Chapter 3.31, Verses 1–10

Yoga Vashishtha 3.31.1–10

(Birth and death are mere transitions in Consciousness; the True Self remains untouched, while the individual ego creates endless worlds even after apparent death)

श्रीवसिष्ठ उवाच ।

एवमाकलयन्त्यौ ये निर्गत्य जगतो निजात् ।

अन्तःपुरं ददृशतुर्झटित्येव विनिर्गते ॥ १॥

स्थितपुष्पभरापूर्णमहाराजमहाशवम् ।

शवपार्श्वोपविष्टान्तश्चित्तलीलाशरीरकम् ॥ २ ॥

घनरात्रितयाल्पाल्पमहानिद्राजनाकुलम् ।

धूपचन्दनकर्पूरकुङ्कुमामोदमन्थरम् ॥ ३ ॥

तमालोक्यापरं भर्तुः संसारं गन्तुमादृता।

पपात लीला संकल्पदेहेनात्रैव तन्नभः ॥ ४ ॥

विवेश भर्तुः संकल्पसंसारं किंचिदाततम् ।

संसारावरणं भित्त्वा भित्त्वा ब्रह्माण्डकर्परम् ॥ ५ ॥

प्राप सार्धं तया देव्या पुनरावरणान्वितम् ।

ब्रह्माण्डमण्डपं स्फारं तं प्रविश्य तथा जवात् ॥ ६ ॥

ददर्श भर्तुः संकल्पजगज्जम्बालपल्वलम् ।

सिंहीव शैलकुहरं तमो जलदपङ्किलम् ॥ ७ ॥

देव्यो विविशतुस्तत्ते व्योम व्योमात्मिके जगत् ।

ब्रह्माण्डेऽन्तर्यथा पक्वं मृदुबिल्वं पिपीलिके ॥ ८ ॥

तत्र लोकान्तराण्यद्रीनन्तरिक्षमतीत्य ते।

प्रापतुर्भूतलं शैलमण्डलाम्भोधिसंकुलम् ॥ ९ ॥

मेरुणालंकृतं जम्बुद्वीपं नवदलोदरम्।

गत्वाथ भारते वर्षे लीलानाथस्य मण्डलम् ॥ १० ॥

Maharishi Vashishta said:

3.31.1–5

> Thus reflecting, the two (Lila and the Goddess) left their own world and quickly came out to see the inner palace.

> There they saw a great king's corpse, fully covered with flowers, and beside the corpse sat a subtle body of pure mind-play (chitta-lila sharirakam).

> It was filled with a short, deep sleep-like state for three nights, and the air was slow with the fragrance of incense, sandalwood, camphor, and saffron.

> Seeing this other world of her husband, Lila, eager to enter that worldly existence, fell there instantly with her willed body in that very sky.

> She entered her husband's creation-born world, which was slightly expanded, piercing through the coverings of that world and breaking through the shell of the Universe.

3.31.6–10 

> Along with that Goddess, she reached again a world covered with layers, and swiftly entered that vast dome-like Universe.

> There she saw her husband's mind-created world as a muddy pond full of mire, like a lioness entering a dark mountain cave filled with muddy water.

> The two Goddesses entered that sky-like world within the Universe, just as ants enter a ripe, soft bilva fruit from inside.

> Passing through other worlds, mountains, and skies, they reached the earthly realm filled with mountains, circles of land, and oceans.

> Adorned by Mount Meru, they went to Jambudvipa with its nine petals (continents), and then to the region of Bharata-varsha, the land of Lila's lord.

Summary of the Teachings:

These verses continue the famous Lila story in the Yoga Vasishta, illustrating the mind's immense creative power and the illusory nature of worlds. Lila, through intense desire and will (sankalpa), creates and enters alternate realities or parallel worlds that appear as Real as her original one. The key teaching is that all perceived existence arises from the mind's imagination or resolve; what seems solid and external is actually a projection of Consciousness, without any true material substance. This shows how individuals unknowingly construct their own samsara (cycle of worldly life) through thoughts and attachments.

The journey of Lila and Saraswati (the Goddess) through multiple layers of Universes highlights the concept of Infinite Nested Realities within Brahm. Each "covering" or shell they pierce represents the veils of ignorance (avidya) that hide the non-dual truth. The mind can expand or contract Realities instantly, as seen when they move from one Creation to another with great speed. This teaches that Space, Time, and multiplicity are not Absolute but relative to the perceiving Consciousness, reinforcing Advaita Vedanta's view that the world is mithya (apparent illusion).

The description of the husband's corpse and the subtle mind-body beside it symbolizes the death of the gross body while the subtle impressions (vasanas) and mental world continue. The fragrance-filled, sleep-like state around the corpse points to the dream-like quality of life and death. The teaching here is that birth and death are mere transitions in Consciousness; the True Self remains untouched, while the individual ego creates endless worlds even after apparent death.

The metaphor of entering a muddy pond or a soft bilva fruit like ants emphasizes the smallness of the individual self (jiva) within the vastness of Cosmic Creation, yet the power to traverse it through will. It teaches humility and the need to recognize one's limited perspective while understanding the Infinite potential of Pure Consciousness. Worlds appear dense and material, but they are fragile and dream-like when seen with wisdom.

Overall, these verses urge the seeker to Realize that the entire Universe is a sankalpa (willful creation) of the mind, arising from Brahm. By understanding this, one can transcend personal worlds of suffering and attain Realization. The story inspires detachment from illusory appearances and directs attention inward to the unchanging Witness-Consciousness, leading to freedom from rebirth and the Realization of non-duality.

Chapter 3.30, Verses 24–34

Yoga Vashishtha 3.30.24–34

(Existence includes countless Universes dancing unknowingly in Infinite Space, mysterious, spontaneous, and free)

श्रीवसिष्ठ उवाच ।

आचाराद्वेदशास्त्राणामाद्य एवान्यथोदिते ।

आरम्भोऽपि तथान्येषामनित्यः संस्थितः क्रमः ॥ २४ ॥

केचिद्ब्रह्मादिपुरुषाः केचिद्विष्ण्वादिसर्गपाः ।

केचिच्चान्यप्रजानाथाः केचिन्निर्नाथजन्तवः ॥ २५ ॥

केचिद्विचित्रसर्गेशाः केचित्तिर्यङ्मयान्तराः ।

केचिदेकार्णवापूर्णा इतरे जनिवर्जिताः ॥ २६ ॥

केचिच्छिलाङ्गनिष्पिण्डाः केचित्कृमिमयान्तराः ।

केचिद्देवमया एव केचिन्नरमयान्तराः ॥ २७ ॥

केचिन्नित्यान्धकाराढ्यास्तथा शीलितजन्तवः ।

केचिन्नित्यप्रकाशाढ्यास्तथा शीलितजन्तवः ॥ २८ ॥

केचिन्मशकसंपूर्णा उदुम्बरफलश्रियः।

नित्यं शून्यान्तराः केचिच्छून्यस्पन्दात्मजन्तवः ॥ २९ ॥

सर्गेण तादृशेनान्ये पूर्णा येऽन्तर्धियामिह ।

कल्पनामपि नायान्ति व्योमपूर्णाचलो यथा ॥ ३० ॥

तादृगम्बरमेतेषां महाकाशं ततं स्थितम्।

आजीवितं प्रगच्छद्भिर्विष्ण्वाद्यैर्यन्न मीयते ॥ ३१ ॥

प्रत्येकस्याण्डगोलस्य स्थितः कटकरत्नवत् ।

भूताकृष्टिकरो भावः पार्थिवः स्वस्वभावतः ॥ ३२ ॥

यः सर्वविभवोऽस्माकं धियां न विषयं ततः ।

तज्जगत्कथने शक्तिर्न ममास्ति महामते ॥ ३३ ॥

भीमान्धकारगहने सुमहत्यरण्ये नृत्यन्त्यदर्शितपरस्परमेव मत्ताः ।

यक्षा यथा प्रवितते परमाम्बरेऽन्तरेवं स्फुरन्ति सुबहूनि महाजगन्ति ॥ ३४॥

Maharishi Vashishta continued:

3.30.24–28

> All systems of conduct, scriptures, and teachings begin in one way and later change. Even their beginnings are not permanent, for their order and form are temporary.

> Some Beings are like Brahmā, some like Viṣṇu who sustain Creation, some rule over other Beings, and some Beings exist without any ruler at all.

> Some preside over strange and varied worlds, some exist as animals and lower forms, some are filled entirely by vast oceans, and others are without birth altogether.

> Some are formed of stone-like bodies, some are made of worms and minute creatures, some are entirely Divine in nature, and others are human in form.

> Some live always in dense darkness and are accustomed to it; others live always in intense light and are accustomed to that.

3.30.29–34

> Some worlds are filled with mosquitoes and insects, some flourish like fig trees heavy with fruit; some are eternally empty, and some are Beings whose very nature is emptiness and subtle vibration.

> Other worlds exist in such a manner that, though complete in themselves, they never even arise in the imagination of Beings like us—just as a mountain remains unmoved within the vast sky.

> For such worlds, the vast sky itself becomes their Space, spreading everywhere; even the lifespan of creators like Viṣṇu cannot measure or exhaust it.

> In each Cosmic sphere, there exists a solid, earth-like force, fixed like a precious jewel in a bracelet, drawing Beings toward it according to their own nature.

> That supreme power which gives rise to all worlds does not become an object of our intellect; therefore, I do not possess the capacity to fully describe that Reality.

> Just as intoxicated spirits dance wildly in a terrifying dark forest without seeing one another, countless great Universes shimmer and move within Infinite Space.

Summary of the Teachings:

These verses present a radical vision of Reality in which nothing—neither scripture, law, nor cosmic order—is fixed or eternal in form. Even sacred systems arise, change, and dissolve according to time and circumstance. This teaching loosens attachment to rigid authority and invites the seeker to look beyond forms toward underlying truth.

The text then unfolds a vast plurality of existence. Countless types of Beings, worlds, and modes of life exist simultaneously— Divine, human, animal, inert, luminous, dark, subtle, and empty. Creation is not uniform or hierarchical but endlessly diverse, with no single template governing all realms.

A striking idea here is that many complete Universes exist beyond human imagination. Our inability to conceive them does not limit their Reality. 

This humbles the human intellect and challenges the assumption that what cannot be imagined does not exist.

The verses also introduce the notion of localized cosmic order: each world has its own gravitational or binding principle, drawing Beings into experiences suited to their nature. There is no universal “one-size-fits-all” law—each realm functions according to its own inner logic.

Finally, Vasiṣṭha acknowledges the limits of language and thought. The Ultimate Source of all these Universes cannot be grasped intellectually or fully described. Existence is likened to countless Universes dancing unknowingly in Infinite Space, mysterious, spontaneous, and free. The teaching gently guides the seeker toward humility, wonder, and inner silence.

Chapter 3.30, Verses 11–23

Yoga Vashishtha 3.30.11–23

(Countless Universes appear as mere dust particles in the infinite expanse of the Supreme Being -Brahm)

श्रीवसिष्ठ उवाच ।

अस्वातन्त्र्यात्प्रधावन्ति पदार्थाः सर्व एव यत् ।

ब्रह्माण्डे पार्थिवो भागस्तदधस्तूर्ध्वमन्यथा ॥ ११ ॥

पिपीलिकानां महतां व्योम्नि वर्तुललोष्टके ।

दशदिक्कमधः पादाः पृष्ठमूर्ध्वमुदाहृतम् ॥ १२ ॥

वृक्षवल्मीकजालेन केषांचिद्धृदि भूतलम् ।

ससुरानरदैत्येन वेष्टितं व्योम निर्मलम् ॥ १३ ॥

संभूतं सह भूतेन सग्रामपुरपर्वतम् ।

इदं कल्पनभूतेन पक्वाक्षोटमिव त्वचा ॥ १४ ॥

यथा विन्ध्यवनाभोगे प्रस्फुरन्ति करेणवः ।

तथा तस्मिन्पराभोगे ब्रह्माण्डत्रसरेणवः ॥ १५ ॥

तस्मिन्सर्वं ततः सर्वं तत्सर्वं सर्वतश्च यत् ।

तच्च सर्वमयो नित्यं तथा तदणुकं प्रति ॥ १६ ॥

शुद्धबोधमये तस्मिन्परमालोकवारिधौ।

अजस्रमेत्य गच्छन्ति ब्रह्मण्डाख्यास्तरङ्गकाः ॥ १७ ॥

अन्तःशून्याः स्थिताः केचित्संकल्पक्षयरात्रयः ।

तरङ्गा इव तोयेऽब्धौ प्रोह्यन्ते शून्यतार्णवे ॥ १८ ॥

केषांचिदन्तःकल्पान्तः प्रवृत्तो घर्घरारवः ।

न श्रुतोऽन्यैर्न च ज्ञातः स्वभावेन रसाकुलैः ॥ १९ ॥

अन्येषां प्रथमारम्भे शुद्धभूषु विजृम्भते ।

सर्गः संसिक्तबीजानां कोशेऽङ्कुरकला यथा ॥ २० ॥

महाप्रलयसंपत्तौ सूर्यार्चिर्विद्युतोऽद्रयः।

प्रवृत्ता गलितुं केचित्तापे हिमकणा इव ॥ २१ ॥

आकल्पं निपतन्त्येव केचिदप्राप्तभूमयः।

यावद्विशीर्य जायन्ते तथा संविन्मयाः किल ॥ २२ ॥

स्तब्धा इव स्थिताः केचित्केशोण्ड्रकमिवाम्बरे ।

वायोः स्पन्दा इवाभान्ति तथा प्रोदितसंविदः ॥ २३ ॥

Maharishi Vashishta continued:

3.30.11–14

> All objects in the Universe run helplessly due to lack of independence. The earthly part of the Cosmos is below, while the rest is above in a different way.

> For huge ants moving on a round lump in space, the ten directions are below their feet, and their back is considered above.

> In the hearts of some Beings, the earth is covered with tree roots and anthills; the pure sky is wrapped around by gods, humans, and demons.

> This Universe, born along with Beings, including villages, cities, and mountains, is enveloped by imagination, just like a ripe berry is covered by its skin.

3.30.15–18

> Just as elephants appear flashing in the expanse of the Vindhya forest, in the same way, countless Universes appear as tiny dust particles in that supreme expanse.

> In that everything is contained, from that everything arises, that everything is everywhere, and it is eternally made of that everything; the same applies to each atom.

> In that Pure Consciousness ocean of Supreme Light, Universes named as Brahmandas rise and fall continuously like endless waves.

> Some waves remain internally empty, like nights of destroyed imagination; they dissolve into the ocean of emptiness like waves in water.

3.30.19–23

> In some, at the end of a cycle inside, a rumbling sound begins but is not heard or known by others, as it is absorbed in their own nature.

> In others, at the very beginning, Creation shines forth in Pure Beings, like the sprouting of tender shoots in seeds that have been watered.

> At the time of great dissolution, some mountains, suns, rays, and lightning begin to melt away, just like ice particles in heat.

> Some fall for an entire cycle without reaching the ground; they dissolve and are reborn again in the same way, being made of Pure Consciousness.

> Some remain still like hair standing in the sky or like the movements of air appearing; in the same way, awakened Consciousness es shine forth.

Summary of the teachings:

These verses describe the illusory and dependent nature of the entire Universe (Brahmanda). Sage Vasishta explains that nothing in creation has true independence—all objects and beings move helplessly under the force of Cosmic illusion (maya) or imagination. The structure of the Universe is relative: what is "below" or "above" depends on perspective, as illustrated by examples like ants on a floating lump or beings perceiving earth and sky differently. This shows that Space, direction, and physical reality are not absolute but conditioned by perception.

The Universe is portrayed as a product of imagination (kalpana), wrapped around Pure Consciousness like skin around a fruit. Countless Universes appear as mere dust particles in the infinite expanse of the Supreme Being (Brahm). Everything exists within this Supreme Reality, emerges from it, and is pervaded by it eternally—even at the atomic level. This teaches non-duality: the apparent multiplicity is nothing but the One Infinite Consciousness manifesting in various forms.

Universes are compared to waves rising and falling endlessly in the ocean of Pure Awareness (shuddha-bodha). Some Universes dissolve completely into emptiness when their imaginative constructs end, while others carry internal cycles of creation and destruction. This highlights the transient and dream-like quality of cosmic manifestation— Creation and dissolution happen continuously within the unchanging field of Consciousness, without affecting its Purity.

Different stages of Cosmic cycles are depicted: some Universes begin with fresh Creation like sprouting seeds, others reach dissolution where solid forms (mountains, suns) melt away like ice. Some fall endlessly through cycles without grounding, only to re-emerge, emphasizing that birth and death of worlds are mere appearances in Consciousness. 

Nothing truly perishes; forms shift while the Essence (Consciousness) remains.

Finally, some States remain suspended or still, like frozen motion in Space, yet they shine with awakened Awareness. The teaching underscores that the True Reality is Pure, Unchanging Consciousness (chit or samvid). All phenomena—creation, sustenance, dissolution—are its playful waves. Realizing this non-dual nature liberates one from the illusion of separateness, revealing the world as a superimposition on the self-luminous, Infinite Self.

Chapter 3.30 Verses 1–10

Yoga Vashishtha 3.30.1–10

(There are innumerable Universes floating in the Infinite Void like bubbles in an ocean of Consciousness)

श्रीवसिष्ठ उवाच ।

पृथिव्यप्तेजसां तत्र नभस्वन्नभसोरपि।

यथोत्तरं दशगुणानतीत्यावरणान्क्षणात् ॥ १॥

ददर्श परमाकाश तत्प्रमाणविवर्जितम्।

तथा ततं जगदिदं यथा तत्राण्डमात्रकम् ॥ २ ॥

तादृशावरणान्सर्गान्ब्रह्माण्डेषु ददर्श सा।

कोटिशः स्फुरितान्व्योम्नि त्रसरेणूनिवातपे ॥ ३ ॥

महाकाशमहाम्भोधौ महाशून्यत्ववारिणि ।

महाचिद्द्रवभावोत्थान्बुद्बुदानर्बुदप्रभान् ॥ ४ ॥

कांश्चिदापततोऽधस्तात्कांश्चिच्चोपरि गच्छतः ।

कांश्चित्तिर्यग्गतीनन्यान्स्थितांस्तब्धान्स्वसंविदा ॥ ५ ॥

यत्र यत्रोदिता संविद्येषां येषां यथा यथा ।

तत्र तत्रोदितं रूपं तेषां तेषां तथा तथा ॥ ५ ॥

नेहैव तत्र नामोर्ध्वं नाधो न च गमागमाः ।

अन्यदेव पदं किंचित्तस्माद्देहागमं हि तत् ॥ ७ ॥

उत्पद्योत्पद्यते तत्र स्वयं संवित्स्वभावतः।

स्वसंकल्पैः शमं याति बालसंकल्पजालवत् ॥ ८ ॥

श्रीराम उवाच ।

किमधः स्यात्किमूर्ध्वं स्यात्किं तिर्यक्तत्र भासुरे ।

इति ब्रूहि मम ब्रह्मन्निहैव यदि न स्थितम् ॥ ९ ॥

श्रीवसिष्ठ उवाच ।

ससर्वावरणा एते महत्यन्तविवर्जिते।

ब्रह्माण्डा भान्ति दुर्दृष्टेर्व्योम्नि केशोण्ड्रको यथा ॥ १० ॥

Maharishi Vashishta said:

3.30.1–5

> There, in an instant, she crossed beyond the coverings of Earth, Water, Fire, Air, and Space — one after another, each ten times larger than the previous.

> She saw the Supreme Space (paramakasha), which is beyond all measure. The entire world appears there like a mere tiny egg.

> She saw countless such coverings and creations within Universes, shining in the sky like millions of dust particles floating in sunlight.

> In the Great Space and vast ocean of emptiness, in the waters of Supreme Void, she saw countless bubbles rising from the Essence of Supreme Consciousness, glowing like multitudes.

> Some falling downward, some moving upward, some going sideways, some stationary and fixed by their own Awareness.

3.30.6–8

> Wherever and however Consciousness arises in any Being, there and in that very form their appearance manifests accordingly.

> There is no real "up" or "down" here, no going or coming. It is a different State altogether, beyond the coming and going of bodies.

> There, Consciousness arises and arises again spontaneously from its own nature; it subsides by its own will, like the imaginary worlds created by a child's fancy.

Sriram said:

3.30.9

> O Brahman, in that shining realm, what is down, what is up, what is sideways? Please tell me, since nothing like that exists there.

Maharishi Vashishta said:

3.30.10

> All these Universes with their coverings appear in that vast, boundless expanse, but they are hard to see—like a hair's tip or a swarm of gnats in the sky.

Summary of the teachings:

These verses describe Leela's (or the seeker's) ascent beyond the physical layers of the Cosmos, transcending the five elements and their sheaths in an instant. This journey reveals that the material Universe, with its vast scales and hierarchies, is ultimately illusory and limited when viewed from the perspective of Pure Consciousness. The Supreme Space (paramakasha) is Infinite, Measureless, and All-encompassing, making even the grandest Cosmos appear as insignificant as a tiny egg or dust mote. The teaching emphasizes that True Reality lies beyond physical boundaries and measurements.

The vision expands to show innumerable Universes floating in the Infinite Void like bubbles in an ocean of Consciousness. 

These "bubbles" represent individual worlds or beings arising from Supreme Intelligence (maha-chit). They move in various directions—up, down, sideways—or remain still, all governed by their own inherent Awareness. 

This illustrates the non-dual nature of existence: everything emerges from, exists in, and returns to the One Consciousness, with no external force directing their motion.

A key insight is that forms and experiences arise exactly according to the nature and direction of Consciousness in each Being. There is no fixed objective "up" or "down," no absolute movement or location in the Ultimate Reality. 

Directions and motions are relative illusions created by individual perception and embodiment. The realm of Pure Being transcends all such dualities as ascent, descent, arrival, or departure, pointing to a state free from bodily limitations and spatial concepts.

Consciousness is self-arising and self-subsiding, spontaneous and effortless, much like a child's playful imaginations that appear and vanish without effort. Worlds and Beings manifest and dissolve through the power of its own sankalpa (will or conception). This highlights the creative yet dream-like quality of manifestation: nothing has independent existence apart from Consciousness, and all multiplicity is a play of the one mind.

Finally, the verses address the apparent paradox of directions in the Infinite. All Universes, with their layers and structures, shine within the Boundless Void but remain imperceptible to ordinary vision, comparable to tiny, distant specks in vast Space. The teaching reinforces non-duality: the entire Creation is an appearance in Consciousness, without real divisions or hierarchies. True Realization comes from recognizing this Unity, where all distinctions of Space, direction, and multiplicity dissolve into the one Supreme Reality.

Chapter 3.29, Verses 47–60

Yoga Vashishtha 3.29.47–60

(These verses describe a profound spiritual journey undertaken by Queen Lila and Goddess Sarasvati through increasingly subtle layers of Cosmic Reality)

लीलोवाच ।

तद्देवि भास्करादीनां क्वाधस्तेजो गतं वद ।

शिलाजठरनिष्पन्दं मुष्टिग्राह्यं तमः कुतः ॥ ४७ ॥

श्रीदेव्युवाच ।

एतावतीमिमां व्योम्नः पदवीमागतासि भोः ।

अर्कादीन्यपि तेजांसि यतो दृश्यन्त एव नो ॥ ४८ ॥

यथा महान्धकूपाधः खद्योतो नावलोक्यते ।

पृष्ठगेन तथेहातो नाधः सूर्योऽवलोक्यते ॥ ४९ ॥

लीलोवाच ।

अहो नु पदवीं दूरमावामेतामुपागते।

सूर्योऽप्यधोणुकणवन्न मनागपि लक्ष्यते ॥ ५० ॥

इत उत्तरमन्या स्यात्पदवी का नु कीदृशी ।

कथं च मातरेतव्या कथ्यतामिति देवि मे ॥ ५१ ॥

श्रीदेव्युवाच ।

इत उत्तरमग्रे ते ब्रह्माण्डपुटकर्परम् ।

यस्य चन्द्रादयो नाम धूलिलेशाः समुत्थिताः ॥ ५२ ॥

श्रीवसिष्ठ उवाच ।

इति प्रकथयन्त्यौ ते प्राप्ते ब्रह्माण्डकर्परम् ।

भ्रमर्याविव शैलस्य कुड्यं निबिडमण्डपम् ॥ ५३ ॥

अक्लेशेनैव ते तस्मान्निर्गते गगनादिव।

निश्चयस्थं हि यद्वस्तु तद्वज्रगुरु नेतरत् ॥ ५४ ॥

निरावरणविज्ञाना सा ददर्श ततस्ततम्।

जलाद्यावरणं पारे ब्रह्माण्डस्यातिभासुरम् ॥ ५५ ॥

ब्रह्माण्डाद्दशगुणतस्तोयं तत्र व्यवस्थितम् ।

आस्थितं वेष्टयित्वा तु त्वगिवाक्षोटपृष्ठगा ॥ ५६ ॥

तस्माद्दशगुणो वह्निस्तस्माद्दशगुणोऽनिलः ।

ततो दशगुणं व्योम ततः परममम्बरम् ॥ ५७ ॥

तस्मिन्परमके व्योम्नि मध्याद्यन्तविकल्पनाः ।

न काश्चन समुद्यन्ति वन्ध्यापुत्रकथा इव ॥ ५८ ॥

केवलं विततं शान्तं तदनादि गतभ्रमम्।

आद्यन्तमध्यरहितं महत्यात्मनि तिष्ठति ॥ ५९ ॥

आकल्पमुत्तमबलेन शिला पतेच्चेत्तस्मिन्बलात्पतगराडपि चोत्पतेच्चेत् ।

तद्योजनं न लभते विमलेऽम्बरेऽन्तर्माकल्पमेकजवगोऽप्यथ मारुतोऽपि ॥ ६० ॥

Queen Lila said:

3.29.47

> O Goddess, tell me where the light of the sun and others has gone below. How can there be darkness here that is still like stone in the belly and can be grasped by the fist? 

The Goddess said:

3.29.48–49 

> You have now reached this far extent in the sky, O dear one. Even the lights of the sun and others are no longer visible to us.  

> Just as a firefly at the bottom of a great dark well is not seen from above, so here the sun below is not visible from our position behind it. 

Queen Lila said:

 3.29.50–51 

> Alas, we have traveled so far on this path! Even the sun appears tiny like a particle and is hardly visible at all.  

> What kind of path lies further ahead from here? How should it be understood, O Goddess? Please tell me.

The Goddess said:

3.29.52  

> Beyond this, ahead of you, is the shell or covering of the Universe (brahmanda-karpura). In it, the moon, sun, and others rise like tiny specks of dust.

Sage Vasishtha said:

3.29.53–60 

> As they spoke thus, they reached the shell of the Universe, like bees reaching the dense vaulted hall of a mountain cave.  

> Without any effort, they emerged from it, just as from the sky. Whatever is firmly established in Reality is as hard as diamond; nothing else is.

> Then, with unobstructed Knowledge, she saw beyond that the brilliant covering of water surrounding the Universe on the other side.   

> Beyond the Universe is water, ten times greater in extent, placed there and enveloping it like the skin covering the surface of a castor-oil seed. 

> Beyond that is fire, ten times greater; beyond that, air ten times greater; beyond that, space ten times greater; and then the supreme ether.  

> In that Supreme Ether, no notions of middle, beginning, or end arise at all, just like stories of a barren woman's son.  

> It is only vast, peaceful, beginningless, free from illusion, without beginning, end, or middle, and it exists in the Great Self.  

> Even if a stone were thrown with utmost force into it for an entire kalpa, or if the king of birds flew upward with full speed, or even if wind moved with the speed of one jump for a kalpa, it would not reach even a yojana's distance within that Pure Ether. 

Summary of the teachings:

These verses describe a profound spiritual journey undertaken by Queen Lila and Goddess Sarasvati through increasingly subtle layers of Cosmic Reality. Beginning from the visible world where the sun's light seems to vanish below, the dialogue illustrates how ordinary perception is limited. What appears as vast darkness or tiny specks (like the sun from afar) reveals the illusory nature of sensory experience. The teaching emphasizes that physical light and objects lose their grandeur as Consciousness ascends, showing the world as a small, localized phenomenon within Infinite Space.

The journey reaches the "shell of the brahmanda" (Cosmic egg or Universe), portrayed as a dense, cave-like enclosure. Emerging from it effortlessly symbolizes transcending the boundaries of the manifested Universe through Pure Awareness. The firm "diamond-like" Reality refers to the Unchanging Truth of the Self, contrasting with the relative, penetrable nature of cosmic structures. This teaches that spiritual progress involves piercing illusions without force, as True Knowledge naturally overcomes limitations.

Beyond the manifested world lie successive coverings (Water, Fire, Air, Space, and Supreme Ether), each ten times larger than the previous, echoing traditional cosmological models. These layers represent progressively subtler elements enveloping the gross world, like skins around a seed. The teaching conveys that the material Cosmos is finite and enclosed, while the path of inquiry leads to ever-expanding subtlety, revealing the Universe as a mere bubble in Infinite Consciousness.

In the Supreme Ether (paramam ambaram), all dualistic notions—beginning, middle, end—cease entirely, comparable to nonexistent tales (like a barren woman's son). This State is vast, tranquil, eternal, and illusion-free, abiding in the great Atman. The verses teach non-dual Advaita Reality: Ultimate Truth is Attri, Boundless Awareness where Time, Space, and Causation dissolve.

The final verse dramatically illustrates the Infinity of this Supreme Ether: no motion—whether a stone hurled for eons, a mighty bird flying, or wind rushing—can cover even a tiny fraction of it. This underscores the incomprehensibility of the Absolute; all effort, time, and movement are insignificant before the eternal, unmoving Self. The overall teaching inspires detachment from the finite world, urging Realization of one's identity with this limitless, peaceful Consciousness beyond all layers and illusions.

Chapter 3.29, Verses 33–46

Yoga Vashishtha 3.29.33–46

(Desires shape apparent Realities quickly; Space and distance are mental constructs; true travel is inward Realization; and the Final State is the recognition of the One, Unchanging Essence behind the Cosmic Play)

लीलावॉच ।

आ स्मृतं पूर्वमेतेन किलासीदभिवाञ्छितम् ।

शीघ्रं स्यामेव राजेति तीव्रसंवेगधर्मिणा ॥ ३३ ॥

दिनैरष्टभिरेवासौ तेन राज्यं समृद्धिमत्।

चिरकालप्रत्ययदं प्राप्तवान्परमेश्वरि ॥ ३४ ॥

अत्रासौ भर्तृजीवो मे स्थितो व्योम्नि गृहे नृपः ।

अदृश्यः खे यथा वायुरामोदो वानिले यथा ॥ ३५ ॥

इहैवाङ्गुष्ठमात्रान्ते तद्व्योम्न्येव पदं स्थितम् ।

मद्भर्तृराज्यं समवगतं योजनकोटिभाक् ॥ ३६ ॥

आवां खमेव स्वस्थं च भर्तृराज्यं ममेश्वरि ।

पूर्णं सहस्रैः शैलानां महामायेयमातता ॥ ३७ ॥

तद्देवि भर्तृनगरं पूनर्गन्तुं ममेप्सितम्।

तदेहि तत्र गच्छावः किं दूरं व्यवसायिनाम् ॥ ३८ ॥

श्रीवसिष्ठ उवाच ।

इत्युक्त्वा प्रणता देवीं सा प्रविश्याशु मण्डपम् ।

विहंगीव तया साकं पुप्लुवे सिनिभं नमः ॥ ३९ ॥

 भिन्नाञ्जनचयप्रख्यं सौम्यैकार्णवसुन्दरम् ।

नारायणाङ्गसदृशं भृङ्गपृष्ठामलच्छवि ॥ ४० ॥

मेघमार्गमतिक्रम्य वातस्कन्धावनिं तथा ।

सौरमार्गमथाक्रम्य चन्द्रमार्गमतीत्य च ॥ ४१ ॥

धुवमार्गोत्तरं गत्वा साध्यानां मार्गमेत्य च ।

सिद्धानां समतीत्योर्वीमुल्लङ्घ्य स्वर्गमण्डलम् ॥ ४२ ॥

ब्रह्मलोकोत्तरं गत्वा तुषितानां च मण्डलम् ।

गोलोकं शिवलोकं च पितृलोकमतीत्य च ॥ ४३ ॥

विदेहानां सदेहानां लोकानुत्तीर्य दूरगम् ।

दूराद्दूरमथो गत्वा किंचिद्बुद्धा बभूव सा ॥ ४४ ॥

पश्चादालोकयामास समतीतं नभस्थलम् ।

यावन्न किंचिच्चन्द्रार्कताराद्यालक्ष्यते ह्यधः ॥ ४५ ॥

तमस्तिमितगम्भीरमाशाकुहरपूरकम् ।

एकार्णवोदरप्रख्यं शिलोदरघनं स्थितम् ॥ ४६ ॥

Queen Lila continued:

3.29.33–38

> I remember that he had strongly desired this earlier — to quickly become a king himself, with intense eagerness.

> In just eight days, O Supreme Goddess, he attained that prosperous kingdom which gives lasting confidence and belief.

> Here, my husband's soul exists as a King in the sky, in his own home — invisible like air in Space, or fragrance in the wind.

> Right here, at the end of my thumb's measure, in that very Space, his kingdom is established — it spans millions of yojanas (vast distances).

> Both of us are established in Pure Space, O Goddess, and my husband's kingdom is also there — this great illusion spreads across thousands of mountains.

> O Goddess, I wish to go back to my husband's city again. Come, let us go there — what distance is too far for those with determination?

Sage Vasishta said: 

3.29.39–44

> After saying this and bowing to the Goddess, she quickly entered the pavilion. Like a bird, she flew up into the sky along with her.

> It was dark like a mass of collyrium (kohl), yet beautiful like a calm ocean; resembling the body of Narayana, with the pure luster of a bee's back.

> Crossing the path of clouds, the regions of wind clusters, then the solar path, and going beyond the lunar path,

> Passing the path of Dhruva (the pole star) to the north, reaching the path of the Sadhyas, surpassing the Siddhas, transcending the earthly realm and the heavenly circles,

> Going beyond Brahma-loka and the region of the Tushitas, beyond Goloka, Shiva-loka, and the world of the ancestors,

> Crossing the worlds of the Videhas (bodiless) and those with bodies, traveling far beyond the distant, she became somewhat aware after going extremely far.

3.29.45–46

> Then she looked back at the sky she had crossed — where nothing like the moon, sun, or stars could be seen below anymore.

> It was a dense, still, deep darkness filling the cavities of space — resembling the interior of a single ocean, solid like the inside of a rock.

Summary of the Teachings:

These verses highlight the illusory nature of Space, Time, and worlds in the grand dream of Consciousness. Lila recalls her husband's intense desire to become a king, which manifested instantly in just eight days within his own mind. This shows how strong mental resolve and imagination can create entire realities, including kingdoms and experiences, without any external effort. The teaching emphasizes that what we perceive as "achievement" or "attainment" is often the rapid unfolding of inner vasanas (latent tendencies) rather than objective events.

The core revelation is the non-locality of existence — Lila's husband's soul lives as a king in the sky, invisible yet fully Real, like air or fragrance. His vast kingdom exists right at the tip of her thumb in subtle space, spanning immense distances. This illustrates that all worlds, distances, and boundaries are projections of the mind within Infinite Consciousness. The "great illusion" (mahamaya) spreads across mountains and realms, yet everything remains contained in Pure, Unchanging Space (akasha), teaching that multiplicity arises from the one substratum.

Lila's desire to return to her husband's city demonstrates the power of will (sankalpa) — nothing is distant for one with firm determination. Accompanied by Saraswati, she travels through Cosmic paths (clouds, winds, sun, moon, Dhruva, Sadhyas, Siddhas, heavens, Brahma-loka, etc.), transcending layers of creation up to the highest lokas and beyond. This journey symbolizes the ascent of awareness through subtle planes, showing that spiritual travel is not physical movement but the dissolution of perceived limitations.

As she goes farther, she reaches a point of extreme transcendence where celestial bodies vanish, leaving only dense, profound darkness — still, deep, filling all directions like the womb of a single ocean or the solid interior of a rock. 

This represents the State beyond manifestation: Pure, Undifferentiated Void (shunya or tamas in its primordial form), where even subtle distinctions disappear. It teaches that Ultimate Reality lies in this Formless, Infinite Awareness, free from all objects and perceptions.

Overall, these verses teach non-duality (advaita): all experiences, worlds, journeys, and even gods' realms are appearances within Consciousness. Desires shape apparent Realities quickly; Space and distance are mental constructs; true travel is inward Realization; and the Final State is the recognition of the One, Unchanging Essence behind the Cosmic Play. This encourages detachment from illusory phenomena and abidance in the Self as Pure Being.

Chapter 3.29, Verses 16–32

Yoga Vashishtha 3.29.16–32

(The world of names, forms, possessions, and relationships is a dream-like projection of the mind. True Realization comes from recognizing this illusion, and abiding in the formless Self)

लीलावाच् ।

इत्युक्त्वा संचरन्ती सा शिखरिग्रामकोटरे ।

संचरन्त्याः सरस्वत्या दर्शयामास सस्मयम् ॥ १६ ॥

इयं मे पाटलाखण्डमण्डिता पुष्पवाटिका ।

इयं मे पुष्पितोद्यानमण्डपाशोकवाटिका ॥ १७ ॥

इयं पुष्कीरणीतीरद्रुमाऽऽग्रन्थिततर्णका ।

इयं सा कर्णिकानाम्नी तर्णिका मुक्तपर्णिका ॥ १८ ॥

इयं सा मेऽलसाकीर्णा वराकी जलहारिका ।

अद्याष्टमं दिनं बाष्पक्लिन्नाक्षी परिरोदिति ॥ १९ ॥

इह देवि मया भुक्तमिहोषितमिह स्थितम् ।

इह सुप्तमिहापीतमिह दत्तमिहाहृतम् ॥ २० ॥

एष मे ज्येष्ठशर्माख्यः पुत्रो रोदिति मन्दिरे ।

एषा मे जङ्गले धेनुर्दोग्ध्री चरति शाद्वलम् ॥ २१ ॥

गृहे वसन्तदाहाय रूक्षक्षारविधूसरम्।

स्वदेहमिव पञ्चाक्षं पश्येमं प्रघणं मम ॥ २२ ॥

तुम्बीलताभिरुग्राभिः पुष्टाभिरिव वेष्टितम् ।

महानसस्थानमिदं मम देहमिवापरम् ॥ २३ ॥

एते रोदनताम्राक्षा बन्धवो भुवि बन्धनम् ।

अङ्गदार्पितरुद्राक्षा आहरन्त्यनलेन्धनम् ॥ २४ ॥

अनारतं शिलाकच्छे गुच्छाच्छोटनकारिभिः ।

तरङ्गैः स्थगिताकारं स्पृष्टतीरलतादलैः ॥ २५ ॥

सीकराकीर्णपर्यन्तशाद्वलस्थलसल्लतैः ।

शिलाफलहकास्फालफेनिलोत्पलसीकरैः ॥ २६ ॥

तुषारीकृतमध्याह्नदिवाकरकरोत्करैः ।

फुल्लपुष्पोत्करासारप्रणादोत्कतटद्रुमैः ॥ २७ ॥

विद्रुमैरिव संक्रान्तफुल्लकिंशुककान्तिभिः ।

व्याप्तया पुष्पराशीनां समुल्लासनकारिभिः ॥ २८ ॥

उह्यमानफलापूरसुव्यग्रग्रामबालया ।

महाकलकलावर्तमत्तया ग्रामकुल्यया ॥ २९ ॥

वेष्टितस्तरलास्फालजलधौततलोपलः ।

घनपत्रतरुच्छन्नच्छायासततशीतलः ॥ ३० ॥

अयमालक्ष्यते फुल्ललतावलनसुन्दरः ।

दलद्गुलुच्छकाच्छन्नगवाक्षो गृहमण्डपः ॥ ३१ ॥

अत्र मे संस्थितो भर्ता जीवाकाशतयाऽकृतिः ।

चतुःसमुद्रपर्यन्तमेखलाया भुवः पतिः ॥ ३२ ॥

Queen Lila continued:

3.29.16–20

> Having said this, Goddess Sarasvati, while moving around, showed with a smile in the valley of the mountain village.

> This is my garden of palash flowers decorated with blossoms. This is my blooming grove with ashoka trees and pavilions.

> This is the lake shore with trees tied with creepers. This is the boat named Karnika, with loose leaves.

> This is my poor water-carrying maid, full of laziness. Today is the eighth day she cries with tear-filled eyes.

> Here I have eaten, stayed, lived, slept, drunk, given, and taken.

3.29.21–26

> This is my eldest son Jyeshtha Sharma crying in the house. This is my cow in the forest grazing on green grass.

> Look at this rough, dry, ash-like body of mine in the house, like five elements burnt by the heat of spring.

> This kitchen area wrapped tightly by strong gourd creepers, like another body of mine.

> These relatives with red eyes from crying are bonds on earth. Wearing rudraksha on limbs, they bring fuel for the fire.

> Constantly in the rocky cave, with waves splashing clusters, blocking the form, touching shore creepers and leaves.

> With edges full of mist, green grassy places with vines, rocky slabs splashing foam-like lotus drops.

3.29.27–32

> Noon sun rays made cool by frost, trees on banks roaring with clusters of blooming flowers.

> Spread with coral-like shining full kimshuka flowers, covered by heaps of flowers causing delight.

> Carried by village girls busy with overflowing fruits, the village stream wild with great noise and whirlpools.

> Surrounded by rippling water washing the stones below, dense leaves and trees giving constant cool shade.

> This beautiful house pavilion covered with blooming creepers, windows hidden by clusters of leaves.

> Here resides my husband, formless like living space, lord of the earth bounded by four oceans.

Summary of the Teachings:

These verses form part of Goddess Sarasvati's description of her earthly home and life, as she guides someone (likely Leela or a seeker) through a vision of her past worldly existence. The narrative highlights the illusory nature of worldly attachments. Sarasvati points to gardens, lakes, boats, servants, family members, animals, and her own body as "mine," emphasizing personal possession and daily routines of eating, sleeping, giving, and taking. This showcases how the ego creates a sense of ownership over transient objects and relationships, binding the soul to samsara (the cycle of birth and death).

The portrayal of sorrow—such as the crying maid on the eighth day, the weeping son, and relatives with tear-reddened eyes—illustrates the inherent suffering (duhkha) in worldly life. Even cherished family ties become chains, as relatives are described as "bonds on earth" who fuel funeral pyres. The body itself is depicted as rough, burnt, and temporary, like the five elements scorched by time, underscoring impermanence and the futility of clinging to physical forms.

Nature's beauty around the home—blooming flowers, rippling waters, shady trees, and frothy waves—contrasts with the inner emptiness it conceals. Sarasvati's affectionate pointing ("this is mine") reveals how the mind projects charm onto the external world, yet all is conditioned by change, noise, and eventual decay. The village stream's wild energy and the cool shade symbolize fleeting pleasures that mask the underlying restlessness of conditioned existence.

The verses teach detachment by showing that what seems real and personal is merely a play of perception. Sarasvati's husband, described as formless "living space" and lord of the earth up to the four oceans, points to the Ultimate Truth: the True Self transcends the limited body and home, merging into boundless Consciousness. This hints at the non-dual reality where the individual soul realizes its identity with the infinite.

Overall, these verses impart Advaita Vedanta's core insight: the world of names, forms, possessions, and relationships is a dream-like projection of the mind. True Realization comes from recognizing this illusion, letting go of "mine" and "I," and abiding in the formless Self. Sarasvati's tour serves as a mirror for the seeker to see their own attachments, urging renunciation of ego-driven identifications for Realization of Eternal Peace.