Chapter 3.21, Verses 58–68

Yoga Vashishtha 3.21.58–68

(Worldly forms—like bracelets from gold or waves from water—have no independent reality outside imagination)

 

श्रीदेव्युवाच ।

यदस्ति नाम तत्रैव नाशानाशक्रमो भवेत् ।

वस्तुतो यच्च नास्त्येव नाशः स्यात्तस्य कीदृशः ॥ ५८ ॥

रज्ज्वां सर्पभ्रमे नष्टे सत्यबोधवशात्सुते।

सर्पो न नष्ट उन्नष्टो वेत्येवं कैव सा कथा ॥ ५९ ॥

यथा सत्यपरिज्ञानाद्रज्ज्वा सर्पो न दृश्यते ।

तथातिवाहिकज्ञानाद्दृश्यते नाधिभौतिकः ॥ ६० ॥

कल्पनापि निवर्तेत कल्पिता यदि केनचित् ।

सा शिला समपास्तैव या नेहास्ति कदाचन ॥ ६१ ॥

परं परे परापूर्णमिदं देहादिकं स्थितम् ।

इति सत्यं वयं भद्रे पश्यामो नाभिपश्यसि ॥ ६२ ॥

आदिसर्गे भवेच्चित्त्वं कल्पनाकल्पितं यदा ।

तदा ततः प्रभृत्येकसत्त्वं दृश्यमवेक्षते ॥ ६२ ॥

लीलोवाच ।

एकस्मिन्नेव संशान्ते दिक्कालाद्यविभागिनि ।

विद्यमाने परे तत्त्वे कलनावसरः कुतः ॥ ५४ ॥

श्रीदेव्युवाच ।

कटकत्वं यथा हेम्नि तरङ्गत्वं यथाम्भसि ।

सत्यत्वं च यथा स्वप्नसंकल्पनगरादिषु ॥ ६५ ॥

नास्त्येव सत्यनुभवे तथा नास्त्येव ब्रह्मणि ।

कल्पनाव्यतिरिक्तात्मतत्स्वभावादनामयात् ॥ ६६ ॥

यथा नास्त्यम्बरे पांसुः परे नास्ति तथा कला ।

अकलाकलनं शान्तमिदमेकमजं ततम् ॥ ६७ ॥

यदिदं भासते किंचित्तत्तस्येव निरामयम् ।

कचनं काचकस्येव कान्तस्याऽतिमणेरिव ॥ ६८ ॥

3.21.58-61

Goddess Saraswati said:  

Whatever truly exists can undergo arising and destruction. But for something that does not exist at all in reality, what kind of destruction can there be?  

When the illusion of a snake in a rope disappears due to True Knowledge, O dear one, the snake was neither destroyed nor not destroyed. So what story is there about it?  

Just as due to lack of True Knowledge, the snake is not seen in the rope, similarly, due to the Knowledge of the subtle body, the gross physical body is not seen.  

Even an imagination ceases if it is rejected by someone as unreal. It is like a rock that was never here at all and is completely removed.

3.21.62–64

This body and so on exist in the Supreme, which is beyond the beyond and full in itself. This is the Truth that we see, O blessed one, but you do not see it.

When in the beginning of creation, the mind arises as imagined and imaginary, then from that time onward, it sees the visible world as having a single existence.

Leela said:  

When everything has calmed down in the One Supreme Reality, without divisions of Space, Time, etc., and that Supreme Truth exists, where is the opportunity for imagination?

3.21.65–68

The Goddess said:  

Just as bracelet-ness exists in gold, wave-ness in water, and Reality exists in dreams or imagined cities;  

It does not exist at all in true experience. Similarly, it does not exist in Brahm at all, except in imagination, because its nature is beyond imagination and free from disease.  

Just as there is no dust in the sky, similarly there is no imagination in the Supreme. This one unborn, peaceful, all-pervading Reality is free from imagination and its objects.  

Whatever appears here at all, that shining is of the Supreme itself, without affliction—like the shining of glass in crystal or the brilliance of a Supreme gem.

Summary of the Teachings:

These verses from the Yoga Vasishta form part of a profound dialogue between the Goddess of Knowledge (Saraswati) and Lila, emphasizing the illusory nature of the world and the Ultimate Reality of Brahm in Advaita Vedanta philosophy.

In the first set of verses (58-61), the teaching uses the classic rope-snake analogy to illustrate non-dual reality. What truly exists (Brahm) is eternal and beyond birth or death, while appearances arise and cease. The illusory snake superimposed on a rope has no real destruction because it never truly existed; its "disappearance" is merely the dawn of correct knowledge. Similarly, the gross world perceived through ignorance vanishes in the understanding of the subtle mental projection, and any imagined object loses all validity when dismissed as unreal.

The next verses (62-64) highlight the direct perception of enlightened Beings versus the limited view of the ignorant. Sages see the body and world as existing only within the Supreme, Infinite Brahm, fully complete in itself. The mind's imaginative faculty, arising at the "beginning" of creation, projects a seemingly singular yet divided world. Leela's question points to the impossibility of imagination arising in the undivided, calm Supreme Reality, underscoring that all division is mental fabrication.

The Goddess responds (65-68) with analogies to affirm that worldly forms—like bracelets from gold or waves from water—have no independent reality outside imagination. Dreams and dream-cities appear real but lack true existence upon waking. Brahm, the Pure Consciousness, is free from all such projections; it is untouched, peaceful, and without any "dust" of illusion. All appearances shine only as reflections of this one flawless reality, like light in a crystal.

Overall, these teachings guide toward recognizing the world as mere mental imagination superimposed on the unchanging Brahm. Destruction or change applies only to illusions, not to the Eternal Self. True liberation comes from discarding imagination through Knowledge, Realizing the supreme as one's own nature—pure, unborn, and all-pervading. This non-dual vision dissolves the perceived solidity of body, world, and ego, leading to peace beyond affliction.

Chapter 3.21, Verses 49–57

Yoga Vashishtha 3.21.49–57

(This subtle body arises from Pure Consciousness but feels gross due to prolonged mental habits and conditioning)

 

श्रीदेव्युवाच ।

संकल्पव्योमवृक्षस्ते यथा सन्नपि खात्मकः ।

न कुड्यात्मा न कुड्येन रोध्यते नापि कुड्यहा ॥ ४९ ॥

शुद्धैकसत्त्वनिर्माणं चिद्रूपस्यैव तत्किल।

प्रतिभानमतस्तस्मात्परस्म्वाद्भिद्यते मनाक् ॥ ५० ॥

सोऽयमेतादृशो देहो नैनं संत्यज्य याम्यहम् ।

अनेनैव तमाप्नोमि देशं गन्धमिवानिलः ॥ ५१ ॥

यथा जलं जलेनाग्निरग्निना वायुनानिलः ।

मिलत्येवमतो देहो देहैरन्यैर्मनोमयैः ॥ ५२ ॥

नहि पार्थिवतासंविदेत्य पार्थिवसंविदा।

एकत्वं कल्पनाशैलशैलयोः क्वाहतिर्मिथः ॥ ५३ ॥

आतिवाहिक एवायं त्वादृशैश्चित्तदेहकः ।

आधिभौतिकताबुद्ध्या गृहीतश्चिरभावनात् ॥ ५४ ॥

यथा स्वप्ने यथा दीर्घकालध्याने यथा भ्रमे ।

यथा च सति संकल्पे यथा गन्धर्वपत्तने ॥ ५५ ॥

वासनातानवं नूनं यदा ते स्थितिमेष्यति ।

तदातिवाहिको भावः पुनरेष्यति देहके ॥ ५६ ॥

लीलोवाच ।

आतिवाहिकदेहत्वप्रत्यये घनतां गते ।

तामवाप्नोत्ययं देहो दशामाहो विनश्यति ॥ ५७ ॥

3.21.49

The Goddess said:

Your tree of imagination in the sky of mind is like that—existing yet appearing as the sky itself. It is not the wall-like body, nor is it confined by the wall, nor does it destroy the wall.

3.21.50

It is indeed a manifestation created from Pure Existence alone, in the form of Consciousness. It is an appearance, and therefore it slightly differs from the Supreme.

3.21.51

This is such a body. I do not leave it and go elsewhere. With this very body, I reach that place, just like wind carries a scent.

3.21.52

Just as water mixes with water, fire with fire, and air with air, similarly this body merges with other mental bodies.

3.21.53

The Consciousness of being earthly does not unite with another earthly Consciousness. Where is the mutual hatred between two imagined mountains?

3.21.54

This is indeed the subtle carrier body, of the nature of mind like yours. It has been grasped as a physical body due to long habitual thinking.

3.21.55

Just as in a dream, just as in long deep meditation, just as in illusion, just as in strong imagination, just as in a fairy city.

3.21.56

Surely when your subtle desires become very thin and settled, then this subtle carrier state will again take on a bodily form.

3.21.57

Leela said:

When the conviction of having a subtle carrier body becomes firm and solid, does this body attain that state or does it perish?

Summary of the Teachings:

In these verses, the Goddess (Saraswati) explains to Leela the illusory and mental nature of the body, emphasizing that what appears as a solid physical form is actually a subtle, mind-created construct similar to objects in dreams or imaginations. She uses the metaphor of an imaginary tree in the sky to illustrate how the body exists as a projection yet has no real confining substance, being purely Consciousness.

She further clarifies that this body is not abandoned upon death; instead, the subtle mental body (known as ativahika or carrier body) continues and travels to new realms or merges with other similar mental forms, much like elements blending with their own kind. There is no true union or conflict between separate material entities because they lack independent reality.

The Goddess describes this subtle body as arising from Pure Consciousness but perceived as gross due to prolonged mental habits and conditioning. She compares its illusory nature to experiences in dreams, deep contemplation, delusions, vivid imaginations, or mythical cities that seem real but are not.

These phenomena persist as long as subtle desires (vasanas) remain active. Only when desires thin out and stabilize does the subtle state manifest again in a new form, highlighting the cycle driven by the mind.

Finally, Leela questions whether firmly realizing the body as a subtle carrier leads to transformation into that subtle state or to its dissolution, underscoring the teaching that true understanding dissolves the illusion of gross physicality, pointing toward liberation through recognition of the mind's creative power.

Chapter 3.21, Verses 39–48

Yoga Vashishtha 3.21.39–48

(Let go of attachment to the physical body and act based on the Vision of Pure Consciousness experienced during Meditation. Whatever Higher Reality is perceived should become one's focus and Constant Remembrance)

 

श्रीदेव्युवाच ।

तत्र रूढिमुपायाता य इमे त्वस्मदादयः।

अभ्यासाद्ब्रह्मसंपत्तेः पश्यामस्ते हि तत्परम् ॥ ३९ ॥

संकल्पनगरस्यैव ममाकाशमयं वपुः।

ब्रह्मैव चान्तः पश्यामि देहेनानेन तत्पदम् ॥ ४० ॥

विशुद्धज्ञानदेहार्हास्तथैते पद्मजादयः ।

ब्रह्मात्मजगदादीनामंशे संस्थानमङ्गने ॥ ४१ ॥

तवाभ्यासं विना बाले नाकारो ब्रह्मतां गतः ।

स्थितः कलनरूपात्मा तेन तन्नानुपश्यसि ॥ ४२ ॥

यत्र स्वसंकल्पपुरं स्वदेहेन न लभ्यते।

तत्रान्यसंकल्पपुरं देहोऽन्यो लभते कथम् ॥ ४३ ॥

तस्मादेनं परित्यज्य देहं चिद्व्योमरूपिणी ।

यत्पश्यसि तदेवाद्य कुरु कार्यविदांवरे ॥ ४४ ॥

संकल्पनगरं सत्यं यथासंकल्पितं प्रति।

संदेहं वा विदेहं वा नेतरं प्रति किंचन ॥ ४५ ॥

आदिसर्गे जगद्भ्रान्तिर्यथेयं स्थितिमागता ।

तथा तदाप्रभृत्येवं नियतिः प्रौढिमागता ॥ ४६ ॥

लीलोवाच ।

त्वयोक्तं देवि गच्छावो ब्राह्मणब्राह्मणी जगत् ।

सहेतीदमिदं वच्मि कथं गन्तव्यमम्ब हे ॥ ४७ ॥

इमं देहमिहास्थाप्य शुद्धसत्त्वानुपातिना ।

चेतसा तं परं यामि लोकं त्वं कथमेषि तत् ॥ ४८ ॥

3.21.39  

The Goddess said:  

Those like us who have firmly attained this State through constant practice of Realizing Brahm—we see them fully devoted to that Supreme Reality.

3.21.40  

My body is made of Pure Space, belonging to this imagined city of thoughts. Inside, with this body, I see only Brahm and that Supreme State.

3.21.41  

Beings like Brahma and others, who have Pure Knowledge-bodies, exist as portions in the Brahm that is the Self of the world and all things, O beautiful one.

3.21.43  

O young girl, without your practice, no form has attained Brahm-nature. It remains in the form of imagination, so you do not see that Truth.

3.21.43  

Where one's own imagined world cannot be reached with one's own body, how can another body reach someone else's imagined world?

3.21.44  

Therefore, abandon this body, O one with Consciousness as vast Space. Whatever you see now, make that your action today, O best among those who know deeds.

3.21.45  

The imagined city is Real only for the one who imagines it—whether with doubt or without body—but not at all for anyone else.

3.21.46  

The illusion of the world that arose at the beginning of Creation has continued like this, and from that time onward, destiny has grown strong in this way.

3.21.47  

Leela said:  

O Goddess, you said, "Let us go and become a Brahmin and his wife in the world." I say this now—O Mother, tell me how we should go.

3.21.48  

Leaving this body here, with Pure Consciousness following the Supreme Existence, I will go with my mind to that Higher World. How will you go there?

Summary of the Teachings:

The Goddess (Saraswati) explains the power of Spiritual practice and Realization. She describes how advanced Beings like herself and gods such as Brahma have attained a state of Pure Brahm through repeated Meditation. Their bodies are not material but composed of Consciousness or Space-like Awareness, allowing them to perceive only the Ultimate Reality within everything. This highlights that True Existence is non-dual Brahm, and apparent forms are sustained by imagination.

She points out Leela's limitation: without sufficient practice, one remains trapped in imagined forms and cannot perceive the Supreme Truth. 

The world each person experiences is a personal mental creation (sankalpa), inaccessible to others' bodies. No one can enter another's dream-like Reality physically, emphasizing the subjective and illusory nature of individual worlds.

The Goddess advises Leela to let go of attachment to the physical body and act based on the Vision of Pure Consciousness experienced during Meditation. Whatever Higher Reality is perceived should become one's  focus and Constant Remembrance. 

The imagined world feels Real only to its creator, reinforcing solipsism in illusion—doubt or disembodiment does not change its unreality for outsiders.

This illusion of the world has persisted since the initial Creation, becoming entrenched as fate or destiny over time. It teaches that the perceived Universe is a long-standing mental projection, not independent Reality, and liberation comes from recognizing this.

Finally, Leela responds practically, asking how to travel to the desired subtle realm as a Brahmin couple. She proposes leaving the gross body and journeying mentally with Pure Consciousness. This illustrates the method of astral or subtle travel through refined Awareness, detaching from the physical while aligning with the Supreme.

Overall, these verses teach non-dual Advaita: the world is mind-created illusion, sustained by imagination; practice leads to Realizing Brahm as one's True Nature; abandon body-identification for Consciousness alone; and subtle experiences are accessed mentally.

Chapter 3.21, Verses 28–38

Yoga Vashishtha 3.21.28–38

(Nothing truly separate exists; the diversity seen is false, while the non-dual Brahm alone is Real)

 

श्रीदेव्युवाच ।

अचेत्यचिद्रूपमयीं परमां पावनीं दृशम्।

अवलम्ब्येममाकारमवमुच्य भवामला ॥ २८ ॥

ततः प्राप्स्यस्यसंदेहं व्योमात्मानं नभःस्थितम् ।

भूमिष्ठनरसंकल्पो गगनान्तः पुरं यथा ॥ २९ ॥

एवं स्थिते तं पश्यावः सह सर्गमनर्गलम् ।

अयं तद्दर्शनद्वारे देहो हि परमार्गलम् ॥ ३० ॥

लीलोवाच ।

अमुना देवि देहेन जगदन्यदवाप्यते।

न कस्मादत्र मे युक्तिं कथयानुग्रहाग्रहात् ॥ ३१ ॥

श्रीदेव्युवाच ।

जगन्तीमान्यमूर्तानि मूर्तिमन्ति मुधाग्रहात् ।

भवद्भिरवबुद्धानि हेमानीवोर्मिकाधिया ॥ ३२ ॥

हेम्न्यूर्मिकारूपधरेऽप्यूर्मिकात्वं न विद्यते ।

यथा तथा जगद्रूपे जगन्नास्ति च ब्रह्मणि ॥ ३३ ॥

जगदाकाशमेवेदं ब्रह्मैवेह तु दृश्यते।

दृश्यते काचिदप्यत्र धूलिरम्बुनिधाविव ॥ ३४ ॥

अयं प्रपञ्चो मिथ्यैव सत्यं ब्रह्माहमद्वयम् ।

अत्र प्रमाणं वेदान्ता गुरवोऽनुभवस्तथा ॥ ३५ ॥

ब्रह्मैव पश्यति ब्रह्म नाब्रह्म ब्रह्म पश्यति ।

सर्गादिनाम्ना प्रथितः स्वभावोऽस्यैव चेदृशः ॥ ३६ ॥

न ब्रह्मजगतामस्ति कार्यकारणतोदयः ।

कारणानामभावेन सर्वेषां सहकारिणाम् ॥ ३७ ॥

यावदभ्यासयोगेन न शान्ता भेदधीस्तव ।

नूनं तावदतद्रूपा न ब्रह्म परिपश्यसि ॥ ३८ ॥

The Goddess said: 

3.21.28 

By relying on this Supreme purifying Vision that is inconceivable and of the Nature of Pure Consciousness, take on this form and become free from impurities and pure.

3.21.29

Then, without doubt, you will attain the Self that is like Infinite Space, situated in the sky—like a city imagined by a man on earth appearing in the sky.

3.21.30

In this State, we behold him along with the unobstructed Creation. This body, indeed, through the gate of that vision, is the great obstruction.

Leela said: 

3.21.31

O Goddess, with this body, why is another world not attained? Please kindly explain the reason to me.

The Goddess said: 

3.21.32 

These worlds, which are Formless, are mistakenly perceived by you all as having forms due to false grasping—like gold imagined as waves.

3.21.33

Just as in gold that has taken the form of waves, there is no waviness, similarly, in the form of the world, there is no world in Brahm.

3.21.34

This world is nothing but Space alone; here, only Brahm is seen. Some dust is seen in the ocean, just like that.

3.21.35

This phenomenal world is false alone; the truth is Brahm, I am the non-dual. The proofs for this are the Vedanta scriptures, the Gurus, and personal experience as well.

3.21.36

Brahm alone sees Brahm; non-Brahm is not seen by Brahm. 

Known as Creation and so on, this is its natural characteristic.

3.21.37

There is no arising of Cause and effect between Brahm and the world, because there is absence of all cooperating Causes.

3.21.38

As long as your thought of differences is not calmed through repeated practice, surely until then, you will not fully see Brahm as non-different from that.

Summary of the Teachings:

These verses form part of a profound dialogue in the Yoga Vasishta between Goddess Saraswati and Leela, emphasizing the non-dual (Advaita) Nature of Reality. The Goddess instructs Leela to 

adopt a Pure, inconceivable Vision rooted in Consciousness to transcend impurities and Realize the Infinite, Space-like Self. This Realization reveals the world as an unobstructed manifestation, with the physical body acting as the primary barrier to true perception.

Leela questions why the body limits access to other worlds, prompting the Goddess to explain the illusory nature of perception. The worlds appear solid and formed due to erroneous identification, akin to mistaking waves for something separate from gold. In truth, the world has no independent existence apart from Brahm, the Ultimate Reality.

The Goddess uses metaphors like waves in gold or dust in the ocean to illustrate that the apparent world is merely a superimposition on the formless Brahm. Nothing truly separate exists; the diversity seen is false, while the non-dual Brahm alone is Real.

Evidence for this truth comes from authoritative sources: Vedanta scriptures, teachings of enlightened Gurus, and direct personal experience. Brahm, being Pure, perceives only itself, never a separate "nonBrahm." 

What is called "Creation" is simply Brahm's inherent Nature, not a Real transformation.

Finally, there is no Casual relationship between Brahm and the world, as no secondary causes exist to bring about such a change. Persistent practice is essential to dissolve the notion of differences, allowing one to fully Realize Brahm as one's own non-dual Self.

Chapter 3.21, Verses 17–27

Yoga Vashishtha 3.21.17–27

(Everything perceived is an illusion superimposed on the Infinite sky of Consciousness, which alone exists unchanging in its own Pure Nature)

 

श्रीदेव्युवाच ।

पितामहस्मृतिस्तत्र कारणं तस्य न स्मृतिः ।

पूर्वं न संभवत्येव मुक्तत्वात्पूर्वजन्मनः ॥ १७ ॥

पूर्वं न संभवत्येव स्मरणीयमिति स्वयम् ।

पद्मजादित्वमायाति चैतन्यस्य तथास्थितेः ॥ १८ ॥

अभूवमहमित्यन्यः प्रजानाथः प्रजापतेः।

काकतालीयवत्कश्चिद्भवति प्रतिभामयः ॥ १९ ॥

एवमभ्युदिते लोके न किंचिन्न कदाचन।

क्वचिदभ्युदितं नाम केवलं चिन्नभः स्थितम् ॥ २० ॥

द्विविधायाः स्मृतेरस्याः कारणं परमं पदम् ।

कार्यकारणभावोऽसावेक एव चिदम्बरे ॥ २१ ॥

कार्य च कारणं चैव कारणैः सहकारिभिः ।

कार्यकारणयोरैक्यात्तदभावान्न शाम्यति ॥ २२ ॥

महाचिद्रूपमेव त्वं स्मरणं विद्धि वेदनम्।

कार्यकारणता तेन स शब्दो न च वास्तवः ॥ २३ ॥

एवं न किंचिदुत्पन्नं दृश्यं चिज्जगदाद्यपि ।

चिदाकाशे चिदाकाशं केवलस्वात्मनि स्थितम् ॥ २४ ॥

लीलोवाच ।

अहो नु परमा दृष्टिर्दर्शिता देवि मे त्वया ।

रूपश्रीर्जागती प्रातः प्रभयेवेक्षणद्युतिः ॥ २५ ॥

इदानीमहमेतस्यां यावत्परिणता दृशि ।

नाभ्यासेन विना तावद्भिन्धीदं देवि कौतुकम् ॥ २६ ॥

यत्रासौ ब्राह्मणो गेहे ब्राह्मण्या सहितोऽभवत् ।

तं सर्गं तं गिरिग्रामं नय मां तं विलोकये ॥ २७ ॥

Goddess Saraswati continued:

3.21.17-20

The memory of being the grandfather (Brahma) is the cause there, not his own memory. It cannot arise from before because of liberation in the previous birth.

There is no object to be remembered from before—it cannot possibly exist. In this situation, the Consciousness itself assumes the State of being born from Lotus-born Brahma.

Someone else, a Lord of creatures different from the Creator of beings (Prajapati), becomes intuitive by chance, like the coincidence of a crow and a palm fruit.

3.21.20-23

When the world arises in this way, nothing ever arises at any time anywhere. Only the Pure sky of Consciousness remains.

The Supreme State is the cause of this twofold memory. The relationship of Cause and effect is one alone in the sky of Consciousness.

The effect and the Cause, along with cooperating Causes —due to the unity of Cause and effect, it does not cease even in their absence.

Know that you yourself are the great form of Consciousness; memory is knowing. The distinction of cause and effect is merely a word, not Real.

3.21.24

Thus, nothing is ever produced; even the visible world and so on do not arise. Only the sky of Consciousness remains in its own nature within the sky of Consciousness.

Queen Lila said:

3.21.25-27

Oh, what a Supreme Vision you have shown me, O Goddess! The beauty of the world appears like the morning light in the brilliance of your eyes.

Now, as long as I am matured in this Vision, without practice alone, break this wonder for me, O Goddess.

Take me to that Creation where that Brahmin lived in his house with his Brahmin wife, to that mountain village—I want to see it.

Summary of the Teachings:

The first set of verses (17-20) explains the illusory nature of memories from past lives or Divine origins. The memory of being Brahma (the creator) arises not from a Real prior existence but from the play of Consciousness. Since True Realization dissolves all prior births, no real "previous" object or memory exists. Consciousness spontaneously projects identities, like becoming "born from Brahma" 

or intuitive recollections happening by pure coincidence, without any actual creation. Ultimately, nothing truly arises in the world; it is all just the empty expanse of Pure Consciousness.

In verses 21-23, the teaching delves into the root cause of apparent duality and memory. 

The Highest Reality, Pure Consciousness, is the sole Cause behind all seeming memories and experiences. 

Cause and effect are not separate; they are unified in Consciousness. Even when Causes seem absent, the appearance persists due to this Oneness. Memory itself is nothing but the knowing aspect of Great Consciousness, and terms like "Cause" and "effect" are mere verbal distinctions with no substantial Reality.

Verse 24 reinforces the core non-dual insight: nothing, including the entire visible Universe, ever truly comes into being. Everything perceived is an illusion superimposed on the Infinite sky of Consciousness, which alone exists unchanging in its own Pure Nature.

The final verses (25-27) shift to Queen Lila's response, highlighting the transformative power of this vision. She praises the Goddess for revealing this profound perspective, which illuminates the world's illusory beauty like dawn light. Now stabilized in this understanding, Lila seeks direct experience without further effort and requests to be taken to witness the alternate creation—the Brahmin's life in the mountain village—to resolve her remaining curiosity.

Overall, these verses teach that all experiences, memories, and worlds are projections within undivided Consciousness, with no Real Causation, birth, or separation. Realization dissolves illusions, revealing only the eternal, Self-Existent Awareness.

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.