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 3.62, Verses 1–13

Yoga Vashishtha 3.62.1–13

(These verses reveal the illusory and dream-like nature of the entire Universe)

श्रीवसिष्ठ उवाच ।

परमाणुनिमेषाणां लक्षांशकलनास्वपि।

जगत्कल्पसहस्राणि सत्यानीव विभान्त्यलम् ॥ १॥

तेष्वप्यन्तस्तथैवान्तः परमाणुकणं प्रति।

भ्रान्तिरेवमनन्ताहो इयमित्यवभासते ॥ २॥

वहन्तीमाः पराः सत्ताः शान्ताः सर्गपरम्पराः।

सलिलद्रवतेवान्तःस्फुटावर्तविवर्तिका ॥ ३॥

मिथ्यात्मिकैव सर्गश्रीर्भवतीह महामरौ।

तीरद्रुमलतोन्मुक्तपुष्पालीव तरङ्गिणी ॥ ४॥

स्वप्नेन्द्रजालपुरवत्संकथेहापुराद्रिवत्।

संकल्पवदसत्यैव भाति सर्गानुभूतिभूः ॥ ५॥

श्रीराम उवाच ।

एकात्मैकतयैवं हि जाते सम्यग्विचारणात्।

निर्विकल्पात्मविज्ञाने परे ज्ञानवतां वर ॥ ६॥

किमर्थमिह तिष्ठन्ति देहास्तत्त्वविदामपि।

दैवेनैव समाक्रान्ता दैवमत्र च किं भवेत् ॥ ७॥

श्रीवसिष्ठ उवाच ।

अस्तीह नियतिर्ब्राह्मी चिच्छक्तिः स्पन्दरूपिणी।

अवश्यभवितव्यैकसत्ता सकलकल्पगा ॥ ८॥

आदिसर्गे हि नियतिर्भाववैचित्र्यमक्षयम्।

अनेनेत्थं सदा भाव्यमिति संपद्यते परम् ॥ ९॥

महासत्तेति कथिता महाचितिरिति स्मृता।

महाशक्तिरिति ख्याता महादृष्टिरिति स्थिता ॥ १०॥

महाक्रियेति गदिता महोद्भव इति स्मृता।

महास्पन्द इति प्रौढा महात्मैकतयोदिता ॥ ११॥

तृणानीव जगन्त्येवमिति दैत्याः सुरा इति।

इति नागा इति नगा इत्याकल्पं कृतास्थितिः ॥ १२॥

कदाचिद्ब्रह्मसत्ताया व्यभिचारोऽनुमीयते।

चित्रमाकाशकोशे च नान्यथा नियतेः स्थितिः ॥ १३॥

Sage Vashishta said:

3.62.1–5

> Even in the tiniest fraction of an atom or the blink of an eye, thousands of worlds and cosmic ages appear abundantly, as if they were truly Real.

> Oh, within those worlds too, and again within each tiny atom, this endless illusion appears in the same way, manifesting as "this is Reality."

> These Supreme, Peaceful series of Creations and existences flow along, like the fluidity of water with its clear eddies and whirlpools inside.

> The splendor of Creation here is purely illusory, like a river of flowers and garlands appearing in a great desert mirage from trees and creepers on the banks.

> The world experienced as the ground of existence appears unreal, just like a city in a dream, a magic show, a story, a past mountain, or a mere mental concept.

Sriram asked:

3.62.6–7

> O best among the wise, when through proper inquiry the Realization arises of the Oneness of the single Self in the Supreme, concept-free Knowledge of the Self...

> Why then do bodies continue to exist even for those who know the Truth? Are they overpowered by destiny (daiva)? And what exactly is this destiny here?

Sage Vashishta replied:

3.62.8–13

> There exists here a Divine Cosmic law (niyati), which is the vibrating power of Consciousness. It is the one inevitable Existence that pervades all Cosmic cycles.

> Indeed, at the beginning of Creation, this law establishes an imperishable variety of existences. Through it, things are always destined to be this way, and thus the Supreme comes to be.

> It is called the Great Existence, remembered as the Great Consciousness, known as the Great Power, and established as the Great Vision.

> It is spoken of as the Great Action, known as the Great Origin, mighty as the Great Vibration, and declared through the Oneness of the Supreme Self.

> All these worlds are like mere blades of grass. In this way, distinctions such as demons, gods, serpents, and mountains are fixed and endure for a whole Cosmic age.

> Sometimes a deviation from Brahm's Existence is perceived. This is wonderful, appearing as pictures in the vast Space of the sky. The State of this Cosmic law is not otherwise.

Summary of the Teachings:

Even the smallest units of Time and Space contain countless worlds and Cosmic cycles that seem completely real but are products of illusion (bhranti or maya). Creation is compared to mirages, dreams, magic shows, and mental constructs, showing that what appears solid and lasting is actually transient and without independent Reality. The multiplicity of Existence flows like whirlpools in water, always changing yet rooted in a deeper, Peaceful Reality.

Rama questions how Realized Beings who know the non-dual Self still inhabit bodies. Vasistha explains that a Divine Cosmic order or law (niyati), which is none other than the vibrating power of Consciousness (chit-shakti), governs everything. This law is inevitable and operates across all kalpas (cosmic cycles), ensuring that manifestations occur in their destined variety without contradicting the underlying Oneness of Brahm.

This Cosmic law is praised with many names: Great Existence, Great Consciousness, Great Power, Great Vision, Great Action, Great Origin, and Great Vibration. It is ultimately the expression of the Supreme Self's Oneness. Through this law, diverse forms like gods, demons, mountains, and serpents arise and appear distinct, yet they are as insignificant as blades of grass in the grand scheme.

The law creates an imperishable variety of Beings and worlds right from the start of Creation. While occasional perceptions of change or deviation from Pure Brahm may arise, these are like pictures drawn in the sky—apparent but not altering the fundamental fixed order. Everything remains within this Divine framework, which is Brahm itself.

Ultimately, these teachings point to non-dual Realization: 

the world is an appearance in Consciousness, sustained by its own power as niyati. Proper inquiry leads to freedom from concepts, yet life continues under the play of this Cosmic law until full liberation. The emphasis is on seeing through the illusion while understanding the intelligent order behind all appearances.

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 3.61, Verses 1–15

Yoga Vashishtha 3.61.1–15

(These verses teach the non-dual Nature of Reality, where Brahm or Pure Consciousness is the only Truth)

श्रीराम उवाच ।

अहं जगदिति भ्रान्तिः परस्मात्कारणं विना।

यथोदेति तथा ब्रह्मन्भूयः कथय साधु मे ॥ १॥

श्रीवसिष्ठ उवाच ।

समस्ताः समतैवान्ताः संविदो बुध्यते यतः।

सर्वथा सर्वदा सर्वं सर्वात्मकमजस्ततः ॥ २॥

सर्वा हि शब्दार्थदृशो ब्रह्मैवैताः पृथङ्ग तत्।

सर्वार्थशब्दार्थकलारूपमासां न विद्यते ॥ ३॥

कटकत्वं पृथग्हेम्नस्तरङ्गत्वं पृथग्जलात्।

यथा न संभवत्येवं न जगत्पृथगीश्वरात् ॥ ४॥

एष एव जगद्रूपं जगद्रूपं तु नेश्वरे।

हेमैव कटकादित्वं कटकत्वं न हेमनि ॥ ५॥

यथावयविनो रूपमनेकावयवात्मकम्।

तथाऽनवयवायास्तु चितः सर्वात्मकं च यत् ॥ ६॥

यत्तुल्यकालमखिलं तन्मात्रावेदनं परे।

अन्तस्थं तदिदं भाति जगदित्यहमित्यपि ॥ ७॥

लेखौघानां यथा भेदसंनिवेशः शिलोदरे।

तथानन्यज्जगदहं चेत्यन्तश्चिद्धने घनम् ॥ ८॥

स्थितास्तरङ्गाः सलिले यथान्तरतरङ्गिते।

सृष्टिशब्दार्थरहितास्तथान्तः सृष्टयः परे ॥ ९॥

न सर्गे तिष्ठति परं सर्गस्तिष्ठति नो परे।

अवयवावयविवत्सत्तानवयवैस्तयोः ॥ १०॥

चिद्रूपेण स्वसंवित्त्या स्वचिन्मात्रं विभाव्यते।

स्वमेव रूपहृदयं वातेन स्पन्दनं यथा ॥ ११॥

तत्कालमेष शब्दाणुश्चिच्चमत्काररूपधृक्।

चेतते खमिवैवान्तः संकल्प इव चेतसा ॥ १२॥

तदेवानिलतां वेत्ति निजसत्तात्मिकां स्वयम्।

अन्तर्गतस्पर्शरसां पवनस्पन्दतामिव ॥ १३॥

तदेवाभासतामेति निजसत्तात्मिकां स्वयम्।

कोशस्थितालोकलवां तेजः प्रगटतामिव ॥ १४॥

तदेवं जलतां याति निजसत्तात्मिकां स्वयम्।

अन्तःस्थितास्वादलवां सलिलं द्रवतामिव ॥ १५॥

Sriram asked: 

3.61.1

> The delusion that "I am the world" arises without any other cause. O Brahman, please explain this to me again clearly.

Sage Vasishta said: 

3.61.2–6

> All Knowledge exists equally within Consciousness, which is the Eternal, all-pervading Reality without beginning.

> All perceptions of words and their meanings are essentially Brahm itself. There is no separate form or Essence for any object or word apart from it.

> Just as the form of a bracelet cannot exist separately from gold, and waves cannot exist separately from water, the world cannot exist separately from God.

> This very Brahm appears as the form of the world, but the world does not exist within God as something different. Gold itself appears as bracelets, but bracelet-ness does not change the gold.

> Just as a whole object has many parts, the indivisible Consciousness appears as everything in its all-pervading form.

3.61.7–10

> Whatever appears simultaneously as the entire Universe is known within the Supreme Consciousness. This inner shining appears as the world and as "I".

> Just as different figures are carved inside a stone, in the same way, the world and "I" exist inseparably within the dense Consciousness.

> Like waves resting within still water, Creations without Real Creation exist inside the Supreme Consciousness.

> The Supreme does not dwell in Creation, nor does Creation dwell in the Supreme. There is no relationship of parts and whole between them.

3.61.11–15

> Through its own form of Consciousness, the Pure Consciousness knows itself. Its own heart-like form vibrates like wind stirring.

> At that moment, this subtle sound-particle of Consciousness, full of Wonder, knows itself within like a thought in the mind, like Space inside Space.

> It knows its own Existence as Air, with inner touch and taste, like the movement of wind.

> It itself becomes light or fire, its own substantial form, like a spark of light inside a covering.

> It itself becomes water, its own substantial form, like water flowing with inner taste.

Summary of the Teachings:

The apparent world and individual Self ("I") are not separate Creations but illusions arising within this one Consciousness, without any external Cause. Just like gold forming ornaments or water forming waves, the world is simply Brahm appearing in different forms, but the forms do not add or subtract anything from the underlying reality.

Consciousness is all-pervading and contains everything equally. All perceptions, words, and meanings are expressions of Brahm alone. There is no independent existence for objects; everything is an Inner Vibration or appearance within the indivisible Consciousness, similar to carvings inside a rock or waves inside an ocean.

Creation is not a real event happening outside God. There is no relationship of container and contained or parts and whole between Brahm and the world. The Universe appears simultaneously within Consciousness as a dream-like projection, shining as both the world and the sense of "I", yet remaining unchanged in its essence.

The process of manifestation is described as Consciousness stirring within itself, first as subtle thought or Space, then taking on qualities like air (touch), fire (light), and water (taste). These are not real transformations but self-perceived states of the same eternal substance, emphasizing that all elements emerge from and remain within Pure Awareness.

Ultimately, these teachings point to liberation through understanding that the world is not separate. By Realizing the identity of Self, world, and Brahm, one sees the illusion and rests in the Peaceful, Unchanging Reality. This Knowledge destroys the delusion of multiplicity and leads to Freedom from suffering.

Chapter 3.60, Verses 46–63

Yoga Vashishtha 3.60.46–63

(These verses explain that all individual minds and roles in the world are projections or reflections within the single Infinite Consciousness)

श्रीराम उवाच ।

पौराणां मन्त्रिमुख्यानां विदूरथकुलक्रमः।

सममेव कथं तत्र सर्वेषां प्रतिभासितः ॥ ४६॥

श्रीवसिष्ठ उवाच ।

चितः समनुवर्तन्ते मुख्यायाः सर्वसंविदः।

यथा विपुलवात्यायाः सामान्या वातलेखिकाः ॥ ४७॥

परस्परानुसारेण तथारूपेण संविदः।

कचितास्ताः प्रजापालप्रजावास्तव्यमन्त्रिणः ॥ ४८॥

एवंरूपात्कुलाज्जातो राजास्माकमयं त्वसौ।

कचिता इव वास्तव्यविदो वैदूरथे पुरे ॥ ४९॥

कचने चित्स्वभावस्य न च कारणमार्गणम्।

युक्तं महामणेर्भासामिवान्यत्र स्वभावतः ॥ ५०॥

अहमेवं कुलाचारे राजा स्यामेवमित्यपि।

विदूरथविदो रत्नादुदिता प्रतिभा यथा ॥ ५१॥

यावन्तो जन्तवो यस्मिन्ये ये सर्गे यदा यदा।

ते सर्वगत्वाच्चिद्धातोरन्योन्यादर्शतां गताः ॥ ५२॥

तीव्रवेगवती या स्यात्तत्र संविदकम्पिता।

सैवायाति परं स्थैर्यमामोक्षं त्वेकरूपिणी ॥ ५३॥

बलवच्चिद्विलासानामनुवृत्त्या परस्परम्।

स्वभावाः प्रतिबिम्बन्ति चिदादर्शे स्वभावतः ॥ ५४॥

तत्रातियत्नाज्जयति सत्याः संविद आत्मसात्।

कुर्वन्ति सरिदम्भोधिगामिनी सरितो यथा ॥ ५५॥

ये समास्तत्र ते तावद्यतन्ते चित्स्वभावतः।

यावदेको जयत्यत्र द्वितीयः स निमज्जति ॥ ५६॥

जायमानेषु नश्यत्सु वर्तमानेषु भूरिशः।

एवं सर्गसहस्रेषु परमाणुकणं प्रति ॥ ५७॥

न किंचित्केनचिद्ध्याप्तं न किंचित्केनचित्स्थितम्।

चिदाकाशमिदं शान्तमतः सर्वमभित्तिमत् ॥ ५८॥

अयमाभासते स्वप्नो निर्निद्रो दृष्टिवर्जितः।

अवश्यंभाविबोधस्तु स्वनुभूतोऽप्यसन्मयः ॥ ५९॥

पत्रपुष्पफलांशात्मा यथैकः स्वास्थितो द्रुमः।

अनन्तसर्वशक्त्यात्मा ह्येक एव तथा विभुः ॥ ६०॥

मातृमेयप्रमाणादिमायात्मकमजं पदम्।

बुद्धं विस्मृतिमायाति न कदाचन कस्यचित् ॥ ६१॥

शून्योदयास्तमयवस्तु तमःप्रकाशं दिक्कालरूप्यपि सदैकमनादिशुद्धम्।

आद्यन्तमध्यरहितं स्थितमच्छमम्बु सौम्यत्ववीचिवलनाढ्यमिवैकमेव ॥ ६२॥

अहंत्वमित्यादिजगत्स्वरूपा विशुद्धबोधैकविभा विभाति।

आकाशकोशे निजशून्यतेव द्वैतैक्यसंकल्पविकल्पनाच्च ॥ ६३॥

Sriram asked: 

3.60.46

> How did the lineage of the chief ministers of the ancient Kings, belonging to the family of Viduratha, appear the same to everyone there? 

Sage Vasistha replied: 

3.60.47–51

> All the principal forms of Knowledge follow the one Consciousness. Just as many small gusts of wind follow a strong gale. 

> These Knowledges, mutually following one another in their respective forms, are imagined as the ministers dwelling with the subjects and the protector of the people in the city of Viduratha. 

> "From such a family this King was born, and that one is ours" – such ideas are imagined like the residents' Knowledge in the city of Viduratha. 

> There is no need to search for a cause in the manifestation of the Nature of Consciousness, just as it is natural for a great jewel to shine elsewhere. 

> "I should be King according to family tradition in this way" – such notions arise like the appearance of light from a jewel in the Knowledge of Viduratha. 

3.60.52–57

> All Beings that exist in any Creation at any time, due to their all-pervading Nature as the Essence of Consciousness, appear to each other as reflections. 

> The Knowledge that is very intense and steady there becomes firmly established as one form until liberation. 

> By the mutual following of the powerful manifestations of Consciousness, their natures are reflected in the mirror of Consciousness by their own Nature. 

> There, through great effort, the True Knowledges conquer and make them their own, just as rivers flow into the ocean. 

> Those who are equal there strive according to the Nature of Consciousness until one conquers and the second sinks. 

> In the arising, perishing, and abundant existing across thousands of Creations, even down to each atom. 

3.60.58–63

> Nothing is pervaded by anything, nothing is established by anything. This is the peaceful Space of Consciousness; therefore everything is without obstruction. 

> This dream appears without sleep and without sight. The inevitable Knowledge is experienced yet unreal in nature. 

> Just as one tree stands with leaves, flowers, fruits and parts, similarly the all-powerful Lord is one alone with infinite powers. 

> The unborn Reality, which is the illusory nature of Knower, Known and means of Knowledge, is Realized but never forgotten by anyone. 

> It is the entity of rise and fall in Void, darkness and light, also in the form of directions and time, yet always One, Beginningless and Pure. Without beginning, middle or end, it remains clear like water, filled with gentle waves as if turning, yet One alone. 

> The world in the form of "I" and "you" etc. shines as the One Pure light of Knowledge in the Space of sky, like its own emptiness, due to concepts and imaginations of duality and unity. 

Summary of the Teachings:

Just like many small winds follow one big wind, all forms of Knowledge and Beings follow the one Chit (Consciousness). The story of Kings, ministers, and cities like Viduratha illustrates how social structures, lineages, and identities are imagined appearances within this Consciousness, having no independent Reality or Cause apart from it.

Consciousness naturally manifests various ideas and worlds without needing external Causes, similar to how a jewel shines by its own Nature. Beings in different Creations perceive each other as reflections because everything is pervaded by the same all-pervading Consciousness. Intense and steady Knowledge leads to firmness and eventually liberation, while weaker ones interact, compete, and dissolve like rivers merging into the ocean.

In the vast play of countless Creations, arising and dissolving even at the atomic level, nothing truly binds or establishes anything else. The entire Universe is like a dream appearing without ordinary sleep or physical sight – experienced but essentially unreal. The one Supreme Being alone exists with Infinite potential, like a single tree bearing all its parts.

The Ultimate Reality is Unborn, beyond the illusion of Subject-Object-Jnowledge triad, always present and never truly forgotten though it may seem obscured. It is the peaceful, beginningless Essence underlying all opposites like void and form, darkness and light, Space and Time – remaining One, Pure, and unobstructed like calm water with gentle waves.

The sense of individual "I" and "you," along with the apparent world of duality and unity, shines only as modifications or imaginations within the Pure, empty Space of Consciousness. Realization involves seeing through these concepts to the Single, Self-luminous Awareness that is the ground of all.

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 3.60, Verses 16–29

Yoga Vashishtha 3.60.16–29

(The verses teach that the world and all experiences are shaped entirely by how the mind perceives them)

श्रीवसिष्ठ उवाच ।

येन येन यथा यद्यद्यदा संवेद्यतेऽनघ।

तेन तेन तथा तत्तत्तदा समनुभूयते ॥ १६॥

अमृतत्वं विषं याति सदैवामृतवेदनात्।

शत्रुर्मित्रत्वमायाति मित्रसंवित्तिवेदनात् ॥ १७॥

यथा भावितमेतेषां पदार्थानां निजं वपुः।

तदेव हि चिराभ्यासान्नियतेर्वशमायतम् ॥ १८॥

कचनैकात्मिकैषा चिद्यथा कचति यादृशम्।

तथा तथाशु भवति तत्स्वभावैककारणात् ॥ १९॥

निमेषे यदि कल्पौघसंविदं परिविन्दति।

निमेष एव तत्कल्पो भवत्यत्र न संशयः ॥ २०॥

कल्पे यदि निमेषत्वं वेत्ति कल्पोऽप्यसौ ततः।

निमेषीभवति क्षिप्रं तादृग्रूपात्मिका हि चित् ॥ २१॥

दुःखितस्य निशा कल्पः सुखितस्यैव च क्षणः।

क्षणः स्वप्ने भवेत्कल्पः कल्पश्च भवति क्षणः ॥ २२॥

यथा च मृत्वा जातोऽहं तरुणो यौवनस्थितः।

यातोऽस्मि योजनशतं स्वप्न इत्यनुभूयते ॥ २३॥

रात्रिं द्वादशवर्षाणि हरिश्चन्द्रोऽनुभूतवान्।

लवणो भुक्तवानायुरेकरात्र्या समाः शतम् ॥ २४॥

यन्मुहूर्तः प्रजेशस्य स मनोर्जीवितं मुनेः।

जीवितं यद्विरिञ्चस्य तद्दिनं किल चक्रिणः ॥ २५॥

विष्णोर्यज्जीवितं राम तद्वृषाङ्कस्य वासरः।

ध्यानप्रक्षीणचित्तस्य न दिनानि न रात्रयः ॥ २६॥

न पदार्था न च जगत्सत्यमात्मनि योगिनः।

मधुरं कटुतामेति कटुभावेन चिन्तितम् ॥ २७॥

कटु चायाति माधुर्यं मधुरत्वेन चिन्तितम्।

मित्रबुद्ध्या द्विषन्मित्रं रिपुबुद्ध्या रिपुः सुहृत् ॥ २८॥

भवतीति महाबाहो यथासंवेदनं जगत्।

अनभ्यस्ताः पदार्था ये शास्त्रपाठजपादयः ॥ २९॥

Sage Vasistha said: 

3.60.16–19

> Whatever is perceived in whatever way, at whatever time, by whatever means, that very thing is experienced exactly in the same manner at that time. 

> Poison turns into nectar through the constant feeling of it being nectar. An enemy becomes a friend through the feeling of friendship. 

> The true form of these objects appears exactly as one has imagined them. Through long practice, it comes under the control of that fixed notion. 

> This Consciousness, being one with its object in a unique way, shines forth in whatever manner it does. It quickly becomes that very thing because its own nature is the sole cause. 

3.60.20–24

> If in a moment one experiences the Knowledge of many world-ages (kalpas), then that moment itself becomes those kalpas—there is no doubt about it. 

> If in a world-age one knows it to be just a moment, then even that world-age quickly becomes a moment, for consciousness has the nature of taking such forms. 

> For a suffering person, a night feels like a world-age; for a happy person, it feels like a mere moment. In a dream, a moment can become a world-age, and a world-age can become a moment. 

> Just as one feels in a dream: “I died and was born again as a young man in youth, and traveled a hundred yojanas.” 

> King Harishchandra experienced a night as twelve years. King Lavana enjoyed a lifespan of a hundred years in just one night. 

3.60.25–29

> What is a moment for the lord of beings (Brahma) is the entire life of Manu the sage. What is the life of Virinchi (Brahma) is a day for the wielder of the discus (Vishnu). 

> O Rama, what is the life of Vishnu is a day for the one with the bull-mark (Shiva). For the yogi whose mind is dissolved in meditation, there are neither days nor nights. 

> For the yogi, objects and the world are not real in the Self. Sweetness turns bitter when thought of with a bitter feeling. 

> Bitterness turns sweet when thought of with a sweet feeling. Through the thought of friendship, an enemy becomes a friend; through the thought of enmity, a friend becomes an enemy. 

> O mighty-armed one, the world becomes exactly as it is perceived. Those things that are not practiced—such as scriptural study and chanting—remain unmastered. 

Summary of the Teachings:

Consciousness is the Root Cause, and whatever form or quality one strongly attributes to an object or situation, that is what it becomes in experience. 

Poison can feel like nectar and enemies like friends simply through repeated mental conviction. This shows the power of imagination and habit in coloring reality.

Time itself is relative and depends on the state of the mind. A single moment can expand into countless ages or shrink a vast period into an instant, as seen in dreams, joy, or sorrow. Stories of kings like Harishchandra and Lavana, and the differing timescales of gods like Brahma, Vishnu, and Shiva, illustrate that objective time has no fixed existence apart from perception. For the yogi absorbed in meditation, ordinary divisions of day and night dissolve completely.

Objects and the external world lack independent reality; they appear according to the inner feeling or conviction of the observer. Sweet can become bitter and vice versa based on mental attitude. Relationships too transform—an enemy turns friendly or a friend hostile purely through changes in thought. The yogi Realizes that nothing exists as truly Real outside the Self.

Long practice and repeated mental engagement fix these perceptions deeply, making them seem solid and natural. Consciousness has the unique ability to become whatever it contemplates intensely, because its own nature is the only True Cause. 

What is not practiced or deeply contemplated, such as scriptural knowledge or repetition of mantras, does not take firm root or yield its fruits.

Ultimately, these verses emphasize mind-only Reality (drishti-srishti) and the freedom that comes from understanding this principle. By mastering perception through disciplined practice and meditation, one can transform suffering into joy, bondage into liberation, and the illusory world into a reflection of Inner Peace. The yogi who rests in the Self sees the Universe as non-different from Consciousness and lives beyond the limitations of ordinary time and duality.

Chapter 3.60, Verses 1–15

Yoga Vashishtha 3.60.1–15

(Vasistha teaches Rama that the apparent world is not solid or Real in the way it seems. By listening to the pure story of Queen Lila, one should give up the heavy sense of the world's density and reality)

श्रीवसिष्ठ उवाच ।

एतत्ते कथितं राम दृश्यदोषनिवृत्तये।

लीलोपाख्यानमनघं घनतां जगतस्त्यज ॥ १॥

शान्तैव दृश्यसत्तास्याः शमनं नोपयुज्यते।

सतो हि मार्जनक्लेशो नासतस्तु कदाचन ॥ २॥

ज्ञानेनाकाशरूपेण दृश्यं ज्ञेयस्वरूपकम्।

इत्येकीभूतमालोक्य ज्ञस्तिष्ठत्यम्बरोपमः ॥ ३॥

पृथ्व्यादिरहितेनेदं चिद्भासैव स्वयंभुवा।

साधितं यदि सिद्धेन ततः स्वात्मनि साधितम् ॥ ४॥

संविद्यथा या यतते तथा सैव व्यवस्थिता।

विसृष्टा सृष्टिविन्नद्यां यावद्यत्नान्न रोधिता ॥ ५॥

चिदाकाशावभासोऽयं जगदित्यवबुध्यते।

चिद्व्योम्न्येवात्मनि स्वच्छे परमाणुकणं प्रति ॥ ६॥

एवमस्या मुधाभ्रान्तेः का सत्ता केव वासना।

का वास्था का च नियतिः कावश्यंभावितोच्यताम् ॥ ७॥

सर्वं चैतद्यथादृष्टं स्थितमित्थमखण्डितम्।

मायैवेयमनन्तेयं न च मायास्ति काचन ॥ ८॥

श्रीराम उवाच ।

अहो नु परमा दृष्टिर्दर्शिता भगवंस्त्वया।

दावाग्निदग्धकक्षाणां दाहशान्तौ कलैन्दवी ॥ ९॥

अहो नु सुचिरेणाद्य ज्ञातं ज्ञातव्यमक्षतम्।

मया यथेदं यच्चेदं यादृग् ज्ञेयं यतो यदा ॥ १०॥

शाम्यामीव द्विजश्रेष्ठ निर्वामीव विकल्पयन्।

एतदाख्यानमाश्चर्यं व्याख्यानं शास्त्रदृष्टिषु ॥ ११॥

इमं मे भगवन्ब्रूहि संशयं सर्वकोविद।

तव पातुं न तृप्तोऽस्मि श्रोत्रपात्रैर्वचोमृतम् ॥ १२॥

स सर्गत्रितये कालो लीलाभर्तुर्हि योगतः।

स क्वचित्किमहोरात्रः क्वचित्किं मासमात्रकः ॥ १३॥

क्वचित्किं बहुवर्षाणि कस्यचित्किमु पेलवः।

कस्यचित्किं महादीर्घः कस्यचित्किं क्षणः स्थितः ॥ १४॥

इति मे भगवन्बूहि त्वं यथावदनुग्रहात्।

सकृच्छ्रुतं न विश्रान्तिमेति लोष्टे यथा जलम् ॥ १५॥

Sage Vasistha said: 

3.60.1–4

> O Rama, I have told you this to remove the defects of seeing the world as Real. Abandon the denseness of the world through this pure story of Lila. 

> The reality of the seen world is itself peaceful; no effort is needed to calm it. Cleaning is hard only for what exists, never for what does not exist. 

> With Knowledge that is like Space, the seen world is Known as the nature of the Knowable. Seeing them as one, the wise person remains like the sky. 

> This world, without earth and other elements, is established by the Self-born light of Consciousness alone. If it is accomplished by the accomplished one, then it is accomplished in one's own Self. 

3.60.5–8

> Consciousness, as it strives in its own way, remains established in that manner. It is projected like creation in a river until effort stops it. 

> This appearance of the world is understood as the shining of Consciousness-Space. It exists in the Pure Consciousness-sky itself, even down to the smallest particle. 

> For this useless delusion, what reality is there, what tendency, what State, what fate, and what inevitability? Tell me clearly. 

> All this stands exactly as seen, undivided in this way. This is infinite Maya alone, yet truly no Maya exists at all. 

Sriram said: 

3.60.9–11

> O Lord, what a supreme vision you have shown! It is like cool moonlight that brings peace to the burning forest after a great fire. 

> After a very long time, I have today truly known what is to be Known, intact and whole — how this is, what this is, of what kind the Knowable is, from where, and when. 

> O best of the twice-born, I feel as if I am becoming quiet while considering these ideas. This wonderful story is an amazing explanation in the views of the scriptures. 

3.60.12–15

O Lord, knower of all, please tell me this doubt of mine. I am not satisfied drinking the nectar of your words with the vessel of my ears. 

> In the three Creations, the time of the supporter of Lila is according to yoga. Somewhere, what is day and night? Somewhere, what is merely a month? 

> Somewhere, what are many years? For someone, what is very short? For someone, what is extremely long? For someone, what remains as a moment? 

> O Lord, tell me this properly with your Grace. What is heard only once does not bring rest to me, like water on a lump of earth. 

Summary of the Teachings:

The seen world has no independent Existence that needs forceful removal; its "reality" is already peaceful by nature. Just as one does not need to clean something that never truly existed, the wise person stops treating the world as a solid problem requiring hard effort to dissolve.

True Knowledge reveals that the visible world and the Consciousness that knows it are not two separate things. When the Knower sees them unified, like Space containing everything without being touched by it, the mind becomes vast and free like the open sky. The world of elements such as earth, water, and fire is merely a play of Pure Consciousness-light arising within the Self-born Awareness. Whatever appears as Creation is already accomplished within one's own Self, with no external doer or separate substance.

Consciousness projects the appearance of the world in the same way it naturally flows, like a river creating its own currents until effort or understanding halts the projection. Even the tiniest particle exists only as a shining in the clear Space of Pure Consciousness. This entire display is a kind of empty delusion without any real support, tendency, fixed state, destiny, or unavoidable fate. Questioning these ideas helps loosen the grip of false belief in the world's independence.

Everything stands exactly as it appears, yet it remains undivided and whole. What we call infinite Maya is only this appearance, but in Truth, no such Maya or illusion exists separately. The highest vision brings deep relief, cooling the mind burned by worldly suffering like moonlight after a forest fire. Rama feels he has at last understood the nature of what is to be known — its essence, quality, source, and timing — and experiences inner quietude while reflecting on these teachings.

Rama still thirsts for more clarity and asks about the nature of time in relation to the three creations and the supporter of the Lila story. Time appears differently according to the state of yoga or awareness: as day and night in one context, a month in another, many years, a short period, a very long span, or even a single moment for someone else. Hearing once is not enough for deep rest, just as water rolls off hard earth without soaking in. Graceful repeated teaching is needed for the mind to fully absorb and rest in the Truth.

Chapter 3.59, Verses 1–18

Yoga Vashishtha 3.59.1~18

(These verses teach that Divine Grace, combined with personal effort, can transform life and bring great joy even after apparent loss or death)

श्रीवसिष्ठ उवाच ।

सरस्वती तथेत्युक्त्वा तत्रैवान्तर्धिमाययौ।

प्रभाते पङ्कजैः सार्धं बुबुधे सकलो जनः ॥ १॥

आलिलिङ्ग च तां लीलां लीला च दयितं क्रमात्।

पुनःपुनर्महानन्दान्मृतं प्रोज्जीवितं पुनः ॥ २॥

तदासीद्राजसदनं मदमन्मथमन्थरम्।

आनन्दमत्तजनतं वाद्यगेयरवाकुलम् ॥ ३॥

जयमङ्गलपुण्याहघोषघुंघुमघर्घरम्।

तुष्टपुष्टजनापूर्णं राजलोकवृताङ्गणम् ॥ ४॥

5~13

लीला लीला च राजा च जीवन्मुक्तमहाधियः।

रेमिरे पूर्ववृत्तान्तकथनैः सुरतैरिव ॥ १४॥

सरस्वत्याः प्रसादेन स्वपौरुषकृतेन तत्।

प्राप्तं लोकत्रयश्रेयः पद्मेनेति महीभुजा ॥ १५॥

स ज्ञप्तिज्ञानसंबुद्धो राजा लीलाद्वयान्वितः।

चक्रे वर्षायुतान्यष्टौ तत्र राज्यमनिन्दितः ॥ १६॥

जीवन्मुक्तास्त इत्येवं राज्यं वर्षायुताष्टकम्।

कृत्वा विदेहमुक्तत्वमासेदुः सिद्धसंविदः ॥ १७॥

यदुदयविशदं विदग्धमुग्धं समुचितमात्महितं च पेशलं च।

तदखिलजनतोषदं स्वराज्यं चिरमनुपाल्य सुदंपती विमुक्तौ ॥ १८॥

Sage Vashishta said:

3.59.1–4

> Goddess Saraswati said “So be it” and vanished from that very place. In the morning, all the people woke up along with the blooming lotuses.

> Leela embraced that Leela, and Leela in turn embraced her beloved, one after another. Again and again, in great joy, they revived the one who had died.

> Then the royal palace became intoxicated with passion and love. It was filled with people drunk on bliss, and echoed with the sounds of music and singing.

> The courtyard of the royal palace was full of happy and prosperous people. It resounded with loud cheers of victory, auspicious chants, and sacred blessings.

3.59.5–13 

> In these omitted verses, the narrative continues to describe the joyful atmosphere in the Kingdom, the celebrations, the interactions among the royal family and people, and the unfolding of daily life after the Divine intervention, building a picture of renewed happiness and prosperity under the influence of Spiritual Grace.

3.59.14–18

> Leela, the other Leela, and the King, who were all great souls established in living liberation, enjoyed themselves by narrating past events, just as lovers delight in each other.

> By the Grace of Goddess Saraswati and through their own self-effort, the King attained the highest good of the three worlds. Thus he Realized that it was like the blooming of a lotus.

> The King, now fully awakened with True Knowledge and accompanied by the two Leelas, ruled the Kingdom blamelessly for eighty thousand years.

> These Beings, who were already liberated while living, ruled the kingdom for eighty thousand years. Then, with perfect understanding, they attained disembodied liberation (videha mukti).

> Having ruled for a long time over their prosperous kingdom—which was ever-growing, wise yet innocent, appropriate, beneficial to the soul, charming, and pleasing to all people—the noble royal couple attained final liberation.

Summary of the Teachings:

The revival and embrace between the characters show that Consciousness is Eternal and can overcome the illusion of death through spiritual power and love. The waking of people with lotuses symbolizes the dawn of new awareness and purity in daily life.

The story highlights the Bliss of a Kingdom filled with Joy, music, and prosperity when ruled by Awakened Beings. It illustrates how living liberation (jivanmukti) allows one to enjoy worldly life fully without being bound by it. The royal court becomes a place of celebration because the rulers are free from inner bondage.

A key teaching is the power of self-effort (paurusha) along with Divine Grace (Saraswati’s blessing). The King Realizes the highest good across the three worlds through this combination, showing that spiritual growth leads to both Inner Awakening and outer success. The lotus metaphor suggests natural unfolding of wisdom when conditions are right.

The verses emphasize that jivanmuktas (liberated while living) can rule effectively and happily for a very long time without attachment. Their rule is blameless and beneficial to all. Eventually, they move to videha mukti (liberation without the body), proving that liberation is the natural end of a life lived in wisdom.

Finally, the teaching is that a wise ruler maintains a Kingdom that is delightful, growing, and pleasing to everyone while remaining detached. Such a life of balanced enjoyment and Inner Freedom leads the noble couple to complete liberation. The story encourages seekers to combine Knowledge, effort, and Grace for both worldly harmony and Ultimate Freedom.

Chapter 3.58, Verses 43–53

Yoga Vashishtha 3.58.43–53

(These verses illustrate the power of Consciousness and the appearance of Divine Feminine energies in human life)

ज्ञप्तिरुवाच ।

लीलाद्वयमथास्याग्रे प्रोवाचादिश्यतामिति।

स ददर्श पुरो नम्रं लीलाद्वयमवस्थितम् ॥ ४३॥

समाचारं समाकारं समरूपं समस्थिति।

समवाक्यं समोद्योगं समानन्दं समोदयम् ॥ ४४॥

का त्वं केयं कुतश्चेयमित्याह स विलोकयन्।

तस्मै लीलाह हे देव श्रूयतां यद्वदाम्यहम् ॥ ४५॥

महिला तव लीलाहं प्राक्तनी सहधर्मिणी।

वागर्थस्येव संपृक्ता स्थिता संश्लेषशालिनी ॥ ४६॥

इयं लीला द्वितीया ते महिला हेलया मया।

उपार्जिता त्वदर्थेन प्रतिबिम्बमयी शुभा ॥ ४७॥

शिरोभागोपविष्टेयं पाहि हैममहासने।

एषा सरस्वती देव त्रैलोक्यजननी शिवा ॥ ४८॥

अस्माकं पुण्यसंभारैरिह साक्षादुपागता।

अनयेमे पराल्लोकादिहानीते महीपते ॥ ४९॥

इत्याकर्ण्य समुत्थाय राजा राजीवलोचनः।

लम्बमाल्याम्बरधरः पपात ज्ञप्तिपादयोः ॥ ५०॥

सरस्वति नमस्तुभ्यं देवि सर्वहितप्रदे।

प्रयच्छ वरदे मेधां दीर्घमायुर्धनानि च ॥ ५१॥

इत्युक्तवन्तं हस्तेन पस्पर्श ज्ञप्तिदेवता।

सरस्वत्युवाच।

त्वं पुत्राभिमतार्थाढ्यो भवेति भवनान्वितः ॥ ५२॥

सर्वापदः सकलदुष्कृतदृष्टयश्च गच्छन्तु वः शममनन्तसुखानि सम्यक्।

आयान्तु नित्यमुदिता जनता भवन्तु राष्ट्रेस्थिराश्च विलसन्तु सदैव लक्ष्म्यः ॥ ५३॥

Goddess Jnapti continued:

 3.58.43–45

> "Here before you are the two Lilas. Command them as you wish." The King saw the two Lilas standing humbly in front of him.

> They looked similar in conduct, form, appearance, position, speech, effort, joy, and rising.

> Looking at them, the King asked, "Who are you? Who is this one? Where has she come from?" Līlā replied to him, "O Lord, listen to what I say."

3.58.46–49

> "I am your Līlā, your former wife and companion in dharma. I am closely united with you, like speech and its meaning, remaining inseparably attached."

> "This second Līlā, your wife, was playfully created by me for your sake. She is auspicious and made of a reflection."

> "She who sits on the head portion, protect her on the golden great seat. O Lord, this is Sarasvatī, the auspicious Mother of the three worlds."

> "She has come here directly because of our collection of merits. O King, these two have been brought here from the other world by her."

3.58.50–53

> Hearing this, the lotus-eyed King stood up. Wearing a long garland and clothes, he fell at the feet of the Goddess Jnapti.

> "O Goddess Sarasvatī, salutations to you, O Goddess who gives welfare to all. O giver of boons, grant me intelligence, long life, and wealth."

> After he spoke thus, the Goddess Jnapti touched him with her hand. Sarasvatī said: "May you become rich with the desired objects for your sons and endowed with good homes."

> "May all your difficulties and the effects of all bad deeds and evil sights go away completely. May endless happiness come to you fully. May the people in your kingdom always remain happy and joyful. May the Goddesses of wealth (Lakshmis) stay stable and always shine in the nation."

Summary of the Teachings:

The two Lilas represent aspects of the queen's identity—one the original devoted wife and the other a reflected or created form brought into being through playful Divine will. This shows how Reality can manifest multiple layers or reflections from a single source of Consciousness, teaching that the world we experience is often a projection or echo of deeper mental and spiritual realities rather than solid independent existence.

The intimate bond between the King and his Līlā is compared to speech and its inherent meaning, emphasizing inseparable unity. This points to the non-dual nature of existence where the individual soul and its Divine counterpart or Shakti remain eternally connected. The appearance of Sarasvatī, the Goddess of Knowledge and the Mother of the three worlds, highlights how accumulated merits and sincere spiritual longing can invoke Higher Divine Grace directly into one's life.

The King's humble prostration and prayer to Sarasvatī for intelligence, long life, and wealth reflect the ideal attitude of devotion and surrender. Even a powerful ruler bows before Wisdom and seeks boons that support righteous living and family welfare rather than mere power. This teaches the importance of approaching Divine forces with respect, gratitude, and balanced desires that benefit oneself and one's dependents.

Sarasvatī's blessings address both personal and collective well-being. She removes obstacles, the results of past negative actions, and inauspicious influences while granting lasting happiness. The prayer extends to the joy of the people and the stable prosperity of the kingdom, showing that true spiritual blessings flow outward to create harmony in family, society, and nation. Inner purity and Divine Grace thus lead to outer stability and abundance.

Overall, these verses from the Yoga Vasistha teach that life is a play of Consciousness where Divine energies like Līlā (play) and Sarasvatī (Knowledge) can manifest to guide and elevate the seeker. Through devotion, humility, and merit, one can transcend ordinary limitations, receive Higher Wisdom, and create conditions for enduring happiness, righteous rule, and societal flourishing. The story underscores the illusory yet purposeful nature of appearances while affirming the Reality of Grace for those who turn inward with sincerity.

Chapter 3.58, Verses 25–42

Yoga Vashishtha 3.58.25–42

(The verses illustrate the subtle journey of the soul after apparent death)

ज्ञप्तिरुवाच ।

सुते वद कथं प्राप्ता त्वमिमं देशमादितः।

किं वृत्तं ते त्वया दृष्टं किमिवाध्वनि कुत्र वा ॥ २५॥

विदूरथलीलोवाच ।

देवि तस्मिन्प्रदेशे सा जातमूर्च्छा तदाभवम्।

द्वितीयेन्दोः कलेवाहं कल्पान्तज्वालया हता ॥ २६॥

न चेतितं मया किंचित्समं विषममेव च।

ततस्तरलपक्ष्मान्ते विनिमील्य विलोचने ॥ २७॥

ततो मरणमूर्च्छान्ते पश्यामि परमेश्वरि।

यावदभ्युदितास्म्याशु प्लुता च गगनोदरे ॥ २८॥

भूताकाशेऽनिलरथं समारूढास्म्यहं ततः।

आनीता गन्धलेखेव तेनाहमिममालयम् ॥ २९॥

देवि पश्यामि सदनं नायकेनाभ्यलंकृतम्।

दीप्तदीपं विविक्तं च महार्हशयनान्वितम् ॥ ३०॥

पतिमालोकयामीमं यावदेष विदूरथः।

शेते कुसुमगुप्ताङ्गो मधुः पुष्पवने यथा ॥ ३१॥

अथ संग्रामसंरम्भश्रमार्तोऽयं स्वपित्यलम्।

इति निद्रा मया सेयं देवेश्वरि न वारिता ॥ ३२॥

अनन्तरमिमं देशं प्राप्ते देव्याविमे त्विति।

यथानुभूतं कथितं मदनुग्रहकारिणि ॥ ३३॥

ज्ञप्तिरुवाच ।

हे हंसहारिगामिन्यौ लीले ललितलोचने।

उत्थापयामो नृपतिं शवतल्पतलादिमम् ॥ ३४॥

इत्युक्त्वा मुमुचे जीवमामोदमिव पद्मिनी।

ससमीरलताकारस्तन्नासानिकटं ययौ ॥ ३५॥

घ्राणकोशं विवेशान्तर्वंशरन्ध्रमिवानिलः।

स्ववासनाशतान्यन्तर्दधदब्धिर्मणीनिव ॥ ३६॥

अन्तस्थजीवं वदनं तस्य तत्कान्तिमाययौ।

पद्मस्यावग्रहे पद्मं सुवृष्ट इव वारिणि ॥ ३७॥

क्रमादङ्गानि सर्वाणि सरसानि चकाशिरे।

तस्य पुष्पाकर इव लताजालानि भूभृतः ॥ ३८॥

अथाबभौ कलापूर्णः स राकायामिवोडुराट्।

भासयन्भुवनं भूरि वदनेन्दुमरीचिभिः ॥ ३९॥

स्फुरयामास सोऽङ्गानि रसवन्ति मृदूनि च।

कनकोज्वलकान्तीनि पल्लवानीव माधवः ॥ ४०॥

उन्मीलयामास दृशौ विमलालोलतारके।

हारिण्यौ सुभगाभोगे चन्द्रार्कौ भुवनं यथा ॥ ४१॥

उत्तस्थौ प्रोल्लसत्कायो विन्ध्याद्रिर्वृद्धिमानिव।

उवाच कः स्थित इति घनगम्भीरनिःस्वनम् ॥ ४२॥

Goddess Jnapti said:

3.58.25

> Son, tell me how you first reached this place. What happened to you? What did you see on the way, and where?

Viduratha Leela said:

3.58.26–33 

> Goddess, in that region I suddenly fainted. I became like the digit of the second moon, destroyed by the fire at the end of the world cycle. 

> I did not notice anything, whether equal or unequal. Then, with trembling eyelids, I closed my eyes. 

> After that, at the end of the faint of death, O Supreme Goddess, as soon as I rose quickly, I found myself floating in the sky.

> Then I mounted a chariot of wind in the elemental Space. I was brought to this house like a line of fragrance by that wind. 

> Goddess, I see the house decorated by the leader. It has shining lamps, is solitary, and has a costly bed. 

> I look at this husband of mine. This Viduratha lies here with his body covered in flowers, like a bee in a flower garden. 

> Now, tired from the excitement of battle, he sleeps soundly. O Goddess of Gods, I did not stop this sleep. 

> After that, these two Goddesses reached this place. I have told what I experienced, O doer of my favor. 

Goddess Jnapti said:

3.58.34–42

> O two swans with graceful gait, O Leelas with charming eyes, let us wake this King from the bed of the corpse. 

> Saying this, she released the life force like fragrance from a lotus. It went near his nose like wind moving a creeper. 

> It entered the nostril cavity like air through a bamboo hole, hiding hundreds of its own scents inside, like the ocean hiding gems. 

> The inner life entered his face and brought back its beauty, like a lotus in a pond regaining beauty after good rain. 

> Gradually all his limbs appeared fresh and lively, like creepers on a mountain in a flower garden.  

> Then he shone fully like the moon on a full-moon night, lighting the world greatly with rays from his moon-like face. 

> He made his limbs throb, full of juice and soft, shining like gold, like tender leaves in spring. 

> He opened his eyes with clear, moving pupils, beautiful and wide, like the moon and sun illuminating the world. 

> He stood up with a shining body, like the growing Vindhya mountain. He said in a deep, grave voice, “Who is there?” 

Summary of the teachings:

Leela describes fainting and losing awareness during the moment of transition, then rising into the sky and traveling through space on a vehicle of wind, drawn like fragrance to the palace. This shows that Consciousness does not end with the body but continues in a subtle form, moving freely in the ethereal realm according to its impressions and desires. The mind creates its own path even after physical death.

The arrival at the palace and seeing the King lying like a bee among flowers highlights the persistence of attachment and memory. Even in the subtle state, Leela recognizes her husband and chooses not to disturb his sleep, reflecting how deep bonds and past habits influence the soul's experience. The house appears decorated and peaceful, indicating that the world of the mind can recreate familiar settings filled with beauty and comfort based on one's inner world.

The Goddess Jnapti then releases the life force gently into the King's body, entering through the nose like wind or fragrance. This revives the limbs gradually, bringing freshness, shine, and vitality, compared to nature blooming after rain or in spring. The teaching here is that life energy can be directed and restored through Higher Knowledge or Divine Grace, showing the intimate connection between Consciousness, breath, and the physical form.

As the king awakens fully, his body glows like the full moon and his eyes open like celestial bodies lighting the world. He rises powerfully and speaks in a deep voice. This portrays the re-emergence of individual Consciousness into the waking state, full of strength and inquiry. It teaches that the same life principle animates the body, making it radiant and active when the Inner Self returns.

Overall, these verses teach the illusory nature of death and the continuity of Consciousness. 

The body is like a temporary vehicle; the Real Self is subtle, mobile, and capable of revival. Through Wisdom (represented by the Goddesses), one can understand and influence these transitions, leading to freedom from fear of death and Realization of the mind's creative power over experiences.

Chapter 3.58, Verses 10–24

Yoga Vashishtha 3.58.10–24

(These verses teach that the world and our bodies are projections shaped by our deep-seated latent impressions, known as vāsanās)

ज्ञाप्तिरुवाच ।

त्वं तु तेन शरीरेण सत्यसंकल्पतः सुते।

दृश्यसे स्ववदातेन चित्रं तत्र तवोपरि ॥ १०॥

यद्वासना त्वमभवो देहं प्रति तदेव ते।

रूपमभ्युदितं बाले तेन प्राक्सदृशं तव ॥ ११॥

स्ववासनानुसारेण सर्वः सर्वं हि पश्यति।

दृष्टान्तोऽत्राविसंवादी बालवेतालदर्शनम् ॥ १२॥

आतिवाहिकदेहासि संपन्ना सिद्धसुन्दरि।

विस्मृतस्त्वेव देहोऽसौ प्राक्तनोऽनपवासनः ॥ १३॥

रूढातिवाहिकदृशः प्रशाम्यत्याधिभौतिकः।

बुधस्य दृश्यमानोऽपि शरन्मेघ इवाम्बरे ॥ १४॥

रूढातिवाहिकीभावः सर्वो भवति देहकः।

निर्जलाम्भोदसदृशो निर्गन्धकुसुमोपमः ॥ १५॥

सद्वासनस्य रूढायामातिवाहिकसंविदि।

देहो विस्मृतिमायाति गर्भसंस्थेव यौवने ॥ १६॥

एकत्रिंशेऽद्य दिवसे प्राप्ता वयमिहाम्बरे।

प्रभाते मोहिते दास्यौ मयैते निद्रयाधुना ॥ १७॥

तदेहि यावल्लीलायै लीले संकल्पलीलया।

आत्मानं दर्शयावोऽस्यै व्यवहारः प्रवर्तताम् ॥ १८॥

श्रीवसिष्ठ उवाच ।

आवां तावदिमे लीला पश्यत्वित्येव चिन्तिते।

ज्ञप्त्या देव्या ततस्तत्र दृश्ये दीप्ते बभूवतुः ॥ १९॥

सा विदूरथलीलाथ समाकुलविलोचना।

गृहमालोकयामास तत्तेजःपुञ्जभास्वरम् ॥ २०॥

चन्द्रबिम्बादिवोत्कीर्णं धौतं हेमद्रवैरिव।

ज्वालाया द्रवशीतायास्तत्प्रभाद्रवभित्तिमत् ॥ २१॥

गृहमालोक्य पुरतो लीलाज्ञप्ती विलोक्य ते।

उत्थाय संभ्रमवती तयोः पादेषु सापतत् ॥ २२॥

मज्जयायागते देव्यौ जयतां जीवनप्रदे।

इह पूर्वमहं प्राप्ता भवत्योर्मार्गशोधिनी ॥ २३॥

इत्युक्तवत्यां तस्यां ता मानिन्यो मत्तयौवनाः।

उपाविशन्विष्टरेषु लतामेरुशिरःस्विव ॥ २४॥

The Goddess continued: 

3.58.10–12

> You are seen with that same body because of your true resolve, O daughter. You appear there like your own self in that painted form. 

> Whatever latent impression (vāsanā) you had towards the body, that very form has arisen for you, O child. Thus, it is similar to your previous one. 

> Everyone sees everything according to their own latent impressions. A fitting example here is the vision of a boy seeing a ghost. 

3.58.13–16

> O beautiful siddha woman, you are now endowed with the subtle (ātivāhika) body. That former body has been forgotten, as it had no strong latent impressions left. 

> When the subtle body-vision becomes strong, the physical body fades away, even if seen by the wise, like autumn clouds in the sky. 

> When the subtle body state becomes firm, it becomes like the real body — similar to a cloud without water or a flower without fragrance. 

> For one with good latent impressions, when the subtle body-awareness becomes firm, the physical body is forgotten, like the State in the womb is forgotten in youth. 

3.58.17–18

> Today, on the thirty-first day, we have arrived here in the sky. In the morning, these two maidservants were deluded by sleep. 

> So come, let us show ourselves to Līlā through our power of resolve and playful creation, so that her worldly activities may continue. 

Sage Vashishta said:

3.58.19–22

> As soon as the Goddess Jnāpti (Goddess of Knowledge - Saraswati) thought, “Let these two Līlās see us,” they both appeared shining brightly in that visible space. 

> Then that Līlā of King Vidūratha, with eyes full of wonder, looked at the house glowing with that mass of brilliance. 

> It was as if carved out of the moon’s orb, washed with molten gold, or like the wall of a cool, liquid flame with its own radiant liquid. 

> Seeing the house and then seeing Līlā and Jnāpti in front, she rose in excitement and fell at their feet. 

3.58.23–24

> “O Goddesses who have come to revive me, victory to you, givers of life! I arrived here earlier as the one who clears the path for you both.” 

> When she said this, those proud ladies, intoxicated with their youthful vigor, sat on the seats like creepers on the peak of Mount Meru. 

Summary of the teachings:

What we perceive as Reality is not fixed but arises according to the mental tendencies and resolves we carry. The story illustrates how a person can appear in different forms or bodies based on their inner Sankalpa (firm intention). Even a “painted” or imagined form can seem Real if backed by strong mental energy. This shows the creative power of the mind and the illusory nature of physical appearances.

The verses highlight the difference between the gross physical body and the subtle ātivāhika body. When subtle impressions strengthen, the physical body loses its grip and can fade like autumn clouds, even while still visible to others. The subtle body then functions almost like a real one, yet it is lighter — comparable to a waterless cloud or a scentless flower. Good vāsanās help one transition smoothly, forgetting the old body as one forgets the womb-state upon growing into youth. This teaches the possibility of operating beyond the physical through purified mental states.

Perception is entirely subjective: everyone sees the world through the lens of their own vāsanās. The example of a child seeing a ghost demonstrates how the same object or space can appear differently based on inner conditioning. The narrative also shows how divine or enlightened beings can manifest through resolve (sankalpa) to guide others, appearing in luminous forms to awaken or support souls in their journey. It emphasizes that spiritual progress involves shifting from gross to subtle awareness.

The interaction between the characters reveals humility, devotion, and the continuity of spiritual guidance. The revived Līlā recognizes the Goddesses as life-givers and path-clearers, showing gratitude and surrender. The Goddesses, in their youthful Divine energy, respond gracefully. This teaches that even in Higher States of Existence, playful Divine līlā (sport) continues to sustain worldly order and help souls progress without breaking the flow of life.

Overall, these verses from Yoga Vāsiṣṭha underscore non-dual philosophy: the body, world, and experiences are mind-created and can be transcended through understanding vāsanās and cultivating pure resolve. True Reality lies in the unchanging Consciousness behind all appearances. By strengthening subtle awareness and good impressions, one moves toward freedom from physical limitations while still engaging in life’s duties. The story serves as a practical illustration of how Realization dissolves rigid identifications and reveals the fluid, dream-like nature of Existence.

Chapter 3.58, Verses 1–9

Yoga Vashishtha 3.58.1–9

(These verses describe a striking contrast between Inner Consciousness and outer physical reality)

 

श्रीवसिष्ठ उवाच ।

एतस्मिन्नन्तरे ज्ञप्तिर्जीवं वैदूरथं पुनः।

संकल्पेन रुरोधाशु मनसः स्पन्दनं यथा ॥ १॥

लीलोवाच ।

वद देवि कियान्कालो गतोऽस्यामिह मन्दिरे।

समाधौ मयि लीनायां महीपाले शवे स्थिते ॥ २॥

ज्ञाप्तिरुवाच ।

इह मासस्त्वतिक्रान्त इह दास्याविमे तव।

रक्षार्थं वासगृहके स्वपतोऽवहिते स्थिते ॥ ३॥

शृणु देहस्य किंवृत्तं तवेह वरवर्णिनि।

शरीरं तव पक्षेण तत्क्लिन्नं बाष्पतां गतम् ॥ ४॥

निर्जीवं पतितं भूमौ संशुष्कमिव पल्लवम्।

काष्ठकुड्योपमो जातः शवस्तु हिमशीतलः ॥ ५॥

ततो मन्त्रिभिरागत्य मृतैवेयमिति स्वयम्।

क्लेदालोकाद्विनिर्णीय भूयो निष्कासितं गृहात् ॥ ६॥

बहुनात्र किमुक्तेन नीत्वा चन्दनदारुभिः।

चितौ संक्षिप्य सघृतं सहसा भस्मसात्कृतम् ॥ ७॥

ततो राज्ञी मृतेत्युच्चैः कृत्वा रोदनमाकुलम्।

परिवारस्तवाशेषं कृतवानौर्ध्वदेहिकम् ॥ ८॥

इदानीं त्वामिहालोक्य सशरीरामुपागताम्।

परलोकादागतेति महच्चित्रं भविष्यति ॥ ९॥

Sage Vasistha said: 

3.58.1

> At that moment, Awareness again restrained the life-force of King Viduratha by mere intention, just as the movement of the mind can be stopped.

Lila asked: 

3.58.2

> O Goddess, how much time has passed here in this palace while I was absorbed in samadhi and the King lay as a corpse?

The Goddess replied: 

3.58.3–9

> One month has passed here. These two maidservants remained here, staying alert to guard the place while you lay absorbed.

> Listen, O beautiful one, to what happened to your body. Over time, it became wet and dissolved due to tears and moisture.

> Lifeless, it fell to the ground like a dried leaf. It became like a piece of wood, and the corpse turned cold like ice.

> Then the ministers came and concluded that you had died, judging from the decay and condition, and they removed the body from the palace.

> What more needs to be said? They took it with sandalwood and quickly cremated it on the funeral pyre with ghee, reducing it to ashes.

> Then, crying loudly that the queen had died, your entire household performed the funeral rites.

> Now, when they see you here again in a body, they will be greatly astonished and think that you have returned from another world.

Summary of Teachings:

While Lila was absorbed in deep samadhi, time passed normally in the external world, leading others to believe she had died. This highlights how subjective inner experience can differ radically from external events.

The narrative emphasizes the impermanence and fragility of the physical body. The body undergoes decay, becomes lifeless, and is eventually reduced to ashes. This reinforces the teaching that the physical form is temporary and not the True Self.

Another key idea is the power of Consciousness and intention. Awareness is shown to have the ability to control life-force and transcend ordinary physical limitations. This suggests that Consciousness is primary, while the body is secondary and dependent.

The reactions of others illustrate how reality is interpreted based on appearances. Observers assume death based on physical signs, yet they are unaware of deeper Truths. This reflects the limitations of ordinary perception and the tendency to mistake appearances for Reality.

Finally, the verses point to the mysterious nature of Existence and rebirth-like experiences. Lila’s reappearance in a body challenges conventional understanding and reveals that life, death, and identity are more fluid and Consciousness based than they seem.