Chapter 3.91, Verses 43–54

Yoga Vashishtha 3.91.43–54

(These verses teach that the Pure Self, or Pure Consciousness, is completely free of ego-sense, individuality, and all dualistic notions)

ब्रह्मोवाच।

अहंतादिपरे तत्त्वे मनागपि न विद्यते।

ऊर्म्यादीव पृथक्तोये संवित्सारं हि तद्यतः ॥ ४३॥

अहंप्रत्ययसंदृश्यं चेत्यं विद्धि समुत्थितम्।

मृगतृष्णाम्ब्विवान्तस्थं नूनं विद्यत एव नो ॥ ४४॥

अहंतापदमन्तात्मपदं विद्धि निरामयम्।

विदं विदुरहंतादि शैत्यमेव यथा हिमम् ॥ ४५॥

चित्तेव चेत्यते जाड्यं स्वप्ने स्वमरणोपमम्।

सर्वात्मत्वात्सर्वशक्तीः कुर्वती नैति साम्यताम् ॥ ४६॥

मनः पदार्थादितया सर्वरूपं विजृम्भते।

नानात्माचित्तदेहोऽयमाकाशविशदाकृतिः ॥ ४७॥

देहादिदेहप्रतिभारूपात्म्यं त्यजता सता।

विचार्यं प्रतिभासात्म चित्तं चित्तेन वै स्वयम् ॥ ४८॥

चित्तताम्रे शोधिते हि परमार्थसुवर्णताम्।

गतेऽकृत्रिम आनन्दः किं देहोपलखण्डकैः ॥ ४९॥

यद्विद्यते शोध्यते तद्बोधः के च खपादपाः।

देहाद्यविद्या सत्या चेद्युक्त एतां प्रति ग्रहः ॥ ५०॥

असत्यविनिविष्टानां देहवाचितया त्विह।

ये नामोपदिशन्त्यज्ञाः किंचित्ते पुरुषैडकाः ॥ ५१॥

यथैतद्भावयेत्स्वान्तं तथैव भवति क्षणात्।

दृष्टान्तोऽत्रैन्दवाहल्याकृत्रिमेन्द्रादिनिश्चयाः ॥ ५२॥

यद्यद्यथा स्फुरति सुप्रतिभात्मचित्तं तत्तत्तथा भवति देहतयोदितात्म।

देहोऽयमस्ति न न चाहमिति स्वरूपं विज्ञानमेकमवगम्य निरिच्छमास्स्व ॥ ५३॥

देहोऽयमेष च किलायमिति स्वभावाद्देहोऽयमेतदखिलं तत एति नाशम्।

यक्षादिकल्पनवशाद्भयमेति बालो निर्यक्षदेहगत एव कयापि युक्त्या ॥ ५४॥

Brahmadev continued:

3.91.43–48

> In the Highest Reality there is not even the slightest trace of ego-sense or related notions. That Reality is Pure Consciousness itself, just as waves are not separate from the water.

> Know that whatever appears as an object through the idea of “I” is only a rising appearance. It does not really exist within, any more than water exists in a mirage.

> Know the State of egoism to be the impure self, while the Pure Self is free from all affliction. The wise understand ego-sense and the like to be nothing other than the coldness that belongs to ice.

> Consciousness alone imagines inertness, just as one dreams of one’s own death. Being the Self of all, it exercises every power yet never becomes identical with those powers.

> The mind spreads out in every form as though those forms were Real objects. This body made of mind and Consciousness is of the Nature of clear Space and takes on many shapes.

> A wise person should give up identification with the body and the like, and should examine, with the mind itself, the mind that is only an appearance.

3.91.49–54

> When the copper of the mind is purified it becomes the Pure Gold of the Supreme Reality. Then Natural Bliss arises; of what use are the stone fragments of the body?

> Whatever truly exists is purified by Knowledge. What are these trees growing in the sky? If the ignorance that takes the body and the like as Real were itself real, then attachment to them would be justified.

> Those ignorant people who teach others who are attached to the unreal body as the Self are themselves only sheep among men.

> Whatever one contemplates within oneself, that one becomes in an instant. Clear examples are the firm convictions of the sons of Indu, of Ahalya, of the artificial Indra, and so on.

> Whatever form the firmly established mind of appearance takes, that very form becomes the body that rises as the Self. This body does not exist, nor does the “I.” Knowing the single Knowledge that is one’s True Nature, remain free from desire.

> By Nature a person thinks “this body is I” and “this is mine”; from that the entire body comes to destruction. A child feels fear because of the imagined yaksha and the like; by some sound reasoning he becomes free of that imagined yaksha-body.

Summary of the teachings: 

These verses teach that the Pure Self, or pure Consciousness, is completely free of ego-sense, individuality, and all dualistic notions. Ego and the sense of “I” and “mine” are only fleeting appearances that arise within Consciousness, just as waves arise in water or water seems to exist in a mirage. They have no independent Reality. The mind itself is nothing but Consciousness appearing in limited forms; it projects the body and the world, yet remains of the nature of clear, open Space.

Because the mind creates whatever it firmly contemplates, identification with the body and its limitations is only a temporary, dream-like belief. When this belief is examined carefully with the mind itself, the mind is purified. Like copper refined into Pure Gold, the mind reveals its true nature as the Supreme Reality, and natural, uncreated Bliss arises. Attachment to the perishable body then loses all meaning.

The verses stress that only what truly exists can be purified by Knowledge. The body and the ego are like trees growing in the sky—mere empty imaginations. Those who teach others to cling to the body as the Self are themselves deluded. Instantaneous transformation is possible: as one thinks, so one becomes, illustrated by well-known stories of beings who became what they intensely imagined.

Finally, the teaching is practical. The belief “I am this body” and “this is mine” is the root of fear, limitation, and eventual destruction of the body-idea. Just as a child is freed from the fear of an imaginary demon by clear reasoning, so a person is freed from the imagined body by understanding that only Pure Consciousness is Real. Remaining established in that single, desire-free Knowledge is the Natural State.

Chapter 3.91, Verses 9–22

Yoga Vashishtha 3.91.9–22

(These verses present Brahmadev's response after hearing the Sun’s counsel about the expansive nature of Space, Mind, and Consciousness)

ब्रह्मोवाच।

मया संचिन्त्य सुचिरमिदमुक्तं महामुने।

युक्तमुक्तं त्वया भानो विततं हि किलाम्बरम् ॥ ९॥

मनश्च विततं वापि चिदाकाशश्च विस्तृतः।

तद्यथाभिमतं सर्गं नित्यकर्म करोम्यहम् ॥ १०॥

कल्पयामि बहून्याशु भूतजालानि भास्कर।

तत्त्वमेवाशु भगवन्प्रथमो मे मनुर्भव ॥ ११॥

कुरु सर्गं यथाकामं मया समभिचोदितः।

अथैतत्स महातेजा मम वाक्यं प्रभाकरः ॥ १२॥

अङ्गीकृत्य द्विधात्मानं चकार तपतांवर।

एकेन प्राक्तनेनास्मिन्वपुषा सूर्यतां गतः ॥ १३॥

व्योमाध्वगतया सर्गे ततान दिवसावलिम्।

मन्मनुत्वं द्वितीयेन कृत्वा स्ववपुषा क्षणात् ॥ १४॥

ससर्ज सकलां सृष्टिं तां तामभिमतां मम ॥ १५॥

एतत्ते कथितं सर्वं वसिष्ठमनसो मुने।

स्वरूपं सर्वकृत्त्वं च शक्तत्वं च महात्मनः ॥ १६॥

प्रतिभासमुपायाति यद्यदस्य हि चेतसः।

तत्तत्प्रकटतामेति स्थैर्यं सफलतामपि ॥ १७॥

सामान्यब्राह्मणा भूत्वा प्रतिभासवशात्किल ।

ऐन्दवा ब्रह्मतां याता मनसः पश्य शक्तताम् ॥ १८॥

यथा चैन्दवजीवास्ते चित्रत्वाद्ब्रह्मतां गताः।

वयं तथैव चिद्भावाच्चित्तत्वाद्ब्रह्मतां गताः ॥ १९॥

चित्तं हि प्रतिभासात्म यच्च तत्प्रतिभासनम्।

तदिदं भाति देहादि स्वान्तं नान्यास्ति देहदृक् ॥ २०॥

चित्तमात्मचमत्कारं तच्च तत्कुरुते स्वतः।

यथावत्संभवं स्वात्मन्येवान्तर्मरिचादिवत् ॥ २१॥

तदेतच्चित्तवद्भातमातिवाहिकनामकम्।

तदेवोदाहरन्त्येवं देहनाम्ना घनभ्रमम् ॥ २२॥

Brahmdev said:

3.91.9–15

> After long reflection, O great Sage, I said this: You have spoken rightly, O Sun, for the sky is indeed vast and expansive.

> The mind too is expansive, and the Space of Consciousness is also vast. Therefore I continually perform Creation according to my Will.

> O Sun, I quickly form many groups of Beings. Therefore, O Lord, become at once my first Manu.

> Create the World as you wish, being urged by me. Then that highly radiant Sun accepted my words.

> O foremost among the shining ones, having agreed, he divided his own self into two. With one former body he became the Sun in this Creation.

> Moving along the path of the sky in creation, he stretched out the succession of days. Instantly, with his second body, he assumed the role of my Manu.

> He created the entire Creation, each part according to my desire.

3.91.16–22

> O Sage of the mind of Vasistha, all this has been told to you: the True Nature, the all-creating power, and the potency of the Great Self.

> Whatever reflection arises in this mind becomes manifest, firm, and successful.

> Ordinary brahmins, under the power of mental reflection, became the Aindavas and attained the State of Brahma. Behold the power of the mind.

> Just as those Aindava Beings, through the vividness of their imagination, attained Brahma-hood, so we too, through our Nature as Consciousness and mind, have attained Brahma-hood.

> The mind is of the nature of reflection. Whatever that reflection is, that appears as this body and so on. There is no other perception of the body apart from one’s own inner Self.

> The mind is the wonder of the Self, and it produces that by itself. As far as possible, it does so within its own Self, like the pungency inherent in pepper.

> That which appears like the mind is called the subtle (ativahika) body. The same, under dense delusion, is spoken of by the name of the (gross) body.

Summary of the Teachings:

Brahmadev acknowledges the vastness of the sky, the mind, and the Space of Pure Awareness, and therefore resolves to continue his eternal work of Creation without hindrance. He appoints the Sun as his first Manu, empowering him to bring forth all Beings according to desire. The Sun divides himself into two aspects: one remains as the visible sun traversing the heavens and marking the succession of days, while the other instantly assumes the role of Manu and produces the entire manifold Creation exactly as Brahmadev wished. This narrative illustrates the seamless cooperation between Divine Will and its executive power in bringing Worlds into being.

The teaching then turns to the fundamental nature and power of the mind. Whatever image or idea arises as a reflection in the mind promptly becomes visible, stable, and effective in outward experience. The mind is shown to be the creative instrument through which the Infinite Self expresses itself. Ordinary human Beings, by the sheer force of sustained mental conception, can rise to the status of Brahma himself, as demonstrated by the Aindava brothers who, through intense imaginative identification, attained that exalted State. In the same way, all Beings who function through Consciousness and mind share in that same potential.

The verses emphasize that the mind is essentially of the nature of reflection or appearance. The body and the entire world of forms are nothing other than projections of this reflective mind; there is no independent material substance existing apart from it. The mind is described as the wondrous play or self-display of the Pure Self. Just as the sharp taste of pepper is inherent within the pepper itself and needs no external addition, so the creative power resides spontaneously within the mind and operates from within its own Being.

This creative appearance of the mind is first known as the subtle or astral body (ativahika). When the same subtle appearance becomes densified through ignorance and firm belief in solidity, it is conventionally called the gross physical body. Thus the distinction between subtle and gross is only a difference in the degree of densification of mental projection, not a difference in essential substance. The entire teaching points to the mind as the sole apparent creator and sustainer of all experience, while the underlying Reality remains the undivided Self whose power the mind merely reflects.

Taken together, these verses reveal that Creation is an unbroken expression of Consciousness through the instrument of mind. Individual identity, bodily form, and the multiplicity of Worlds are all mental constructions that appear Real only through sustained attention and belief. By recognizing the mind’s reflective and projective nature, one gains insight into the non-dual Truth that all apparent diversity is a play within the single expanse of Awareness.

Chapter 3.91, Verses 1–8

Yoga Vashishtha 3.91.1–8

(These verses highlight the supreme and independent nature of the mind)

भानुरुवाच।

तेनैतद्वच्मि भवगन्यथाकालं मनो मुने।

अनिग्राह्यमभेद्यं च शापैरपि दुरासदैः ॥ १॥

ऐन्दवानामतः सृष्टिक्रमाणां प्रविनाशनम्।

युज्यते न च तद्ब्रह्मन्युक्तमेतन्महात्मनः ॥ २॥

किं तदस्ति जगत्यस्मिन्विविधेषु जगत्सु च।

तवापि नाथ नाथस्य यद्दैन्याय महात्मनः ॥ ३॥

मनो हि जगतां कर्तृ मनो हि पुरुषः स्मृतः।

यन्मनोनिश्चयकृतं तद्द्रव्यौषधिदण्डनैः ॥ ४॥

हन्तुं न शक्यते जन्तोः प्रतिबिम्बं मणेरिव।

तस्मादेतेऽत्र तिष्ठन्तु भासुरैः सर्गसंभ्रमैः ॥ ५॥

त्वं सृष्ट्वेह प्रजास्तिष्ठ बुद्ध्याकाशो ह्यनन्तकः।

चित्ताकाशश्चिदाकाश आकाशश्च तृतीयकः ॥ ६॥

अनन्तास्त्रय एवैते चिदाकाशप्रकाशिताः।

एकं द्वौ त्रीन्बहून्वापि कुरु सर्गाञ्जगत्पते ॥ ७॥

स्वेच्छयात्मनि तिष्ठ त्वं किं गृहीतं तवैन्दवैः।

ब्रह्मोवाच।

अथैन्दवजगज्जाले भानुनैवमुदाहृते ॥ ८॥

Suryadev said: 

3.91.1–8

> Therefore, O venerable Sage, I speak this at the right time. The mind is uncontrollable and unbreakable, even by the most severe curses.

> Therefore, O Brahman, the destruction of the successive creations of the Aindavas is not proper. Such an act is also not fitting for a great soul.

> O Lord of lords, what is there in this world or in the many other worlds that could cause any need or poverty to your great soul?

> The mind is truly the Creator of the worlds. The mind itself is known as the Cosmic person. Whatever is firmly decided by the mind cannot be undone by material things, medicines, or punishments.

> Just as the reflection of a gem cannot be destroyed, the mental image of a living Being cannot be killed. Therefore, let these remain here with their shining creative activities.

> Having created the Beings here, remain established. The Space of intellect is infinite. There is also the Space of mind, the space of Pure Consciousness, and ordinary Space as the third.

> These three Spaces are indeed Infinite and are revealed by the Space of Consciousness. O Lord of the Worlds, create one, two, three, or even many Creations as you wish.

> Remain in your own Self according to your free will. What have the Aindavas taken away from you? Brahma said: Then, when Bhanu had spoken in this way about the network of the Aindava worlds...

Summary of the teachings:

The mind cannot be controlled, broken, or destroyed by any external force, including the most powerful curses. It stands beyond the reach of ordinary means of restraint or harm.

The Creations arising from the firm resolve of the mind, such as those of the Aindavas, should not be interfered with or destroyed. Great Beings do not suppress the free expressions of others’ minds, as such interference goes against the dignity of an elevated soul.

Nothing in any World can create lack or limitation for the Supreme Self. The mind is the true maker of all Worlds and is itself regarded as the Cosmic person. Once the mind has firmly decided upon something, no material object, medicine, or punishment can reverse that determination.

Mental projections and reflections cannot be eliminated, just as the image of a gem in a mirror cannot be destroyed. Therefore, the shining creative activities of such minds should be allowed to continue freely.

The creator is advised to remain established in his own nature after producing Beings. There exist three Infinite Spaces—the Space of intellect, the Space of mind, and ordinary space—all illuminated by Pure Consciousness. Within this vast openness, one may create as many worlds as desired by free will, without any sense of loss, since nothing has been taken away by the Creations of others.

Chapter 3.90, Verses 1–14

Yoga Vashishtha 3.90.1–14

(These verses teach that intense attachment and mutual love between two Beings create strong mental impressions that survive the death of the body)

भानुरुवाच।

अथेन्द्रेणैवमुक्तोऽसौ राजा राजीवलोचनः।

मुनिं भरतनामानं पार्श्वसंस्थमुवाच ह ॥ १॥

राजोवाच।

भगवन्सर्वधर्मज्ञ पश्यामि सुदुरात्मनः।

भृशमस्य मुखे स्फारं धार्ष्ट्यं मद्दारहारिणः ॥ २॥

पापानुरूपमस्याशु शापं देहि महामुने।

यदवध्यवधात्पापं वध्यत्यागात्तदेव हि ॥ ३॥

इत्युक्तो राजसिंहेन भरतो मुनिसत्तमः।

यथावत्प्रविचार्याशु पापं तस्य दुरात्मनः ॥ ४॥

सहानया दुष्कृतिन्या भर्तृद्रोहाभिभूतया।

विनाशं व्रज दुर्बुद्धे इति शापं विसृष्टवान् ॥ ५॥

ततस्तौ राजभरतौ प्रत्यूचतुरिदं वचः।

सुदुर्मती युवां याभ्यां क्षपितं दुश्चरं तपः ॥ ६॥

अनेन शापदानेन किंचिद्भवति नावयोः।

देहे नष्टे न नौ किंचिन्नश्यति स्वान्तरूपयोः ॥ ७॥

स्वान्तं हि नहि केनापि शक्यते नाशितुं क्वचित्।

सूक्ष्मत्वाच्चिन्मयत्वाच्च दुर्लक्ष्यत्वाच्च विद्धि नौ ॥ ८॥

श्रीभानुरुवाच।

सुघनस्नेहसंबद्धमनस्कावेव शापतः।

पतितौ भूतले वृक्षविच्युताविव पल्लवौ ॥ ९॥

अथ व्यसनसंसक्तौ मृगयोनिमुपागतौ।

ततो द्वावपि संसक्तौ भूयो जातौ विहंगमौ ॥ १०॥

अथास्माकं विभो सर्गे मिथःसंबन्धभावनौ।

तपःपरौ महापुण्यौ जातौ ब्राह्मणदम्पती ॥ ११॥

भारतोऽपि तयोः शापः स समर्थो बभूव ह।

शरीरमात्राक्रमणे न मनोनिग्रहे प्रभो ॥ १२॥

तावद्यापि हि तेनैव मोहसंस्कारहेतुना।

यत्र यत्र प्रजायेते भवतस्तत्र दम्पती ॥ १३॥

अकृत्रिमप्रेमरसानुविद्धं स्नेहं तयोस्ते प्रतिवीक्ष्य कान्तम्।

वृक्षा अपि प्रेमरसानुविद्धाः शृङ्गारचेष्टाकुलिता भवन्ति ॥ १४॥

Suryadev continued:

3.90.1–6

> Then the lotus-eyed King, having been thus addressed by Indra, spoke to the Sage named Bharata who stood beside him.

> The King said: O revered one, Knower of all dharma, I see great and open insolence on the face of this thoroughly wicked man who stole my wife.

> O great Sage, quickly give him a curse that fits his sin. The sin of killing one who should not be killed is the same as the sin of sparing one who should be killed.

> Thus spoken to by the best of Kings, Bharata, the foremost of Sages, quickly and carefully considered the sin of that wicked person.

> Together with this sinful woman overcome by betrayal of her husband, “Go to destruction, O dull-minded one!”—thus he uttered the curse.

> Then those two replied with these words: “O you of very evil minds, by whom hard-won austerity has been wasted!”

3.90.7–14

> By this giving of the curse nothing happens to us two. When the body is destroyed, nothing of our Inner True Nature is lost.

> Indeed, the Inner Self can never be destroyed by anyone anywhere. Know us to be such, because we are subtle, made of Pure Consciousness, and hard to perceive.

> Bound in mind by very dense affection, they fell to the ground because of the curse, just like two leaves fallen from a tree.

> Then, clinging to their attachment and suffering, they entered the womb of deer. After that both, still attached, were born again as birds.

> O Lord, in our cycle of Creation they were born as a Brahmin couple, devoted to austerity, of great merit, and still feeling mutual bond.

> O Lord, the curse of Bharata on them was effective only in attacking the body alone, not in restraining the mind.

> Even now, because of that very impression of delusion, wherever they are born they become a couple there.

> Seeing their charming affection filled with genuine feeling of love, even the trees, touched by that same feeling of love, become restless with gestures of romance.

Summary of the teachings:

A curse or any outer force may destroy the physical form, yet it cannot touch the subtle inner self, which is Pure Consciousness, extremely fine, and beyond ordinary perception. The pair therefore continue their bond through successive births.

The story shows the power of samskaras, the latent tendencies left by strong emotions. Because of their deep affection and the delusion it produces, the two Beings are reborn again and again as a pair—first as deer, then as birds, and later as a Brahmin husband and wife devoted to austerity. The outer circumstances change, but the inner connection remains.

Even when they are born as highly virtuous people engaged in spiritual practice, the old impression of attachment continues to operate. The curse of the Sage affected only their bodies; it had no power over their minds. This illustrates that true freedom requires the purification of the mind itself, not merely the suffering of physical consequences.

The verses underline the distinction between the perishable body and the imperishable Inner Nature. The Self cannot be destroyed by any external agency. Real Knowledge consists in recognising this subtle, Conscious Essence that remains untouched by birth, death, or curse.

Finally, the text points to the contagious strength of pure, spontaneous love: even trees are said to respond with signs of romance when they witness such genuine affection. The teaching is that attachment, whether pure or mixed with delusion, shapes destiny across lives, and only clear insight into the nature of the self can dissolve the cycle of repeated paired births.

Chapter 3.88, Verses 12–21

Yoga Vashishtha 3.88.12–21

(These verses teach that truly wise people act without any personal desire or attachment, whether they are performing actions or withdrawing from them)

भानुरुवाच।

यथैव कर्मकरणे कामना नास्ति धीमताम्।

तथैव कर्मत्यागे कामना नास्ति धीमताम् ॥ १२॥

अतः सुषुप्तोपमया धिया निष्कामया तया।

सुषुप्तबुद्धसमया कुरु कार्यं यथागतम् ॥ १३॥

सर्गैरथेन्दुपुत्राणां तोषमेषि जगत्प्रभो।

तदेते तोषयिष्यन्ति तं त्वां सर्गात्सुरेश्वर ॥ १४॥

चित्तनेत्रैर्भवानेतान्सर्गानन्यस्य नो दृशा।

अवश्यं चक्षुषा सर्गं सृष्टमित्येव वेत्ति कः ॥ १५॥

येनैव मनसा सर्गो निर्मितः परमेश्वर।

स एव मांसनेत्रेण तं पश्यति हि नेतरः ॥ १६॥

न चैतान्दश संसारान्दश नीरजसंभवान्।

कश्चिन्नाशयितुं शक्तश्चित्तदार्ढ्याच्चिरस्थितान् ॥ १७॥

कर्मेन्द्रियैर्यत्क्रियते तद्रोद्धुं किल युज्यते।

न मनोनिश्चयकृतं कश्चिद्रोधयितुं क्षमः ॥ १८॥

यो बद्धपदतां यातो जन्तोर्मनसि निश्चयः।

स तेनैव विना ब्रह्मन्नान्येन विनिवार्यते ॥ १९॥

बहुकालं यदभ्यस्तं मनसा दृढनिश्चयम्।

शापेनापि न तस्यास्ति क्षयो नष्टेऽपि देहके ॥ २०॥

यद्बद्धपीठमभितो मनसि प्ररूढं तद्रूपमेव पुरुषो भवतीह नान्यत्।

तद्बोधनादितरमत्र किलाभ्युपायं शैलौघसेकमिव निष्फलमेव मन्ये ॥ २१॥

Suryadev continued: 

3.88.12–15

> Just as wise people have no desire while doing actions, they also have no desire while giving up actions.

> Therefore, with a calm mind like deep sleep, free from all desire, and with awareness like that of one who is awake even in sleep, do whatever work comes to you naturally.

> O Lord of the World, you find satisfaction in the Creations of the sons of the Moon. Therefore, O Chief of the Gods, these Creations will please you through further Creation.

 

> You see these Creations with the eyes of the mind, not with anyone else’s sight. Who can truly know a Creation as created merely by looking with the physical eyes?

3.88.16–21

> O Supreme Lord, the Creation that is made by a particular mind is seen only by that same mind through the physical eyes, and by no one else.

> No one has the power to destroy these ten long-standing worlds that arose from the lotus-born ones, because they are firmly fixed due to the firmness of the mind.

> What is done by the organs of action can indeed be stopped. But no one is able to stop what has been fixed by the resolve of the mind.

> O Brahman, once a firm decision has taken deep root in the mind of a living being, it cannot be removed by anyone else—only by that same person.

> Whatever has been practised for a long time by the mind with firm resolve cannot be destroyed even by a curse. It does not perish even when the body is destroyed.

> Whatever has become firmly rooted and established all around in the mind—that form alone does a person become in this world, nothing else. Any other method besides Realizing that, I consider completely useless here, like pouring water on a heap of rocks.

Summary of the teachings:

The mind of the wise remains calm and free, like the state of deep sleep, yet fully aware. They simply do whatever duty or work comes naturally, without craving results or resisting the flow of life.

Creation itself is presented as a spontaneous, desireless play. The one who creates sees the worlds through the power of the mind, not through ordinary physical sight. Only the mind that has projected a particular creation can truly perceive it; others cannot fully know or share that vision.

The verses strongly emphasise the power of the mind. Worlds and conditions that have become firmly fixed in the mind cannot be destroyed by outer force. Actions of the body can be controlled, but a deep mental resolve cannot be stopped by anyone else.

Once a firm conviction or habit takes root in a person’s mind, only that same person can change it. No outside power, not even a curse, can remove what the mind has long practised and made solid. Such mental patterns continue even beyond the destruction of the body.

Finally, a person becomes exactly what is deeply established in the mind. Real change comes only through understanding and transforming that inner root. All other efforts are as useless as trying to grow plants by watering a pile of stones. True Freedom and right action arise from a mind that is clear, desireless, and firmly established in Wisdom.

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

Yoga Vashishtha 3.85.37–3.86.10

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

श्रीभानुरुवाच।

3.85.37–39

अस्य दृश्यप्रपञ्चस्य नित्यं कारणतामसि।

गतः कस्मान्न जानीषे किं मामीश्वर पृच्छसि ॥ ३७॥

अथ मद्वाक्यसंदर्भे लीला चेत्तव सर्वग।

अचिन्तितां मदुत्पत्तिं तच्छृणुष्व वदाम्यहम् ॥ ३८॥

सदसदिति कलाभिराततं यत् सदसदबोधविमोहदायिनीभिः।

अविरतरचनाभिरीश्वरात्मन् प्रविलसतीह मनो महन्महात्मन् ॥ ३९॥

3.86.1–10

कल्पनाम्नि महादेव ह्यस्तने दिवसे तव।

तले कैलासशैलस्य जम्बूद्वीपैककोणके ॥ १॥

सुवर्णजटनाम्ना यस्त्वत्पुत्रैर्जनितप्रजैः।

मण्डलं कल्पितं श्रीमदनल्पसुखसुन्दरम् ॥ २॥

तत्राभूदतिधर्मात्मा ब्राह्मणो ब्रह्मवित्तमः।

इन्दुनामातिशान्तात्मा कश्यपस्य कुलोद्भवः ॥ ३॥

तस्मिंस्तदा निवसतो नित्यं स्वजनमण्डले।

तस्य प्राणसमा भार्या काचित्तस्यां महात्मनः ॥ ४॥

न बभूवात्मजस्तस्य मरुभूमौ तृणं यथा।

न व्यराजत सा भार्या तस्य निष्फलपुष्पिता ॥ ५॥

ऋज्वी गौरी सुशुद्धापि शून्या शरलता यथा।

तौ ततो दंपती खिन्नौ पुत्रार्थे तपसे गिरेः ॥ ६॥

कैलासस्यांशमारूढौ रूढाविव नवद्रुमौ।

भूतैरनावृते शून्ये तस्मिन्कैलासकुञ्जके ॥ ७॥

तेपतुस्तौ तपो घोरं जलाहारौ तरुस्थिती।

एकं पानीयचुलकं पीत्वा दिवसपर्यये ॥ ८॥

निस्पन्दमुत्थितौ वार्क्षी वृत्तिमाश्रित्य संस्थितौ।

तस्थतुस्तौ तदा तत्र तावत्कालं तरुव्रतौ ॥ ९॥

यावत्त्रेता द्वापरं च युगे द्वे एव ते गते।

ततस्तुष्टोऽभवद्देवस्तयोः शशिकलाधरः ॥ १०॥

Suyadev said

3.85.37–39

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

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

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

3.86.1–10

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

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

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

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

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

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

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

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

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

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

Summary of the Teachings:

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

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

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

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

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

Chapter 3.85, Verses 28–36

Yoga Vashishtha 3.85.28–36

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

ब्रह्मोवाच।

गन्धर्वनगरोद्यानलतावितान मालिनी।

समुद्रभूमिनभसां पदवी प्रविराजते ॥ २८॥

लोकान्तरेषु सङ्घेन देवासुरनरोरगाः।

उदुम्बरेषु मशका इव घुंघुमिताः स्थिताः ॥ २९॥

युगकल्पक्षणलवकलाकाष्ठाकलङ्कितः।

कालो वहत्यकलितसर्वनाशप्रतीक्षकः ॥ ३०॥

एवमालोक्य शुद्धेन परेण स्वेन चेतसा।

भृशं विस्मयमापन्नः किमेतत्कथमित्यलम् ॥ ३१॥

कथं मांसमयेनाक्ष्णा यन्न पश्यामि किंचन।

तन्मायाजालमतुलं पश्यामि मनसाम्बरे ॥ ३२॥

अथालोक्य चिरं कालं मनसैवाहमम्बरात्।

अर्कं तस्माज्जगज्जालादेकमानीय पृष्टवान् ॥ ३३॥

आगच्छ देवदेवेश भो भास्कर महाद्युते।

स्वागतं तेऽस्त्विति प्रोक्तो मयासौ कथितोप्यथ ॥ ३४॥

कस्त्वं कथमिदं जातं जगदेव जगन्ति च।

यदि जानासि भगवंस्तदेतत्कथयानघ ॥ ३५॥

इत्युक्तो मां समालोक्य संपरिज्ञातवानथ।

नमस्कृत्वाभ्युवाचेदमनिन्द्यपदया गिरा ॥ ३६॥

Lord Brahma continued:

3 85.28–33

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

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

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

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

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

3.85.33–36

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

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

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

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

Summary of the Teachings:

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

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

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

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

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

Chapter 3.82, Verses 10~31

Yoga Vashishtha 3.82.10~31

(These verses show the interaction between the King and the demoness Karkati, highlighting the power of focused thought and meditation)

राजोवाच।

यद्येवं फुल्लपद्माक्षि परदेहैकभोजने।

किं स्याच्छरीरवृत्त्यै ते स्थिताया मत्समीहिते ॥ १६॥

राक्षस्युवाच।

षड्भिर्मासैर्गिरौ राजन्प्रबुद्धायाः समाधितः।

जाता भोजनसंकल्पाद्भोजनेच्छेयमद्य मे ॥ १७॥

इदानीं शिखरं गत्वा तदेव ध्याननिश्चला।

यावदिच्छं सुखेनासे सजीवा शालभञ्जिका ॥ १८॥

आमृतीं धारणां बद्ध्वा धारयामि शरीरकम्।

यथेच्छमथ कालेन त्यक्ष्यामीति मतिर्मम ॥ १९॥

आशरीरपरित्यागमिदानीं न मया नृप।

हिंसनीयाः परप्राणास्तेनेदं मद्वचः शृणु ॥ २०॥

हिमवान्नाम शैलोऽस्ति शरच्चन्द्रांशुनिर्मलः।

य उत्तराशाहृदये स्पृष्टपूर्वापरार्णवः ॥ २१॥

तत्राहं निवसाम्यग्रे हेमशृङ्गदरीगृहे।

आयसी मेघलेखेव कर्कटीनाम राक्षसी ॥ २२॥

तपसोपार्जितो ब्रह्मा जनतामारणेच्छया।

विषूचिका प्राणहरा स्यां सूच्यात्मेति भो मया ॥ २३॥

तस्मात्संप्राप्तवरया बहून्वर्षगणान्मया।

भुक्ता विषूचिकात्वेन जनता जीवबाधनैः ॥ २४॥

त्वया न गुणिनो हिंस्या इति मे ब्रह्मणा ततः।

नियमार्थं महामन्त्रस्तदायत्तास्मि संस्थिता ॥ २५॥

सोऽयं प्रगृह्यतां तेन सर्वं हृदयशूलनम्।

शममेष्यति लोकेऽस्मात्का कथा मत्कृते भ्रमे ॥ २६॥

विततैवास्मि हिंसायां यत्पुरा हिंसितं मया।

जनस्य हृदयं तेन नाड्यो वैधुर्यमागताः ॥ २७॥

हिंसित्वा रक्तमांसानि संत्यक्ता ये महाजनाः।

तेभ्यो विधुरनाडीभ्यो ये जातास्तेऽपि तादृशाः ॥ २८॥

राजन्विषूचिकामन्त्रः सोऽयं संपन्न एव ते।

नहि सत्त्ववतामस्ति दुःसाध्यमिह किंचन ॥ २९॥

अतो दुर्नाडिकोशेषु शूलानां परिशान्तये।

मन्त्रो यो ब्रह्मणा प्रोक्तो राजञ्शीघ्रं गृहाण तम् ॥ ३०॥

आगच्छ निकटं नद्या गच्छामस्तत्र भूमिप।

स्वाचान्ताभ्यां संयताभ्यां भवद्भ्यां सुमता ददे ॥ ३१॥

The King said:

3.82.16

> “O lotus-eyed one, if you live by eating only in other bodies, then how will your own body be sustained while you stay here according to my wish?”

The demoness said:

3.82.17–22

> “O King, after six months on the mountain, I awoke from deep meditation. Because of the thought of eating, the desire for food has now arisen in me today.”

> “Now I will go to the mountain peak and remain steady in that same meditation. As long as I wish, I will stay comfortably there like a living statue.”

> “Having taken up the immortal concentration, I sustain this body. When I wish and at the right time, I will leave it—this is my firm thought.”

> “O King, until I give up this body, I must not harm other living Beings. Therefore, listen to my words.”

> “There is a mountain called Himavan, pure like the rays of the autumn moon. It lies in the heart of the northern region and touches both the eastern and western oceans.”

> “I live there in a golden-peaked cave house, like an iron line of clouds. My name is the demoness Karkati.”

3.82.23–31

> “Through penance I pleased Brahma. Desiring to kill people, I asked, ‘May I become cholera, the life-taker, with a needle-like soul.’”

> “Having received this boon, for many years I have lived as cholera and troubled the lives of people by eating them.”

> “Brahma told me that I should not kill virtuous people. For this rule, he gave me a great mantra, and I remain bound by it.”

> “Accept this mantra. By it, all the piercing pain in the heart will calm down in this world. Then there is no question of the delusion caused by me.”

> “I am spread everywhere in the act of violence. Because of the people I killed earlier, their hearts and energy channels have become distressed.”

> “Those great people whose blood and flesh I destroyed and left behind—those born from their distressed channels are also of the same kind.”

> “O King, this cholera mantra is now ready and accomplished for you. For people of good character, nothing is difficult to achieve here.”

> “Therefore, to completely calm the pains in the bad energy channels, quickly accept the mantra that Brahma spoke, O King.”

> “Come near the river. Let us go there, O ruler of the Earth. With pure and controlled minds, I will give the good mantra to both of you.”

Summary of the teachings: 

In the omitted verses (10–15), the conversation continues between King Suruchi and the demoness Karkati. The King expresses his fear and concern about her nature as a man-eating demoness who causes widespread suffering through disease. He questions how she can be trusted and pleads with her not to harm virtuous people or his subjects. The demoness responds reassuringly. She explains her background, the boon she received from Brahma, and her current State of Awakening from meditation. She acknowledges her past destructive actions but commits to restraint. She promises that from now on, she will not harm anyone without reason and agrees to the king's request to spare the good and noble.

The demoness now explains that she can live in a meditative state without ordinary food for long periods. Her body is sustained through special concentration rather than physical eating. This teaches that the mind has great control over the body and that deep meditation can reduce normal physical needs.

The story reveals how desires and past actions shape our experiences. The demoness once chose a destructive form through penance to satisfy her wish to harm people. This led to her becoming cholera, a disease that causes pain. It shows that strong intentions, even negative ones, can manifest into Reality, and one must live with the results of those choices for a long time.

A key teaching is the importance of ethical limits even for powerful Beings. Brahma gave the demoness a rule not to harm good people and provided a mantra for protection. This illustrates that higher powers always set boundaries on harm, and there are protective tools like sacred words or mantras that can counter negative forces when used properly.

The verses emphasize the connection between violence, disease, and the subtle energy channels in the body. Past acts of harm create lasting effects in the hearts and nadis of people, passing on suffering to future generations. The mantra helps remove these pains, showing that spiritual remedies can heal both physical and energetic disturbances caused by past negativity.

Finally, these teachings encourage taking up positive spiritual practices quickly. The demoness offers the mantra to the King and his companion so they can overcome troubles. It teaches that for sincere and virtuous people, difficult problems can be solved through divine words and disciplined living, leading to Peace and Freedom from delusion and pain.

Chapter 3.79, Verses 25–36

Yoga Vashishtha 3.79.25–36

(These verses explore the nature of Ultimate Reality as one indivisible Consciousness)

राक्षस्युवाच।

आत्मानं दर्शनं दृश्यं को भासयति दृश्यवत्।

कटकादीनि हेम्नेव विकीर्णं केन च त्रयम् ॥ २५॥

कस्मान्न किंचिच्च पृथगूर्म्यादीव महाम्भसः।

कस्येच्छया पृथक्चास्ति वीचितेव महाम्भसः ॥ २६॥

दिक्कालाद्यनवच्छिन्नादेकस्मादसतः सतः।

द्वैतमप्यपृथक्कस्माद्द्रवतेव महाम्भसः ॥ २७॥

आत्मानं दर्शनं दृश्यं सदसच्च जगत्त्रयम्।

कोऽन्तर्बीजमिवान्तस्थं स्थितः कृत्वा त्रिकालगः ॥ २८॥

भूतं भवद्भविष्यच्च जगद्वृन्दं बृहद्भ्रमम्।

नित्यं समस्य कस्यान्तर्बीजस्यान्तरिव द्रुमः ॥ २९॥

बीजं द्रुमतयेवाशु द्रुमो बीजतयेव च।

स्वमेकमजहदूपमुदेत्यनुदितोऽपि कः ॥ ३०॥

बिसतन्तुर्महामेरुर्भो राजन्यदपेक्षया।

तस्य कस्योदरे सन्ति मेरुमन्दरकोटयः ॥ ३१॥

केनेदमाततमनेकचिदेव विश्वं किंसार एवमतिवल्गसि हंसि पासि।

किंदर्शनेन न भवस्यथवा सदैव नूनं भवस्यमलदृग्वदनः स्वशान्त्यै ॥ ३२॥

एषोऽसौ प्रगलतु संशयो ममोच्चैश्चित्तश्रीमुखमिहिकामलानुलेपः।

यस्याग्रे न गलति संशयः समूलो नैवासौ क्वचिदपि पण्डितोक्तिमेति ॥ ३३॥

एवं मे यदि न विनेष्यथः क्रमोक्तं संशान्तं लघुतरसंशयं सुबुद्धी।

तद्रक्षोजरठहुताशनेन्धनत्वं निर्विघ्नं झटिति गमिष्यथः क्षणेन ॥ ३४॥

पश्चात्तां जनपदमण्डलीं समन्ताद्भावत्कीमुरुजठरा क्षणाद्ग्रसेऽहम्।

एवं ते भवतु सुराजतेति मन्ये मूर्खाणामतिरस एव संक्षयाय ॥ ३५॥

इत्युक्त्वा विपुलगभीरमेघनादप्रोल्लासप्रकटगिरा निशाचरी सा।

तूष्णीमप्यतिविकटाकृतिस्तदासीच्छुद्धान्तः शरदमलाभ्रमण्डलीव ॥ ३६॥

The demoness continued:

3.79.25–32

> Who illuminates the Self, the Seer, and the seen, like objects made of gold? Who scatters the three like bracelets and other ornaments from gold?

> Why is there nothing separate, like waves from the great ocean? By whose will do they exist separately, like waves in the great ocean?

> From the One Undivided Reality, beyond directions and time, which is both non-existent and existent, why does duality appear inseparable, like water in the great ocean?

> Who stands as the inner seed, making the Self, the Seer, the seen, the Real and unreal, and the three worlds exist through the three times?

> The past, present, and future, the multitude of worlds, and the great illusion—who holds them all inside like a tree holds its seed?

> The seed becomes the tree quickly, and the tree becomes the seed again. Who is this one Self that rises without ever rising, without abandoning its own form?

> O King, like a lotus fiber in relation to Mount Meru, in whose belly do countless Merus and Mandaras exist?

> By whom is this World spread out, full of many Consciousness-Spaces, like the Essence itself? Why do you speak so much, kill, protect? With what vision do you not become, or are you always the pure-eyed one for your own peace?

3.79.33–36

> Let this great doubt of mine be resolved here, like frost melting on the face of the sun of consciousness. One in whose presence the doubt does not melt completely is never a true scholar of the wise words.

> If you do not destroy this doubt of mine as explained in order, O wise one, then you will quickly become fuel for the fire in the belly of this old demoness in a moment.

> Afterwards, I will swallow the entire circle of people around in a moment with my huge belly. May this be good for you, O good King. I think this is the complete destruction for fools.

> Having said this, that night-wanderer (demoness) with a voice like the roar of a huge deep cloud became silent, though her form was extremely fierce, like a clear autumn sky inside a pure palace.

Summary of the Teachings:

These verses question how the apparent multiplicity of Seer, seen, and the Self arises from the single Essence, using analogies like gold and its ornaments or the ocean and its waves. This highlights the illusion of separation in a non-dual reality where everything is interconnected and not truly apart.

The teachings emphasize the mystery of Creation and Time. The one Eternal Being contains the past, present, and future worlds like a seed contains a tree. The Self is both the source and the manifestation, rising and appearing without actual change, showing the play of Consciousness where duality seems to exist but is essentially one.

Through vivid examples like Mount Meru in a tiny fiber or countless Worlds within One, the verses illustrate the Infinite within the infinitesimal. They challenge the listener to see beyond limited perception and recognize the vastness of the self that holds all phenomena without effort or division.

The demoness demands resolution of her doubt about this non-dual truth, warning of consequences if not satisfied. This points to the importance of clear understanding and direct Realization over mere words, as True Knowledge dissolves all doubts like sunlight melts frost, leading to Inner Peace.

Ultimately, these verses teach detachment and recognition of the Self as Pure, Peaceful Awareness. They blend philosophical inquiry with a narrative warning, urging the seeker to transcend fear and illusion through Wisdom, Realizing that the World is a dream-like appearance in the One Consciousness.

Chapter 3.79, Verses 12–24

Yoga Vashishtha 3.79.12–24

(These verses use paradoxical language to point to the nature of the Supreme Reality or Consciousness, often called Brahm or the Self in Advaita philosophy)

राक्षस्युवाच।

किं प्रयत्नशतप्राप्यं लब्ध्वापि बहुजन्मनि।

लब्धं न किंचिद्भवति किंतु सर्वं न लभ्यते ॥ १२॥

स्वस्थेन जीवितेनोच्चैः केनात्मैवापहारितः।

केनाणुनान्तः क्रियते मेरुस्त्रिभुवनं तृणम् ॥ १३॥

केनाप्यणुकमात्रेण पूरिता शतयोजनी।

कोऽणुरेव भवन्माति न योजनशतेष्वपि ॥ १४॥

केनालोकनमात्रेण जगद्वालः प्रनाट्यते।

कस्याणोरुदरे सन्ति किलावनिभृतां घटाः ॥ १५॥

अणुत्वमजहत्कोऽणुर्मेरोः स्थूलतराकृतिः।

वालाग्रशतभागात्मा कोऽणुरुच्चैः शिलोच्चयः ॥ १६॥

कोऽणुः प्रकाशतमसां दीपः प्रकटनप्रदः।

कस्याणोरुदरे सन्ति समग्रानुभवाणवः ॥ १७॥

कोऽणुरत्यन्तनिःस्वादुरपि संस्वदतेऽनिशम्।

केन संत्यजता सर्वमणुना सर्वमाश्रितम् ॥ १८॥

केनात्माच्छादनाशक्तेनाणुनाच्छादितं जगत्।

जगल्लये न कस्याणोः सद्भूतमपि जीवति ॥ १९॥

अजातावयवः कोऽणुः सहस्रकरलोचनः।

को निमेषो महाकल्पः कल्पकोटिशतानि च ॥ २०॥

अणौ जगन्ति तिष्ठन्ति कस्मिन्बीज इव द्रुमः।

बीजानि निष्कलान्तानि स्फुटान्यनुदितान्यपि ॥ २१॥

कल्पः कस्य निमेषस्य बीजस्येवान्तरस्थितः।

कः प्रयोजनकर्तृत्वमप्यनाश्रित्य कारकः ॥ २२॥

दृश्यसंपत्तये द्रष्टा स्वात्मानं दृश्यतां नयन्।

दृश्यं पश्यन्स्वमात्मानं को हि पश्यत्यनेत्रवान् ॥ २३॥

अन्तर्गलितदृश्यं च क आत्मानमखण्डितम्।

दृश्यासंपत्तये पश्यन्पुरो दृश्यं न पश्यति ॥ २४॥

The demoness continued:

3.79.12–21

> What is it that, even after being attained through hundreds of efforts over many births, results in nothing being truly gained, yet everything seems unattainable?

> Who, while living a comfortable life, has not had their soul stolen away? Who, though merely an atom, does not consider the great Mount Meru as a mere particle?

> What is merely an atom yet fills a space of many leagues? What tiny particle measures out hundreds of miles?

> By whose mere glance does the world perform like a child actor on stage? In whose tiny belly do entire mountain ranges reside?

> What atom, without losing its minuteness, appears larger than Mount Meru in form? What atom, smaller than a hundredth part of a hair's tip, towers higher than great rock piles?

> What atom is the lamp that brings forth light from darkness? In whose tiny belly do all subtle experiences and particles reside?

> What atom is extremely tasteless yet constantly gives savor to everything? By what atom, after renouncing everything, is everything supported?

> By what atom, incapable of covering itself, is the entire world covered? In the dissolution of the world, in whose atom does even the real continue to exist?

> What atom, without limbs, has a thousand hands and eyes? What single moment becomes a great Cosmic age, and what spans hundreds of millions of ages?

> In what atom do worlds exist, like a tree in a seed? What seeds, though without parts, are fully manifest yet unproduced?

3.79.22–24

> In whose moment does the Cosmic age exist, like something inside a seed? Who acts as the doer without relying on any purpose or motive?

> The Seer, making himself the seen for the sake of the World's appearance, sees the World and his own self. Who, without eyes, truly sees in this way?

> Who, with the visible World dissolved within, sees his own undivided Self? Seeing for the sake of the World's appearance, he does not see the visible World before him.

Summary of the Teachings:

These verses describe an infinitesimal atom-like essence that is the substratum of all existence. This "atom" is not a physical particle but the formless Consciousness that appears tiny yet encompasses vast Universes, mountains, and worlds within it, much like a seed holds a tree. It highlights the illusion of scale and duality, showing how the Ultimate Reality transcends all measurements while being the source from which everything manifests.

The teachings emphasize the omnipotence and all-pervading nature of this Consciousness. It is the Seer without eyes, the light without flame, the supporter of everything after renouncing all. Through questions, the verses reveal that this reality performs actions without motive, covers the world without effort, and sustains existence even in dissolution. It challenges the mind to recognize that what seems impossible or contradictory in the material world is natural to the absolute, urging a shift from limited perception to non-dual Awareness.

A key theme is the relationship between the observer and the observed. The Seer turns itself into the seen to manifest the World, yet remains undivided and untouched. This illustrates the play of Maya (illusion), where the one Consciousness appears as many, seeing itself as the Universe while inherently remaining pure and whole. The verses invite inquiry into the Self, dissolving the ego's claims of agency and separation.

These verses teach detachment and renunciation not as physical abandonment but as Realizing the illusory nature of phenomena. The "atom" gives flavor to the tasteless, contains experiences within itself, and recreates worlds effortlessly. By contemplating these paradoxes, one is led to understand that True Knowledge comes from recognizing this Inner Reality, which makes the vast Cosmos seem like nothing and the minute all-encompassing.

Ultimately, the summary conveys liberation through Knowledge. The verses dismantle ordinary notions of Time, Space, size, and Causality, pointing to the Eternal, Unchanging Witness. By meditating on this, the seeker overcomes doubt and fear, attaining Peace by identifying with the Supreme Self that exists beyond birth, death, and worldly striving. This fosters a profound sense of unity and freedom.

Chapter 3.78, Verses 22–33

Yoga Vashishtha 3.78.22–33

(These verses highlight the importance of composure and Wisdom in the face of challenges)

मन्त्र्युवाच।

महाराक्षसि संरम्भो महात्मा किमयं तव।

लघवो ह्यथवा कार्ये लघावप्यतिसंभ्रमाः ॥ २२॥

त्यज संरम्भमारम्भो नायं तव विराजते।

विषये हि प्रवर्तन्ते धीमन्तः स्वार्थसाधकाः ॥ २३॥

त्वादृशानां सहस्राणि मशकानामिवाबले।

अस्माकं धीरतावात्याव्यूढानि तृणपर्णवत् ॥ २४॥

संरम्भद्वारमुत्सृज्य समतास्वच्छया धिया।

युक्ता च व्यवहारिण्या स्वार्थः प्राज्ञेन साध्यते ॥ २५॥

स्वेनेव व्यवहारेण कार्यं सिद्ध्यतु वा न वा।

महानियतिरित्येव भ्रमस्यावसरो हि कः ॥ २६॥

कथयाभिमतं किं ते किमर्थयसि चार्थिनी।

अर्थी स्वप्नेऽपि नास्माकमप्राप्तार्थः पुरो गतः ॥ २७॥

इत्युक्ता सा तदा तेन चिन्तयामास राक्षसी।

अहो नु विमलाचारं सत्त्वं पुरुषसिंहयोः ॥ २८॥

न सामान्याविमौ मन्ये विचित्रेयं चमत्कृतिः।

वचोवक्रेक्षणेनैव वदत्यन्तर्विनिश्चयम् ॥ २९॥

वचोवक्रेक्षणद्वारैर्धीमतामाशया मिथः।

एकीभवन्ति सरितां पयांसि वलनैरिव ॥ ३०॥

आभ्यां प्रायः परिज्ञातो मम भावोऽनयोर्मया।

न विनाश्यौ मया चेमौ स्वयमेवाविनाशिनौ ॥ ३१॥

मन्ये भवेतामात्मज्ञौ नात्मज्ञानादृते मतिः।

प्रमृष्टसदसद्भावाद्भवत्यस्तभया मृतौ ॥ ३२॥

तदेतौ परिपृच्छामि किंचित्संदेहमुत्थितम्।

प्राज्ञं प्राप्य न पृच्छन्ति ये केचित्ते नराधमाः ॥ ३३॥

The Minister said: 

3.78.22–27

> O great demoness, why this great agitation in you? Small-minded people or those dealing with small tasks become overly excited.

> Give up this agitation. Such excitement does not suit you. Wise people act calmly in their matters to achieve their goals.

> There are thousands like you, weak as mosquitoes. For us, they are as insignificant as blades of grass or leaves, due to our patience and strength.

> Leaving aside agitation, with a balanced and clear mind, along with practical behavior, a wise person achieves their purpose.

> Whether the work succeeds or not through one's own efforts, it is all due to great destiny. What room is there for delusion or worry?

> Tell me what you desire. What do you ask for, O seeker? Even in dreams, no one who seeks from us goes away without getting what they want.

3.78.28–33

> Thus addressed by him, the demoness then thought: Oh, how pure is the conduct and goodness of these lion-like men!

> I do not think these two are ordinary. This is a wonderful marvel. Through their speech, facial expressions, and glances, they express inner conviction.

> Through words, expressions, and glances, the minds of wise people become united with each other, just as rivers merge their waters through windings.

> From these two, I have mostly understood my own feelings and those of the others. These two should not be destroyed by me; they are indestructible by themselves.

> I believe they may be Knowers of the Self. Without Knowledge of the Self, such composure does not arise. Having wiped out the sense of Real and unreal, one becomes fearless even in death.

> Therefore, I will ask them a little about the doubt that has arisen. Those who do not ask questions upon meeting a wise person are the lowest of men.

Summary of the Teachings:

The minister advises the demoness against excessive agitation, pointing out that true strength lies in calmness rather than emotional outbursts. This teaches that great souls handle situations with dignity and restraint, avoiding unnecessary excitement even in serious matters. It contrasts the behavior of the wise with that of the weak, who panic over trivial things.

A key teaching is the role of destiny and equanimity in action. One should perform duties with a balanced mind, accepting outcomes as per Cosmic order without delusion or worry. Practical intelligence combined with inner peace leads to success. This encourages detachment from results while engaging fully in life's responsibilities.

The verses praise the subtle communication of enlightened Beings. Through words, expressions, and glances, wise individuals convey deep understanding and connect minds effortlessly. This shows how true wisdom fosters harmony and mutual recognition beyond ordinary interactions, like rivers joining naturally.

The demoness recognizes the spiritual greatness of the two men, Realizing they possess Self-Knowledge that makes them fearless toward death. This underscores that Self-Realization erases dualities of existence and non-existence, leading to profound fearlessness. Such beings are indestructible in essence.

Finally, the importance of seeking Knowledge from the wise is emphasized. Approaching enlightened persons with questions to resolve doubts is the mark of a genuine seeker. Those who fail to do so are considered inferior, promoting humility and the pursuit of truth through dialogue.

Chapter 3.77, Verses 22–33

Yoga Vashishtha 3.77.22–33

(These verses highlight the importance of discernment and respect for virtue in all actions, even for Beings like a demoness who might otherwise act violently)

श्रीवसिष्ठ उवाच।

आदिसर्गे च नियमः कृतः पङ्कजजन्मना।

हिंस्राणां भोजनायास्तु मूढात्मानात्मवानिति ॥ २२॥

तस्मादिमौ मयैवाद्य भोक्तव्यौ भोज्यतां गतौ।

अभव्य एव निर्दोषं प्राप्तमर्थमुपेक्षते ॥ २३॥

कदाचित्ताविमौ स्यातां गुणयुक्तौ महाशयौ।

तादृङ्न रविनाशो हि स्वभावान्मे न रोचते ॥ २४॥

तदेतौ संपरीक्षेऽहं यदि तादृग्गुणान्वितौ।

तद्भक्षं न करोम्येतौ न हिंस्या गुणिनः क्वचित् ॥ २५॥

अकृत्रिमं सुखं कीर्तिमायुश्चैवाभिवाञ्छता।

सर्वाभिमतदानेन पूजनीया गुणान्विताः ॥ २६॥

अपि नङ्क्ष्यामि देहेन नैव भोक्ष्ये गुणान्वितम्।

सुखयन्ति हि चेतांसि जीवितादपि साधवः ॥ २७॥

अपि जीवितदानेन गुणिनं परिपालयेत्।

गुणवत्संगमौषध्या मृत्युरप्येति मित्रताम् ॥ २८॥

यत्राहमपि रक्षामि राक्षसी गुणशालिनम्।

तत्रान्यः को न कुर्यात्तं हृदि हारमिवामलम् ॥ २९॥

उदारगुणयुक्ता ये विहरन्तीह देहिनः।

धरातलेन्दवः सङ्गाद्भृशं शीतलयन्ति ते ॥ ३०॥

मृतिर्गुणितिरस्कारो जीवितं गुणिसंश्रयः।

फलं स्वर्गापवर्गादि जीविताद्गुणिसंश्रितात् ॥ ३१॥

तस्मादिमौ परीक्षेऽहं कयाचित्प्रश्नलीलया।

किंमात्रज्ञानकावेताविति तामरसेक्षणौ ॥ ३२॥

 आदौ विचार्य सगुणागुणलेशयुक्तिं पश्चात्स्वतोऽधिकतरं च गुणैर्यदि स्यात्।

कुर्यात्ततः समुपपत्तिवशेन दण्डं दड्यस्य युक्तिसदृशं घनसंभवेन ॥ ३३॥

Sage Vashishta continued:

3.77.22–27

> In the beginning of Creation, Brahma established this rule: the violent ones may eat the foolish and those without Knowledge of the Self.

> Therefore, these two have now become fit for me to eat today. Only an unworthy person would ignore a faultless opportunity that has come their way.

> Perhaps these two might turn out to be noble-minded and full of good qualities. Destroying such Beings does not appeal to my Nature at all.

> So I will examine them carefully. If they possess such qualities, I will not eat them. Those with good qualities should never be harmed anywhere.

> Whoever truly desires natural happiness, fame, and long life should honor people with good qualities by giving them everything they desire.

> Even if I have to perish with this body, I will never eat someone with good qualities. Virtuous people delight the mind even more than life itself.

3.77.28–33

> One should protect a virtuous person even by giving up one's own life. Through the medicine of association with the virtuous, even death becomes a friend.

> If even I, a demoness, protect a person full of virtues, then who else would not cherish him in their heart like a pure necklace?

> Those embodied Beings who move about here endowed with noble qualities are like moons on the earth. Through their company, they greatly cool and refresh others.

> Disrespecting the virtuous is like death; taking refuge in them is true life. Fruits like heaven and liberation come from a life supported by the virtuous.

> Therefore, I will test these two lotus-eyed ones with some playful questions to see how much Knowledge they have.

> First, carefully consider the presence of even a trace of good or bad qualities. Then, if one is superior in qualities to the other, inflict punishment according to proper reasoning and evidence, in a fitting and firm manner.

Summary of the teachings:

The speaker recalls a Cosmic rule from Creation that allows the strong or predatory to consume the ignorant and unawakened. However, this is not applied blindly. Instead, one must pause and evaluate whether the potential victims possess inner qualities worth preserving. This teaches that raw power or hunger should not override Wisdom and ethical consideration.

The core message emphasizes protecting and honoring those with good qualities (guna). Even at great personal cost, including risking one's own life, one should safeguard the virtuous. Virtuous people bring joy, peace, and refreshment far greater than mere survival. Their presence is compared to cooling moonlight, suggesting they uplift everyone around them. Honoring them through generosity leads to true happiness, fame, and longevity.

Association with the good is portrayed as a powerful remedy that can transform even negative forces like death into something friendly. Disrespecting virtue leads to spiritual death, while relying on it brings real life and higher fruits like heavenly rewards or liberation. This underscores the transformative power of good company and the duty to nurture it.

The approach advocated is one of careful testing and inquiry rather than hasty judgment. Playful questioning helps reveal True Knowledge and character. This method promotes justice that is measured and evidence-based, avoiding unnecessary harm.

Finally, the verses promote a balanced sense of duty: uphold Cosmic or Natural order but temper it with compassion and superiority in virtue. Punishment or action should only follow thorough examination and should be proportionate, firm, and reasoned. Overall, these teachings guide towards ethical living, self-control, and the elevation of goodness in oneself and society.

Chapter 3.73, Verses 41–53

Yoga Vashishtha 3.73.41–53

(The verses illustrate the subtle journey of the soul after leaving a physical form)

देवऋषि उवाच।

उत्थितां स्थापितां सूचीं गृध्रेण जीवसूचिका।

दृष्ट्वा बहिर्विनिर्गन्तुं खगदेहात्प्रचक्रमे ॥ ४१॥

खगदेहान्निर्जगाम सूची प्रोन्मुखचेतना।

पवनाद्गन्धलेखेव घ्राणवातलवोन्मुखी ॥ ४२॥

जगाम गृध्रः स्वं देशं भारं त्यक्त्वेव भारिकः।

निवृत्तव्याधिरिव स बभूवान्तरनाकुलः ॥ ४३॥

अतः सूचिस्तयाधारस्तपसे परिकल्पिता।

दृढः सुसदृशोऽर्थानां विनियोगो हि राजते ॥ ४४॥

न ह्यमूर्तस्य सिध्यन्ति विनाधारं किल क्रियाः।

इत्याधारैकनिष्ठत्वमाश्रित्यासौ तपःस्थिता ॥ ४५॥

जीवसूची लोहसूचीं पिशाची शिंशपामिव।

सर्वतो वलयामास वात्येवामोदलेखिकाम् ॥ ४६॥

ततस्ततः प्रभृत्येषा सूची दीर्घतपस्विनी।

अरण्यान्यां स्थिता शक्र तत्र वर्षगणान्बहून् ॥ ४७॥

तस्या वरार्थं यत्नं त्वं कुरु कर्तव्यकोविद।

चिरेण संभृतं लोकमलं दग्धुं हि तत्तपः ॥ ४८॥

श्रीवसिष्ठ उवाच।

इति नारदतः श्रुत्वा शक्रः सूचीनिरीक्षणे।

मारुतं प्रेषयामास दशदिङ्मण्डलान्यथ ॥ ४९॥

जगामाथ मरुत्संविदात्मना तामवेक्षितुम्।

अथामुच्य नभोमार्गं विचचार त्वरान्वितः ॥ ५०॥

सा तस्य संवित्क्षिप्रार्धेनैव सर्वगता सती।

परमार्चिरिवाविघ्नं सहसैव ददर्श ह ॥ ५१॥

भूमेः सप्तसमुद्रान्ते निबद्धां विपुलस्थलीम्।

लोकालोकाद्रिरसनां ततो मणिमयोपमम् ॥ ५२॥

स्वादूदकाब्धिवलयं सकोटरककुब्गणम्।

पुष्करद्वीपवलयं तदन्तर्गिरिमण्डले ॥ ५३॥

Divine Sage Narada continued: 

3.73.41–48

> Seeing the needle that had risen and been placed there by the vulture as the indicator of the living soul, it began to come out from the bird's body. 

> The needle emerged from the bird's body with its Consciousness facing upwards. It moved like a fragrant line carried by the wind, directed towards the sense of smell. 

> The vulture went to its own place, as if a porter had dropped his load. It became free from disease and calm inside, without distress. 

> Therefore, the needle used that body as a base for its penance. A firm and suitable foundation for purposes indeed shines. 

> Actions of the formless one do not succeed without a base. Relying only on this base, it stayed firm in penance. 

> The living needle encircled the iron needle all around like a female ghost wrapping a shinsapa tree, or like a whirlwind wrapping a line of fragrance. 

> From then onwards, this needle, a great practitioner of long penance, stayed in the forest, O Shakra, for many years there. 

> For the sake of her boon, you should make effort, O expert in duties. Her penance, accumulated over a long time, is enough to burn the impurities of the world. 

Sage Vasishtha said: 

3.73.49–53

> Hearing this from Narada, Shakra sent the wind god to search for the needle in all the ten directions. 

> The wind, with its Consciousness, went to see her. Then, leaving the path of the sky, it moved swiftly in search. 

> Her Consciousness, being all-pervading, saw him instantly in half a moment, like a Supreme Light without obstacle. 

> At the end of the seven oceans of the Earth, bound to a vast land, surrounded by the Lokāloka mountain, then like a jewel. 

> Surrounded by the ocean of sweet water, with groups of hollow directions, encircled by Pushkara island, within that mountain circle. 

Summary of the Teachings:

The living soul, symbolized as a needle, exits the vulture's body with directed Consciousness, showing how the subtle body moves freely once detached from the gross form. This teaches the impermanence of the physical vehicle and the soul's ability to transcend it through awareness. 

A proper base or support is essential even for formless entities to perform actions or spiritual practices. The needle establishes itself firmly for tapas (penance), highlighting that disciplined effort requires a stable foundation. Without it, progress remains incomplete, emphasizing the role of suitable conditions in spiritual growth. 

The soul's intense and prolonged penance in isolation demonstrates dedication and the power of sustained austerity. By staying in the forest for many years, it accumulates spiritual energy capable of purifying worldly impurities. This shows the transformative strength of tapas when practiced with sincerity over time. 

Divine intervention and Cosmic forces, like the wind god sent by Indra, respond to the needs of such elevated souls. The all-pervading nature of Consciousness allows instant recognition and connection, revealing the interconnectedness of all beings and the omnipresence of the Divine mind. 

The description of the Cosmic geography underscores the vast, structured universe where such penance occurs. It points to the soul's journey across realms bounded by oceans and mountains, symbolizing the expansive nature of existence and the soul's navigation through it towards Higher Realization. 

Chapter 3.73, Verses 26–40

Yoga Vashishtha 3.73.26–40

(These verses describe the journey of a subtle Being, like a mind or spirit in needle form, showing how Consciousness moves according to the past tendencies of the Jeev)

देवऋषि उवाच।

बहिरन्तश्च वायूनामेकत्वमनुजातया।

गन्धलेखिकयेवान्तः स्थितं दुर्बलया तथा ॥ २६॥

मन्त्रौषधितपोदानदेवपूजादिभिर्हता।

बहिर्गिरिनदीतुङ्गतरङ्गवदुपद्रुता ॥ २७॥

दीपप्रभेवाविज्ञातगतिर्गत्याशु लीयते।

अयःसूच्यां मातरीव तत्र निर्वृतिमेति सा ॥ २८॥

स्ववासनानुसारेण सर्व आस्पदमीहते।

सूचित्वमेव राक्षस्या सूचीत्वेनास्पदीकृतम् ॥ २९॥

सर्वा विहृत्यापि दिशः स्वमेवास्पदमापदि।

जीवसूची लोहसूचीमिवायाति जडो जनः ॥ ३०॥

एवं प्रयतमाना सा विहरन्ती दिशो दश।

मानसीं तृप्तिमायाता न शारीरीं कदाचन ॥ ३१॥

सति धर्मिणि धर्मा हि संभवन्तीह नासति।

शरीरं विद्यते यस्य तस्य तत्किल तृप्यति ॥ ३२॥

अथ तृप्तस्य देहस्य स्मरणात्प्राक्तनस्य सा।

बभूव दुःखितस्वान्ता पूर्णोदरसुखार्थिनी ॥ ३३॥

ततः प्राक्तनदेहार्थं करिष्ये विपुलं तपः।

इति संचिन्त्य तपसे देशं निर्णीय सात्मना ॥ ३४॥

विवेशाकाशगृध्रस्य हृदयं तरुणस्य सा।

प्राणमारुतमार्गेण खं खगीव बिलेशया ॥ ३५॥

गृध्रः स्वामयसूचित्वं कश्चिदेतत्समाश्रितः।

नितान्तप्रेरितः सूच्या कर्तुं मन उपाददे ॥ ३६॥

सूचीमादाय गृध्रोऽसौ ययौ तच्चिन्तितं गिरिम्।

अन्तःसूचिपिशाच्यन्ते नुन्नोऽब्द इव वायुना ॥ ३७॥

तत्राजने महारण्ये स्थापयामास तामसौ।

सर्वसंकल्परहिते पदे योगीव चेतनाम् ॥ ३८॥

एकेनैवाशु सा तेन पादप्रान्तेन सुस्थिता।

संप्रतिष्ठापितेवाद्रिमूर्ध्नि गृध्रेण देवता ॥ ३९॥

रजःकणगृहस्थाणुशिरस्येकेन सानुना।

पादेनातिष्ठदुद्ग्रीवं शिखीव गिरिमूर्धनि ॥ ४०॥

The Divine Sage continued: 

3.73.26–32

> The inner and outer winds have become united. It stays inside like a faint line of scent, remaining weak.

> It was destroyed by mantras, herbs, penance, donations, worship of gods and similar acts. Outside, it is disturbed like high waves of mountain rivers.

> Like the light of a lamp with an unknown path, it quickly dissolves in its motion. Like a needle in iron, it finds peace and rest there.

> According to its own past impressions, everything seeks a resting place. The rakshasi’s needle form has created a needle-like place for itself.

> Even after wandering all directions, in times of trouble the living needle returns to its own place like a dull person approaching an iron needle.

> In this way, while striving and wandering in the ten directions, it gained mental satisfaction but never the body's satisfaction.

> Qualities can only arise when their possessor exists; they do not arise in its absence. The body of one who has a body is what gets satisfied.

3.73.33–40

> Then, remembering her previous body, the satisfied bei6ng became unhappy in her mind and desired the pleasure of a full stomach once again.

> She thought, “I will perform great penance for the sake of my previous body.” Deciding this, she chose a place for tapas with her own mind.

> She entered the heart of a young vulture flying in the sky through the path of vital breath, like a cave-dweller bird entering the open sky.

> The vulture somehow accepted this iron-needle form. Strongly driven by the needle, he decided to act according to the mind.

> Taking the needle with him, the vulture went to the mountain he had thought of. Pushed from inside by the needle-pisachi, he moved like a cloud driven by wind.

> In that uninhabited great forest, he placed her in a spot free from all desires and thoughts, like a yogi places Consciousness in a Pure State.

> With just one tip of his foot, he quickly made her stand firmly, as if installing a goddess on the mountain peak.

> Like a speck of dust resting on the top of a house pillar with one point, she stood with raised neck on the mountain top with one foot, like a peacock.

Summary of the Teachings:

It explains that the life force or mind can travel between States, entering and leaving different forms, but it always follows its inner impressions. The unity of inner and outer energies highlights that everything is connected at a subtle level, and disturbances from rituals or external forces can push this subtle self into new situations.

The text teaches that true satisfaction comes only to the body when the owner exists, but mental satisfaction is different and temporary. The Being wanders in search of peace but finds only mental relief, not lasting bodily happiness. This shows the difference between physical desires and the deeper movements of the mind, urging seekers to understand the root of desires.

It illustrates how memory of past bodies creates fresh longing and suffering, leading to new efforts like penance. The subtle being enters a vulture’s heart to seek a new base, demonstrating the power of will and vital breath in directing Consciousness. This part highlights the role of determination and subtle travel in shaping one’s path.

The placement in a pure, desire-free forest spot by the vulture symbolizes the need for a calm, thought-free state for spiritual practice. It compares this to a yogi’s focused Consciousness, teaching that stability comes when one is established in simplicity and freedom from mental constructions.

Finally, the verses show the delicate balance of existence, where even a small form can stand firm with support, like a goddess or peacock on a peak. The teachings encourage letting go of restless wandering, finding inner steadiness, and understanding that peace arises when Consciousness rests in its True Nature beyond bodily cravings.

Chapter 3.73 Verses 1~25

Yoga Vashishtha 3.73.1~25

(These verses teach about the amazing power of the mind and subtle energy)

श्रीवसिष्ठ उवाच।

कर्कटीकटुवृत्तान्तं सर्वमाकर्ण्य वासवः।

नारदं परिपप्रच्छ पुनर्जातकुतूहलः ॥ १॥

शक्र उवाच।

सूचीवृत्तपिशाचत्वं तपसोपार्ज्य तत्तया।

कर्कट्या हिममर्कट्या के भुक्ता विभवा मुने ॥ २॥

श्रीनारद उवाच।

जीवसूच्याः पिशाचत्वं गतायाः शक्र पेलवम्।

आसीत्कार्ष्णायसी सूची तस्याः समवलम्बनम् ॥ ३॥

तत्समालम्बनं त्यक्त्वा व्योमवातरथस्थया।

प्राणमारुतमार्गेण तया देहप्रविष्टया ॥ ४॥

सर्वेषामान्त्रतन्त्रीणां स्नायुमेदोवसासृजाम्।

रन्ध्रेण पक्षिणेवान्तर्निलीनं मलिनात्मनाम् ॥ ५॥

यस्यां नाड्यां नभोवायुर्माति तत्तामुपेतया।

तत्र शूलं कृतं स्थूलन्यग्रोधाग्र इवोत्कटम् ॥ ६॥

तच्छरीरेन्द्रियैस्तानि तथान्यानि बहूनि च।

भुक्तानि नरमांसानि भोजनान्युचितानि च ॥ ७॥

(8~18)

अदृश्यया तया चेह मारुतोग्रतुरंगया।

अयःसूच्याऽनिलतया वहन्त्या दिक्ष्वरुद्धया ॥ १९॥

पतिं भुक्तं विलसितं दत्तं दापितमाहृतम्।

नर्तितं गीतमुषितमनन्तैः प्राणिदेहकैः ॥ २०॥

अदृश्ययाऽशरीरिण्या मनःपवनदेहया।

कृतमाकाशरूपिण्या न तदस्ति न यत्तया ॥ २१॥

मत्तया शक्तयास्वादरसाच्चलितमेतया।

कालमालानमाश्रित्य करिण्येव विवल्गितम् ॥ २२॥

कल्लोलबहुलाधूतदेहदृष्टनदीष्वलम्।

वेगैर्वेधुर्यकारिण्या मत्तया मकरायितम् ॥ २३॥

अशक्तया निगिरितुं मेदोमांसं तथा हृदि।

नूनं रुदितमर्थाढ्यवृद्धातुरधिया यथा ॥ २४॥

अजोष्ट्रमृगहस्त्यश्वसिंहव्याघ्रादिनर्तितम्।

नर्तक्येव चिरं रङ्गे वलयाङ्गदमङ्गके ॥ २५॥

Sage Vasishta said: 

3.73.1

> After listening to the full story of Karkati, Indra asked Narada again, filled with fresh curiosity. 

Lord Indra said: 

3.73.2

> O Sage, after gaining the state of a needle demon through penance, what powers and enjoyments did that Karkati experience? 

Sage Narada said: 

3.73.3–7

> O Indra, the living needle that became a demon was very delicate. It used an iron needle as its support. 

> Leaving that support, she moved like a chariot in the sky wind. She entered the body through the path of vital breath. 

> She hid inside like a bird through holes, among the dirty intestines, nerves, fats, and blood vessels of all beings. 

> In the channel where sky wind flows, she created a thick stake as huge as the top of a great banyan tree. 

> With the body and senses there, she ate many human meats and other suitable foods. 

3.73.8–18

> In the omitted verses 8 to 18, Narada describes how the subtle needle form of the demoness moved freely through different living beings, experiencing their inner worlds, feeding on their energies, and taking part in many hidden activities inside bodies and minds while remaining mostly unseen. 

3.73.19–25

> Invisible and moving like a strong wind horse, as an iron needle in air form, she flowed without obstruction in all directions. 

> She ate, played, gave, caused to give, took away, danced, sang, and lived with countless living bodies. 

> Invisible and without a physical body, with a body made of mind and wind, in sky-like form, there was nothing that she did not do. 

> Intoxicated with power and moved by the taste of pleasures, she wandered following the garland of time, like a female elephant in heat. 

> In rivers full of waves that shook the body and sight, with piercing speeds, intoxicated, she behaved like a crocodile. 

> Unable to swallow the fat and flesh in the heart, she surely cried like a rich old sick person with weak mind. 

> She danced for a long time like a dancer on the stage with bracelets and armlets in the bodies of goats, camels, deer, elephants, horses, lions, tigers, and others. 

Summary of the Teachings:

Through hard penance, the demoness Karkati changed her form into a tiny needle. This shows that with strong focus and spiritual practice, one can make the gross body very subtle and enter different worlds. The story reminds us that our true self is not limited to the physical body but can become light and free like wind.

The verses explain how Consciousness can travel inside other bodies and experience their inner parts. The needle form entering through breath and hiding in nerves and blood shows the subtle way life force moves. It teaches that the mind can explore hidden aspects of life and that everything is connected through vital energy. This helps us understand the illusion of separation between beings.

Karkati's actions of eating, dancing, singing, and living in many forms highlight the mind's play in the world of senses. Even in subtle form, she enjoyed pleasures and faced difficulties like crying in the heart. This teaches that desires and experiences continue in different states, but they are all temporary plays of Consciousness. True wisdom comes from seeing beyond these changing forms.

The story shows the freedom and limitations of subtle existence. She could go anywhere without obstruction but still felt pain and hunger. This points to the teaching that without Realizing the Higher Self, even subtle powers bring suffering. Yoga Vasistha uses this to guide seekers toward detachment and knowledge of the infinite awareness.

Finally, these verses illustrate the non-dual nature of Reality. The demoness as mind-wind in sky form did everything, yet nothing existed apart from her. It teaches that all experiences are creations of Consciousness. By understanding this, one rises above birth, death, and limited identities to rest in Pure Awareness.