Chapter 3.26, Verses 46–57

Yoga Vashishtha 3.26.46–57

(Consciousness is the sole Reality — Pure, Subtle, and All-pervading. It creates everything as it wills, like dream cities or imagined worlds)

महर्षि वशिष्ठ उवाच।

यथा पृथ्व्यादिना भातमपृथ्व्यादि भवेत्क्षणात् ।

स्वप्ने स्वप्नपरिज्ञानात्तथा जाग्रत्यपि स्फुटम् ॥ ४६ ॥

पृथ्व्यादि खतया बुद्धं खमित्येवानुभूयते ।

तथाहि क्षुब्धधातूनां कुड्येषु ख इवोद्यमः ॥ ४७ ॥

स्वप्ने नगरमुर्वीं वा शून्यं खातं च बुध्यते ।

स्वप्राङ्गना च कुरुते शून्याप्यर्थक्रियां नृणाम् ॥ ४८ ॥

खं पृथ्व्यादितया बुद्धं पृथ्व्यादि भवति क्षणात् ।

मूर्च्छायां परलोकोऽपि प्रत्यक्षमनुभूयते ॥ ४९ ॥

बालो व्योमैव वेतालं म्रियमाणोऽम्बरे वनम् ।

केशोण्ड्रकं खमन्यस्तु खमन्यो वेत्ति मौक्तिकम् ॥ ५० ॥

त्रस्तक्षीबार्धनिद्राश्च नौयानाश्च सदैव स्ये ।

वेतालवनवृक्षादि पश्यन्त्यनुभवन्ति च ॥ ५१ ॥

यथाभावितमेतेषां पदार्थानामतो वपुः ।

अभ्यासजनितं भाति नास्त्येकं परमार्थतः ॥ ५२ ॥

लीलया तु यथावस्तु बुद्ध्वा पृथ्व्यादिनास्तिता ।

आकाशमेव संवित्त्या भाति भ्रान्तितयोदितम् ॥ ५३ ॥

ब्रह्मात्मैकचिदाकाशमात्रबोधवतो मुनेः।

पुत्रमित्रकलत्राणि कथं कानि कदा कुतः ॥ ५४ ॥

दृश्यमादावनुत्पन्नं यच्च भात्यजमेव तत् ।

सम्यग्ज्ञानवतामेव रागद्वेषदृशो कृतः ॥ ५५ ॥

हस्तः शिरसि यद्दत्तो लीलया ज्येष्ठशर्मणः ।

तत्प्रभावस्थितारम्भसंबोधायाश्चितेः फलम् ॥ ५६ ॥

बोधो हि चेतति यथैव तथा शुभानि सूक्ष्मस्तु खादपि तथातितरां विशुद्धः।

सर्वत्र राघव स एव पदार्थजालं स्वप्नेषु कल्पितपुरेष्वनुभूतमेतत् ॥ ५७ ॥

Maharishi Vashishta continued:

3.26.46

Just as in a dream, something that was not earth or other elements suddenly appears as earth etc. due to the dream-knowing, in the same way, even in the waking state, this becomes clearly manifest.

3.26.47

What is perceived as earth etc. is experienced only as Space. Indeed, when the elements are agitated, even in walls, there arises an appearance like space.

3.26.48

In a dream, one knows a city, earth, or a void pit; even a dream-woman, though void, performs actions that affect people.

3.26.49

Space, when perceived as earth etc., instantly becomes earth etc. In fainting or unconsciousness, even the other world is directly experienced.

3.26.51

A child sees only sky as a demon; a dying person sees a forest in the sky; one person knows hair as a worm, while another knows the same Space as a pearl.

3.26.51

Those who are frightened, drunk, half-asleep, or on a boat always see and experience things like a demon-forest and trees.

3.26.52

According to how these things are conceived, their forms appear through repeated practice (or habit). In Ultimate Reality, there is no single fixed thing.

3.26.53

But when one understands things as they truly are through play (or divine sport), the non-existence of earth etc. is Realized; only Space shines through Pure Consciousness, though it appears distorted due to illusion.

3.26.54

For the Sage who knows only the One Pure Consciousness-space as Brahm-Self, how, where, when, and which sons, friends, or wives can exist?

3.26.55

The seen world was never created in the beginning; whatever appears is unborn. It is only due to wrong perception of attachment and aversion that it seems created for those with True Knowledge.

3.26.56

When the hand was playfully placed on the head by the elder Jyestha Sharma, that was the fruit of the awakening of Consciousness for the sake of establishing its power and beginning.

3.26.57

Consciousness knows exactly as it wills; good things arise accordingly. Subtle and even more Pure than Space itself, O Rama, that same Consciousness is the entire network of objects, experienced in dreams and imagined cities.

Summary of the Teachings:

These verses emphasize the illusory nature of the world, drawing parallels between dreams, hallucinations, and waking perception. Sage Vasishta explains that just as a dream creates vivid objects from nothing, the waking world too is a projection of Consciousness. Elements like earth appear suddenly based on mental perception, showing that Reality depends on how the mind conceives it, not on any independent Existence.

The teaching highlights the role of perception and conditioning. 

Space (akasha) can be experienced as solid matter or void depending on the state of mind—whether in dreams, fainting, intoxication, fear, or habitual thinking. Different 

people see the same thing differently (e.g., sky as demon, pearl, or worm), proving that objects have no fixed, objective reality; they arise from repeated mental habits and imagination.

Ultimately, there is no permanent substance behind appearances. The world shines only due to Consciousness, but for the enlightened Sage who Realizes the Self as Pure, Infinite Consciousness (Brahm), there is no room for multiplicity like family or possessions. These are mere illusions born of Ignorance.

The verses clarify that the Universe was never truly created; it is unborn and appears only through misperception, attachment, and aversion. True Knowledge reveals the non-existence of the material world, reducing everything to Pure Space-like Consciousness, free from distortion.

Finally, Consciousness is the sole Reality — Pure, subtle, and all-pervading. It creates everything as it wills, like dream cities or imagined worlds. For the seeker, Realizing this leads to Freedom, as the entire objective world is nothing but the play of this One Consciousness.

Chapter 3.26, Verses 32–45

Yoga Vashishtha 3.26.33–45

(The world is unreal, born of illusion, and True Knowledge dissolves this illusion, revealing the ever-present, Unchanging Reality of the Self)

ज्येष्ठशर्मादय ऊचुः ।

निःशङ्कया गतश्रीका मूका विलुलिताशयाः ।

अन्धेन तमसा पूर्णा गृहा गहनतां गताः ॥ ३३ ॥

उद्यानपुष्पखण्डेभ्यो रुदद्भ्यो भ्रमरारवैः।

पूतिगन्धो विनिर्याति स्वामोदापरनामकः ॥ ३४ ॥

चैत्रद्रुमविलासिन्यो विरसाः प्रतिवासरम् ।

लताः कृशा विलीयन्ते सकुचद्गुच्छलोचनाः ॥ ३५ ॥

प्रक्षेप्तुमम्बुधौ देहं प्रवृत्ता गन्तुमाकुलाः।

कुल्याः कलकलालोलं दोलयन्त्यस्तनुं भुवि ॥ ३६ ॥

अशङ्कमशकापातस्पन्दमप्यतिचापलम् ।

कलयन्त्यः स्थिता वाप्यो निस्पन्दानन्दमात्मनि ॥ ३७ ॥

गायत्किन्नरगन्धर्वविद्याधरसुराङ्गनम् ।

नूनमद्य नभो जातमस्मत्ताताभ्यलंकृतम् ॥ ३८ ॥

तद्देव्यौ क्रियतां तावदस्माकं शोकनाशनम् ।

महतां दर्शनं नाम न कदाचन निष्फलम् ॥ ३९ ॥

इत्युक्तवन्तं सा पुत्रं मूर्ध्नि पस्पर्श पाणिना ।

पल्लवेनानता नम्रं मूलग्रन्थिमिवाब्जिनी ॥ ४० ॥

तस्याः स्पर्शेन तेनासौ दुःखदौर्भाग्यसंकटम् ।

जहौ प्रावृड्घनासङ्गाद्ग्रीष्मतापमिवाचलः ॥ ४१ ॥

सर्वो गृहजनः सोऽथ तयोर्देव्योर्विलोकनात् ।

लक्ष्मीवान्दुःखनिर्मुक्तो बभूवामृतपो यथा ॥ ४२ ॥

श्रीराम उवाच ।

तयास्य लीलया मात्रा पुत्रस्य ज्येष्ठशर्मणः ।

कस्मान्न दर्शनं दत्तं मोहं तावन्निराकुरु ॥ ४३ ॥

3.26.33

Jyeshtha Sharma & elders said: 

Our homes have become dark, joyless, silent, and deeply gloomy, completely filled with the darkness of sorrow.

3.26.34

From the garden flower clusters, the crying sounds of bees emerge, carrying a foul smell instead of their usual sweet fragrance.

3.26.35

The vines that once joyfully bloomed on the trees in spring now daily become pale and weak, with their flower buds like shrinking eyes.

3.26.36

The small streams, eager to throw their bodies into the ocean, flow restlessly, swaying their thin forms on the ground with murmuring sounds.

3.26.37

The ponds remain still, not even stirred by the slightest touch of mosquitoes, experiencing motionless inner bliss.

3.26.38

Surely today the sky has become adorned with singing celestial beings like kinnaras, gandharvas, vidyadharas, and Divine women.

3.26.39

Therefore, let these two goddesses be approached right now; they are the destroyers of our grief. The sight of great ones is never fruitless.

3.26.40

Having spoken thus, she (the goddess) touched her son's head with her hand, like a lotus flower gently bowing down to touch the root knot with its petal.

3.26.41

By that touch, he (the son) immediately left behind the knot of sorrow and misfortune, just as a mountain sheds the summer heat after the rainy clouds depart.

3.26.42

Then, all the family members, upon seeing those two goddesses, became free from sorrow and full of divine grace, like those who have drunk nectar.

3.26.43

Sriram said:

Why did that mother, through her divine play, not grant the vision to her son Jyeshthasharma at that time itself? Please remove this delusion.

3.26.44

Maharishi Vashishta said:

The one who is awakened to the knowledge of earth and other elements takes on the notion of having a physical body; for another, there is only pure space.

3.26.45

Though unreal, it appears as real due to the perception of earth and such; just as a goblin does not appear to a child who does not know of it.

Summary of the Teachings:

These verses vividly depict the profound sorrow and decay that envelop the household of Jyeshtha Sharma due to the absence of the Divine presence. The once vibrant home, gardens, vines, and waters are now symbols of lifelessness, foulness, and restlessness, illustrating how ignorance and grief create an illusory world of suffering. The natural elements themselves seem to mourn, showing that the external world mirrors the inner state of the mind. This teaches that worldly joys are fleeting and dependent on spiritual light, and without it, everything appears dark and meaningless.

The decision of the family to seek the two Goddesses highlights the importance of approaching enlightened or Divine beings in times of distress. Their statement that the darshan (sight) of the great is never fruitless underscores a key Yogic principle: contact with realized souls can instantly dispel sorrow. The mother's gentle touch on her son's head symbolizes the transmission of Grace or spiritual energy, which immediately removes deep-seated grief, just as rain cools the heat of summer. This illustrates the power of Divine compassion and how a single moment of true connection can transform suffering into Peace.

The entire household experiences relief and Bliss upon beholding the Goddesses, akin to drinking nectar. This collective liberation emphasizes that spiritual grace can uplift not just an individual but the whole family or community. It teaches that sorrow is a self-created illusion, and the presence of Higher Consciousness (represented by the Goddesses) reveals the underlying joy and immortality within.

Rama's question reflects a seeker's natural curiosity about why immediate enlightenment or vision is not always granted. Vasistha's response points to the core Advaita teaching: the sense of individuality and physical embodiment arises only when one identifies with the material elements due to ignorance. For the enlightened, there is only Infinite Space (Pure Consciousness), free from all limitations.

The final verse explains the illusory nature of the world: it appears Real only because of perception and conditioning, like a child's fear of a non-existent goblin. This reinforces the central doctrine of Yoga Vasistha — the world is unreal (mithya), born of misunderstanding, and True Knowledge dissolves this delusion, revealing the ever-present, unchanging Reality of the Self.

Chapter 3.26, Verses 22–32

Yoga Vashishtha 3.26.22–32

(True Peace comes from abiding in the Self, where there is no loss, no death, and no mourning—only Eternal Bliss)

 

श्रीवशिष्ठजी उवाच:।

ज्येष्ठशर्मादयस्ते ते देव्यौ प्रति यथाक्रमम् ।

निजं तद्दुःखमाचख्युर्दम्पतिव्यसनात्मकम् ॥ २२ ॥

ज्येष्ठशर्मादय ऊचुः ।

देव्यावभवतां स्निग्धाविह ब्राह्मणदम्पती ।

सर्वातिथी कुलकरौ स्तम्भाभूतौ द्विजस्थितेः ॥ २३ ॥

तावद्य गृहमुत्सृज्य सपुत्रपशुबान्धवम्।

स्वर्गं गतौ नः पितरौ तेन शून्यं जगत्त्रयम् ॥ २४ ॥

पक्षिणो गृहमारुह्य विक्षिपन्तः प्रतिक्षणम् ।

देहं शून्ये मृतं भक्त्या शोचन्ति मधुरैः स्वरैः ॥ २५ ॥

गुहागुरुगुरारावप्रलापलपनाकुलः ।

सरित्स्थूलाश्रुधाराभिः परिरोदिति पर्वतः ॥ २६ ॥

निर्जराक्रन्दकारिण्यो मुक्ताम्बरपयोधराः ।

तप्तनिःश्वासविध्वस्ताः परं कार्श्यमिता दिशः ॥ २७ ॥

क्षतविक्षतसर्वाङ्गः करुणाक्रन्दकर्कशः।

उपवासरतो ग्रामो दीनो मृतिपरः स्थितः ॥ २८ ॥

दिवसं प्रति वृक्षाणामवश्यायाश्रुबिन्दवः ।

गुच्छलोचनकोशेभ्यस्तापोष्णानि पतन्त्यधः ॥ २९ ॥

प्रशान्तजनसंचारा रथ्या क्षारविधूसरा ।

विधवाविगतानन्दा संशून्यहृदया स्थिता ॥ ३० ॥

कोकिलालिप्रलापिन्यो वृष्टिबाष्पहता लताः ।

उष्णोष्णश्वसना देहं घन्ति पल्लवपाणिभिः ॥ ३१ ॥

आत्मानं शतधा कर्तुं बृहच्छ्वभ्रशिलातले ।

निर्झराः प्रपतन्त्येते तापतप्तशरीरकाः ॥ ३२ ॥

Maharishi Vashishta said:

3.26.22

Jyeshtha Sharma and the others, one by one, told the two goddesses about their sorrow caused by the death of their parents.

3.26.23 

Jyeshtha Sharma and the others said: 

O Goddesses, we are a loving Brahmin couple, welcoming guests, the pillars of the Brahmin community.

3.26.24

Our parents left this home and it's children, animals, and relatives, and went to heaven. Because of that, the three worlds feel empty to us.

3.26.25

Birds climb onto the empty house and scatter things every moment. They mourn the dead body with devotion, using sweet voices.

3.26.26

The mountain cries loudly with deep sounds from caves, filled with sad talks, and flows with thick streams of tears.

3.26.27

The directions cry with loud wails, their clouds like breasts full of pearl-like tears, destroyed by hot sighs, and they have become very thin.

3.26.28 

The village, with all limbs wounded and scratched, cries harshly with pity, always fasting, looking miserable and ready for death.

3.26.29

Every day, from the trees, dew drops like tears fall down hot from sorrow, from the eye-like clusters of buds.

3.26.30

The streets are quiet with no people walking, covered in salt-like dust, like a widow without joy, empty-hearted.

3.26.31

The creepers, with cuckoos and bees chattering, struck by rain-like tears, breathing hot sighs, beat their bodies with tender leaf hands.

3.26.32

The waterfalls, bodies burning with grief, jump down on big rock slabs in deep pits, as if to break themselves into hundred pieces.

Summary of the Teachings of These Verses -

These verses are part of the story of Goddess Saraswati and Lila in the Yoga Vasistha, where Lila's subtle body visits her former home after the death of the Brahmin couple. The sons, including Jyeshtha Sharma, describe their deep grief to the invisible goddesses. The teaching here illustrates how intense sorrow arises from attachment to the body and worldly relations, making the entire world appear desolate and void after losing loved ones.

The personification of nature—birds, mountains, directions, village, trees, streets, creepers, and waterfalls—all mourning in human-like ways emphasizes that grief is a projection of the mind. In reality, nature remains unchanged, but the grieving mind imposes its pain everywhere, seeing tears in dew, cries in winds, and despair in emptiness. This shows the power of the mind to color the entire perceived Universe with its emotions.

This exaggerated description of Universal mourning serves as a hyperbolic example to highlight the illusory nature of sorrow. Just as the whole world cannot truly grieve for one family's loss, personal grief is an unreal overlay created by ignorance and identification with the transient body and relationships.

The deeper Advaita teaching is that death is merely a change in the dream-like appearance of the world. The parents have "gone to heaven," but in truth, all forms are manifestations of the one consciousness. Clinging to forms causes suffering, while understanding the eternal, unchanging Self beyond body and mind frees one from such grief.

Ultimately, these verses teach detachment through inquiry: by Realizing the world as a mental projection, like a dream, one transcends sorrow. True Peace comes from abiding in the Self, where there is no loss, no death, and no mourning—only Eternal Bliss.

Chapter 3.26, Verses 11–21

Yoga Vashishtha 3.26.11–21

(The miraculous arrival of two forest goddesses in the home of a grieving Brahmin named Jyeshtha Sharma)

 

श्रीवसिष्ठ उवाच ।

सर्वौषधिवनग्रामं पूरयन्त्यौ रसायनैः।

शीतलाह्लादसुखदं चन्द्रद्वयमिवोदितम् ॥ ११ ॥

लम्बालकलतालोललोचनालिविलोकनैः ।

किरत्कुवलयोन्मिश्रमालतीकुसुमोत्करान् ॥ १२ ॥

द्रुतहेमरसापूरसरित्सरणहारिणा ।

देहप्रभाप्रवाहेण कनकीकृतकाननम् ॥ १३ ॥

सहजाया वपुर्लक्ष्म्या लीलादोलाविलासिनः ।

त एते च तरङ्गाढ्या निजलावण्यवारिधेः ॥ १४ ॥

विलोलबाहुलतिकायुगेनारुणपाणिना ।

किरन्नवनवं हैमं कल्पवृक्षलतावनम् ॥ १५ ॥

पादैरमृदिताम्लानपुष्पकोमलपल्लवैः ।

स्थलाब्जदलमालाभैरस्पृशद्भूतलं पुनः ॥ १६ ॥

तालीतमालखण्डानां शुष्काणां शुचिशोचिषाम् ।

आलोकनामृतासेकैर्जनयद्बालपल्लवान् ॥ १७ ॥

नमोऽस्तु वनदेवीभ्यामित्युक्त्वा कुसुमाञ्जलिम् ।

तत्याज ज्येष्ठशर्माथ सार्धं गृहजनेन सः ॥ १८ ॥

पपात पादयोर्गेहे तयोर्वै कुसुमाञ्जलिः।

प्रालेयसीकरासारः पद्मिन्या इव पद्मयोः ॥ १९ ॥

ज्येष्ठशर्मादय ऊचुः ।

जयतं वनदेव्यौ नो दुःखनाशार्थमागते ।

प्रायः परपरित्राणमेव कर्म निजं सताम् ॥ २० ॥

इति तद्वचनान्ते ते देव्यावूचतुरादरात् ।

आख्यात दुःखं येनायं लक्ष्यते दुःखितो जनः ॥ २१ ॥

Maharishi Vashishta continued:

3.26.11

They rose up like two moons, filling every herb, forest, and village with rejuvenating elixirs, bringing cool and delightful joy.

3.26.12

With glances from their eyes surrounded by long, swaying lashes and bees, they scattered clusters of jasmine flowers mixed with blue lotuses.

3.26.13

With the flow of their body's radiance, like rivers filled with molten gold, they turned the entire forest golden.

3.26.14

These were the waves rich in beauty, playfully swinging on the natural beauty of their bodies, from their own ocean of charm.

3.26.15

With their reddish palms and playful vine-like arms, they scattered fresh golden creepers of the wish-fulfilling trees in the forest.

3.26.16

With their feet that softly touched unfaded flowers and tender leaves, they barely grazed the ground again with patterns like lotus petals on earth.

3.26.17

With the nectar-like shower of their gaze on the dry pieces of burnt tamala and palm trees with pure flames, they caused new young shoots to sprout.

3.26.18

Saying "Salutations to the goddesses of the forest," Jyeshtha Sharma, along with his household, offered a handful of flowers.

3.26.19

In their home, that handful of flowers fell at the feet of the two, like a shower of cool dew drops from a lotus pond on lotuses.

3.26.20

Jyeshtha Sharma and others said: "Victory to you both, goddesses of the forest, who have come to remove our sorrow. Indeed, the natural duty of the good is to protect others."

3.26.21

At the end of those words, the two goddesses respectfully said: "Tell us the sorrow by which this person appears afflicted."

Summary of the Teachings:

These verses from the Yoga Vasistha describe the miraculous arrival of two forest goddesses (vanadevīs) in the home of a grieving Brahmin named Jyeshtha Sharma. The narrative illustrates profound philosophical truths about the illusory nature of the world, the power of Divine Grace, and the role of compassion in alleviating suffering.

The poetic description of the goddesses' appearance emphasizes their ethereal beauty and transformative power. Their presence revives the barren forest, turning it golden and sprouting new life from dead wood. This symbolizes how Divine Consciousness or Grace can rejuvenate a lifeless or sorrow-stricken mind, restoring vitality where there was only dryness and despair.

The act of offering flowers and the goddesses' immediate response highlight devotion and surrender. Jyeshtha Sharma's simple worship invites Divine intervention, showing that sincere reverence attracts higher forces. The flowers falling like cool dew represent blessings that soothe and nourish the soul, much like divine mercy cooling the heat of worldly suffering.

The words spoken by the family acknowledge the goddesses as removers of sorrow, affirming that true saints or Divine beings naturally engage in helping others. This reflects the teaching that enlightened ones act selflessly for the welfare of all, embodying compassion as their innate quality.

Finally, the goddesses' request to hear the cause of sorrow demonstrates empathetic engagement. They do not assume or impose but invite sharing, teaching that true relief comes from understanding the root of pain—often ignorance or attachment—and addressing it directly through wisdom.

Overall, these verses convey that sorrow arises from identification with the transient world, but Divine Grace, invoked through devotion, reveals the illusory nature of suffering and restores inner peace, aligning with the core Advaita message of the text.

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.