Chapter 3.24, Verses 22–34

Yoga Vashishtha 3.24.22–34

(Description of the aerial or subtle realms encountered in advanced yogic vision or the mind's projection during deep meditation)

 

श्रीवसिष्ठ उवाच ।

स्वस्वर्गाहूतदेवस्त्रीस्वाङ्गविभ्रष्टभूषणम् ।

सामान्यसिद्धसङ्घोग्रतेजःपुञ्जतमोबलम् ॥ २२ ॥

वलवत्सिद्धसंघट्टगमागमविघट्टितैः ।

घनैः सांशुकपार्श्वस्थहिमवन्मेरुमन्दरम् ॥ २३ ॥

काकोलूकैर्गृध्रभासै राशिभूतैश्चलैर्वृतम्।

नृत्यद्भिर्डाकिनीसङ्घैस्तरङ्गैरिव वारिधिम् ॥ २४ ॥

प्रवृत्तैर्योगिनीसङ्घैः श्वकाकोष्ट्रखराननैः ।

निरर्थं योजनशतं गत्वागच्छद्भिरावृतम् ॥ २५ ॥

लोकपालपुरोध्वान्तधूमधूम्रेऽभ्रमन्दिरे ।

सिद्धगन्धर्वमिथुनप्रारब्धसुरतोत्सवम् ॥ २६ ॥

स्वर्गगीतस्तवोन्मत्तमदनाक्रान्तमार्गगम् ।

अनारतवहद्धिष्ण्यचक्रलक्षितपक्षकम् ॥ २७ ॥

वातस्कन्धनिखातोन्तर्वहत्त्रिपथगाजलम् ।

आश्चर्यालोकनव्यग्रसंचरत्त्रिदशार्भकम् ॥ २८ ॥

सदेहसंचरद्वज्रचक्रशूलासिशक्तिमत् ।

क्वचिन्निर्भित्ति भवनं गायन्नारदतुम्बुरु ॥ २९ ॥

मेघमार्गमहामेघमहारम्भाकुलं क्वचित्।

चित्रन्यस्तसमाकारमूककल्पान्तवारिदम् ॥ ३० ॥

उत्पतत्कज्जलाद्रीन्द्रसुन्दराम्भोधरं क्वचित् ।

क्वचित्कनकनिष्पन्दकान्ततापान्तवारिदम् ॥ ३१ ॥

क्वचिद्दिग्दाहतापाढ्यमृष्यमूकाम्बुदांशुकम् ।

क्वचिन्निष्पवनाम्भोधिसंरम्भं शून्यताजलम् ॥ ३२ ॥

क्वचिद्वातनदीप्रौढविमानतृणपल्लवम् ।

क्वचिच्चलदलिव्रातपृष्ठत्वक्कान्तिनिर्मलम् ॥ ३३ ॥

क्वचिन्मेरुनदीकल्पवातधूलिविधूसरम् ।

क्वचिद्विमानगीर्वाणप्रभाचित्रबलाङ्गकम् ॥ ३४ ॥

Maharishi Vashishta continued:

3.24.22  

Filled with the darkness of intense masses of light from groups of ordinary accomplished Beings, and ornaments falling from the bodies of heavenly nymphs called from their own paradises.

3.24.23  

Shaken and rattled by the coming and going from clashes of powerful groups of siddhas (perfected Beings), like dense clouds beside the snowy Meru and Mandara mountains.

3.24.24  

Surrounded by moving heaps of crows, owls, vultures, and bhasa birds, like the ocean with dancing groups of dakini spirits as its waves.

3.24.25  

Filled with groups of yoginis in motion, with faces like dogs, crows, camels, and donkeys, pointlessly traveling and returning hundreds of miles.

3.24.26  

In a cloudy palace smoky with the darkness over the cities of guardian deities, where siddha and gandharva couples begin their love festivals.

3.24.27  

A path invaded by the madness of heavenly songs and chants, continuously marked by the wheels of moving fire altars on wings.

3.24.28  

Carrying inside the water of the three paths (Ganga, Yamuna, Saraswati) supported on wind shoulders, with Divine children busy watching wonders.

3.24.29  

With moving vajra (thunderbolt), chakra (disc), shula (trident), asi (sword), and shakti weapons along with bodies; somewhere Narada and Tumburu singing, without walls in the mansion.

3.24.30  

Somewhere a great cloud on the path of clouds, chaotic with grand beginnings, like a silent doomsday cloud with picturesquely arranged forms.

3.24.31  

Somewhere a beautiful cloud rising like black mountain rain; somewhere a rain cloud calming the heat with unmoving golden beauty.

3.24.32  

Somewhere a cloud garment burning the directions with intense heat, like a Sage's; somewhere the raging empty ocean without wind, with water of voidness.

3.24.33  

Somewhere the tender leaves and grass of wind-river-powered aerial vehicles; somewhere pure with the shine of backs of swarms of moving bees.

3.24.34  

Somewhere gray with wind dust like Meru mountain rivers; somewhere the body painted with the splendor of divine aerial vehicles.

Summary of the Teachings of These Verses:

These verses from the Yoga Vasistha, spoken by Sage Vasistha, form part of a vivid description of the aerial or subtle realms encountered in advanced yogic vision or the mind's projection during deep meditation. They illustrate the illusory and dream-like nature of all phenomena, emphasizing Advaita Vedanta principles.

The imagery portrays the sky and higher planes as filled with bizarre, contradictory, and fantastical elements—mixing Divine Beings, demonic figures, weapons, clouds, mountains, and celestial activities. This chaos highlights how perceived Reality is a mental construct, full of opposites (light and darkness, beauty and terror, motion and stillness) that lack inherent existence.

By presenting the heavens not as Pure Bliss but as turbulent and meaningless (e.g., pointless travels, smoky darkness, raging voids), the verses teach that even exalted spiritual realms or siddhis (powers) are transient illusions, no different from dreams or hallucinations. True liberation lies beyond attachment to any vision, high or low.

The description serves as a metaphor for the mind itself: vast like the sky, crowded with projections of desires, fears, and imaginations. Siddhas, yoginis, and gods represent archetypal forces within consciousness, clashing and merging without purpose, underscoring the futility of seeking permanence in experiences.

Ultimately, these verses guide the seeker (like Rama) to detach from all perceptions, recognizing the empty, boundless nature of Pure Consciousness (Brahm) as the Only Reality, free from the mind's colorful but deceptive display.

Chapter 3.24, Verses 11–21

Yoga Vashishtha 3.24.11–21

(Even heavenly pleasures are transient, subject to change, heat, and impermanence, ultimately pointing toward the need for detachment and Realization of the Supreme)

 

श्रीवसिष्ठ उवाच ।

उपर्युपर्युपर्युच्चैरन्यैरन्यैर्वृतं पृथक् ।

विचित्राभरणाकारैर्भूतलैः सुविमानकैः ॥ ११ ॥

परितः पूरितव्योम्नां मेर्वादिकुलभूभृताम् ।

पद्मरागतटोद्द्योतैः कल्पज्वालोपमोदरम् ॥ १२ ॥

मुक्ताशिखरभापूरैर्हिमवत्सानुसुन्दरम् ।

काञ्चनाद्रिस्थलार्चिर्भिः काञ्चनस्थलभासुरम् ॥ १३ ॥

महामरकताभाभिः शाद्वलस्थलनीलिमम् ।

द्रष्टृदृश्यक्षयासक्तजातध्वान्तोत्थकालिमम् ॥ १४ ॥

पारिजातलतालोलविमानगणकेतनम् ।

अतो मञ्जरिकाकारमिव वैदूर्यभूतलम् ॥ १५ ॥

मनोवेगमहासिद्धजितवातगमागमम् ।

विमानगृहदेवस्त्रीगेयवाद्यसघुंघुमम् ॥ १६ ॥

त्रैलोक्यवरभूतौघसंचाराविरलान्तरम् ।

अन्योन्यादृष्टसंचारसुरासुरकुलाकुलम् ॥ १७ ॥

पर्यन्तस्थितकूष्माण्डरक्षःपैशाचमण्डलम् ।

वातस्कन्धमहावेगवहद्वैमानिकव्रजम् ॥ १८ ॥

वहद्विमानसीत्कारमुष्टिग्राह्यघनध्वनि ।

ग्रहर्क्षघनसंचारात्प्रचलद्वातयन्त्रकम् ॥ १९ ॥

निकटातपदग्धाल्पसिद्धसिद्धोज्झितास्पदम् ।

अर्काश्वमुखवातास्तदग्धमुग्धविमानकम् ॥ २० ॥

लोकपालाप्सरोवृन्दसंचाराचारचञ्चलम ।

देव्यन्तःपुरिकादग्धधूपधूमाम्बुदाम्बरम् ॥ २१ ॥

3.24.11

Sage Vashishta continued: 

Higher and higher, one above the other, surrounded separately by various wonderful aerial vehicles resembling beautifully adorned lands.

3.24.12  

All around, the sky filled with mountain ranges like Meru and others, glowing with ruby-like slopes, fiery inside like the flames of world-dissolution.

3.24.13  

Flooded with the light from pearl peaks, beautiful like the Himalayas; shining with golden mountain rays, radiant like golden lands.

3.24.14  

Bluish from green grassy plains, shining with great emerald-like glow; darkened by the ignorance arising from attachment to Seer and seen.

3.24.15  

Adorned with clusters of aerial vehicles waving with Parijata trees; thus resembling a land of lapis lazuli, casket-like.

3.24.16  

Where travel is swift as the mind, attained by great siddhas conquering the wind; humming with songs and music from aerial vehicles, homes, gods, and celestial women.

3.24.17  

Dense movement of the best Beings from the three worlds, with little space in between; crowded with gods and demons passing each other, seeing one another.

3.24.18  

At the edges, circles of kushmandas, rakshasas, and ghostly beings; carrying crowds of aerial travelers on strong wind currents with great speed.

3.24.19  

Carrying the whistling sounds of flying vehicles, thick thunder graspable by fists; a wind-machine shaking from the movement of planets, stars, and dense clouds.

3.24.20  

Places abandoned by lesser siddhas burned by nearby sun heat; beautiful vehicles scorched by the hot winds from the sun and horse-faced Beings.

3.24.21  

Unsteady from the movement and conduct of guardian deities and groups of apsaras; sky filled with clouds of incense smoke burned in the inner apartments of goddesses.

Summary of the Teachings of These Verses:

These verses form part of Sage Vasishta's vivid description of the heavenly realms to illustrate the nature of higher worlds and experiences beyond the earthly plane. The first section highlights the layered structure of the heavens, stacked one upon another, filled with magnificent aerial vehicles (vimanas) that resemble ornate floating cities or lands. This imagery emphasizes the grandeur and multiplicity of celestial spheres, separate yet interconnected, adorned with intricate beauty.

In the second section, the description focuses on the luminous and colorful aspects of these realms, drawing parallels to precious gems and mountains like Meru and the Himalayas. The glowing ruby slopes, pearl peaks, golden radiance, emerald greens, and lapis-like blues paint a picture of extraordinary splendor, but also introduce subtle darkness from ignorance caused by dualistic perception (Seer and seen), hinting at the imperfection even in heavenly beauty.

The third section shifts to the lively and dynamic atmosphere of the heavens, featuring wish-fulfilling Parijata trees, swift travel powered by mind-like speed and siddhi powers, and constant music from Divine Beings. This portrays the heavens as places of sensory delight, accomplishment, and harmonious activity among gods, celestial women, and perfected Beings.

The fourth section describes the crowded and bustling nature of these realms, with constant traffic of exalted souls from the three worlds, including interactions between gods and demons. The edges are guarded by fierce demonic entities, and powerful winds carry hordes of travelers, underscoring the organized yet intense movement and diversity in the celestial order.

The final section reveals potential discomforts and instabilities in the heavens, such as scorching heat from the sun, abandoned spots, and unsteady skies filled with incense smoke from divine rituals. This contrasts the earlier splendor, teaching that even heavenly pleasures are transient, subject to change, heat, and impermanence, ultimately pointing toward the need for detachment and Realization of the Supreme Reality beyond all worlds.

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.