Chapter 3.26, Verses 1–10

Yoga Vashishtha 3.26.1–10

(The suffering caused by worldly attachment, and the liberating Bliss of Self-Realization)

 

श्रीवसिष्ठ उवाच ।

इति ते वरवर्णिन्यौ ततो ब्रह्माण्डमण्डलात् ।

निर्गत्यान्यदनुप्राप्ते यत्र तद्ब्राह्मणास्पदम् ॥ १ ॥

ततो ददृशतुः सद्म स्वमेवं सिद्धयोषितौ ।

अदृश्ये एव लोकस्य मण्डपं ब्राह्मणास्पदम् ॥ २ ॥

चिन्ताविधुरदासीकं बाष्पक्लिन्नाङ्गनामुखम् ।

विध्वस्तप्रायवदनं शीर्णपर्णाम्बुजोपमम् ॥ ३ ॥

नष्टोत्सवपुरप्रायमगस्त्यात्तमिवार्णवम् ।

ग्रीष्मदग्धमिवोद्यानं विद्युद्दग्धमिव द्रुमम् ॥ ४ ॥

वातच्छिन्नमिवाम्भोदं हिमदग्धमिवाम्बुजम् ।

अल्पस्नेहदशं दीपमिवालोकनभेदनम् ॥ ५ ॥

आसन्नमृत्युकरुणाकुलवक्त्रकान्ति संशीर्णजीर्णतरुपर्णवनोपमानम् ।

वृष्टिव्यपायपरिधूसरदेशरूक्षं जातं गृहेश्वरवियोगहतं गृहं तत् ॥ ६ ॥

अथ सा निर्मलज्ञानचिराभ्यासेन सुन्दरी ।

संपन्ना सत्यसंकल्पा सत्यकामा च देववत् ॥ ७ ॥

चिन्तयामास मामेते देवीं चेमां स्वबन्धवः ।

पश्यन्तु तावत्सामान्यललनारूपधारणीम् ॥ ८॥

ततो गृहजनस्तत्र स ददर्शाङ्गनाद्वयम्।

लक्ष्मीगौर्योर्युगमिव समुद्भासितमन्दिरम् ॥ ९ ॥

आपादविविधाम्लानमालावसनसुन्दरम् ।

वसन्तलक्ष्म्योर्युगलमिवामोदितकाननम् ॥ १० ॥

Maharishi Vashishta continued:

3.26.1–2

Thus, those two beautiful women came out of the cosmic egg sphere and reached another place, the abode of the Brahmin.  

Then the two accomplished celestial women saw their own house, the Brahmin's mansion, which was invisible to the people of the world.

3.26.3–6  

It was filled with maidservants distressed by worry, with women's faces wet from tears, faces mostly destroyed, like withered leaves and lotuses.  

Like a city without festivals, like an ocean calmed after the sage Agastya drank it, like a garden scorched by summer, like a tree burned by lightning.  

Like a cloud scattered by wind, like a lotus withered by frost, like a lamp with little oil that cannot pierce the darkness.  

The house, struck by the separation from its master, had become dry and rough like a land parched and dusty after the rains have gone, with faces pitiful like those nearing death, comparable to a withered forest of old trees and leaves.

3.26.7  

Then that beautiful woman, through long practice of pure knowledge, became perfect, with true resolve and true desires, like a god.

3.26.8  

She thought: Let my relatives see me and this goddess here, for now, taking the form of ordinary women.

3.26.9–10 

Then the household people there saw the pair of women, like the pair of Lakshmi and Gauri illuminating the house.  

Beautiful from head to toe with unfaded garlands and clothes, like the pair of spring beauties filling the forest with fragrance.

Summary of the Teachings of These Verses:

These verses from the Yoga Vasishta continue the story of Leela and the goddess Saraswati in their subtle (astral) bodies, illustrating profound Advaita Vedanta principles through narrative.

The first two verses describe Leela and Saraswati leaving one Cosmic realm and arriving invisibly at the Brahmin's home. This highlights the illusory nature of the physical world and the ability of enlightened Consciousness to travel beyond material limitations, showing that True Reality transcends gross matter.

Verses three to six vividly depict the house in deep mourning after the Brahmin husband's death. Through poetic similes of desolation—like withered lotuses, scorched gardens, and dim lamps—the text conveys how attachment to the body and worldly relations causes intense suffering. This teaches that grief arises from identification with the impermanent, emphasizing the need to recognize the ephemeral nature of all phenomena.

In verse seven, Leela attains perfection through prolonged practice of Pure Knowledge (jnana), gaining siddhi-like powers where her will manifests Reality, akin to Divine Beings. This underscores that steadfast contemplation on the Self leads to mastery over illusion (maya), where thoughts become creative forces.

Verse eight shows Leela's intentional choice to appear in ordinary form for her family's sake, demonstrating compassionate use of spiritual powers and control over manifestation. It teaches that the enlightened can voluntarily engage with the world without being bound by it.

The final two verses describe the household's joy upon seeing the radiant women, likened to Divine pairs illuminating their surroundings. This contrasts earlier despair with sudden beauty and fragrance, symbolizing how True Knowledge dispels ignorance's gloom, restoring inner light and harmony.

Overall, these verses teach the power of Pure Consciousness to navigate and transform apparent Reality, the suffering caused by worldly attachment, and the liberating Bliss of Self-Realization.

Chapter 3.25, Verses 26–35

Yoga Vashishtha 3.25.26–35

(The illusory and dream-like quality of the Universe means that no matter how vast and real the Cosmic Vision appears, it is a projection of the mind)

 

श्रीवसिष्ठ उवाच ।

आव्योमसु चतुर्दिक्षु श्वभ्रसंभारभीषया ।

अर्धोन्म्लानतमोरूपलग्ननीलोत्पलस्रजा ॥ २६ ॥

नानामाणिक्यशिखरकह्लारकुमुदाब्जया ।

लोकालोकाचलोत्तालविपुलोद्दाममालया ॥ २७ ॥

वलितां त्रिजगल्लक्ष्मीधम्मिल्लवलनामिव ।

एतस्मादेव सर्वस्मात्ततो दशगुणात्मना ॥ २८ ॥

अज्ञातभूतसंचारनाम्नारण्येन मालिताम् ।

एतस्मादेव सर्वस्मात्ततो दशगुणात्मना ॥ २९ ॥

नभसेव चतुर्दिक्कं व्याप्तामतुलवारिणा ।

एतस्मादेव सर्वस्मात्ततो दशगुणात्मना ॥ ३० ॥

मेर्वादिद्रावणोत्केन ज्वालाजालेन मालिताम् ।

एतस्मादथ सर्वस्मात्ततो दशगुणात्मना ॥ ३१ ॥

मेर्वाद्यचलसङ्घातं नयता तृणपांसुवत्।

वहताद्रीन्द्रविस्फोटकारिणा जवहारिणा ॥ ३२ ॥

निःशून्यत्वादशब्देन मरुता परितो वृतम् ।

एतस्मादथ सर्वस्मात्ततो दशगुणात्मना ॥ ३३ ॥

परितो वलितं व्योम्ना निःशून्येनैकरूपिणा ।

अथ योजनकोटीनां शतेन घनरूणिणा।

व्याप्तं ब्रह्माण्डकुड्येन हैमेनापि द्विपर्वणा ॥ ३४ ॥

इति जलधिमहाद्रिलोकपालत्रिदशपुराम्बरभूतलैः परीतम् ।

जगदुदरमवेक्ष्य मानुषी द्राग्भुवि निजमन्दिरकोटरं ददर्श ॥ ३५ ॥

Maharishi Vashishta continued:

3.25.26

In the vast empty skies in all four directions, adorned with a garland of half-bloomed dark lotuses clinging due to the terrifying heaps of deep pits.

3.25.27

Decorated with various jewels, peaks, white lilies, blue lotuses, and lotuses, like a grand garland rising high over the Lokaloka mountain.

3.25.28

Coiled around like the braided hair of the goddess of the three worlds.

3.25.29

From all this, then encircled tenfold by a forest named unknown living beings' movement.

3.25.30

From all this, then filled in all four directions with incomparable vast ocean like the sky.

3.25.31

From all this, then adorned with flames melting Meru and other mountains.

3.25.32

Carrying away groups of mountains like Meru, treating them as mere grass and dust, with a swift wind causing explosions of great mountains.

3.25.33

Surrounded all around by a silent wind due to its emptiness, without sound.

3.25.34

Then encircled all around by uniform empty space without emptiness. Further, covered by a thick golden wall of the cosmic egg, two-layered, measuring a hundred crore yojanas.

3.25.35

Thus, having seen the interior of the world surrounded by oceans, great mountains, guardians of the worlds, cities of gods, sky, and earth, the human lady quickly saw her own small house chamber on earth.

Summary of the Teachings of These Verses:

These verses from the Yoga Vasistha describe a visionary experience where a person (in the context of the story, Queen Lila) gains subtle sight to perceive the vast structure of the Universe, known as the Brahmanda or Cosmic egg. The description uses poetic metaphors to illustrate the immense layers enveloping the inner world, emphasizing the mind-boggling scale of Creation.

The imagery begins with dark, terrifying voids and progresses through beautiful yet overwhelming adornments like garlands of lotuses and jewels, symbolizing the alluring but illusory nature of the cosmos. 

Each subsequent layer is described as ten times greater than the previous, surrounded by forests of unknown entities, vast oceans, fiery dissolutions, powerful winds, silent emptiness, and uniform void, culminating in a thick golden shell.

This layered structure highlights the infinite expansion of the universe beyond ordinary perception, showing how the three worlds (earth, atmosphere, heavens) are contained within a tiny fraction of the Cosmic interior.

Ultimately, after beholding this grand, enclosed vastness filled with oceans, mountains, divine realms, and planetary guardians, the observer suddenly returns to her limited human dwelling, realizing the contrast between the infinite cosmos and the finite personal experience.

The core teaching is the illusory and dream-like quality of the Universe in Advaita Vedanta: no matter how vast and real the cosmic vision appears, it is a projection of the mind. This Realization diminishes attachment to the world, fostering detachment and understanding that the True Self (Pure Consciousness) transcends all layers of creation, leading toward liberation.

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.