Chapter 3.16.24–35

Yoga Vashishtha 3.16.24–35

(Penances give temporary powers, but true immortality belongs only to the Self)

विप्रा उवाच:।

तपोजपयमैर्देवि समस्ताः सिद्धसिद्धयः।

संप्राप्यन्तेऽमरत्वं तु न कदाचन लभ्यते ॥ २४ ॥

इत्याकर्ण्य द्विजमुखाच्चिन्तयामास सा पुनः ।

इदं स्वप्रज्ञयैवाशु भीता प्रियवियोगतः ॥ २५ ॥

मरणं भर्तुरग्रे मे यदि दैवाद्भविष्यति ।

तत्सर्वदुःखनिर्मुक्ता संस्थास्ये सुखमात्मनि ॥ २६ ॥

अथ वर्षसहस्रेण भर्तादौ चेन्मरिष्यति ।

तत्करिष्ये तथा येन जीवो गेहान्न यास्यति ॥ २७ ॥

तद्भ्रमद्भर्तृजीवेऽस्मिन्निजे शुद्धान्तमण्डपे ।

भर्त्रा विलोकिता नित्यं निवत्स्यामि यथासुखम् ॥ २८ ॥

अद्यैवारभ्यैतदर्थ देवीं ज्ञप्तिं सरस्वतीम्।

जपोपवासनियमैरातोषं पूजयाम्यहम् ॥ २९ ॥

इति निश्चित्य सा नाथमनुक्त्वैव वराङ्गना ।

यथाशास्त्रं चचारोग्रं तथा नियममास्थिता ॥ ३० ॥

त्रिरात्रस्य त्रिरात्रस्य पर्यन्ते कृतपारणा।

देवद्विजगुरुप्राज्ञविद्वत्पूजापरायणा ॥ ३१ ॥

स्नानदानतपोध्याननित्योद्युक्तशरीरिका ।

सर्वास्तिक्यसदाचारकारिणी क्लेशहारिणी ॥ ३२ ॥

यथाकालं यथोद्योगं यथाशास्त्रं यथाक्रमम् ।

तोषयामास भर्तारमपरिज्ञातसंस्थितिः ॥ ३३ ॥

त्रिरात्रशतमेवं सा बाला नियमशालिनी।

अनारतं तपोनिष्ठामतिष्ठत्कष्टचेष्टया ॥ ३४ ॥

त्रिरात्राणां शते चाथ पूजिता प्रतिमानिता ।

तुष्टा भगवती गौरी वागीशा समुवाच ताम् ॥ ३५ ॥

3.16.24  

The brahmins said: O Devi, all kinds of supernatural powers are obtained through penance, chanting, and self-control, but immortality is never achieved by anyone.

3.16.25–29  

Hearing this from the mouths of the brahmins, she again thought deeply by herself, frightened at the very idea of separation from her beloved husband; If by some fate my husband dies before me, then freed from all sorrow I will rest peacefully in my own Self; but if after a thousand years my husband dies first, I will do such a thing that his life-breath will never leave this house; as long as my husband’s life-breath remains moving in this body, in this pure inner chamber of mine, I will live happily, always seen and loved by him; From today itself, for this very purpose, I will worship and please Goddess Saraswati, the goddess of speech and Knowledge, through chanting, fasting, and strict disciplines.

3.16.30–34

Having decided this, the noble lady, without telling her husband, began to follow a severe spiritual discipline exactly according to the scriptures; Every three nights she completed a full fast, broke it, and remained devoted to worshipping gods, brahmins, her guru, wise men, and scholars. She always bathed, gave charity, performed penance, meditated, kept her body constantly engaged in spiritual practice, followed pure conduct, and removed all difficulties; at the proper time, with full effort, exactly as prescribed in the scriptures and in proper sequence, she pleased her husband without letting him know what she was really doing; Thus that young girl, full of discipline, continuously performed severe penance for exactly three hundred nights with great hardship.

3.16.35  

After three hundred nights were completed, the goddess Gauri (Parvati), the consort of Shiva and goddess of speech, became fully pleased, honoured her, and spoke to her.

Summary of the Teachings:

These verses from Yoga Vashishta highlight the immense power of a pure and determined mind, especially when driven by selfless love. Queen Chudala hears that even the greatest austerities cannot grant physical immortality. Instead of feeling helpless, she immediately shifts her thinking: she is ready to accept her husband’s death if it comes first and attain liberation, but if destiny allows her husband to live longer, she resolves to find a real way to keep death away from him forever.

The teaching is clear: ordinary penances give temporary powers, but true immortality belongs only to the Self (Atman). Chudala does not waste time grieving or praying for the impossible; she decides to awaken the Highest Knowledge (the goddess Saraswati symbolises Pure Wisdom) so that both she and her husband can Realize their Eternal Nature and become free from death while still appearing to live in the body.

Her intense spiritual practice (severe fasting every three days, worship, charity, meditation, and perfect moral conduct) is performed secretly and without any desire for praise. This shows that real sadhana is done for love and truth, not for show. Even while doing hard penance, she continues to serve and please her husband perfectly so that he suspects nothing. This teaches balance: inner fire of discipline and outer sweetness of duty can go together.

After exactly three hundred nights of unbroken effort, Goddess Gauri (the Supreme Power of Consciousness) becomes fully pleased and appears. This proves that when the mind is one-pointed, Pure, and free from selfishness, Divine Grace and Highest Knowledge manifest very quickly. The short time (less than three years) shows that sincerity and intensity matter far more than duration.

The deepest message of these verses is that the greatest motivation for enlightenment is often pure love. Chudala does not seek liberation only for herself; she wants her beloved husband never to die. Because her love is completely unselfish, her practice becomes a perfect vehicle for the highest realisation. Love, when purified, becomes the shortest and surest path to immortality of Consciousness.

Chapter 3.16, Verses 1–23

Yoga Vashishtha 3.16.1–23

(Deep attachment, however sweet, always brings pain when we remember impermanence)

श्रीवसिष्ठ उवाच ।

भूतलाप्सरसा सार्धमनन्यदयितापतिः ।

अकृत्रिमप्रेमरसं स रेमे कान्तया तया ॥ १ ॥

उद्यानवनगुल्मेषु तमालगहनेषु च ।

पुष्पमण्डपरम्येषु लतावलयसद्मसु ॥ २ ॥

पुष्पान्तःपुरशय्यासु पुष्पसंभारवीथिषु ।

वसन्तोद्यानदोलासु क्रीडापुष्करिणीषु च ॥ ३ ॥

चन्दनद्रुमशैलेषु संतानकतलेषु च ।

कदम्बनीपगेहेषु पारिभद्रोदरेषु च ॥ ४ ॥

विकसत्कुन्दमन्दारमकरन्दसुगन्धिषु ।

वसन्तवनजालेषु कूजत्कोकिलपक्षिषु ॥ ५ ॥

नानारण्यतृणानां च स्थलेषु मृदुदीप्तिषु।

निर्झरेषु तरत्तारसीकरासारवर्षिषु ॥ ६ ॥

शैलानां मणिमाणिक्यशिलानां फलकेषु च ।

देवर्षिमुनिगेहेषु दूरपुण्याश्रमेषु च ॥ ७ ॥

कुमुद्वतीषु फुल्लासु स्मेरासु नलिनीषु च ।

वनस्थलीषु कृष्णासु फुल्लासु फलिनीषु च ॥ ८ ॥

सुरतैः सुरतारुण्यैः सुन्दरः सुन्दरेहितैः ।

ईहितैः पेशलान्योन्यघनप्रेमरसाधिकैः ॥ ९॥

प्रहेलिकाभिराख्यानैस्तथा चाक्षरमुष्टिभिः ।

अष्टापदैर्बहुद्यूतैस्तथा गूढचतुर्थकैः ॥ १० ॥

नाटिकाख्यायिकाभिश्च श्लोकैर्विन्दुमतिक्रमैः ।

देशकालविभागैश्च नगरग्रामचेष्टितैः ॥ ११ ॥

स्रग्दाममालावलितैर्नानाभरणयोजनैः ।

लीलाविलोलचलनैर्विचित्ररसभोजनैः ॥ १२ ॥

आर्द्रकुङ्कुमकर्पूरताम्बूलीदलचर्वणैः ।

फुल्लपुष्पलतागुञ्जादेहगोपनखव्रणैः ॥ १३ ॥

समालम्भनलीलाभिर्मालाप्रहरणक्रमैः ।

गृहे कुसुमदोलाभिरन्योन्यं दोलनक्रमैः ॥ १४ ॥

नौयानयुग्महस्त्यश्वदान्तोष्ट्रादिगमागमैः ।

जलकेलिविलासेन परस्परसमुक्षणैः ॥ १५ ॥

नृत्यगीतकलालास्यतालताण्डवमण्डनैः ।

संगीतकैः संकथनैर्वीणामुरजवादनैः ॥ १६ ॥

उद्यानेषु सरित्तीरवृक्षेषु वरवीथिषु ।

अन्तःपुरेषु हर्म्येषु फुल्लदोलावदोलनैः ॥ १७ ॥

सा तथा सुखसंवृद्धा तस्य प्रणयिनी प्रिया ।

एकदा चिन्तयामास सुभ्रूः संकल्पशालिनी ॥ १८ ॥

प्राणेभ्योऽपि प्रियो भर्ता ममैष जगतीपतिः ।

यौवनोल्लासवान्श्रीमान्कथं स्यादजरामरः ॥ १९ ॥

भर्त्रानेन सहोत्तुङ्गस्तनी कुसुमसद्मसु।

कथं स्वैरं चिरं कान्ता रमे युगशतान्यहम् ॥ २० ॥

तथा यते यत्नमतस्तपोजपयमेहितैः।

रजनीशमुखो राजा यथा स्यादजरामरः ॥ २१ ॥

ज्ञानवृद्धांस्तपोवृद्धान्विद्यावृद्धानहं द्विजान् ।

पृच्छामि तावन्मरणं कथं न स्यान्नृणामिति ॥ २२ ॥

इत्यानीयाथ संपूज्य द्विजान्पप्रच्छ सा नता ।

अमरत्वं कथं विप्रा भवेदिति पुनःपुनः ॥ २३ ॥

Maharishi Vashishta said:

3.16.1: The king, whose only beloved was the apsara of the earth (Lila), enjoyed with that loving wife a natural and pure nectar of love.  

3.16.2-8: They played together in royal gardens, thick tamala groves, on flower-bed mattresses, in lanes made of heaps of flowers, on spring-time swings, and in pleasure ponds; on sandalwood mountains, under spreading plantain trees, in kadamba and nipa cottages, inside paribhadra trees, in spring forests filled with the sweet smell of blooming kunda and mandara honey, where cuckoos sang sweetly; on soft glowing grassy plains of many forests, near waterfalls raining pearl-like spray; on the crystal and jewel slabs of mountains, in the hermitages of gods, rishis and sages far away in blessed ashrams; near blooming lotus lakes full of kumuda flowers, in smiling blue water-lily ponds, in dark forest clearings full of flowers and fruits.  

3.16.9-17: The beautiful couple made love with beautiful youthful passion, with tender mutual love that grew deeper every moment; They played riddles, told stories, played dice, ashtapada, many gambling games and secret fourth-piece games; performed short plays, recited tales, beautiful verses, witty lines, spoke of different places and times, city and village happenings; wore flower garlands and many kinds of ornaments, moved with playful grace, ate foods of wonderful tastes; chewed wet kumkuma, camphor and betel leaves, hid scratch marks on their bodies with flowering creepers and flower clusters; embraced playfully, threw garlands at each other, swung together on flower swings in the palace; travelled by paired boats, elephants, horses, tame camels etc., played in water, splashed each other joyfully; danced, sang, made sweet sounds, performed rhythmic graceful dances, played music, talked sweetly, sounded veena and mridangam; in gardens, on river banks, under fine trees, in city streets, inside the palace, on terraces, swinging on flowering swings.  

3.16.18-22: Thus that beloved wife, full of happiness and love, one day began to think, her beautiful eyebrows slightly raised, full of strong wish: “This husband of mine, the king of the world, is dearer to me than my own life. He is young, radiant and glorious. How can he become free from old age and death?” “How can I, with proud full breasts, freely enjoy with this husband in flower palaces for hundreds of years?” “Therefore I will make every effort through penance, japa and austerities so that the moon-faced king becomes ageless and immortal.”  “I will ask learned brahmins who are old in knowledge, penance and scripture: ‘How can a person escape death?’”  

3.16.23: Thinking thus, she humbly invited brahmins, honoured them and repeatedly asked: “O brahmins, how can one gain immortality?”

Summary of the Teachings:

These verses describe the height of worldly pleasure and attachment, showing how even the most perfect enjoyment eventually leads to fear of loss. King Padma and the apsara Lila enjoy every possible luxury and sensual delight together, yet their happiness is not complete because it is rooted in the body and time. The detailed list of gardens, flowers, music, love-making and games is deliberate: it shows that no amount of pleasure can remove the shadow of old age and death. True happiness cannot come from things that must end.

Lila’s sudden worry about her husband’s death is the turning point. Though she has everything a human being could desire, she realises that all of it will be snatched away by time. Her love is so strong that the thought of losing her husband becomes unbearable. This shows that deep attachment, however sweet, always brings pain when we remember impermanence. The text is teaching that even the greatest worldly love carries the seed of sorrow.

Lila immediately decides to find a way to make her husband immortal. She plans to practise penance and ask learned brahmins. This shows the natural human reaction when faced with death: we try to fix the problem at the level of the body and the world. We think, “If I do enough rituals, tapas or prayers, I can keep what I love forever.” The Yoga Vasishta will later show that this approach cannot succeed because the body itself is part of the dream of the mind.

These verses prepare the ground for the core teaching of advaita (non-duality). Worldly pleasure, however intense, is still within the realm of illusion (maya). Real immortality is not making the body live forever; it is waking up to the Self that was never born and never dies. Lila’s question “How can one become immortal?” is the same question every seeker asks, and Vasishta will answer it not by giving a magic ritual, but by revealing the knowledge of the Self.

Thus the passage is not just a beautiful love story; it is a perfect example of how life itself pushes a sincere person from enjoyment (bhoga) toward the search for Realization. Pleasure exhausts itself and turns into pain, pain gives rise to enquiry, and sincere enquiry leads to Knowledge and Freedom.

Chapter 3.15, Verses 18–31

Yoga Vashishtha 3.15.18–31

(Even the most perfect worldly life is still within the realm of illusion)

श्रीराम उवाच ।

सद्बोधवृद्धये ब्रह्मन्समासेन वदाशु मे।

मण्डपाख्यानमखिलं येन बोधो विवर्धते ॥ १८ ॥

श्रीवसिष्ठ उवाच ।

अभूदस्मिन्महीपीठे कुलपद्मो विकाशवान् ।

पद्मो नाम नृपः श्रीमान्बहुपुत्रो विवेकवान् ॥ १९ ॥

मर्यादापालनाम्भोधिर्द्विषत्तिमिरभास्करः ।

कान्ताकुमुदिनीचन्द्रो दोषतृणहुताशनः ॥ २० ॥

मेरुर्विबुधवृन्दानां यशश्चन्द्रो भवार्णवे।

सरः सद्गुणहंसानां कमलामलभास्करः ॥ २१ ॥

संग्रामवीरुत्पवनो मनोमातङ्गकेसरी।

समस्तविद्यादयितः सर्वाश्चर्यगुणाकरः ॥ २२ ॥

सुरारिसागरक्षोभविलसन्मन्दराचलः ।

विलासपुष्पौघमधुः सौभाग्यकुसुमायुधः ॥ २३ ॥

लीलालतालास्यमरुत्साहसोत्साहकेशवः ।

सौजन्यकैरवशशी दुर्लीलावल्लिकानलः ॥ २४ ॥

तस्यास्ति सुभगा भार्या लीला नाम विलासिनी ।

सर्वसौभाग्यवलिता कमलेवोदिताऽवनौ ॥ २५ ॥

सर्वानुवृत्तिललिता लीला मधुरभाषिणी ।

सानन्दमन्दचलिता द्वितीयेन्दूदयस्मिता ॥ २६ ॥

अलकालिमनोहारिवदनाम्भोजशालिनी ।

सिताङ्गी कर्णिकागौरी जङ्गमेव सरोजिनी ॥ २७ ॥

लताविलासकुन्दौघभासिनी रसशालिनी ।

प्रवालहस्ता पुष्पाभा मधुश्रीरिव देहिनी ॥ २८ ॥

अवदाततनुः पुण्या स्पर्शनाह्लादकारिणी गङ्गेव गां गता देहवती हंसविलासिनी ॥ २९ ॥

तस्य भूतलपुष्पेषोः सकलाह्लाददायिनः ।

परिचर्यां चिरं कर्तुमन्या रतिरिवोदिता ॥ ३० ॥

उद्विग्ने प्रोद्विग्ना मुदिते मुदिता समाकुलाकुलिते ।

प्रतिबिम्बसमा कान्ता संक्रुद्धे केवलं भीता ॥ ३१ ॥

3.15.18: Shri Ram said: O Brahman, for the growth of True Knowledge, quickly tell me in brief the entire story of the Pavilion (Mandapa), by which Wisdom increases.

3.15.19: Sage Vasishta said: In this world there once lived a king named Padma, beautiful as a blooming lotus, wise, with many sons and full of splendour.

3.15.20: He was an ocean that kept all boundaries, a Sun that removed the darkness of enemies, a moon for the lilies of his wives, fire that burnt the grass of flaws.

3.15.21: He was Meru mountain for the gods, moon for the ocean of worldly existence, a lake for the swans of good qualities, sun for the spotless lotuses.

3.15.22: A breeze in battles, a lion to the elephants of minds, beloved of all Knowledge, an ocean of all wonderful qualities.

3.15.23: He was the Mandara mountain that churned the ocean of demons, honey from heaps of playful flowers, armed with the flower-arrows of good fortune.

3.15.24: Lord Krishna full of playful dance and enthusiasm, moon for the night-lotuses of Noble Nature, fire to the creeping vines of bad play.

3.15.25: He had a very beautiful wife named Leela, full of charm, adorned with all auspicious qualities, like a lotus blooming on earth.

3.15.26: Leela was sweet-spoken, graceful in every movement, smiling like the rising of the second moon, moving slowly with joy.

3.15.27: Her lotus-like face was charming with dark beautiful hair, fair-bodied, golden like the pericarp, a moving lake of lotuses.

3.15.28: She shone like a creeper with clusters of jasmine flowers, full of rasa, hands soft as tender leaves, body glowing like flowers, embodiment of sweet beauty.

3.15.29: Pure and holy in body, touching her gave joy, like Ganga that came down to earth, embodied, playing with royal swans.

3.15.30: To this King Padma, the flower among men of the earth, who gave joy to all, she became attached forever in service like another Rati.

3.15.31: When he was anxious she became anxious, when he was happy she was happy, when he was disturbed she was disturbed; she was exactly like his reflection, but when he was angry she was only afraid.

Summary of the Teachings:

These verses begin the famous “Leela-Upakhyana” (Story of Leela) in Yoga Vasishta. Ram requests Vasishta to narrate a story that awakens True Knowledge, and Vasishta starts with the description of an ideal king Padma and his devoted queen Leela.

King Padma is painted with countless beautiful metaphors as the perfect ruler: wise, powerful, virtuous, and full of every noble quality. The sole purpose of such lavish praise is to show that even the most perfect worldly life is still remains within the realm of illusion.

Queen Leela is described with equal poetic beauty. She is portrayed as the ideal devoted wife who lives only as a reflection of her husband’s states of mind — happy when he is happy, anxious when he is anxious, afraid when he is angry.

This perfect harmony between husband and wife shows the highest ideal of worldly love and married life, yet the story that follows will reveal that even this perfect life is a dream and both Padma and Leela will eventually attain liberation by understanding the truth of the Self.

Thus the stage is set: if even such a flawless king and queen discover that their entire world is only a dream and renounce everything for Knowledge of Brahm, then ordinary people have even more reason to inquire into the Ultimate Truth.

Chapter 3.15, Verses 11–17

Yoga Vashishtha 3.15.11–17

(The world has never truly been created; it is only an appearance in and of Pure Consciousness, exactly like a dream or a mirage)

श्रीवसिष्ठ उवाच ।

इदं त्वचेत्यचिन्मात्रं भानोर्भातं नभः प्रति ।

तथा सूक्ष्मं यथा मेघं प्रति संकल्पवारिदः ॥ ११ ॥

यथा स्वप्नपुरं स्वच्छं जाग्रत्पुरवरं प्रति।

तथा जगदिदं स्वच्छं सांकल्पिकजगत्प्रति ॥ १२ ॥

तस्मादचेत्यचिदूपं जगद्व्योमेव केवलम्।

शून्यौ व्योमजगच्छब्दौ पर्यायौ विद्धि चिन्मयौ ॥ १३ ॥

तस्मान्न किंचिदुत्पन्नं जगदादीह दृश्यकम् ।

अनाख्यमनभिव्यक्तं यथास्थितमवस्थितम् ॥ १४ ॥

जगदेव महाकाशे चिदाकाशमभित्तिमत् ।

तद्देशस्याणुमात्रस्य तुलायाश्चाप्रपूरकम् ॥ १५ ॥

आकाशरूपमेवाच्छं पिण्डग्रहविवर्जितम् ।

व्योम्नि व्योममयं चित्रं संकल्पपुरवत्स्थितम् ॥ १६ ॥

अत्रेदं मण्डपाख्यानं शृणु श्रवणभूषणम्।

निःसंदेहो यथैषोऽर्थश्चित्ते विश्रान्तिमेष्यति ॥ १७ ॥

Maharishi Vashishta said:

3.15.11  

This (world) is nothing but Pure Consciousness that cannot be objectified; it merely appears in the light of the Supreme Consciousness, just as the sky appears in relation to the sun, or just as the water imagined in a mirage appears in relation to a cloud.

3.15.12  

Just as a dream-city, though crystal-clear, appears in relation to the superior waking city, in exactly the same way this waking world, though clear and vivid, appears only in relation to the imagined (dream-like) world of thought.

3.15.13  

Therefore, the world is nothing but the form of that Consciousness which has no object; it is pure sky of Consciousness alone. Know that the two words “sky” and “world” both mean emptiness and are synonyms; both are made only of Consciousness.

3.15.14  

Therefore, nothing whatsoever has ever been created here—no world, no beginning, no visible object. It remains unutterable, unmanifest, exactly as it is, in its own Natural State.

3.15.15  

The world is nothing but the great sky (of Consciousness) within the sky of Pure Awareness; it has no solid walls or boundaries. Even the tiniest particle of space in it, or the idea of weighing it on a scale, can never be filled or completed.

3.15.16  

It is purely of the Nature of Space —transparent, free from any solid lump or grasping. In the sky it exists as a wonderful picture made only of sky, just like an imagined city.

3.15.17  

Now listen to a beautiful story about a magical temple that will adorn your ears and remove all doubts, so that this Truth will completely settle and rest peacefully in your mind.

Summary of the Teachings:

These seven verses continue the core non-dual teaching of Yoga Vasishta: the world has never truly been created; it is only an appearance in and of Pure Consciousness, exactly like a dream or a mirage.

The world is compared to a mirage in a desert, a dream-city seen while asleep, or an imaginary city built only of thoughts. Just as those have no real substance, the waking world also has no independent Reality; it shines only because of the light of the One Infinite Consciousness.

The verses repeatedly emphasise that the world is “achetana-chit” (Consciousness that has no object) and is nothing but the “Sky of Consciousness” (chid-akasha). The words “world” (jagat) and “sky” (vyoma) are declared perfect synonyms—both denote Pure Emptiness filled only with Consciousness, never a solid, material creation.

Nothing has ever arisen, nothing is born, nothing can be pointed to as “this is the world.” It is unutterable, unmanifest, and remains forever in its original untouched State. Any appearance of solidity, boundaries, or measurable objects is only imagination, like trying to weigh empty Space.

Finally, the Sage promises a delightful story (the famous “mandapa” or pavilion illustration that follows in the text) that will make this profound truth sink deeply into the listener’s heart and remove the last traces of doubt, giving complete mental rest.

Chapter 3.15, Verses 1–10

Yoga Vashishtha 3.15.1–10

(Just as waves are never separate from the ocean, play of the three worlds is nothing but Consciousness vibrating within itself)

श्रीवसिष्ठ उवाच ।

जगदाकाशमेवेदं यथा हि व्योम्नि मौक्तिकम् ।

विमले भाति स्वात्मैव जगच्चिद्गगनं यथा ॥ १ ॥

अनुत्कीर्णै भातीव त्रिजगच्छालभञ्जिका ।

चित्स्तम्भेनैव सोत्कीर्णा नचोत्कर्तात्र विद्यते ॥ २ ॥

समुद्रेऽन्तर्जलस्पन्दाः स्वभावादच्युता अपि ।

वीचिवेगा भवन्तीव परे दृश्यविदस्तथा ॥ ३ ॥

जालान्तर्गतसूर्याभा जालाकाररजांस्यपि ।

जगद्भानं प्रति स्थूलान्यणुं प्रति यथाचलाः ॥ ४ ॥

जगद्भानं न भातीदं ब्रह्मणो व्यतिरेकतः ।

जालसूर्यांशुजालं तु व्यतिरेकानुभूतिदम् ॥ ५ ॥

अनुभूतान्यपीमानि जगन्ति व्योमरूपिणि ।

पृथ्व्यादीनि न सन्त्येव स्वप्नसंकल्पयोरिव ॥ ६ ॥

पिण्डग्रहो जगत्यस्मिन्विज्ञानाकाशरूपिणि ।

मरुनद्यां जलमिव न संभवति कुत्रचित् ॥ ७ ॥

जगत्यपिण्डग्राहेऽस्मिन्संकल्पनगरोपमे।

मरौ सरिदिवाभाति दृश्यता भ्रान्तिरूपिणी ॥ ८ ॥

स्वप्नाद्दृश्येव जगतां तुलादेशेन केन च।

तुलिता कलनोन्मुक्ता दृश्यश्रीर्व्योम जृम्भते ॥ ९ ॥

वर्जयित्वा ज्ञविज्ञानं जगच्छब्दार्थभाजनम् ।

जगद्ब्रह्मस्वशब्दानामर्थे नास्त्येव भिन्नता ॥ १० ॥

Maharishi Vasishta said: 

3.15.1  

This world is nothing but Space (pure emptiness), just as a pearl-illusion appears in the sky. In the spotless Pure Consciousness, only the Self shines; the world shines exactly like the sky of Pure Consciousness.

3.15.2  

It appears as though a sculptured figure of the three worlds has been carved without ever being carved at all. It is carved only by the pillar of Consciousness itself; there is no other carver anywhere.

3.15.3  

Just as waves and their restless motion arise naturally in the ocean yet never depart from their water-nature, in the same way, in the Supreme Seer (Consciousness), the seen worlds appear.

3.15.4  

Just as rays of the sun that pass through the mesh of a window also take on the shapes of the holes and appear gross or subtle, solid or moving toward the light of the world, exactly so do all appearances happen.

3.15.5  

This shining forth of the world does not happen apart from Brahm. The mesh of sun-rays shining through the window is experienced only because of distinction (duality), but the world-appearance has no shining apart from Brahm.

3.15.6  

Even though these worlds are experienced, in the Space-like Consciousness they do not really exist at all — just like earth and other elements do not truly exist in dreams or in mental imaginations.

3.15.7  

In this world which is of the nature of the Space of Pure Knowledge, the grasping of a solid mass is as impossible as water in a desert river.

3.15.8  

When this world is seen without the notion of solidity, like an imagined city in the sky, the perception of objects shines like a river seen in a desert — nothing but an illusion of mistaken perception.

3.15.9  

Just as the seen objects in a dream are never truly weighed or measured by any scale whatsoever, in the same way, when freed from mental modifications, the majesty of the seen world expands as Pure Space.

3.15.10  

If you set aside the Knower and the act of Knowing, the word “world” has no separate object at all. Between the words jagat (world), Brahm, and Self there is not the slightest difference in meaning.

Summary of the Teachings:

These ten verses from Yoga Vasishta (3.15.1–10) present the purest non-dual teaching: the world has no Reality apart from Pure Consciousness (chit) or Brahm.

First, the world is compared to a pearl seen in the empty sky or to sculptures that seem carved yet were never actually carved. 

Nothing exists outside the One Infinite Consciousness; the appearance of a solid, independent Universe is only an apparent shining within the stainless sky of the Self.

Second, just as waves are never separate from the ocean and sun-rays passing through a lattice appear divided yet remain light alone, the entire play of the three worlds is nothing but Consciousness vibrating within itself. There is no real creation, no separate carver, and no substance apart from the one reality.

Third, the moment duality or distinction is imagined, the world seems to shine; yet when examined, it has no independent existence. It is exactly like the sun-rays seen through a window-net: the divisions belong only to the net of ignorance, not to the light itself. Remove the sense of separation and nothing remains to be called “world.”

Fourth, all experienced worlds, bodies, and elements are as unreal as cities seen in dreams or water seen in a mirage. In the Infinite Space of Awareness no solid “thing” can ever be grasped. The moment the false notion of solidity is dropped, only open empty Consciousness remains, shining as Peace.

Finally, when Knowledge and the Knower themselves dissolve into Pure Being, even the words “world,” “Brahm,” and “Self” point to the same indivisible Reality. There is no object for the word “jagat” to refer to apart from the Self. Thus the Highest Truth is declared: only Brahm is; the world never truly comes into existence at all.

Chapter 3.14, Verses 75–86

Yoga Vashishtha 3.14.75–86

(Consciousness is the One Reality that is Self-evident and ever-present)

श्रीवसिष्ठ उवाच ।

जगच्चित्पुष्पसौगन्ध्यं चिल्लताग्रफलं जगत् ।

चित्सत्तैव जगत्सत्ता जगत्सत्तैव चिद्वपुः ॥ ७५ ॥

अत्र भेदविकारादि नखे मलमिव स्थितम् ।

इतीदं सन्मयत्वेन सदसद्भुवनत्रयम् ॥ ७६ ॥

अविकल्पतदात्मत्वात्सत्तासत्तैकतैव च ।

अवयवावयविता शब्दार्थौ शशशृङ्गवत् ॥ ७७ ॥

अनुभूत्यपलापाय कल्पितो यैर्धिगस्तु तान् ।

न विद्यते जगद्यत्र साद्र्यब्ध्युर्वीनदीश्वरम् ॥ ७८ ॥

चिदेकत्वात्प्रसङ्गः स्यात्कस्तत्रेतरविभ्रमः ।

शिलाहृदयपीनापि स्वाकाशे विशदैव चित् ॥ ७९ ॥

धत्तेऽन्तरखिलं शान्तं संनिवेशं यथा शिला ।

पदार्थनिकराकाशे त्वयमाकाशजो मलः ॥ ८० ॥

सत्तासत्तात्मतात्वत्तामत्ताश्लेषा न सन्ति ते ।

पल्लवान्तरलेखौघसंनिवेशवदाततम् ॥ ८१ ॥

अन्यानन्यात्मकमिदं धत्तेऽन्तश्चित्स्वभावतः ।

समस्तकारणौघानां कारणादि पितामहः ॥ ८२ ॥

स्वभावतो कारणात्म चित्तं चिद्ध्यनुभूतितः ।

न चासत्त्वमचेत्यायाश्चितो वाचापि सिद्ध्यति ॥ ८३ ॥

यदस्ति तदुदेतीति दृष्टं बीजादिवाङ्कुरः ॥ ८४ ॥

गगन इव सुशून्यभेदमस्ति त्रिभुवनमङ्ग महाचितोऽन्तरस्याः ।

परमपदमयं समस्तदृश्यं त्विदमिति निश्चयवान्भवानुभूतेः ॥ ८५ ॥

इत्युक्तवत्यथ मुनौ दिवसो जगाम सायतनाय विधयेऽस्तमिनो जगाम।

स्नातुं सभा कृतनमस्करणा जगाम श्यामाक्षये रविकरैश्च सहाजगाम ॥ ८६ ॥

Maharishi Vashishta concluded:

3.14.75  

The world is the fragrance of the flower of Pure Consciousness. The world is the fruit that hangs on the creeper of Pure Consciousness. The very existence of the world is nothing but Consciousness; the very body-substance of Consciousness is nothing but the existence of the world.

3.14.76  

In this (Pure Consciousness), differences, changes, and all modifications exist merely like dirt under a fingernail. Therefore, this entire triple world—whether Real or unreal—is nothing but the Real (Sat).

3.14.77  

Because it is without any mental modification and is the Self of everything, Existence and non-existence are one and the same. The notions of “part” and “whole” are mere words, like the “horn of a hare”—they have no Reality.

3.14.78  

Woe to those who, in order to deny direct experience, imagine a world! In truth, there is no world at all—neither mountains, nor oceans, nor rivers, nor earth, nor God.

3.14.79  

Since Consciousness is one alone, how can any “other” delusion arise there? Even a heart hard as stone has a clear sky-like space within; Consciousness is always pure and transparent.

3.14.80  

Just as a rock silently holds everything within itself in perfect peace, so does Consciousness contain the entire arrangement of things within its own sky-like space. This apparent impurity (the world) is born of that very sky of Consciousness.

3.14.81  

There is no embracing of Existence, non-existence, Selfhood, or otherness. It is spread out like the host of delicate lines inside a tender leaf.

3.14.82  

By its own Nature, Consciousness contains within itself everything that appears as “other.” It is the grandfather, the Primal Cause of all Causes and the entire multitude of Causes.

3.14.83  

By its very Nature Consciousness is the Cause; it is Consciousness because it is directly experienced. Non-existence or unconsciousness can never be proved of Consciousness even by words.

3.14.84  

Whatever truly exists, that alone arises—just as a sprout arises only from a Real seed.

3.14.85  

O dear One, the three worlds exist within the Great Consciousness like an absolutely empty differentiation in the sky. Know with certainty through your own direct experience that this entire visible Universe is nothing but the Supreme State.

3.14.86  

After the Sage had spoken thus, the day came to an end and the Sun went to its resting place. The assembly, having bowed down, went to bathe; the sun’s rays also departed along with the dark-blue horizon.

Summary of the Teachings:

The verses emphatically declare the complete identity between the world and Pure Consciousness (Chit). The world is not something separate that exists outside Consciousness; it is the fragrance, fruit, and very body of Consciousness itself. Its apparent Existence is nothing but the existence of Consciousness, and the substance of Consciousness is nothing but the world. There is no real duality—whatever appears as the universe is Brahm alone.

All distinctions, modifications, parts, wholes, Existence, non-existence, Self and other are mere verbal illusions or fleeting appearances, like dirt on a nail or lines on a tender leaf. They have no Ultimate Reality. Even the grand ideas of Creation, Causes, gods, mountains, oceans, and rivers are imagined only to deny the direct, non-conceptual experience of Pure Consciousness. In truth, none of these exist apart from Consciousness.

Consciousness is the One Reality that is Self-evident and ever-present. It is the Primal Cause of all causes, the grandfather of the entire chain of causation, yet it remains untouched and unchanging. Non-existence or unconsciousness can never be attributed to it, because it is the very ground of all experience. Only that which truly exists (Consciousness) can ever arise or appear; unreal things never come into being at all.

The three worlds and everything seen are like empty differentiations in the Infinite sky of Consciousness—there is no real substance to them. The wise person, through firm direct experience, recognises this entire visible universe as nothing but the supreme, non-dual state of pure Being-Consciousness.

Thus Vasishta concludes this teaching, and the day ends, symbolising that when the light of this knowledge dawns, all apparent multiplicity naturally subsides, just as the sun sets and the world of daily activity comes to rest.

Chapter 3.14, Verses 64–74

Yoga Vashishtha 3.14.64–74

(The world is the movement of the wind of Consciousness)

श्रीवसिष्ठ उवाच ।

स्वयं विचित्रं स्फुरति चिदण्डकमनाहतम् ।

स्वयं विलक्षणस्पन्दं चिद्वायुरण्डजात्मकः ॥ ६४ ॥

स्वयं विचित्रं कचनं चिद्वारि न निखातगम् ।

स्वयं विचित्रधातुत्वं श्रेष्ठाङ्गमपि निर्मितम् ॥ ६५ ॥

स्वविचित्ररसोल्लासा चिज्ज्योत्स्ना सततोदिता ।

स्वयं चिदेव प्रकटश्चिदालोको महात्मकः ॥ ६६ ॥

स्वयमस्तं गते बाह्ये स्वज्ञानादुदिता चितिः ।

स्वयं जडेषु जाड्येन पदं सौषुप्तमागता ॥ ६७ ॥

स्वयं स्पन्दितयास्पन्दिचित्त्वाच्चिति महानभ ।

चित्प्रकाशप्रकाशो हि जगदस्ति च नास्ति च ॥ ६८ ॥

चिदाकाशैकशून्यत्वं जगदस्ति च नास्ति च ।

चिदालोकमहारूपं जगदस्ति च नास्ति च ॥ ६९ ॥

चिन्मारुतपरिस्पन्दो जगदस्ति च नास्ति च ।

चिद्धनध्वान्तकृष्णत्वं जगदस्ति च नास्ति च ॥ ७० ॥

चिदर्कालोकदिवसो जगदस्ति च नास्ति च ।

चित्कज्जलरजस्तैलपरमाणुर्जगत्क्रमः ॥ ७१ ॥

चिदग्न्यौष्ण्यं जगल्लेखा जगच्चिच्छङ्खशुक्लता ।

जगच्चिच्छैलजठरं चिज्जलद्रवता जगत् ॥ ७२ ॥

जगच्चिदिक्षुमाधुर्यं चित्क्षीरस्निग्धता जगत् ।

जगच्चिद्धिमशीतत्वं चिज्ज्वालाज्वलनं जगत् ॥ ७३ ॥

जगच्चित्सर्षपस्नेहो वीचिश्चित्सरितो जगत् ।

जगच्चित्क्षौद्रमाधुर्यं जगच्चित्कनकाङ्गदम् ॥ ७४ ॥

Maharishi Vashishta continued:

3.14.64  

The Consciousness-egg (the Universe) shines by itself in wonderful variety, without being struck by anything. The wind of Consciousness itself moves in a unique way and takes the form of the Cosmic egg.

3.14.65  

The water of Consciousness shines in endless variety without ever falling. Consciousness itself has created even the best body with its many parts.

3.14.66  

The moonlight of Pure Consciousness always rises with delightful taste. Consciousness itself appears as the great light of Awareness.

3.14.67  

When the outer world sets (disappears), Consciousness rises by its own Knowledge. It then reaches the state of deep sleep by making even inert things inert.

3.14.68  

Because Consciousness vibrates, the great sky vibrates with it. The light of Consciousness shines, so the world both exists and does not exist.

3.14.69  

The world is pure emptiness like the sky of Consciousness – it both exists and does not exist. The world is the great form of the light of Consciousness – it both exists and does not exist.

3.14.70  

The world is the movement of the wind of Consciousness – it both exists and does not exist. The world is the blackness of the darkness in consciousness – it both exists and does not exist.

3.14.71  

The world is the daylight of the Sun of Consciousness – it both exists and does not exist. The world arises like soot particles, dust, and oil drops in Pure Consciousness.

3.14.72  

The world is the heat-line of the fire of Consciousness; the world is the whiteness of the conch of Consciousness. The world is the inside of the mountain of Consciousness; the world is the liquidity of the water of Consciousness.

3.14.73  

The world is the sweetness of the sugarcane of Consciousness; the world is the smoothness of the milk of Consciousness. The world is the coolness of the snow of Consciousness; the world is the burning flame of Consciousness.

3.14.74  

The world is the oil in the sesame of Consciousness; the waves are the rivers of Consciousness – that is the world. The world is the sweetness of the honey of Consciousness; the world is the golden ornament of Consciousness.

Summary of teachings:

1. Everything in the Universe – space, air, water, light, bodies – arises only from Pure Consciousness by its own power. Nothing outside is needed to create it.

2. Consciousness is like an unlimited sky that shines by itself. It plays in countless forms, yet it never really changes or gets limited.

3. When we think the world is there, it appears because Consciousness is awake and shining. When Consciousness rests (as in deep sleep), the world disappears.

4. The same Consciousness becomes the world in many ways – sometimes like light, sometimes like darkness, heat, coolness, sweetness, hardness, waves, gold – everything is just Consciousness appearing differently.

5. Therefore the world both exists and does not exist at the same time. It exists as an appearance in Consciousness, but in Reality there is only Pure Consciousness, nothing else.