits symbolize how clarity vanishes when tamas (inertia/darkness) dominates, and lower impulses rush in unchecked. The two Lilas watching in awe highlight the witnessing consciousness that observes the drama of existence without being affected, pointing to the detached Self beyond the play of phenomena.

The battle's chaos—with clashing weapons, blazing fires, roaring heroes, and falling corpses—illustrates the relentless conflict within samsara, driven by desires, ego, and karma. Elements like arrow-rains, elephant clashes, and blood-rivers depict how sensory battles and mental agitations create endless suffering and destruction. Yet, the weapons calming or darkness being dispelled by fires suggests that higher awareness (like knowledge or sattva) can subdue these forces, though temporarily in the worldly realm. The headless dancers and singing demons evoke the grotesque, death-bound aspects of ego-driven life, reminding that unchecked passions lead to ruin.

The focus shifts to the battle becoming "only war" without confusion or noise, resembling calm waters with sword-waves. This paradox teaches that even in apparent turmoil, the realized sage sees the world as a non-disturbing play of Consciousness. The absence of bewilderment indicates equanimity (samatva), where one perceives multiplicity as unreal vibrations of the One Brahm. 

The unbearable, motionless intensity of the final description (like the mythical timiti fish in stillness) underscores the overwhelming power of maya when fully engaged, yet its ultimate insubstantiality for the enlightened. The core teaching is the illusory (mithya) nature of all phenomena, including grand wars and Cosmic events. Vasishta uses this dramatic scene to show that what appears as real conflict is merely a projection of the mind, like a dream battle. True liberation comes from recognizing this as non-real, detaching from identification with the warring parties (body, ego, senses), and abiding in Pure Awareness.

Ultimately, these verses urge discernment (viveka) and dispassion (vairagya). By witnessing the world's turmoil without attachment—like the Lilas observing—one transcends birth, death, and suffering. The battle's ferocity serves as a mirror to inner chaos, encouraging inquiry into the Self to end the cycle of illusion and attain Unchanging Peace beyond all dualities.

Chapter 3.43, Verses 35–47

Yoga Vashishtha 3.43.35–47

(These verses vividly describe the horrors of a great battle and the devastating fire consuming everything, as narrated by Sage Vasishta)

श्रीवसिष्ठ उवाच ।

हा हा हागच्छ ते शीघ्रमेतदङ्गारमन्दिरम् ।

इतः प्रवृत्तं पतितुं सुमेरुः प्रलये यथा ॥ ३५ ॥

अहो शरशिलाशक्तिकुन्तप्रासासिहेतयः।

जालसंध्याभ्रपटलं विशन्ति शलभा इव ॥ ३६ ॥

हेतिप्रवाहा ज्वलनं नभस्यन्त्यां विशन्त्यहो ।

वडवानलमुज्वालमर्णःपूरा इवार्णवात् ॥ ३७ ॥

धूमायन्ति महाभ्राणि ज्वालाः शिखरिकोटिषु ।

सरसान्यपि शुष्यन्ति हृदयानीव रागिणाम् ॥ ३८ ॥

आलानत्वरुषेवैता दन्तिभिर्वृक्षपङ्क्तयः ।

स्फुरत्कटकटारावं पात्यन्ते कृतचीत्कृतैः ॥ ३९ ॥

पुष्टषुष्पफलस्कन्धा गतश्रीका गृहद्रुमाः।

गता निर्दग्धसर्वस्वा गृहस्था इव दीनताम् ॥ ४० ॥

मातापितृविनिर्मुक्ता बालकास्तिमिरावलीम् ।

मग्नन्तोऽङ्गेषुरथ्यासु कुड्यपातेन हा हताः ॥ ४१ ॥

वातविद्रावितात्त्रस्यन्कीरण्यो रणमूर्धनि ।

पतदङ्गारकागारभारिणः कटुकूजितम् ॥ ४२ ॥

हा कष्टमसिनिर्भिन्ने स्कन्धे सन्नदृढोल्मुके ।

पतितो यन्त्रपाषाणः पुरुष्स्याशनिर्यथा ॥ ४३ ॥

गवाश्वमहिषेभोष्ट्रश्वशृगालेडकैरहो ।

घोरै रणमिवारब्धं मार्गरोधकमाकुलैः ॥ ४४ ॥

पटैः पटपटाशब्दजलजालालिमालितैः।

आक्रन्दन्त्यः स्त्रियो यान्ति स्थलपद्माचिता इव ॥ ४५ ॥

स्त्रीणां ज्वालालवाः पश्य लिहन्त्यलकवल्लरीः ।

कुर्वन्तोऽशोकपुष्पाभां करभा इव पन्नगीः ॥ ४६ ॥

हा हा हरिणशावाक्ष्याः पक्षलक्षणपक्ष्मसु ।

कुमार्गेष्विव विश्रान्तिमेति कार्शानवी शिखा ॥ ४७ ॥

Maharishi Vashishta continued:

3.43.35–40

> Oh no! Come quickly to this house of glowing coals! Just as Mount Meru falls at the time of cosmic dissolution, everything here is rushing to destruction.

> Alas! Arrows, stones, spears, lances, darts, swords, and other weapons are entering the sky like moths rushing into a net of evening clouds.

> Streams of weapons are pouring into the burning sky. Oh wonder! They enter like floods of ocean waves rushing into the submarine fire.

> Huge clouds are smoking, flames rise on mountain peaks. Even watery places dry up, just like the hearts of passionate people.

> These rows of trees are uprooted like posts tied to angry elephants. They fall with loud cracking sounds and cries of distress.

> Trees in houses, once full of flowers, fruits, and leaves, have lost their beauty. They stand burnt and ruined, like householders reduced to poverty.

3.43.41–47

> Children abandoned by parents sink into the darkness of night. Alas! They are killed as walls collapse on them in the streets.

> Sparks fly in the wind at the battlefield's front. They carry burning coals with painful cries.

> Alas! When a shoulder is cut by a sword and the arm falls with a thud, a heavy millstone drops on a man like lightning striking him.

> Cows, horses, buffaloes, camels, dogs, jackals, and sheep create terror. The roads are blocked in chaos, as if a fierce battle has begun.

> Women run away crying, their clothes flapping with loud sounds like waves of water. They look like lotuses on land covered with petals.

> See how sparks of fire lick the curly hair of women. They make their faces glow red like ashoka flowers, as if young elephants tease snakes.

> Alas! Alas! The cruel flame rests on the long eyelashes of doe-eyed young women, like fire finding rest on forbidden paths.

Detailed summary of teachings:

These verses form part of a larger description in the Yoga Vasishta where Sage Vasishta illustrates the illusory and transient nature of the world through dramatic scenes of war and destruction. The intense imagery of fire, weapons, falling trees, crying children, and suffering women highlights how everything in the material world—beauty, life, possessions, and relationships—is fragile and destined to perish. This serves as a powerful reminder that clinging to worldly objects and pleasures leads only to sorrow.

The teachings emphasize the impermanence (anitya) of all phenomena. Just as a grand battle or cosmic fire can reduce everything to ashes in moments, human life and its attachments vanish quickly. The world appears real and attractive, but it is like a dream or mirage—full of apparent activity yet ultimately empty and destructive when seen clearly.

Vasishta uses this terrifying spectacle to awaken detachment (vairagya). By showing the horrors of destruction—innocent children dying, beautiful women suffering, nature ruined—the text urges the seeker to recognize the futility of ego-driven pursuits, desires, and identifications with the body or family. True peace cannot come from the unstable world but only from turning inward.

The verses point to the non-dual Reality (advaita) underlying appearances. The fire and chaos symbolize the burning away of ignorance through Knowledge. When the mind sees the world as unreal and transient, like these scenes of ruin, it ceases to be bound by it. Liberation arises from Realizing that the Self remains untouched by all this apparent destruction.

Ultimately, these verses teach dispassion and self-inquiry as the path to Freedom. They warn against the delusion of permanence in a world full of change and suffering, encouraging the aspirant to seek the Eternal Truth beyond birth, death, and worldly turmoil. This leads to the Highest Peace, untouched by the flames of samsara.

Chapter 3.41, Verses 1–20

Yoga Vashishtha 3.41.1–20

(These verses describe a Divine scene where two Goddesses, Leela and Saraswati in disguise, enter the palace of King Viduratha, awakening him with their radiant presence, followed by his minister narrating the king's lineage. They illustrate the illusory nature of worldly appearances and the Divine intervention that awakens Higher Awareness)

श्रीवसिष्ठ उवाच ।

तयोः प्रविष्टयोर्देव्योः पद्मसद्म बभूव तत् ।

चन्द्रद्वयोदयोद्द्योतधवलोदरसुन्दरम् ॥ १ ॥

कोमलामलसौगन्ध्यमृदुमन्दारमारुतम् ।

तत्प्रभावेन निद्रालुनृपेतरनराङ्गनम् ॥ २ ॥

सौभाग्यनन्दनोद्यानं विद्रुतव्याधिवेदनम् ।

सवसन्तं वनमिव फुल्लं प्रातीरवाम्बुजम् ॥ ३ ॥

तयोर्देहप्रभापूरैः शशिनिस्यन्दशीतलैः ।

आह्लादितोऽसौ बुबुधे राजोक्षित इवामृतैः ॥ ४ ॥

आसनद्वयविश्रान्तं स ददर्शाप्सरोद्वयम्।

मेरुशृङ्गद्वये चन्द्रबिम्बद्वयमिवोदितम् ॥ ५ ॥

निमेषमिव संचिन्त्य स विस्मितमना नृपः ।

उत्तस्थौ शयनाच्छेषादिव चक्रगदाधरः ॥ ६ ॥

परिसंयमितालम्बिमाल्यहाराधराम्बरः ।

पुष्पाहार इवोत्फुल्लं जग्राह कुसुमाञ्जलिम् ॥ ७ ॥ >>>

उवाच देवी ।

हे राजन्कस्त्वं कस्य सुतः कदा ।

इह जात इति श्रुत्वा स मन्त्री वाक्यमब्रवीत् ॥ १३ ॥

देव्यौ युष्मत्प्रसादोऽयं भवत्योरपि यत्पुरः ।

वक्तुं शक्नोमि तद्देव्यौ श्रूयेतां जन्म मत्प्रभोः ॥ १४ ॥

आसीदिक्ष्वाकुवंशोत्थो राजा राजीवलोचनः ।

श्रीमान्कुन्दरथो नाम दोश्छायाच्छादितावनिः ॥ १५ ॥

तस्याभूदिन्दुवदनः पुत्रो भद्ररथाभिधः ।

तस्य विश्वरथः पुत्रस्तस्य पुत्रो बृहद्रथः ॥ १६ ॥

तस्य सिन्धुरथः पुत्रस्तस्य शैलरथः सुतः।

तस्य कामरथः पुत्रस्तस्य पुत्रो महारथः ॥ १७ ॥

तस्य विष्णुरथः पुत्रस्तस्य पुत्रो नभोरथः।

अयमस्मत्प्रभुस्तस्य पुत्रः पूर्णामलाकृतिः ॥ १८ ॥

अमृतापूरितजनः क्षीरोदस्येव चन्द्रमाः ।

महद्भिः पुण्यसंभारैर्विदूरथ इति श्रुतः ॥ १९ ॥

जातो मातुः सुमित्राया गौर्या गुह इवापरः ।

पितास्य दशवर्षस्य दत्त्वा राज्यं वनं गतः ॥ २० ॥

Maharishi Vashishta said:

3.41.1–7

> After the two Goddesses entered, that palace of lotus-like beauty became illuminated like the rise of two moons, shining with a pure white glow in its interior.

> It was filled with the soft, pure, gentle fragrance of mandara flowers carried by a mild breeze, and due to its influence, everyone except the sleeping king and other men became drowsy with delight.

> It was like a garden of good fortune and joy, where diseases and pains had fled, resembling a forest in full spring bloom or a lotus pond at dawn by the riverbank.

> The king, refreshed by the cool, soothing rays overflowing from the bodies of the two goddesses—like moonlight—awoke as if sprinkled with nectar.

> He saw the two celestial Beings resting on seats, appearing like two moon discs risen on the twin peaks of Mount Meru.

> Thinking for a moment in amazement, the astonished king rose from his bed, like Lord Vishnu (with disc and mace) rising from Shesha serpent.

> Restraining his hanging garlands, necklaces, and garments, he offered a handful of flowers like a blossoming floral offering.

3.41.8–12

> These verses continue the description of the king's respectful actions, his wonder at the Divine visitors, and the beginning of the Goddesses' inquiry about his identity and origin, setting the stage for the minister to speak.

The Goddess said: 

3.41.13–20

> O King, who are you? Whose son are you? When were you born here? Hearing this, the minister spoke these words.

> O Goddesses, by your grace, I am able to speak in your presence. Please hear the account of my lord's birth.

> There was a king born in the Ikshvaku dynasty named Kundaratha, the illustrious lotus-eyed one whose arms' shadow covered the earth.

> His son was moon-faced Bhadaratha; his son was Vishwaratha; his son was Brihadratha.

> His son was Sindhuratha; his son was Shailaratha; his son was Kamaratha; his son was Maharatha.

> His son was Vishnuratha; his son was Nabhoratha. This our lord is his son, perfect and pure in form.

> Filled with nectar-like people, like the moon from the milky ocean, he is known as Viduratha due to his great accumulation of merits.

> Born to his mother Sumitra, like another Guha (Kartikeya) to Gauri; his father gave him the kingdom at the age of ten and went to the forest.

Detailed summary of the teachings:

The entry of the Goddesses' into the palace transforms the ordinary royal chamber into a celestial, blissful realm, symbolizing how spiritual presence can dispel ignorance, disease, and suffering. The king's awakening through their cool, moon-like radiance represents the soul's revival by Divine Grace or Wisdom, where ordinary sleep (ignorance) gives way to perception of truth. It teaches that the material world, though seemingly solid, can be transcended and beautified by contact with Higher Consciousness, as seen in the fragrance, joy, and absence of pain.

The king's rising in reverence and offering flowers highlights humility, devotion, and recognition of the Divine even in human form. His astonishment and quick composure reflect the ideal response of a seeker—wonder at the sublime, followed by immediate surrender and worship. This episode underscores that true kingship lies not in power but in recognizing and honoring spiritual realities beyond the ego.

The lineage narration by the minister serves to ground the king's identity in a historical and dynastic context, yet subtly points to the impermanence of such lineages. The chain of kings from Ikshvaku down to Viduratha shows the continuity of royal dharma, but the emphasis on Viduratha's purity, merits, and early ascension hints at his spiritual readiness for deeper inquiry. It teaches that worldly status and ancestry are provisional labels, preparing the mind for the Realization that all forms arise from and return to the same Consciousness.

The Goddesses' questioning and the minister's response initiate the process of self-inquiry, a core teaching of Yoga Vasishta: "Who am I?" This prompts reflection on birth, origin, and identity, revealing that personal history is part of the dream-like world. The Divine Grace enabling the minister to speak shows that True Knowledge flows only when blessed from above, emphasizing surrender over self-effort alone.

Overall, these verses convey that life is a Divine play (lila) where apparent events—birth, rule, awakening—lead toward Self-Realization. The palace scene symbolizes the inner sanctum of Consciousness, where the individual soul meets Universal Truth. The teachings stress detachment from worldly attachments, reverence for wisdom-bearers, and recognition that true bliss comes from transcending name, form, and lineage to abide in the Eternal Self.

Chapter 3.40, Verses 45–54

Yoga Vashishtha 3.40.45–54

(These verses explain how the individual soul -jiva- creates and experiences its own personal world at the moment of death or in the process of birth and rebirth)

श्रीवसिष्ठ उवाच ।

यत्रैव म्रियते जन्तुः पश्यत्याशु तदेव सः।

तत्रैव भुवनाभोगमिममित्थमिव स्थितम् ॥ ४५ ॥

व्योमैवानुभवत्यच्छमहं जगदिति भ्रमम्।

व्योमरूपं व्योमरूपी जीवो जात इवात्मवान् ॥ ४६ ॥

सुरपत्तनशैलार्कतारानिकरसुन्दरम् ।

जरामरणवैक्लव्यव्याधिसंकटकोटरम् ॥ ४७ ॥

स्वभावाभावसंरम्भस्थूलसूक्ष्मचराचरम् ।

साव्ध्यद्व्युर्वीनदीशाहोरात्रिकल्पक्षणक्षयम् ॥ ४८ ॥

अहं जातोऽमुना पित्रा किलात्रेत्याप्तनिश्चयम् ।

इयं माता धनमिदं ममेत्युदितवासनम् ॥ ४९ ॥

सुकृतं दुष्कृतं चेदं ममेति कृतकल्पनम्।

बालोऽभूवमहं त्वद्य युवेति विलसद्धृदि ॥ ५० ॥

प्रत्येकमेवमुदितः संसारवनखण्डकः।

ताराकुसुमितो नीलमेघचञ्चलपल्लवः ॥ ५१ ॥

चरन्नरमृगानीकः सुरासुरविहंगमः ।

आलोककौसुमरजाः श्यामागहनकुञ्जकः ॥ ५२ ॥

अब्धिपुष्करिणीपूर्णो मेर्वाद्यचललोष्टकः ।

चित्तपुष्करबीजान्तर्निलीनानुभवाङ्कुरः ॥ ५३ ॥

यत्रैष म्रियते जीवस्तत्रैवं पश्यति क्षणात् ।

प्रत्येकमुदितेष्वेवं जगत्खण्डेषु भूरिशः ॥ ५४ ॥

Maharishi Vashishta said:

3.40.45–50

> Wherever a living Being dies, he quickly sees that very place as his world spread out before him in this manner.

> The clear space (void) itself experiences the delusion "I am the world." The soul, having the form of Space and being of the nature of Space, appears as if born with ego-sense.

> It appears beautiful with cities of gods, mountains, suns, clusters of stars; yet it is hollow with the miseries of old age, death, distress, and diseases.

> It is made of natural absence and presence, gross and subtle, moving and unmoving; it includes mountains, earth, rivers, days and nights, eons, moments, and their destruction.

> With the firm conviction "I was born here through this father," and the latent impression "This is my mother, this wealth is mine."

> Imagining "These good and bad deeds are mine," and in the heart thinking "I was a child before, now I am young."

3.40.51–54

> In this way, each one individually rises as a fragment of the world-forest — flowered with stars, having fickle leaves of dark clouds.

> Moving with herds of men and animals, with birds of gods and demons; sprinkled with rays of light like flowers, thick with dark groves.

> Full of oceans and lakes, with lumps of mountains like Meru; the sprout of experience hidden inside the lotus seed of the mind.

> Wherever this soul dies, in that very instant it sees this; thus in many such individually arisen world-fragments, it happens repeatedly.

Detailed summary of the teachings:

The teaching emphasizes that death is not an end but an instant transition where the dying being immediately perceives a new or continued world based on its own mind and vasanas (latent impressions). The world is not objective or shared in the same way for everyone; instead, each soul projects its Reality from Pure Space-like Consciousness, showing the illusory and subjective nature of existence.

The core idea is that the entire Universe appears within the Infinite, Formless Space (vyoma) of Consciousness. The soul, being non-different from this empty Space, mistakenly identifies itself as a limited entity and imagines a vast, beautiful yet painful world full of celestial cities, mountains, stars, gods, demons, aging, diseases, time cycles, and natural elements. This projection arises from delusion (bhrama), where the clear void experiences itself as "I am the world," highlighting non-duality — there is no real creation apart from mind.

The verses describe how egoistic notions solidify this illusion: beliefs like "I was born to this father in this place," "This is my mother," "This is my wealth," "These are my good and bad actions," and the sense of time passing from childhood to youth. These vasanas and convictions bind the soul to repeated cycles of samsara, making the world seem solid and personal, even though it is merely a mental construct without true substance.

Using poetic metaphors, Sage Vasishta portrays each individual's world as a separate "fragment" of a vast forest-like samsara: starry flowers, cloudy leaves, moving creatures, light rays like blossoms, dense dark groves, oceans, mountains, all sprouting from the tiny seed of chitta (mind). This illustrates the multiplicity of worlds within Consciousness — countless private Universes arising and vanishing, each unique to the perceiver, yet all rooted in the same underlying Reality.

Ultimately, the teaching points to liberation through understanding this process. Since the soul sees its world instantly upon "death" in any fragment, and this repeats across many such worlds, true freedom comes from recognizing the dream-like, mind-born nature of all experience. By transcending identification with the body, ego, and vasanas, one Realizes the Pure, Unchanging Space of Awareness beyond birth and death, dissolving the illusion of separate worlds and individual suffering.