Chapter 3.91, Verses 36–42

Yoga Vashishtha 3.91.36–42

(These verses teach that the common distinction between the inert - jada - and the Conscious - cetana - has no  substance)

ब्रह्मोवाच।

जडचेतनभावादिशब्दार्थश्रीर्न विद्यते।

अनिर्देश्यपदे पत्रलतादीव महामरौ ॥ ३६॥

चितो यच्चेत्यकलनं तन्मनस्त्वमुदाहृतम्।

चिद्भागोऽत्राजडो भागो जाड्यमत्र हि चेत्यता ॥ ३७॥

चिद्भागोऽत्रावबोधांशो जडं चेत्यं हि दृश्यते।

इति जीवो जगद्भान्तिं पश्यन्गच्छति लोलताम् ॥ ३८॥

चित्तस्य एव भावोऽसौ शुद्ध एव द्विधा कृतः।

अतः सर्वं जगत्सैव द्वैतलब्धं च सैव तत् ॥ ३९॥

स्वमेवान्यतया दृष्ट्वा चितिर्दृश्यतया वपुः।

निर्भागाप्येकभागाभं भ्रमतीव भ्रमातुरा ॥ ४०॥

न भ्रान्तिरस्ति भ्रमभाङ्गा नैवेतीह निश्चयः।

परिपूर्णार्णवप्रख्यावेतीत्थं संस्थिता चितिः ॥ ४१॥

सर्वं स्याज्जाड्यमप्यस्याश्चितिश्चित्त्वं च वेत्सि तत्।

चिद्भागोंशोऽवबोधस्य त्वहंताजडतोदयः ॥ ४२॥

Brahmadev continued:

3.91.36–42

> There is no real glory or meaning in words like inert and Conscious. In the indescribable State they are like leaves and creepers imagined in a great desert.

> The mindedness of Consciousness is said to be its reckoning of the Knowable. Here the Conscious part is the non-inert part, and inertness is simply the State of being Knowable.

> Here the Conscious part is the aspect of understanding, while the inert is seen as the Knowable. Thus the living Being, seeing the illusion of the World, becomes restless.

> This very State of the mind, pure in itself, is made into two. Therefore the whole World is that alone, and duality is also attained only by that.

> Seeing its own Self as other, Consciousness takes on a body as the seen. Though without parts, it appears as if having one part and wanders as if afflicted by delusion.

> There is no delusion, nor is there one who is deluded—this is the certainty here. Consciousness remains established in this way, like a perfectly full Ocean.

> Even if everything of this Consciousness were inert, you still know its Consciousness-Nature. The Conscious part is a share of understanding, while the rise of “I-ness” is the rise of inertness.

Summary of the teachings:

Words and concepts that divide Reality into living and non-living, subject and object, are only provisional labels. In the highest, indescribable Reality they dissolve, just as imaginary plants vanish when one Realizes there is only desert sand. Consciousness alone is Real; every appearance arises within it.

The mind itself is nothing other than Consciousness turning toward an object of Knowledge. When Pure Awareness seems to measure or cognize something, that activity is called mind. Within this process the Knowing aspect remains Conscious and non-inert, while the known aspect appears inert. The living Being (jiva) is simply this mixed appearance: Awareness identifying with the seen and therefore becoming restless amid the world’s illusory display.

Yet the Pure Nature of mind is never truly divided. The same undivided Consciousness is artificially split into Seer and seen, subject and object. The entire Universe and the sense of duality both arise solely from this apparent division of what is essentially One. Duality is not an independent Reality; it is only the pure mind appearing as two.

Consciousness, though partless, seems to regard itself as other and thereby assumes the form of a body or object. This creates the appearance of a fragmented, deluded wanderer. In truth there is neither real delusion nor a real deluded entity. Consciousness stands complete and undisturbed, like an ocean that is already full and needs nothing added or removed.

Even the so-called inert is only a mode of Consciousness. The rise of ego (“I-ness”) is precisely the apparent solidification of Awareness into the inert. Recognizing this, one understands that Consciousness never loses its own nature. All dualities— Conscious and inert, Self and other, Knowledge and ignorance—are provisional appearances within the single, undivided Reality of Pure Awareness.

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 3.89, Verses 41–54

Yoga Vashishtha 3.89.41–54

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

भानुरुवाच।

भावाभावाः शरीरस्था नृप शक्ता न बाधितुम्।

भावितं तीव्रवेगेन मनसा यन्महीपते ॥ ४१॥

तदेव पश्यत्यचलं न शरीरविचेष्टितम्।

न काश्चन क्रिया राजन्वरशापादिका अपि ॥ ४२॥

तीव्रवेगेन संपन्नं शक्ताश्चालयितुं मनः।

तीव्रवेगेन संयुक्तं पुरुषा ह्यभिवाञ्छितात् ॥ ४३॥

मनश्चालयितुं शक्ता न महाद्रिं मृगा इव।

ममेयमसितापाङ्गी मनःकोशे प्रतिष्ठिता ॥ ४४॥

देवागारे महोत्सेधे देवी भगवती यथा।

न दुःखमनुगच्छामि प्रियया जीवरक्षया ॥ ४५॥

गिरिर्ग्रीष्मदशादाहं लग्नयेवाब्दमालया।

यत्र यत्र यथा राजंस्तिष्ठाम्यभिपतामि वा ॥ ४६॥

तत्रेष्टसंगमादन्यत्किंचिन्नानु भवाम्यहम्।

अहल्यादयितानाम्ना मनसेन्द्राभिधं मनः ॥ ४७॥

संसक्तमिदमायाति न स्वभावादृते परम्।

एककार्यनिविष्टं हि मनो धीरस्य भूपते ॥ ४८॥

न चाल्यते मेरुरिव वरशापबलैरपि ।

देहो हि वरशापाभ्यामन्यत्वमिव गच्छति।

ननु धीरं मनो राजन्विजिगीषुतया स्थितम् ॥ ४९॥

एतानि चात्र मनसां न च कारणानि राजञ्शरीरशकलानि वृथोत्थितानि।

चेतो हि कारणममीषु शरीरकेषु वारीव सर्ववनखण्डलतारसेषु ॥ ५०॥

आद्यं शरीरमिह विद्धि मनो महात्मन्  संकल्पितो जगति तेन शरीरसङ्घः।

आद्यं शरीरमधितिष्ठति यत्र यत्र  

तत्तद्भृशं फलति नेतरदस्य पुंसः ॥ ५१॥

मुख्याङ्कुरं सुभग विद्धि मनो हि पुंसो  देहास्ततः प्रविसृतास्तरुपल्लवाभाः।  

नष्टेऽङ्कुरे पुनरुदेति न पल्लवश्रीर्  

नैवाङ्कुरः क्षयमुपैति दलक्षयेषु ॥ ५॥

देहे क्षते विविधदेहगणं करोति  

स्वप्नावनविव नवं नवमाशु चेतः।  

चित्ते क्षते तु न करोति हि किंचिदेव  

देहस्ततः समनुपालय चित्तरत्नम् ॥ ५३॥

दिशि दिशि हरिणाक्षीमेव पश्यामि राजन्प्रिययुवतिमनस्त्वान्नित्य मानन्दितोऽस्मि।

तव पुरप्रकृतीनां यत्फलं दुःखदायि

क्षणमथसुचिरं तत्तन्न पश्यामि किंचित् ॥ ५४॥

Suryadev continued: 

3.89.41–49

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

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

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

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

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

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

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

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

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

3.89.50–54

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

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

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

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

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

Summary of the Teachings:

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

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

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

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

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

Chapter 3.89, Verses 31–40

Yoga Vashishtha 3.89.31–40

(These verses show that physical suffering has no power over a mind completely absorbed in a single intense thought)

भानुरुवाच।

ततो भ्राष्ट्रे परिक्षिप्तावखिन्नावेवमेव तौ।

ऊचतुर्मुदितात्मानावन्योन्यस्मृतिहर्षितौ ॥ ३१॥

ग्रथितौ गजपादेषु न खिन्नावेव संस्थितौ।

एवमेवोचतुर्भूपमन्योन्यस्मृतिहर्षितौ ॥ ३२॥

कशाहतावखिन्नौ तावेवमेव किलोचतुः।

अन्यस्माच्छासनाद्राज्ञा कल्पिताच्च पुनः पुनः ॥ ३३॥

उद्धृतावूचतुः पृष्टौ तमेवार्थं पुनः पुनः।

उवाचेन्द्रो महीपालं जगन्मे दयितामयम् ॥ ३४॥

न शातनानि दुःखानि बाधन्ते किंचिदेव मे।

अस्याश्चैव जगद्राजन्सर्वं मन्मयमेव च ॥ ३५॥

तेनान्यशासनाद्दुःखं किंचिदेव न विद्यते।

मनोमात्रमहं राजन् मनो हि पुरुषः स्मृतः ॥ ३६॥

प्रपञ्चमात्रमेवायं देहो दृश्यत एव हि।

समकालप्रयुक्तेन सहसा दण्डराशिना ॥ ३७॥

वीरं मनो भेदयितुं मनागपि न शक्यते।

का नाम ता महाराज कीदृश्यः कस्य शक्तयः ॥ ३८॥

याभिर्मनांक्त भिद्यन्ते दृष्टनिश्चयवन्त्यपि।

वृद्धिमायातु वा देहो यातु वा विशरारुताम् ॥ ३९॥

भावितार्थाभिपतितं मनस्तिष्ठति पूर्ववत्।

इष्टेऽर्थे चिरमाविष्टं दधानं तत्स्थितं मनः ॥ ४०॥

Suryadev continued:

3.89.31–40

> Then the two were thrown into a frying pan, yet they remained unhurt and spoke the same words, their souls filled with joy from remembering each other.

> Tied to the feet of elephants, they still stood uninjured and said the same to the king, delighted by mutual remembrance.

> Beaten with whips, the two remained unhurt and spoke in the same way, even under other punishments the King devised again and again.

> When pulled out and questioned, they repeated the same meaning again and again. Indra said to the King: This whole world is filled with my beloved.

> No cutting pains or sufferings trouble me in the least. For her too, O King, the entire world is nothing but me.

> Therefore no pain at all arises from any other punishment. I am only mind, O King; for the mind is known as the true person.

> This body is merely an appearance that is seen. Even when suddenly struck by a mass of punishments all at once,

> the brave mind cannot be broken even a little. What are those great powers, O great King, of what kind and belonging to whom,

> by which minds that hold firm resolves are broken? Let the body grow or let it fall to pieces;

> the mind fixed on the object it contemplates remains just as before. The mind long absorbed in the desired object stays established in that State.

Summary of the teachings:

The lovers are subjected to frying, trampling by elephants, whipping and many other torments, yet they feel no pain and keep repeating the same joyful words. Their attention is fixed only on each other, so the body becomes like an empty shadow that can be struck without affecting the inner experience.

The teaching is that the True Self is closer to the mind, not the body. Indra declares that he himself is nothing but mind and that the mind is what is called the person. The body is only a fleeting appearance; any pain inflicted on it is like hitting a shadow with a stick. Because the mind is wholly occupied with the beloved, the world itself appears filled with that form, and therefore nothing external can disturb either of them.

A mind that is firmly established in one object cannot be shaken by any external force. No amount of punishment, no sudden mass of blows, can break even a little of a resolute mind. The verses ask rhetorically what powers could possibly split such a mind, implying that none exist once the mind has taken firm hold of its chosen object.

Whether the body thrives or falls apart makes no difference. The mind that has long dwelt on its desired object continues in the same State. Growth or decay of the physical form leaves the inner absorption untouched. The mind simply remains as it was, fixed and steady.

Taken together, the verses illustrate the supreme power of concentrated thought. When the mind is completely filled with one idea, external conditions lose their hold. Pain, danger and even the threat of death become irrelevant. The body may be treated in any way, yet the mind that has merged with its object stays free, joyful and unchanged. This is the practical demonstration that Consciousness, not matter, is the real seat of experience.

Chapter 3.89, Verses 1~30

Yoga Vashishtha 3.89.1~30

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

भानुरुवाच।

मनो हि जगतां कर्तृ मनो हि पुरुषः परः।

मनःकृतं कृतं लोके न शरीरकृतं कृतम् ॥ १॥

सामान्यब्राह्मणा भूत्वा मनोभावनया किल।

ऐन्दवा ब्रह्मतां याता मनसः पश्य शक्तताम् ॥ २॥

मनसा भाव्यमानो हि देहतां याति देहकः।

देहभावनयाऽयुक्तो देहधर्मैर्न बाध्यते ॥ ३॥

बाह्यदृष्टिर्हि नियतं सुखदुःखादि विन्दति।

नान्तर्मुखतया योगी देहे वेत्ति प्रियाप्रिये ॥ ४॥

मनःकारणकं तस्माज्जगद्विविधविभ्रमम्।

इन्द्रस्याहल्यया सार्धं वृत्तान्तोऽत्र निदर्शनम् ॥ ५॥

(३.८९.६–२४)

अथातिसुघनस्नेहनिरावरण चेष्टयोः।

तयोरनयवृत्तान्तो राज्ञाकर्णि कटुव्यथः ॥ २५॥

एवमन्योन्यमासक्तं भावमालक्ष्य भूपतिः।

चकार बहुभिर्दण्डैः स द्वयोरथ शासनम् ॥ २६॥

तावुभावपि संत्यक्तौ हेमन्ते सलिलाशये।

तुष्टौ जहसतुस्तत्र न खेदं समुपागतौ ॥ २७॥

अपृच्छत ततो राजा खिन्नौ स्थो न तु दुर्मती।

तावूचतुर्महीपाल जलाशयसमुद्धृतौ ॥ २८॥

संस्मृत्यावामिहान्योन्यमुखकान्तिमनिन्दिताम्।

आत्मानं न विजानीवो रूढभावं परस्परम् ॥ २९॥

शासनेषु च यत्सङ्गो निःशङ्कस्तेन हर्षितौ।

मुह्यावो न महीपाल स्वाङ्गैरपि विकर्तितैः ॥ ३०॥

Suryadev said:

3.89.1–5

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

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

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

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

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

3.89.6–24

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

3.89.25–30

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

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

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

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

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

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

Summary of the Teachings:

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

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

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

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

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

Chapter 3.88, 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 3.88, Verses 1–11

Yoga Vashishtha 3.88.1–11

(These verses teach that the Supreme Reality, represented by Brahma, is completely free from desire, effort, and personal need)

श्रीब्रह्मोवाच।

ब्रह्माणो ब्राह्मणा भानुरित्युक्त्वा ब्रह्मणो मम।

ब्रह्मन्ब्रह्मविदां श्रेष्ठ तूष्णीमेव बभूव सः ॥ १॥

तत उक्तं मया तस्य चिरं संचिन्त्य चेतसा।

भानो भानो वदाशु त्वं किमन्यत्संसृजाम्यहम् ॥ २॥

एतानि दश विद्यन्ते किल यत्र जगन्ति वै।

तत्रान्यो मम सर्गेण कोऽर्थः कथय भास्कर ॥ ३॥

इत्युक्तोऽथ मया भानुः संचिन्त्य सुचिरं धिया।

इदमत्र वचो युक्तमुवाच स महामुने ॥ ४॥

भानुरुवाच।

निरीहस्य निरिच्छस्य कोऽर्थः सर्गेण ते प्रभो।

विनोदमात्रमेवेदं सृष्टिस्तव जगत्पते ॥ ५॥

निष्कामादेव भवतः सर्गः संपद्यते प्रभो।

अर्कादिव जलादित्यप्रतिबिम्बमिवाधियः ॥ ६॥

शरीरसंनिवेशस्य त्यागे रागे च ते यदा।

निष्कामो भगवन्भावो नाभिवाञ्छति नोज्झति ॥ ७॥

सृजसीदं तथा देव विनोदायैव भूतप।

पुनः संहृत्य संहृत्य दिनं दिनपतिर्यथा ॥ ८॥

तव नित्यमसंसक्तं विनोदायैव केवलम्।

इदं कर्तव्यमेवेति जगन्न तूद्यमेच्छया ॥ ९॥

सृष्टिं चेन्न करोषि त्वं महेश परमात्मनः।

नित्यकर्मपरित्यागात्किमपूर्वमवाप्स्यसि ॥ १०॥

यथाप्राप्तं हि कर्तव्यमसक्तेन सदा सता।

मुकुरेणाकलङ्केन प्रतिबिम्बक्रिया यथा ॥ ११॥

Lord Brahma said: 

3.88.1–4

> O best among the Knowers of Brahm, after telling me about the Brahmas, the Brahmanas and the Sun, he became completely silent.

> Then, after thinking for a long time in my mind, I said to him: O Sun, O Sun, tell me quickly—what else shall I create?

> Tell me, O Sun, since these ten worlds already exist, what other purpose is there for me to create anything more?

> O great Sage, when I spoke thus, the Sun thought for a very long time with his intellect and then spoke these fitting words.

Suryadev said: 

3.88.5–11

> O Lord, you who are free from effort and free from desire—what purpose does Creation serve for you? O Lord of the World, this Creation of yours is only for play.

> O Lord, Creation arises spontaneously from you who are truly free from desire, just as the reflection of the Sun appears in water from the Sun itself, and likewise from the intellect.

> O Lord, when your Nature is free from desire regarding both attachment to and abandonment of the body’s form, then it neither desires nor rejects anything.

> O God, O protector of Beings, you create this World only for play, and you withdraw it again and again, just as the Sun brings forth and ends each day.

> This World is always unattached for you and is only for play. It is done simply as something that must be done, and not out of any desire for effort.

> O great Lord, if you, the Supreme Self, do not perform Creation, what new benefit will you gain by abandoning your regular action?

> Whatever comes naturally should always be done by a true person who remains unattached, just as a spotless mirror simply reflects images.

Summary of the teachings:

Creation does not arise from any lack or craving. It happens spontaneously, like the Sun’s reflection appearing in water without the Sun trying to produce it. The Creator remains untouched by attachment or rejection toward the body or the World.

The World is described as pure play or sport. Just as the Sun rises and sets each day without personal motive, the Divine creates and withdraws the Universe again and again only for the Joy of expression. There is no binding purpose, no gain to be sought, and no loss to be feared.

Even though the Creator is free from desire, the verses stress that regular action should not be abandoned. Stopping Creation would bring no special advantage. Duty that arises naturally is simply to be performed. Inactivity for its own sake is not higher than action done without attachment.

The ideal attitude is compared to a clean mirror. A pure mirror reflects whatever stands before it without wanting the image or rejecting it. In the same way, the wise person, free from desire, carries out whatever task appears in the moment. Action continues, yet the doer remains unbound.

Taken together, the teaching points to a life of effortless activity. One remains inwardly free and desireless while still fulfilling the natural flow of duties. Creation, work, and daily life become expressions of pure being rather than means to satisfy personal wants. This balance of inner detachment and outer action is presented as the True Nature of the liberated State.

Chapter 3.87, Verses 1–12

Yoga Vashishtha 3.87.1–12

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

भानुरुवाच।

पितामहक्रमे तस्मिंस्ततस्ते बहुभावनात्।

कर्मभिस्तैः समाक्रान्तमनस्कास्तस्थुरादृताः ॥ १॥

यावत्ते देहकास्तेषां तापेन पवनैस्तथा।

कालेन शोषमभ्येत्य गलिताः शीर्णपर्णवत् ॥ २॥

जक्षुस्तान्देहकांस्तत्र क्रव्यादा वनवासिनः।

इतश्चेतश्च लुठितान्सुफलानीव मर्कटाः ॥ ३॥

अथ ते शान्तबाह्यार्था ब्रह्मत्वे कृतभावनाः।

तस्थुश्चतुर्युगस्यान्ते यावत्कल्पः क्षयं गतः ॥ ४॥

क्षीयमाणे ततः कल्पे तपत्यादित्यसंचये।

पुष्करावर्तकेषूच्चैर्वर्षत्सु कठिनारवम् ॥ ५॥

वहत्सु कल्पवातेषु स्थित एकमहार्णवे।

क्षीणेषु भूतवृन्देषु ते तथैव व्यवस्थिताः ॥ ६॥

ततो रात्रिक्रमपरे सर्वां संहृत्य तां स्थितिम्।

स्थिते त्वय्यात्मनि विभो ते तथैव व्यवस्थिताः ॥ ७॥

अद्य प्रबुद्धे भवति स्रष्टुमिच्छति संसृतिम्।

सुखेनैव क्रमेणोच्चैस्ते तथैव व्यवस्थिताः ॥ ८॥

तथैते भगवन्ब्रह्मन्ब्रह्मणो ब्राह्मणा दश।

त एते दश संसारा मनोव्योमनि संस्थिताः ॥ ९॥

तेषामेकतमस्याहमयमाकाश मन्दिरे।

भानुर्भुवि विभो कालकलाकर्मणि योजितः ॥ १०॥

एष ते कथितः सर्गो दिशानामलसंभव।

ब्रह्मणां संभवो व्योम्नि यथेच्छसि तथा कुरु ॥ ११॥

विविधकल्पनया वलिताम्बरं यदिदमुत्तम जागतमुत्थितम्।

करणजालकमाहितमोहनं तदखिलं निजचेतसि विभ्रमः ॥ १२॥

Suryadev said: 

3.87.1–12

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

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

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

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

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

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

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

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

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

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

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

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

Summary of the Teachings:

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

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

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

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

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

Chapter 3.86, Verses 36–51

Yoga Vashishtha 3.86.36–51

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

श्रीभानुरुवाच।

अग्रजेनेति कथिते बाढं कृत्वा त उत्तमाः।

ध्यानाधीनधियस्तस्थुः सहैव ज्यायसा रसात् ॥ ३६॥

लिपिकर्मार्पिताकारा ध्यानासक्तधियश्च ते।

अन्तस्थेनैव मनसा चिन्तयामासुरादृताः ॥ ३७॥

अथ उत्फुल्लकमलकोशवक्रोन्नतासनः।

ब्रह्माहं जगतां स्रष्टा कर्ता भोक्ता महेश्वरः ॥ ३८॥

यज्ञक्रियाक्रमवतः साङ्गोपाङ्गा महर्षयः।

सरस्वत्याथ गायत्र्या युक्ता वेदा नरा इमे ॥ ३९॥

लोकपालपराक्रान्तः संचरत्सिद्धमण्डलः।

अयमुद्दामसौभाग्यः स्वर्गः स्वरविभूषितः ॥ ४०॥

पर्वतद्वीपजलधिकाननैः समलंकृतम्।

इदं भूमण्डलं चैव त्रिलोकीकर्णकुण्डलम् ॥ ४१॥

एतत्पातालकुहरं दैत्यदानवभोजितम्।

अमृतस्त्रीगणाकीर्णं गृहं गगनकोटरम् ॥ ४२॥

अयमिन्द्रो महाबाहुः प्रजालंकृतदोत्तमः।

त्रैलोक्यनगरीमेकः पाति पावनयज्ञभुक् ॥ ४३॥

दीप्रजालवरत्राभिरवष्टभ्याथ दिग्गणम्।

क्रमेण प्रतपन्त्येते भानवो भूरिभानवः ॥ ४४॥

लोकपाला इमे लोकं रक्षन्ति शुद्धवृत्तयः।

मर्यादाभिरतुच्छाभिर्गोपाला गोगणं यथा ॥ ४५॥

उन्मज्जन्ति निमज्जन्ति प्रस्फुरन्ति पतन्ति च।

तरङ्गा इव तोयानामिमाः प्रतिदिनं प्रजाः ॥ ४६॥

सृजामीममहं सर्गं संहरामि तथादृतः।

अयमात्मनि तिष्ठामि शाम्यामि भुवनेश्वरः ॥ ४७॥

अयं संवत्सरो यात इदं परिणतं युगम्।

सृष्टेरयमसौ कालः स्वयं संहरणस्य च ॥ ४८॥

अयमेव गतः कल्पो ब्राह्मी रात्रिरियं तता।

अयमात्मनि तिष्ठामि पूर्णात्मा परमेश्वरः ॥ ४९॥

इति भावितया बुद्ध्या ते द्विजा अथ ऐन्दवाः।

दशाद्रिवृत्तयस्तस्थुः समुत्कीर्णा इवोपलात् ॥ ५०॥

अधिगतकमलासनक्रमास्ते परिगलितेतरतुच्छवृत्तिजालाः।

सततमतितरां कुशासनस्थाश्चिरमिति पङ्कजकल्पने विरेजुः ॥ ५१॥

Suryadev continued: 

3.86.36–44

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

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

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

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

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

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

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

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

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

3.86.45–51

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

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

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

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

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

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

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

Summary of the Teachings:

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

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

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

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

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

Chapter 3.86, Verses 26–35

Yoga Vashishtha 3.86.26–35

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

श्रीभानुरुवाच।

किं स्यादिह परं श्रेय ऊचुश्चेदं परस्परम्।

किमिह स्यात्समुचितं भ्रातरः किमदुःखदम् ॥ २६॥

किं महत्त्वं किमैश्वर्यं किं महाविभवं शुभम्।

किं तदेतज्जनैश्वर्यं सामन्तो हि महेश्वर ॥ २७॥

सामन्तसंपत्किंनाम राजानो हि महेश्वराः।

का नाम संपद्भूपानां सम्राडिह महेश्वरः ॥ २८॥

किं नाम तन्महेन्द्रत्वं यन्मुहूर्तं प्रजापतेः।

विनश्यति न यत्कल्पे किं स्यात्तदिह शोभनम् ॥ २९॥

भाषमाणेष्वथैतेषु ज्येष्ठो भ्राता महामतिः।

गम्भीरवागुवाचेदं मृगयूथान्मृगो यथा ॥ ३०॥

ऐश्वर्याणां हि सर्वेषामाकल्पं न विनाशि यत्।

रोचते भ्रातरस्तन्मे ब्रह्मत्वमिह नेतरत् ॥ ३१॥

एतदुक्तं तदखिला द्विजपुत्रास्त उत्तमाः।

वचोभिरैन्दवास्तत्र साधु साध्वित्यपूजयन् ॥ ३२॥

ऊचुश्चेदं कथं तात सर्वदुःखोपमार्जनम्।

पद्मासनं जगत्पूज्यं विरञ्चित्वमवाप्नुमः ॥ ३३॥

भ्रात्रा तेन पुनः प्रोक्ता भ्रातरो भूरितेजसः।

 मदुक्तं सर्व एवेमे भवन्तः पालयन्तु वै ॥ ३४॥

पद्मासनगतो भास्वान्ब्रह्माहमिति तेजसा।

सृजामि संहरामीति ध्यानमस्तु चिराय वः ॥ ३५॥

Suryadev said: 

3.86.26–35

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

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

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

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

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

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

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

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

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

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

Summary of the Teachings:

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

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

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

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

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

Chapter 3.86, Verses 11–25

Yoga Vashishtha 3.86.11–25

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

श्रीभानुरुवाच।

दिनातपातापितयोरिन्दुः कुमुदयोरिव।

आजगाम तमुद्देशं यत्र तौ विप्रदंपती ॥ ११॥

सलतापादपं देशं पुष्पाकर इवेश्वरः।

दंपती तौ वृषारूढं सोमं सोमार्धशेखरम् ॥ १२॥

फुल्लाननौ ददृशतुः कुमुदे शशिनं यथा।

तौ तं प्रणेमतुर्देव तुषारामलमीश्वरम् ॥ १३॥

द्यावापृथिव्यावुदितं परिपूर्णमिवोहुपम्।

तर्जयन्पवनाधूतनववृक्षान नस्वरम् ॥ १४॥

ईश्वर उवाच।

मृदूहामस्मितस्पन्दि प्रोवाचाथ वचः शिवः।

वरं विप्र गृहाणाशु तुष्टोऽस्मि तव वाञ्छितम् ॥ १५॥

विप्र उवाच।

मधुमासरसाक्रान्तवृक्षवन्मुदितो भव।

भगवन्देवदेवेश दश पुत्रा महाधियः ॥ १६॥

भानुरुवाच।

भव्या भवन्तु मे भूयः शोको येन न बाधते।

अथैवमस्त्विति प्रोच्य जगामान्तर्धिमीश्वरः ॥ १७॥

व्योम्नि वारिनिधिर्ह्रादं कृत्वेवोर्मिमहावपुः।

ततस्तौ दम्पती तुष्टौ शिवलब्धवरौ गृहम् ॥ १८॥

गतौ गीर्वाणसदृशौ खमिवोमामहेश्वरौ।

तत्रासौ ब्राह्मणी गेहे बभूवोदारगर्भिणी ॥ १९॥

बभौ पूर्णोदरा श्यामा मेघलेखेव वारिणा।

कालेऽथ सुषुवे पुत्रान्प्रतिपच्चन्द्रकोमलान् ॥ २०॥

दशबालांस्ततो मुग्धान्वसुधेव नवाङ्कुरान्।

कृतब्राह्मणसंस्कारा वृद्धिमीयुर्महौजसः ॥ २१॥

स्वल्पेनैव हि कालेन प्रावृषेव नवाम्बुदाः।

ते सप्तवर्षवयसो बभूवुर्ज्ञातवाङ्मयाः ॥ २२॥

विरेजुस्तेजसा तत्र नभसीवामला ग्रहाः।

अथ कालेन महता तेषां तौ पितरौ तदा ॥ २३॥

संजग्मतुस्तनुं त्यक्त्वा स्वां गतिं गतिकोविदौ।

मातापितृभ्यां रहिता दश ते ब्राह्मणास्ततः ॥ २४॥

ययुः कैलासशिखरं गृहं संत्यज्य खेदिनः।

तत्र संचिन्तयामासुरुद्विग्नास्ते वितन्धवाः ॥ २५॥

Suryadev said:

3.86.11–14

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

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

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

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

Lord Shiva said: 

3.86.15

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

The Brahmin said: 

3.86.16

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

Suryadev said: 

3.86.17–25

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

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

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

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

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

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

 

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

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

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

Summary of the Teachings:

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

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

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

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

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

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

Yoga Vashishtha 3.85.37–3.86.10

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

श्रीभानुरुवाच।

3.85.37–39

अस्य दृश्यप्रपञ्चस्य नित्यं कारणतामसि।

गतः कस्मान्न जानीषे किं मामीश्वर पृच्छसि ॥ ३७॥

अथ मद्वाक्यसंदर्भे लीला चेत्तव सर्वग।

अचिन्तितां मदुत्पत्तिं तच्छृणुष्व वदाम्यहम् ॥ ३८॥

सदसदिति कलाभिराततं यत् सदसदबोधविमोहदायिनीभिः।

अविरतरचनाभिरीश्वरात्मन् प्रविलसतीह मनो महन्महात्मन् ॥ ३९॥

3.86.1–10

कल्पनाम्नि महादेव ह्यस्तने दिवसे तव।

तले कैलासशैलस्य जम्बूद्वीपैककोणके ॥ १॥

सुवर्णजटनाम्ना यस्त्वत्पुत्रैर्जनितप्रजैः।

मण्डलं कल्पितं श्रीमदनल्पसुखसुन्दरम् ॥ २॥

तत्राभूदतिधर्मात्मा ब्राह्मणो ब्रह्मवित्तमः।

इन्दुनामातिशान्तात्मा कश्यपस्य कुलोद्भवः ॥ ३॥

तस्मिंस्तदा निवसतो नित्यं स्वजनमण्डले।

तस्य प्राणसमा भार्या काचित्तस्यां महात्मनः ॥ ४॥

न बभूवात्मजस्तस्य मरुभूमौ तृणं यथा।

न व्यराजत सा भार्या तस्य निष्फलपुष्पिता ॥ ५॥

ऋज्वी गौरी सुशुद्धापि शून्या शरलता यथा।

तौ ततो दंपती खिन्नौ पुत्रार्थे तपसे गिरेः ॥ ६॥

कैलासस्यांशमारूढौ रूढाविव नवद्रुमौ।

भूतैरनावृते शून्ये तस्मिन्कैलासकुञ्जके ॥ ७॥

तेपतुस्तौ तपो घोरं जलाहारौ तरुस्थिती।

एकं पानीयचुलकं पीत्वा दिवसपर्यये ॥ ८॥

निस्पन्दमुत्थितौ वार्क्षी वृत्तिमाश्रित्य संस्थितौ।

तस्थतुस्तौ तदा तत्र तावत्कालं तरुव्रतौ ॥ ९॥

यावत्त्रेता द्वापरं च युगे द्वे एव ते गते।

ततस्तुष्टोऽभवद्देवस्तयोः शशिकलाधरः ॥ १०॥

Suyadev said

3.85.37–39

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

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

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

3.86.1–10

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

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

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

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

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

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

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

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

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

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

Summary of the Teachings:

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

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

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

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

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

Chapter 3.85, Verses 28–36

Yoga Vashishtha 3.85.28–36

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

ब्रह्मोवाच।

गन्धर्वनगरोद्यानलतावितान मालिनी।

समुद्रभूमिनभसां पदवी प्रविराजते ॥ २८॥

लोकान्तरेषु सङ्घेन देवासुरनरोरगाः।

उदुम्बरेषु मशका इव घुंघुमिताः स्थिताः ॥ २९॥

युगकल्पक्षणलवकलाकाष्ठाकलङ्कितः।

कालो वहत्यकलितसर्वनाशप्रतीक्षकः ॥ ३०॥

एवमालोक्य शुद्धेन परेण स्वेन चेतसा।

भृशं विस्मयमापन्नः किमेतत्कथमित्यलम् ॥ ३१॥

कथं मांसमयेनाक्ष्णा यन्न पश्यामि किंचन।

तन्मायाजालमतुलं पश्यामि मनसाम्बरे ॥ ३२॥

अथालोक्य चिरं कालं मनसैवाहमम्बरात्।

अर्कं तस्माज्जगज्जालादेकमानीय पृष्टवान् ॥ ३३॥

आगच्छ देवदेवेश भो भास्कर महाद्युते।

स्वागतं तेऽस्त्विति प्रोक्तो मयासौ कथितोप्यथ ॥ ३४॥

कस्त्वं कथमिदं जातं जगदेव जगन्ति च।

यदि जानासि भगवंस्तदेतत्कथयानघ ॥ ३५॥

इत्युक्तो मां समालोक्य संपरिज्ञातवानथ।

नमस्कृत्वाभ्युवाचेदमनिन्द्यपदया गिरा ॥ ३६॥

Lord Brahma continued:

3 85.28–33

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

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

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

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

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

3.85.33–36

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

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

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

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

Summary of the Teachings:

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

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

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

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

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

Chapter 3.85, Verses 19–27

Yoga Vashishtha 3.85.19–27

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

ब्रह्मोवाच।

क्वचिद्भासित्वमायातं क्वचित्स्थिरतरं स्थितम्।

स्थितं सर्वत्र कुञ्जेषु तमस्तेजोलवादृतम् ॥ १९॥

नभोनीलोत्पलस्यान्तर्भ्रमदभ्रम धुव्रतम्।

प्रस्फुरत्तारकाजालकेसरापूर्णतां गतम् ॥ २०॥

कल्पान्तघननीहारो मेरुकुञ्जेषु संस्थितः।

शाल्मलेरमलं तूलमष्ठीलाकोटरेष्विव ॥ २१॥

लोकालोकाद्रिरसनारणदर्णव घुंघुमा।

तमःखण्डेन्द्रनीलाभा निजरत्नविराजिता ॥ २२॥

धानाधरसुधा भूतरवकाकलिघुंघुमा।

संस्थिता भुवनाभोगे स्वान्तःपुर इवाङ्गना ॥ २३॥

गौराङ्गपङक्तिर्मध्यस्था रजनीराजिरञ्जिता।

पद्मोत्पलस्रज इव लक्ष्यते वत्सरश्रियः ॥ २४॥

बहुगर्तविभागस्थभूता लोकाः पृथक्पृथक्।

जातारुणा विलोक्यन्तेदाडिमानीवकान्तिकाः ॥ २५॥

त्रिप्रवाहा त्रिपथगा कृतोर्ध्वाधोगमागमा।

जगद्यज्ञोपवीताभा स्फुरतीन्दुकलामला ॥ २६॥

इतश्चेतश्च गच्छन्ति शीर्यन्ते प्रोद्भवन्ति च।

दिग्लतासु तडित्पुष्पा वातार्ता मेघपल्लवाः ॥ २७॥

Lord Brahma continued:

3.85.19–27

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

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

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

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

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

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

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

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

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

Summary of the Teachings:

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

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

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

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

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