Chapter 3.18, Verses 9–18

Yoga Vashishtha 3.18.9–18

(In Truth, everything is the non-dual Brahm appearing as multiplicity)

लीलोवाच ।

अनुकम्प्यस्य नो देवि भजन्त्युद्वेगमुत्तमाः ।

त्वयेव किल सर्गादौ स्थापिता स्थितिरुत्तमा ॥ ९ ॥

तदिदं यत्पुरः प्रह्वा पृच्छामि परमेश्वरि ।

तद्ब्रूहि त्वत्कृतो नूनं सफलो मेऽस्त्वनुग्रहः ॥ १० ॥

अस्यादर्शो जगन्नाम्नः खादप्यधिकनिर्मलः ।

यस्य योजनकोटीनां कोटयोऽवयवो मनाक् ॥ ११ ॥

निःसंधितवचोज्योतिर्घनो मृदुसुशीतलः।

अचेत्यचिदिति ख्यातो नाम्ना निर्भित्तिरग्रतः ॥ १२ ॥

दिक्कालकलनाकाशप्रकाशनियतिक्रमाः ।

यत्रेमे प्रतिबिम्बन्ति परां परिणतिं गताः ॥ १३ ॥

त्रिजगत्प्रतिबिम्बश्रीर्बहिरन्तश्च संस्थिता ।

तत्र वै कृत्रिमा का स्यात्कासौ वा स्यादकृत्रिमा ॥ १४ ॥

श्रीदेव्युवाच ।

अकृत्रिमत्वं सर्गस्य कीदृशं वद सुन्दरि।

कीदृशं कृत्रिमत्वं स्याद्यथावत्कथयेति मे ॥ १५ ॥

लीलोवाच ।

यथाहमिह तिष्ठामि त्वं च देवि स्थिताम्बिके ।

असावकृत्रिमः सर्ग इति देवेशि वेद्म्यहम् ॥ १६ ॥

यत्राधुना स भर्ता मे स्थितः सर्गः स कृत्रिमः ।

अहं मन्ये यतः शून्यो देशकालाद्यपूरकः ॥ १७ ॥

श्रीदेव्युवाच ।

कृत्रिमोऽकृत्रिमात्सर्गान्न कदाचन जायते ।

नहि कारणतः कार्यमुदेत्यसदृशं क्वचित् ॥ १८ ॥

Queen Lila said:

3.18.9  

O Goddess, the highest beings never feel worry or agitation for those who are worthy of compassion. In the beginning of creation, You yourself established this Supreme State of Peace.

3.18.10  

Therefore, O Supreme Goddess, whatever I am humbly asking in Your presence, please tell me that, so that Your Grace upon me may become truly fruitful.

3.18.11  

There is a mirror called “the Universe” which is far purer than any ordinary mirror; even billions of billions of miles make only the tiniest part of it.

3.18.12  

In front of us is a radiant light without any joint or seam, dense yet soft and extremely cool; it is known as the unimaginable Pure Consciousness, the Nameless Absolute.

3.18.13  

Space, Time, divisions, Void, Light, and natural laws – all these appear as reflections in it and reach their Supreme State.

3.18.14  

The glory of the three worlds is reflected both outside and inside it. Tell me, in that mirror, which creation is artificial and which one is non-artificial?

The Goddess said: 

3.18.15  

Beautiful one, tell me clearly what you mean by the Creation being non-artificial, and what you mean by it being artificial.

Lila said: 

3.18.16  

O Goddess of gods, the way I am standing here and You, O Ambika, are present here – that Creation I know to be non-artificial.

3.18.17  

But the creation in which my husband is now living, I consider that one artificial, because it is empty and merely fills Space, Time, and other such things.

The Goddess said: 

3.18.18  

An artificial Creation never arises from a non-artificial one. An effect never appears dissimilar from its cause, ever.

Summary of the Teachings:

These verses form a profound dialogue between Goddess Saraswati (appearing as the Divine Goddess) and Queen Lila, who is in a state of awakened Consciousness. Lila is trying to understand the nature of the world she experiences after her husband’s death and revival through yogic vision. She uses the metaphor of a spotless cosmic mirror (Pure Consciousness) in which the entire universe appears as a reflection.

Lila distinguishes two kinds of “Creation:” the one in which she and the Goddess are presently standing (the direct, immediate, unchanging Reality) she calls non-artificial (akṛtrima), and the world in which her husband now lives (the ordinary world of Time, Space, and objects) she calls artificial (kṛtrima), meaning it is a mere appearance, empty of independent Reality.

The Goddess immediately corrects this dualistic view with a classic Advaita principle: an effect can never be different in nature from its cause. Since the Ultimate Cause is the non-dual, unchanging, Pure Consciousness (akṛtrima), whatever appears as the world cannot be truly artificial or separate from it. A Real cause can only produce something of the same nature as itself.

Thus, the teaching is that there is no true division between “Real” and “unreal” Creation. 

The world is neither independently Real (like a separate artificial object) nor utterly non-existent; it is the shining of the One Consciousness alone. What seems artificial is only apparently so to the mind bound by ignorance; in Truth, everything is the non-dual Brahm appearing as multiplicity.

The verses gently dissolve the distinction Lila was making and point to the non-dual truth: the same Consciousness that is experienced here and now as “I” and “You” is the very substance of the husband, the palace, and all the three worlds. Nothing ever arises outside of or different from That.

Chapter 3.18, Verses 1–8

Yoga Vashishtha 3.18.1–8

(The world is a playful appearance of the One Reality, and the Realised person continues to act in the world while knowing its True Nature)

श्रीवसिष्ठ उवाच ।

इत्थं विनोदयामीदं दुःखदं चित्तमित्यलम् ।

बोधयित्वेङ्गितैर्भूपानास्थानादुत्थिताथ सा ॥ १ ॥

प्रविश्यान्तःपुरं भर्तुः पार्श्वेऽन्तःपुरमण्डपे ।

विवेश पुष्पगुप्तस्य चिन्तयामास चेतसा ॥ २ ॥

अहो विचित्रा मायेयमेतेऽस्मत्पुरमानवाः ।

बहिरन्तरवद्देशे तत्र चेह च संस्थिताः ॥ ३ ॥

तालीतमालहिंतालमालिता गिरयोऽप्यमी ।

यथा तत्र तथेहापि बत मायेयमातता ॥ ४ ॥

आदर्शेऽन्तर्बहिश्चैव यथा शैलोऽनुभूयते ।

बहिरन्तश्चिदादर्शे तथा सर्गोऽनुभूयते ॥ ५ ॥

तत्र भ्रान्तिमयः सर्गः कः स्यात्कः पारमार्थिकः ।

इति पृच्छामि वागीशामभ्यर्च्योक्तमसंशयम् ॥ ६॥

इति निश्चित्य तां देवीं पूजयामास सा तदा ।

ददर्श च पुरः प्राप्तां कुमारीरूपधारिणीम् ॥ ७ ॥

भद्रासनगतां देवीमुपविश्य पुरोगता।

परमार्थमहाशक्तिं लीलाऽपृच्छद्भुवि स्थिता ॥ ८ ॥

Maharishi Vashishta said:

3.18.1  

After thus playfully entertaining and comforting the sorrowful mind, she (Queen Chudala) gently signalled to the kings, made them rise from their seats, and then left the court.

3.18.2  

Entering the inner palace, she went to her husband’s side in the women’s pavilion and, in her mind, began to reflect deeply on the flower-hidden form of Consciousness (Pushpagupta).

3.18.3  

“Ah, how wonderful and strange is this illusion! These very same people of our city are present both there (in the other world) and here — outside and inside at the same time.”

3.18.4  

“These mountains decorated with rows of palm, tamala and hintala trees are exactly the same there as they are here — truly, this illusion has spread everywhere!”

3.18.5  

“Just as a mountain is seen both inside the mirror and outside it, in exactly the same way the whole creation is experienced both inside and outside the mirror of pure consciousness.”

3.18.6  

“Which creation is the illusory one and which one is the absolutely Real?” Thinking thus, she decided to worship and ask Saraswati, the Goddess of speech, and there would be no doubt about the answer.

3.18.7  

Having thus resolved, Queen Chudala worshipped the Goddess. Immediately she saw the Goddess appear before her in the form of a young maiden.

3.18.8  

Chudala sat near the Goddess who was seated on a beautiful throne, and while remaining on earth in her human form, she asked the Supreme Power of Reality (Saraswati) about the Highest Truth.

Summary of the Teachings:

These verses show Queen Chudala’s profound Realization that the world she experienced in her subtle body during samadhi is exactly the same as the world experienced in the waking State. This direct experience removes all doubt: the “other world” and “this world” are not two separate places; they are simultaneous appearances within one Consciousness.

The example of mountains with the same trees appearing identically in both worlds illustrates the core teaching of Yoga Vasishta: the entire creation is like an image in a mirror. Just as a mountain is seen both inside the mirror and outside it is still only one mountain, the Universe appears both “inside” Consciousness and “outside” it, yet there is nothing apart from Consciousness itself.

The verses emphasise that what we call “Real” and “illusory” are only two ways of looking at the same thing. The waking world is considered Real as long as we are identified with the body-mind, but when seen from the standpoint of Pure Awareness (chid-adarsha, the mirror of Consciousness), both worlds are mere reflections and neither has independent Reality.

Chudala’s decision to worship and question Goddess Saraswati shows the proper attitude of an advanced seeker: even after the Highest intuitive Realization, one respectfully seeks confirmation from the supreme intelligence that governs speech and Knowledge. This removes the last trace of possible doubt.

The appearance of Saraswati as a young maiden and Chudala’s reverent questioning while still living in the body teach that Ultimate Truth is not opposed to worldly life. Enlightenment does not require abandoning the world; the world is seen as a playful appearance (lila) of the One Reality, and the Realised person continues to act in the world while knowing its True Nature.

Chapter 3.17 Verses 41–57

Yoga Vashishtha 3.17.41–57

(The past, present and future are simultaneous in the Infinite Space of Consciousness)

श्रीवसिष्ठ उवाच ।

सा तानालोक्य ललना चिन्तापरवशाभवत् ।

तस्मिन्नगरवास्तव्याः किं ते सर्वे मृता इति ॥ ४१ ॥

पुनः प्रज्ञप्तिबोधेन प्राक्तनान्तःपुरं गता।

क्षणेन च ददर्शात्र सार्धरात्रे तथैव तान् ॥ ४२ ॥

अथ सोत्थापयामास निद्राक्रान्तं सखीजनम् ।

आह चातीव मे दुःखमास्थानं दीयतामिति ॥ ४३ ॥

भर्तुः सिंहासनस्यास्य पार्श्वे तिष्ठाम्यहं यदि ।

पश्यामि स्वभ्यसंघातं तत्प्रजीवामि नान्यथा ॥ ४४ ॥

स राजपरिवारोऽथ तयेत्युक्ते यथाक्रमम् ।

आसीद्विनिद्रः संव्यग्रः सर्वः सर्वस्वकर्मणि ॥ ४५ ॥

पौरान्सभ्यात्समानेतुं ययुर्याष्टीकपङ्क्तयः ।

व्यवहारं कलयितुमुर्व्यामर्ककरा इव ॥ ४६ ॥

आस्थानभूमिं भृत्याश्च मार्जयामासुरादृताः ।

प्रावृट्पयोदमलिन खं शरद्वासरा इव ॥ ४७ ॥

अङ्गणं प्रति दीपौघास्तस्थुः पीततमोम्भसः ।

आश्चर्यदर्शनायेव संप्राप्ता ऋक्षपङ्क्तयः ॥ ४८ ॥

जनताः पूरयामासुः पूरैरजिरभूमिकाः।

अब्धीन्प्रलयसंशुष्कान्पुरासर्ग इवाम्भसा ॥ ४९ ॥

आजग्मुर्मन्त्रिसामन्ताः स्वंस्वं स्थानमनिन्दिताः ।

त्रैलोक्ये पुनरुत्पन्ने लोकपाला यथा दिशः ॥ ५० ॥

ववुराकीर्णकर्पूरसान्द्रावश्यायशीतलाः ।

उत्फुल्लकुसुमोद्वान्तमांसलामोदितानिलाः ॥ ५१ ॥

पर्यन्तेषु प्रतीहारास्तस्थुर्धवलवाससः ।

ऋष्यमूकार्कतापार्तमेघमाला इवाद्रिषु ॥ ५२ ॥

प्रभापीततमः पुञ्जाः पेतुः पुष्पोत्करा भुवि ।

चण्डमारुतविध्वस्तास्तारकानिकरा इव ॥ ५३ ॥

आस्थानं पूरयामासुर्महीपालानुयायिनः।

उत्फुल्लकमलोत्कीर्णं हंसा इव सरोवरम् ॥ ५४ ॥

सिंहासनसमीपस्थे हैमचित्रासने नवे।

उपाविशदसौ लीला लीलेव स्मरचेतसि ॥ ५५ ॥

ददर्श तान्नृपान्सर्वान्पूर्वानेव यथास्थितान् ।

गुरूनार्यान्सखीन्सभ्यान्सुहृत्संबन्धिबान्धवान् ॥ ५६ ॥

सकलमेव हि पूर्ववदेव सा समवलोक्य मुदं परमां ययौ ।

नृपतिराष्ट्रजनं खलु जीवनाभ्युदितया च बभौ शशिवच्छ्रिया ॥ ५७ ॥

Maharishi Vashishta said:

3.17.41

Seeing them, the lady (Leela) became filled with worry and thought, “Have all the people living in this city died?”

3.17.42

Again, with the awakening of Pure Knowledge, she instantly reached her former inner palace and at midnight saw all of them exactly as before.

3.17.43–44

Then she woke up her sleeping friends and said, “I am in great pain; please arrange a seat for me at once.” “Only if I sit beside my husband’s lion-throne and keep seeing the crowd of my own people will I stay alive; otherwise not.”

3.17.45–47

When she said this, the whole royal household immediately woke up and everyone became busy with their own duties in proper order; Rows of staff went out to bring the citizens and courtiers, just as sun-rays spread over the earth to start the day’s work; The servants respectfully cleaned the court area, like autumn days clearing the sky that was cloudy in the rainy season.

3.17.48–52

Countless lamps were placed all around the courtyard, as though rows of stars had come down to watch the wonder; People filled the courtyards completely, just as in an earlier creation oceans were filled again with water after the great deluge had dried them; Ministers and feudal lords, all faultless, arrived and took their own seats, like the guardians of the worlds returning to their directions after the three worlds are born anew; Cool, pleasant breezes blew, thick with particles of camphor and the sweet scent of blooming flowers; At the gates, white-robed doorkeepers stood in position, like rows of clouds on mountain peaks distressed by the heat of the Rishyamuka Sun.

3.17.53–57

Heaps of flowers, glowing brightly, fell on the ground, like clusters of stars blown down by a fierce wind; The king’s followers filled the assembly hall, just as swans fill a lake covered with blooming lotuses; Leela herself sat on a new golden painted seat near the lion-throne, like Goddess Lila seated in the heart of the god of love; She saw all the kings, elders, friends, courtiers, well-wishers, relatives and kinsmen exactly as they were before; Seeing everything exactly as it had been earlier, she became filled with supreme joy. The king, the kingdom and all the people shone with splendour, like the moon that has just risen to give new life to the night.

Summary of the Teachings:

These verses continue the story of Queen Leela to illustrate the supreme teaching of pure non-dual Advaita: the entire world is nothing but Consciousness (chit) and is created, sustained and dissolved solely by the power of mind and desire.

Leela, through the Grace of Goddess Saraswati and the instructions of Sage Vasishta, has realised that her husband Padma and his entire kingdom still exist in subtle form in the Infinite Space of Consciousness. Worried that everyone might have died in “this” world, she uses the same power of will (sankalpa) that previously took her to the subtle realm and instantly returns to her former palace at midnight. There she sees everything exactly as it was eight days earlier, proving that time, death and change are mere appearances within Consciousness.

When she asks to sit beside the king’s throne because only the sight of “her own people” keeps her alive, it shows the deep truth that the sense of individuality (ego) survives only by clinging to its objects—people, places and possessions. As long as the vasana (subtle desire) remains, the world appears; when even that is surrendered, everything dissolves into Pure Awareness.

The moment she expresses this wish, the whole palace wakes up, the city comes alive, ministers arrive, lamps are lit, flowers fall and the court fills exactly as before. This dramatic resurrection happens in an instant, without any physical process, demonstrating that the world arises fresh in every moment by the sole power of sankalpa (will or imagination) of the jiva. Just as in a dream an entire city can appear or vanish by a single thought, so does the waking world.

Thus the core teaching is: past, present and future are simultaneous in the Infinite Space of Consciousness; death does not end anything because nothing ever truly began outside Consciousness; whatever the mind strongly believes and desires instantly becomes its experienced Reality. The enlightened person who knows this remains unshaken in the Self, while the ignorant suffer the illusion of birth, death and time.

Chapter 3.17, Verses 31–40

Yoga Vashishtha 3.17.31–40

(Nothing ever truly comes, goes, ages, or dies)

श्रीवसिष्ठ उवाच ।

पपाताथ महारम्भा सा तां नरपतेः सभाम् ।

व्योमात्मिका व्योममयीं मिहिकेवाम्बराटवीम् ॥ ३१ ॥

भ्रमन्तीं तत्र तामग्रे ददृशुस्ते न केचन।

संकल्पमात्ररचितां पुरुषाः कामिनीमिव ॥ ३२ ॥

तथा ते तां न ददृशुः संचरन्तीं पुरोगताम् ।

अन्यसंकल्परचितामन्येन नगरीं यथा ॥ ३३ ॥

प्राक्तनानेव तान्सर्वान्स्वान्ददर्श सभागतान् ।

भूभृतेव सुसंप्रज्ञान्नगरान्नगरान्तरम् ॥ ३४ ॥

तद्देशांस्तत्समाचारांस्तथा तानेव बालकान् ।

ता एव बालवनितास्तांस्तानेव च मन्त्रिणः ॥ ३५ ॥

तानेव भूमिपालांश्च तांस्तानेव च पण्डितान् ।

तानेव नर्मसचिवान्भृत्यांस्तानेव तादृशान् ॥ ३६ ॥

अथान्यानप्यपूर्वांश्च पण्डितान्सुहृदस्तथा ।

व्यवहारांस्तथान्यांश्च पौरानन्यांस्तथैव च ॥ ३७ ॥

मध्याह्नकाले दिवसे घनदावाकुला दिशः ।

अन्तरिक्षं सचन्द्रार्कं साम्भोदपवनध्वनि ॥ ३८ ॥

महीरुहनदीशैलपुरपत्तनमण्डितम् ।

नानानगरविन्यास जङ्गलग्रामसंकुलम् ॥ ३९ ॥

द्विरष्टवर्षं भूपालं प्राक्तन्या जरसोज्झितम् ।

प्राक्तनीं जनतां सर्वां समस्तान्ग्रामवासिनः ॥ ४० ॥

Maharishi Vashishta continued:

3.17.31  

Then that great city, made only of sky and emptiness, suddenly fell into the king’s assembly hall, like a cloud falling into a forest of the sky.

3.17.32  

While it was whirling there, not a single person in the hall could see it, just as men cannot see a woman who exists only in someone else’s imagination.

3.17.33  

In the same way, they did not see the city even though it was moving right in front of them, just as people made by one imagination cannot see a city created by another imagination.

3.17.34  

The city saw all the same people who had been there before, exactly as they were, just as a King with full Awareness sees another city exactly like the one he left.

3.17.35  

It saw the same places, the same customs, the same children, the same young women, and the same ministers.

3.17.36  

The same kings, the same learned men, the same witty companions, and the same servants, all exactly as before.

3.17.37  

Then it also saw other scholars who had never existed before, other friends, other daily activities, and other citizens—all completely new.

3.17.38  

At noon the sky was covered with thick clouds, the directions were dark, the middle sky had the moon and sun, and the wind roared along with the clouds.

3.17.39  

The earth was decorated with trees, rivers, mountains, cities, and towns; it was filled with many different arrangements of cities, forests, and villages.

3.17.40  

There was an eighty-year-old King freed from the old age of the previous creation, and all the same people from before, including the villagers—everyone exactly as they had been.

Summary of the Teachings:

These verses describe the miraculous appearance of a complete, vast, sky-born city (Pure Consciousness) inside the tiny assembly hall of King Padma, showing that infinite worlds can exist within the infinite space of the mind.

Nothing truly “travels” from one place to another; the city appears because the people in the hall and the beings in the city share the same mental wave (vasana), yet people bound to their own limited imagination cannot see a world created by another imagination. This proves that perception depends entirely on the mind.

The city that appears is both exactly the same as the previous creation (same people, same places, same kings) and completely new (new scholars, new friends, new activities). This teaches that every moment the world is freshly created by the mind, yet it feels continuous because of memory and habit.

Even time, weather, sun, moon, mountains, rivers, villages—everything—arises anew in each instant within Pure Consciousness. There is no fixed “old” world that continues; every appearance is a fresh dream of the one Infinite Awareness.

The deepest teaching is that birth, death, old age, youth, past, present, and future are all mere thoughts. When the same mind-wave rises again, the same-looking world appears; when a new mind-wave rises, a new world appears. All is only the play of Consciousness —nothing ever truly comes, goes, ages, or dies.

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.