Chapter 3.17, Verses 21–30

Yoga Vashishtha 3.17.21–30

(I am that One Consciousness in which this whole panorama appears and disappears)

श्रीवसिष्ठ उवाच ।

उत्तरद्वारगासंख्यरथहस्त्यश्वसंकुलम् ।

एकभृत्यविनिर्णीतदक्षिणापथविग्रहम् ॥ २१ ॥

कर्णाटनाथरचितपूर्वदेशक्रियाक्रमम् ।

सुराष्ट्राधिपनिर्णीतसर्वम्लेच्छोत्तरापथम् ॥ २२ ॥

मालदेशसमाक्रान्तसर्वपाश्चात्यतङ्गणम् ।

दक्षिणाब्धितटायातलङ्कादूतविनोदितम् ॥ २३ ॥

पूर्वाब्धितटमाहेन्द्रसिद्धोक्तगगनापगम् ।

उत्तराब्धितटायातदूतवर्णितगुह्यकम् ॥ २४ ॥

पश्चिमाब्धितटालोकवर्णितास्तमद्यक्रमम् ।

असंख्यवद्धभूपालकलाकीर्णाखिलाजिरम् ॥ २५ ॥

यज्ञवाटपठद्विप्र जिततूर्याग्रनिःस्वनम् ।

बन्दिकोलाहलोल्लासप्रतिश्रुद्वनकुञ्जरम् ॥ २६ ॥

गेयवाद्योद्यतध्वानप्रध्वनद्गगनान्तरम् ।

हयहस्तिरथाराजिरजोमेघघनाम्बरम् ॥ २७ ॥

पुष्पकर्पूरधूपाढ्यं गन्धामोदितपर्वतम् ।

सर्वमण्डलसंभाररचितानेकशासनम् ॥ २८ ॥

यशःकर्पूरजलदसुशुभ्राम्बरपर्वतम् ।

रोदसीस्तम्भभूतैकस्वप्रतापजितार्ककम् ॥ २९ ॥

आरम्भमन्थरोदारकार्यसंव्यग्रभूमिपम् ।

नानानगरनिर्माणसोद्योगस्थपतीश्वरम् ॥ ३० ॥

Maharishi Vashishta continued:

3.17.21  

Filled at the northern gate with countless chariots, elephants, horses and soldiers; a single servant of his had already settled the war in the southern lands.

3.17.22  

The king of Karṇāṭaka had carried out all the ceremonies in the eastern region; the Lord of Saurāṣṭra had completely subdued all the barbarian tribes of the North.

3.17.23  

The ruler of Malwa had conquered the whole Western region; the envoy who came from Lanka on the southern seacoast delighted everyone.

3.17.24  

The envoy from the King of Mahendra on the eastern seacoast described the rivers that flow in the sky; the messenger who came from the Northern seacoast told secret tales of the Guhyakas (yakṣas).

3.17.25  

The messenger who looked toward the Western seacoast described the present order of the sunset lands; the whole battlefield was crowded with innumerable subordinate kings like bees.

3.17.26  

Brahmins were chanting at the sacrificial ground and drowning out the foremost war drums; the elephants were trumpeting in answer to the loud praises sung by the bards.

3.17.27  

Songs and musical instruments resounded and filled the sky; clouds of dust raised by horses, elephants and chariots darkened the heavens.

3.17.28  

Fragrant with heaps of flowers, camphor and incense, the mountains seemed perfumed; many royal orders were issued, fitted with the seals of all the provincial circles.

3.17.29  

His fame was a spotless white cloud mountain of camphor; by the single blazing power of his own valour he outshone the Sun and became the only pillar that upheld earth and heaven.

3.17.30  

Kings were busy with great and noble undertakings that had only just begun; master-builders and lords were fully engaged in constructing many new cities.

Summary of the Teachings:

These ten verses form part of a grand visionary description that Sage Vasiṣṭha gives to Śrī Rāma inside the inner apartments of the palace. The scene is not an ordinary earthly assembly; it is a splendid, dream-like, almost magical display of royal glory that appears before the mind’s eye. Every direction, every sound, every scent, every messenger arriving from the farthest corners of the earth testifies that the entire world has come under the sway of a single Supreme King (here implied to be the Universal Self or Pure Consciousness appearing as the ruler).

The deeper teaching is that the whole universe—its oceans, mountains, countries, armies, sacrifices, music, fame, and endless activity—is nothing but a vast projection of the mind, just like a dream-city that looks perfectly real while the dream lasts. All the countless kings, envoys, elephants, chariots, and shining glory described here are seen only because the mind imagines them; they have no independent existence apart from the consciousness that perceives them.

When the mind is Still and Pure, the same Consciousness shines as the one Supreme ruler who effortlessly governs everything without moving. The “single servant” who settled the south, the “single valour” that outshines the Sun, and the “single pillar” upholding heaven and earth all point to this one undivided Self. The endless bustle of building cities and issuing orders shows how the world-appearance keeps expanding through desire and action, yet it is all momentary and unreal.

Thus Vasiṣṭha is gently showing Rāma that even the greatest imperial splendour—more magnificent than anything in ordinary history—is only a long dream. Seeing this clearly, the Wise person becomes free from attraction and aversion toward worldly power and enjoyment.

The final Realization comes when one realises “I am that One Consciousness in which this whole panorama appears and disappears.” Then all sense of being a limited king or subject vanishes, and one abides as the boundless Self.

Chapter 3.17, Verses 10–20

Yoga Vashishtha 3.17.10–20

(Enlightenment does not destroy the world-appearance; it simply reveals its True Nature as the play of the One Consciousness)

श्रीदेव्युवाच ।

चित्ताकाशं चिदाकाशमाकाशं च तृतीयकम् ।

द्वाभ्यां शून्यतरं विद्धि चिदाकाशं वरानने ॥ १० ॥

तच्चिदाकाशकोशात्म चिदाकाशैकभावनात् ।

अविद्यमानमप्याशु दृश्यतेऽथानुभूयते ॥ ११ ॥

देशाद्देशान्तरप्राप्तौ संविदो मध्यमेव यत् ।

निमिषेण चिदाकाशं तद्विद्धि वरवर्णिनि ॥ १२ ॥

तस्मिन्निरस्तनिःशेषसंकल्पा स्थितिमेषि चेत् ।

सर्वात्मकं पदं तत्त्वं त्वं तदाप्नोष्यसंशयम् ॥ १३ ॥

अत्यन्ताभावसंपत्त्या जगतश्चैतदाप्यते।

नान्यथा मद्वरेणाशु त्वं तु प्राप्स्यसि सुन्दरि ॥ १४ ॥

श्रीवसिष्ठ उवाच ।

इत्युक्त्वा सा ययौ देवी दिव्यमात्मीयमास्पदम् ।

लीला तु लीलयैवासीन्निर्विकल्पसमाधिभाक् ॥ १५ ॥

तत्तत्याज निमेषेण सान्तःकरणपञ्जरम् ।

स्वदेहं खमिवोड्डीना मुक्तनीडा विहंगमी ॥ १६ ॥

ददर्श खस्था भर्तारं तस्मिन्नेवालयाम्बरे ।

संस्थितं पृथिवीपालमास्थाने बहुराजनि ॥ १७ ॥

सिंहासने समारूढं जयजीवेति संस्तुतम् ।

प्रस्तुतं मण्डलानीककार्यमाहर्तुमादृतम् ॥ १८ ॥

पताकामञ्जरीकीर्णराजधानीगृहस्थितम् ।

पूर्वद्वारस्थितासंख्यमुनिविप्रर्षिमण्डलम् ॥ १९ ॥

दक्षिणद्वारगासंख्यराजराजेशमण्डलम् ।

पश्चिमद्वारगासंख्यललनालोकमण्डलम् ॥ २० ॥

3.17.10  

The Goddess said: There is mind-space (chittākāsha, thought-space), Consciousness-space (chidākāśa, pure awareness-space), and a third ordinary space. Know that Consciousness-space is far emptier and subtler than the first two, O beautiful-faced one.

3.17.11  

That Consciousness-space, though it has no real form, is quickly seen and experienced the moment one fully becomes one with it through steady Awareness.

3.17.12  

When Consciousness moves from one place to another in the twinkling of an eye, the middle space it passes through is this very Consciousness-space, O fair one—know that.

3.17.13  

If you remain in that Space after all desires and thoughts have completely vanished, you will without doubt reach the State that is everything, the Real Truth.

3.17.14  

This world is attained only by the perfect Realization that it has no Real Existence at all. There is no other way, my dear. You will quickly reach that State, O beautiful one.

3.17.15  

Sage Vasishta said: Having spoken thus, the Goddess returned to her own Divine abode. Leela, by her own Pure play of Consciousness, instantly entered the thought-free samadhi.

3.17.16  

In a single moment she left her physical body, just as a bird that has found freedom leaves its cage and flies into the open sky.

3.17.17  

Remaining in the sky of Pure Consciousness, she saw her husband, King Padma, still present in that very same palace, but now in the sky-like realm.

3.17.18  

She saw him seated on his lion-throne, being praised with cries of “Jai! Live long!”, ready and attentive to receive the circle of feudal lords and perform royal duties.

3.17.19  

She saw the capital city filled with waving banners, the palace standing firm, and at the eastern gate an innumerable assembly of sages, brahmins and Seers.

3.17.20  

At the southern gate countless kings and emperors had gathered; at the western gate an endless crowd of women from the city and country had assembled.

Summary of the Teachings:

The Goddess teaches that True Reality is Pure Consciousness-space (chidākāśa), which is subtler and emptier than both the mind’s thought-space and physical space. This Consciousness-space has no form or location, yet it is the background of all experience. The moment one fully rests in it without distraction, it is directly seen and felt, even though it was never really absent.

Travel between places happens instantly in this Consciousness-space; physical distance is only an appearance within it. All movement, all coming and going, takes place in this one borderless Awareness. Recognising this, one understands that nothing ever truly leaves or arrives anywhere.

When every wish, imagination and thought completely disappears and one abides steadily in this Pure Consciousness-space, the individual Self dissolves into the Supreme Reality that contains everything. This is the final goal: to become the All, the one Infinite Self.

The world is “attained” (Realised for what it is) only by the clear Knowledge that it has no independent existence at all. As long as we believe the world is real on its own, Realization is impossible. Total non-existence of the seen world (as separate from Pure Consciousness) is the only door to Freedom.

Leela instantly puts the teaching into practice. The moment the Goddess finishes speaking, Leela drops the body-consciousness like a free bird leaving its cage and enters the highest samadhi. From that Pure Awareness she sees her husband and his entire kingdom still appearing exactly as before, but now clearly known to be nothing but empty Consciousness shining as forms. This shows that enlightenment does not destroy the world-appearance; it simply reveals its True Nature as the play of the One Consciousness.

Chapter 3.17, Verses 1–9

Yoga Vashishtha 3.17.1–9

(Death is only an appearance in the dream of the world)

श्रीसरस्वत्युवाच ।

शवीभूतमिमं वत्से भर्तारं पुष्पपुञ्जके।

आच्छाद्य स्थापयैनं त्वं पुनर्भर्तारमेप्यसि ॥ १ ॥

पुष्पाणि म्लानिमेष्यन्ति नो नचैष विनङ्क्ष्यति ।

भूयश्च तव भर्तृत्वमचिरेण करिष्यति ॥ २ ॥

एतदीयश्च जीवोऽसावाकाशविशदस्तव ।

न निर्गमिष्यति क्षिप्रमितोऽन्तःपुरमण्डपात् ॥ ३ ॥

षट्पदश्रेणिनयना समाकर्ण्येति बन्धुभिः ।

सा समाश्वासितागत्य पयोभिरिव पद्मिनी ॥ ४ ॥

पतिं संस्थाप्य तत्रैव पुष्पपूरप्रगोपितम्।

किंचिदाश्वासिताऽतिष्ठद्दरिद्रेव निधानिनी ॥ ५ ॥

तस्मिन्नेव दिने सैषा तस्मिञ्छुद्धान्तमण्डपे ।

अर्धरात्रे परिजने सर्वस्मिन्निद्रया हृते ॥ ६ ॥

ज्ञप्तिं भगवतीं देवीं शुद्धध्यानमहाधिया ।

दुःखादाह्वाययामास सोवाच समुपेत्य ताम् ॥ ७ ॥

किं स्मृतास्मि त्वया वत्से धत्से किमिति शोकिताम् ।

संसारभ्रान्तयो भान्ति मृगतृष्णाम्बुवत्तधा ॥ ८ ॥

लीलोवाच ।

क्व ममावस्थितो भर्ता किं करोत्यथ कीदृशः ।

समीपं नय मां तस्य नैका शक्नोमि जीवितुम् ॥ ९ ॥

3.17.1–3: 

Goddess Saraswati said: Child, cover your husband’s body with this heap of flowers and keep it here. You will get your husband back again; these flowers will wither, but he will not perish. Very soon he will again become your husband. His soul is pure like the sky and belongs to you. It will not leave quickly from this inner palace.  

3.17.4-5: 

The lotus-eyed queen, comforted by her relatives who said “So be it,” came like a lake refreshed by water. She placed her husband there, hidden under a pile of flowers, and stood a little consoled, like a poor woman who has found treasure.  

3.17.6–8:

That very night, in the pure inner chamber, when all the attendants had fallen asleep at midnight; with great pure meditation and deep sorrow she called the Divine Goddess of Pure Awareness. The Goddess appeared and spoke to her: “Child, why have you remembered me? Why are you grieving? The illusions of the world appear like water in a mirage.”  

3.17.9:

Lila said: Where is my husband now? What is he doing? What is he like? Take me to him at once—I cannot live alone.

Summary of the Teachings:

These verses mark the beginning of the famous story of Queen Lila in the Yoga Vashishta, one of the most profound illustrations of Advaita Vedanta and the Nature of Reality.

First, they reveal the illusory nature of death. Even though King Padma has physically died and his body lies lifeless, Goddess Saraswati assures Lila that the real husband (the conscious Self) has not perished at all. The body is only a temporary covering like flowers that fade, but Consciousness itself never dies. This teaches that death is only an appearance in the dream of the world.

Second, the verses introduce the idea that the jiva (individual soul) is nothing but Pure Awareness, vast and untouched like the sky. It does not “go” anywhere at death; only the body and mind change form. Saraswati promises that the same Consciousness will soon reappear as Lila’s husband again, showing the eternal continuity of the Self behind all births and deaths.

Third, Lila’s intense love and longing for her husband become the driving force for the highest spiritual teaching. 

Her grief is so deep that she refuses to live without him. This pure one-pointed desire becomes the perfect qualification for receiving Supreme Knowledge, because it makes her ready to question the very nature of Reality itself.

Fourth, when Lila calls upon the Goddess (who represents Pure Knowledge or Chiti), the Goddess immediately appears and gently points out that all worldly sorrow arises from taking the mirage-like appearances of samsara as Real. This is the core message of non-duality: the world is seen only because of ignorance; in truth there is only One Infinite Consciousness.

Finally, Lila’s desperate plea “Take me to him—I cannot live alone” is not just romantic longing; it becomes the seeker’s cry to be taken to the Real Self. Her wish is granted in the most extraordinary way in the verses that follow: she is led to Realise that her husband never truly left, because everything—past, present, future, life, death, this world and other worlds—is nothing but appearances in the One Unchanging Consciousness. Thus her love becomes the doorway to complete Realization.

Chapter 3.16, Verses 36–50

Yoga Vashishtha 3.16.36–50

(Sincere devotion and crying from the heart always attracts Divine Grace)

श्रीसरस्वत्युवाच ।

निरन्तरेण तपसा भर्तृभक्त्यतिशालिना।

परितुष्टास्मि ते वत्से गृहाण वरमीप्सितम् ॥ ३६ ॥

श्रीराज्ञ्युवाच ।

जय जन्मजराज्वालादाहदोषशशिप्रभे।

जय हार्दान्धकारौघनिवारणरविप्रभे ॥ ३७ ॥

अम्ब मातर्जगन्मातस्त्रायस्व कृपणामिमाम् ।

इदं वरद्वयं देहि यदहं प्रार्थये शुभे ॥ ३८ ॥

एकं तावद्विदेहस्य भर्तुर्जीवो ममाम्बिके।

अस्मादेव हि मा यासीन्निजान्तःपुरमण्डपात् ॥ ३९ ॥

द्वितीयं त्वां महादेवि प्रार्थयेऽहं यदा यदा ।

दर्शनाय वरार्थाय तदा मे देहि दर्शनम् ॥ ४० ॥

इत्याकर्ण्य जगन्माता तवास्त्वेवमिति स्वयम् ।

उक्त्वान्तर्धानमगमत्प्रोत्थायोर्मिरिवार्णवे ॥ ४१ ॥

अथ सा राजमहिषी परितुष्टेष्टदेवता ।

श्रुतगीतेव हरिणी बभूवानन्दधारिणी ॥ ४२ ॥

पक्षमासर्तुकटके दिनारे वर्षदण्डके ।

क्षणनाभौ स्पन्दमये कालचक्रे वहत्यथ ॥ ४३ ॥

अन्तर्धिमाजगामास्याः पत्युस्तच्चेतनं तनौ ।

संदृश्यमानमेवाशु शुष्कपत्ररसो यथा ॥ ४४ ॥

रणखण्डितदेहेऽस्मिन्मृतेऽन्तःपुरमण्डपे ।

निर्जला नलिनीवासौ परां म्लानिमुपाययौ ॥ ४५ ॥

विषोष्णश्वसनध्वस्तसकलाधरपल्लवा ।

प्राप सा मरणावस्थां सशल्येव मृगी यथा ॥ ४६ ॥

प्राप सा तमसान्धत्वं तस्मिन्मरणमागते ।

दीपज्वालालवे क्षीणे सद्मश्रीरिव भूषिता ॥ ४७ ॥

कार्श्यमाप क्षणेनासौ बाला विरसतां गता ।

यथा स्रोतस्विनी स्रोतक्षये क्षारविधूसरा ॥ ४८ ॥

क्षिप्रमाक्रन्दिनी क्षिप्रं मौनमूका वियोगिनी ।

बभूव चक्रवाकीव मानिनी मरणोन्मुखी ॥ ४९ ॥

अथ तामतिमात्रविह्वलां सकृपाकाशभवा सरस्वती ।

शफरीं ह्रदशोषविह्वलां प्रथमा वृष्टिरिवान्वकम्पत ॥ ५० ॥

3.16.36: Goddess Saraswati said:  

Child, I am fully pleased with your unbroken penance and supreme devotion to your husband. Ask for whatever boon you desire.

3.16.37-38: Queen Chudala said:  

Victory to you, O moon-like Goddess whose cool rays remove the burning pain of birth, old age and death!  

Victory to you, O Sun-like Goddess whose bright rays remove the dense darkness in the heart! O Mother, O Mother of the universe, protect this helpless woman. O auspicious One, please grant me these two boons that I beg of you.

3.16.39: First, O Ambika, may the life-force of my husband, the King of Videha; never leave this inner palace as long as I am alive.

3.16.40: Second, O Great Goddess, whenever I call you for any important boon, please appear before me at that very moment.

3.16.41-42: Hearing this, the Mother of the world herself said, “So be it,” and then disappeared like a wave that rises and merges back into the ocean; Then the royal queen, whose chosen deity was now fully pleased, became filled with joy, like a female deer that has heard the song of Krishna.

3.16.43-45: Days, fortnights, months, seasons and years went rolling by on the ever-moving wheel of time; Suddenly, the Consciousness left her husband’s body and vanished, just as moisture quickly disappears from a dry leaf that is still visible; in that inner palace, with her husband’s body cut and dead from battle, she became like a waterless lotus pond and fell into deep sorrow.

46. Her breath became hot and dry, all the freshness of her lips withered away;  

she reached the verge of death, like a doe pierced by an arrow.

3.16.47-49: When death came to him, she became completely blind with darkness, like a palace that has lost its last flicker of lamp-flame and all its glory; in a moment the young queen became thin and lifeless, like a river that has lost its current and turned salty and grey; The separated wife first cried loudly, then suddenly became silent and mute. She turned into a proud female chakravaka bird facing death.

3.16.50: Then Goddess Saraswati, who lives in the sky of pure compassion, felt deep pity and trembled with mercy for her, just as the first rain trembles with pity for a fish suffering in a dried-up lake.

Summary of the Teachings:

These verses teach the supreme power of single-minded devotion and purity of heart. Queen Chudala, through years of unbroken austerity and total devotion to her husband, wins the direct grace of Goddess Saraswati. The Goddess appears in person and offers any boon. This shows that true devotion (bhakti) combined with intense penance (tapas) can make even the highest divine powers pleased and ready to grant anything.

The second teaching is about what a truly wise and loving wife prays for. Chudala does not ask for wealth, long life for herself, beauty or kingdom. She asks only for two things: (1) that her husband’s soul never leaves the palace while she is alive, and (2) that the Goddess appears whenever she is called. This reveals the highest ideal of pativrata dharma (devotion to husband) where the wife sees her husband’s life and presence as her own life.

The third teaching is the inescapable nature of Time and death. Even though the Goddess granted the boon, the moment, years pass and the king’s body is destroyed in battle and his life-force departs. No boon can stop the law of time (kāla-chakra) forever. Everything in the world is subject to the turning wheel of time; nothing created lasts eternally.

The fourth teaching is the terrible pain of separation (viraha) that comes from attachment. When the husband dies, Chudala instantly loses all colour, beauty and will to live. She becomes thin, silent, blind with grief and ready to die. The verses compare her to a dried lotus pond, a river without water, a deer shot by an arrow, and a female bird separated from its mate. This shows how deep attachment, even if it is pure marital love, brings unbearable sorrow when separation comes.

The final teaching is the boundless compassion of the Divine Mother. Even though death could not be stopped forever, Goddess Saraswati immediately feels pity seeing Chudala’s extreme suffering and is moved to help her again. Just as the first rain rushes to save suffering fish in a dried lake, the Goddess rushes to save her devotee. This gives hope that sincere devotion and crying from the heart always attracts Divine Grace, even in the darkest moment.

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.