Chapter 3.24, Verses 1–10

Yoga Vashishtha 3.24.1–10

(All Creation, including the Heavens, no matter how grand or detailed, arises and subsists in Pure Consciousness, like reflections in a mirror)

 

श्रीवसिष्ठ उवाच ।

दूराद्दूरमभिप्लुत्य शनैरुच्चैः पदं गते।

हस्तं हस्ते समालम्ब्य यान्त्यौ ददृशतुर्नभः ॥ १ ॥

एकार्णवमिवोच्छूनं गम्भीरं निर्मलान्तरम् ।

कोमलं कोमलमरुदासङ्गसुखभोगदम् ॥ २॥

आह्लादकमलं सौम्यं शून्यताम्भोनिमज्जनात् ।

अत्यन्तशुद्धं गम्भीरं प्रसन्नमपि सज्जनात् ॥ ३ ॥

शृङ्गस्थनिर्मलाम्भोदपीनोदर सुधालये।

विशश्रमतुराशासु पूर्णचन्द्रोदरामले ॥ ४ ॥

सिद्धगन्धर्वमन्दारमालामोदमनोहरे ।

चन्द्रमण्डलनिष्क्रान्ते रेमाते मधुरानिले ॥ ५ ॥

सस्नतुर्भूरिघर्मान्ते तडिद्रक्ताब्जसंकुले।

सरसीव जलापूरमन्थरे मेघमण्डले ॥ ६॥

भूतलौघमहाशैलमृणालाङ्कुरकोटिषु ।

दिक्षु बभ्रमतुः स्वैरं भ्रमर्यौ सरसीष्विव ॥ ७ ॥

धारागृहधिया धीरगङ्गानिर्झरधारिणि।

भ्रेमतुर्वातविक्षुब्धमेघमण्डलमण्डपे ॥ ८॥

ततो मधुरगामिन्यौ विश्राम्यन्त्यौ स्वशक्तितः ।

शून्ये ददृशतुर्व्योम महारम्भातिमन्थरम् ॥ ९ ॥

अदृष्टपूर्वमन्योन्यं सर्वसंकटकोटरम्।

अपूर्यमाणमाशून्यं जगत्कोटिशतैरपि ॥ १० ॥

3.24.1  

Maharishi Vashishta continued:

Leaping far into the distance, then slowly ascending to a high place, holding hand in hand, the two saw the sky.

3.24.2  

Like a vast swollen ocean, deep and with a pure interior, gentle, touched by soft breezes bringing pleasant enjoyment.

3.24.3  

Delightful and mild, from immersion in the ocean of emptiness; extremely pure, profound, serene even when associated with the good.

3.24.4  

They rested in the clear clouds on mountain peaks, in the abode of nectar within their plump bellies, pure like the full moon's interior.

3.24.5  

Fragrant with the scent of celestial mandara garlands, enchanting; emerging from the moon's orb, they rejoiced in the sweet breeze.

3.24.6  

After much heat and sweat, they bathed in a lake crowded with lightning flashes and red lotuses, filled with water amid slow-moving cloud masses.

3.24.7  

Like two bees, they wandered freely in all directions among great mountains, earthly hosts, and multitudes of lotus stalk sprouts.

3.24.8  

With the thought of a house of streams, steadily, in the pavilion of cloud masses shaken by wind, bearing cascades like the Ganges.

3.24.9  

Then, the two graceful movers, resting by their own power, saw in the empty sky a vast expanse extremely slow in activity.

3.24.10  

Never seen before by each other, full of all hidden dangers; unfilled emptiness, not fillable even by hundreds of worlds.

Summary of Teachings:

These verses describe the ethereal journey of Goddess Saraswati and Queen Leela (or Lila) through the vast, empty expanse of the sky after Leela's husband King Padma's death. Using yogic powers granted by Saraswati, they traverse Infinite Space to reach the heavens, experiencing its sublime, pure, and illusory nature. The poetic imagery portrays it's sky as an ocean-like void, filled with clouds, breezes, mountains, and celestial elements, yet ultimately empty and boundless.

The teachings emphasize that the illusory quality of the phenomenal world, includes the heavens. Just as the two figures move effortlessly through apparent vastness—seeing oceans, mountains, clouds, and lotuses in the sky—these are mere appearances within Infinite Emptiness. This illustrates that all creation, no matter how grand or detailed, arises and subsists in Pure Consciousness, like reflections in a mirror.

A core lesson is the non-duality of existence: the heaven's "emptiness" is not void but profoundly pure, serene, and delightful when Realized through immersion in it. 

External forms (clouds, winds, worlds) are transient projections, while the underlying Reality remains unchanging and untouched.

The verses highlight the power of mind and will: Leela and Saraswati rest, wander, and perceive vast realms through their own shakti (power), showing that worlds are created and experienced by conscious intent, not independent solidity.

Finally, the unfilled, danger-filled emptiness unseen before reveals the Ultimate Truth —that the Universe is an endless, unfillable void of appearances, teachable only through direct Realization, in recognizing all as Brahm, beyond Creation and dissolution.

Chapter 3.23, Verses 9–16

Yoga Vashishtha 3.23.9–16

(That which does not exist at the beginning also does not exist in the present, even if it appears to do so. Therefore, whether it shone or not, the world is like water of a Mirage)

 

श्रीवसिष्ठ उवाच ।

तदा दृश्यपिशाचोऽयमलमस्तं गतो द्वयोः ।

असत्त्वादेव चास्माकं शशशृङ्गमिवानघ ॥ ९ ॥

आदावेव हि यन्नास्ति वर्तमानेऽपि तत्तथा ।

भातं वाऽभातमेवातो मृगतृष्णाम्बुवज्जगत् ॥ १० ॥

स्वभावकेवलं शान्तं स्त्रीद्वयं तद्बभूव ह।

चन्द्रार्कादिपदार्थौघैर्दूरमुक्तमिवाम्बरम् ॥ ११ ॥

तेनैव ज्ञानदेहेन चचार ज्ञप्तिदेवता ।

मानुषी त्वितरेणाशु ध्यानज्ञानानुरूपिणा ॥ १२ ॥

गेहान्तरेव प्रादेशमात्रमारुह्य संविदा ।

बभूवतुश्चिदाकाशरूपिण्यौ व्योमगाकृती ॥ १३ ॥

अथ ते ललने लीलालोले ललितलोचने।

स्वभावाच्चेत्यसंवित्तेर्नभो दूरमितो गते ॥ १४ ॥

तत्रस्थे वाथ चिद्वृत्त्या पुप्लुवाते नभस्थलम् ।

कोटियोजनविस्तीर्णं दूराद्दूरतरान्तरम् ॥ १५ ॥

दृश्यानुसन्धाननिजस्वभावादाकाशदेहे अपि ते मिथोऽत्र ।

परस्पराकारविलोकनेन बभूवतुः स्नेहपरे वयस्ये ॥ १६ ॥

3.23.9

Maharishi Vashishta continued:

Then, for both of them, this goblin-like perceived world completely vanished. O sinless one, it disappeared merely because of its unreality, just like the horn of a hare.

3.23.19

That which does not exist at the beginning also does not exist in the present, even if it appears to do so. Therefore, whether it shone or not, the world is like mirage water.

3.23.11 

The pair of women became naturally calm and peaceful alone, like the sky freed from clusters of objects such as the sun, moon, and others.

3.23.12

With that very body of Knowledge, the Goddess of Awareness wandered. But with the other body, she quickly moved in a human form suited to meditation and Knowledge.

3.23.13

Rising only a short distance within the palace through Awareness, both became of the form of conscious Space, appearing like the sky.

3.23.14

Then, O beautiful women named Leela, with playful eyes and charming gaze, by your nature, when the sky of mental modifications went far away,

3.23.15

Remaining there, through the activity of Consciousness, you both leaped into the vast space, extending millions of miles, with immense distance between far and farther regions.

3.23.16

Even in bodies of Space, through following the perceived and their innate nature, here by mutually seeing each other's forms, you both became like close friends full of affection.

Summary of the Teachings of These Verses:

These verses describe the profound Realization experienced by Queen Leela and Goddess Saraswati as they deepen their spiritual insight. The "perceived world" — the entire phenomenal reality that appears solid and real — is revealed to be an illusion, like a goblin or phantom that vanishes when its unreality is understood. Just as a hare's horn has never existed despite any imagined appearance, the world lacks true existence from the beginning and end. 

This underscores the core Advaita teaching that the apparent Universe is non-existent in absolute terms, arising only as a false projection.

With the dissolution of the illusory world, Leela and Saraswati attain a State of Pure, Natural Peace and Tranquility. They become like the clear sky, empty of all objects such as the sun, moon, stars, and other phenomena. This symbolizes the Freedom from all dualities and attachments, where the mind rests in its essential Nature as Boundless Consciousness, free from the disturbances created by perceived objects.

Saraswati, as the deity of Pure Awareness, moves freely in her Knowledge-body, while assuming a human-like form aligned with meditative Realization. Both ascend subtly within the Inner Space of Consciousness, transforming into embodiments of Pure Awareness — vast, formless, and sky-like. This illustrates the yogic process of transcending the physical and entering subtle realms through focused Awareness.

As mental modifications and conceptual thoughts recede far away, Leela and Saraswati leap into Infinite Conscious Space, traversing immense distances effortlessly. Their bodies become ethereal and spatial, yet they retain the ability to perceive and interact with each other, developing deep mutual affection like intimate friends. This highlights how, even in non-dual Realization, relational experiences arise naturally from Consciousness without binding the Self.

Overall, these verses teach the non-duality of Existence: the world is unreal and vanishes upon True Knowledge, leaving only peaceful Consciousness. Through meditation and insight, one transcends limited forms to embody infinite awareness, where all experiences — including affection — occur spontaneously without attachment. This path leads to Realization, demonstrating that Ultimate Reality is Pure, Boundless Consciousness beyond all perceived distinctions.

Chapter 3.23, Verses 1–8

Yoga Vashishtha 3.23.1–8

(Deep meditation achieves mental stillness, transcending external Awareness, and Realizing the unreality of ego and world)

 

श्रीवसिष्ठ उवाच ।

इति संकथनं कृत्वा तस्यां निशि वराङ्गने ।

सुप्ते परिजने नूनमथान्तःपुरमण्डपे ॥ १॥

दृढाखिलार्गलद्वारगवाक्षे दक्षचेतसि।

पुष्पप्रकरनिष्ठयूतमांसलामोदमन्थरे ॥ २ ॥

अम्लानमालावसनशवपार्श्वासनस्थिते ।

सकलामलपूर्णेन्दुवदनद्योतितास्पदे ॥ ३ ॥

समाथिस्थानकं गत्वा तस्थतुर्निश्चलाङ्गिके ।

रत्नस्तम्भादिवोत्कीर्णे चित्रे भित्ताविवार्पिते ॥ ४ ॥

सर्वास्तत्यजतुश्चिन्ताः संकोचं समुपागते ।

दिवसान्त इवाब्जिन्यौ प्रसृतामोदलेखिके ॥ ५ ॥

बभूवतुर्भृशं शान्ते शुद्धे स्पन्दविवर्जिते।

गिरौ शरदि निर्वात इव भ्रष्टाभ्रमालिके ॥ ६ ॥

निर्विकल्पसमाधानाज्जहतुर्बाह्यसंविदम् ।

यथा कल्पलते कान्ते पूर्वमृत्वन्तरे रसम् ॥ ७ ॥

अहं जगदिति भ्रान्तिदृश्यस्यादावनुद्भवः ।

यदा ताभ्यामवगतस्यवत्यन्ताभावनात्मकः ॥ ८ ॥

3.23.1

Maharishi Vashishta said:

After having that conversation with the beautiful woman on that night, when the attendants had fallen asleep, certainly in the pavilion of the inner apartments.

3.23.2

With firmly bolted doors and windows, with alert minds, in the dense fragrance of heaps of flowers and fleshy sandalwood paste.

3.23.3

Seated on the side of the bed with unfaded garlands and garments, in the place illuminated by her face shining like the spotless full moon.

3.23.4

They went to the place of meditation and remained with motionless bodies, like carved figures painted on a wall fixed on jeweled pillars.

3.23.5

They both abandoned all thoughts, having reached complete contraction, like lotuses at the end of the day with spreading fragrance lines.

3.23.6

They became extremely calm, pure, devoid of fluctuation, like a mountain in autumn without wind, free from the veil of clouds.

3.23.7

From non-conceptual samadhi, they abandoned external awareness, just as a lover previously abandoned the taste in another birth for the wish-fulfilling vine.

3.23.8

When the delusion of "I" and "the world" did not arise at the beginning of the seen, then for them who understood it, it became of the nature of complete non-existence.

Summary of the Teachings of These Verses:

These verses describe the profound meditative state entered by Queen Leela and Goddess Saraswati in the story of Leela from the Yoga Vasistha. After the household sleeps and the inner chambers are secured, they retreat to a fragrant, moonlit space symbolizing purity and clarity. Sitting motionless, they embody perfect stillness, like painted statues, highlighting the ideal conditions for deep samadhi—external quiet, inner alertness, and a beautiful yet detached environment.

The verses illustrate the 

process of entering deep meditation: abandoning all thoughts and mental fluctuations, achieving complete mental contraction and purity. Comparisons to lotuses closing at dusk and a cloudless autumn mountain emphasize natural calmness and freedom from agitation. 

This state is one of profound peace, where the mind becomes utterly tranquil and devoid of movement.

Through non-conceptual (nirvikalpa) samadhi, they transcend external Consciousness, losing Awareness of the outer world. The simile of forgetting a past pleasure suggests a deliberate release of worldly attachments. This teaches that true meditation involves going beyond sensory and conceptual engagement.

The final verse reveals the core insight: the delusion of "I" (ego) and "world" never truly arises for the enlightened. When this is fully Realized, the apparent Reality dissolves into absolute non-existence. This points to the non-dual truth of Advaita Vedanta—the world is illusory, and its non-arising leads to recognition of pure being.

Overall, these verses teach the path to liberation through deep meditation: creating conducive conditions, achieving mental stillness, transcending external awareness, and Realizing the unreality of ego and world. They exemplify how samadhi eradicates delusion, revealing the eternal, unchanging Self beyond all appearances.

Chapter 3.22, Verses 21–33

Yoga Vashishtha 3.22.21–33

(True spiritual practice revolves around cultivating the firm understanding that the perceived world is illusory and non-existent)

 

लीलोवाच ।

तदेतदुपदिष्टं मे ज्ञानं देवि त्वयाऽमलम् ।

यस्मिञ्श्रुतिगते शान्तिमेति दृश्यविषूचिका ॥ २१ ॥

अत्रोपकुरु मे ब्रूहि कोऽभ्यासः कीदृशोऽथवा ।

स कथं पोषमायाति पुष्टे तस्मिंश्च किं भवेत् ॥ २२ ॥

श्रीदेव्युवाच ।

यद्येन क्रियते किंचिद्येन येन यदा यदा ।

विनाभ्यासेन तन्नेह सिद्धिमेति कदाचन ॥ २३ ॥

तच्चिन्तनं तत्कथनमन्योन्यं तत्प्रबोधनम् ।

एतदेकपरत्वं च तदभ्यासं विदुर्बुधाः ॥ २४ ॥

ये विरक्ता महात्मानो भोगभावनतानवम् ।

भावयन्त्यभवायान्तर्भव्या भुवि जयन्ति ते ॥ २५ ॥

उदितौदार्यसौन्दर्यवैराग्यरसरञ्जिता ।

आनन्दस्पन्दिनी येषां मतिस्तेऽभ्यासिनः परे ॥ २६ ॥

अत्यन्ताभावसंपत्तौ ज्ञातृज्ञेयस्य वस्तुनः ।

युक्त्या शास्त्रैर्यतन्ते ये ते ब्रह्माभ्यासिनः स्थिताः ॥ २७ ॥

सर्गादावेव नोत्पन्नं दृश्यं नास्त्येव तत्सदा ।

इदं जगदहं चेति बोधाभ्यास उदाहृतः ॥ २८ ॥

दृश्यासंभवबोधेन रागद्वेषादितानवे।

रतिर्बलोदिता यासौ ब्रह्माभ्यास उदाहृतः ॥ २९ ॥

दृश्यासंभवबोधेन विना द्वेषादितानवम्।

तप इत्युच्यते तस्मान्न ज्ञानं तच्च दुःखतत् ॥ ३० ॥

दृश्यासंभवबोधो हि ज्ञानं ज्ञेयं च कथ्यते ।

तदभ्यासेन निर्वाणमित्यभ्यासो महोदयः ॥ ३१ ॥

भवबहुलनिशानितान्तनिद्रासतत विवेकविबोधवारिसेकैः ।

प्रगलति हिमशीतलैरशेषा शरदि महामिहिकेव चेतसीति ॥ ३२ ॥

इत्युक्तवत्यथ मुनौ दिवसो जगाम सायंतनाय विधयेऽस्तमिनो जगाम।

स्नातुं सभा कृतनमस्करणा जगाम श्यामाक्षये रविकरैश्च सहाजगाम ॥ ३३ ॥

3.22.21

Leela said:  

O Goddess, you have taught me this Pure Knowledge,  

In which, when heard, the fever of visible illusion finds peace.

3.22.22

Please help me with this: tell me what is practice, what kind it is; how does it grow, and when it is nourished, what happens?

3.22.23

The Goddess said:  

Whatever is done, by whatever, whenever; without practice, it never achieves success here.

3.22.24

Thinking about it, talking about it, awakening each other to it,  

Being devoted only to it—the Wise know this as practice.

3.22.25

Those great souls who are detached, who contemplate the vast web of desires inwardly; for the sake of non-existence—they conquer on earth.

3.22.26

Those whose mind is dyed with the joy of generosity, beauty, and the taste of detachment; vibrating with Bliss, they are the supreme practitioners.

3.22.27

Those who strive with reasoning and scriptures for the complete non-existence of the Knower and the Known —they are established as practitioners of Brahm.

3.22.28

The visible world did not arise even at the beginning of Creation; it never exists.  

The practice of Knowledge is declared as: "This world and I" (do not exist).

3.22.29

Through the Knowledge of the non-existence of the visible, attraction arises in the web of likes, dislikes, etc. That strong attraction is declared as the practice of Brahm.

3.22.30

Without the Knowledge of the non-existence of the visible, the web of dislikes, etc., is called austerity; therefore, it is not knowledge and causes suffering.

3.22.31

The Knowledge of the non-existence of the visible is indeed called Knowledge and the knowable. Through its practice comes liberation—this great practice leads to supreme success.

3.22.32

With the abundant night of existence clarified, deep sleep dissolved, by the constant sprinkling of the water of awakened discrimination, all impurities melt away in the mind, like great fog in autumn with cool frost.

3.22.33

After she spoke thus to the Sage, the day went toward evening, the sun set. The assembly, having paid respects, went to bathe; along with the darkening rays of the Sun, it departed.

Summary of the Teachings:

These verses form part of a dialogue in the Yoga Vasistha where Goddess Saraswati instructs Leela on the practice (abhyasa) essential for Realizing the non-dual truth of Brahm. The core teaching emphasizes that true spiritual practice revolves around cultivating the firm understanding that the perceived world is illusory and non-existent.

The first part highlights the importance of constant practice in any endeavor, defining spiritual practice specifically as deep contemplation of the Ultimate Truth, discussing it, mutually inspiring others toward it, and maintaining single-pointed devotion to this Realization. True practitioners are described as detached great souls who inwardly dissolve desires, revel in generosity and non-attachment, and strive to negate the duality of Knower and Known through reasoning and scriptural study.

Central to the teaching is the insight that the visible world never truly arises—it is a mere appearance without real existence from the beginning. 

The highest practice is repeatedly affirming this non-existence of the world and the ego ("this world and I do not exist"), which generates profound detachment from likes, dislikes, and emotional entanglements.

A distinction is made between genuine knowledge-based practice and mere austerity: without the foundation of knowing the world's unreality, ascetic efforts only breed suffering and do not lead to true wisdom. Practicing this knowledge of non-existence directly yields liberation, dissolving all impurities of the mind.

The verses conclude metaphorically, portraying how persistent discrimination clears the dense fog of worldly existence, leading to mental purity. The narrative ends the day's discourse, symbolizing a pause in teaching as the assembly disperses, allowing reflection on these profound ideas.

Overall, these teachings underscore that liberation comes not from external rituals but from relentless inner practice of Realizing the absolute unreality of the phenomenal world, fostering complete detachment and Bliss in Brahm.

Chapter 3.22, Verses 10–20

Yoga Vashishtha 3.22.10–20

(Just as events in dreams or imaginations are unreal, birth and death are mere appearances in the projected world of the mind)

 

श्रीदेव्युवाच ।

आतिवाहिकतां यातं बुद्धं चित्तान्तरैर्मनः ।

सर्गजन्मान्तरगतैः सिद्धैर्मिलति नेतरत् ॥ १० ॥

यदा तेऽयमहंभावः स्वभ्यासाच्छान्तिमेष्यति ।

तदोदेष्यति ते स्फारादृश्यान्ता बोधता स्वयम् ॥ ११ ॥

आतिवाहिकताज्ञानं स्थितिमेष्यति शाश्वतीम् ।

यदा तदा ह्यसंकल्पाँल्लोकान्द्रक्ष्यसि पावनान् ॥ १२ ॥

वासनातानवे तस्मात्कुरु यत्नमनिन्दिते।

तस्मिन्प्रौढिमुपायाते जीवन्मुक्ता भविष्यसि ॥ १३ ॥

यावन्न पूरितस्त्वेष शीतलो बोधचन्द्रमाः ।

तावद्देहमवस्थाप्य लोकान्तरमवेक्ष्यताम् ॥ १४ ॥

मांसदेहो मांसदेहेनैव संश्लेषमेष्यति।

नतु चित्तशरीरेण व्यवहारेषु कर्मसु ॥ १५ ॥

यथानुभव मे वैतद्यथास्थितमुदाहृतम् ।

आबालसिद्धसंसिद्धं न नाम वरशापवत् ॥ १६ ॥

अवबोधघनाभ्यासाद्देहस्यास्यैव जायते।

संसारवासनाकार्श्ये नूनं चित्तशरीरता ॥ १७ ॥

उदेष्यन्ती च सैवात्र केनचिन्नोपलक्ष्यते।

केवलं तु जनैर्देहो म्रियमाणोऽवलोक्यते ॥ १८ ॥

देहस्त्वयं न म्रियते न च जीवति किंच ते ।

के किल स्वप्नसंकल्पभ्रान्तौ मरणजीविते ॥ १९ ॥

जीवितं मरणं चैव संकल्पपुरुषे यथा।

असत्यमेव भात्येव तस्मिन्पुत्रि शरीरके ॥ २० ॥

3.22.10–13

The Goddess continued:

The mind that has become the intermediate carrier (subtle body) meets with accomplished beings from previous creations in other minds, not otherwise.

When this sense of "I" and "mine" calms down through constant practice, then a vast awareness of the inner reality will arise in you naturally.

When the knowledge of the intermediate carrier becomes firmly established forever, then you will see pure worlds free from imaginations.

Therefore, O blameless one, make effort to reduce the web of desires. When that effort reaches maturity, you will become liberated while living.

3.22.14–16

Until this cool moon of enlightenment is fully risen, keep this physical body and behold other worlds.

The gross physical body will unite only with another gross body, not with the subtle mind-body in worldly actions and duties.

Experience this exactly as I have described it to you. It is achieved from childhood by accomplished ones, not like a boon or curse.

3.22.17–18

From intense practice of Deep Awareness, the subtle mind-body arises from this very physical body when the desires for worldly existence become thin.

That subtle body arises here but is not noticed by anyone. People only see the physical body dying.

3.22.19–20

This body neither truly dies nor lives for you. Who dies or lives in the illusions of dream and imagination?

Life and death appear unreal in the imagined person, just as in a dream, O daughter, in this body.

Summary of the Teachings:

These verses, spoken by Goddess Saraswati to Queen Leela, explain the nature of the subtle body (called "ativahika" or intermediate carrier), how a Realized soul transitions after the physical body's death, and the path to liberation while living (jivanmukti).

The first set of verses (10-13) describes how the mind, transformed into a subtle body, connects with enlightened Beings from past Creations. Through steady practice, the ego ("I" and "mine") dissolves, leading to expansive Self-Awareness. This Knowledge stabilizes eternally, allowing one to perceive pure, desire-free realms. The key advice is to diligently weaken desires, which leads to becoming a jivanmukta—a liberated soul still in the body.

The next verses (14-16) guide maintaining the physical body temporarily until full enlightenment blooms, like waiting for the moon to rise. The gross body interacts only with the gross world, not the subtle one in daily affairs. This transition is a natural outcome of lifelong spiritual practice, not something magical like a boon or curse.

Verses 17-18 emphasize that intense Awareness practice thins worldly desires, giving rise to the subtle mind-body from the physical one. This subtle form goes unnoticed by others, who only observe the physical death.

Finally, verses 19-20 reveal the illusory nature of death and life for the body. Just as events in dreams or imaginations are unreal, birth and death are mere appearances in the projected world of the mind. True understanding sees beyond these illusions.

Overall, these teachings stress that liberation comes from reducing desires and cultivating Awareness, Realizing the body and world as dream-like, and transitioning consciously via the subtle body.

Chapter 3.22, Verses 1–9

Yoga Vashishtha 3.22.1–9

(In waking life, when these impressions fade completely, the gross physical form loses its hold, much like the dream body fades upon awakening)

 

श्रीदेव्युवाच ।

यथा स्वप्नपरिज्ञानात्स्वप्नदेहो न वास्तवः ।

अनुभूतोऽप्ययं तद्वद्वासनातानवादसन् ॥ १ ॥

यथा स्वप्नपरिज्ञानात्स्वप्नदेहः प्रशाम्यति ।

वासनातानवात्तद्वज्जाग्रद्देहोऽपि शाम्यति ॥ २ ॥

स्वप्नसंकल्पदेहान्ते देहोऽयं चेत्यते यथा ।

तथा जाग्रद्भावनान्ते उदेत्येवातिवाहिकः ॥ ३ ॥

स्वप्ने निर्वासनाबीजे यथोदेति सुषुप्तता ।

जाग्रत्यवासनाबीजे तथोदेति विमुक्तता ॥ ४ ॥

येयं तु जीवन्मुक्तानां वासना सा न वासना ।

शुद्धसत्त्वाभिधानं तत्सत्तासामान्यमुच्यते ॥ ५ ॥

या सुप्तवासना निद्रा सा सुषुप्तिरिति स्मृता ।

यत्सुप्तवासनं जाग्रद्धनोऽसौ मोह उच्यते ॥ ६ ॥

प्रक्षीणवासना निद्रा तुर्यशब्देन कथ्यते।

जाग्रत्यपि भवत्येव विदिते परमे पदे ॥ ७ ॥

प्रक्षीणवासना येह जीवतां जीवनस्थितिः ।

अमुक्तैरपरिज्ञाता सा जीवन्मुक्ततोच्यते ॥ ८ ॥

शुद्धसत्त्वानुपतितं चेतः प्रतनुवासनम् ।

आतिवाहिकतामेति हिमं तापादिवाम्बुताम् ॥ ९ ॥

3.22.1

The Goddess continued:

Just as upon understanding a dream, the dream body is seen as unreal—even though experienced—so this world and body are unreal, due to the thin veil of latent impressions.

3.22.2

Just as upon understanding a dream, the dream body subsides, so the waking body subsides when the web of latent impressions is dissolved.

3.22.3

Just as at the end of a dream or imagined body, this gross body is perceived, similarly, at the end of waking perceptions, a subtle body arises.

3.22.4

Just as in a dream, when there is no seed of latent impressions, deep sleep arises; so in waking, when there are no latent impressions, liberation arises.

3.22.5

The latent impressions of the living liberated are not really impressions; they are called pure sattva, and are known as the common essence of existence.

3.22.6

The latent impression that is dormant in sleep is called deep sleep; when latent impressions are dormant in waking, that is called delusion.

3.22.7

The sleep where latent impressions are completely destroyed is called the fourth state (turiya); it occurs even in waking upon knowing the Supreme State.

3.22.8

The State of living where latent impressions are destroyed is called living liberation (jivanmukti); it is unknown to the non-liberated.

3.22.8

The mind that has reached pure sattva, with very subtle latent impressions, becomes the subtle body—like ice turning to water from heat.

Summary of the Teachings:

These verses from the Yoga Vasishta, spoken by Goddess Saraswati, use the analogy of dreams to explain the illusory nature of the waking world and body. They emphasize that both dream and waking experiences arise from latent impressions (vasanas), which are subtle tendencies carried in the mind. Just as realizing the dream makes the dream body vanish as unreal, True Knowledge dissolves the identification with the waking body, revealing its non-reality.

The verses highlight the process of subsiding the gross body through the dissolution of vasanas. In waking life, when these impressions fade completely, the gross physical form loses its hold, much like the dream body fades upon awakening. This leads to the arising of a subtle (ativahika) body at the end of waking perceptions, showing the continuity of mental projections across states.

A key teaching is the distinction between States of Consciousness based on vasanas. Deep sleep occurs when impressions are dormant without a seed for activity, while true liberation emerges in waking when vasanas are absent altogether. This contrasts ordinary waking delusion—where dormant impressions fuel ignorance—with the liberated state.

The verses redefine vasanas in the jivanmukta (living liberated person): their remaining "impressions" are pure sattva, not binding desires, but a clear, balanced existence aligned with Universal Being. This Pure State is contrasted with sleep and delusion, leading to the concept of turiya—the fourth state beyond waking, dream, and deep sleep—achieved even while awake through Supreme Knowledge.

Ultimately, these teachings describe jivanmukti as living free from vasanas, a state unrecognized by the bound. The mind in pure sattva retains only faint impressions, transforming into a subtle body, illustrating the fluid transition from gross identification to liberated awareness, akin to ice melting into water.

Chapter 3.21, Verses 69–79

Yoga Vashishtha 3.21.69–79

(There is neither lack of inquiry, nor ignorance, nor bondage, nor liberation. This world is Pure Consciousness, free from all troubles)

 

लीलोवाच ।

एतावन्तं चिरं कालमेते देवि वयं वद।

भ्रामिताः केन नामापि द्वैताद्वैतविकल्पनैः ॥ ६९ ॥

श्रीदेव्युवाच ।

अविचारेण तरले भ्रान्तासि चिरमाकुला।

अविचारः स्वभावोत्थः स विचाराद्विनश्यति ॥ ७० ॥

अविचारो विचारेण निमेषादेव नश्यति।

एषा सत्तैव तेनान्तरविद्यैषा न विद्यते ॥ ७१ ॥

तस्मान्नैवाविचारोऽस्ति नाविद्यास्ति न बन्धनम् ।

न मोक्षोऽस्ति निराबाधं शुद्धबोधमिदं जगत् ॥ ७२ ॥

एतावन्तं यदाकालं त्वयैतन्न विचारितम् ।

तदा न संप्रबुद्धा त्वं भ्रान्तैवाभव आकुला ॥ ७३ ॥

अद्यप्रभृति बुद्धासि विमुक्तासि विवेकिनी ।

वासनातानवं बीजं पतितं तव चेतसि ॥ ७४ ॥

आदावेव हि नोत्पन्नं दृश्यं संसारनामकम् ।

यदा तदा कथं तेन वास्यन्ते वासनापि का ॥ ७५ ॥

अत्यन्ताभावसंपत्तौ द्रष्टृदृश्यदृशां मनः ।

एकध्याने परे रूढे निर्विकल्पसमाधिनि ॥ ७६ ॥

वासनाक्षयबीजेऽस्मिन्किंचिदङ्कुरिते हृदि ।

क्रमान्नोदयमेष्यन्ति रागद्वेषादिका दृशः ॥ ७७ ॥

संसारसंभवश्चायं निर्मूलत्वमुपैष्यति ।

निर्विकल्पसमाधानं प्रतिष्ठामलमेष्यति ॥ ७८ ॥

विगतकलनकालिमाकलङ्का गगनकलान्तरनिर्मलाम्बनेन ।

सकलकलनकार्यकारणान्तः कतिपयकालवशाद्भविष्यसीति ॥ ७९॥

3.21.69

Leela said:  

O Goddess, for such a long time, we have been deluded by these ideas of duality and non-duality.

3.21.70

The Goddess said:  

Due to lack of proper inquiry, you have been restless and confused for a long time. Lack of inquiry arises from natural habits, and it is destroyed by inquiry.

3.21.71

Lack of inquiry is destroyed in an instant by proper inquiry. This is the True Reality; therefore, within it, there is no such thing as ignorance.

3.21.72

Therefore, there is neither lack of inquiry, nor ignorance, nor bondage, nor liberation. This world is Pure Consciousness, free from all troubles.

3.21.73 

For all that time when you did not inquire into this, you were not awakened; you remained deluded and distressed.

3.21.74  

From today onward, you are awakened, liberated, and full of discernment. The seed of subtle desires has fallen into your mind.

3.21.75  

The visible world called "samsara" never arose in the beginning at all. When it did not arise, how can it cause impressions, and what impressions?

3.21.76 

When the mind, with the Seer, seen, and seeing in complete non-existence, is firmly established in one-pointed concentration on the Supreme in thought-free samadhi;

3.21.77  

In this heart where the seed of desire-destruction has just sprouted a little, gradually visions like attachment, aversion, and others will not arise.

3.21.78

This cycle of worldly existence will become rootless. The pure, thought-free samadhi will become firmly established.

3.21.79  

Free from the darkness of conceptualizations, spotless, with a pure sky-like support within the sky-like self, you will soon become the Inner Reality of all conceptualizations, their effects, and causes, after some time.

Summary of the Teachings:

These verses form part of a profound dialogue between Queen Leela and Goddess Saraswati in the Yoga Vasistha, emphasizing Advaita Vedanta principles. Leela expresses her long-standing confusion caused by fluctuating between ideas of duality (dvaita) and non-duality (advaita), highlighting how intellectual concepts can trap the mind in illusion.

The Goddess responds by identifying the root cause as lack of deep inquiry (avichara), which arises naturally from habitual ignorance and keeps one restless. She explains that true inquiry (vichara) instantly dispels this lack, revealing the ever-present Pure Reality where Ignorance has no place.

Building on this, the Goddess declares the Ultimate Truth: there is no real Ignorance, bondage, or need for liberation because the world is nothing but unobstructed Pure Consciousness (shuddha bodha). All distinctions are illusory.

She then applies this to Leela's past state—without inquiry, one remains unawakened and suffers in delusion. Now, through understanding, Leela has awakened, become liberated, and gained clear discrimination, with the seed of remaining subtle desires planted for gradual eradication.

The verses shift to the core non-dual insight: the phenomenal world (samsara) never truly arose, so it cannot leave lasting impressions (vasanas). In deep thought-free samadhi (nirvikalpa samadhi), focused on the Absolute, the mind dissolves the triad of Seer, Seen, and Seeing into total non-existence, leading to freedom from attachments like desire and aversion, uprooting the cycle of rebirth, and establishing Pure Awareness. 

Ultimately, one Realizes the spotless, concept-free Self as the essence of all appearances.