Chapter 3.31, Verses 1–10

Yoga Vashishtha 3.31.1–10

(Birth and death are mere transitions in Consciousness; the True Self remains untouched, while the individual ego creates endless worlds even after apparent death)

श्रीवसिष्ठ उवाच ।

एवमाकलयन्त्यौ ये निर्गत्य जगतो निजात् ।

अन्तःपुरं ददृशतुर्झटित्येव विनिर्गते ॥ १॥

स्थितपुष्पभरापूर्णमहाराजमहाशवम् ।

शवपार्श्वोपविष्टान्तश्चित्तलीलाशरीरकम् ॥ २ ॥

घनरात्रितयाल्पाल्पमहानिद्राजनाकुलम् ।

धूपचन्दनकर्पूरकुङ्कुमामोदमन्थरम् ॥ ३ ॥

तमालोक्यापरं भर्तुः संसारं गन्तुमादृता।

पपात लीला संकल्पदेहेनात्रैव तन्नभः ॥ ४ ॥

विवेश भर्तुः संकल्पसंसारं किंचिदाततम् ।

संसारावरणं भित्त्वा भित्त्वा ब्रह्माण्डकर्परम् ॥ ५ ॥

प्राप सार्धं तया देव्या पुनरावरणान्वितम् ।

ब्रह्माण्डमण्डपं स्फारं तं प्रविश्य तथा जवात् ॥ ६ ॥

ददर्श भर्तुः संकल्पजगज्जम्बालपल्वलम् ।

सिंहीव शैलकुहरं तमो जलदपङ्किलम् ॥ ७ ॥

देव्यो विविशतुस्तत्ते व्योम व्योमात्मिके जगत् ।

ब्रह्माण्डेऽन्तर्यथा पक्वं मृदुबिल्वं पिपीलिके ॥ ८ ॥

तत्र लोकान्तराण्यद्रीनन्तरिक्षमतीत्य ते।

प्रापतुर्भूतलं शैलमण्डलाम्भोधिसंकुलम् ॥ ९ ॥

मेरुणालंकृतं जम्बुद्वीपं नवदलोदरम्।

गत्वाथ भारते वर्षे लीलानाथस्य मण्डलम् ॥ १० ॥

Maharishi Vashishta said:

3.31.1–5

> Thus reflecting, the two (Lila and the Goddess) left their own world and quickly came out to see the inner palace.

> There they saw a great king's corpse, fully covered with flowers, and beside the corpse sat a subtle body of pure mind-play (chitta-lila sharirakam).

> It was filled with a short, deep sleep-like state for three nights, and the air was slow with the fragrance of incense, sandalwood, camphor, and saffron.

> Seeing this other world of her husband, Lila, eager to enter that worldly existence, fell there instantly with her willed body in that very sky.

> She entered her husband's creation-born world, which was slightly expanded, piercing through the coverings of that world and breaking through the shell of the Universe.

3.31.6–10 

> Along with that Goddess, she reached again a world covered with layers, and swiftly entered that vast dome-like Universe.

> There she saw her husband's mind-created world as a muddy pond full of mire, like a lioness entering a dark mountain cave filled with muddy water.

> The two Goddesses entered that sky-like world within the Universe, just as ants enter a ripe, soft bilva fruit from inside.

> Passing through other worlds, mountains, and skies, they reached the earthly realm filled with mountains, circles of land, and oceans.

> Adorned by Mount Meru, they went to Jambudvipa with its nine petals (continents), and then to the region of Bharata-varsha, the land of Lila's lord.

Summary of the Teachings:

These verses continue the famous Lila story in the Yoga Vasishta, illustrating the mind's immense creative power and the illusory nature of worlds. Lila, through intense desire and will (sankalpa), creates and enters alternate realities or parallel worlds that appear as Real as her original one. The key teaching is that all perceived existence arises from the mind's imagination or resolve; what seems solid and external is actually a projection of Consciousness, without any true material substance. This shows how individuals unknowingly construct their own samsara (cycle of worldly life) through thoughts and attachments.

The journey of Lila and Saraswati (the Goddess) through multiple layers of Universes highlights the concept of Infinite Nested Realities within Brahm. Each "covering" or shell they pierce represents the veils of ignorance (avidya) that hide the non-dual truth. The mind can expand or contract Realities instantly, as seen when they move from one Creation to another with great speed. This teaches that Space, Time, and multiplicity are not Absolute but relative to the perceiving Consciousness, reinforcing Advaita Vedanta's view that the world is mithya (apparent illusion).

The description of the husband's corpse and the subtle mind-body beside it symbolizes the death of the gross body while the subtle impressions (vasanas) and mental world continue. The fragrance-filled, sleep-like state around the corpse points to the dream-like quality of life and death. The teaching here is that birth and death are mere transitions in Consciousness; the True Self remains untouched, while the individual ego creates endless worlds even after apparent death.

The metaphor of entering a muddy pond or a soft bilva fruit like ants emphasizes the smallness of the individual self (jiva) within the vastness of Cosmic Creation, yet the power to traverse it through will. It teaches humility and the need to recognize one's limited perspective while understanding the Infinite potential of Pure Consciousness. Worlds appear dense and material, but they are fragile and dream-like when seen with wisdom.

Overall, these verses urge the seeker to Realize that the entire Universe is a sankalpa (willful creation) of the mind, arising from Brahm. By understanding this, one can transcend personal worlds of suffering and attain Realization. The story inspires detachment from illusory appearances and directs attention inward to the unchanging Witness-Consciousness, leading to freedom from rebirth and the Realization of non-duality.

Chapter 3.30, Verses 24–34

Yoga Vashishtha 3.30.24–34

(Existence includes countless Universes dancing unknowingly in Infinite Space, mysterious, spontaneous, and free)

श्रीवसिष्ठ उवाच ।

आचाराद्वेदशास्त्राणामाद्य एवान्यथोदिते ।

आरम्भोऽपि तथान्येषामनित्यः संस्थितः क्रमः ॥ २४ ॥

केचिद्ब्रह्मादिपुरुषाः केचिद्विष्ण्वादिसर्गपाः ।

केचिच्चान्यप्रजानाथाः केचिन्निर्नाथजन्तवः ॥ २५ ॥

केचिद्विचित्रसर्गेशाः केचित्तिर्यङ्मयान्तराः ।

केचिदेकार्णवापूर्णा इतरे जनिवर्जिताः ॥ २६ ॥

केचिच्छिलाङ्गनिष्पिण्डाः केचित्कृमिमयान्तराः ।

केचिद्देवमया एव केचिन्नरमयान्तराः ॥ २७ ॥

केचिन्नित्यान्धकाराढ्यास्तथा शीलितजन्तवः ।

केचिन्नित्यप्रकाशाढ्यास्तथा शीलितजन्तवः ॥ २८ ॥

केचिन्मशकसंपूर्णा उदुम्बरफलश्रियः।

नित्यं शून्यान्तराः केचिच्छून्यस्पन्दात्मजन्तवः ॥ २९ ॥

सर्गेण तादृशेनान्ये पूर्णा येऽन्तर्धियामिह ।

कल्पनामपि नायान्ति व्योमपूर्णाचलो यथा ॥ ३० ॥

तादृगम्बरमेतेषां महाकाशं ततं स्थितम्।

आजीवितं प्रगच्छद्भिर्विष्ण्वाद्यैर्यन्न मीयते ॥ ३१ ॥

प्रत्येकस्याण्डगोलस्य स्थितः कटकरत्नवत् ।

भूताकृष्टिकरो भावः पार्थिवः स्वस्वभावतः ॥ ३२ ॥

यः सर्वविभवोऽस्माकं धियां न विषयं ततः ।

तज्जगत्कथने शक्तिर्न ममास्ति महामते ॥ ३३ ॥

भीमान्धकारगहने सुमहत्यरण्ये नृत्यन्त्यदर्शितपरस्परमेव मत्ताः ।

यक्षा यथा प्रवितते परमाम्बरेऽन्तरेवं स्फुरन्ति सुबहूनि महाजगन्ति ॥ ३४॥

Maharishi Vashishta continued:

3.30.24–28

> All systems of conduct, scriptures, and teachings begin in one way and later change. Even their beginnings are not permanent, for their order and form are temporary.

> Some Beings are like Brahmā, some like Viṣṇu who sustain Creation, some rule over other Beings, and some Beings exist without any ruler at all.

> Some preside over strange and varied worlds, some exist as animals and lower forms, some are filled entirely by vast oceans, and others are without birth altogether.

> Some are formed of stone-like bodies, some are made of worms and minute creatures, some are entirely Divine in nature, and others are human in form.

> Some live always in dense darkness and are accustomed to it; others live always in intense light and are accustomed to that.

3.30.29–34

> Some worlds are filled with mosquitoes and insects, some flourish like fig trees heavy with fruit; some are eternally empty, and some are Beings whose very nature is emptiness and subtle vibration.

> Other worlds exist in such a manner that, though complete in themselves, they never even arise in the imagination of Beings like us—just as a mountain remains unmoved within the vast sky.

> For such worlds, the vast sky itself becomes their Space, spreading everywhere; even the lifespan of creators like Viṣṇu cannot measure or exhaust it.

> In each Cosmic sphere, there exists a solid, earth-like force, fixed like a precious jewel in a bracelet, drawing Beings toward it according to their own nature.

> That supreme power which gives rise to all worlds does not become an object of our intellect; therefore, I do not possess the capacity to fully describe that Reality.

> Just as intoxicated spirits dance wildly in a terrifying dark forest without seeing one another, countless great Universes shimmer and move within Infinite Space.

Summary of the Teachings:

These verses present a radical vision of Reality in which nothing—neither scripture, law, nor cosmic order—is fixed or eternal in form. Even sacred systems arise, change, and dissolve according to time and circumstance. This teaching loosens attachment to rigid authority and invites the seeker to look beyond forms toward underlying truth.

The text then unfolds a vast plurality of existence. Countless types of Beings, worlds, and modes of life exist simultaneously— Divine, human, animal, inert, luminous, dark, subtle, and empty. Creation is not uniform or hierarchical but endlessly diverse, with no single template governing all realms.

A striking idea here is that many complete Universes exist beyond human imagination. Our inability to conceive them does not limit their Reality. 

This humbles the human intellect and challenges the assumption that what cannot be imagined does not exist.

The verses also introduce the notion of localized cosmic order: each world has its own gravitational or binding principle, drawing Beings into experiences suited to their nature. There is no universal “one-size-fits-all” law—each realm functions according to its own inner logic.

Finally, Vasiṣṭha acknowledges the limits of language and thought. The Ultimate Source of all these Universes cannot be grasped intellectually or fully described. Existence is likened to countless Universes dancing unknowingly in Infinite Space, mysterious, spontaneous, and free. The teaching gently guides the seeker toward humility, wonder, and inner silence.

Chapter 3.30 Verses 1–10

Yoga Vashishtha 3.30.1–10

(There are innumerable Universes floating in the Infinite Void like bubbles in an ocean of Consciousness)

श्रीवसिष्ठ उवाच ।

पृथिव्यप्तेजसां तत्र नभस्वन्नभसोरपि।

यथोत्तरं दशगुणानतीत्यावरणान्क्षणात् ॥ १॥

ददर्श परमाकाश तत्प्रमाणविवर्जितम्।

तथा ततं जगदिदं यथा तत्राण्डमात्रकम् ॥ २ ॥

तादृशावरणान्सर्गान्ब्रह्माण्डेषु ददर्श सा।

कोटिशः स्फुरितान्व्योम्नि त्रसरेणूनिवातपे ॥ ३ ॥

महाकाशमहाम्भोधौ महाशून्यत्ववारिणि ।

महाचिद्द्रवभावोत्थान्बुद्बुदानर्बुदप्रभान् ॥ ४ ॥

कांश्चिदापततोऽधस्तात्कांश्चिच्चोपरि गच्छतः ।

कांश्चित्तिर्यग्गतीनन्यान्स्थितांस्तब्धान्स्वसंविदा ॥ ५ ॥

यत्र यत्रोदिता संविद्येषां येषां यथा यथा ।

तत्र तत्रोदितं रूपं तेषां तेषां तथा तथा ॥ ५ ॥

नेहैव तत्र नामोर्ध्वं नाधो न च गमागमाः ।

अन्यदेव पदं किंचित्तस्माद्देहागमं हि तत् ॥ ७ ॥

उत्पद्योत्पद्यते तत्र स्वयं संवित्स्वभावतः।

स्वसंकल्पैः शमं याति बालसंकल्पजालवत् ॥ ८ ॥

श्रीराम उवाच ।

किमधः स्यात्किमूर्ध्वं स्यात्किं तिर्यक्तत्र भासुरे ।

इति ब्रूहि मम ब्रह्मन्निहैव यदि न स्थितम् ॥ ९ ॥

श्रीवसिष्ठ उवाच ।

ससर्वावरणा एते महत्यन्तविवर्जिते।

ब्रह्माण्डा भान्ति दुर्दृष्टेर्व्योम्नि केशोण्ड्रको यथा ॥ १० ॥

Maharishi Vashishta said:

3.30.1–5

> There, in an instant, she crossed beyond the coverings of Earth, Water, Fire, Air, and Space — one after another, each ten times larger than the previous.

> She saw the Supreme Space (paramakasha), which is beyond all measure. The entire world appears there like a mere tiny egg.

> She saw countless such coverings and creations within Universes, shining in the sky like millions of dust particles floating in sunlight.

> In the Great Space and vast ocean of emptiness, in the waters of Supreme Void, she saw countless bubbles rising from the Essence of Supreme Consciousness, glowing like multitudes.

> Some falling downward, some moving upward, some going sideways, some stationary and fixed by their own Awareness.

3.30.6–8

> Wherever and however Consciousness arises in any Being, there and in that very form their appearance manifests accordingly.

> There is no real "up" or "down" here, no going or coming. It is a different State altogether, beyond the coming and going of bodies.

> There, Consciousness arises and arises again spontaneously from its own nature; it subsides by its own will, like the imaginary worlds created by a child's fancy.

Sriram said:

3.30.9

> O Brahman, in that shining realm, what is down, what is up, what is sideways? Please tell me, since nothing like that exists there.

Maharishi Vashishta said:

3.30.10

> All these Universes with their coverings appear in that vast, boundless expanse, but they are hard to see—like a hair's tip or a swarm of gnats in the sky.

Summary of the teachings:

These verses describe Leela's (or the seeker's) ascent beyond the physical layers of the Cosmos, transcending the five elements and their sheaths in an instant. This journey reveals that the material Universe, with its vast scales and hierarchies, is ultimately illusory and limited when viewed from the perspective of Pure Consciousness. The Supreme Space (paramakasha) is Infinite, Measureless, and All-encompassing, making even the grandest Cosmos appear as insignificant as a tiny egg or dust mote. The teaching emphasizes that True Reality lies beyond physical boundaries and measurements.

The vision expands to show innumerable Universes floating in the Infinite Void like bubbles in an ocean of Consciousness. 

These "bubbles" represent individual worlds or beings arising from Supreme Intelligence (maha-chit). They move in various directions—up, down, sideways—or remain still, all governed by their own inherent Awareness. 

This illustrates the non-dual nature of existence: everything emerges from, exists in, and returns to the One Consciousness, with no external force directing their motion.

A key insight is that forms and experiences arise exactly according to the nature and direction of Consciousness in each Being. There is no fixed objective "up" or "down," no absolute movement or location in the Ultimate Reality. 

Directions and motions are relative illusions created by individual perception and embodiment. The realm of Pure Being transcends all such dualities as ascent, descent, arrival, or departure, pointing to a state free from bodily limitations and spatial concepts.

Consciousness is self-arising and self-subsiding, spontaneous and effortless, much like a child's playful imaginations that appear and vanish without effort. Worlds and Beings manifest and dissolve through the power of its own sankalpa (will or conception). This highlights the creative yet dream-like quality of manifestation: nothing has independent existence apart from Consciousness, and all multiplicity is a play of the one mind.

Finally, the verses address the apparent paradox of directions in the Infinite. All Universes, with their layers and structures, shine within the Boundless Void but remain imperceptible to ordinary vision, comparable to tiny, distant specks in vast Space. The teaching reinforces non-duality: the entire Creation is an appearance in Consciousness, without real divisions or hierarchies. True Realization comes from recognizing this Unity, where all distinctions of Space, direction, and multiplicity dissolve into the one Supreme Reality.