Chapter 3.21, Verses 8–16

Yoga Vashishtha 3.21.8–16

(True Realization as the total forgetting or non-remembrance of the Universe, where no likes or dislikes remain)

 

श्रीदेव्युवाच ।

कदाचित्स्मृतितां त्यक्त्वा प्रतिभामात्रमेव सत् ।

भाति प्रथमसर्गेषु रूपेण तदनुक्रमात् ॥ ८ ॥

दृश्यं त्रिभुवनादीदमनुभूतं स्मृतौ स्थितम् ।

केषांचित्तन्वि केषांचिन्नानुभूतं स्मृतौ स्थितम् ॥ ९ ॥

प्रतिभासत एवेदं केषांचित्सरणं विना ।

चिदणूनां प्रजेशत्वं काकतालीयवद्यतः ॥ १० ॥

अत्यन्तविस्मृतं विश्वं मोक्ष इत्यभिधीयते ।

ईप्सितानीप्सिते तत्र न स्तः काचन कस्यचित् ॥ ११ ॥

अत्यन्ताभावसंपत्तिं विनाहन्ताजगत्स्थितेः ।

अनुत्पादमयी ह्येषा नोदेत्येव विमुक्तता ॥ १२ ॥

रज्ज्वां सर्पभ्रमः सर्पशब्दार्थासंभवं स्थितम् ।

अनुत्पादमयं त्यक्त्वा शान्तोऽपि हि न शाम्यति ॥ १३ ॥

अर्धशान्तो न शान्तोऽसौ समेत्यर्थतया पुनः ।

उदेत्येकपिशाचान्ते पिशाचोऽन्यो ह्यधीमतः ॥ १४ ॥

संसारश्चायमाभोगी परमेवेति निश्चयः ।

कारणाभावतो भाति यदिहाभातमेव तत् ॥ १५ ॥

लीलोवाच ।

ब्राह्मणब्राह्मणीरूपे सर्गे कारणसंस्मृतिः।

कथमभ्युत्थिता सास्य स्मरणीयमिदं विना ॥ १६ ॥

Goddess Saraswati continued:

3.21.8  

Sometimes, abandoning memory, it shines merely as pure appearance, existing only as that. In the initial creations, it appears in form, and then gradually in sequence.

3.21.9  

The seen world, beginning with the three worlds, is experienced by some and resides in memory; for others, it is subtle, and for some, it is not experienced but still resides in memory.

3.21.10  

For some conscious particles, lordship over creatures arises purely from appearance, without any sequence, just by chance, like a crow and palm fruit coinciding.

3.21.11  

The complete forgetting of the Universe is called Realization (moksha). In that State, there are no desired or undesired things for anyone.

3.21.12  

This Realization, which consists of complete non-existence without the notion of "I" and the world's existence, does not arise at all, as it is of the nature of non-creation.

3.21.13  

The illusion of a snake in a rope persists as long as the meaning of the word "snake" is possible. Even if calmed by abandoning the non-created aspect, it does not truly subside.

3.21.14  

It is only half-calmed, not fully calm. When it meets with meaning again, another ghost arises in the mind of the wise person after one ghost ends.

3.21.15  

This world is the ultimate enjoyer itself. Due to the absence of Cause, whatever appears here is actually non-appearing.

Queen Lila said:

3.21.16 

In the Creation taking the form of a Brahmin and his wife, how did the memory of the Cause arise in her without anything to remember?

Summary of the Teachings:

The first set of verses (8-10) explains the Nature of Creation in non-dual Consciousness. Initial manifestations arise purely as spontaneous appearances without relying on prior memory or Causation. The world exists differently for different beings: some experience it vividly stored in memory, others subtly or not at all. Becoming a Creator or Lord of Beings happens accidentally for certain conscious units, highlighting the random, illusory play of Consciousness.

Verses 11-12 define True Realization as the total forgetting or non-remembrance of the Universe, where no likes or dislikes remain. Realization is not something achieved but the natural state of non-arising—pure non-existence of the ego and world. It cannot "arise" because it is beyond Creation and Causation.

Verses 13-14 use the classic rope-snake illusion to show how worldly perception persists despite partial calming. Even intellectual understanding does not fully eradicate the illusion; it can revive when associated with meaning again, like one ghost replacing another in the mind.

Verse 15 affirms the world as the Supreme Reality itself, but due to lack of Real Cause, its appearance is empty—whatever seems to manifest does not truly exist.

The final verse (16), spoken by Leela, questions how memory of prior Causes revived in her current Brahmin-wife form without an object of remembrance, pointing to the mysterious, Causeless Nature of apparent continuity in illusion. Overall, these verses teach the illusory, memory-based nature of the world and ego, the accidental arising of creations, and Realization as Realizing the non-arising Absolute beyond Cause and appearance.

Chapter 3.21, Verses 1–7

Yoga Vashishtha 3.21.1–7

(Consciousness operates dualistically: creating the sense of experience from nothing and generating memories without actual prior events)

 

श्रीदेव्युवाच ।

प्रतिभान्ति जगन्त्याशु मृतिमोहादनन्तरम् ।

जीवस्योन्मीलनादक्ष्णो रूपाणीवाखिलान्यलम् ॥ १ ॥

दिक्कालकलनाकाशधर्मकर्ममयानि च।

परिस्फुरन्त्यनन्तानि कल्पान्तस्थैर्यवन्ति च ॥ २ ॥

नानुभूतं न यद्दृष्टं तन्मया कृतमित्यपि।

तत्क्षणात्स्मृतितामेति स्वप्ने स्वमरणं यथा ॥ ३ ॥

भ्रान्तिरेवमनन्तेयं चिद्व्योमव्योम्नि भासुरा ।

अपकुड्या जगन्नाम्नी नगरी कल्पनात्मिका ॥ ४ ॥

इदं जगदयं सर्गः स्मृतिरेवेति जृम्भते।

दूरकल्पक्षणाभ्यासविपर्यासैकरूपिणी ॥ ५ ॥

नानुभूतानुभूता च ज्ञप्तिरित्थं द्विरूपिणी ।

पूर्वकारणरिक्तैव चिद्रूपैव प्रवर्तते ॥ ६॥

नानुभूतेऽनुभूतत्वसंविदन्तरुदेत्यपि ।

स्वप्नभ्रमादावन्यस्मिन्पितरीव पितुः स्मृतिः ॥ ७ ॥

Goddess Saraswati said:

3.21.1: Worlds appear suddenly right after the death and delusion of the jiva, just like various forms fully appear when the jiva's eyes open.

3.21.2: Infinite worlds, made of directions, Time, divisions, Space, laws, and actions, sparkle vividly and remain stable until the end of the kalpa.

3.21.3: Whatever has not been experienced or seen before suddenly comes into memory at that moment as if "I did this," just like remembering one's own death in a dream.

3.21.4: This endless illusion shines brightly in the vast sky of Consciousness —it is a false city called "world," entirely made of imagination, like a mirage.

3.21.5: "This is the world, this is Creation"—it expands like this, taking the form of perversion through repeated practice of distant imagined moments.

3.21.7: Knowledge appears in two forms: as experienced even though not experienced before, and as Awareness. It functions purely as Consciousness, empty of prior Causes.

3.21.7: Even in something not experienced, the Awareness of it as experienced arises inside—like in a dream or illusion, the memory of a father arises in another context as the father's memory.

Summary of the Teachings:

These verses, spoken by Goddess Saraswati in the Yoga Vasishta, explain the illusory nature of the world and how it arises purely from the mind and memory of Consciousness.

The first two verses describe how entire universes manifest instantly after the "death" or end of delusion in one State of the jiva (individual soul). They appear complete with all elements like space, time, directions, and karmic laws, lasting stably for cosmic cycles. This teaches that worlds are not solid or independently real but sudden projections, similar to opening one's eyes and seeing forms.

The third verse illustrates that memories of unexperienced events arise spontaneously, claiming "I did this," akin to vividly recalling one's death in a dream. It emphasizes that past lives, actions, and experiences are fabricated by the mind in the moment, without any prior real basis.

The fourth and fifth verses 

portray the world as an infinite delusion shining within the vast expanse of Pure Consciousness. It is compared to an imaginary city built on faulty walls—a mirage-like creation of pure fancy. The world "expands" through habitual misidentification and repeated mental distortions over imagined time, reinforcing the illusion.

The sixth and seventh verses delve deeper into how 

Consciousness operates dualistically: creating the sense of experience from nothing and generating memories without actual prior events. This dual awareness arises empty of real causes, like dream memories or illusions where unrelated things trigger false recollections. Ultimately, all proceeds from formless Consciousness alone.

Together, these teachings convey Advaita Vedanta's core insight: the world is a mental fabrication, born of delusion and memory in Consciousness, with no independent existence.

Chapter 3.20, Verses 42–54

Yoga Vashishtha 3.20.42–54

(The apparent world of objects and perceptions is unreal, like a hare's horn, leading to the conclusion that there is no true "seen" or "Seer")

श्रीदेव्युवाच ।

सचेत्यापि तथैवैषा परमव्योमरूपिणी।

तस्माच्चेत्यमतो नान्यद्वीचित्वादीव वारितः ॥ ४२ ॥

वीचित्वं च रसे नास्ति शशशृङ्गवदेव हि ।

सैव चेत्यमिवापन्ना स्वभावादच्युताप्यलम् ॥ ४३ ॥

तस्मान्नास्त्येव दृश्योऽर्थः कुतोऽतो द्रष्टृदृश्यधीः ।

निमिषेणैव जीवस्य मृतिमोहादनन्तरम् ॥ ४४ ॥

त्रिजगद्दृश्यसर्गश्रीः प्रतिभामुपगच्छति।

यथादेशं यथाकालं यथारम्भं यथाक्रमम् ॥ ४५ ॥

यथोत्पादं यथामातृ यथापितृ यथौरसम् ।

यथावयो यथासंविद्यथास्थानं यथेहितम् ॥ ४६ ॥

यथाबन्धु यथाभृत्यं यथेहास्तमयोदयम्।

अजात एव जातोऽहमिति चेतति चिद्वपुः ॥ ४७ ॥

देशकालक्रियाद्रव्यमनोबुद्धीन्द्रियादि च।

झटित्येव मृतेरन्ते वपुः पश्यति यौवने ॥ ४८ ॥

एषा माता पिता ह्येष बालोऽभूवमहं त्विति ।

नानुभूतोऽनुभूतो वा यः स्यात्स्मृतिमयः क्रमः ॥ ४९ ॥

पश्चादुदेत्यसौ तस्य पुष्पस्येव फलोदयः ।

निमिषेणैव मे कल्पो गत इत्यनुभूयते ॥ ५० ॥

रात्रिर्द्वादशवर्षाणि हरिश्चन्द्रे तथा ह्यभूत् ।

कान्ताविरहिणामेकं वासरं वत्सरायते ॥ ५१ ॥

मृतो जातोऽहमन्यो मे पितेति स्वप्नतास्विव ।

अभुक्तस्यैव भोगस्य भुक्तधीरुपजायते ॥ ५२ ॥

भुक्तेऽप्यभुक्तधीर्दृष्टमित्यलङ्कितवादिषु ।

शून्यमाकीर्णतामेति तुल्यं व्यसनमुत्सवैः ।

विप्रलम्भोऽपि लाभश्च मदस्वप्नादिसंविदि ॥ ५३ ॥

तैक्ष्ण्यं यथा मरिचबीजकणे स्थितं स्वं स्तम्भेषु चारचितपुत्रकजालमन्तः।

दृश्यं त्वनन्यदिदमेवमजेऽस्ति शान्तं तस्यास्तिबन्धनविमोक्षदृशः कुतः काः ॥ ५४ ॥

The Goddess continued:

3.20.42-44

Even though it has Consciousness, this Supreme Consciousness is in the form of Infinite Space. Therefore, there is nothing other than Consciousness; the idea of waves is rejected, like forbidding something unreal. There are no real waves in the ocean of Consciousness, just as there is no horn on a hare. It is the same Consciousness that appears as if it has become the object of perception, yet it remains unchanged by its own nature.Therefore, there is no seen object at all. So where can the ideas of Seer and seen come from? 

3.20.45-50

In just a moment after the death of a living being, due to delusion, the glory of the creation of the three worlds, which appears as seen, arises as a mere reflection — according to place, time, beginning, and sequence. 

According to birth, measurement, father, lineage, age, knowledge, position, and desire; according to relatives, servants, setting and rising of desires — the Pure Consciousness thinks, "I am born," even though it is unborn.

Place, time, action, substance, mind, intellect, senses, and so on — suddenly, at the end of death, the soul sees its body in youth. "This is my mother, this is my father, I was a child" — whether previously experienced or not, a sequence made of memories arises. Afterwards, it arises in him like the fruit appears after the flower. In just a moment, a whole age (kalpa) is felt to have passed by me.

3.20.51-53

For King Harishchandra, one night became like twelve years. For those separated from their beloved, one day feels like a year. "I died, I was born again, someone else is my father" — like in a dream. The feeling of having enjoyed something that was never enjoyed arises. Even after enjoying, the feeling of not having enjoyed appears, as in false stories. Emptiness appears full; misery and celebration become equal. Deception appears as gain in the knowledge of a madman's dream. 

3.20.54

Just as sharpness resides in the seed of a pepper, and inside pillars there is a network of carved little figures — this visible world is similarly present in the unborn Supreme Consciousness, which is peaceful. For the vision that sees bondage and liberation, where is the question of bondage or liberation?

Summary of the Teachings:

These verses from the Yoga Vasishta emphasize the non-dual nature of Reality, where Pure Consciousness (Brahm) is the only Truth, and the world is an illusory appearance.

The first set of verses (42-44) explains that Consciousness is vast and infinite like space, with no real objects or waves separate from it. The apparent world of objects and perceptions is unreal, like a hare's horn, leading to the conclusion that there is no true "seen" or "Seer."

The next verses (45-50) describe how, immediately after death, the soul instantly creates an entire new life experience — including body, family, time, and memories — as a mere mental reflection or dream-like projection, arising in a single moment despite seeming to span lifetimes.

Verses 51-53 illustrate the subjective nature of Time and experience through examples: a night feeling like years in delusion or separation, and enjoyments or sufferings feeling Real even when not experienced, similar to dreams where opposites blend and illusions dominate.

The final verse (54) compares the world to latent potentials (like sharpness in a seed or figures in wood) existing within the peaceful, unborn Absolute Reality. In true vision, there is no bondage or liberation — all duality dissolves. Overall, these teachings reinforce Advaita Vedanta: the world is a momentary delusion of Consciousness, unborn and unchanging; Realization dissolves all distinctions.

Chapter 3.20, Verses 31–41

Yoga Vashishtha 3.20.31–41

(The dreamer and the dreamed world are both Consciousness alone)

श्रीदेव्युवाच ।

अनुभूय क्षणं जीवो मिथ्यामरणमूर्च्छनम् ।

विस्मृत्य प्राक्तनं भावमन्यं पश्यति सुव्रते ॥ ३१ ॥

तदेवोन्मेषमात्रेण व्योम्न्येव व्योमरूप्यपि ।

आधेयोऽयमिहाधारे स्थितोऽहमिति चेतति ॥ ३२ ॥

हस्तपादादिमान्देहो ममायमिति पश्यति ।

यदेव चेतति वपुस्तदेवेदं स पश्यति ॥ ३३ ॥

एतस्याहं पितुः पुत्रो वर्षाण्येतानि सन्ति मे ।

इमे मे बान्धवा रम्या ममेदं रम्यमास्पदम् ॥ ३४ ॥

जातोऽहमभवं बालो वृद्धिं यातोऽहमीदृशः ।

बान्धवाश्चास्य मे सर्वे तथैव विचरन्त्यमी ॥ ३५ ॥

चित्ताकाशघनैकत्वात्स्वेऽप्यन्येऽपि भवन्ति ते ।

एवं नामोदितेऽप्यस्य चित्ते संसारखण्डके ॥ ३६ ॥

न किंचिदप्यभ्युदितं स्थितं व्योमैव निर्मलम् ।

स्वप्ने द्रष्टरि यद्वच्चित्तद्वद्दृश्ये चिदेव सा ॥ ३७ ॥

सर्वगैकतया यस्मात्सा स्वप्ने दृष्टदर्शना ।

यथा स्वप्ने तथोदेति परलोकदृगादिभिः ॥ ३८ ॥

परलोके यथोदेति तथैवेहाभ्युदेति सा ।

तत्स्वप्नपरलोकेह लोकानामसतां सताम् ॥ ३९ ॥

न मनागपि भेदोऽस्ति वीचीनामिव वारिणि ।

अतो जातमिदं विश्वमजातत्वादनाशि च ॥ ४० ॥

स्वरूपत्वात्तु नास्त्येव यच्च भाति चिदेव सा ।

यथैव चेत्यनिर्हीणा परमव्योमरूपिणी ॥ ४१ ॥

Goddess Saraswati continued:

3.20.31: The living being experiences for a moment the false death and fainting, forgets the previous State, and sees another one, O good-vowed one.

3.20.32: With just that slight awakening, like space appearing in space, it thinks: "I am this content placed here in the container."

3.20.33: It sees the body with hands, feet, and so on as "this is mine," and whatever body it imagines, that very one it perceives.

3.20.34: "I am the son of this father, these many years are mine, these are my pleasant relatives, this pleasant abode is mine."

3.20.35: "I was born, I became a child, I grew up in this way, and all my relatives behave in the same manner."

3.20.36: Because of Oneness with the dense mind-space, others also become the same for oneself. Even when the mind, this fragment of the world, arises in this way,

3.20.37: Nothing at all has arisen; it remains Pure Space alone. Just as in a dream for the dreamer, so in the seen object, it is Consciousness alone.

3.20.38: Because it is all-pervading oneness, it is the Seer of what is seen in the dream. It arises in the same way with visions of the other world and so on.

3.20.39-41: It arises in the other world just as it arises here in this world. Therefore, in dream, other world, and this world, for the worlds that are unreal and Real, there is not even the slightest difference, like waves in water. Therefore, this Universe, because it is unborn, is indestructible. But because of its True Nature, it does not exist at all, yet what appears is Consciousness alone, just as it is the Supreme Space devoid of thoughts.

Summary of the Teachings:

These verses from the Yoga Vasishta, spoken by Goddess Saraswati, explain the illusory nature of rebirth and the world, emphasizing that everything arises from Pure Consciousness, similar to a dream.

In the first part, the jiva (individual soul) experiences a momentary false death, forgets its prior existence, and immediately identifies with a new body and life. It perceives hands, feet, family, age, and possessions as its own, creating a sense of personal history and relationships that feel Real but are newly imagined each time.

This identification happens instantly upon "awakening" in the new state, like forms appearing in empty space. The mind projects relatives and the world as extensions of itself due to its dense, condensed nature, but in Reality, nothing new truly arises—the underlying Space (Consciousness) remains Pure and unchanged.

The verses compare this to a dream: the dreamer and the dreamed world are both Consciousness alone. There is no fundamental difference between experiences in dreams, the afterlife, and this waking life—all are appearances in the same undivided Consciousness.

Ultimately, the world has no Real birth, hence no destruction; it seems to exist but does not, as its Essence is only the thought-free, Infinite Consciousness. This teaches non-dual reality where apparent multiplicity is illusion. True Freedom comes from recognizing this: the seeming individual life cycle is false projection, and resting in Pure Awareness ends the cycle of illusion.

Chapter 3.20, Verses 22–30

Yoga Vashishtha 3.20.22–30

(Worlds, Time, and Space are projections within the atomic yet Infinite Self, and awakening involves seeing beyond these illusions to the Unchanging Reality)

श्रीदेव्युवाच ।

स्वप्नसंभ्रमसंकल्पस्वानुभूतिपरम्पराः ।

प्रमाणान्यत्र मुख्यानि संबोधाय प्रदीपवत् ॥ २२ ॥

स्थितो ब्राह्मणगेहान्तर्द्विजजीवस्तदम्बरे।

ससमुद्रवना पृथ्वी स्थिताब्ज इव षट्पदः ॥ २३ ॥

तस्याः कस्मिंश्चिदेकस्मिन्पेलवे कोणकोटरे ।

इदं पत्तनदेहादि केशोण्ड्रक इवाम्बरे ॥ २४ ॥

तस्मिन्नस्मिन्पुरे तन्वि तदेव सदनं स्थितम् ।

तस्मात्किं त्रसरेण्वन्तर्जगद्वृन्दमिव स्थितम् ॥ २५ ॥

परमाणौ परमाणौ सन्ति वत्से चिदात्मनि ।

अन्तरन्तर्जगन्तीति किंत्वेतन्नाम शङ्क्यते ॥ २६ ॥

लीलोवाच ।

अष्टमे दिवसे विप्रः स मृतः परमेश्वरि।

गतो वर्षगणोऽस्माकं मातः कथमिदं भवेत् ॥ २७ ॥

श्रीदेव्युवाच ।

देशदैर्घ्यं यथा नास्ति कालदैर्घ्यं तथाङ्गने ।

नास्त्येवेति यथान्यायं कथ्यमानं मया शृणु ॥ २८ ॥

यथैतत्प्रतिभामात्रं जगत्सर्गावभासनम्।

तथैतत्प्रतिभामात्रं क्षणकल्पावभासनम् ॥ २९ ॥

क्षणकल्पं जगत्सर्वं त्वत्तामत्तात्मजन्मनाम् ।

यथावत्प्रतिभासस्य वक्ष्ये क्रममिमं शृणु ॥ ३० ॥

3.20.22 

The Goddess said: The series of dream confusions, mental imaginations, and personal experiences—these are the main proofs here for awakening, like a lamp.

3.20.23  

The Brahmin's soul stayed inside the Brahmin's house, in its sky-like space, like a bee inside a lotus, with the earth complete with oceans and forests.

3.20.24

In some soft corner crevice of that earth, this city, body, and so on existed in the sky, like a bunch of hair in the air.

3.20.25 

In that city, O slender one, that very house existed. From a tiny dust particle in it, clusters of worlds existed like that.

3.20.26

O dear, in every atom, in every atom, within the conscious Self, inner worlds exist—but this is not really doubted.

3.20.27

Queen Lila said: O Supreme Goddess, that Brahmin died on the eighth day. Many years have passed for us, O Mother—how can this happen?

3.20.28

The Goddess said: Just as there is no Real length in Space, similarly there is no length in Time, O beautiful one. Listen to me explain this properly as it is.

3.20.29

Just as this appearance of the world's creation is merely an illusion, similarly this appearance of moments and eons is merely an illusion.

3.20.30

The entire world is a moment or an eon for you, me, and others who are born. I will explain the sequence of its proper appearance—listen to this order.

Summary of the Teachings:

These verses from the Yoga Vasistha, in the story of Lila, illustrate profound Advaita Vedanta principles about the illusory nature of the world, time, space, and individual experiences.

The first set of verses (22-26) emphasizes that True Knowledge arises from recognizing personal experiences—such as dreams, imaginations, and perceptions—as primary evidences for Spiritual Awakening, much like a lamp illuminates Reality. The narrative uses vivid analogies: the soul of the deceased Brahmin resides within the vast "sky" of his home, containing an entire earth with oceans and forests, like a bee in a lotus. Nested within this, cities, bodies, houses, and even multitudes of worlds exist in tiny spaces like dust particles or atomic corners. This highlights the Infinite nesting of Universes within Consciousness, where countless worlds reside in every atom of the Pure conscious Self, underscoring that all apparent multiplicity is contained within the Singular, Undivided Awareness.

Verses 27-28 address Lila's confusion about time discrepancies: the Brahmin died quickly, yet years passed in her experience. The Goddess explains that just as Space has no inherent length or extension (it is boundless and undivided), Time similarly lacks objective duration—it is not Real in an absolute sense. This teaches that perceived extensions in time and space are mere appearances without Ultimate Reality.

In verses 29-30, the Goddess equates the creation of the world to a mere mental projection or illusion (pratibha), comparable to how moments and vast cosmic ages (kalpas) appear. The entire Universe, for all Beings, alternates between seeming instantaneous (a moment) or eternal (an eon), depending on perception. This points to the subjective nature of existence, where the sequence of manifestation is illusory, and true understanding comes from recognizing this orderly yet unreal appearance.

Overall, these verses convey the non-duality of Consciousness: worlds, time, and space are projections within the atomic yet Infinite Self, and awakening involves seeing beyond these illusions to the Unchanging Reality. The core teaching is liberation through insight into the dream-like quality of all phenomena, dissolving distinctions of vastness, duration, and separation.

Chapter 3.20, Verses 13–21

Yoga Vashishtha 3.20.13–21

(What we call “Reality” is only a new dream that has replaced the old one)

श्रीदेव्युवाच ।

नाहं मिथ्या वदामीदं यथावच्छृणु सुन्दरि ।

भेदनं नियतीनां हि क्रियते नास्मदादिभिः ॥ १३ ॥

विभिद्यमानामन्येन स्थापयाम्यहमेव याम् ।

मर्यादां तां मया भिन्नां कोऽपरः पालयिष्यति ॥ १४ ॥

सग्रामद्विजजीवात्मा तस्मिन्नेव स्वसद्मनि ।

व्योम्न्येवेदं महाराष्ट्रं व्योमात्मैव प्रपश्यति ॥ १५ ॥

प्राक्तनी सा स्मृतिर्लुप्ता युवयोरुदितान्यथा ।

स्वप्ने जाग्रत्स्मृतिर्यद्वदेतन्मरणमङ्गने ॥ १६ ॥

यथा स्वप्ने त्रिभुवनं संकल्पे त्रिजगद्यथा।

यथा कथार्थसंग्रामो मरुभूमौ जलं यथा ॥ १७ ॥

तस्य ब्राह्मणगेहस्य सशैलवनपत्तना ।

इयमन्तः स्थिता भूमिः संकल्पादर्शयोरिव ॥ १८ ॥

असत्यैवेयमाभाति सत्येव घनसर्गता ।

तस्मात्सत्यावभासस्य चिद्व्योम्नः कोशकोटरे ॥ १९ ॥

असत्याद्यत्समुत्पन्नं स्मृत्या नाम तदप्यसत् ।

मृगतृष्णातरङ्गिण्यां तरङ्गोऽपि न सद्यतः ॥ २० ॥

इदं त्वदीयं सदनं तद्गेहाकाशकोशगम्।

विद्धि मां त्वां च सर्वं च तच्चिद्व्योमैव केवलम् ॥ २१ ॥

3.20.13  

The Goddess said: O beautiful one, I am not speaking anything false. Listen carefully to the Truth. The boundaries of fate are not broken by me or anyone like me.

3.20.14  

I Myself am the one who, when another power tries to break the law of fate, re-establishes that very boundary. After I have broken and reset it, who else can protect it?

3.20.15  

That Brahmin soul, along with his village and all its people, remains in his own house and sees this whole region in the sky of Consciousness, just as everything appears in empty space.

3.20.16  

Your old memory has vanished and a new, different memory has arisen. O dear one, this is exactly like waking from a dream; what you now think happened is actually death (of the previous State).

3.20.17  

Just as the three worlds appear in a dream, just as the three worlds appear in mere imagination, just as a battle scene appears in a story, just as water appears in a desert mirage —

3.20.18  

In the same way, this entire earth with its mountains, forests, and cities exists only inside the imagination of that Brahmin’s house, like a reflection in a mirror.

3.20.19  

This world appears even though it is unreal, yet it shines as though it is Real and solid. Therefore, in the hollow of the sheath of the shining Consciousness-sky that appears Real,

3.20.20  

Whatever has arisen from the unreal is also unreal when remembered. Just as even a wave in a desert mirage-river has no reality at all.

3.20.21  

Know that your palace, the Inner Space of that Brahmin’s house, you yourself, me, and everything else — all of it is nothing but Pure Consciousness-space alone.

Summary of the Teachings:

The Goddess is teaching Queen Chudala and King Shikhidhvaja the highest Truth of non-duality (advaita). She explains that she never speaks falsehood and that even the laws of fate (niyati) are not truly broken by any power, including hers. Whenever something seems to violate destiny, she herself restores the boundary. This shows that everything happens within the Supreme Consciousness and nothing ever truly goes outside its control.

She then reveals the illusory nature of the entire world. The Brahmin, his village, the kingdom, mountains, forests, cities, and even the palace where the king and queen now stand — all of it exists only within the Consciousness of a single Brahmin who once lived long ago. Just as cities and countries appear in a dream or in a mirror, this whole world is merely a projection inside Pure Awareness.

Past memories disappear and new memories arise, exactly like waking from one dream and entering another. What we call “reality” is only a new dream that has replaced the old one. The three worlds, battles in stories, or water in a mirage are perfect examples: they seem Real while they last, but have no True Existence.

Ultimately everything — Real or unreal, remembered or forgotten — arises from and dissolves back into the One Infinite Consciousness (chid-akash). Even things that seem solid and lasting are like waves in a mirage river: completely non-existent. The Goddess tells them to recognise themselves, their palace, each other, and the entire creation as nothing but that one Pure Consciousness alone.

This teaching removes the last trace of duality. There is no Real world, no Real fate, no separate persons — only the shining empty sky of Awareness appearing as all these forms, like countless reflections in a single mirror.

Chapter 3.20, Verses 1–12

Yoga Vashishtha 3.20.1–12

(Creation itself is only “bhranti-maya” – made of illusion alone)

श्रीदेव्युवाच ।

स ते भर्ताद्य संपन्नो द्विजो भूपत्वमागतः ।

या सावरुन्धती नाम ब्राह्मणी सा त्वमङ्गने ॥ १ ॥

इहेमौ कुरुतो राज्यं तौ भवन्तौ सुदम्पती ।

चक्रवाकाविव नवौ भुवि जातौ शिवाविव ॥ २ ॥

एष ते कथितः सर्वः प्राक्तनः संसृतिक्रमः ।

भ्रान्तिमात्रकमाकाशमेवं जीवस्वरूपधृक् ॥ ३ ॥

भ्रमादस्माच्चिदाकाशे भ्रमोऽयं प्रतिबिम्बितः ।

असत्य एव वा सत्यो भवतोर्भवभङ्गदः ॥ ४ ॥

तस्माद्भान्तिमयः कः स्यात्कोवा भ्रान्त्युज्झितो भवेत् सर्गो निरर्गलानर्थबोधान्नान्यो विजृम्भते ॥ ५॥

श्रीवसिष्ठ उवाच ।

इत्याकर्ण्य चिरं चारु विस्मयोत्फुल्ललोचना ।

भूत्वोवाच वचो लीला लीलालसपदाक्षरम् ॥ ६ ॥

लीलोवाच ।

देवि भोस्त्वद्वचो मिथ्या कथं संपन्नमीदृशम् ।

क्व विप्रजीवः स्वगृहे क्वेमे वयमिह स्थिताः ॥ ७ ॥

तादृग्लोकान्तरं सा भूस्ते शैलास्ता दिशो दश ।

कथं भान्ति गृहस्यान्तर्मद्भर्ता येष्ववस्थितः ॥ ८ ॥

मत्त ऐरावतो बद्धः सर्षपस्येव कोटरे।

मशकेन कृतं युद्धं सिंहौघैरणुकोटरे ॥ ९॥

पद्माक्षे स्थापितो मेरुर्निगीर्णो भृङ्गसूनुना ।

स्वप्नाब्दगर्जितं श्रुत्वा चित्रं नृत्यन्ति बर्हिणः ॥ १० ॥

असमंजसमेवैतद्यथा सर्वेश्वरेश्वरि।

तथा गृहान्तः पृथिवी शैलाश्चेत्यसमञ्जसम् ॥ ११ ॥

यथावदेतद्देवेशि कथयामलया धिया ।

प्रसादानुगृहीते हि नोद्विजन्ते महौजसः ॥ १२ ॥

3.20.1  

Goddess Saraswati said: O beautiful one, your husband who was a brahmin has now become a King. That brahmani woman named Arundhati in the past life – that is you now, dear lady.

3.20.2  

Both of you are ruling this kingdom together as a happy couple, just like a fresh pair of chakravaka birds on earth or like Shiva and Parvati.

3.20.3  

I have told you the whole sequence of your previous births. This individual soul (jiva) is nothing but Pure Space of Consciousness covered by mere illusion.

3.20.4  

Because of delusion in the Space of Consciousness, this world-appearance is reflected. Whether you call it unreal or Real, it is the cause of repeated birth and death for both of you.

3.20.5  

Therefore, who can truly say this creation is Real with illusion, and who can say it is completely given up? Nothing else ever really expands except the endless awareness of meaningless things born of pure illusion.

3.20.6  

Sage Vasishta said: Hearing these words for a long time, Leela’s eyes widened in wonder and bloom, and she spoke these playful and charming words.

3.20.7  

Queen Leela said: O Goddess, how can your words be true? Where is that brahmin’s life in his small house, and where are we standing here now?

3.20.8  

How can those other worlds, that earth, those mountains, and all ten directions appear inside this small house where my husband is lying?

3.20.9  

It is like tying an Airavata elephant inside a mustard seed, or a mosquito fighting a horde of lions inside an atom!

3.20.10  

It is like placing Mount Meru inside a lotus petal, or a tiny worm swallowing it, or peacocks dancing in joy hearing thunder in a dream!

3.20.11  

O Queen of all, this whole thing is completely impossible and illogical – just like having an entire earth and mountains inside one small house.

3.20.12  

O Goddess of gods, please explain this properly with your Pure and Spotless Mind, because great souls who have received your Grace never feel agitated or confused.

Summary of the Teachings:

The Goddess reveals to Leela the astonishing truth of her and her husband’s past lives: they were once a simple brahmin couple (the husband being the present king and Leela being Arundhati), and through the play of Consciousness they have now become royal. This shows that all identities – brahmin or king, poor or wealthy – are temporary appearances within the same unchanging Consciousness.

The entire world that Leela sees – kingdoms, mountains, vast space, and countless lives – is nothing but an illusion (bhranti) appearing in the Infinite Space of Pure Consciousness (chidakasha). Whether we call the world Real or unreal, it is still the cause of endless birth and death as long as the delusion lasts.

Leela is stunned and gives humorous examples of impossibility: an elephant inside a mustard seed, Meru mountain inside a lotus petal, peacocks dancing to dream-thunder. These examples beautifully illustrate that, from the standpoint of ordinary logic and waking-state experience, it is absolutely impossible for whole Universes to exist inside a tiny room. Yet the teaching is that Consciousness is Limitless and can contain anything.

The core message is that creation itself is only “bhranti-maya” – made of illusion alone. Nothing truly comes into existence apart from the meaningless play of delusion in Pure Awareness. When this is clearly understood through the Grace of the Goddess (or the Guru), even the greatest wonders no longer disturb the mind.

Finally, Leela humbly requests a clear and pure explanation, showing the right attitude of a seeker: instead of rejecting the teaching as impossible, she admits her confusion and asks for clarification with full faith. This teaches that True Knowledge dawns only when the mind is open, surrendered, and free from agitation.