Chapter 3.25, Verses 15–25

Yoga Vashishtha 3.25.15–25

(True Realization comes from recognizing the Infinite Consciousness as one's own Nature, transcending all Cosmic layers)

 

श्रीवसिष्ठ उवाच ।

ततोऽपि द्विगुणं देहं दधत्या वलयाकृतिम् ।

जगद्भूतलताव्याप्तां शाकाख्यद्वीपलेखया ॥ १५ ॥

ततोऽपि द्विगुणाकारं धारयन्त्या च वेष्टिताम् ।

प्रत्यग्रक्षीरपूर्णाब्धिलेखया स्वादुशीतया ॥ १६ ॥

ततोऽपि द्विगुणाकारं धारयन्त्योपवेष्टिताम् ।

नानाजनालंकृतया कुशाख्यद्वीपलेखया ॥ १७ ॥

ततोऽपि द्विगुणाकारं धारयन्त्या च वेष्टिताम् ।

दध्यब्धिलेखया नित्यसंतर्पितसुरौघया ॥ १८ ॥

ततः क्रौञ्चाभिधद्वीपलेखयैवं प्रमाणया।

वेष्टितां खातरचया नवां नृपपुरीमिव ॥ १९ ॥

ततोऽपि च घृताम्भोधिलेखयैवं प्रमाणया ।

ततोऽपि शाल्मलीद्वीपलेखया मलपूर्णया ॥ २० ॥

ततः सुरामहाम्भोधिलेखया पुष्पशुभ्रया।

शेषस्य देहलतया हरिमूर्तिमिवावृताम् ॥ २१ ॥

ततो गोमेदकद्वीपलेखयैवप्रमाणया ।

इक्ष्वब्धिलेखयाप्येवं हिमवत्सानुशुद्धया ॥ २२ ॥

ततोऽपि पुष्करद्वीपलेखया द्विगुणस्थया ।

अन्ते स्वादूदकाम्भोधिलेखयैवं प्रमाणया ॥ २३ ॥

ततो दशगुणेनाथ पातालतलगामिना ।

निखातवलयेनोच्चैः श्वभ्रसंभाररूपिणा ॥ २४ ॥

पातालगामिमार्गेण वलितां भयदात्मना ।

एतस्मात्खलु सर्वस्मात्ततो दशगुणोच्चया ॥ २५ ॥

Maharishi Vashishta continued:

3.25.15

Then, bearing a body twice as large, in a circular form, enveloped by the line of the earth-ocean spread all over the world, marked by the Shaka island-continent.

3.25.16

Then, bearing a form twice as large again, enveloped by the line of the fresh milk ocean, cool and sweet.

3.25.17

Then, bearing a form twice as large again, enveloped by the line of the Kusha island-continent, adorned with various people.

3.25.18

Then, bearing a form twice as large again, enveloped by the line of the curd ocean, constantly satisfying hosts of gods.

3.25.19

Then, enveloped in the same way by the line of the Krauncha island-continent of that measure, like a new royal city surrounded by a moat.

3.25.20

Then, again by the line of the ghee ocean of that measure, and then by the line of the Shalmali island-continent full of impurities.

3.25.21

Then, by the line of the great liquor ocean, bright with flowers, enveloping the body-creeper of Shesha, like the form of Lord Vishnu.

3.25.22

Then, by the line of the Gomeda island-continent of the same measure, and also by the sugarcane juice ocean, pure like the peak of Himavat.

3.25.22

Then, by the line of the Pushkara island-continent twice as vast, and at the end by the line of the fresh water ocean of that measure.

3.25.24

Then, with a deep circular trench ten times larger, going down to the netherworlds, high and filled with pits like heaps.

3.25.25

Encircled by the path going to the netherworlds, fearful in nature. From all this, indeed, then ten times higher.

Summary of the Teachings of These Verses:

These verses from the Yoga Vasishta describe the immense, layered structure of the cosmic serpent Shesha's body, which symbolically represents the vastness of the Universe or Brahmanda (cosmic egg). Each layer doubles in size and is encircled by alternating island-continents (dvipas) and oceans made of different substances, illustrating the Infinite expansion of Creation.

The description follows the traditional Puranic cosmology, with seven main dvipas (Jambu/Shaka, Plaksha/Kusha, Krauncha, Shalmali, Gomeda, Pushkara) and corresponding oceans (salt/earth, milk, curd, ghee, liquor, sugarcane juice, fresh water), but here mapped onto Shesha's coiled body. This highlights how the macrocosm mirrors microcosmic forms, emphasizing scale and interdependence.

A key teaching is the illusory and dream-like nature of the phenomenal world. Despite the grand description of vast oceans and continents, the entire structure is part of Shesha's body supporting Vishnu, reminding us that all multiplicity arises from a single underlying Reality.

Further, the progression of doubling sizes and the final tenfold increases leading to netherworlds convey the boundless nature of Existence. 

Nothing is fixed or ultimate in the manifested world; it expands endlessly, pointing to the non-dual Brahm beyond measurement.

Ultimately, these verses teach detachment and Realization of the Self. By contemplating the immense yet illusory cosmos on Shesha, one understands that the world is a mental projection. True Realization comes from recognizing the Infinite Consciousness as one's own nature, transcending all Cosmic layers.

Chapter 3.25, Verses 1–14

Yoga Vashishtha 3.25.1–14

(Modern science views Earth as a globe with Jambudvipa as Eurasia or the Eurasian landmass and Meru as the Himalayas)

 

श्रीवसिष्ठ उवाच ।

नभःस्थलाद्गिरिग्रामं गच्छन्त्यौ कंचिदेव ते ।

ज्ञप्तिचित्तस्थितं भूमितलं ददृशतुः स्त्रियौ ॥ १ ॥

ब्रह्माण्डनरहृत्पद्मं दिगष्टकदलं बृहत्।

गिरिकेसरसंबाधं स्वामोदभरसुन्दरम् ॥ २ ॥

सरित्केसरिकानालमध्येऽवश्यायबिन्दुकम् ।

शर्वरिभ्रमरीभ्रान्तं भूतौघमशकाकुलम् ॥ ३ ॥

अन्तर्गुणगणाकीर्णं सुरन्ध्रैः सुषिरैर्वृतम्।

उह्यमानपयःपूरैर्दिवसालोककान्तिमत् ॥ ४ ॥

रसार्द्रं खे भ्रमद्धंसं रात्रिसंकोचभाजनम्।

पातालपङ्कनिर्मग्ननागनाथमृणालकम् ॥ ५ ॥

कदाचिदास्पदाम्भोधिकम्पकम्पितदिग्दलम् ।

अधोनालगतानन्तदैत्यदानवकण्टकम् ॥ ६ ॥

असुरस्त्रैणवल्लर्या संभोगसुकुमारया ।

प्राप्यभूभृन्महाबीजहृदयं भूतबीजया ॥ ७ ॥

जम्बूद्वीप इति ख्यातां विपुलां तत्र कर्णिकाम् ।

सरित्केसरिकानाला नगरग्रामकेसराम् ॥ ८ ॥

कुलशैलेश्वरोत्तुङ्गबीजसप्तकसुन्दरीम् ।

मध्यस्थोच्चमहामेरुबीजाक्रान्तनभस्थलीम् ॥ ९ ॥

सरःप्रालेयकणिकां वनजङ्गलधूलिकाम् ।

स्थलेष्वामण्डलान्तस्थजनजालालिमण्डलाम् ॥ १० ॥

तां योजनशताकारैः प्रतिराकं प्रबोधिभिः ।

सागरैर्भ्रमरैर्व्याप्ता दिक्वतुष्टयशालिभिः ॥ ११ ॥

दिग्दलाष्टकविश्रान्तससुराम्भोधिषट्पदाम् ।

भ्रातृभिर्नवभिर्भूपैर्नवधा परिकल्पिताम् ॥ १२ ॥

लक्षयोजनविस्तीर्णामाकीर्णां च रजोलवैः ।

नानाजनपदव्यूहस्थिरावश्यायसीकराम् ॥ १३ ॥

द्वीपात्तु द्विगुणं मानं लवणार्णवलेखया।

दधत्या वलितां बाह्ये प्रकोष्ठमिव कम्बुना ॥ १४ ॥

Maharishi Vashishta continued:

3.25.1

The two women, traveling from the sky to a mountain village somewhere, saw the earth situated in Pure Consciousness.

3.25.2

A vast lotus-like structure in the heart of the earth-lord, with eight directional petals, crowded with mountain filaments, beautiful with its own fragrance.

3.25.3

With rivers as filament tubes, a drop of dew in the center, buzzing with the bee-like destroyer, full of multitudes of beings like insects.

3.25.4

Filled inside with groups of qualities, covered with pores as openings, carried by floods of water, shining with the light of days.

3.25.5

Moist with essence in the sky, with wandering swan-like days, container of night contraction, lotus stalk sunk in the mud of netherworlds with lord of serpents.

3.25.6

Sometimes shaken by the trembling of oceanic petals, with endless demons and asuras as thorns in the lower stalk.

3.25.7

Reaching the heart of the great seed of the earth-lord through tender enjoyment with the creeper-like asura women, by the living seed.

3.25.8

The large pericarp there, known as Jambudvipa (the central island-continent named after the rose-apple tree), with rivers as filament tubes, cities and villages as filaments.

3.25.9

Beautiful with seven high island-continents as mountain lords' seeds, with the central high Meru conquering the sky region.

3.25.10

With lake snow particles, forest and jungle dust, surrounded by circles of people in the plains within the orb.

3.25.11

Covered with oceans as bees in four directions, awakened by hundreds of yojanas in each direction.

3.25.12

Resting on eight directional petals, with gods and oceans as bees, imagined in nine ways by nine brother kings.

3.25.13

Spread over a lakh yojanas, scattered with dust particles, with steady showers in various countries and arrays.

3.25.14

Outside, encircled by the salty ocean line, twice the measure of the island, like an armlet coiled with a conch.

Summary of the Teachings:

These verses from Yoga Vasistha chapter 3.25 describe the earth (Bhu-mandala or the earthly plane) as a gigantic lotus flower, drawing from traditional Puranic cosmology. 

The central pericarp is Jambudvipa, the innermost island-continent where humans live, surrounded by the salty ocean (Lavana Samudra). Jambudvipa often corresponds to Asia or the known ancient world centered on India, with Bharata-varsha (one of its nine divisions) representing the Indian subcontinent.

The lotus has seven prominent "seeds" or high continents (dvipas) likened to mountain lords, referring to the seven concentric island-continents in Puranic geography: Jambudvipa (central), Plakshadvipa, Shalmalidvipa, Kushadvipa, Kraunchadvipa, Shakadvipa, and Pushkaradvipa. These are separated by seven oceans of increasing size: salty water, sugarcane juice, wine, ghee, curd, milk, and fresh water. In modern terms, these are symbolic or mythical; no direct geographical matches exist beyond the innermost salty ocean possibly evoking the world's oceans surrounding landmasses.

Mount Meru stands as the tall central filament dominating the sky, the cosmic axis at the heart of Jambudvipa. Rivers act as tubes, mountains as filaments, days as swans, oceans as buzzing bees, and netherworlds (patala) as the submerged stalk with demons as thorns. This organic imagery connects natural and cosmic elements, showing the earth's interconnected structure.

The description extends to a vast scale: Jambudvipa spans 100,000 yojanas (ancient units), with the full structure reaching a lakh yojanas or more, encircled by the double-sized salty ocean. The "nine ways imagined by nine brother kings" may allude to Jambudvipa's nine varshas (regions). Modern science views Earth as a globe without concentric continents, but some interpretations map Jambudvipa to Eurasia or the Eurasian landmass with Meru as the Pamirs or Himalayas.

Ultimately, this metaphorical lotus teaches Advaita Vedanta: the seemingly vast, diverse earth—with its islands, oceans, mountains, and beings—is illusory, a projection arising in Pure Consciousness (chitta). Like a transient lotus in a pond, the world lacks independent Reality; Realizing this non-dual Truth liberates one from identification with the ephemeral forms, leading to abiding in Eternal Brahm.

Chapter 3.24, Verses 56–65

Yoga Vashishtha 3.24.56–65

(World is a chaotic mix of opposites—pleasure and pain, creation and destruction—all arising as mere mental projections, without any fixed Reality)

 

श्रीवसिष्ठ उवाच ।

क्वचिद्धर्घरवातौघपक्षप्रोड्डीनपर्वतम् ।

क्वचिद्गन्धर्वनगरसुरस्त्रीवृन्दबन्धुरम् ॥ ५६ ॥

क्वचिद्वहद्गिरिध्वस्तवृक्षलक्षोच्छ्रिताम्बुदम् ।

क्वचिन्मायाकृताकाशनलिनीजलशीतलम् ॥ ५७ ॥

क्वचिदिन्दुकराकृष्टिशीतलाह्लादमारुतम् ।

क्वचित्तप्तानिलादग्धद्रुमपर्वतवारिदम् ॥ ५८ ॥

क्वचिदत्यन्तसंशान्तवातादेकान्तनिर्ध्वनि ।

क्वचित्पर्वततुल्याभ्रशिखाकूटशतोदयम् ॥ ५९ ॥

क्वचित्प्रावृड्भवोन्मत्तघनाभ्ररवघर्घरम् ।

क्वचित्सुरासुरगणप्रवृत्तरणदुगमम् ॥ ६० ॥

क्वचिद्व्योमाब्जिनीहंसीस्वनाहूताब्जवाहनम् ।

क्वचिन्मन्दाकिनीतीरनलिनीलुण्ठकानिलम् ॥ ६१ ॥

स्वशरीरेण गङ्गादिसरितां सन्निधानतः ।

प्रोड्डीनमत्स्यमकरकुलीराम्बुजकूर्मकम् ॥ ६२ ॥

पातालगार्कजनितभूच्छायाकाकचोपनैः ।

क्वचित्क्वचिन्मण्डलेषु ग्रस्तचन्द्रार्कमण्डलम् ॥ ६३ ॥

क्वचित्सर्गानिलाधूतमायाकुसुमकाननम् ।

पतत्पुष्पहिमासारत्रसद्वैमानिकाङ्गनम् ॥ ६४ ॥

उदुम्बरोदरमशकक्रमभ्रमज्जगत्त्रयान्तरगतभूतसंचयम् ।

विलङ्घ्य तद्वरललने खमुच्चकैर्महीतलं पुनरपि गन्तुमुद्यते ॥ ६५ ॥

Maharishi Vashishta continued:

3.24.56–60

Somewhere a mountain flying about, tossed by the strong blasts of long and violent winds; somewhere charming with groups of celestial cities and heavenly nymphs.

Somewhere a cloud rising high with millions of trees uprooted and destroyed by mountain torrents; somewhere cool with the waters of illusory sky-lotuses.

Somewhere a breeze pleasant and delightful, drawn by the moon's rays; somewhere a cloud scorched by hot winds, burning trees and mountains.

Somewhere completely calm with no wind at all, in utter silence; somewhere the rise of hundreds of mountain-like cloud peaks.

Somewhere the deep rumbling roar of mad monsoon clouds; somewhere the noisy battlefield of gods and demons in combat.

3.24.61–64

Somewhere a swan in the sky-lotus garden calling to lotus-carrying Vishnu; somewhere a breeze plucking lotuses on the banks of the heavenly Ganges.

With her own body, near rivers like the Ganga, tossing about schools of fish, crocodiles, crabs, lotuses, and tortoises.

Somewhere, with shadows of underworld crows created by eclipses, in some regions the circles of the swallowed sun and moon.

Somewhere a forest of illusory flowers shaken by creation-winds; heavenly women frightened by falling flower-snow showers.

3.24.65

Like a fig tree's interior filled with a swarm of buzzing insects—the collection of Beings inside the three worlds—she leaps over that, and with excellent women, rises high into the sky, eager to reach the earth again.

Summary of the Teachings:

These verses from the Yoga Vasistha form part of Sage Vasistha's description of the fantastic and varied visions experienced by the celestial nymph (Vidyadhara or Apsara) as she travels swiftly through vast spaces of Consciousness. 

The teachings emphasize the illusory and dream-like nature of all perceived phenomena, highlighting how the mind projects diverse worlds and experiences that appear real but lack inherent existence.

The imagery in verses 56 to 60 illustrates the extreme contrasts in the perceived universe: mountains flung by winds, enchanting heavenly realms, destructive storms, serene coolness, burning heat, absolute stillness, towering clouds, thundering rains, and epic battles. This shows that the world is a chaotic mix of opposites—pleasure and pain, creation and destruction—all arising as mere mental projections, without any fixed Reality.

Verses 61 to 64 continue with surreal scenes involving divine elements like swans calling to Vishnu, winds along celestial rivers, eclipses casting eerie shadows, and forests of imaginary flowers terrifying heavenly Beings. These depict how even Divine or Cosmic events are fabricated illusions, blending mythology with natural phenomena to underscore that gods, heavens, and natural forces are all part of the mind's playful creation.

Verse 65 uses the vivid metaphor of the fig tree's interior swarming with insects to represent the three worlds (physical, astral, causal) teeming with countless beings. The nymph effortlessly transcends this buzzing multitude, soaring freely, symbolizing the liberated soul's ability to leap beyond the confines of illusory worlds.

Overall, these verses teach the core Advaita principle that the entire cosmos—grand or grotesque, serene or violent—is a hallucination of the mind. True liberation comes from recognizing this unreality, allowing one to move freely through experiences without attachment, just as the nymph traverses impossible landscapes, ultimately pointing to the Boundless, Pure Consciousness beyond all appearances.

Chapter 3.24, Verses 46–55

Yoga Vashishtha 3.24.46–55

(The world is like a dream-sky: endlessly creative, contrasting, and empty at its core)

 

श्रीवसिष्ठ उवाच ।

वैमानिकनिपातेन वहिलेखाङ्कितं क्वचित् ।

क्वचित्केतुशतोत्पातमिथःसंघट्टपट्टितम् ॥ ४६ ॥

क्वचिच्छुभग्रहगणप्रगृहीताग्र्यमण्डलम् ।

क्वचिद्रात्रितमोव्याप्तं क्वचिद्दिवसभास्वरम् ॥ ४७ ॥

क्वचिदुद्गर्जदम्भोदं क्वचिन्मूकामलाम्बुदम् ।

वातावकीर्णशुक्लाभ्रखण्डपुष्पोत्तरं क्वचित् ॥ ४८ ॥

क्वचिदत्यन्तनिःशून्यमवदातमनन्तरम् ।

आनन्दमृदुशान्ताच्छं ज्ञस्येव हृदयं ततम् ॥ ४ ॥

शुक्रवाहनभेकौघैः क्वचिद्गलकृतारवम्।

शून्यतावारिवलितं क्षेत्रमाकाशवासिनाम् ॥ ५० ॥

मयूरहेमचूडादिपक्षिभिः क्वचिदावृतम्।

विद्याधरीणां देवीनां वाहनैर्विहितास्पदैः ॥ ५१ ॥

क्वचिदभ्रान्तरोन्नृत्यद्गुहमायूरमण्डलम् ।

क्वचिदग्निशुकैः श्यामं शाद्वलानामिव स्थलम् ॥ ५२ ॥

क्वचित्प्रेतेशमहिषमहिम्ना वामनाम्बुदम् ।

क्वचिदश्वैस्तृणग्रामशङ्काग्रस्तासिताम्बुदम् ॥ ५३ ॥

क्वचिद्देवपुरव्याप्तं क्वचिद्दैत्यपुरान्वितम् ।

अन्योन्याप्राप्यनगरं नगरन्ध्रकरानिलम् ॥ ५४ ॥

क्वचित्कुलाचलाकारनृत्यद्भैरवभासुरम् ।

क्वचित्सपक्षशैलेन्द्रसमनृत्यद्विनायकम् ॥ ५५ ॥

Maharishi Vashishta continued:

3.24.46  

Somewhere marked with fiery streaks from the fall of aerial vehicles, somewhere battered by the clash of hundreds of comets against each other.

3.24.47  

Somewhere grasped by auspicious planets in its bright orb, somewhere covered in night darkness, somewhere shining with daylight brightness.

3.24.48  

Somewhere thundering with clouds, somewhere with silent clear clouds, somewhere adorned with white cloud fragments scattered by wind, like flowers.

3.24.49  

Somewhere extremely empty, pure, endless, spread out like the soft, peaceful, clear heart of a Knower.

3.24.50  

Somewhere filled with noise from flocks of frogs carried by Venus, a region of sky-dwellers enveloped in emptiness.

3.24.51  

Somewhere covered with birds like peacocks with golden crests, serving as mounts for celestial nymphs and goddesses.

3.24.52  

Somewhere with circles of peacocks dancing in the space between clouds, somewhere dark with fiery peacocks, like a ground with green grass.

3.24.53  

Somewhere a cloud darkened by the majesty of Shiva's buffalo, somewhere a black cloud seemingly grazed by horses mistaking grass villages.

3.24.54  

Somewhere filled with Divine cities, somewhere with demon cities, winds from city pores that cannot reach each other's cities.

3.24.55  

Somewhere brilliantly terrifying with dancing mountain-like forms, somewhere with Ganapati dancing alongside winged mountain lords.

Summary of Teachings: 

These verses describe the vast, varied, and wondrous appearances in the Infinite Space perceived in a State of deep Spiritual Realization. The sky is portrayed as a dynamic canvas filled with celestial phenomena, mythical beings, and contrasting elements—light and darkness, sound and silence, activity and emptiness. This vivid imagery illustrates the boundless diversity arising within Pure Consciousness, emphasizing that all such perceptions are manifestations of the mind.

The teachings highlight the illusory yet enchanting nature of the world. Just as the sky appears filled with comets, clouds, planets, birds, and cities of gods and demons, the universe is a projection of the infinite mind. These diverse forms—auspicious and inauspicious, beautiful and terrifying—coexist without inherent conflict, pointing to the non-dual reality underlying all appearances.

A key insight is the comparison to the heart of a Wise Knower (jnani): amidst all this variety, there exists a region of Absolute Emptiness, Purity, Peace, and Bliss. This represents the unchanging, Infinite Self, untouched by the play of phenomena, soft and serene like True Knowledge.

The presence of celestial beings—nymphs, goddesses, peacocks, frogs, buffalo of Shiva, and Ganapati—symbolizes how the mind populates empty space with imagined forms, including divine and demonic realms that never truly interact or reach one another, underscoring separation as mere illusion.

Ultimately, these verses teach that the world is like a dream-sky: endlessly creative, contrasting, and empty at its core. Recognizing this leads to liberation, as one rests in the peaceful, Infinite Heart of Pure Consciousness, beyond all dualities and manifestations.

Chapter 3.24, Verses 35–45

Yoga Vashishtha 3.24.35–45

(Infinite variations in the Universe, beautiful or terrifying, stable or transient, are mere appearances in the Pure Consciousness)

 

श्रीवसिष्ठ उवाच ।

क्वचिन्निरम्बरोन्नृत्तमातृमण्डलमालितम् ।

क्वचिन्नित्यं नवक्षीबक्षुब्धयोगीश्वरीगणम् ॥ ३५ ॥

क्वचिच्छान्तसमाधिस्थविश्रान्तमुनिमालितम् ।

समं दूरास्तसंरम्भसाधुचित्तमनोहरम् ॥ ३६ ॥

गायत्किन्नरगन्धर्वसुरस्त्रीमण्डलं क्वचित् ।

क्वचित्स्तब्धपुराकीर्णं वहत्पुरवरं क्वचित् ॥ ३७ ॥

क्वचिद्रुद्रपुरापूर्णं क्वचिद्ब्रह्ममहापुरम्।

क्वचिन्मायाकृतपुरं क्वचिदागामिपत्तनम् ॥ ३८ ॥

क्वचिद्भ्रमच्चन्द्रसरः क्वचित्स्तब्धमयंसरः ।

क्वचित्सरत्सिद्धगणं क्वचिदिन्दुकृतोदयम् ॥ ३९ ॥

क्वचित्सूर्योदयमयं क्वचिद्रात्रितमोमयम् ।

क्वचित्संध्यांशुकपिलं क्वचिन्नीहारधूसरम् ॥ ४० ॥

क्वचिद्धिमाभ्रधवलं क्वचिद्वर्षत्पयोधरम् ।

क्वचित्स्थल इवाकाश एव विश्रान्तलोकपम् ॥ ४१ ॥

ऊर्ध्वाधोगमनव्यग्रसुरासुरगणं क्वचित्।

पूर्वापरोत्तरायाम्यदिक्संचाराकुलं क्वचित् ॥ ४२ ॥

अपि योजनलक्षाणि क्वचिद्दुष्प्रापभूधरम् ।

अविनाशितमःपूर्णं दृषद्गर्भोपमं क्वचित् ॥ ४३ ॥

अविनाशिबृहत्तेजः क्वचिदर्कानलोपमम् ।

हिमानीजठराशीतं क्वचिच्चन्द्रादिसद्मसु ॥ ४४ ॥

क्वचिद्वहत्पुरोवृत्तकल्पवृक्षलतावनम् ।

क्वचिद्दैत्यहतोत्तुङ्गप्रपतद्देवपत्तनम् ॥ ४५ ॥

Maharishi Vashishta continued:

3.24.35

Somewhere adorned with circles of dancing Matris in open spaces without obstacles; somewhere always filled with groups of Yogishvaris intoxicated with fresh joy.

3.24.36

Somewhere adorned with Sages resting peacefully in deep calm meditation; equally distant from all, free from agitation, with a charming mind like that of saints.

3.24.37

Somewhere a circle of celestial women, Kinnaras, Gandharvas singing; somewhere filled with motionless ancient cities; somewhere carrying excellent flowing cities.

3.24.38

Somewhere filled with the cities of Rudra; somewhere the great city of Brahma; somewhere a city created by illusion; somewhere a future town.

3.24.39

Somewhere a lake with swirling moon-like waters; somewhere a still metallic lake; somewhere a lake with moving groups of Siddhas; somewhere a lake with rising moon.

3.24.40

Somewhere full of sunrise; somewhere filled with night darkness; somewhere orange like twilight robes; somewhere gray with mist.

3.24.41

Somewhere white like snow clouds; somewhere with raining clouds; somewhere the sky itself appearing like land, resting multitudes of beings.

3.24.42

Somewhere gods and demons busy going up and down; somewhere crowded with movement in east, west, north, south directions.

3.24.43

Somewhere mountains hard to reach even after lakhs of yojanas; somewhere like a stone cave full of indestructible darkness.

3.24.44

Somewhere indestructible great brilliance like the sun's fire; somewhere cold like inside snow mountains in houses of moon etc.

3.24.45

Somewhere carrying forests of wish-fulfilling trees and creepers from ancient times; somewhere high Divine cities falling down destroyed by demons.

Summary of the Teachings of These Verses:

These verses from the Yoga Vasishta, spoken by Sage Vasishta, form part of a profound description of the infinite and varied appearances within the vast expanse of Consciousness or the mind. They illustrate the non-dual Advaita philosophy by showing how the one unchanging Reality manifests countless diverse worlds and scenes simultaneously.

The verses use the repetitive phrase "somewhere" (kvacit) to emphasize the boundless diversity within the single fabric of existence. From dancing divine mothers and intoxicated yoginis to serene sages in meditation, the imagery highlights contrasting states—activity and stillness, joy and peace—existing side by side without conflict, teaching that all opposites are reconciled in the Ultimate Reality.

Further, celestial realms with singing Beings contrast with ancient motionless cities or flowing urban landscapes, alongside godly abodes of Rudra and Brahma, illusory cities, and future ones. This underscores the illusory nature of time and creation: past, present, and future are mere mental projections, not separate Realities.

Natural elements like swirling or still lakes, sunrise or night, twilight or mist, snowy whiteness or rainy clouds, even sky appearing as land, reveal how phenomena arise and change within the unchanging space of awareness. Directions bustling with movement or inaccessible vast mountains symbolize the endless scale and variety of perceived worlds.

Finally, intense brilliance, cold realms, wish-fulfilling gardens, or destroyed divine cities point to creation, preservation, and destruction occurring eternally. The core teaching is that all these infinite variations—beautiful or terrifying, stable or transient—are mere appearances in the Pure Consciousness, like dreams in the mind. Nothing truly exists apart from the Self; Realizing this leads to Freedom from identification with the changing world.

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.