Chapter 3.62, Verses 14–22

Yoga Vashishtha 3.62.14–22

(These verses teach that destiny - niyati - and Creation are not separate from Brahm, the Ultimate Reality or Pure Consciousness)

श्रीवसिष्ठ उवाच ।

विरिञ्चयाद्यात्मभिर्बुद्धैर्बोधायाविदितात्मनाम्।

ब्रह्मात्मैव सा नियतिः सर्गोऽयमिति कथ्यते ॥ १४॥

अचलं चलवद्दृष्टं ब्रह्मापूर्य व्यवस्थितः।

अनादिमध्यपर्यन्तं सर्गो वृक्ष इवाम्बरे ॥ १५॥

पाषाणोदरलेखौघन्यायेनात्मनि तिष्ठता।

ब्रह्मणा नियतिः सर्गो बुद्धोऽबोधवतेव खम् ॥ १६॥

देहे यथाङ्गिनोऽङ्गादि दृश्यते चित्स्वभावतः।

ब्रह्मणा पद्मजत्वेन नियत्याद्यङ्गकं तथा ॥ १७॥

एषा दैवमिति प्रोक्ता सर्वं सकलकालगम्।

पदार्थमलमाक्रम्य शुद्धा चिदिति संस्थिता ॥ १८॥

स्पन्दितव्यं पदार्थेन भाव्यं वा भोक्तृतापदम्।

अनेनेत्थमनेनेत्थमवश्यमिति दैवधीः ॥ १९॥

एषैव पुरुषस्पन्दस्तृणगुल्मादि चाखिलम्।

एषैव सर्वभूतादि जगत्कालक्रियादि वा ॥ २०॥

अनया पौरुषी सत्ता सत्तास्याः पौरुषेण च।

लक्ष्यते भुवनं यावद्द्वे एकात्मतयैव हि ॥ २१॥

नरेण पौरुषेणैव कार्ये सत्तात्मके उभे।

ईदृश्येतेन नियतिरेवं नियतिपौरुषे ॥ २२॥

Sage Vashishta continued:

3.62.14–17

> For those who do not know their True Self, the wise ones like Brahma and others declare that this fixed cosmic law (niyati) is itself Brahm, the Self, and this is called Creation.

> Brahm, though unmoving, appears as if moving. Creation, without beginning, middle, or end, is established by fully pervading everything, like a tree standing in Space.

> Just as lines etched inside a stone exist within it, in the same way, Brahm abiding in its own Self understands Creation and destiny. It is known like Space is perceived by an ignorant person.

> Just as the limbs of a person are seen in the body due to the nature of Consciousness, similarly, for the lotus-born Brahma, destiny and its parts are like its own limbs.

3.62.18–22

> This is called the Divine (daiva). It pervades all objects and impurities across all times. Pure Consciousness remains established in its Pure form.

> The idea of destiny is that things must happen in a certain way through the movement or enjoyment of objects, and one must inevitably experience it in this or that manner.

> This itself is the vibration or effort of the Purusha (person). It is all grass, shrubs, and everything. It is all Beings, the world, Time, and actions.

> Through this human existence and the Existence of the Divine, the world is perceived. These two are really One in Essence.

> By human effort alone, both types of essential actions are accomplished. In this way, destiny is seen, and thus destiny and human effort relate to each other.

Summary of the Teachings:

What we call fate or the fixed order of the Universe is simply Brahm appearing as the world for those who have not Realized their True Self. 

Creation is like an illusion or appearance within the Unchanging Brahm, much like a tree seeming to exist in empty Space. The wise explain this to help people move beyond ignorance toward Self-Knowledge.

The world and its laws appear Real due to Consciousness. 

Brahm, though still and eternal, seems active and moving from our limited view. Destiny operates within Brahm like inherent markings in a stone or limbs in a body. Everything in Creation, including Time and objects, is pervaded by Pure Consciousness, which remains untouched and Pure. This "Divine" force is the underlying intelligence behind all phenomena.

Human effort and destiny are interconnected aspects of the same Reality. The feeling that events must unfold in specific ways comes from the dynamic play of Consciousness. All living things, actions, and the flow of time arise from this one Source. What we call personal effort (paurusha) is part of the Universal vibration of Consciousness.

The verses emphasize non-duality: destiny and human will are not opposites but two sides of One Truth. Through effort, we engage with destiny, and together they shape experience. The world appears through their interplay, but at the deepest level, they are unified in Brahm. Realizing this unity frees one from seeing them as conflicting forces.

Ultimately, these teachings encourage Self-Realization. By understanding that everything is a manifestation of One Consciousness, one transcends limited views of fate versus free will. Both are tools for growth within the grand illusion of Creation, leading toward liberation through Knowledge of the Self as Brahm.

Chapter 3.61, Verses 26–38

Yoga Vashishtha 3.61.26–38

(These verses teach the non-dual nature of Reality, where the entire Creation is not separate from the Supreme Consciousness or Brahm)

श्रीवसिष्ठ उवाच ।

ब्रह्मणा चिन्मयेनात्मा सर्गात्मैव विभाव्यते।

न भाव्यते चानन्यत्वाद्बीजेनान्तरिव द्रुमः ॥ २६॥

यथा क्षीरस्य माधुर्यं तीक्ष्णत्वं मरिचस्य च।

द्रवत्वं पयसश्चैव स्पन्दनं पवनस्य च ॥ २७॥

स्थितोऽनन्यो यथान्यः सन्नास्ति तत्र तथात्मनि।

सर्गो निर्गलचिद्रूपः परमात्मात्मरूपभृत् ॥ २८॥

कचनं ब्रह्मरत्नस्य जगदित्येव यत्स्थितम्।

तदकारणकं यस्मात्तेन न व्यतिरिच्यते ॥ २९॥

वासना चित्तजीवादिवेदनं वेदनोदितम्।

नोदेत्यवेदनादेव यतनादेव पौरुषात् ॥ ३०॥

नास्तमेति न चोदेति क्वचित्किंचित्कदाचन।

सर्वं शान्तमजं ब्रह्म चिद्धनं सुशिलाघनम् ॥ ३१॥

पराणुं प्रति सर्गौघाश्चिताद्भान्तिसहस्रशः।

तेष्वप्यणावणावन्तः कैवात्रावासना कथम् ॥ ३२॥

यथा जलान्त ऊर्म्याद्या गुप्तागुसाश्च शक्तयः।

जाग्रत्स्वप्नसुषुप्ताद्यास्तथा जीवेऽन्तरास्थिताः ॥ ३३॥

जाता चेदरतिर्जन्तोर्भोगान्प्रति मनागपि।

तदसौ तावतैवोच्चैः पदं प्राप्त इति श्रुतिः ॥ ३४॥

यतो यतो विरज्यते ततस्ततो विमुच्यते।

अतोऽहमित्यसंविदन्क एति जन्मसंविदम् ॥ ३५॥

चितिं परापरामजामरूपिकामनामिकाम्।

चराचराऽधरामयीं विदन्ति ये जयन्ति ते ॥ ३६॥

परे चितिः स्वप्रकटाद्वितीयास्वावर्तलेखेव जले द्रवान्तः।

साहं तयेमानि जगन्ति धत्ते न सन्ति नासन्ति परात्मकानि ॥ ३७॥

अहंमयी पद्मजभावना चित् संकल्पभेदाद्वितनोति विश्वम्।

अन्तर्मुखैवानुभवत्यनन्तनिमेषकोट्यंशविधौ युगान्तम् ॥ ३८॥

Sage Vashishta continued:

3.61.26–31

> The soul, which is Pure Consciousness, is imagined by Brahma as the form of Creation itself. It is not thought of as separate because of its oneness, just like a tree is not different from its seed.

> Just as sweetness is in milk, sharpness in pepper, liquidity in water, and movement in wind.

> In the same way, the Creation exists as non-different in the soul. This Creation is Pure Consciousness without any gap, and it holds the form of the Supreme Soul.

> The shining of the jewel of Brahm is called the world. Since it has no Cause, it is not separate from that.

> Desires, the individual soul, life, and experiences arise from Consciousness. They do not arise without Knowing, but only through human effort.

> It neither sets nor rises anywhere, at any time, or in any way. Everything is peaceful, unborn Brahm, dense with Consciousness, like a solid rock.

3.61.32–38

> Creation appears in countless ways as illusions of Consciousness even in the smallest particle. In those tiniest atoms within atoms, how can there be any place for desires?

> Just as waves and hidden powers exist within water, the states of waking, dreaming, and deep sleep exist within the soul.

> If a Being feels even a little dislike for pleasures, then by that much he has reached a very High State, as per the scriptures.

> From whatever one turns away with detachment, from that one becomes Free. Therefore, one who does not think "I am this" escapes the Knowledge of birth.

> Those who know the Supreme and lower Consciousness as unborn, formless, nameless, and containing all moving and unmoving things, they are victorious.

> The Supreme Consciousness is self-revealed, without a second, like a whirlpool in liquid water. I am that, and through it these worlds are held. They are neither existent nor non-existent; they belong to the Supreme.

> I am the Consciousness that thinks of itself as the lotus-born Brahma. Through differences in thought, it spreads the Universe. Inwardly facing, it experiences the end of an age in countless millions of moments.

Summary of the Teachings:

The world appears as an expression of the Divine Intellect, much like a tree grows from a seed without being different from it. 

Qualities like sweetness in milk or movement in air exist inherently within their substances, showing that Creation is an inseparable appearance within Pure Consciousness. There is no real division or independent cause for the world; it is simply the shining of Brahm itself.

The text emphasizes that desires and individual experiences arise only through Conscious effort and identification. Without this mental activity, there is no arising or setting of anything. The True Reality is always peaceful, unborn, and full of Consciousness, solid like a rock. Even in the smallest particles, what appears as Creation is just countless illusions of Consciousness, leaving no room for personal desires or vasanas in the ultimate view.

States of Consciousness like waking and dreaming are latent within the soul, similar to waves hidden in calm water. 

True progress comes from developing detachment from sensory pleasures, even a little, which elevates one spiritually. By turning away from identification with the limited "I" and body, one is freed from the cycle of birth and death.

The Supreme Consciousness is described as beyond name and form, containing all things, and those who Realize this attain victory. It is self-evident and without a second, like movements in water. The "I" is this very Consciousness, which holds the worlds that are neither fully Real nor unreal but appear within the Supreme.

Finally, this Consciousness, imagining itself as the Creator Brahma, projects the Universe through its thoughts and Sankalpas. Facing inward, it experiences vast cycles of Time in moments. The teaching points to Realizing this inner truth for liberation, seeing the world as a play of Consciousness rather than independent matter.

Chapter 3.61, Verses 16–25

Yoga Vashishtha 3.61.16–25

(These verses teach that the entire world is not separate from Brahm, the Supreme Consciousness)

श्रीवसिष्ठ उवाच ।

तदेदावनितां वेत्ति स्वचित्तैकात्मतामयीम्।

अन्तःस्थगन्धतन्मात्रामुर्वी स्थैर्यकलामिव ॥ १६॥

तुल्यकालनिमेषांशलक्षभागप्रतीति यत्।

निजं विदः प्रकचनं तत्सर्गौघपरम्परा ॥ १७॥

शुद्धं सकृत्प्रभातान्तर्दृश्यमध्यमनामयम्।

उदयास्तमयोन्मुक्तं ब्रह्म तिष्ठत्यनिष्ठितम् ॥ १८॥

बुद्धं सदपवर्गं तत्ससर्गमपि सत्समम्।

अबुद्धं सर्गरूपात्म विसर्गमपि तत्सदा ॥ १९॥

चिद्रह्म यद्यथा येन बुध्यते स्वात्मनात्मनि।

तत्तत्तथा नु भवति सर्वं सर्वाङ्गशक्तिमत् ॥ २०॥

तत्सत्यं चिद्विलासत्वान्नित्यानुभवरूपतः।

तदसत्यं मनः षष्ठात्सर्वाख्या निगतं यतः ॥ २१॥

यथैतत्सरणं वायौ तथा सर्गः स्थितः परे।

असत्कल्पेऽपि संकल्पः सत्येऽसत्य इवापि च ॥ २२॥

अन्यरूपा यथानन्या तेजस्यालोकतोदरे।

तथा ब्रह्मणि विश्वश्रीः सत्यासत्यात्मिका चिति ॥ २३॥

अनुत्कीर्णा यथा पङ्के पुत्रिका चाथ दारुणि।

यथा वर्णा मषीकल्के तथा सर्गाः स्थिताः परे ॥ २४॥

अनन्यान्येव कचति ब्रह्मतत्त्वमरुस्थले।

असत्यात्मनि सत्येव त्रिजगन्मृगतृष्णिका ॥ २५॥

Sage Vashishta continued:

3.61.16–20

> Consciousness itself knows the earth as filled with the oneness of its own mind. It is like the solid quality of the earth, with the subtle element of smell inside it.

> The perception that appears in a tiny fraction of a moment, equal to one hundred-thousandth part of the blink of an eye, is the own shining of Consciousness. That itself is the continuous flow of many Creations.

> Pure Brahm remains established without support. It is ever manifest in its inner vision, free from disease, and beyond rising and setting.

> When Known, it is Eternal Existence leading to liberation, and even with Creation it remains the same True Reality. When not known, it always appears as the form of Creation and dissolution.

> Consciousness-Brahm, in whatever way and by whatever means it is understood by the Self within itself, becomes exactly that in all its parts, full of all powers.

3.61.21–25

> It is true because it is the play of Consciousness and eternal experience. It is unreal because all names and forms arise from the mind and the senses.

> Just as movement exists in air, so Creation exists in the Supreme. Even in unreality, imagination works as if in both the Real and the unreal.

> Just as different forms appear non-separate in the light within the eye, so the glory of the Universe, both Real and unreal in nature, exists as Consciousness in Brahm.

> Just as a figure is uncarved in mud and in wood, and colors exist in a lump of ink, so Creations exist in the Supreme.

> Non-different things shine as the Reality of Brahm in the desert-like expanse. The mirage of the three worlds appears Real in what is unreal in Essence.

Summary of the Teachings:

Everything we see as solid earth or other elements is simply Consciousness appearing in different forms, like smell in earth or stability in ground. Creation is not a real separate event but a momentary perception within the mind of the Divine. The world arises as a continuous series of appearances in the tiniest fraction of time, showing that Time, Space, and objects are all projections of One Consciousness.

Brahm is described as Pure, Unchanging, and Free from birth and death. It exists beyond all limitations yet appears as the world when viewed through ignorance. When Realized, the same Reality leads to liberation and remains true even amid apparent Creation. Without Realization, it seems like ongoing cycles of birth and dissolution. This highlights the importance of Knowledge versus ignorance in perceiving Reality.

The way we understand Brahm determines how it appears to us. Consciousness has infinite power and becomes whatever form the seeker grasps within their own Self. Truth is the eternal play and experience of Consciousness, while the sense of separate objects comes from the mind and senses. This encourages Self-inquiry to see beyond mental labels to the underlying Reality.

Creation is like movement in air or light in the eye – present yet not separate from the Source. 

The Universe's glory is both Real and unreal at the same time, existing within Brahm as Consciousness. Examples like uncarved figures in mud or colors in ink show that potential worlds are already latent in the Supreme without being made separately. This illustrates non-duality where appearance and Reality are one.

Ultimately, Brahm shines as non-different from all things in its vast expanse. The three worlds are like a mirage in the desert – appearing Real but without true substance apart from Consciousness. These teachings guide the seeker to recognize the world as a dream-like projection and rest in the unchanging Pure Awareness that is their True Self.

Chapter 3.60, Verses 30–45

Yoga Vashishtha 3.60.30–45

(These verses teach the illusory and mind-dependent nature of the perceived world)

श्रीवसिष्ठ उवाच ।

तेषां संवेदनाभ्यासान्नूनमभ्येति साम्यता।

नौयायिनां भ्रमार्तानां वेदनाद्भूर्विवर्तते ॥ ३०॥

अवेदनाभ्रमार्तानामपि नैषां विवर्तते।

शून्यमाकीर्णतामेति वेदनात्स्वप्नदृक्ष्विव ॥ ३१॥

वेदनात्पीतमानीलं शुक्लं वाप्यनुभूयते।

आपद्वदुत्सवः खेदं करोति परिमोहतः ॥ ३२॥

कुड्येऽपि ख इवाचारो दृष्टो नन्वविचारिणः।

असद्यक्षो विमूढानां प्राणानप्यपकर्षति ॥ ३३॥

वेदनात्स्वप्नवनिता जाग्रतीव रतिप्रदा।

यद्यथाभासमायातं तत्तथा स्थिरतां गतम् ॥ ३४॥

असदेव नभश्चैव नभ एव चिदात्मनि।

शतहस्ताम्बुदच्छायानटनृत्तमिवाततम् ॥ ३५॥

गगने मानसं स्पन्दं जगद्विद्धि न वस्तु तत्।

मिथ्याज्ञानपिशाचस्य स्पन्ददर्शनमाकृति ॥ ३६॥

मायामात्रकमेवेदमरोधकमभित्तिमत्।

इदं भास्वरमाभातं स्वप्नसंदर्शनं स्थितम् ॥ ३७॥

अपूर्वमेवासुप्तस्य नरस्येवोदितं विदुः।

अचेता चेतति स्तम्भो यादृशं शालभञ्जिकाम् ॥ ३८॥

परमार्थमहास्तम्भः सृष्टिं चेतति सादृशम्।

यादृशो मे नरः पार्श्वे स्वप्ने क्षुब्धो महाभटैः ॥ ३९॥

तादृशो ब्रह्मणः स्वर्गो बुद्ध एव सुषुप्तवत्।

तृणगुल्मलतायुक्तः शिशिरान्ते यथा रसः ॥ ४०॥

वासन्तः संस्थितो भूमौ तथा सर्गः परे पदे।

यथा द्रवत्वं कनके स्थितमन्तरनुन्मिषत् ॥ ४१॥

तथा स्थितः परे सर्ग आत्मवर्गादणावणौ।

संनिवेशो यथाङ्गानामङ्गिनोऽनन्य आत्मनः ॥ ४२॥

जगदेवमनङ्गस्य स्वात्मनो ब्रह्मणस्तथा।

यादृगेकनरः स्वप्ने युद्धमन्यं नरं प्रति ॥ ४३॥

तादृशं सदसद्रूपं स्वात्मेदं व्योमगं जगत्।

महाकल्पान्तसर्गादौ चित्स्वभावमिदं जगत् ॥ ४४॥

कारणत्वं मिथः पश्चादसदेति न वास्तवम् ।

मुक्तेऽस्मिन्ब्रह्मणि यदि ब्रह्मान्यः स्मृतिजो भवेत्।

तत्स्मृतिज्ञप्तिजे सर्गे स्थितैव ज्ञप्तिमात्रता ॥ ४५॥

Sage Vasistha continued: 

3.60.30–35

> By the practice of sensing or perceiving in a certain way, these people surely attain equanimity. For those suffering from dizziness on a moving boat, the earth seems to revolve due to their sensation.

> Even for those not sensing it but suffering from illusion, it does not revolve. Through sensation, emptiness becomes filled, like in the vision of a dreamer.

> Through sensation, something blue appears yellow or white is experienced. Like calamity seeming like a festival, it causes sorrow due to delusion.

> Even on a wall, behavior like in the sky is seen by the unthinking. A non-existent ghost takes away the life of the deluded.

> Through sensation, a dream woman gives pleasure as if real and awake. Whatever appears in a certain way becomes stable accordingly.

> The non-existent sky itself is in the Conscious Self. It is spread out like the dancing and moving of cloud shadows with a hundred arms.

3.60.36–40

> Know the mental vibration in the sky as the world, not a real thing. It is the form seen by the ghost of false knowledge in its movement.

> This is merely illusion, without obstruction, without walls. This shining appearance stands as a dream vision.

> It arises as something new even for one who is not asleep, like a man knowing it. The unconscious pillar thinks like one seeing a wooden doll.

> The great pillar of Supreme Reality thinks of Creation similarly. Like a man beside me disturbed in a dream by great warriors.

> Such is the heaven of Brahm, like one asleep in intellect. Like the sap in grass, shrubs, and creepers at the end of winter.

3.60.41–45

> The spring is established on the earth in the same way as Creation in the Supreme State.

> Like the liquidity in gold existing internally without manifesting. In the same way, Creation exists in the Supreme, in every atom of the self-group.

> The placement is like limbs in the body, non-different from the Self. The world is thus of the bodiless Brahm in its own Self.

> Like one man in a dream fighting against another man. In the same way, this world in the sky is of Real-unreal form in the Self.

> This world is of the nature of Consciousness at the beginning and end of great cycles of Creation. Causality is mutual and later becomes non-existent, not Real. If in this liberated Brahm another arises from memory, then in that Creation born of memory and Knowledge, only the State of Pure Knowledge remains.

Summary of the Teachings:

Everything we experience arises from our habits of perception and thought. Just as a person on a rocking boat feels the land is moving, our sensations create the appearance of a solid, changing Reality. The world is not independently Real but shaped by how Consciousness engages with it. Through repeated practice of certain ways of seeing, equanimity or stability can be achieved, showing that reality is flexible based on the observer's State.

The verses emphasize that the Universe is like a dream or mental vibration within Pure Consciousness (Brahm). Forms, colors, pleasures, and even fears appear Real due to delusion or false knowledge, but they lack substance, like ghosts or sky-castles. Non-existent things seem to act powerfully on the deluded mind. Creation is compared to a dream woman providing pleasure or a pillar unconsciously imagining scenes—highlighting that the apparent multiplicity and activity are projections without true independent Existence.

Brahm, the Supreme Reality, is like a vast, unchanging pillar from which the dream of Creation emerges. The world exists within it like sap in plants waiting for spring, or liquidity hidden in gold—potential and inherent but not separate. Every atom and Being is non-different from this Self; the world is the Self's own expression, bodiless yet appearing as bodies and conflicts, much like one dreamer fighting another in sleep.

The teachings stress non-duality: the world has the nature of Consciousness itself, appearing and dissolving in great Cosmic cycles without true causality or permanence. 

What seems like cause and effect is mutual illusion arising later. Even if worlds appear through memory or thought within Brahm, they remain within the realm of Pure Knowing, without affecting the liberated Essence.

Ultimately, these verses guide towards liberation by Realizing the world as a stable-seeming dream in the mind of Brahm. By understanding this, one moves beyond delusion, attachments, and fears, attaining peace in the recognition that only Consciousness is Real. The practice involves shifting perception from multiplicity and solidity to the underlying unity and emptiness of phenomena.

Chapter 3.54, Verses 15–30

Yoga Vashishtha 3.54.15–30

(The teachings in these verses explain that the whole Universe is not empty Nothingness. It is the living form of Universal Consciousness)

श्रीदेव्युवाच ।

न च नाम नकिंचित्त्वं युज्यते विश्वरूपिणः।

त्यक्त्वा समस्तसंस्थानं हेम तिष्ठति वै कथम् ॥ १५॥

सर्गादौ स्वयमेवान्तश्चिद्यथा कचितात्मनि।

हिमाग्न्यादितयाद्यापि सा तथास्ते स्वसत्तया ॥ १६॥

तस्मात्स्वसत्तासंत्यागः सतः कर्तुं न युज्यते।

यदा चिदास्ते तेनेयं नियतिर्न विनश्यति ॥ १७॥

यद्यथा कचितं यत्र व्योमरूप्यपि पार्थिवम्।

सर्गादौ तस्य चलितुमद्ययावन्न युज्यते ॥ १८॥

या यथा चित्प्रकचिता प्रतिपक्षविदं विना।

न सा ततः प्रचलति वेदनाभ्यासतः स्वयम् ॥ १९॥

जगदादावनुत्पन्नं यच्चेदमनुभूयते।

तत्संविद्व्योमकचनं स्वप्नस्त्रीसुरतं यथा ॥ २०॥

असत्यमेव सत्याभं प्रतिभानमिदं स्थितम्।

इति स्वभावसंपत्तिरिति भूतानुभूतयः ॥ २१॥

सर्गादौ या यथा रूढा संवित्कचनसंततिः।

साद्याप्यचलितान्येन स्थिता नियतिरुच्यते ॥ २२॥

गृहीतव्योमसंवित्तिचिद्व्योम व्योमतां गतम्।

गृहीतकालतासंविच्चिन्नभः कालतां गतम् ॥ २३॥

गृहीतजलसंवित्तिचिद्व्योम वारिवत्स्थितम्।

स्वप्ने यथा हि पुरुषः पश्यत्यात्मनि वारिताम् ॥ २४॥

स्वप्नचित्संविदाभाति भवत्येषा यथास्थिता।

चिच्चमत्कारचातुर्यादसदेतत्समूहते ॥ २५॥

खत्वं जलत्वमुर्वीत्वमग्निवायुत्वमप्यसत्।

वेत्त्यन्तः स्वप्नसंकल्पध्यानेष्विव चितिः स्वयम् ॥ २६॥

मरणानन्तरं कर्मफलानुभवनक्रमम्।

सर्वसंदेहशान्त्यर्थं मृतिश्रेयस्करं श्रृणु ॥ २७॥

रूढादिसर्गे नियतिर्यैकद्वित्रिचतुःशता।

पूर्वादिष्वायुषः पुंसां तस्या मे नियतिं श्रृणु ॥ २८॥

देशकालक्रियाद्रव्यशुद्ध्यशुद्धी स्वकर्मणाम्।

न्यूनत्वे चाधिकत्वे च नृणां कारणमायुषः ॥ २९॥

स्वकर्मधर्मे ह्रसति हसत्यायुर्नृणामिह।

वृद्धे वृद्धिमुपायाति सममेव भवेत्समे ॥ ३०॥

The Goddess continued: 

3.54.15–22

> Nothingness does not apply to the one who has the form of the whole Universe. After giving up all forms, how can gold still remain?

> At the start of Creation, Consciousness itself shines inside itself as if it has appeared. Even now, like ice, fire and other things, it stays by its own power of Being.

> So it is not right for what truly exists to give up its own Being. As long as Consciousness is there, this fixed law does not get destroyed.

> Whatever is shown in whatever way and place, even if it looks like earth in the form of sky, it is not right for it to change from the beginning of Creation till today.

> Whatever Consciousness has made shine without any opposite, it does not move away from that by itself because of the habit of Knowing.

> The world that was never born at the beginning is still experienced now. It is only Consciousness shining in empty Space, like the pleasure with a woman in a dream.

> This appearance, which is unreal but looks true, is now fixed like this. This is the natural perfection, and these are the experiences of all Beings.

> The continuous flow of Consciousness appearances that was set at the beginning of Creation in this exact way still stands unmoved by anything else even now. That is called the fixed law.

3.54.23–30

> The Consciousness of Space that is taken as empty has become space-like. The Consciousness of Time that is taken has become time-like in the empty sky of Consciousness.

> The Consciousness of water that is taken has become water-like in the empty Space of Consciousness. Just as a man in a dream sees himself as having water inside.

> Dream-like Consciousness shines and makes this appear as it is fixed. By the clever wonder of Consciousness, this whole unreal thing is brought together.

> Being space, being water, being earth, being fire and being wind are all unreal. Consciousness itself knows them inside, just like in dream thoughts and meditations.

> After death comes the order of experiencing the fruits of past actions. Listen to this helpful teaching about death so that all doubts are fully removed.

> In the fixed Creation from the beginning, the law is set as one, two, three or four hundred. Listen to my clear rule about the life spans of men from earlier times.

> Place, time, action, substance, the pure or impure nature of one’s own actions, and their shortage or extra amount – these are the causes of the life span of men.

> When one’s own duty and right way of living decreases, the life of men decreases here. When it increases, life increases. When it stays equal, life stays the same.

Summary of the teachings: 

Just as gold keeps its real nature no matter what shapes are made or removed, the Divine spirit stays forever as the base of everything we see. Calling the world “Nothing” is wrong because it exists through its own power and never truly leaves its original Being.

Consciousness is the only Real thing. At the very start of Creation it shines inside itself and appears as all forms, like ice or fire. This showing is steady because of a fixed law called niyati. As long as Consciousness is present, the world keeps its set form and does not change or disappear. The world was never made in the usual way; it is only an experience of Consciousness shining in empty Space, exactly like things felt in a dream.

The world looks Real and True even though it is unreal at the deepest level. This happens because of our habit of seeing and knowing things in a certain way. Once Consciousness sets a pattern at the beginning of Creation, that pattern stays fixed. No other force can easily move it. This fixed order is what we call the law of nature or destiny.

Consciousness cleverly creates the qualities of Space, Time, water, Earth, fire and Air even though they are all unreal. It does this inside itself, just as a dreamer sees water or other objects inside the dream. Through its own wonderful power, Consciousness brings together this whole collection of unreal things and makes them seem solid and lasting.

These verses also teach about life after death. After the body dies, the soul experiences the results of its past actions in a clear order. To remove every doubt, the Goddess explains the helpful truth about death. A person’s life span on earth is decided by how well they follow their duty and right living. Good actions and pure living make life longer. Bad actions and falling short make life shorter. When actions stay balanced, life stays balanced too. Place, time and the quality of deeds also affect how long one lives.

Chapter 3.54, Verses 1–14

Yoga Vashishtha 3.54.1–14

(Here the Goddess is teaching that only people who truly know the Real Nature of things or who follow the Highest dharma can reach Higher, transcendental worlds even while living in this world)

श्रीदेव्युवाच ।

तस्माद्ये वेद्यवेत्तारो ये वा धर्मं परं श्रिताः।

आतिवाहिकलोकांस्ते प्राप्नुवन्तीह नेतरे ॥ १॥

आधिभौतिकदेहत्वं मिथ्याभ्रममयात्मकम्।

कथं सत्ये स्थितिं याति च्छायास्ते कथमातपे ॥ २॥

लीला विदितवेद्या नो परमं धर्ममाश्रिता।

केवलं तेन सा भर्तुः कल्पितं नगरं गता ॥ ३॥

प्रबुद्धलीलोवाच ।

एवमेषा प्रयाताऽस्तु भर्ता पश्य ममाम्बिके।

प्रवृत्तः प्राणसंत्यागे कर्तव्यं किमिहाधुना ॥ ४॥

भावाभावेषु भावानां कथं नियतिरागता।

कथं भूयोऽप्यनियतिर्मृतिजन्मादिसूचिता ॥ ५॥

कथं स्वभावसंसिद्धिः कथं सत्ता पदार्थगा।

कथमग्न्यादिपूष्णत्वं पृथ्व्यादौ स्थिरता कथम् ॥ ६॥

हिमादिषु कथं शैत्यं का सत्ता कालखादिषु।

भावाभावग्रहोत्सर्गस्थूलसूक्ष्मदृशः कथम् ॥ ७॥

कथमत्यन्तमुच्छ्रायं तृणगुल्मनरादिकम्।

वस्तु नायात्यनिष्टेऽपि स्थिते स्वोच्छ्रायकारणे ॥ ८॥

श्रीदेव्युवाच ।

महाप्रलयसंपत्तौ सर्वार्थास्तमये सति।

अनन्ताकाशमाशान्तं सद्ब्रह्मैवावतिष्ठते ॥ ९॥

तच्चिद्रूपतया तेजःकणोऽहमिति चेतति।

स्वप्ने संविद्यथा हि त्वमाकाशगमनादि च ॥ १०॥

तेजःकणोऽसौ स्थूलत्वमात्मनात्मनि विन्दति।

असत्यमेव सत्याभं ब्रह्माण्डं तदिदं स्मृतम् ॥ ११॥

तत्रान्तर्ब्रह्म तद्वेत्ति ब्रह्मायमहमित्यथ।

मनोराज्यं स कुरुते स्वात्मैवं तदिदं जगत् ॥ १२॥

तस्मिन्प्रथमतः सर्गे या यथा यत्र संविदः।

कचितास्तास्तथा तत्र स्थिता अद्यापि निश्चलाः ॥ १३॥

यद्यथा स्फुरितं चित्तं तत्तथा ह्यात्मचिद्भवेत्।

स्वयमेवानियमतस्तत्तत्स्यान्नेह किंचन ॥ १४॥

The Goddess said:

3.54.1–3

> Therefore, those who know what is to be known or those who have taken refuge in the Supreme dharma attain the transcendental worlds right here, and not others.

> The physical body is made of false illusion and delusion. How can it attain a stable place in Truth? How can a shadow stand in the sunlight?

> Lila knew what is to be known but did not take refuge in the Supreme dharma. Only because of that did she go to the city imagined by her husband.

The Awakened Lila said: 

3.54.4–8

> Thus she has gone, but O my mother, look at my husband. He has begun to give up his life. What is to be done here now?

> How has the fixed order come about in the existence and non-existence of things? How is there again lack of order shown by birth, death and the like?

> How is the self-nature perfectly established? How does the existence of objects come about? How is the nourishing power of fire and so on? How is the stability in earth and the like?

> How is coldness in snow and the like? What is the existence in Time, Space and the like? How is the perception of gross and subtle in grasping and rejecting Existence and non-existence?

> How do grass, shrubs, humans and the like attain extreme height? The object does not attain it even when the cause of its own height is present but not desired.

The Goddess said: 

3.54.9–14

> In the Great Dissolution, when all things have come to an end, the Infinite Space remains calm and only the True Brahm exists.

> And that, in the form of Consciousness, thinks of itself as a particle of light, “I am.” Just as in a dream you perceive moving through Space and other things.

> That particle of light finds grossness in itself by itself. This Universe is remembered as appearing Real but is actually unreal, like Brahm.

> There, the Inner Brahm knows “I am this Brahm.” It creates its own mental kingdom; thus this world is formed.

> In that first Creation, whatever Consciousness es appeared in whatever way and wherever, they remain fixed there even today, unmoving.

> In whatever way the mind has vibrated, in that very way it becomes the Self-Consciousness. By its own freedom from rules, it becomes that and that; there is nothing else here.

Summary of the teachings of these verses:

The ordinary physical body is nothing but illusion and delusion, so it can never find a real, stable place in Truth. It is compared to a shadow that simply cannot stand in bright sunlight. This shows that the material world we see is not the final Reality and that True Knowledge or dharma is the only way to go beyond it.

The example of Queen Lila is given to explain the point further. She had some knowledge but did not fully follow the Supreme dharma, so she ended up in a city created only by her husband’s mind. Then the Awakened Lila asks many deep questions. She wants to know how fixed order and sudden disorder both appear in life, why birth and death keep happening, and how the natural qualities of things like fire’s heat, earth’s firmness or snow’s coldness stay the same. She is trying to understand the rules that seem to govern the world around us.

She also asks how grass, plants and humans grow to their exact heights and how we see things as gross or subtle when we accept or reject the ideas of Existence and non-existence. 

These questions point to the mystery of why the world appears so solid and orderly even though it is all mind-made. The Awakened Lila is searching for the root cause behind every natural and mental event we experience.

The Goddess answers by describing the moment of Great Cosmic Dissolution. At that time everything disappears and only Infinite, Peaceful Space and Pure Brahm remain. From this Brahm, Consciousness arises and begins to think of itself as a tiny particle of light saying “I am.” This is compared to a dream in which we see ourselves flying through Space or doing many things that feel completely real while we sleep. In the same way the whole Universe starts as a thought inside Consciousness.

Finally the Goddess explains that this Consciousness creates the entire world as its own mental kingdom. Whatever forms of Consciousness appeared in the very first Creation stay exactly the same and unmoving even today. There are no outside rules; the mind vibrates freely and becomes whatever it imagines. Thus the whole Universe is nothing but the play of Consciousness with no other independent Reality. The teaching is that by understanding this Truth one can rise above illusion and reach Freedom.

Chapter 3.45, Verses 1–11

Yoga Vashishtha 3.45.1–11

(The verses from Yoga Vasistha 3.45 illustrate the profound interplay between devotion, desire, and the illusory nature of reality through the narrative of Lila's dual existences)

श्रीसरस्वत्युवाच ।

विदूरथस्ते भर्तैष तनुं त्यक्त्वा रणाङ्गणे ।

तदेवान्तःपुरं प्राप्य तादृगात्मा भविष्यति ॥ १ ॥

श्रीवसिष्ठ उवाच ।

इत्याकर्ण्य वचो देव्या लीला सा तत्पुरास्पदा ।

पुरः प्रह्वा स्थितोवाच वचनं विहिताञ्जलिः ॥ २ ॥

द्वितीयलीलोवाच ।

देवी भगवती ज्ञप्तिर्नित्यमेवार्चिता मया ।

स्वप्ने संदर्शनं देवी सा ददाति निशासु मे ॥ ३ ॥

सा यादृश्येव देवेशि तादृश्येव त्वमम्बिके ।

तन्मे कृपणकारुण्याद्वरं देहि वरानने ॥ ४ ॥

श्रीवसिष्ठ उवाच ।

इत्युक्ता सा तदा ज्ञप्तिः स्मृत्वा तद्भक्तिभावनम् ।

इदं प्रसन्ना प्रोवाच तां लीलां तत्पुरास्पदाम् ॥ ५ ॥

श्रीदेव्युवाच ।

अनन्यया भावनया यावज्जीवमजीर्णया ।

परितुष्टास्मि ते वत्से गृहाणाभिमतं वरम् ॥ ६ ॥

तद्देशलीलोवाच ।

रणाद्देहं परित्यज्य यत्र तिष्ठति मे पतिः।

अनेनैव शरीरेण तत्र स्यामेतदङ्गना ॥ ७ ॥

श्रीदेव्युवाच ।

एवमस्तु त्वयाऽविघ्नं पूजितास्मि सुते चिरम् ।

अनन्यभावया भूरि पुष्पधूपसपर्यया ॥ ८ ॥

श्रीवसिष्ठ उवाच ।

अथ तद्देशलीलायां फुल्लायां तद्वरोदयात् ।

पूर्वलीलाब्रवीद्देवीं संदेहलुलिताशया ॥ ९ ॥

पूर्वलीलोवाच ।

ये सत्यकामाः सन्त्येवंसंकल्पा ब्रह्मरूपिणः ।

त्वादृशाः सर्वमेवाशु तेषां सिद्ध्यत्यभीप्सितम् ॥ १० ॥

तत्तेनैव शरीरेण किमर्थं नाहमीश्वरि।

लोकान्तरमिदं नीता तं गिरिग्रामकं वद ॥ ११ ॥

Goddess Sarasvati said: 

3.45.1

> Your husband Viduratha has abandoned his physical body on the battlefield. He has reached that very inner chamber, and there he will exist in that pure state of soul.

Maharishi Vasistha said: 

3.45.2

> Hearing these words from the Goddess, that Lila, who resided in the city, stood humbly before her with folded hands and spoke as follows.

The second Lila said: 

3.45.3–4

> O Goddess, the Divine Jnapti has been constantly worshipped by me. She grants me her vision in my dreams every night.

> She appears just like you, O supreme goddess, and you resemble her exactly, O mother. Out of compassion for this wretched soul, please grant me a boon, O fair-faced one.

Maharishi Vasistha said: 

3.45.5

> Thus addressed, Jnapti then recalled her devotion and, feeling pleased, spoke these words to that Lila, the resident of the city.

Goddess Saraswati said: 

3.45.6

> With unwavering and exclusive devotion that lasts your entire life, I am fully satisfied with you, my child. Now receive the boon you desire.

Lila of that realm said:

3.45.7 

> Wherever my husband abides after forsaking his body in battle, may I go there with this very physical form, O noble lady.

Goddess Saraswati said: 

3.45.8

> So be it. You have worshipped me without interruption for a long time, my child, with abundant flowers, incense, and service born of undivided devotion.

Maharishi Vasistha said: 

3.45.9

> Then, as that Lila of the realm blossomed with joy at the fulfillment of her boon, the earlier Lila addressed the Goddess, her mind wavering with doubt.

The earlier Lila said: 

3.45.10

> Those who harbor true desires and contemplate the form of Brahm like you— for such pure souls, all wishes are swiftly accomplished.

> Then why, O Goddess, could not I reach that other world—the mountain village—with that very body? Please explain this to me.

Summary of the Teachings:

In this segment, Sarasvati, the Goddess of Wisdom, consoles the grieving Lila by revealing that her husband Viduratha's soul has transcended the physical battlefield to reside in a higher, inner realm of Pure Consciousness. This teaching underscores the impermanence of the body and the eternity of the Self, emphasizing that true union with loved ones occurs not through material means but via Spiritual Realization. Devotion acts as a bridge, allowing the devotee to pierce the veil of illusion (maya) and access subtler planes of existence, where the soul remains unbound by death.

Central to these verses is the power of unwavering bhakti (devotion) as a transformative force. The second Lila, a devoted worshipper of the Goddess Jnapti (a manifestation of Divine Knowledge), receives her boon instantly due to her exclusive and lifelong dedication, free from doubt or division. This contrasts with ordinary desires tainted by ego, highlighting that pure, selfless worship aligns the mind with divine will, making the impossible possible—such as transporting one's physical form to another realm. The narrative teaches that devotion purifies the mind, turning it into a vessel for miracles, and that the Goddess's pleasure stems not from rituals alone but from the sincerity of an undivided heart, echoing Advaita Vedanta's principle that the Divine resides within Pure Intent.

The dialogue between the two Lilas—one from the royal realm and the other from the Brahmin's mountain village—exposes the relativity of experience within the dream-like fabric of creation. The earlier Lila's doubt arises from her partial success: she traversed realms but not with her gross body, prompting her to question why her desires did not manifest as seamlessly as the second Lila's. This reveals the teaching on the hierarchy of desires: those rooted in sattvic (pure) contemplation of Brahm succeed effortlessly, as the mind, attuned to the infinite, shapes reality without friction. Impure or ego-driven wishes falter, bound by the grossness of matter, illustrating how one's mental purity determines the fulfillment of sankalpa (resolve).

These verses delve into the non-dual essence of existence, where all realms, bodies, and boons are projections of Consciousness. Viduratha's transition and the Lilas' journeys symbolize the soul's freedom to navigate lokas (worlds) through subtle forms, yet the persistence of doubt shows how ignorance clings to the apparent separation of Self and other. The Goddess's affirmation of the boon affirms that Grace flows to those who surrender ego, merging individual will with Cosmic order. This teaches equanimity in loss and gain, as true liberation lies in recognizing that death is mere relocation within the one boundless awareness, free from the chains of form.

Finally, the chapter's wisdom culminates in the call to emulate the "true desirer" who, like the Goddess, embodies Brahm. Such Beings accomplish all through effortless sankalpa because their minds are unclouded mirrors of the Absolute, where intention and manifestation are one. The unfulfilled aspect of the first Lila's journey serves as a reminder to cultivate unswerving faith and Knowledge, warning against the pitfalls of incomplete understanding. Ultimately, these teachings urge the seeker to transcend dualities of success and failure, body and spirit, by rooting desires in Self-Realization, leading to the dissolution of all apparent separations in the ocean of Pure Consciousness.

Chapter 3.44, Verses 41–52

Yoga Vashishtha 3.44.41–52

(These verses, spoken by the Goddess Saraswati, via Maharishi Vashishta to Sriram, emphasize the non-dual nature of Reality)

श्रीदेव्युवाच ।

रिक्तं न विश्वशब्दार्थैरनन्यद्ब्रह्मणि स्थितम् ।

न तत्सत्यं न चासत्यं रज्जुसर्पभ्रमो यथा ॥ ४१ ॥

मिथ्यानुभूतितः सत्यमसत्यं सत्परीक्षितम् ।

परमं कारणं चित्त्वाज्जीवत्वमिति चेत्यलम् ॥ ४२ ॥

ततस्तथैवानुभवाज्जीवत्वं विन्दति स्फुटम् ।

सत्यं भवत्वसत्यं वा खे विभातमिदं जगत् ॥ ४३ ॥

रञ्जयत्येव जीवाणुः स्वेच्छाभिरनुभूतिभिः ।

अनुभूयन्तु एवाशु काश्चित्पूर्वानुभूतितः ॥ ४४ ॥

अपूवानुभवाः काश्चित्समाश्चैवासमास्तथा ।

क्वचित्कदाचित्ता एव क्वचिदर्धसमा अपि ॥ ४५ ॥

कचन्त्यसत्याः सत्याभा जीवाकाशेऽनुभूतयः ।

तत्कुलास्तत्समाचारास्तज्जन्मानस्तदीहिताः ॥ ४६ ॥

त एव मन्त्रिणः पौराः प्रतिभाने भवन्ति च ।

ते चैवात्मन्यलं सत्या देशकालेहितैः समाः ॥ ४७ ॥

सर्वगात्मस्वरूपायाः प्रतिभाया इति स्थितिः ।

यथा राजात्मनि व्योम्नि प्रतिभोदेति सन्मयी ॥ ४८ ॥

तथा तदग्रगोदेति सत्येव प्रतिभाम्बरे ।

त्वच्छीला त्वत्समाचारा त्वत्कुला त्वद्वपुर्मयी ॥ ४९ ॥

इति लीलेयमाभाति प्रतिभाप्रतिबिम्बजा ।

सर्वगे संविदादर्शे प्रतिभा प्रतिबिम्बति ॥ ५० ॥

यादृशी यत्र सा तत्र तथोदेति निरन्तरम्।

जीवाकाशस्य यान्तस्था प्रतिभा कुरुते स्वयम् ।

सा बहिश्च चिदादर्शे प्रतिबिम्बादियं स्थिता ॥ ५१ ॥

एषा त्वमम्बरमहं भुवनं धरा च राजेति सर्वमहमेव विभातमात्रम् ।

चिद्व्योमबिल्वजठरं विदुरङ्ग विद्धि त्वं तेन शान्तमलमास्स्व यथास्थितेह ॥ ५२ ॥

The Goddess said:

3.44.41–46

> The world is empty of the meanings and words of the Universe; nothing else exists besides Brahm. It is neither Real nor unreal, just like the illusion of a snake in a rope.

> From false experience comes the notion of Reality; what is examined as True is unreal. The Supreme Cause is Consciousness itself, so the State of being a jiva (individual soul) is enough (to understand as illusion).

> Then, from such experience itself, the jiva clearly finds its individuality. Whether this world appearing in Space is Real or unreal, let it be so.

> The subtle jiva (particle of life) delights itself with experiences according to its own will. Let some experiences arise quickly from previous ones.

> Some new experiences, some equal, some unequal; sometimes they appear fully, sometimes half-equal in certain places and times.

> Unreal experiences shine as if real in the space of the jiva. They have their own families, customs, births, and actions.

3.44.47–52

> They become ministers, citizens in the imagination; they are truly within the Self, equal in place, time, and actions.

> This is the state of the reflection (pratibha) of the all-pervading Self-nature. Just as a king's reflection arises in his own mind-sky as real.

> Similarly, it arises foremost as truly Real in the sky of reflection. Your nature, your conduct, your family, your body—all this is in you.

> Thus this Lila appears as born from the reflection and its image. In the all-pervading mirror of Consciousness, the reflection mirrors itself.

> Whatever kind it is in a place, it arises there continuously. The reflection established in the jiva-space creates itself. It exists outside too in the mirror of Consciousness through reflection.

> This is you, the sky is I, the worlds are the earth and king—everything shines as I alone, mere appearance. Know this as the belly-cave of the Space of Consciousness, O brave one; be peaceful and rest as you are in this state.

Summary of the Teachings:

The world and all experiences lack independent existence apart from Brahm, the Ultimate Consciousness. Like the classic rope-snake illusion, the Universe appears real due to misperception but has no substance beyond Brahm. Nothing is truly "other" than the Absolute, rendering distinctions between Real and unreal irrelevant at the highest level.

The individual soul (jiva) arises from mistaken identification with limited experiences. What seems Real stems from illusory perceptions, and the root cause is Pure Consciousness (chit). The jiva's sense of individuality is a superimposition, not an inherent Truth. Once this is Realized through inquiry, the notion of a separate Self dissolves.

Experiences, whether old or new, pleasant or varied, manifest according to the jiva's own desires and past impressions (vasanas) in the "Space" of the mind. These appear vivid and structured—with families, societies, actions—but remain projections, shining falsely as Real within the Inner Awareness of the jiva.

The key concept here is "pratibha" (imagination or reflective appearance), which arises within the Infinite Consciousness like reflections in a mirror. The Goddess describes how Lila (the play of the world, personified) manifests as a reflection born from this universal mirror of Consciousness. All forms, conducts, and identities are projections of this one Self, appearing diverse yet non-different from it.

Ultimately, the teaching culminates in Realizing everything as the Self alone: "I" am all—sky, earth, beings, worlds. The Universe is mere appearance (vibhata-matra) within the "cave" or expanse of Consciousness. The instruction is to abide peacefully in this understanding, resting in one's True Nature without disturbance, transcending illusions of separation.

Chapter 3.44, Verses 26–40

Yoga Vashishtha 3.44.26–40

(The core teaching in these verses revolves around the illusory nature of birth, death, and the entire creation, presented by the Goddess to Sriram as a profound insight)

श्रीदेव्युवाच ।

मृतिर्जन्मन्यसद्रूपा मृत्यां जन्माप्यसन्मयम् ।

विशरेद्विशरारुत्वादनुभूतेश्च राघव ॥ २६ ॥

एवं न सन्नासदिदं भ्रान्तिमात्रं विभासते ।

महाकल्पान्तसंपत्तावप्यद्याथ युगेऽनघ ॥ २७ ॥

न कदाचन यन्नास्ति तद्ब्रह्मैवास्ति तज्जगत् ।

तस्मिन्मध्ये कचन्तीमा भ्रान्तयः सृष्टिनामिकाः ॥ २८ ॥

व्योम्नि केशोण्ड्रकानीव न कचन्तीव वस्तुतः ।

यथा तरङ्गा जलधौ तथेमाः सृष्टयः परे ॥ २९ ॥

उत्पत्त्योत्पत्त्य लीयन्ते रजांसीव महानिले ।

तस्माद्भ्रान्तिमयाभासे मिथ्यात्वमहमात्मनि ॥ ३० ॥

मृगतृष्णाजलचये कैवास्था सर्गभस्मनि।

भ्रान्तयश्च न तत्रान्यास्तास्तदेव परं पदम् ॥ ३१ ॥

घने तमसि यक्षाभास्तम एव न यक्षकः।

तस्माज्जन्ममृतिर्मोहो व्यामोहत्वमिदं ततम् ॥ ३२ ॥

सर्वं तत्समहाकल्पं शान्तौ यदवशिष्यते ।

नातः सत्यमिदं दृश्यं न चासत्यं कदाचन ॥ ३३ ॥

द्वयमेवैतदथवा ब्रह्म तत्रैव संभवात्।

आकाशे परमाण्वन्तर्द्रव्यादेरणुकेऽपि च ॥३४॥

जीवाणुर्यत्र तत्रेदं जगद्वेत्ति निजं वपुः ।

अग्निरौष्ण्यं यथा वेत्ति निजभावक्रमोदितम् ॥ ३५ ॥

पश्यतीदं तथैवात्मा स्वात्मभूतं विशुद्धचित् ।

यथा सूर्योदये गेहे भ्रमन्ति त्रसरेणवः ॥ ३६ ॥

तथेमे परमाकाशे ब्रह्माण्डत्रसरेणवः।

यथा वायौ स्थितः स्पन्द आमोदः शून्यमम्बरे ॥ ३७ ॥

पिण्डग्रहविनिर्मुक्तं तथा विश्वं स्थितं परे ।

भावाभावग्रहोत्सर्गस्थूलसूक्ष्मचराचराः ॥ ३८ ॥

विवर्जितस्यावयवैर्भागा ब्रह्मण ईदृशाः।

साकारस्यावबोधाय विज्ञेया भवताधुना ॥ ३९ ॥

अनन्याः स्वात्मनस्तस्य तेनानवयवा इव ।

यथास्थितमिदं विश्वं निजभावक्रमोदितम् ॥ ४० ॥

Goddess Saraswati continued:

3.44.26–30

> Death takes an unreal form in birth, and birth becomes unreal in death. They vanish and appear like waves, O Rama, due to their illusory nature and past experiences.

> In this way, what is neither Real nor unreal shines only as a mistake of the mind. Even at the end of a great Cosmic cycle, it remains the same today, O Pure One.

> What never truly exists is Brahm itself—that alone is the world. In its midst, these errors called "Creations" arise.

> Just like imaginary hairs seen in the sky or waves on the ocean—these Creations are not real at all.

> They keep arising and dissolving, like particles of dust in a mighty wind. So, in this show of illusion, there is no truth in the Self or the soul.

3.44.31–36 

> What lasting State is there in the gathered water of a desert mirage for the ashes of creation? No other errors exist there—that itself is the Highest Goal.

> In thick darkness, the seeming forms of spirits are just the darkness, not actual spirits. Thus, birth and death are pure confusion, and this whole world is steeped in that confusion.

> Everything in that vast Cosmic age dissolves into Peace, leaving only what remains. From here, this seen world is not real, nor has anything unreal ever existed.

> Or, both Real and unreal are the same—Brahm—because it alone exists everywhere. Even in the Space inside the tiniest atom, in a drop of liquid, or in the smallest particle.

> Wherever the soul-atom is, there the world knows itself as its own form. Just as fire knows its heat, prompted by its natural way of being.

> In the same way, the Pure Conscious Self sees this world as part of itself. Like flies buzzing around in a house at sunrise.

3.44.37–40

> So, these Universes are like flies in the supreme space of Brahm. Like a scent vibrating in the air, existing in the empty sky.

> Freed from the pull of planets and lumps of matter, the whole Universe rests in the Ultimate Reality. All gross and subtle things, moving and still, come from letting go of ideas of being and non-being.

> These are like parts of the part-less Brahm, meant to help understand the formed world. Know them now as tools for grasping the truth with form.

> They are nothing other than its own self, so they seem part-less like it. This world stands as it does, guided by its own natural flow.

Summary of the Teachings:

Birth and death are not opposite realities but mere appearances born from ignorance, vanishing like waves on water when scrutinized. They lack inherent existence, much like a mirage's water that promises but never delivers. This illusion persists across cosmic cycles, unchanged in its falsity, emphasizing that True Reality —Brahm—is Eternal and undivided. The world we perceive is not a separate entity but a fleeting error in Consciousness, urging the seeker to recognize this to transcend cyclic suffering.

Delving deeper, the verses illustrate how creation (srishti) is nothing but a series of mental errors or delusions arising within the One Unchanging Brahm. Just as one might imagine hairs floating in the vast sky or waves disturbing the calm ocean, these "Creations" have no substance; they are projections without foundation. They repeatedly emerge and dissolve, akin to dust whirled by wind, highlighting the transient and dream-like quality of all phenomena. The Self (atman) is Pure, partl-ess Consciousness, and any notion of division or multiplicity is a superimposition. By understanding this, the practitioner realizes that clinging to appearances only perpetuates bondage, while discernment reveals the underlying unity.

A key metaphor here is the desert mirage, symbolizing the instability of worldly pursuits and the "ashes" of Creation —remnants of what never truly burned. No real stability or other illusions exist beyond this grand delusion; the Supreme State is the dissolution of all such fictions into Pure Awareness. Darkness itself masquerades as forms (like spirits), teaching that birth-death cycles are not events but intensified layers of ignorance. The visible Universe, spanning eons, ultimately rests in tranquil void, neither truly existent nor non-existent from the absolute viewpoint. This invites a shift from dualistic seeing to non-dual Knowing, where the Seer and seen merge.

The teachings extend to the atomic level, affirming Brahm's omnipresence: even in the infinitesimal spaces within particles or drops, the soul-atom (jiva) perceives the macrocosm as its extension, much like fire inherently knows its warmth. The Self, as Pure chit (Consciousness), mirrors this by envisioning the world as its own reflection, not alien. Analogies of sunrise-flies in a room or airborne scents in emptiness portray universes as mere vibrations in Infinite Space —effortless, ungraspable movements without creator or created. This underscores liberation through non-grasping: releasing notions of entity and non-entity allows gross-subtle, mobile-immobile forms to reveal their groundless play.

Finally, these verses culminate in a call to intellectual comprehension for practical wisdom. The "parts" of the part-less Brahm serve as provisional forms to aid understanding, like maps to the formless. The world, in its apparent stance, is self-prompted by innate tendencies, yet inseparable from the Self. Nothing is other than this singular Reality; multiplicity is apparent, not actual. Thus, the teaching synthesizes inquiry and surrender: by knowing illusions as such, one abides in the supreme, free from the flux of samsara, embodying the peace that transcends all Cosmic dramas.

Chapter 3.44, Verses 15–25

Yoga Vashishtha 3.44.15–25

(These verses continue the profound dialogue between the awakened Lila -Prabuddha Lila- and the Divine Goddess, where Lila questions her own apparent transformation and the persistence of the familiar world around her)

प्रबुद्धलीलोवाच ।

किमिदं देवि हे ब्रूहि कस्मादियमहं स्थिता ।

या साऽभवमहं पूर्वं कथं सेयमहं स्थिता ॥ १५ ॥

मन्त्रिप्रभृतयः पौरा योधाः सबलवाहनाः ।

सर्व एव त एवेमे स्थितास्तत्र तथैव ते ॥ १६ ॥

तत्रापीह च हे देवि सर्वे कथमवस्थिताः।

बहिरन्तश्च मुकुरे इवैते किं प्रचेतनाः ॥ १७ ॥

श्रीदेव्युवाच ।

यथा ज्ञप्तिरुदेत्यन्तस्तथानुभवति क्षणात् ।

चितिश्चेत्यार्थतामेति चित्तं चित्तार्थतामिव ॥ १८ ॥

यादृगर्थं जगद्रूपं तत्रैवोदेति तत्क्षणात् ।

न देशकालदीर्घत्वं न वैचित्र्यं पदार्थजम् ॥ १९ ॥

बाह्यमाभ्यन्तरं भाति स्वप्नार्थोऽत्र निदर्शनम् ।

यदन्तः स्वप्नसंकल्पपुरं च कचनं चितेः ॥ २० ॥

तदेतद्बाह्यनाम्नैव स्वभ्यासात्सत्स्फुटं स्थितम् ।

यादृग्भावो मृतो भर्ता तव तस्मिंस्तदा पुरे ॥ २१ ॥

तादृग्भावस्तमेवार्थं तत्रैव समुपागतः ।

अन्य एव ह्यमी भूतास्तेभ्यस्तास्तादृशा अपि ॥ २२॥

सद्रूपा एव चैतस्य स्वप्नसंकल्पसैन्यवत् ।

अविसंवादि सर्वार्थरूपं यदनुभूयते ॥ २३ ॥

तस्य तावद्वद कथं कीदृशी वापि सत्यता ।

अथवोत्तरकाले तु भङ्गुरत्वादवस्तु तत् ॥ २४ ॥

ईदृक्च सर्वमेवेदं तत्र का नास्तिताधिका ।

स्वप्ने जाग्रदसद्रूपा स्वप्नो जाग्रत्यसन्मयः ॥ २५ ॥

Prabuddha Lila said:  

3.44.15–17

> What is this, O Goddess? Please tell me. Why am I situated like this? I who existed before as that one, how have I now become this one?  

> The ministers, citizens, warriors, along with their armies and vehicles—all of them are the very same ones, standing there exactly as before.  

> Yet here also, O Goddess, how are all of them existing? Inside and outside, like in a mirror—are these conscious Beings or what?  

Goddess or Lila's awakened form replied:

3.44.18–20

> Just as Consciousness arises within, it experiences instantly. Consciousness becomes the object of experience, and the mind becomes the object of Consciousness, as it were.  

> Whatever form the world appears as, it arises there in that very instant. There is no distance of Space or Time, nor any variety born of material objects.  

> The external and internal appear the same; dream objects serve as an example here. Whatever city or appearance arises within as a dream-sankalpa (intention/resolution) is a manifestation of Consciousness. 

3.44.21–25

> That very thing, known externally by habit, appears clearly established as Real. Whatever State your deceased husband had in that city at that time—   

> That same State and meaning has come here exactly as it was. These beings are different from those, yet they too are of the same kind. 

> They are truly existing forms, like the army in a dream-sankalpa. Whatever is experienced without contradiction as having all meanings— 

> Tell me for now, what kind of reality does it have, or how Real is it? Or else, later on, due to its fragility, it becomes unreal.  

> Everything here is exactly like this. So what greater non-existence is there? In a dream, the waking state appears unreal; in waking, the dream appears unreal.

Detailed summary of the teachings:

The core teaching is the illusory and instantaneous nature of all experience. Lila wonders how she, who was once in one form and place, now exists in another, while the entire entourage—ministers, soldiers, and city—remains unchanged. This highlights the non-dual Advaita perspective: there is no real change or movement; everything is a projection within Consciousness.

The Goddess explains that Consciousness (chit) spontaneously gives rise to experience the moment it stirs. There is no sequence involving Space, Time, or physical Causation —the world manifests instantly as per the arising idea or vibration in Consciousness. The dream analogy is central: just as a dream city, people, and events appear vividly real within the mind without any external material cause, so does the waking world. Internal and external are mere labels; both are equally appearances in the mirror-like Consciousness.

The Reality we perceive is sustained by habit (abhyasa) and repeated experience, making it seem solid and external. Yet it is no more substantial than dream objects. The deceased husband's state in one "world" or life transfers seamlessly to another because there is only one Consciousness projecting multiple apparent realities. Beings in different "lives" or appearances differ in form but share the same essence—manifestations of the same conscious power.

All experienced objects gain a seeming consistency and lack of contradiction only within their own framework, like an army in a dream that feels fully real to the dreamer. However, this "reality" has no ultimate truth; it is transient and fragile. Upon deeper inquiry or awakening, its insubstantial nature is revealed, and it dissolves as unreal. The teaching urges discernment: what appears solid is dream-like, and clinging to it as absolute leads to bondage.

Ultimately, the verses dissolve the distinction between dream and waking states—each sees the other as unreal. This equality points to the highest truth: the entire manifest Universe, whether called waking or dreaming, lacks independent existence. There is only Pure Consciousness, appearing as all forms without any addition or subtraction of non-existence. Liberation comes from recognizing this non-duality, freeing one from the illusion of separate reality and its inherent suffering.

Chapter 3.42, Verses 14–24

Yoga Vashishtha 3.42.14–24

(These verses continue the central teaching of Yoga Vasishta that the entire universe is dream-like, lacking Ultimate Reality)

श्रीराम उवाच ।

स्वप्नेऽपि स्वप्नपुरुषा न सत्याः स्युर्मुने यदि ।

वद तत्को भवेद्दोषो मायामात्रशरीरिणि ॥ १४ ॥

श्रीवसिष्ठ उवाच ।

स्वप्ने न पुरवास्तव्या वस्तुतः सत्यरूपिणः ।

प्रमाणमत्र शृणु मे प्रत्यक्षं नाम नेतरत् ॥ १५ ॥

सर्गादावात्मभूर्भाति स्वप्नाभानुभवात्मकः ।

तत्संकल्पकलं विश्वमेव स्वप्नाभमेव तत् ॥ १६ ॥

एवं विश्वमिदं स्वप्नस्तत्र सत्यं भवान्मम ।

यथैव त्वं तथैवान्ये स्वप्ने स्वप्नवरा नृणाम् ॥ १७ ॥

स्वप्ने नगरवास्तव्याः सत्या न स्युरिमे यदि ।

तदिहापि तदाकारे न सत्यं मे मनागपि ॥ १८ ॥

यथाहं तव सत्यात्मा सत्यं सर्व भवेन्मम ।

स्वप्नोपलम्भे संसारे मिथः सिद्ध्यै प्रमेदृशी ॥ १९ ॥

संसारे विपुले स्वप्ने यथा सत्यमहं तव।

यथा त्वमपि मे सत्यं सर्वं स्वप्नेष्विति क्रमः ॥ २० ॥

श्रीराम उवाच ।

स्वप्नद्रष्टरि निर्निद्रे तद्द्रष्टुः स्वप्नपत्तनम् ।

सद्रूपत्वात्तथैवास्ते ममेति भगवन्मतिः ॥ २१ ॥

श्रीवसिष्ठ उवाच ।

एवमेतत्तथैवास्ते सत्यत्वात्स्वप्रपत्तनम् ।

स्वप्नद्रष्टरि निर्निद्रेऽप्याकाशविशदाकृति ॥ २२॥

एतदास्तामिदं तावद्यज्जाग्रदिव मन्यसे।

विद्धि तत्स्वप्नमेवान्तर्देशकालाद्यपूरकम् ॥ २३ ॥

एवं सर्वमिदं भाति न सत्यं सत्यवत्स्थितम् ।

रञ्जयत्यपि मिथ्यैव स्वप्नस्त्रीसुरतोपमम् ॥ २४ ॥

Maharishi Vashishta continued:

3.42.14–20

> O Sage, if even the people seen in a dream are not real, then tell me, what fault or defect would there be in a being whose body is mere illusion/maya?

> In a dream, the cities and objects are not truly Real in existence. Listen to my direct proof here; there is no other evidence.

> At the beginning of Creation, the self-born (Brahm) shines as the experience of dream-like appearance. That very will/sankalpa becomes the Universe, which is dream-like only.

> Thus this whole Universe is a dream. In it, you are real to me, just as you are. In the same way, others in dreams are dream-people to people.

> If the inhabitants of a city in a dream are not real, then here also, in this similar form, nothing is Real to me even slightly.

> Just as I am Real to you in your True Nature, everything becomes real to me in the dream-like experience of this world, mutually established like this.

> In this vast dream of the world, just as I am real to you, so you are real to me, and everything in dreams follows this sequence.

Sriram said:

3.42.21

> In the dreamer who is free from sleep (the Pure Witness), the city seen in the dream exists as truly Real. My understanding is that it remains so due to its true form.

Maharishi Vashishta said:

3.42.22–24

> Yes, it is exactly so. Due to its reality, the dream-city exists truly even in the sleepless dreamer, appearing clear like the sky.

> Let this be as it is for now—the one you think of as the waking state. Know that it is only a dream inside, filling Space, Time, and so on.

> In this way, everything appears but is not truly Real, though it seems established as real. It delights falsely, like the pleasure with a woman in a dream.

Detailed Summary of the Teachings:

Sriram questions the implications if dream-figures are unreal—does this imply some flaw in the illusory nature of embodied Beings? Vasishta explains that just as dream-cities and people have no substantial existence, the waking world has no true reality either. The only valid proof is direct perception (pratyaksha), showing how creation arises as a dream-like manifestation from the self-luminous Consciousness at the dawn of existence.

The dialogue emphasizes non-difference between waking and dreaming States. The Universe emerges from the sankalpa (will or conception) of Pure Consciousness (Brahm or the Self-born), making it appear real but remaining dream-like in essence. Rama and Vasishta mutually affirm each other's "reality" within this dream-framework, illustrating how beings seem real to one another through mutual projection, yet none possesses independent existence.

The teaching highlights interdependence and relativity of reality. What appears real in one state (waking to the dreamer) is unreal in another (dream to the waker). If dream-inhabitants are false, the same logic applies to the waking world—no part of it holds even the slightest truth. This mutual establishment (mithah siddhi) shows how the mind creates and sustains illusions through belief and perception.

Rama reflects that even in the pure, sleepless Witness (the Atman free from ignorance), the dream-city appears to have true form due to its apparent reality. Vasishta affirms this: the dream retains its seeming truth within the dreamer's Consciousness, vast and clear like Space. Yet ultimately, what is taken as waking life is itself an inner dream, pervaded by Space, Time, and other categories that fill it artificially.

The conclusion reinforces the illusory nature of all phenomena. Everything shines or appears as if real but stands without true substance, entertaining and deluding like dream-pleasures (e.g., union with a dream-woman). The world, though captivating, is mithya (false appearance), urging the seeker to recognize its dream-like quality to transcend attachment and Realize the Unchanging Reality beyond.

Chapter 3.41, Verses 21–40

Yoga Vashishtha 3.41.21–40

(These verses teach the illusory nature of the world and individual identity through the King's sudden Remembrance triggered by Goddess Saraswati's touch)

श्रीवसिष्ठ उवाच ।

पालयत्येष भूपीठं ततः प्रभृति धर्मतः।

भवत्यावद्यसंप्राप्ते फलिते सुकृतद्रुमे ॥ २१ ॥

देव्यौ दीर्घतपःक्लेशशतैर्दुष्प्रापदर्शने ।

इत्ययं वसुधाधीशो विदूरथ इति श्रुतः ॥ २२ ॥

अद्य युष्मत्प्रसादेन परां पावनतां गतः ।

इत्युक्त्वा संस्थिते तूष्णीं मन्त्रिण्यवनिपे तथा ॥ २३ ॥

कृताञ्जलौ नतमुखे बद्धपद्मासनेऽवनौ।

राजन्स्मर विवेकेन पूर्वजातिमिति स्वयम् ॥ २४ ॥

वदन्ती मूर्ध्नि पस्पर्श तं करेण सरस्वती।

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तस्मिँल्लोकान्तरेऽतीते तस्मिन्नेव मुहूर्तके ।

तस्मिन्नेव गृहे चास्मिन्नेव व्योम्न्यपि सद्मनि ॥ ३२ ॥

अयं तस्य गृहस्यान्तर्व्योमन्येव किल स्थिते ।

गिरिग्रामकविप्रस्य गृहेऽन्तर्भूप मण्डपः ॥ ३३ ॥

तस्यान्तरेऽयमाभाति प्रत्येकं च जगद्गृहम् ।

किल ब्राह्मणगेहान्तर्जीवस्ते मदुपास्थितः ॥ ३४ ॥

तत्रैव तस्य भूपीठं तस्मिंश्च किल मण्डपे ।

तस्यैव च गृहस्यान्तरिदं संसारमण्डलम् ॥ ३५ ॥

तन्नैवेदं तव गृहं स्थितमारम्भमन्थरम् ।

तत्रैव चेतसि तव निर्मलाकाशनिर्मले ॥ ३६ ॥

प्रतिभामागतमिदं व्यवहारभ्रमाततम् ।

यथेदं नाम मे जन्म तथेक्ष्वाकुकुलं मम ॥ ३७ ॥

एवंनामान एते मे पुराभूवन्पितामहाः।

जातोऽहमभवं बालो दशवर्षस्य मे पिता ॥ ३८ ॥

परिव्राड्विपिनं यात इह राज्येऽभिषिच्य माम् ।

ततो दिग्विजयं कृत्वा कृत्वा राज्यमकण्टकम् ॥ ३९ ॥

अमीभिर्मन्त्रिभिः पौरैः पालयामि वसुन्धराम् ।

यज्ञक्रियाक्रमवतो धर्मे पालयतः प्रजाः ॥ ४० ॥

Maharishi Vashishta continued:

3.41.21–25

> From that time onward, he has been ruling this kingdom righteously. This happens when the tree of good deeds bears fruit, and faults or sins come to an end.

> These two Goddesses, attained through hundreds of long and difficult austerities, are hard to see. Thus, this lord of the earth is known as King Viduratha.

> Having said this, the minister became silent, and so did the King on the ground.

> O King, with folded hands, bowed head, and seated in lotus posture on the ground, remember your previous birth with discrimination.

> Saraswati, while speaking, touched his head with her hand. Then the inner darkness, like the delusion of the lotus of Maya, was destroyed.

3.41.26–31

> These verses describe the immediate experience after Saraswati's touch: In that very moment, within the same intermediate world, in the same house and the same Space of the palace, the king's Consciousness awakens to the Truth that all worlds, creations, and appearances are nested illusions. The scene shifts to show how everything perceived as external is actually contained within a tiny inner space, like worlds inside worlds, emphasizing the dream-like and illusory nature of existence, leading to the revelation of infinite regress of creations within a single point of Consciousness.

3.41.32–40

> In that passed intermediate world, in that very moment, in that very house, and in that very sky-like abode.

> Inside the space of that house, there stands a pavilion of the king within the mountain village Brahmin's home.

> Within each of these, shines forth a separate world-home. Indeed, inside the Brahmin's house, your soul has taken refuge near me.

> There itself is his royal seat, and within that pavilion, inside that very house, exists this circle of worldly existence (samsara).

> This is not really your house that appears busy with activities. It is within your own pure mind, which is like clear sky.

> This appearance has come as illusion through worldly transactions and confusion. Just as this is called my birth, so too is the Ikshvaku dynasty mine.

> These were my ancestors with such names in the past. I was born as a child, and when I was ten years old, my father.

> Became a wandering ascetic and went to the forest, crowning me here in the kingdom. Then, after conquering all directions and making the kingdom free of troubles.

> With these ministers and citizens, I rule the earth, protecting the people in righteousness, performing sacrifices and rituals in order.

Detailed Summary of the Teachings:

The minister explains the king's righteous rule as the fruit of past good karma, but the real teaching begins when Saraswati awakens his past-life Awareness. This shows that Spiritual Grace or Divine intervention can instantly dissolve ignorance (the "inner darkness" of Maya), allowing one to see beyond the current life.

The core idea is the nesting of Realities: what seems like a vast world, kingdom, or palace is actually contained within a tiny Inner Space, like a house within a house, or a world inside a pavilion inside a Brahmin's home. This illustrates infinite regression of creations—all perceived Universes are dream-like projections within Consciousness, not separate external realities. Nothing is truly "outside"; everything arises and exists in the mind's pure space.

The King's current life, dynasty, conquests, and rule are revealed as mere appearances born from mental confusion and habitual worldly transactions. His birth, ancestors, childhood, father's renunciation, victories, and present kingship are no more real than a dream story. This directly challenges the ego's sense of personal history and achievement, showing they are transient fabrications of the mind.

The teaching emphasizes discrimination (viveka): by remembering one's "previous birth" (or true nature), one sees the falsehood of individuality and samsara. The pure, sky-like mind is the substratum where all these illusions appear and disappear. True liberation comes from recognizing this non-dual reality, where there is no separate "I" ruling a separate world.

Ultimately, these verses point to Advaita Realization: the world is Brahm appearing as many through ignorance. The King's story serves as an example that even a righteous ruler, attached to his role, must awaken to the truth that all is mind-only, contained in Pure Consciousness. This leads to freedom from birth, death, and worldly bondage by seeing the substratum beneath all appearances.

Chapter 3.40, Verses 55–64

Yoga Vashishtha 3.40.55–64

(These verses emphasize the infinite and transient nature of manifested beings and worlds within the vast expanse of consciousness. Innumerable creators, Gods, and perceivers of Cosmic structures arise, exist briefly, and dissolve, like fleeting visions)

श्रीवसिष्ठ उवाच ।

कोटयो ब्रह्मरुद्रेन्द्रमरुद्विष्णुविवस्वताम् ।

गिर्यब्धिमण्डलद्वीपलोकान्तरदृशां गताः ॥ ५५ ॥

याता यास्यन्ति यान्त्येता दृष्टयो नष्टरूपिणीः ।

या ब्रह्मण्युपबृंहाढ्यास्ताः के गणयितुं क्षमाः ॥ ५६ ॥

एवं कुड्यमयं विश्वं नास्त्येव मननादृते।

मनने चलमेवान्तस्तदिदानीं विचारय ॥ ५७ ॥

यदेव तच्चिदाकाशं तदेव मननं स्मृतम्।

यदेव च चिदाकाशं तदेव परमं पदम् ॥ ५८ ॥

यदेवाम्बु स आवर्तो नत्वस्यावर्त वस्तु सन् ।

द्रष्टैवास्ते दृश्यमिव दृश्यं नत्वस्ति वस्तु सत् ॥ ५९ ॥

चिद्व्योम्नो भूतनभसि कचनं यन्मणेरिव।

तज्जगद्भाविनानासत्तत्त्वं श्वभ्रमिवाम्बरे ॥ ६० ॥

मद्बुद्धार्थो जगच्छब्दो विद्यते परमामृतम् ।

त्वद्बुद्धारर्थस्तु नास्त्येव त्वमहंशब्दकादपि ॥ ६१ ॥

तस्माल्लीलासरस्वत्यावाकाशवपुषौ स्थिते ।

सर्वगे परमात्माच्छे सर्वत्राप्रतिघेऽनघे ॥ ६२ ॥

यत्र यत्र सदा व्योम्नि यथाकामं यथेप्सितम् ।

उदयं कुरुतस्तेन तद्गेहेऽस्ति गतिस्तयोः ॥ ६३ ॥

सर्वत्र संभवति चिद्गगनं तदत्र सद्वेदनं कलनमामननं विसारि ।

तच्चातिवाहिकमिहाहुरकुड्यमेव देहं कथं क इव तं वद किं रुणद्धि ॥ ६४ ॥

Maharishi Vasishta said:

3.40.55–60

> Countless Brahmas, Rudras, Indras, Maruts, Vishnus, suns, and beings who perceive mountains, oceans, continents, islands, and other worlds have come and gone. 

> These perceptions come, go, and pass away, losing their forms. Those that are nourished and expanded in Brahman—who can count them? 

> Thus, this world, which seems solid like a wall, does not exist at all except through thought. It moves only in thought within. Reflect on this now. 

> What is called Pure Consciousness-Space is itself known as thought. And that very Consciousness-Space is the Supreme State. 

> Just as water is real but the whirlpool in it is not a separate real thing, the seer alone exists, appearing as if seeing an object; but the seen object has no real existence. 

> The appearance of the world in the Space of Consciousness, like a shine in a gem, or like the notion of many things in empty sky, is the unreal imagination of future existence. 

3.40.61–64

> The word "world" exists only in my understanding as supreme nectar (bliss); but in your understanding, it does not exist at all—not even from words like "I" and "you." 

> Therefore, Lila and Sarasvati, having bodies of space, exist in the supreme Self, which is all-pervading, clear, unobstructed everywhere, and sinless.

> Wherever in Space they always arise as they wish and desire, there is their abode and movement.

> Consciousness-sky is everywhere possible; here it is True Knowledge, imagination, and pervasive thought. It is called the subtle body here, without walls. How or who blocks it—what can stop it? 

Detailed Summary of the Teachings:

No one can enumerate these endless appearances because they are mere modifications or expansions within the one unchanging Brahm. The teaching points to the illusory brevity of individual existences against the backdrop of Eternal Reality, urging recognition that multiplicity is not Ultimate.

The world appears solid and objective, yet it has no independent existence apart from mental activity or thought (manana). Without thought, there is no world—everything perceived as external is internal vibration of the mind. Vasishta instructs direct inquiry into this: the Universe is "wall-like" only due to habitual thinking, and true insight reveals its non-substantiality. This forms a core Advaitic principle that phenomena depend entirely on Consciousness for their seeming Reality.

Consciousness (cid-akasha) is equated with thought and also with the Highest State (paramam padam). There is no distinction between Pure Awareness, the process of conceptualization, and Ultimate Reality. The verse uses the analogy of water and its temporary whirlpool to illustrate that the perceiver (drashta) alone is real, while the perceived (drishya) lacks independent substance. The world is like an unreal appearance projected onto consciousness, without any true "thingness."

The world exists only as a notion in individual minds—beautiful and blissful in one perspective (as supreme nectar), yet utterly nonexistent in enlightened understanding, including even basic dualistic notions like "I" and "you." This highlights how reality shifts with Realization: ignorance gives rise to perceived multiplicity and solidity, while Knowledge dissolves it completely into non-dual Awareness.

Finally, enlightened beings like Lila and Sarasvati, embodied as Pure Space, abide freely in the all-pervading, pure, and flawless Supreme Self. 

Consciousness can manifest anywhere as desired, without obstruction, as it is inherently subtle, wall-less, and limitless. Nothing can hinder it, as it is the very substratum of all experience. The teaching culminates in the freedom of the Self, where knowledge, imagination, and subtle existence expand boundlessly, affirming liberation as unrestricted Being.

Chapter 3.37, Verses 21–59

Yoga Vashishtha 3.37.21–59

(These verses describe a fierce and chaotic battle scene in vivid, poetic detail, narrated by Sage Vasishta)

श्रीवसिष्ठ उवाच ।

भुशुण्डीमण्डलोद्द्योतश्यामार्कोत्पातभीरुषु ।

आभीरेष्वरयः पेतुर्गोगणा हरितेष्विव ॥ २१ ॥

कान्तकाञ्चनकान्तासीत्ताम्रसंग्रामवाहिनी ।

भुक्ता गौडभटेनाङ्ग नखकेशनिकर्षणैः ॥ २२ ॥

रणे नगनयासंख्यकवच्चक्रनिकृन्तनैः।

तङ्गणाः कणशः कीर्णाः कङ्कगृध्रेषुभासकैः ॥ २३ ॥

लगुडालोडनोड्डीनं गौडं गुडुगुडारवम्।

श्रुत्वा गान्धारगावोऽग्रे दुद्रुवुर्द्रविडा इव ॥ २४ ॥

आकाशगार्णवप्रख्यो वहच्छककदम्बकः ।

अकरोत्पारसीकानां घननैशतमोभ्रमम् ॥ २५ ॥

मन्दराहननोड्डीनस्वच्छक्षीरार्णवोदरे ।

वनानीवायुधान्यासञ्छत्रुप्रालेयसानुनि ॥ २६ ॥

यदम्बुदैरिवोड्डीनं शस्त्रवृन्दैर्नभोङ्गणे ।

तद्दृष्टं वीचिवलनैर्लोलैः प्लुतमिवार्णवे ॥ २७ ॥

शतचन्द्रं सितच्छत्रैः शरैः शलभनिर्भरम्।

शक्तिभिः किल नीरन्ध्रं दृष्टमाकाशकाननम् ॥ २८ ॥

वीरासवसमाक्रन्दकारिणः केकयैः कृताः।

कङ्कैः कङ्ककुलाक्रान्तव्योमोद्धूलितमस्तकाः ॥ २९ ॥

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ननर्दुर्नन्दनोद्यानसुन्दर्यो मत्तयौवनाः।

वनोपवनदेशेषु मेरोर्वीरवराश्रिताः ॥ ५०॥

तावत्तारारवं रेजे सैन्यकाननमुत्तमम् ।

यावन्न परपक्षेण प्राप्तं कल्पानलार्चिषा ॥ ५१ ॥

छिन्नाः पिशाचसंयुक्ता भूतापहृतहेतयः।

पातयित्वा ययुः कर्णान्दशार्णास्तर्णका इव ॥ ५२ ॥

जहुर्भग्नेश्वराः कान्ति तां जिगीषवनौजसा ।

कासयः कमलानीव शुष्कस्रोतस्विनौजसा ॥ ५३ ॥

तुषाका मेसलैः कीर्णाः शरशक्त्यसिमुद्गरैः ।

विद्रुता नरकैः क्षिप्ताः कटकच्छलना अपि ॥ ५४ ॥

कौन्तक्षेत्राः प्रस्थवासैः स्थित्वा योधिभिरावृताः ।

गुणा इव खलाक्रान्ता गता व्यक्तमशक्तताम् ॥ ५५ ॥

द्विपयो बाहुधानानां क्षणेनादाय मस्तकम् ।

भल्लैः पलाय्याशु गता विलूनकमला इव ॥ ५६ ॥

मिथः सारस्वता नीत्वा आदिनान्तं कृताजयः ।

पण्डिता इव वादेषु नोद्विग्ना न पराजिताः ॥ ५७ ॥

खर्वगाः खदिताः क्षुद्रा यातुधानैः परावृताः ।

तेजः परममाजग्मुः शान्ताग्नय इवेन्धनैः ॥ ५८ ॥

कियदाख्यायत एतज्जिह्वानिचयैः किलालमाकुलितः ।

वासुकिरपि वर्णयितुं न समर्थो रणवरं राम ॥ ५९ ॥

Maharishi Vashishta continued:

3.37.21–29

> In the tribes of Abhiras, who were terrified by the dark sun-like calamity rising from Bhushundi's circle, enemies fell like herds of cows among green fields.

> The army with beautiful golden luster and coppery weapons in battle was enjoyed (devoured) by the Gauda warriors, O dear one, by tearing nails and hair.

> In the battle, the Tanganas were scattered into pieces by countless mountain-like wheels cutting them, and by herons, vultures, and arrows shining like them.

> Hearing the Gaudas making a rumbling sound like drums while being beaten with clubs and flying up, the Gandhara cows (soldiers) fled ahead like Dravidas.

> The sky-like ocean of moving Shakas created a thick darkness of night illusion for the Parsikas.

> Like clear milky oceans flying up from the beating of Mandara, the armies appeared like forests of weapons on snowy mountain peaks of enemies covered with frost.

> The sky arena seemed flooded like an ocean with waving waves when weapons rose like clouds.

> The sky forest appeared with a hundred moons from white umbrellas, full of locust-like arrows, and densely covered without gaps by shaktis (spears).

> The Kekayas, makers of cries like drinking heroic liquor, had their heads dusted and covered by vultures and kanka birds.

3.37.30–49

> These omitted verses describe the fighting and valour of many more such tribes' and kingdoms' armies.

3.37.50–59

> The beautiful young women of Nandanavana, intoxicated with youth, roared joyfully in the groves and forests on Meru where brave heroes rested.

> Then the excellent army forest shone with star-like sounds until the enemy's side did not reach it with the flames of kalpa fire.

> Cut down, joined with ghosts, weapons stolen by spirits, the Dasharnas fell like young deer after ears were cut.

> The broken lords abandoned their desired beauty with force like lotuses in dry rivers abandoning their charm.

> The Tushakas were scattered by Mesalas with arrows, spears, swords, hammers; fleeing, thrown into hell, even the camp deceivers.

> The Kauntas, standing with Prastha residents surrounded by warriors, went to clear weakness like qualities overtaken by the wicked.

> The elephants of those with arms carrying burdens quickly took heads with broad arrows and fled swiftly like lotuses cut off.

> The Sarasvatas, taking each other to the end of beginning, victorious like scholars in debates, neither agitated nor defeated.

> The short and mean Kharvagas, eaten and surrounded by demons, attained supreme splendor like peaceful fires with fuel.

> How much can be described of this battle? Even Vasuki, his tongue exhausted and mouth filled with heaps, is not capable of describing this excellent war, O Rama.

Detailed summary of the teachings:

These verses portray the horrifying and illusory nature of worldly battles and conflicts, emphasizing how even grand wars, filled with valor, noise, and destruction, are ultimately transient and dream-like. Sage Vasishta uses extreme poetic imagery of armies clashing, bodies falling, weapons flying, and soldiers fleeing to illustrate the impermanence of physical power and victory. The graphic descriptions serve to highlight that what appears as heroic or terrifying is merely a play of the mind, much like scenes in a dream where everything arises and dissolves without lasting substance. This vivid battle narrative is not for glorifying war but to show its futility and the suffering it causes, urging the seeker to look beyond such spectacles.

The teaching underscores the non-dualistic philosophy of Advaita: all phenomena, including wars between tribes, nations, or forces, are appearances in Consciousness, lacking independent Reality. Different groups (Abhiras, Gaudas, Tanganas, Shakas, Parsikas, etc.) symbolize the fragmented ego and divisions created by ignorance (avidya). Their fierce struggles and eventual defeat reflect how the ego's pursuits lead to self-destruction. Vasishta reminds Rama that such cosmic or historical battles are projections of the mind, similar to how the entire Universe is a dream of Brahm, teaching detachment from identification with the body, victory, or defeat.

A deeper lesson lies in the inevitability of change and decay shown through metaphors like scattered pieces, fleeing armies, broken lotuses, and extinguished fires. These images convey that no power, beauty, or glory endures; everything is subject to dissolution. This realization helps cultivate vairagya (dispassion), as clinging to worldly achievements or fears only prolongs bondage. The battle's chaos mirrors the inner turmoil of uncontrolled desires and attachments, encouraging self-inquiry to transcend them.

The verses also subtly point to the futility of describing Ultimate Reality or the Supreme Truth through words, as seen in the final verse where even Vasuki (the cosmic serpent) cannot fully narrate the war's magnitude. This illustrates the limitations of language and intellect in capturing the infinite, reinforcing that True Knowledge comes from direct Realization rather than intellectual analysis or narration. It directs the aspirant toward silence, meditation, and inner stillness beyond verbal descriptions.

Overall, these verses teach that the world of action, conflict, and multiplicity is maya (illusion), and true liberation lies in recognizing the self as unchanging witness-consciousness untouched by these events. By contemplating the transient and dream-like quality of even the most intense experiences, one awakens to the peaceful, Eternal Reality, free from birth, death, and all dualities.