Chapter 3.27, Verses 26–42

Yoga Vashishtha 3.27.26–42

(By seeing all lives as simultaneous illusions within the One Self, the aspirant transcends samsara, Realizing Eternal Freedom in Pure Awareness)

श्रीदेव्युवाच ।

अन्य एव हि संसारः सोऽन्यो ब्रह्माण्डमण्डपः ।

अन्या एव तता वत्से व्यवहारपरम्पराः ॥ २६ ॥

संसारमण्डलानीह तानि पार्श्वे स्थितान्यपि ।

दूरं योजनकोटीनां कोटयस्तेष्विहान्तरम् ॥ २७ ॥

आकाशमात्रमेतेषामिदं पश्य वपुः पुनः।

मेरुमन्दरकोटीनां कोटयस्तेष्ववस्थिताः ॥ २८ ॥

परमाणौ परमाणौ सर्ववर्गानिरर्गलम् ।

महाचितेः स्फुरन्त्यर्करुचीव त्रसरेणवः ॥ २९ ॥

महारम्भगुरूण्येवमपि ब्रह्माण्डकानि हि।

तुलया धानकामात्रमपि तानि भवन्ति नो ॥ ३० ॥

नानारत्नामलोद्द्योतो वनवद्भाति खे यथा ।

पृथ्व्यादिभूतरहिता जगच्चिद्भाति चिन्तया ॥ ३१ ॥

कचति ज्ञप्तिरेवेदं जगदित्यादि नात्मनि ।

नतु पृथ्व्यादि संपन्नं सर्गादावेव किंचन ॥ ३२ ॥

यथा तरङ्गः सरसि भूत्वा भूत्वा पुनर्भवेत् ।

विचित्राकारकालाङ्गदेशाज्ञप्तावलं तथा ॥ ३३ ॥

लीलोवाच ।

एवमेतज्जगन्मातर्मया स्मृतमिहाधुना ।

ममेदं राजसं जन्म न तमो न च सात्त्विकम् ॥ ३४ ॥

ब्रह्मणस्त्ववतीर्णाया अष्टौ जन्मशतानि मे ।

नानायोनीन्यतीतानि पश्यामीवाधुना पुनः ॥ ३५ ॥

संसारमण्डले देवि कस्मिंश्चिदभवं पुरा।

लोकान्तराब्जभ्रमरी विद्याधरवराङ्गना ॥ ३६ ॥

दुर्वासनाकलुषिता ततोऽहं मानुषी स्थिता ।

संसारमण्डलेऽन्यस्मिन्पन्नगेश्वरकामिनी ॥ ३७ ॥

कदम्बकुन्दजम्बीरकरञ्जवनवासिनी ।

पत्राम्बरधरा श्यामा शबर्यहमथाभवम् ॥ ३८ ॥

वनवासनया मुग्धा संपन्नाहमथोद्धता ।

गुलुच्छनयना पत्रहस्ता वनविलासिनी ॥ ३९ ॥

पुण्याश्रमलता साहं मुनिसङ्गपवित्रिता ।

वनाग्निदग्धा तस्यैव कन्याभूवं महामुनेः ॥ ४० ॥

अस्त्रीत्वफलदातॄणां कर्मणां परिणामतः ।

राजाहमभवं श्रीमान्सुराष्ट्रेषु समाः शतम् ॥ ४१ ॥

तालीनां तलकच्छेषु राजदुष्कृतदोषतः।

नकुली नववर्षाणि कुष्ठनष्टाङ्गिकाभवम् ॥ ४२ ॥

Goddess Saraswati said: 

3.27.26

The world is one thing, the cosmic sphere is another, and the chain of worldly transactions is yet another, my child.  

3.27.27

These circles of worlds exist here, even though they appear side by side; yet within them, there are distances of millions and millions of yojanas.  

3.27.28

See, their essence is mere space. Again, within them are situated millions upon millions of Mount Merus and Mandaras.  

3.27.29

In every atom, in every atom, without obstruction, all categories shine forth in the great Consciousness, like dust particles in the rays of the sun.  

3.27.30

Even though these universes are vast and grand in their origin, when weighed, they do not equal even a single grain of corn.  

3.27.31

Just as various jewels and pure lights shine like a forest in the sky, so the world shines in Consciousness without earth or other elements.  

3.27.32

This world is nothing but the shining forth of Pure Awareness; it does not exist as earth etc. right from the beginning of Creation.  

3.27.33

Just as waves in a lake appear and disappear repeatedly, so various forms, times, limbs, and places arise and shine in Awareness alone.

Queen Lila said:

3.27.24

O Mother of the world, I remember this now — this world. My birth here is rajasic (passionate), neither tamasic (dark) nor sattvic (pure).  

3.27.35

For the incarnation descended from Brahman, I have had eight hundred births; having passed through various wombs, I see them all now again.  

3.27.36

In some circle of the world long ago, O Goddess, I was a bee-like wanderer in the lotus of another realm, a supreme celestial woman (Vidyadhari).  

3.27.37

Polluted by bad tendencies, from there I became a human woman. In another world circle, I was the beloved of the lord of serpents.  

3.27.38

Living in forests of kadamba, kunda, jambira, and karanja trees, wearing leaf garments, dark-complexioned, I then became a Shabari woman.  

3.27.39

Deluded by forest life, I became proud and endowed; with cluster-like eyes, holding leaves in hand, a forest-dwelling beauty.  

3.27.40

As a creeper in a sacred hermitage, purified by association with sages, I was burned by forest fire and became the daughter of that great sage.  

3.27.41

As a result of karma that bears the fruit of womanhood, due to the outcome of actions, I became a prosperous king in Surashtra for a hundred years.  

3.27.42

Due to the faults of royal sins, in the palm groves and lowlands, I became Nakuli, afflicted with leprosy, with limbs destroyed for nine years.

Summary of the teachings:

These verses first illustrate the illusory and insubstantial nature of the Universe from the perspective of Supreme Consciousness (Chit). The Goddess explains that 

countless worlds, even with their immense scales — including countless Mount Merus — are mere appearances within infinite space and ultimately within Pure Awareness. They are as insignificant as dust motes in sunlight or a single grain when compared to the vastness of Consciousness. This teaches that multiplicity and grandeur are deceptive; Reality is non-dual awareness alone, and the perceived world lacks independent material existence from the moment of apparent creation.

The imagery of atoms containing Universes and Universes being no heavier than a mustard seed emphasizes the dream-like quality of samsara. Everything arises, shines, and subsides solely within the self-luminous field of Knowledge (or information). There is no real creation involving earth, water, or other elements; forms, times, and places are transient waves on the ocean of Awareness, appearing and disappearing without ever altering the substratum. This revelation aims to dissolve attachment to the objective world by revealing its utter emptiness apart from Consciousness.

Lila's response shifts to personal recollection, marking a moment of spiritual awakening where she remembers her countless past lives across different realms and species. Her current birth is described as rajasic — driven by passion and activity — highlighting how gunas influence embodiment. 

The teaching here is that the individual soul (jiva) undergoes endless transmigration due to vasanas (latent tendencies) and karma, cycling through Divine, human, animal-like, and even degraded states, yet all these are remembered in Higher Awareness as illusory projections.

Lila recounts her sequence of births: from a celestial Vidyadhari to a human, a serpent's consort, a tribal Shabari woman living primitively in forests, a purified hermitage creeper-like figure reborn as a sage's daughter after tragedy, then a powerful king, and finally a leper woman suffering greatly. This narrative shows the unpredictability and impermanence of worldly roles and pleasures, governed by karma's fruits — even virtuous or royal states lead to downfall, and womanhood itself is framed as a karmic result. It underscores that no status is permanent or ultimately fulfilling.

Overall, these verses combine cosmological insight with autobiographical reflection to convey core Advaitic teachings: the world is an appearance in Consciousness without Real substance; bondage arises from Ignorance of this Truth and from accumulated tendencies causing rebirth; Realization begins with recognition (smriti) of one's True Nature beyond births and deaths. By seeing all lives as simultaneous illusions within the One Self, the aspirant transcends samsara, Realizing Eternal Freedom in Pure Awareness.

Chapter 3.27, Verses 13–25

Yoga Vashishtha 3.27.13–25

(All these worlds, births, deaths, and experiences are contained within the "Space" of Consciousness itself, like mustard seeds in a jar or scents carried by wind between forests)

लीलोवाच ।

इहैव मन्दिराकाशे पतिर्विप्रो ममाभवत्।

इहैव स मृतो भूत्वा संपन्नो वसुधाधिपः ॥ १३ ॥

इहैव तस्य संसारे तस्मिन्भूमण्डलान्तरे।

राजधानीपुरे तस्मिन्पुरन्ध्र्यस्मि व्यवस्थिता ॥ १४ ॥

इहैवान्तःपुरे तस्मिन्स मृतो मम भूपतिः।

इहैवान्तःपुराकाशे तस्मिन्नेव पुरे नृपः ॥ १५ ॥

संपन्नो वसुधापीठे नानाजनपदेश्वरः ।

सर्वार्जवजवीभाव इहैवैवं व्यवस्थितः ॥ १६ ॥

अस्मिन्नेव गृहाकाशे सर्वा ब्रह्माण्डभूमयः ।

स्थिताः समुद्गके मन्ये यथान्तः सर्षपोत्कराः ॥ १७ ॥

सदाऽदूरमहं मन्ये तद्भर्तुर्मम मण्डलम्।

क्वचित्पार्श्वे स्थितमिह यथा पश्यामि तत्कुरु ॥ १८ ॥

श्रीदेव्युवाच ।

भूतलारुन्धतिसुते भर्तारस्तव संप्रति।

त्रयो नामाथवाभूवन्बहवः शतसंमताः ॥ १९ ॥

नेदीयसां त्रयाणां तु द्विजस्ते भस्मतां गतः ।

राजा माल्यान्तरगतः संस्थितोऽन्तःपुरे शवः ॥ २० ॥

संसारमण्डले ह्यस्मिंस्तृतीयो वसुधाधिपः ।

महासंसारजलधिं पतितो भ्रममागतः ॥ २१ ॥

भोगकल्लोलकलनाविकलो मलचेतनः।

जाड्यजर्जरचिद्वृत्तिः संसाराम्भोधिकच्छपः ॥ २२ ॥

चित्राणि राजकार्याणि कुर्वन्नप्याकुलान्यपि ।

सुप्तः स्थितो जडतया न जागर्ति भवभ्रमे ॥ २३ ॥

ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी ।

इत्यनर्थमहारज्वा वलितो वशतां गतः ॥ २४ ॥

तत्कस्य वद भर्तुस्त्वां समीपं वरवर्णिनि ।

वात्या वनान्तरं गन्धलेखामिव वनान्नये ॥ २५ ॥

Queen Lila said:

3.27.13

Right here in this very temple-like Space of Consciousness, my husband was a Brahmin.  

Here itself he died and became the lord of the earth.  

3.27.14

Right here in that worldly existence of his, in that region of the earth, in that capital city, I remained as his chief queen.  

3.27.15

Right here in that inner palace, my king husband died. Right here in the space of that inner palace in that very city, the king...  

3.27.16 ...became the ruler over the earth's surface, Lord of many countries and people.  All this straightforward and swift sequence of events is established right here in this way.  

3.27.17

In this very house-Space, all the worlds and regions of the Universe exist, I think, like a collection of mustard seeds inside a small box.  

3.27.18

I always feel that my husband's world is not far away at all. It is somewhere nearby in this Space—show me that as I see it.  

Goddess Saraswati said:

3.27.19

O daughter of the earthly Arundhati, right now your husbands are three, or perhaps many, even hundreds, as accepted.  

3.27.20

Of these three closest ones, the Brahmin has already turned to ashes. The king has gone to the realm of garlands (died) and remains as a corpse in the inner palace.  

3.27.21

In this circle of worldly existence, the third one is the Lord of the earth. He has fallen into the great ocean of samsara and is caught in delusion.  

3.27.22

Enjoying the waves of pleasures but lacking true Awareness, impure in mind,  

his Consciousness is weakened by dullness—like a tortoise in the ocean of worldly existence.  

3.27.23

Though performing various royal duties, even the complicated ones, he remains asleep in dullness and does not awaken from the delusion of worldly life.  

3.27.24

"I am God, I am the enjoyer, I am accomplished, I am strong, I am happy"— entangled in this great rope of wrong notions, he has come under their control.  

3.27.25

So tell me, O beautiful one, to which husband should I take you near? Just as the wind carries the scent-line from one forest to another.

Summary of the teachings in these verses:

These verses form a key part of the Lila episode in the Yoga Vasistha, illustrating the illusory and simultaneous nature of multiple lives and worlds within Pure Consciousness. Lila describes how her husband appeared in different forms (a Brahmin, then a king, and so on) all within the same "Space" of her mind or Awareness. This emphasizes that what we perceive as separate lifetimes, places, and events are not truly distant or sequential but coexist in the Infinite, Indivisible Field of Consciousness — like countless Universes packed into a tiny point. The teaching challenges the ordinary notion of linear time and separate identities, showing that everything arises and dissolves right here in the present moment of Awareness.

The Goddess Sarasvati responds by revealing that Lila's "husband" exists in multiple overlapping realities at once—three primary ones in close proximity, with others extending far beyond. This highlights the mind's power to project innumerable worlds and selves through desire, memory, and vasanas (latent impressions). The Brahmin form has already perished, the royal form lies as a corpse, and the current earthly king is still alive but deeply deluded. The teaching points out that these are not different people but the same Consciousness taking different shapes due to ignorance, reinforcing non-duality: there is only one Self appearing as many.

The description of the third husband (the current king) as fallen into the "great ocean of samsara" and trapped in delusion portrays the typical human condition. He chases pleasures, performs duties, yet remains spiritually asleep—his intelligence dulled, his mind impure, and his sense of self bound by false identifications like "I am powerful, happy, divine." This serves as a critique of ego-driven life, where outward activity masks inner stagnation. The tortoise metaphor suggests slow, unconscious drifting in the vast waters of birth and death, unable to rise above illusion.

The core teaching is that all these worlds, births, deaths, and experiences are contained within the "Space" of Consciousness itself, like mustard seeds in a jar or scents carried by wind between forests. No journey across Space or Time is truly needed because nothing is separate or far away—everything is already present in the here and now of Pure Awareness. Lila's request to be taken to her husband and the Goddess's question about which one underscore that liberation comes from recognizing this non-separation rather than chasing external unions or realities.

Ultimately, these verses guide the seeker toward detachment from personal stories and identities. By showing how one Being appears as many husbands across "worlds" that are all internal to Consciousness, the text urges Realization of the Self beyond birth, death, and multiplicity. True closeness to the "Beloved" (or to Reality) is not physical or temporal but through awakening from delusion, dropping false notions, and abiding in the Unchanging Awareness where all appearances arise and subside.

Chapter 3.27, Verses 1–12

Yoga Vashishtha 3.27.1–12

(When the mind aligns perfectly with Truth, desires manifest effortlessly as part of the non-dual play of Consciousness)

श्रीवसिष्ठ उवाच ।

तस्मिन् गिरितटे ग्रामे तस्य मण्डपकोटरे ।

अन्तर्धिमाश्वाययतुस्तत्रस्थे एव ते स्त्रियौ ॥ १ ॥

अस्माकं वनदेवीभ्यां प्रसादः कृत इत्यथ ।

शान्तदुःखे गृहजने स्वव्यापारपरे स्थिते ॥ २ ॥

मण्डपाकाशसंलीनां लीलामाह सरस्वती ।

व्योमरूपा व्योमरूपां स्मयात्तूष्णीमिव स्थिताम् ॥ ३ ॥

संकल्पस्वप्नयोर्येषां यत्र संकथनं मिथः।

यथेहार्थक्रियां धत्ते तयोः सा संकथा तथा ॥ ४ ॥

पृथ्व्यादिनाडीप्राणादिऋतेऽप्यभ्युदिता तयोः ।

सा संकथनसंवित्तिः स्वप्नसंकल्पयोरिव ॥ ५ ॥

श्रीसरस्वत्युवाच ।

ज्ञेयं ज्ञातमशेषेण दृष्टादृष्टार्थसंविदः ।

ईदृशीयं ब्रह्मसत्ता किमन्यद्वद पृच्छसि ॥ ६ ॥

लीलोवाच ।

मृतस्य भर्तुर्जोवोऽसौ यत्र राज्यं करोति मे ।

तत्राहं किं न तद्दृष्टा दृष्टास्मीह सुतेन किम् ॥ ७ ॥

श्रीसरस्वत्युवाच ।

अभ्यासेन विना वत्से तदा ते द्वैतनिश्चयः ।

नूनमस्तंगतो नाभून्निःशेषं वरवर्णिनि ॥ ८ ॥

अद्वैतं यो न यातोऽसौ कथमद्वैतकर्मभिः।

युज्यते तापसंस्थस्य च्छायाङ्गानुभवः कुतः ॥ ९ ॥

लीलास्मीति विनाभ्यासं तव नास्तगतोऽभवत् ।

यदा भावस्तदा सत्यसंकल्पत्वमभून्न ते ॥ १० ॥

अद्यासि सत्यसंकल्पा संपन्ना तेन मां सुतः ।

सपश्यत्वित्यभिमतं फलितं तव सुन्दरि ॥ ११ ॥

इदानीं तस्य भर्तुस्त्वं समीपं यदि गच्छसि ।

तत्तेन व्यवहारस्ते पूर्ववत्संप्रवर्तते ॥ १२ ॥

Maharishi Vashishta continued:

3.27.1 

In that village on the mountain slope, inside the pavilion, the two women (Lila and Sarasvati) suddenly disappeared from sight while staying right there.

3.27.2

Then it was said that the forest Goddesses had granted us their Grace. With sorrow calmed and the household people engaged in their own duties...

3.27.3

Sarasvati, who is of the nature of Space, spoke to Lila who was merged in the Space of the pavilion, appearing as Space-like and silently smiling.

3.27.4

The conversation between them in dream-like imagination is like the mutual talk in a dream or resolve, which produces real effects here just as those do.

3.27.5

That awareness of their conversation arose without earth, senses, prana, or seasons, just like the knowing in dream and imagination.

3.27.6

Goddess Sarasvati said: 

Everything Knowable and Known, all perception of seen and unseen, this is the Reality of Brahm. What else do you ask?

3.27.7

Lila said: 

The soul of my dead husband rules a kingdom there; why have I not seen that place? Here my son has seen me—what is this?

3.27.8

Goddess Sarasvati said: 

O child, without practice, your sense of duality had not fully gone away then, O beautiful one.

3.27.9

One who has not reached non-duality, how can he be united with non-dual actions? How can a person in ascetic state experience the shadow of limbs?

3.27.10

The idea "I am Lila" did not dissolve without practice. When that notion existed, your power of true resolve was not yet complete.

3.27.11

Now you have become one with true resolve (satyasankalpa). Therefore, your wish that your son should see me has been fulfilled, O beautiful one.

3.27.12

If now you go near your husband, then your dealings with him will proceed as before.

Summary of the teachings:

These verses continue the dialogue between Goddess Sarasvati and Lila in the story of the two women, highlighting the illusory yet experiential nature of Reality. The sudden disappearance of the two women into subtle Space-like states shows how enlightened Beings can transcend gross physical presence through Pure Consciousness. Their conversation occurs in a non-material realm, without ordinary means like body or prana, emphasizing that true interaction in Higher Awareness is beyond sensory limits and akin to dream or pure imagination, yet it produces tangible effects in perceived worlds.

The core teaching is the non-dual nature of Brahm as the sole Reality encompassing all Knowledge, perception, seen and unseen. Sarasvati points out that once duality is fully transcended, no further questions remain because everything is already Brahm. Lila's confusion about seeing her husband's other world while her son sees her here reveals lingering traces of duality—separation between "here" and "there," Self and other—which prevents full Realization.

Without prolonged spiritual practice (abhyasa), the firm conviction of duality does not dissolve completely. Even advanced souls may retain subtle notions of individuality ("I am Lila"), blocking the full power of pure will or true resolve (satya-sankalpa). 

Sarasvati explains that non-duality must be deeply internalized; otherwise, actions or experiences remain tainted by dualistic shadows, like a detached ascetic imagining bodily sensations.

The fulfillment of Lila's desire—her son seeing Sarasvati—demonstrates the potency of resolved intention once duality fades. When the mind aligns perfectly with Truth, desires manifest effortlessly as part of the non-dual play of Consciousness. This illustrates how enlightenment grants mastery over manifestation through pure will, free from ego-driven effort.

Finally, the verses teach that returning to worldly interactions (with her husband) is possible without losing Realization, as enlightened beings can engage in apparent duality while rooted in non-duality. The world and relationships continue "as before" on the surface, but internally transformed, showing that Realization allows harmonious participation in life without bondage.

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.