Chapter 3.32, Verses 1–14

Yoga Vashishtha 3.32.1–14

(Sage Vasishta narrates this vision to Rama as part of Lila's story, where she observes the earthly kings Viduratha and Padma from the heavens along with Saraswati)

श्रीवसिष्ठ उवाच ।

अथ वीरवरोत्कण्ठनृत्यदप्सरसि स्थिता।

लीलावलोकयामास व्योम्नि विद्यान्वितावनौ ॥ १ ॥

स्वराष्ट्रमण्डले भर्तृपालिते बलमालिते।

कस्मिंश्चिद्विततारण्ये द्वितीयाकाशभीषणे ॥ २ ॥

सेनाद्वितयमाक्षुब्धं सौम्याब्धिद्वितयोपमम् ।

महारम्भघनं मत्तं स्थितं राजद्वयान्वितम् ॥ ३ ॥

युद्धसज्जं सुसंनद्धमिद्धमग्निमिवाद्भुतम् ।

पूर्वप्रहारसंपातप्रेक्षाक्षुब्धाक्षिलक्षितम् ॥ ४ ॥

उद्यतामलनिस्त्रिंशधारासारवहज्जनम् ।

कचत्परश्वधप्रासभिन्दिपालर्ष्टिमुद्गरम् ॥ ५ ॥

गरुत्मत्पक्षविक्षुब्धवनसंपातकम्पितम् ।

उद्यद्दिनकरालोकचञ्चत्कनककङ्कटम् ॥ ६ ॥

परस्परमुखालोककोपप्रोद्दामितायुधम् ।

अन्योन्यबद्धदृष्टित्वाच्चित्रं भित्ताविवार्पितम् ॥ ७ ॥

लेखामर्यादया दीर्घबद्धया स्थापितस्थिति ।

अनिवार्यमहासैन्यझांकाराश्रुतसंकथम् ॥ ८ ॥

पूर्वप्रहारस्मयतश्चिरं संशान्तदुन्दुभि।

निबद्धयोधसंस्थाननिखिलानीकमन्थरम् ॥ ९ ॥

धनुर्द्वितथमात्रात्मशून्यमध्यैकसेतुना ।

विभक्तं कल्पवातेन मत्तमेकार्णवं यथा ॥ १० ॥

काये संकटसंरम्भचिन्तापरवशेश्वरम् ।

विरटद्भेककण्ठत्वग्भङ्गुरातुरहृद्गुहम् ॥ ११ ॥

प्राणसर्वस्वसंत्यागसोद्योगासंख्यसैनिकम् ।

कर्णाकृष्टशरौघौघत्यागोन्मुखधनुर्धरम् ॥ १२ ॥

प्रहारपातसंप्रेक्षानिष्पन्दासंख्यसैनिकम् ।

अन्योन्योत्कण्ठकाठिन्यभरभ्रुकुटिसंकटम् ॥ १३ ॥

परस्परसुसंघट्टकटुटङ्कारकङ्कटम् ।

वीरयोधमुखादग्धभीरुप्रेप्सितकोटरम् ॥ १४ ॥

Maharishi Vashishta said:

3.32.1–5

> Then Lila, standing with the Goddess of knowledge (Saraswati), joyfully watched from the sky the two kings on earth who were filled with wisdom.

> In their own kingdom, protected by their husbands (or Lords), surrounded by armies, in some vast terrifying forest that looked like a second sky.

> Two armies were greatly agitated, like two calm oceans, full of great efforts, intoxicated, and led by two kings.

> Ready for battle, well-armored, blazing wonderfully like fire, with eyes fixed on the first strikes and attacks of the enemy.

> Raising sharp swords with edges like streams, shining axes, spears, javelins, clubs, and hammers.

3.32.6–8

> Shaken by the flapping of wings like Garuda (eagle), trembling the forest, shining with golden armors under the rising sun's light.

> Weapons raised in fury from seeing each other's faces, eyes locked on one another, looking like pictures painted on a wall.

> Standing firm in long lines drawn like boundaries, with the great armies' unstoppable roar and talk heard.

3.32.9–14

> Smiling at the thought of the first blows for a long time, with drums silent now, all soldiers fixed in position, the whole army slow-moving.

> Divided by a single bridge in the empty middle like two bows, separated like a mad single ocean by the winds of creation.

> The Lords controlled by tight effort and worry in their bodies, hearts trembling and broken like frog throats croaking in fear.

> Countless soldiers ready to give up their life-breath completely, archers with bows drawn, ready to release floods of arrows.

> Countless soldiers still, watching the falling blows, with furrowed brows tight from mutual eagerness and hardness.

> With sharp clashing sounds of armor from mutual collisions, from the mouths of brave warriors, the fearful desired holes (or escapes).

Summary of teachings: 

These verses describe a dramatic scene of two mighty armies facing each other in intense preparation for battle. Sage Vasishta narrates this vision to Rama as part of Lila's story, where she observes the earthly kings Viduratha and Padma from the heavens along with Saraswati.

These verses illustrate the illusory and dream-like nature of the world. Just as Lila watches the two armies from above with detachment, the Realized soul sees worldly conflicts and preparations as unreal appearances in Consciousness. The armies symbolize the dualities and oppositions (like desire vs. duty, or ego vs. ego) that arise in the mind, appearing solid and fierce but ultimately projections of the same underlying reality. This scene teaches that what seems terrifying and Real on the ground level is merely a spectacle when viewed from Higher Awareness.

The detailed description of the armies' readiness, weapons, and tension highlights how the ego creates intense drama through attachment to roles like warrior or king. Every detail—the shining armors, locked gazes, and held breaths—shows the power of mental sankalpa (intention) to manifest apparent solidity and conflict. Vasishta uses this to remind that such preparations for battle arise from ignorance of the non-dual Self, where all divisions dissolve.

The comparison to oceans, fire, and painted pictures emphasizes impermanence and lack of true substance. The armies stand divided yet mirror each other, showing how opposites are interdependent and not separate. This teaches non-attachment: one should not get caught in the excitement or fear of worldly struggles, as they are like waves on the ocean of Consciousness —arising and subsiding without affecting the whole.

The Stillness before the clash, with drums silent and soldiers poised, represents the moment of potential destruction born from desire and aversion. It warns against the bondage of action driven by egoistic motives. True Freedom comes from recognizing that the "battle" is internal, a play of thoughts, and Realization lies in Witnessing it without involvement.

Chapter 3.31, Verses 23–36

Yoga Vashishtha 3.31.23–36

(A true hero is defined as one who upholds good conduct and endures hardships for virtuous people and principles)

श्रीराम उवाच ।

भगवञ्छूरशब्देन कीदृशः प्रोच्यते भटः।

स्वर्गालंकरण कः स्यात्को वा डिम्भाहवो भवेत् ॥ २३ ॥

अन्यथा प्राणिकृत्ताङ्गो रणे यो मृतिमाप्नुयात् ।

डिम्भाहवहतः प्रोक्तः स नरो नरकास्पदम् ॥ २५ ॥

श्रीवसिष्ठ उवाच ।

शास्त्रोक्ताचारयुक्तस्य प्रभोरर्थेन यो रणे ।

मृतो वाथ जयी वा स्यात्स शूरः शूरलोकभाक् ॥ २४ ॥

अयथाशास्त्रसंचारवृत्तेरर्थेन युध्यते।

यो नरस्तस्य संग्रामे मृतस्य निरयोऽक्षयः ॥ २६ ॥

यथासंभवशास्त्रार्थलोकाचारानुवृत्तिमान् ।

युध्यते तादृशश्चैव भक्तः शूरः स उच्यते ॥ २७ ॥

गोरर्थे ब्राह्मणस्यार्थे मित्रस्यार्थे च सन्मते ।

शरणागतयत्नेन स मृतः स्वर्गभूषणम् ॥ २८ ॥

परिपाल्यस्वदेशैकपालने यः स्थितः सदा ।

राजा मृतास्तदर्थं ये ते वीरा वीरलोकिनः ॥ २९ ॥

प्रजोपद्रवनिष्ठस्य राज्ञोऽराज्ञोऽथ वा प्रभोः ।

अर्थेन ये मृता युद्धे ते वै निरयगामिनः ॥ ३० ॥

ये हि राज्ञामराज्ञां वाप्ययथाशास्त्रकारिणाम् ।

रणे म्रियन्ते छिन्नाङ्गास्ते वै निरयगामिनः ॥ ३१ ॥

धर्म्यं यथा तथा युद्धं यदि स्यात्तर्हि संस्थितिः ।

नाशयेयुरलं मत्ताः परलोकभयोज्झिताः ॥ ३२ ॥

यत्र यत्र हतः शूरः स्वर्ग इत्यवशोक्तयः।

धर्मे योद्धा भवेच्छूर इत्येवं शास्त्रनिश्चयः ॥ ३३ ॥

सदाचारवतामर्थे खड्गधारां सहन्ति ये।

ते शूरा इति कथ्यन्ते शेषा डिम्भाहवाहताः ॥ ३४ ॥

तेषामर्थे रणे व्योम्नि तिष्ठन्त्युत्कण्ठिताशयाः ।

शूरीभूतमहासत्त्वदयितोक्तिसुराङ्गनाः ॥ ३५ ॥

विद्याधरीमधुरमन्थरगीतिगर्भं मन्दारमाल्यवलनाकुलकामिनीकम् ।

विश्रान्तकान्तसुरसिद्धविमानपङ्क्ति व्योमोत्सवोच्चरितशोभमिवोल्ललास ॥ ३६ ॥

Sriram said:

3.31.23  

> Lord, what kind of warrior is called a hero (shura) by the word "brave"? Who becomes an ornament to heaven? Who is said to be killed in a childish or worthless battle? 

Maharishi Vasishta said:  

3.31.24–31

> He who fights in battle for the sake of his Master (Lord) according to the rules of scriptures, whether he dies or wins, is a true hero and attains the world of heroes.

> Otherwise, the man who gets his limbs cut in battle and dies is called killed in a childish battle; such a person goes to hell. 

> But the man who fights for wealth without following the proper conduct and rules of scriptures — if he dies in that battle, he goes to eternal hell.

> The one who fights following the possible rules of scriptures, worldly customs, and proper conduct is called a devoted hero (bhakta shura).

> One who dies for the sake of cows, for Brahmins, for friends, or in protecting those who seek refuge — he becomes an ornament to heaven.

> Kings who always stay devoted to protecting their own country alone — those who die for that purpose are true brave men and reach the world of the brave. 

> Those who die in battle for a King or Lord who troubles the people or is not a true king (unjust ruler) go to hell. 

> Those who die in battle with limbs cut for kings or non-kings who act against scriptures — they surely go to hell. 

3.31.32–36

> If the war is righteous in every way, then one should stand firm; otherwise, the deluded ones without fear of the other world would destroy everything.

> Wherever it is said that a hero who dies goes to heaven — the scripture's firm decision is that only the one who fights for dharma (righteousness) is a true hero. 

> Those who endure the edge of the sword for the sake of people of good conduct are called true heroes; the rest are killed in worthless battles.

> For their sake, in the sky (heaven), the heavenly women (apsaras) who have become heroic, full of love and great beings, stand eagerly with excited minds. 

> There is a festival in the sky with sweet, slow songs full of meaning from Vidyadharis, women adorned with mandara garlands crowding around, rows of resting beautiful Divine cars of siddhas, shining with beauty as if celebrating in the sky. 

Summary of the teachings:

These verses explore the true meaning of heroism and bravery in warfare according to dharma (righteous duty). A real hero is not simply someone who dies in battle or fights bravely, but one who acts in line with scriptural rules, moral conduct, and for a just cause. Fighting for a righteous Lord or Master, whether victorious or defeated (even in death), leads to heavenly rewards and the status of a true shura (hero). The text rejects blind courage or fighting for personal gain, wealth, or unjust rulers.

The distinction is made between worthy and unworthy deaths in battle. Dying while protecting cows, Brahmins, friends, refugees, or one's own righteous country makes a person an ornament to heaven. In contrast, dying for tyrannical or unscriptural kings who harm subjects leads straight to hell (naraka). This emphasizes that the motive, righteousness of the cause, and adherence to shastra (scriptures) determine the spiritual outcome, not mere physical valor or sacrifice.

The verses warn against adharmic (unrighteous) wars. Even if someone fights fiercely, if the war violates ethical norms or serves wicked purposes, the fallen warrior faces eternal suffering. Only when the battle is fully dharmic should one stand firm without fear. This teaches detachment from delusion and attachment to worldly glory, urging warriors to fear the consequences in the afterlife more than death itself.

A true hero is defined as one who upholds sadachara (good conduct) and endures hardships (like sword wounds) for virtuous people and principles. Others who die without such righteousness are dismissed as victims of childish or meaningless fights (dimbha-ahava). This highlights ethical living and self-sacrifice for higher values over ego-driven or greedy battles.

Finally, the description of heavenly rewards for true heroes paints a vivid picture of celestial joy, with Divine Beings and apsaras celebrating their arrival. This serves to inspire adherence to dharma in action, showing that righteous warriors attain Eternal Bliss and honor in higher realms, while the unworthy face punishment. The overall teaching promotes dharma-guided life, especially in duty and conflict, as the path to true glory and liberation from lower consequences.

Chapter 3.31, Verses 11–22

Yoga Vashishtha 3.31.11–22

(Enlightened Beings witness Cosmic events without attachment, recognizing them as transient appearances in Consciousness)

श्रीवसिष्ठ उवाच ।

एतस्मिन्नन्तरे तस्मिन्मण्डले मण्डितावनौ ।

चक्रेऽवस्कन्दनं कश्चित्सामन्तोद्रिक्तभूमिपः ॥ ११ ॥

तेन संग्रामसंरम्भे प्रेक्षार्थं समुपागतैः।

त्रैलोक्यभूतैस्तद्व्योम बभूवात्यन्तसंकटम् ॥ १२ ॥

अशङ्कितागते तत्ते देव्यौ ददृशतुर्नभः।

नभश्चरगणाक्रान्तमम्बुदैरिव मालितम् ॥ १३ ॥

सिद्धचारणगन्धर्वगणविद्याधरान्वितम् ।

शूरग्रहणसंरब्धस्वर्गलोकाप्सरोवृतम् ॥ १४ ॥

रक्तमांसोन्मुखोन्मत्तभूतरक्षःपिशाचकम् ।

पुष्पवृष्टिभिरापूर्णहस्तविद्याधराङ्गनम् ॥ १५ ॥

वेतालयक्षकूश्माण्डैर्द्वन्द्वालोकनसादरैः ।

आयुधापातरक्षार्थं गृहीताद्रितटैर्वृतम् ॥ १६ ॥

अस्त्रमार्गनभोभागविद्रवद्भूतमण्डलम् ।

आहोपुरुषिकाक्षुब्धप्रेक्षकामोदनोद्भटम् ॥ १७ ॥

आसन्नभीमसंग्रामकिंवदन्तीपरस्परम् ।

लीलाहासविलासोत्कसुन्दरीधृतचामरम् ॥ १८ ॥

धर्माप्रेक्ष्यप्रयुक्ताग्र्यमुनिस्वस्त्ययनस्तवम् ।

संपन्नानेकलोकेशवनितावसरस्तवम् ॥ १९ ॥

स्वर्गार्हशूरानयनव्यग्रेन्द्रभटभासुरम् ।

शूरार्थालंकृतोत्तुङ्गलोकपालाख्यवारणम् ॥ २० ॥

आगच्छच्छूरसन्मानोन्मुखगन्धर्वचारणम् ।

शूरोन्मुखामरस्त्रैणकटाक्षेक्षितसद्भटम् ॥ २१ ॥

वीरदोर्दण्डकाश्लेषलम्पटस्त्रीगणाकरम् ।

शुक्लेन शूरयशसा चन्द्रीकृतदिवाकरम् ॥ २२ ॥

Maharishi Vashishta continued:

3.31.11–16

> At that moment, in that decorated earthly circle, a certain powerful vassal king, full of pride, launched an attack.

> Due to the intense excitement of that battle, Beings from the three worlds came to watch, and the sky became extremely crowded.

> The two Goddesses, surprised by this sudden event, saw the sky filled with crowds of sky-dwellers, covered like clouds.

> It was accompanied by groups of Siddhas, Charanas, Gandharvas, and Vidyadharas, and surrounded by heavenly apsaras eagerly watching the brave warriors.

> There were excited ghosts, demons, and goblins hungry for blood and flesh, along with Vidyadhari women showering flowers with their hands.

> Vetala, Yaksha, and Kushmanda beings watched the duel attentively, and the area was surrounded by those holding mountain peaks to protect against falling weapons.

3.31.17–22

> Groups of Beings ran in fear from the path of flying weapons in the sky, while excited spectators shouted in joy and thrill.

> There were rumors spreading about the fierce upcoming battle; beautiful women laughed and played, holding fans in excitement.

> Great sages chanted auspicious blessings and prayers for dharma, while many queens and ladies from various worlds sang praises.

> It shone with Indra's warriors busy bringing worthy heroes to heaven, and tall elephants named after Lokapalas were decorated for the brave.

> Gandharvas and Charanas came eagerly to honor the warriors, while Divine women cast loving glances at the brave fighters.

> Groups of women were eager to embrace the strong arms of heroes, and the sun was made cool (like moonlight) by the bright white fame of the warriors.

Summary of the teachings:

These verses describe a grand cosmic spectacle unfolding around a fierce battle between warriors. The scene shows how the entire Universe —from earthly kings to celestial beings—reacts with intense interest and excitement to human conflict and heroism. It illustrates the interconnectedness of all realms (three worlds) and how events in one plane draw attention from higher and lower beings. The teaching highlights that what appears as a local war is actually a universal drama witnessed by gods, demons, sages, and spirits alike.

The description emphasizes the illusory and dramatic nature of worldly events. Beings from Siddhas to ghosts gather not out of necessity but out of curiosity, joy, fear, or awe, showing how the mind projects grandeur and meaning onto transient happenings. Vasishta uses this vivid imagery to point out that such spectacles are part of the dream-like play of Maya, where nothing is ultimately real or permanent, yet everything appears vividly engaging.

A key teaching is the role of fame, valor, and beauty in attracting attention across realms. Warriors' bravery draws admiration from apsaras, Gandharvas, and even divine women, while their fame "cools" the sun (symbolizing how heroic glory outshines ordinary light). This reveals how ego-driven pursuits like battle and honor create ripples of illusion that captivate minds everywhere, binding beings to the cycle of attraction and distraction.

The presence of both auspicious (sages chanting blessings) and inauspicious (blood-thirsty demons) elements together shows the dualistic nature of existence. Good and evil, protection and destruction, joy and terror coexist in the same event. This teaches that the world is a mixture of opposites, and true wisdom lies in seeing beyond these polarities rather than getting caught in the excitement or horror of the drama.

Ultimately, these verses serve as a reminder of detachment. While the Goddesses (likely representing Higher Awareness) observe in surprise, the cosmic crowd gets swept up in emotion. Vasishta implies that enlightened beings witness such events without attachment, recognizing them as transient appearances in Consciousness. The teaching encourages turning inward to Realize the Unchanging Self beyond the ever-changing spectacle of the Universe, leading to liberation from the illusion of separateness and excitement. 

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.