Story of Leela - maṇḍapākhyānaṃ - Yoga Vasishta - An Abridged Retelling

Story of Queen Leela from Yoga Vasishta Ramayana

Also known as maṇḍapākhyānaṃ (story in mandapa)

Abridged, Retelling of Leela Upaakhyaanam from Yoga Vasishta Ramayana*

*This lasts from Chapter 15 to nearly Chapter 60 of Book – III of Yoga Vasishta Ramayana. The basis for this work (herewith) can be found from various translations by Sri Vihari Lal Mitraji, Swami Venkateshanandaji, Sri Jyotirmayanandaji, Dr. Ravi Prakash Arya & several other related books. This is not a verbatim reproduction of translation of the original scripture but a condensed, retelling of the story & teaching, therein. The goal of the effort is to make the narrative and teachings in the original story accessible & abridged, to students of Brahma Vidya, in the English language

Contents

1. Sri Vasishta introduces the story…

2. Story begins in Queen Leela’s apartment in the palace…

3. “After my husband’s death where does he reside?”

4. What is Real, What in Unreal?

5. Queen Leela’s life is part of an elaborate imagination

6. Making sense of Time, Space, Causality is Futile. It’s Maya!

7. Illumined Leela & Divine Mother visit Ashrama on Hill Top

8. Visiting King Viduratha’s realm again

9. Nested layers of relative realities

10. Mother expounds Atma Vidya, to Viduratha

11. Enter 2nd Leela

12. Return to the 1st Leela’s Palace

13. Key aspects to reflect from the “Story of Leela”

14. Few concluding verses from Sri Vasishta & Sri Rama

1.    Sri Vasishta introduces the story….

Ref: picture is front cover of book available here. The drawing was by Mira Guerquin

Sri Vasista was instructing Rama on Vedanta Vijnana.

piṇḍagraho jagatyasminvijñānākāśarūpiṇi |

marunadyāṃ jalamiva na saṃbhavati kutracit || 3.15.7 ||

The earth appearing as solid, is in the light of Vedanta Vijnana (realization), no better than the liquid water of a river, in the mirage of a sandy desert, and is never in existence.

jagadeva mahākāśe cidākāśamabhittimat 3.15.15 ||

The universe is in the realm of infinite consciousness of God; it has no foundation elsewhere

ākāśarūpamevācchaṃ piṇḍagrahavivarjitam |

vyomni vyomamayaṃ citraṃ saṃkalpapuravatsthitam || 16 ||

It is as transparent as the sky, and without any solidity at all; it is as empty as empty air, and as a city pictured in imagination.

atredaṃ maṇḍapākhyānaṃ śṛṇu śravaṇabhūṣaṇam |

niḥsaṃdeho yathaiṣo'rthaścitte viśrāntimeṣyati || 17 ||

Attend now to the story of the Temple which is pleasant to hear, and which will impress this truth deeply in your mind.

2.    Story begins in Queen Leela’s apartment in the palace…

May eons ago, there lived Queen Leela who along with her husband King Padma, were picture of perfect marital harmony. Their happiness and mutual understanding were a source of inspiration to all. Several such decades thus passed blissfully matrimony. Queen Leela was a bhakta and upAsaka of Divine Mother Saraswathi. Her devotion to Divine Mother and years of sadhana, culminated in a vision of Mother Saraswathi.

Mother Saraswathi appeared before Leela in all her glory.

Soaked in tears of joy, Leela was spell bound seeing Divine Mother.

Divine Mother spoke to Leela “Child Leela Ask your desire and it shall be granted”

Leela asked

“Mother I know the day will come when my husband – Sri Raja Padma will leave his mortal coils, but tied up, I am, in love to him. So, I request you that my husband’s soul after death, will not go beyond the limits of this room, in the inner apartment of our palace”

Mother Smiled and said “Yes. So be it. Now ask the other boon that is bubbling up in your mind”

Leela with devotional fervor, goose bumps, folded hand said, “Mother whenever I call you, may you hear my prayer, appear before me, and thus give me your vision and blessing.”

Mother acceded, said “Aum” and withdrew her vision to Leela.

Some more years passed and then one day, Raja Padma died. His body was placed in that same inner apartment, covered with flowers. Queen Leela was immersed in sorrow and she recovered her composure and prayed to Mother Saraswathi’s presence and guidance.

Divine Mother appeared before her and said

“Know that your husband will shortly return to life again. His individual soul, pure as air, will never leave this cemetery of your inner apartment”

3.    “After my husband’s death where does he reside?”

Queen Leela then asked Divine Mother

"Tell me goddess, where does my husband reside at present? What has he been doing? Take me to his presence, as I am unable to bear the load of my life without him"

Mother Saraswathi replied

“There are three types of space –

(1) bhutAkaasa, element-space – seen in waking state.

(2) chittakaasa, mind-space – seen in dream state

and

(3) chidakaasa, consciousness-space – state of infinite potentiality. All possibilities exist in

chidakaasa, consciousness-space.

Your husband’s soul is now in the space of Consciousness. Things can be found in consciousness-space which do not exist here – bhutAkaasa.

If, after forsaking all your mental desires, which bind you to your likes and dislikes in this world, you will recognize Brahman, who is pure consciousness.  Again, remember Leela, it is only by your knowledge of the non-existence of the world that you can come to recognize the existence of that Infinite Being.  But, for now, with my grace, you shall effortlessly enter into deep meditation and your mind will rise about your attachment to your current waking state personality”

As advised and blessed by Mother Saraswathi, Queen Leela was able to enter into deep meditation. Within a moment, she left the prison house of her body. 

Her mind broke out of its attachment to her personality, to fly freely in the air, like a bird freed from its cage. She ascended to the region of Consciousness and there a vision unfolded before her. She recognized several people in her trance, from her current life.  

She saw her husband sitting there amidst a group of princes and rulers of the earth. He was now called as King Viduratha, by those around him. He was sitting on a throne. There were many courtiers and several people surrounding her husband.

Leela was thrilled to recognize her husband. But once flood of emotions started rising, attachment arose, then the vision faded away and she returned to her body in the inner apartment of her palace.

Leela slowly opened her eyes and found herself in the same room, where her husband Kind Padma’s body was lying, covered in flowers. She thought to herself “Was all that I saw real? Was my husband really there, was it a ghost or was it a mere hallucination?”

She prayed to Mother Saraswathi and Mother appeared before her, to clarify her doubts.

4.    What is Real, What in Unreal?

Mother Saraswathi answered her question with another question “Leela, what do you think is the nature of the real world, and what you mean by its unreality?”

Leela humbly replied, “I know the real is where I find myself sitting here and looking upon you here. What I mean by unreal is the state in which I saw my husband in the ethereal region some time ago, when I entered a trance like state”

Mother smiled and clarified as follows: -

“Dear One, Your ability to judge reality is not correct.

A real source cannot produce unreal effect. Brahman is the source of all names and forms. Brahman is Sat – Existence. Brahman is Chit – Consciousness. Brahman is Anandam – Infinite Bliss.

So, If you think the creation around you here in this room, this life as you know it is real – its reality is purely due to Brahman’s Swarupa lakshanam – EXISTENCE or SAT.

Similarly, the apparent reality of the other realm, where your husband exists as King Viduratha, is only due to Brahman, as SAT.  

From cause-effect standpoint, whatever causes that led to your husband's birth in this world were also the causes for his birth in the world that you saw in a vision. However, if you think the world, you saw in your vision was unreal, why is this world which you currently inhabit – this room, this kingdom, all these names and forms which your senses view – why not look upon these as unreal, as well?

The changeless Brahman alone is Real, then anything that seems to appear and disappear is not real – as the temporary things arise out of Brahman and abide in Brahman. While it arises – it seems to appear, as if it has existence apart from Brahman. This misconception is due to ignorance of Brahman’s Swaroopa Lakshanam – Infinite, Existence, Consciousness.

When a thing appears. Know that it appears in Brahman, just like the world of names and forms appear in a consciousness of the Self while dreaming (when you are asleep). Just like in dream, the people, objects -  all are manufactured out the consciousness of the Jeeva. Similarly, Brahman as consciousness is also the material cause of all creation - this universe of name & form is made out of Brahman.

With this knowledge, how can any reality be ascribed to names and forms – Ignoring the non-duality of Brahman?!

Thinking thus, you have to conclude the names of forms of this life, or whatever you saw in the vision (i.e. King Viduratha’ s palace, people etc.) is unreal”

5.    Queen Leela’s life is part of an elaborate imagination

Leela said,

“Mother you are source of all wisdom, please dispel my ignorance about my attachment to the notions of reality of the world, we inhabit. Also, how did that vision of my husband unfold before me, what is the source of that version of reality? All this is puzzling to me”

Then Mother proceeded to explain how this Maya of creation unfolds,  

"In the infinite realm of Consciousness there is the great fabric of names and forms. In one such infinitesimal corner of that fabric, there was a land where lived a holy brahmin with his wife. The name of the Brahmin was Vasishta and his wife was Arundhati. He passed his days sincerely in Swadharma Anushtaanam.

One day seeing the royal processing near his hut, a strong desire arose in him to be the King of Regents, so that he may enjoy the attention and paraphernalia, of several men and women. This, desire remained dormant in him. Meanwhile as he aged and was nearing death, his wife Arundhati unable to bear the anguish of being separated from him, prayed to Me.

She had asked ‘O Mother Saraswathi, I pray that the spirit of my lord may not depart from this house of ours, after his death.’

I granted her request.

Thereupon few days later, Vasishta died - he was then born into a world created by his own Sankalpa (by the force of his karma at time of death). This led to the alternate reality of a kingdom and his subsequent re-appearance as a king. Similarly, after her death, Arundhati manifested in that very same ‘alternate reality’.

After saying thus far, Mother Saraswathi made a stunning revelation: -

“That brahmin whom I described before, the one who become a monarch on earth, is the same as your husband - King Padma. His wife Arundhati is no other than yourself, O Leela.

It has been only 8 days since the death of your husband Vasishta, on top of the hill. All this life, palace, environment you are used to, has materialized in the same location, on top of the hill.”

6.    Making sense of Time, Space, Causality is Futile. It’s Maya!

Leela was stunned to hear this from Divine Mother! How can only eight days pass since Vasishta’ s death, when here more than 70 years have passed since the birth of King Padma?

Mother continued:

“I have related your past lives to you so that you may know knowledge of your attachment to the individuality in one life - is merely an erroneous knowledge. Such erroneous conviction makes you doubtful of the truth and untruth of the two states (of the material and spiritual worlds). Therefore, the question, ‘Which is true, and which is untrue?’ has no better answer than that all creations are equally false and unsubstantial.

Brahman alone is Real”

Hearing these words of the goddess, Leela was perplexed. It was one thing to listen from scriptures or from Mother Saraswathi, that Brahman alone is Real. But it’s completely another thing to believe this world is unreal. However, one can for the sake of intellectual argument, agree that anything that changes or is temporary, is unreal. But how to digest the statement that it’s been only 8 days since the Brahmin’s death, when in fact Leela has experienced several decades of life, since her birth?

Such a revelation by Mother Saraswathi, implies life is not linear, causal sequence of events. How to reconcile this non-causality?

Thus, confused in her mind, and with her eyes wide open, in great wonder, she addressed Divine Mother softly, humble as follows: -

“Mother, you are my well-wisher, so you will never speak untruth. Yet I find your statement, so hard to believe. You are telling me to believe that I’m the Arundhati, and its only few days since the death of my husband & myself, in my former life. Also, your comment that this whole name, forms, mountains, rooms, people etc., in entirety, exists in the limited space of the house, on top of the hill – I find it impossible to believe.”

Divine Mother Saraswathi in her infinite compassion explained as follows: -

“Our dreams, fallacies; our desires and fancies, and also all our notions and ideas, exist in our mind. So, there is nothing that exists besides the subjective mind - which creates and forms, produces and presents all objects to our view. Know that this chair sitting in this room of your house, as well as my form that you see now, your own form and everything else that we see/know, are mere reflections of in the screen of our consciousness.

[If you say, ‘the pot is there’. Where does it exist? It’s existence as both name and form, in only in your consciousness – Atma Chaithanyam. To say pot exists apart from consciousness, implies it can’t be known to exist! Similarly, all names and forms have no existence apart from consciousness. They get projected on the screen of consciousness, by the projector called mind]

After death you lost the memories of your former lives, just like one loses memories of waking events when in the dream state. The hills and houses seen in the empty space of the brahmin’s house were nothing but the capacity of his own mind to form the images of its fancy. All these, though unreal, appear as real substances on account of the reality of consciousness which is seated in the cavity of the innermost sheath of the body (Atman – Self as pure consciousness within five sheaths – pancha kosha).

Thus, the habitable earth with everything it contains is situated in a infinitesimally small point in the infinite potentiality of consciousness. The house of the holy brahmin was situated in the same locality of consciousness which contains all the worlds in its infinite potentiality”

Leela asked,

“How can I understand logically that both I & Raja Padma, are the brahmin couple? It has only been eight days since their death, whereas, we have been living as King and Queen, for so many decades?”

The goddess replied: -

"In reality, there is neither any limit of space or time, nor any distance of place or length of time. Hear me now tell you the reason why.

Time and Space are merely visions appearing in consciousness.

As the universe is the reflection of the Divine Mind (which has all names, forms in potential), so are infinity and eternity but representations of Himself (Brahman).

As soon as one feels the lack of senses after his death, he forgets his former nature and thinks himself to be another being. Then, in the twinkling of an eye, he assumes an form in the womb. He then thinks within himself, 'This is my body with its hands and feet'. Thinking about body, he finds it presented before him. Then he thinks in himself, ‘I am the son of this father and am so many years old. These are my dear friends, and this is my pleasant home. I was born and became a boy, and then grew up to this age. There are all my friends and in the same course of their lives.' Thus, the dream of life perpetuates …

People, objects, events appear in consciousness like a vision seen in a dream. Do the objects in dream have an existence apart from the consciousness, in which they arise and subside?

A person dreaming remains in one place but sees all manners of things in different places. Everything in the other world appears equally real, just like in his dream. The unreality of the world of dreaming and the reality of this physical world are alike. 

Just like there is no difference among the waves of the same seawater, so the produced visible creation is the same as the unproduced realm of consciousness, both of which are equally indestructible (since the wave is ocean itself, similarly the names and forms are only consciousness only – hence in ultimate sense indestructible).

Time is the gap between two thoughts. If the gap between thoughts is wide - more time appears to have elapsed and vice versa. There are different ways to explain time, space. The key is not to get caught in these explanations but instead recognize one Self to be existence, consciousness, infinite and find abiding satisfaction in this knowledge of Self”

Divine Mother knew the challenge before Leela. For most people, to accept Brahma Vidya - that everything is consciousness & names and forms are only tentative appearances – is not easy, unless the aspirant is well prepared in mind.

So, Divine Mother highlighted the pre-requisite to be established in this Brahma Vidya: -  

 “Completely forgetting the world is called liberation. That cannot be had if one’s attention, is attached to what is desirable or is averse to the undesirable.

The fallacy of taking a rope for a snake is not removed, until the true meaning of the words “snake” and “rope” is understood. Then comes recognition and acceptance that “snake” is not there but only “rope”, is there.

Firstly no one can have rest and peace of mind unless he is convinced of the illusory nature of the world.

Even then a person who is at peace with himself cannot be wholly be at rest, without being fully established in divine knowledge (of one infinite Reality – namely Self). This is because, even though he has rid himself of the devil of worldliness (by seeing fault in temporary, fleeting aspects of life), the ghost of his inner ignorance (i.e. ignorance of one’s infinite Self as pure non-dual consciousness), may overtake him. He would then lose his peace.

The world is certainly a monster in itself without the knowledge of its Author - Isvara, but the difficulty of knowing Isvara beyond doubt, has rendered life to be an impassable wilderness’ (repetitive cycles of birth, death).

Remember Leela always that the words - cause and effect are mere empty words, of no ultimate significance because it is ONLY the recognition of the Universal Consciousness that constitutes true wisdom. 

Nothing seen in the physical world or known in the mental or spiritual worlds is ever produced. Everything exists within the consciousness of one’s own Self”

Leela attentively listened to words of wisdom emanating from Brahma vidya Swarupini – Divine Mother Saraswathi.

7.    Illumined Leela & Divine Mother visit Ashram on Hill Top

Leela spoke

“Mother, What a wonderful sight you have shown me. It is as auspicious as morning light and as brilliant as lightning.  It is clear to me, Mother that I need to become established in the truth by intense application and study (reflection). Mother can you please kindly take me to that that mountainous place where the brahmin couple, Vasishta and Arundhati, lived and show me their house.”

Divine Mother spoke

“Yes Leela. We can go there. But before that you must purify your mind. This mind of yours, has long developed the tendency to be attached to the personality, which is nothing more than bundle of thoughts about oneself, tightened by Ego. This Ego is an outcome of ignorance of one’s infinite Self as Pure consciousness.

As you purify your mind, while practicing meditation, on being established in your essential nature as pure consciousness – the alternate domain of relative consciousness (like in a dream), will reveal itself – wherein resided the Brahmin and his wife.

Unless you accomplish the feat of cutting the attachment to the notions of “my personality is such and such”, you can't transcend the relative limitation of time and space.

Before you enter into state of meditation, you must attain conviction about the fact that Isvara Chaithanyam appears in the form of the world. This world is only an appearance on Consciousness. The true reality is the subjective Brahman (i.e. Atman – Self) alone. The words of the rishis of the Vedanta Sampradhaya and the clarity that arises within you due to Satsang, Sravana, Manana, of Brahma Vidya are the irrefutable proofs of this truth (that you are Brahman – Pure Consciousness).

The practice of meditation trains you to disregard all duality and variety and to rely only on one unity – Self as Pure consciousness. Until you are trained through your practice of meditation, you are barred from viewing Isvara, in His true light.

Such meditation endows you with pure enlightened body (astral body), like those of deities, holy rishis. Immerse yourself in the practice of yoga so that you may see God face to face”

Leela thought within herself

 “How is it that Mother asks me to cut the connection to my personality endowed with name, form, attributes, while I see her endowed with name, form and attributes? If she has name, form and divine attributes, but that does not prevent her from traveling to any realm, why will it be a problem for me?”

Divine Mother Saraswathi, knowing fully well the question welling up inside Leela, answered as follows:

“Leela, it your strong belief that this physical body of yours, constitutes your being (Self), prevents you from entering ‘alternate relative reality realms’. Attachment to one’s physical body is weakened by the knowledge of one’s true divine nature – which is pure consciousnesses.

Also, despite hearing from Me about the nature of your Self as pure consciousness, your mind is still tainted with notions of duality and ideas of a composite Self (i.e.  I am body + personality + consciousness), hence yoga of meditation is necessary to taste the bliss of your Self, as pure consciousness.

That yogic experience will grant you conviction about your nature as being ONLY PURE CONSICIOUSNESS. 

This shall purify your chitta of the taint of duality and thus allow you to assume the form, necessary to travel to ‘alternate relative reality realms’”.

Whereas for me, there is not the slightest trace of belief in duality's existence, apart from my Self as Pure Non-Dual consciousness. Brahman Alone Is – this is my knowledge. Hence for Me to enter any realm, is as simple as water, mixing with water or fire with fire – for everything is verily consciousness. I am verily everything"

Leela felt satisfied and saluted the Mother. Then another question – a primeval question that most novices have asked – propped up in Leela’s mind, too!

“If we are in True essence – Pure consciousness, then how did we happen to fall into the error of attributing duality and diversity to His nature, as pure non-dual consciousness?”

Mother smiled.

This is a question often asked by those who are at the threshold of abandoning their belief in the duality. This question is illogical in the sense, it presupposes that there is a cause, behind creation of time & space, names and forms, duality and causation. But asking for a cause, which caused other causes – is self-contradicting, line of thought!

 However, this question must be entertained, to help the aspirant, to nudge the aspirant away from this ‘causality hunting’ – which often leads one in circles.

The goddess replied

“Child, the cause of attributing names, forms, attributes, diversity to Isvara is only due to ignorance that has, for so long kept you in error. The natural bane of mankind is the absence of proper reasoning, and it requires remedying, learning about proper reasoning. When proper reason takes the place of ignorance, in a moment it introduces the light of knowledge in the soul instead of its former darkness.

As conviction born of reason advances, your ignorance and your bondage to prejudice, are put to flight. Then you recognize that unobstructed eternal liberation, in your very nature as the non-dual Atman.

As long as you remained without proper reasoning on this subject (regarding your infinite nature as Atman – Pure consciousness), you were either sleeping or wandering in error.

Now, withdraw your mind from thoughts of the viewer, the visible, and the vision of this world. Fix your meditation solely upon the Supreme Being and sit in a state of unalterable samadhi. When the seed of renunciation has taken root and germinated in your heart, the sprouts of your likes and dislikes will be destroyed of themselves. Then the impression of the world will be utterly effaced from the mind. It is this impression of mind that makes you more curious about how to explain this world, ignorance, avidya, maya , instead of transcending avidya, maya. Learning how to transcend avidya, by learning to recognize the changeless Self – as pure Awareness, amidst changeful phenomena – body, mind, world, names, forms etc. – is termed proper reasoning.

If you are now, wondering if the desires bind a Jeevan Mukta. I will remove that doubt of yours.

Always remember that the desire of Jeevan Mukta is not like the desires of ignorant Jivas, who are steeped in ignorance of their divine nature. Jeevan Mukta's desire are for universal welfare only. So, such desires are no desires! So, after the being established in the knowledge of your infinite nature, if a desire arises to view “alternate realms of existence”, such desire will no longer bind you – as you are by virtue of being established in knowledge – ever free!”

Leela felt bathed in a wave of grace! She drew a heavy breath of relief and peace. Mother has been compassionate and dispelled unwarranted, distracting thoughts and tamed Leela’s mind.

She gratefully spoke " Mother your knowledge is ambrosia to my ears, parched by worldly concerns. Please instruct me on the Yoga of Mediation, so that my impressions of the world do not obstruct the clarity that comes from proper reasoning about my divine nature as pure consciousness. "

Divine Mother smiled and said, “Well spoken. So be it”.

Then Mother instructed Leela to withdraw her senses from sense objects and focus her attention in the awareness of the present moment – which is nothing more than Pure Self – Consciousness.

Stating in a state of continuous attention on the present moment, recognizing One’s Self as Pure Awareness, Leela entered the samadhi of the highest kind. She remained in the state beyond time and then her mind took form again, by Divine Will.

Then with the purified mind, Leela along with Mother Saraswathi assumed astral forms and traveled through time and space. She saw several alternate realms of existence, with diverse life forms – many of which she had not seen or heard of before. But she kept passing through all those portals of alternate universes. Thus, traveling through time and space, with her mind – she along with Mother Saraswathi reached the realm, where Vasishta and Arundhati lived on hill-top.

There they saw Jyeshta Sharma, the eldest son of Arundhati and Vasishta, sunk in sorrow and gloom. Leela willed that she become visible to the folks in the house.

Immediately there was a flash of bright light in the room and all present, had the vision of two divine Devi – Leela and Mother Saraswathi. They all fell in prostrations and felt immensely blessed at the sudden arrival of the Devis.

Son of Arundhati (i.e. Arundhati, who was Leela in her previous life), Jyeshta Sharma opened his heart and described their sorrows, owing to the death of his parents. Leela listening to his sorrow, desired to bless him with clarity. So, she placed her hand on him, which immediately cooled his mind. At her touch the boy was relieved of all his sorrow and misfortune, just like the summer heat of the mountain is reduced by the showers of rainy season.

At this point a question arose in mind of Rama, who was attentively listening to this narrative, from his Guru – Rishi Vasishta.

Sri Rama said,

“Remove my doubt, sage. Why didn’t Leela appear in her own form of Arundhati before her eldest son, Jyeshta Sharma? Also, was Leela’s affection maternal, when she blessed Jyeshta Sharma with her touch?”

Vasishta answered: —

“O Rama, You think that Leela appeared before Jyeshta Sharma in a material body. So you ask why she did not chose the material body of Arundhati, which Jyeshta Sharma could recognize. 

But that is not the case here. 

Leela had no desire to assume the form of Arundhati. Also Leela was in an astral form (linga sharira), made out of pure consciousness, and it was with her spiritual hand that she touched the inner mind of the boy and not his material body.

Belief in materialism leads one to think that his unreal earthly frame is real, just like a boy’s belief in ghosts makes him take a shadow for a ghost.

But this belief in one’s materiality is soon overcome, by the conviction of one’s divine spiritual nature – as pure consciousness. Just like the traces of our visions in a dream are removed on the knowledge of their unreality upon waking.

Leela, who had known the truth of the non-reality of the world, was conscious of its nothingness and viewed all names & forms, as mere conceptions of the mind.  

Thus, he who sees only Brahman filling the sphere of his consciousness, has no room for a son or friend or wife.

The hand that Leela laid on the head of Jyeshta Sharma, Arundhati’s eldest son, was not laid, due to maternal affection, but by divine will, for granting him mental clarity”

After this trip to hill-top, Sri Leela and Mother Saraswathi returned to the Mandapam, where lay the King Padma.

8.    Visiting King Viduratha’s realm again

Upon returning, Leela asked Mother Saraswathi an interesting question.

“Mother why was my son (Jyeshta Sharma) able to see me, but not the spirit of my departed lord, who now rules as King Viduratha, in another realm, when we went there?"

Mother replied

“Leela that was because you had not learnt to be established in the Samadhi, which has now given you the ability to be established, in the knowledge ‘I am Infinite Atman’.

Earlier you had not practiced, discarding your attachment to your unreal identity, as Leela.

Nor had you learned that it is not your will, but the will of Isvara that is always fulfilled.

Later you become purified of the taint of duality and in that pure mind arose the divine wish that Jyeshta Sharma, might see you, whereby he was able to see you.

Now, If you return now to realm of King Viduratha and will that he must see you, undoubtedly that will happen.

Leela replied “Mother I see that King Viduratha and his entire Kingdom, exists in my Self as Pure consciousness. I now wish to be before my husband, Mother”

Mother smiled. Paused and then asked a leading question

“Which husband Leela?

There have been several hundred births, and many husbands in those births.

The nearest births are those three we talked about – (1) Vasishta on hill top (2) King Padma in this very room and (3) King Viduratha – all these three locations are in your Self as pure consciousness.”

Hearing what Mother said. Leela closed her eyes and immediately she visualized the 108 previous births and the snapshots of the various events that constituted those lives.

Then she smiled to herself at the inscrutability of Maya.

Mother saw that minor residues of past vasanas, were still clinging to Leela but they were leaving her one by one.

Leela re-established herself in intense meditation.

After a while, her mind arose again and proceeded along with Mother Saraswathi to enter the realm of King Viduratha.

She saw her the world of King Viduratha. A big war was going on in a battle field. Viduratha’s army and Sindhu King’s army were locked in battle.

Leela and Mother Saraswathi, entered into a war tent, in battle field.

Sri Rama on hearing about the seamless transition of Leela Devi and Mother Saraswathi across time, space without any obstruction whatsoever, asked a clarification question

“O Gurunaatha, how is it possible for two Devis to seamless pass through solid walls, vast space so seamlessly without obstruction, difficulty and that too in no time ?!”

Sri Vasishta replied “O Rama what is Space, time, solid or liquid or such attributes? Everything is verily consciousness only. The Self is verily everything. So, there is nothing that obstructs Self – for the Self is non-dual. There is nothing else, that makes the Self, a part of a plural frame work!

Remember that the thing called human mind is its great water reservoir containing the weeds and shrubs of human thoughts in abundance.

Wherever a man dies, he enters this mental realm where all possibilities exist in a state of flux. He views all those possibilities everywhere. Thus, everyone after entering the mental realm, rises and falls constantly, like the leaves of trees in this forest of the world.

Millions of Brahmas, Rudras, Indras, Maruts, Vishnus and suns, together with unnumbered mountains, seas, continents and islands have appeared and disappeared in the eternal course of the world. No one can count the numbers of beings that have passed away, are passing, and shall have to pass hereafter, or those who are in existence and have to become extinct in the unfathomable eternity of Brahman.

Therefore, it is impossible to comprehend the stupendous fabric of the universe in any way, except in the sphere of consciousness, which is the seat of the Supreme.

Leela and Mother Saraswathi travelled in the Ati Vahika Sareeram – Astral body made of pure consciousness, so there is nothing that can obstruct their will”

9.    Nested layers of relative realities

King Viduratha and his minister entered the tent, weary from long day in the battle.

After they entered, Divine Mother and Leela appeared before them.

The King and his minister both bowed down to the divine shining personages before them.

Mother Saraswathi spoke to the Minister.

 “Tell us about this King – his name, lineage”

The minister replied reverentially “O Omniscient One. You know everything, yet for some divine purpose you ask me. I shall obediently answer your question Mother.

There was a sovereign born of the imperial line of Ikshvaku named Mukundaratha, who had subjugated the earth under his arms. He had a moon-faced son by name of Bhadraratha, whose son Viswaratha was father to the renowned prince Brihadratha.  His son Sindhuratha was the father of Sailaratha, and his son Kamaratha was father of Maharatha. His son Vishnuratha was father of Nabhoratha, who gave birth to this my lord of handsome appearance - Viduratha”

Mother Saraswathi turned towards Leela and both smiled.

Devi Leela had noticed that the whole lineage was very different than that of King Padma. Clearly this alternate reality, had completely different origin stories, different time line. But this was not to be surprised at. For Maya is inscrutable!

Divine Mother then decided to illumine Viduratha and grant him memory of his past life. Mother explained like she did to Leela, that this present life and lineage, is merely a fabrication in his mental space. This fabrication arose, after his death in his previous life – as King Padma.

By Her grace Viduratha remembered his past life.

King Viduratha then spoke as follows “Mother by your grace, I now remember my previous life as Padma – where in, I had lived for a ripe old age, before shedding the mortal coil”

Mother revealed to him the nested layers of relative realities

-          Outer layer: - The current version of life as he knew it - the time, space, events, people, objects

-          One layer deep: - This current life of Viduratha was imagined within the mental realm of King Padma, within the confines of the palace, where his body was placed.

-          One more layer deeper: - That life, body, palace of King Padma, was itself imagined in the space of the room, on top of the hill, wherein he had lived and died as Vasishta, husband of Arundhati.

10.  Mother expounds Atma Vidya, to Viduratha.

Mother spoke:-

"The constant current of the mind flows like a river and leads a man, like a weed, from one whirlpool to another. The course of life now runs alone as in dreaming, and then accompanied by the body as in the waking state, both of which leave their traces in the mind at the hour of death.

Since the sun of consciousness is hidden under the mist of ignorance, there arises a network of a false world which makes a moment appear like a hundred years. This is what happens at death.

Our lives and deaths are mere phantoms of imagination, just like we imagine houses and towers in aerial castles and icebergs.

The world of names and forms is an illusion, like the delusion of moving banks and trees to a passenger in a boat moving through water. 

As one sees extraordinary things in his dream, such as the decapitation of his own head, so he views the illusions of the world that can hardly be true.

In reality you were neither born nor dead at any time or any place, but ever remain as pure consciousness in the tranquility of your own Self.

You seem to see all things about you but learn that there is nothing real about them. Reality – implies changeless-eternal-truth. The Self – Atman is Reality. It is non-dual - i.e. It Alone exists. Everything else only appears in it, like a city appearing in a mirror.

You are the all-seeing Self and see everything (all the names and forms) in your very Being.

The Self-shines by its own light, nothing that appears beside it, whether this earth or yourself or anything else, is a reality.

The misconception of the serpent in a rope being removed, the ignorance about the rope is removed also.  With the unreality of the world being known, the error of attributing independent existence & the error of thinking of world’s existence as being real, also ceases to exist. The only reality is the Self – as the seer of everything.

Knowing the falsity of water in a mirage, no one thirsts after it anymore. Knowing the falsehood of dreams, no one thinks himself dead.

He whose soul is enlightened with the clear light of his pure consciousness is never misled into believing his own existence, or that of others, by the false application of the terms “I”, “you”, “this” or the like.”

Divine Mother’s Atma Vidya Upadesam, directly pierced the veil of Avidya covering Viduratha’s understanding. The light of Self-Evident Atman started shining through!

Thus, Divine Mother – Brahma Vidya Swarupini, after dispelling Viduratha’s delusion about his current life (as being real) commanded Viduratha to go back to the palace of King Padma and Queen Leela.

She told him that he (i.e. Viduratha) would die in the battle with Sindhu King, in near future. Viduratha now armed with the Atma Vidya, calmly listened to Mother's prediction. 

Mother also told him that at the moment of his death, he shall discard this current dream of living Viduratha’ s life and return to the previous dream of King Padma’s life, within the confines of the Mandapam (where lies the body of King Padma).

11.  Enter the "2nd Leela"

While speaking thus, a young lady entered the Tent. She was the wife of King Viduratha.

Lo behold! She looked exactly like Queen Leela.

She was also called Leela.

[Hereafter this new Leela will be referred to as 2^nd Leela, to avoid confusion]

Mother Saraswathi and Devi Leela (i.e. 1^st Leela) both looked at each other and smiled.

Mother Saraswathi through silent look, communicated the following to 1^st Leela.

“Whatever is within, the same appears outside, as with our dreams and desires and in all our imaginations and fancies of objects.  

That is how the representations of former ministers and citizens, imprinted as realities in your mind and King Padma’s mind, before, have manifested in this version of relative reality. Even the exact time and place and manner of their functions, has been replicated.

In this manner, Leela, know this world is only a shadowy reflection of the eternal possibilities, inherent in Isvara and that this reflection is caught by or refracted in the minds of all bound souls like in a prismatic mirror.

Know all these notions of duality – ultimately exist in within the realm of Consciousness. In reality – the realm of consciousness is tranquil and transparent – devoid of names, forms, objects, events, causation etc.

It is Brahman Alone.”

Meanwhile, the 2^nd Leela who entered the tent was very worried of the welfare of her husband. To her Mother Saraswathi reveled the bitter truth that her husband King Viduratha would die in the war.

King of Sindhu had prayed to Mother Saraswathi, to win the war, while the King Viduratha had always prayed to Mother Saraswathi for jnAna and vairagya. Mother blessed them both with the fulfillment of thier respective desires. Listening to Mother’s Saraswathi’s revelation, the 2^nd Leela realized what was in store for her, in near future.

With folded hands, tearful eyes, the 2^nd Leela (wife of Viduratha in this life) prayed to Mother Saraswathi as follows: -

“Ordain O goddess, that with this appearance of mine, I may accompany my husband to whatever place he is destined to go after his death in the war.”

The goddess replied, “Be it so my child. You have since birth worshipped me, with all diligence and without fail. So, your desire will be fulfilled.”

The 2^nd Leela was similar to 1^st Leela in appearance and inherent tendencies too!

The 2^nd Leela by asking for the boon to accompany King Viduratha after his death – simply manifested similar vasanas as the 1^st Leela. This was because the 2^nd Leela was a mere manifestation of the memory of the 1^st Leela, in the mind of King Viduratha.

Another question arose in 1^st Leela’s mind

“Tell me, Mother, why could I not keep company with my brahmin husband (Vasishta) with the appearance of the brahmani (Arundhati), after death of King Padma. (i.e. revert back to my previous life appearances)”

The goddess answered saying: —

“Leela, know that I do not have any role to play here other than grant the results of one’s karma’s and sankalpam.

Everything is chosen by the Jeeva. Know Me only as the presiding divinity of wisdom, and I reveal everything accordingly. It is by virtue of the mental will & abilities, exhibited in every being that it attains a particular end.

You had attained the heightened powers of understanding by your devotion to Me. You have always desired from Me that you be liberated. Accordingly, I have awakened your understanding in that way, whereby you have been able to arrive at your present state of purity. It was because of your constant desire for liberation that you have gained that state. Also, by Yogic Sadhana, you attained the powers to travel to different realms and so on.

Similarly, this 2^nd Leela too charts her own destiny. She desired to accompany her husband to where ever he may go next. 

When he (Viduratha) shall return realm of King Padma – he shall re-enter the body of King Padma, in the palace. This 2^nd Leela too, shall manifest there with the same bodily appearance as here. So, she will look like another twin of Queen Leela – namely yourself.

All these kind of outcomes, are indeed chosen, crafted by the respective Jeevas – individual souls only.

My role is that of a guide and granter of Karma Phala”

12. Return to the 1^st Leela’s Palace

 Meanwhile, a serious war broke out at the end of which King Viduratha died and he returned to his previous life plane, as King Padma.

The 2^nd Leela also returned to the Palace of King Padma, as his queen, by virtue of the boon she secured from Mother Saraswathi.

The 1^st Leela also returned to palace of King Padma, along with Mother Saraswathi.

The Jeeva left King Viduratha and now entered King Padma’s body.

By Mother Saraswathi’s grace Prana Sakthi started flowing in the body of King Padma. He slowly opened his eyes. He remembered all three lives – as Vasishta on hill top, as King Padma (now) and also has King Viduratha (in the dream like life, in which he died in the war).

Meanwhile King Padma was surrounded by two queens – 1^st Leela and 2^nd Leela – both of whom looked alike in bodily appearance.

The 1^st Leela was a realized soul, whereas the 2^nd Leela was yet to be cleared of the notions of duality, as being real.

Thereon, the 2^nd Leela with constant company of 1^st Leela, King Padma and devotion to Mother Saraswathi also became a Jeevan Mukta.

jīvanmuktāsta ityevaṃ rājyaṃ varṣāyutāṣṭakam |3.59.17

They reigned on earth, as Jeevan Mukta for several years.

All three of them, spent rest of their lives – exhausting the Prārabdha, ruling the country well, while all the while being firmly established in their essential nature as – pure infinite nondual existence and consciousness (satyam, jnanam, anantam brahma)

13.     Key aspects to reflect from the “Story of Leela”

Brahman is of the nature of consciousness – everything is Brahman. In Brahman inhere infinite potentialities of "relative realities”. Many of those "relative realities" manifest as a result of ignorance of Jeeva,of its infinite nature. In Jeeva's ignorance - several strands of possibilities arise. Each of which contains many characters, like we create in dream.

Even in our dreams, we see some people who operate on their own free will. They are not bound by the laws of the dream. Such dream characters are divine beings, sages, avataras.

This waking life is also another elaborate dream, whose origins are wrapped in layers of other dreams.

To hunt for the source of all dreams, can lead us nowhere. Unless we trace all life, dreams, experience back to the one universal supreme consciousness. This is the whole purpose of human life.

Mother Saraswathi appeared in every layer of the dream – dreamt by Vasishta-Arundhati, Padma-1^st Leela, Viduratha-2^nd Leela. She guided her devotees and granted their wishes.

What we call creation is merely a Projection by Brahma. It is the first dream!

But subsequently layers of overlapping alternate realities or dreams, spring out of the ignorance of various Jeevas, at time of their death. We shape our own future but in ignorance.

So, after obtaining Brahma Vidya, by listening  with Sraddha and recognizing our essential nature as Pure consciousness – liberates us from the thralldom of finitude. This sense of being limited - finitude, causes us to get caught in the layers of tangled dreams, that we weave.

Knowing our infinite nature as pure consciousness is real knowledge (para vidya)

Knowing everything else is Ignorance (apara vidya = avidya)

Therefore, those who strive to realize Isvara and adopt dhyana to calm thier minds, to be established in Brahma Vidya, can indeed experience the freedom, to travel to spiritual worlds — not others who are bound to thier body-consciousness.  

All material bodies are false, as they are mere false conceptions of the mind.

In the beginning queen Leela, being ignorant of the knowable One and unacquainted with the highest virtue (the practice of yogic meditation), could go no further than the city of her lord which she had in her heart.

After gaining the knowledge of Atman – as pure consciousness & learning to let go of fake notions that names, forms are real, she transcended all ignorance and became a Jeevan Mukta. Same can be true of everyone, who takes to Brahma Vidya with Sraddha & Bhakti.

Bhakti to Isvara is non different than Bhakti to Brahma Vidya, revealed by Isvara. This Bhakti we see in the lives of Leela and Padma. 

14.   Few concluding verses from Sri Vasishta & Sri Rama

Vasishta concluded this narrative by saying as follows: -

श्रीवसिष्ठ उवाच ।

एतत्ते कथितं राम दृश्यदोषनिवृत्तये ।

लीलोपाख्यानमनघं घनतां जगतस्त्यज ॥ १ ॥

śrīvasiṣṭha uvāca |

etatte kathitaṃ rāma dṛśyadoṣanivṛttaye |

līlopākhyānamanaghaṃ ghanatāṃ jagatastyaja || 3.60.1 ||

“Prince, I have told you this story ONLY in order to remove your error of the phenomenal world – of names and forms, cause and effect and such pair of opposites. Remember this tale of Leela and renounce your misconception of the material world being real.

The substantiality of phenomena (we see via senses) is nothing by itself.

No pains are required to invalidate it. It is hard to disprove a reality, but there is no difficulty to efface a falsehood from the mind (with careful examination).

True knowledge consists in seeing phenomena as void and knowing the Pure consciousness as the sole unity and real entity. In the end, one loses himself in this infinite emptiness of pure consciousness – which is devoid of name & form.

The appearance of the world is only a perspective arising out of vasanas, in the vast screen of Divine Consciousness.

सर्वं चैतद्यथादृष्टं स्थितमित्थमखण्डितम् ।

मायैवेयमनन्तेयं न च मायास्ति काचन ॥ ८ ॥

sarvaṃ caitadyathādṛṣṭaṃ sthitamitthamakhaṇḍitam |

māyaiveyamananteyaṃ na ca māyāsti kācana || 3.60.8 ||

This entire whole that is visible to the eye is only false appearance, like magic. There is no truth or substance in a magic show.

This layer after layer of universes, are all contained in the small space of human consciousness within the Self, like in a transparent particle of sand.”

Joyous Sri Rama said,

श्रीराम उवाच ।

अहो नु परमा दृष्टिर्दर्शिता भगवंस्त्वया ।

दावाग्निदग्धकक्षाणां दाहशान्तौ कलैन्दवी ॥ ९ ॥

śrīrāma uvāca |

aho nu paramā dṛṣṭirdarśitā bhagavaṃstvayā |

dāvāgnidagdhakakṣāṇāṃ dāhaśāntau kalaindavī || 3.60.9 ||

“What a wonderful explanation of the world that you have given me! It refreshes my soul, like cool moonbeams revive the blades of grass that have been burnt down by a fire.

अहो नु सुचिरेणाद्य ज्ञातं ज्ञातव्यमक्षतम् ।

मया यथेदं यच्चेदं यादृग् ज्ञेयं यतो यदा ॥ १० ॥

aho nu sucireṇādya jñātaṃ jñātavyamakṣatam |

mayā yathedaṃ yaccedaṃ yādṛg jñeyaṃ yato yadā || 3.60.10 ||

After so long, I have come to know the truly knowable: such as what and how it is, and the manner how, from where, and when it is to be known.

शाम्यामीव द्विजश्रेष्ठ निर्वामीव विकल्पयन् ।

एतदाख्यानमाश्चर्यं व्याख्यानं शास्त्रदृष्टिषु ॥ ११ ॥

śāmyāmīva dvijaśreṣṭha nirvāmīva vikalpayan |

etadākhyānamāścaryaṃ vyākhyānaṃ śāstradṛṣṭiṣu || 3.60.11 ||

I have my peace and rest in pondering on this wonderful theory, and your elucidation of the doctrines of the Sruti scriptures.”

Sri Vasishta continued

श्रीवसिष्ठ उवाच ।

भवतीति महाबाहो यथासंवेदनं जगत् ।

अनभ्यस्ताः पदार्था ये शास्त्रपाठजपादयः ॥ २९ ॥

śrīvasiṣṭha uvāca |

bhavatīti mahābāho yathāsaṃvedanaṃ jagat |

anabhyastāḥ padārthā ye śāstrapāṭhajapādayaḥ || 3.60.29 ||

Thus Rama! it is by habitual reflection, that we gain the knowledge of things (as they are), else we forget that we have learnt.

मातृमेयप्रमाणादिमायात्मकमजं पदम् ।

बुद्धं विस्मृतिमायाति न कदाचन कस्यचित् ॥ ६१ ॥

mātṛ-meya-pramāṇādi-māyātmakam ajaṃ padam |

buddhaṃ vismṛtimāyāti na kadācana kasyacit || 3.60.61 ||

He who knows the measurer, measure and the thing measured (i.e. the creator, created and the creation), to be all one and Himself, can never forget this certain truth of Unity, nor ever fall into the error of dualism.