VI.2 Nirvana Prakaranam - Section Dealing with Liberation - chapters 1 to 50

  section VI.2 - chapter 1 - gamyadesaikanisthasya yatha panthasya padayoh spando vigatasankalpastatha spandasva karmasu (15)

Rama asked:

When one abandons action and the will to perform actions, the body falls away. How then is it possible for a living being to live in such a state?

Vasistha replied:

The abandonment of mental conditioning and notions is appropriate only to the living creature, not to one that is dead. What is kalpana (notion or mental activity)? It is only the ego-sense. When that is realised to be void, there is abandonment of the ego-sense. The notion created within oneself by the external object is known as kalpana. When that notion takes on the characteristic of void or space, there is the abandonment of the notion. Memory is kalpana. Hence, the wise say that non-remembering is the best. Memory encompasses that which has been experienced, as well as that which has not been experienced. Abandon 'remembering' what has been experienced and what has not been experienced, and remain established in the self, like a haby who is half-awake.

Even as the potter's wheel keeps revolving on account of past momentum, continue to live and act here, without entertaining any notions, without the operation of the mind which has now been transformed into pure satva. I declare with uplifted arms: "The abandonment of notions is the supreme good." Why do people not listen? How powerful is delusion! Under its influence, one who holds the precious gem of vicara (self-enquiry) on his palm, does not abandon his delusion. This alone is one's supreme good: the non- perception of objects and the non-arising of notions. This should be experienced.

If you rest peacefully in your own self, you will know that in comparison even the state of an emperor is like a blade of grass. When one has made up his mind to go to a certain place, his feet function without any mental activity. Function like those feet, and perform action here. Act here after abandoning desire for reward or the fruits of actions, without the motivation of pleasure or profit. Then the objects of the senses will be devoid of attraction, but will be what they are. Even when sensation of pleasure arises on contact with the objects, let it lead you inward to the self. Do not long for the fruits of action; do not be inactive either. Or, be devoted to both or neither, as it might happen. For, it is the will to do or not to do that binds, and its absence is liberation. There is in fact neither a must nor a must-not; all this is pure being. Let your intelligence not recognise any of these. Remain forever what you are in truth. The awareness of 'I' and 'mine' is the root of sorrow; its cessation is emancipation. Do what appeals to you.

  section VI.2 - chapter 2 - prabuddhasya 'prabuddhasya dehino dehagehake adeham vidyate cittam tyagastasya na vidyate (35)

Vasistha continued:

Just as an army fashioned with clay is nothing but clay figurines, the entire universe is pure self and non-dual. Since this non-dual self alone exists, what is object and by whom is it perceived? Apart from that supreme self, there is nothing which can be referred to as 'I' or as 'mine'.

Rama said:

If that is so, Lord, why should evil action be abandoned, and why should one be devoted to good action?

Vasistha said:

But, first tell me, O Rama, what is action. How does action arise, what is its root, and how is that root to be destroyed?

Rama said:

Surely, Lord, that which has to be destroyed must be completely uprooted, and its very roots destroyed. As long as the body lasts, there is action. It is rooted in this samsara, world-appearance. In that body, actions spring from the limbs (organs of action). Vasana or mental habit is the seed for the organs of action. This mental habit functioning through the senses is capable of comprehending that which is at a great distance. These senses themselves are rooted in the mind, the mind is rooted in the jiva, which is conditioned consciousness, and this in turn is rooted in the unconditioned, which is therefore the root of all. Brahman is the root of this unconditioned, and Brahman has no roots. Thus, all actions are based on consciousness, which objectifies itself, and thus generates actions. If this does not happen, that itself is the supreme state.

Vasistha said:

In that case, O Rama, what is to be done, and what is to be abandoned? The mind continues to exist as long as the body continues to live, whether the embodied person is enlightened or ignorant. How can one abandon what is known as the jivahood (individuality). But, one should abandon that wrong notion of 'I do', and be engaged in the performance of appropriate action. On the awakening of the inner intelligence, the world- perception ceases, and there arises psychological freedom or non-attachment. That is known as emancipation. When the objective or conditioned perception is abandoned, there is peace which is known as Brahman. Perception or awareness of objects is known as action which expands into this samsara or world-appearance. Cessation of such awareness is known as emancipation. Therefore, O Rama, abandonment of action is inappropriate as long as the body lives. Such abandonment gives action a value. That which is valued cannot be abandoned.

  section VI.2 - chapter 3 - atyage tyagamiti ye kurvate vyarthabodhinah sa bhunktte tan pabunajnan karmatyagapisacika (26)

Rama asked:

Since that which is cannot cease to be, and since what is not cannot exist, how can awareness (experience) be made non-awareness or non-experience?

Vasistha replied:

It is true that that which is, ceases not, and that which is not, does not exist. Experience and non-experience are also that simple and easy of accomplishment. For the word 'experience' and what is indicated by it, are born of falsehood or delusion. Hence, they give rise to sorrow. Abandon this awareness of 'experience', and remain established in the awareness of the highest wisdom. The latter is nirvana.

Good and evil actions cease when it is realised that they do not exist in reality. Hence, one should enquire into the root of action till that root is destroyed. For just as everything that springs from the earth is non-different from the earth, even so all that arises out of consciousness is non-different from consciousness. Liquidity is non-different from liquid; in the same way, in Brahman there is no division even between the mind and consciousness. The activity known as awareness arises without a cause in that consciousness; hence it is as good as non-existent, being non-different from consciousness.

Action is rooted in the body, which is rooted in the ego-sense. If the apprehension of the ego-sense is abandoned, it ceases. Thus is the root of action destroyed. They in whom action has thus ceased, are eager neither to renounce nor to possess. They remain established in what is and their actions are spontaneous; in fact, they do nothing. As objects borne down by a flood move non-volitionally, they work merely with their organs of action. When the mind abandons its conditioning, the objects lose their temptation.

Such an understanding or awakening of intelligence alone is the abandonment of action. What is the use of 'doing' or of 'desisting'? It is the cessation of the awareness of action and of experience, the giving up of conditioning, and thus the attainment of peace and the state of equilibrium that is known by the expression 'abandonment of action'. When non- abandonment (or false abandonment) is mistaken for abandonment, the deluded ones, who are like ignorant animals, are possessed by the goblin of abandonment of activity. For, they who have rightly understood the truth concerning abandonment of action, have nothing whatsoever to do with activity nor with inactivity. They enjoy supreme peace, whether they live in their house or in a forest. To the peaceful, a house is like a forest, and to the restless, even a forest is like a crowded city. To one who is at peace, the entire world is a peaceful forest. To one who is restless with a thousand thoughts, it is an ocean of sorrow.

  section VI.2 - chapter 4 - yo yo bhava udetyantastvayi spanda iva 'nile nahamasmiti cidvvttya tamanadharatam naya (20)

Vasistha continued:

O Rama, when the ego-sense is quieted, the world-appearance vanishes. There is then spontaneous abandonment of objective perception, even as a lamp without fuel goes out. Renunciation is not of activity. True renunciation is based on understanding. When the lamp of understanding is not fed with the fuel of the ego-sense and ossessiveness, what remains is self-knowledge. One who has not thus abandoned the ego-sense and mine-ness, knows neither renunciation nor wisdom nor peace. One can easily give up the notion of I- ness by replacing it with the understanding 'The ego-sense is not', without any hindrance. Where is the need to doubt this?

All these notions like 'I am this' and 'I am not this' are not independent of consciousness. Consciousness is like space, a void. How can delusion exist in it? Hence, there is neither delusion nor the deluded, neither confusion nor the confused. All these seem to arise because one does not clearly perceive the truth. See this. Remain at peace in silence. This is nirvana.

The very thing with which you entertain the notion of ego-sense, enables you in the twinkling of an eye to realise the non-existence of the ego-sense. Then you will go beyond this ocean of samsara. He attains the highest state who is able thus to conquer his own nature. He is a hero. He who is able to overcome the six enemies (lust, anger, greed, etc.) is a great man; others are donkeys in human garb. He who is able to overcome the notions that arise in the mind is a man (purusa). He is a man of wisdom.

As and when the perception of an object arises within you, meet it with the understanding 'I am not this'. Such ignorant perception will immediately cease. In fact, there is nothing to be known in all this; there is need only to get rid of confusion or deluded understanding. If this delusion is not repeatedly revived, it ceases to be. Whatever notion arises in you, even as movement arises in wind, realise that 'I am not this', and thus deprive it of support.

He who has not gained a victory over greed, shame, vanity, and delusion, derives no benefit by reading this scripture; it is a useless waste of time.

The ego-sense arises in the self, just as movement arises in wind. Hence, it is non-different from the self. The ego-sense seems to shine on account of the self, which is the reality or the substratum. The self does not arise at any time, nor does it set. There is nothing other than the self. Hence, how can one say that it is or that it is not? The supreme self is in the supreme self, the infinite in the infinite, the peace in peace. That is all there is - neither 'I', nor 'the world', nor 'the mind'.

  section VI.2 - chapter 4 5 - nirvana eva nirvanam santam sante sive sivam nirvanamapyanirvanam sanabhortham na vapi tat (4/ 26)

Vasistha continued:

Nirvana (emancipation) is nirvana. In peace there is peace. In the divine there is divinity. Nirvana (emancipation) is also anirvana (non-emancipation) associated with space, and also not so associated. When the right understanding concerning the unreality of the ego-sense arises, there is no difficulty in enduring attacks with weapons or illness, etc. For, when the seed for the world-appearance (which is the ego-sense) has been destroyed, the world-appearance goes with it. Even as the mirror gets misted by moisture, the self is veiled by the unreal ego-sense. This ego-sense gives rise to all the rest of this world-appearance. When it goes, then the self shines by its own light, even as the sun shines when the veiling cloud is blown away. Just as an object thrown into the ocean dissolves in the ocean, the ego-sense which enters the self is dissolved in it.

As long as the ego-sense lasts, the same Brahman or the infinite consciousness shines as the diverse objects with different names. When the ego-sense is quieted, then Brahman shines as the pure infinite consciousness. The ego-sense is the seed for this universe. When that is fried, there is no sense in words like 'world', 'bondage', or 'ego-sense'. When the pot is broken, only the clay remains; when the ego-sense goes, diversity is dissolved. Just as the objects of the world are perceived when the sun rises, the diversity of world- appearance arises with the rising of the ego-sense. O Rama, I do not see any alternative to self-knowledge which is the realisation of the unreality of the ego-sense. Nothing else can ensure your true welfare. Hence, first abandon the individualised ego-sense and behold your self as the entire universe. Then realise that the entire universe is the self or Brahman and naught else. Be free from all agitation caused by worldnotions.

He who has not conquered this ego-sense, does not reach the supreme state. However, if his heart is pure, then instruction concerning spiritual understanding is able to penetrate it, like a drop of oil on clean cloth. In this connection, I shall narrate to you an ancient legend. Long, long ago I questioned Bhusunda: "Whom do you regard as ignorant and deluded in this world?"

Bhusunda replied:

There was a celestial who lived on a hill-top. He was ignorant and devoted to sense- pleasure, but he had adopted such a righteous life-style as would ensure a very long life. After a very long time, the understanding arose in him that he should attain that state in which there was no birth nor death. Having thus made up his mind, he came to me. Having duly worshipped me, the celestial asked me: "These senses, O Lord, are constantly agitated with craving for gratification, and they are the source of endless pain oud suffering. I have realised this, and hence I take refuge in your feet."

  section VI.2 - chapter 6 - indriyottamaroganam bhogasavarjanadrte nausadhani na tirthani na ca mantrasca santaye (45)

The Celestial continued:

Please tell me of that which is limitless, and which is free from growth and decay, and which is pure and beginningless and endless. For up to this time, I have been asleep, as it were, and now, by the grace of the self, I have been awakened. Kindly save me from this terrible fire of delusion.

Beings are born and they die after being worn out here; all this is neither for dharma nor for emancipation. There does not seem to be an end to this wandering in delusion. The pleasure-centres in this world only intensify this delusion and are ever changing. I do not delight in them. I have seen and enjoyed all the pleasures of the heaven. The desire for such enjoyment has been reduced to ashes by the fire of discrimination now. I clearly understand the havoc caused by the senses of sight, hearing, smelling, tasting, and touch. What shall I do with these repetitive enjoyments? Even after a thousand years of their enjoyment, no one is really satisfied. Even if one enjoys the sovereignty of the world with all the pleasures that come with it, what is so extraordinary about it? For all these are subject to destruction and death. Pray, tell me, what there is to gain from which I shall attain eternal satisfaction.

I have now clearly understood the poisonous nature of these sense-experiences, which only intensify my suffering here. 'He alone is the real hero in this world who is determined to give battle to this formidable army known as one's senses. This army is commanded by the ego-sense. It is endowed with horses known as sense-experiences. It has completely encircled the city known as this body. Even the holy ones have to battle with these senses. Only they who come out victorious in this are truly great; the others are fleshy automatons (machines).

There is no remedy for the disease known as sense-craving other than the firm abandonment of desire for pleasure; no medicines, no pilgrimage, no mantras, are of any use. I have been waylaid by these senses as robbers waylay a lone traveller in a dense forest. These senses are filthy, and they lead to great misfortune. They generate greed. They are difficult to overcome. They bring about rebirth. They are the enemies of the men of wisdom, and the friends of the foolish. They are resorted to by the fallen ones, and they are shunned by the noble men. They roam about freely in the darkness of ignorance like goblins. They are empty and valueless, and like dry bamboo, fit only to be burnt.

Lord, you are the sole refuge of the supplicant. You are his redeemer. Pray, save me from this terrible ocean of samsara by your enlightening admonitions. Devotion to sages like you in this world is the surest destroyer of sorrow.

  section VI.2 - chapter 7 8 - kimajnatvajjagajjatam jagato 'tha kimajnata vicaryapiti no vidma ekatvadalametayoh (7/8)

Bhusunda replied:

You are indeed blessed, O celestial, that you are spiritually awake and you wish to uplift yourself. Your intelligence is fully awakened. Hence, I feel that you will understand my instruction effortlessly. Please listen to what I am about to say. What I say is born of long experience.

What appears to us as 'I' and 'the other' is in truth not your self. For, when you look for these, you cannot see them. The conviction that neither 'I' nor ' you' nor 'the world' exists, is conducive to happiness, not to sorrow. The origin of ignorance cannot be determined. Even after considerable enquiry, we are unable to determine whether the world- appearance arises from ignorance, or ignorance is born of the world-appearance. The two are in fact two aspects of the same thing. Whatever exists, is the one infinite consciousness or Brahman. The world-appearance is like a mirage, of which it can be said 'It is' and 'It is not'.

The seed for this world-appearance is the ego-sense, for this tree of world-appearance grows from the ego-sense. The senses and their objects, the various forms of conditioning, heaven and earth with its mountains, oceans, etc., the divisions of time, and all the names and forms, are different parts of this tree of world-appearance.

When that seed is burnt, it gives rise to nothing. How is this seed burnt? When you enquire into the nature of the ego-sense, you realise that it is not to be seen. This is knowledge. By this fire of knowledge is the ego-sense burnt. By entertaining the notion of ego-sense, it appears to be and to give rise to the world-appearance. When this false notion is abandoned, the egosense disappears, and self-knowledge arises.

In the very beginning of this world-appearance, the ego-sense did not exist as a reality. Then, how can we believe in the existence of the ego-sense, in the reality of 'I' and 'you', and in duality or non-duality? They who seriously and earnestly strive to realise the truth, after having duly received it from the lips of a preceptor, and having studied it in the scrlptures, easily attain this self-knowledge.

What appears to be the world, is the expansion of one's own notions or thoughts (sankalpa). It is based on consciousness. It is an optical illusion which has consciousness for its substratum. Hence, it is regarded as both real and unreal. In the bracelet, gold is the truth, and bracelet is but an idea or notion. Thus, both the appearance and the disappearance of this world illusion are but the modifications of the idea. He who has realised this, is disinterested in the delights of this world or heaven; this is his last incarnation.

  section VI.2 - chapter 9 10 - brahmanyasesagakttitvadacittvam vidyate tatha aksubdhe vimale toye bhaviphenalavo yatha (10/3)

Bhusunda continued:

O celestial, give up thinking of the objects of this world-appearance as being the manifestation of the infinite consciousness. Remain in the pure self. Inertia arises in consciousness because of its own manifestation, though such inertia seems to be dissimilar to consciousness. Just as the same wind that fans the fire can also put it out, the same consciousness promotes consciousness as well as inertia. Hence, let your consciousness or your awakened intelligence realise that the ego-sense ('I') is not, and then be what you are. Then your consciousness merges in consciousness absolute, without giving rise to the object of consciousness; that is Brahman, which is incomparable.

The whole universe is filled with this infinite and undivided consciousness. Realise this, and do as you please. It is only when the eyes are blinded by ignorance that one perceives the world of diversity. But, in truth, all these diverse objects are as real as a tree seen in space by one with defective vision.

This inert universe is non-different from the infinite consciousness, even as fire reflected in water is non-different from it. Even so, there is no real distinction between knowledge and ignorance. Since Brahman is endowed with infinite potencies, inertia or unconsciousness manifests in consciousness. This inertia exists as a potentiality in Brahman, even as future waves and ripples exist on the calm surface of water. Water has no motivation to throw up ripples. Nor does Brahman have any motive in creating the world. Hence, it is right to say that, in the absence of a valid cause, creation has not taken place. It is but an appearance, like the mirage. Brahman alone exists. Brahman is peace and untreated; nor does Brahman create anything.

O celestial, you are that Brahman which is homogeneous and undivided and indivisible, like space. You are a knower. Whether you know something or do not, remain free from doubt. When you realise that you are the unborn, infinite consciousness, then all ignorance and foolishness cease, and this world-appearance ceases. Wherever the supreme Brahman exists (and it is infinite and exists everywhere) there arises this world-appearance. In a blade of grass, wood, water, and in all things in the universe, the same Brahman, the infinite consciousness, exists. The nature of Brahman is indescribable and indefinable. In it, there is no other, and hence it is incomparable. Hence, it is inappropriate even to talk of the nature of Brahman. That which is experienced when this ego-sense ceases, is the same Brahman which is attained by one in whom the ego-sense prevails when that one enquires into the nature of the ego-sense. It thereupon dissolves in consciousness.

  section VI.2 - chapter 11 12 - na kenacitkasyacideva kagciddoso na caiveha gunah kadacit sukhena duhkhena bhavabhavena na casti bhoktta na ca kartrta ca (11/15)

Bhusunda continued:

He in whom the contact of sharp weapons and the contact of a naked woman produce the same experience - he is established in the supreme state. One should diligently engage oneself in spiritual practice until one reaches the state in which one's contact with the objects provokes the same reaction that it would if one were asleep. The knower of the self is totally unaffected by mental illness or psychological distress.

Just as poison, when swallowed by one, produces physical ailment without losing its identity as poison, the self becomes the jiva without abandoning its nature as the self or undivided consciousness. Even so, consciousness takes on the nature of unconsciousness or inertia. Something seems to have arisen in Brahman, though it is in fact non-different from Brahman. Poison, without ceasing to be poison, becomes poisonous in the body. In the same way, the self is neither born nor does it die - and from another point of view it comes into being and dies.

Only when one's intelligence does not get drowned in objective perception, is one able to cross this ocean of samsara, as if it were the footprint of a calf - it is not achieved with the help of god or by other means. In the self, which is omnipresent, and which dwells in all, how can the mind or the ego-sense arise at all? There is neither good nor evil anywhere, to anyone, at any time, there is neither pleasure nor pain, neither adversity nor prosperty. No one is the doer and no one is the enjoyer of anything.

To say that the ego-sense has arisen in the self is like saying that space (distance) has been brought into being in space. The ego-sense is but a delusion, and unreal. In space, there is only spatiality; even so, consciousness alone exists in consciousness. That which is called the ego-sense ('I') - I am neither that nor not that. This consciousness exists like a mountain within every atom, because it is extremely subtle. This extremely subtle consciousness entertains notions of 'I' and 'this' and these notions appear to oxist as the respective substances. Even as a whirlpool, etc., are but notional forms of water, the ego- sense and space, etc., are notions that arise in consciousness. The cessation of such notions is known as cosmic dissolution. Thus, all these worlds, etc., come into being, and cease to be as notions and nothing more. Consciousness does not undergo any change in all these. In consciousness, there is no experience of pleasure or pain, nor does a notion arise in it as 'This I am'. Consciousness does not entertain quaalities like courage, pleasure, prosperity, fear, memory, fame, or resplendence. They are not perceived in the self any more than the feet of a snake are perceived in darkness.

  section VI.2 - chapter 12 - ardham sajjanasamparkadavidyaya vinasyati caturbhagastu sastrarthaiscaturbhagam svayatnatah (37)

Bhusunda continued:

There is a shower of nectar from Brahman, and this is considered creation. However, since time and space do not exist in reality, such creation is unreal, and what appears to be, is non-different from the Lord. Just as it is water that appears as a whirlpool, and just as smoke seen from a distance has the appearance of a cloud, even so, when consciousness becomes aware of itself, thus giving rise to a notion (which is inert), between the two (consciousness and notion) there arises the third factor, which is known as creation. This creation is but an appearance, like a plantain tree reflected in a pillar or crystal. But, when rightly investigated, this notion of reality in the unreal appearance vanishes.

This world-appearance is like an empire painted on a canvas. Just as the canvas is made attractive by the use of different colours, this world appearance seems to be attractive with diverse sense-experiences. This appearance is dependent upon the seer, the ego-sense, which itself is unreal. Hence, it is non-different from the supreme self, even as liquidity is inseparable from water.

The light of consciousness is the self. It is when the notion of 'I' arises in it that this creation comes into being. Other than this notion, there is neither a creation nor a creator. Motion being the inherent nature of water, there is no flow of water in relation to itself (it is as it is - flowing water). Even so, consciousness is vast and stable like space, and is therefore not aware of a space within itself. When the same water is seen at a different time and place, the notion of motion arises. Even so, the awareness that arises in consciousness, in conjunction with the notions of time and space, gives rise to the notion of creation. (Though in fact, since time and space are unreal, such creation is impossible, and the comparison of consciousness with water is inadequate.) Know that all that you experience in the name of mind, ego-sense, intellect, etc., is nothing but ignorance. This ignorance vanishes through self-effort. Half of this ignorance is dispelled by the company of the holy ones, one-fourth of it is destroyed by the study of scriptures, and the other one-fourth by self-effort.

In response to Rama's question, Vasistha explained:

One should resort to the company of the wise and, in their company, one should examine the truth concerning this creation. One should diligently search for the holy one and adore him. For, the very moment such a holy one is found, half the ignorance ceases in his company. Another one-fourth is dispelled by the study of scripture, and the last part by self-effort. The company of the holy one puts an end to craving for pleasure; and when it is firmly rejected by self-effort, ignorance ceases. All these may happen together or one after the other.

  section VI.2 - chapter 13 - yam pratyudeti sargo 'yam sa evainam hi cetati padarthah sannivesam svamiva svapnam pumaniva (4)

Bhusunda continued:

A mansion visualised in space does not need the support of real pillars. Even so, the imaginary or illusory world-appearance does not depend upon real time and space. Time, space, and world-appearance, are all but notional. This world-appearance is extremely subtle, and it is built merely by mental activity or the movement of thought. It is like scent in the air. However, unlike such scent in the air, this world-appearance is experienced only by the mind that conceives it, whereas scent can be experienced by others also. Just as one's dream is experienced only by the dreamer, this creation is experienced only by the one in whose mind it arises.

In this connection, there is an ancient legend which tells how Indra, the king of the gods, hid himself within the bowels of a sub-atomic particle.

Somewhere, at some time, some kind of an imaginary wish-fulfilling tree existed. On one of its branches, there appeared a fruit which is this universe. This fruit was unique and completely different from all other fruits. Like worms within this fruit, dwelt all types of beings - gods, demons, etc. It contained the earth as well as the heaven and the netherworlds. It was enormous in size, because it was a manifestation of the infinite consciousness, and it was attractive, because it contained in itself the infinite potentialities of diverse experiences. It was radiant with intelligence, and in its core was the ego-sense. In it were all kinds of beings - from the dullest and the ignorant to the one that was closest to enlightenment.

Indra, the king of the gods, was also in that fruit. Once, when the lord Visnu and others had retired, this Indra was assailed by powerful demons. Pursued by these demons, Indra ran in the ten directions. He was eventually overcome by the demons. When the attention of the demons was districted for a moment, Indra, taking advantage of the situation, assumed a subtle and minute form (by abandoning the notion that he was huge and by entertaining the notion that he was subtle and minute), and entered into a sub-atomic particle.

In it, he found rest and peace. He forgot the war with the demons. In it, he visualised a palace for himself, then a city, then a whole nation with other cities and forests, and then he saw in it the whole world - an entire universe, with heaven and hell. He thought that he was Indra, the king of that heaven. To him was born a son, whom he named Kunda. After sometime, this Indra abandoned his body, and attained nirvana, like a lamp without fuel.

Kunda became Indra, and ruled the three worlds. He too was blessed with a son, equal in valour and radiance. Thus, his progeny multiplied, and even today one of his descendants rules the heaven. Thus, in that sub-atomic particle, there are many such kings ruling their own kingdoms.

  section VI.2 - chapter 14 - iti mayeyamadirgha prasrta pratyayonmukhi satyavalokamatrativilayaikavilasini

(26)

Bhusunda continued:

In that family was born one who became the ruler of heaven, but who was determined to put an end to the cycle of birth and death. He gained wisdom from the instructions of the preceptor of the gods (Brhaspati). He engaged himself in the performance of appropriate actions, in situations which arose without his seeking. Thus he performed religious rites, and even fought with the demons.

In his mind there arose a wish: "I should perceive the reality concerning Brahman the absolute." He entered into deep meditation. He was at peace within himself, remaining in seclusion. There he saw the supreme self or Brahman, omnipotent, all-pervasive all, who is everything, everywhere at all times, to whom all feet and hands belong, that Brahman whose eyes and heads and faces are everything, free from the senses, yet the very essence of all the senses, totally free (unattached), though upholding everything, simultaneously free from and endowed with all the qualities, within and without all creatures (moving and non-moving), that Brahman who is far and near, yet unknown because of its extreme subtlety. He is the sun and the moon and the earth-element everywhere, the reality in the mountain and ocean - the very essence of all. That Brahman is of the nature of this creation and world, yet the emancipated self, the primordial consciousness. Though he is the all, he is yet devoid of all these things.

He (Indra) saw Brahman in the pot, cloth, tree, monkey, man, sky, mountain, water, fire, and air, manifesting differently and functioning variously. He realised that that is the reality in this world-appearance. Thus contemplating Brahman with his own pure and purified consciousness, this Indra became immersed in meditation. Realising that Brahman was the celestial sovereignty in Indra, he ruled the universe.

Just as this Indra ruled the whole universe while remaining within the subatomic particle, even so there have been countless Indras and Universes. As long as one experiences the perceived object as something real and substantial, this world-appearance continues to flow. This maya (world-appearance) will continue to flow with ever-changing appearance until the truth is realised, and only then will maya cease operate. Whenever this maya malfunctions in whatever manner, remember it is only because of the existence of the ego-sense. Immediately the truth concerning the ego-sense is investigated and understood, this maya vanishes. For the reality or the infinite consciousness is totally free from the subject-object division, from the least trace of gross substantiality; it is pure void, with the infinite, unconditioned consciousness alone as its reality.

  section VI.2 - chapter 15 16 - jagadastyahamarthe 'ntarahamasti jagaddhrdi anyonyabhavini tvete adharadheyavatsthite (15/12)

Bhusunda continued:

Just as the whole universe came into being in the very heart of the sub-atom, on account of Indra entertaining the notion of such a creation, wherever the ego-sense arises, there the world manifests itself. The ego-sense is the first cause of this world-illusion, which is comparable to the blueness of the sky.

This tree of world-appearance grows in space on the hill known as Brahman, on account of the latent tendencies or notions. Its seed is the ego-sense. The stars are its flowers. The rivers are its veins. The mountains are its leaves. The very essence of notions and limitations is its fruits. This world is but the expansion of the notion of its existence.

This world-appearance is like the vast expanse of water. The worlds appear in this ocean like ripples and waves. It expands on account of delusion, which obstructs self-knowledge, and therefore emancipation. It seems to be attractive and beautiful, on account of the constantly changing panorama of beings coming into existence, and perishing in it.

O celestial, this creation can also be compared to the movement of wind. Egosense is the wind, and its movement is the world. Just as such movement in non-different from the wind, as scent is inseparable from the flower, evon so this ego-sense is inseparable from the world. The world exists in the very meaning of 'ego-sense'; and the ego-sense exists in the very meaning of the word 'world'. They are thus interdependent. If one is able to remove the ego-sense by means of one's awakened intelligence, he cleanses from his consciousness the impurity known as world-appearance.

O celestial, in fact, there is no such thing as ego-sense. It has somehow mysteriously arisen, without any cause and without substantiality. Brahman alone pervades everything. The ego-sense is false. Since the ego-sense itself is false, surely the world which appears to be real to the ego-sense is unreal, too. What is unreal, is unreal; what remains, is eternal and peace. You are that.

When I said this to the celestial, he entered into deep meditation. He attained the supreme state.

Vasistha said to Rama:

If the teaching falls on qualified heart, it expands in that intelligence. It does not stay in unqualified heart. From the ego-sense arises the notion 'This is mine', and this expands into the world-appearance.

Thus, O sage, in this manner, sometimes even an ignorant person becomes immortal like this celestial. Immortality is attained only by the knowledge of the reality. There is no other means.

Vasistha continued:

O Rama, after this, I returned to the place, where the other sages had gathered in a conference. Thus have I narrated to you the story of the celestial's easy emancipation. Since I heard this from the lips of Bhusunda, eleven world-cycles have passed.

  section VI.2 - chapter 17 18 - khavate 'ntarmrtapranah prananamantare manah manasa 'ntarjagadviddhi tile tailamiva sthitam (18/10)

Vasistha continued:

This mighty tree, known as creation, which yields the sweet and bitter fruits of happiness and unhappiness (or good and evil), ceases the moment the ego-sense is known to be false. He who knows the ego-sense to be false, and who thereby gains the state of perfect equanimity, never again comes to grief. When self-knowledge dispels the ignorant notion of the ego-sense, the ego-sense, which till then was believed to be a solid reality, disappears, and one does not know where it goes. Neither does one know where the prime mover of the body, which had also been assumed to be a solid reality, goes. The leaf (body) draws to itself the moisture (ego-sense) from the earth, but the sun (self-knowledge in which the ego-sense is seen to be false) evaporates it, and turns it into subtle water-vapour (Brahman). In the absence of the self-knowledge, however, the seed of ego-sense expands into a mighty tree in the twinkling of an eye, for in the seed is hidden the entire tree, with all its innumerable branches, leaves, flowers, and fruits. The men of wisdom perceive that the entire creation is hidden in the ego-sense.

Even death does not put an end to all this. When the notion of reality is transferred from one substance to another, that is known as death. Behold right in front of you now countless creations of countless beings which exist within those beings. There is mind within prana or life-force, and the world exists in the mind. At the time of death, this prana leaves the body, and enters into space. It is wafted here and there by the cosmic air. Behold these pranas (jivas) with all their notions (worlds) hidden within them, filling the entire space. I see them here in front of me with my inner eye of intelligence.

The air in the entire space is filled with the pranas of the departed ones. Mind exists in those pranas. And the world exists within the mind like oil in seeds. Just as the life-force (prana) is wafted in the wind in space, all these worlds are wafted in the mind, like the scent of flowers is wafted by air. These are seen only by the eye of intelligence, not by these physical eyes, O Rama. These worlds exist everywhere at all times. They are subtler than even space, for they are of the nature of the essence of notions. Hence, in fact, they are not wafted nor moved from one place to another. But, to each jiva (which is composed of the prana, mind, and notion combined), the notion it entertains of the world of its own creation is real, for that jiva firmly believes in the substantiality of that creation. When the objects on the bank of a fast-flowing river are seen reflected in the water, these objects appear to be agitated, too, though in fact they are not. Even so, these worlds within the jivas may be said to be in motion or unmoving. But, in the self, which is infinite consciousness, there is no such movement at all, even as when a pot is moved from one place to another, the space that is in it does not move from one place to another. So, this world only appears to be on account of the deluded belief in its existence. In reality, it is Brahman only, and it is neither created nor destroyed.

  section VI.2 - chapter 18 - sacetano 'yah pinco 'ntah ksurasucyadikam yatha buddhyate buddhyate tadvajjivo 'jnastrijagadbhramam (28)

Vasistha continued:

Even if it is considered that this world arises in cosmic space, it is not experienced as such by those who dwell in it. The passengers in a boat move with it; but one who is seated in the boat, does not see another moving. Just as an efficient artist creates the illusion of distance in his painting or carving, even so, within a subatomic particle, the mind entertains the notions of immeasurable distance. Again, there is perversion of experience in regard to the smallness or largeness of objects. Similarly, there is the unreal experience of this world and what is known as the other-world, though all these are false. Out of all this arise false notions, such as 'This is desirable' and 'This is undesirable'.

A sentient being experiences the existence of his own limbs within himself by means of his own inner intelligence. Even so , the jiva (the cosmic being in this case) perceives the existence of the world of diversity within itself. The infinite consciousness is unborn and undivided like space; all these worlds are its limbs, as it were. A sentient ball of iron may visualise within itself the potential existence of a knife and a needle, etc. Even so, the jiva sees or experiences within itself the existence of the three worlds though, this is no more than a delusion or false perception. Even in the insentient seeds there is the potential tree with all its numerous branches, leaves, flowers, and fruits - though not as such diverse objects. Even so, all these worlds exist in Brahman - though not as such, but in an undifferentiated state. In a mirror (whether you regard it as sentient or insentient), the city is reflected (though you may also truthfully say that there is no such reflection in the mirror), and it is seen and also not seen; such is the relationship between the three worlds and Brahman. What is known as the world, is nothing but time, space, motion, and substantiality, and all these are non-different from the ego-sense, on account of their mutual interdependence.

What is seen here as the world is but the supreme self, which appears as the world without undergoing any change in its own true nature. It appears to be that which one conceives it to be at a particular time and place. All these apparent appearances arise in the mind as notions. Mind itself is nothing but consciousness. Hence, the appearance is false and not real. Concepts or notions (sankalpa), latent conditioning (vasana), and a living being (jiva) are non-different from the infinite consciousness; even if they are experienced, they are still unreal, except as the one reality which is the infinite consciousness. Therefore, when the unreal notion is done away with, there is emancipation or moksa. However, one cannot truly say that these worlds are wafted in air here and there, for all these are but false notions, with the infinite consciousness as their substratum and sole reality.

  section VI.2 - chapter 19 - svasankalpena cetyokttam cidityaparanamakam anantam cetanakasam jivasabdena kathyate (2)

Rama asked:

O sage, kindly tell me the form, the nature, the location of the jiva, and its relation to the supreme self.

Vasistha replied:

O Rama, it is the infinite consciousness that is known as the jiva when it becomes aware of itself as the object on account of the notion it entertains of itself. If is also known as cit or pure consciousness. This jiva is neither a sub-atomic particle, nor is it gross and physical, nor void nor anything else. The omnipresent pure consciousness is known as jiva when it experiences its own being. It is more minute than an atom, and larger than the largest. It is all, and it is pure consciousness. That is known as the jiva by the wise. Whatever object is experienced here is but its own reflection so experienced by it. Whatever it thinks of from moment to moment, that it experiences then and there. Such experiencing is the very nature of the jiva, even as motion is the nature of wind. When such experiencing ceases, the jiva becomes Brahman.

On account of its nature as consciousness, when the jiva entertains the notion of ego-sense, it builds time, space, motion, and substance, and functions in and through the body. It then perceives all these unrealities within itself as if they were real, even as a person dreams of his own death. Forgetting its true nature, it then identifies itself with its own false notions. It assumes an accidental relationship with the five senses, and experiences their function as if such experience were its own. It shines as the purusa (indwelling presence) and virat (cosmic person), endowed with these five faculties. This is still the subtle and mental being, and this is the first emanation from the supreme being.

This person arises of his own accord, grows, decays, expands, and contracts, then ceases to be. He is of the nature of mind (notion or thought), and being subtle is known as the puryastaka (the eightfold city). This subtle being is small and large, manifest and unmanifest, and pervades everything inside and out. His limbs are eight - the five senses and mind for the sixth, the ego-sense and being-cum-non-being. All the vedas have been sung by him. By him have the modes or rules of conduct been laid down. All these prevail even today.

His head is the highest of all, his feet are the netherworld, space is his belly, all the worlds his sides, water his blood, the mountains and the earth are his flesh, the rivers are his blood vessels, the directions are his arms, the stars are his hairs, the cosmic winds his prana, his life-spark is the lunar sphere, and his mind is the aggregate of all notions. His self is the supreme self.

From this cosmic person or jiva, other jivas arise and are distributed throughout the three worlds. Brahma, Visnu, Rudra, and others are its mental creations. The manifestations of its thought-forms are the gods, and the demons, and the celestials. The jiva arose from consciousness, and that is its location. Thousands of such virat have arisen, and will arise in the future.

  section VI.2 - chapter 20 21 - atra 'harartham karma kuryadanindyam kuryadaharam pranasamdharanartham pranah samdharyastattvajijnasanartham tattvam jijnasyam yena bhuyo na dunkham (21/10)

Vasistha continued:

The cosmic person is himself of the nature of a notion (or concept, thought, etc.). Whatever notion is entertained by him, appears to be embodied in the five elements in the cosmic space. Hence, O Rama, whatever appears to have been created, is regarded by the wise as the expansion of notions. The cosmic person is the original cause for all this world- appearance; the effect is of the same nature as the cause.

However, all this takes place in consciousness, not in unconsciousness. All these diverse creatures (from a worm to the god Rudra) have arisen from the original notion, just as a mighty tree grows out of a small seed. Though the universe has thus expanded from a minute sub-atom, the expansion or evolution is rooted in intelligence, not inertia. Just as the cosmic person has come to be manifest as this cosmos, even so have all things come into being, right down to the minutest atom.

But, in truth, there is nothing large nor minute. Whatever notion arises in the self, is experienced as if it were real. The mind arises in the lunar element, and the moon is created by the mind. In the same way, one jiva gives rise to other jivas. The wise consider jiva to be the essence in the sperm. In it hidden the bliss of the self which it experiences as if independent of itself. There arises in it its identification with the five elements for no apparent reason. Yet, the jiva continues to be jiva, not really limited by these elements. It is inside and outside these elements and their composition known as the body. But, veiled by its identification with the elements, it does not see its true nature, even as a man born blind does not see his way. Emancipation or moksa is the destruction of this ignorance, and the realisation of the independence of the jiva from these elements and the ego-sense.

O Rama, one should strive to be a jnani (man of wisdom or direct experience) and not a jnanabandhu, a pseudo-jnani. Who is a pseudo-jnani? He who who studies the scripture for pleasure or profit, like a sculptor studying art, and who does not live up to the teaching, is a pseudo- jnani. His scriptural knowledge is not reflected in his daily life. He is more interested in applying scriptural knowledge to promote his physical welfare and sensual happiness. Hence, I regard an ignorant man as superior to the pseudo- jnani.

Jnana or wisdom is self-knowledge; other forms of knowledge are but its pale reflections. One should work in this world as much as is needed to earn an honest living. One should live (eat) in order to sustain the life-force. One should sustain one's life force only for the sake of acquiring knowledge. One should enquire into and how that which frees him from sorrow.

  section VI.2 - chapter 22 - asatah sasasrngadeh karanam margayanti ye vandhyaputrasya pautrasya skandhamasadayanti te (9)

Vasistha continued:

He is a jnani who is unaware of (or oblivious of) the consequences of actions, because he is established in self-knowledge, and ignores both the individualised mind and its objects. He is a jnani whose psychological conditioning has been utterly removed. His intelligence is free from perversion. His knowledge is such as does not lead to rebirth. He engages himself in the simple acts of eating and dressing, and in such spontaneous and appropriate actions which are free from desire and mental activity. He is known as a pandita.

The diverse creatures have no purpose for coming into being, or for their continued existence. They are not real entities, though they appear to be so. The causal relationship is brought in later on, in order to rationalise this unreal creation. Is there a purpose for the appearance of a mirage? They who try to find the reason for the appearance of these optical illusions, are trying to ride on the shoulders of the grandson of the barren woman's son. The only cause for these optical illusions or illusory appearances is non-perception, for they disappear when looked into. When rightly investigated and perceived, they are found to be the supreme self; but when they are perceived through the mind, the conditioned jiva arises. This jiva, when correctly investigated and looked into, is in fact the supreme self. When it is grasped by the mind, then it appears to be the jiva subject to all sorts of change, birth, decay, etc. They who have the direct experience of the cosmic being, do not perceive the diversity, even when their eyes behold the world. In their mind, even while it functions, there is no disorderly movement of thought or movement in different directions. Their mind is therefore no-mind, in which there is non-movement of thought. Their behaviour is non-volitional, like a dry leaf in wind.

The ignorant fool, who is bound to psychological conditioning, extols scripturally- enjoined action, because he is not spiritually awakened. His senses prey upon their objects. The wise one, however, restrains the senses, and remains centred in the self. There is no formless gold nor Brahman totally devoid of manifestation. However, emancipation is the removal of the concept of creation or manifestation. At the conclusion of this cosmic world cycle, there is, during the period of dissolution, one utter darkness, covering the entire creation. Even so, in the eyes of the wise ones, the whole universe is enveloped by the one reality of Brahman. The ocean is one homogeneous unit, in spite of diversity and motion within itself. There is but one Brahman which includes all this diversity and motion. There is the world within the ego-sense, and ego-sense within this creation; the two are inseparable. The jiva sees this creation within itself, without any cause or motivation. The bracelet is gold; when the bracelet is not seen as bracelet, it ceases, and gold alone is. Thus, the seers of truth do not live though living, do not die though dying, do not exist though existing. Their actions are non-volitional functions of the body.

  section VI.2 - chapter 22 - tajjnajnayorasesesu bhavabhavesu karmasu rte nirvasanatvattu na vigeso 'sti kascana (53)

Vasistha continued:

In every body, the jiva exists like a snowflake, apparently heavy and lunge in heavy and large beings, and light and subtle in small beings. The 'I' enters into the triangle in its own conception; and because it is aware of itself, it believes itself to be a body, though this is unreal and only appears to be real. In that triangle, which is the sheath of karma, the jiva, which is of the very essence of the sperm, exists in that body, just as fragrance exists in a flower. Even as the sun's rays spread throughout the earth, this jiva which is in the sperm, and which has entered the triangle, spreads itself throughout the body.

Though this jiva is everywhere, inside and outside, yet it has a special identification with this vital energy (sperm), which is therefore considered its special abode. Thus it exists in the very heart of beings; whatever it conceives of while thus existing in the beings, is the very experience it experiences. But, until it abandons all movement of thought in consciousness, and until it becomes of no-mind, it does not attain peace, and it does not cease to entertain the false notion of 'I am this'. Hence, O Rama, though you may still continue to entertain thoughts and feelings, if the I-ness or egosense ceases in you, you will remain like the space, and there will be peace.

There are sages of self-knowledge, who live and function in this world as if they were sculptured images. Their organs of action function here, though the world does not produce the least disturbance in their consciousness. He who lives like space here (which is unaffected by the activity that goes on within it), is freed of all bondage, and is liberated.

He who does not abandon his confirmed conviction in the existence of diversity, is not abandoned by sorrow. He who is happy with whatever dress is put on him, with whatever food he is fed, and with whatever resting place is offered to him, shines like an emperor. Though he appears to live a conditioned life, he is really unconditioned, for inwardly he is free and void. Though appearing to be active, he does not strive, but functions like one in deep sleep. There is really no difference between the ignorant and the wise (the knower of the truth), except that the latter is free from the conditioned mind. What appears as the world to the conditioned mind, is seen by the unconditoned as Brahman.

Whatever appears to be here, exists, perishes, and comes into being again. But you are that, O Rama, that has neither birth nor death. Once self-knowledge has arisen in you, this world-appearance is powerless to make any impression in you, even as a burnt seed does not give rise to a plant. Such a one rests in the self, whether he is active or inactive. Only he in whom the craving for pleasure has utterly ceased, experiences supreme peace, not one who has gained peace of mind by other means.

  section VI.2 - chapter 23 - varamandhaguhahitvam silantah kitata varam varam marau pangumrgo na gramyajanasangamah (20)

Vasistha continued:

O Rama, devoid of desire or mental colouring, and free from mental conditioning, arise and proceed towards the supreme state, even as Manki did.

Your forbear Aja had invited me to a religious ceremony. As I descended from the air to attend this ceremony, I entered a dense forest which was dusty and hot. Whilst I was trying to go through that forest, I heard a wayfarer wail: "Alas, just as this sun burns everything, the company of the wicked is productive only of sorrow and sin. Let me go to that village yonder, and find some relief from fatigue."

As he was thus about to enter the next village, I said to him:

"Welcome, O wanderer, who has not found the right path! You cannot find eternal satisfaction in this place inhabited by the ignorant, any more than you can quench your thirst by drinking salty water, which will only worsen your thirst. The ignorant wander aimlessly, and take to the wrong paths. They do not engage themselves in self-enquiry, nor do they disengage themselves from wicked action. They function like machines here. It is better to be a snake in a dark cave; it is better to be a worm in a rock; it is better to be a lame deer in a desert (mirage) than to remain in the company of ignorant people. Their company gives rise to momentary pleasure, but it is destructive of self. It is poisonous."

On my saying so, he said to me:

"Lord, who are you? You are radiant like an emperor, though you do not have anything. Have you quaffed nectar? You are devoid of everything, and yet you are perfectly full. What is this form of yours, O sage, which seems to be nothing and yet everything, transcendental though seeming to rest on the earth? You are free from all desire and hope, and yet you appear to entertain desire and hope. In your consciousness, different concepts or notions arise, in accordance with your own wish, and this entire universe rests in you like a seed in a fruit. I am a pilgrim, by name Manki. I have wandered far, and I desire to return to my own abode. But I do not have the energy needed to return home. Lord, the great ones cultivate friendship at first sight. I feel that I am unable to overcome this world-illusion; pray, enlighten me."

I replied to him:

"O pilgrim, I am Vasistha. Do not fear. You have indeed reached the door to emancipation. You have sought the company of Man (who is characterised by self-enquiry), and therefore you have almost reached the other shore of this world-appearance. Hence, in your mind, dispassion has arisen, and there is peace. When the veils that hide the truth are removed, the truth shines by itself. Pray, tell me what you wish to know. How do you propose to destroy this world-illusion?"

  section VI.2 - chapter 24 - avasyam bhaviparyantatadukhatvatsakalanyapi sukhinyevatidhukhani varam duhkhanyato mune (5)

Manki said:

Lord, I have searched in the ten directions for one who could remove my doubts, but till now I have not found such a person. Today, by your company, I have obtained the highest blessing that falls to the lot of the most fortunate among beings.

In this world, all things come into being and perish, and therefore there is repeated experience of sorrow. All the pleasures of the world inevitably end in sorrow. I therefore consider that sorrow is preferable to pleasure which leads to sorrow. Being subjected to the repeated experience of pleasure and pain, my mind is filled with perverse notions, and it does not reflect the inner light of awakened intelligence. Tied to the latent tendencies born of such an ignorant life, the mind only leads me to sinful existence and activity. Thus have I wasted my days. This craving for pleasure never attains fulfilment, never finds satisfaction and, though all its aspirations end in failure, it (the craving) itself does not come to an end. In autumn, the leaves dry up and fall away, but the desire for pleasure does not - nor does the anxiety that arises in the heart and which subjects me to terrible calamities. Even he who is endowed with many blessings, and who enjoys prosperity, is reduced to a miserable state of existence. Such prosperity is often seen to be a bait to trap the unwary one in the pit of sorrow.

Since my heart is thus tainted with sinful tendencies and restlessness, the wise ones, seeing that I am only interested in sense-gratification, take no notice of me. In spite of all this, my mind still pursues its destructive course, since it has not been overcome by death. The darkness of my ignorance, in which the ego-sense thrives, has not yet been dispelled by the moonlight of the study of scriptures and company of enlightened beings. The elephant of ignorance in me has not yet met with the lion of knowledge. The grass of my karma has not encountered the fire of its destruction. The sun of self-enquiry has not risen in me to dispel the darkness of mental conditioning.

O sage, that which I intellectually understand to be nothing, yet appears to me to be a real entity or substance. My senses are eating me away. Even the knowledge of the scriptures seems to form one more veil, instead of helping me destroy the existing veils.

Thus, I am besieged by ignorance and confusion. Lord, tell me what is truly good for me.

  section VI.2 - chapter 25 - vedanatma na so 'styanya iti ya pratibha sthira esa 'vidya bhramastvesa sa ca samsara atatah (8)

Vasistha replied:

Experience, thinking (entertaining notions, etc.), mental conditioning, and imagination, are meaningless, and are productive only of psychological distress. All the sorrows and misfortunes of life are rooted in, and rest in, sense-experience and thinking. This path of life or samsara is twisted and tortuous to the one who is ruled by psychological conditioning or latent tendencies. In the case of the awakened one, however, this samsara ceases along with the cessation of his mental conditioning.

There is nothing other than pure consciousness, even as there is nothing but pure void in space. That there is something known as experiencer other than this pure consciousness is ignorance whose expansion is this samsara (world-appearance). That which arises in the absence of observation disappears when the light of observation is directed towards it. Even so, this fictitious experiencing-self, which is but the reflection of the true self, vanishes when its true nature is examined.

The division created by objective consciousness ceases when the knowledge of the indivisibility of consciousness arises. Pots do not exist independently of clay, for pots are but modifications of clay. Objects are of consciousness; they are not different from consciousness as 'objects of consciousness'. That which is known through knowledge is non-different from that knowledge; the unknown is not known! Consciousness is the common factor in the subject, the predicate (knowing) and the object. Hence, there is nothing other than knowledge or consciousness. If it were otherwise, there could be no comprehension (i.e., of two totally different substances). Hence, even wood and stone are of the essential nature of consciousness, otherwise they could not be apprehended. Whatever there is in this world is pure consciousness. Though the objects (like wood and wax) may appear to be different, they are non-different from the observer's viewpoint, since it is the same observer that observes both of them, and the observer is consciousness.

The ego-sense that perceives the diversity is the creator of the division. The ego-sense is bondage, and its cessation is liberation. It is so simple. Where is the difficulty? The division 'has arisen' just as the vision of two moons arises in diplopia. In that case, how can it be said to have 'arisen'? It is false. Consciousness and inertness cannot be related to each other. Consciousness cannot become unconsciousness. It is consciousness alone which somehow thinks it is inert, and then the limitation bounces down into the conception of materiality, like a rock from a hill-top.

  section VI.2 - chapter 26 - apeksaiva ghano bandha upeksaiva vimukttata sarvasabdanvita tasyam visrantena kimipsyate (36)

Vasistha continued:

When one thus falls into this illusion of world-appearance, he is at once preyed upon by countless other illusions, which arise in the original illusion, just like insects arise after the rain. The mind is like a forest in spring. It is so dense with very many notions and concepts, that dense darkness prevails in it. On account of self-limitation or ignorance, people undergo countless experiences of pleasure and pain in this world.

There is no difference between the sage and the moon - both of them radiate joy. They are peaceful, cool, and tranquil, full of immortalising nectar, and they enable one to see. There is no difference between the ignorant and the child: they are motivated in their lives by whims and fancies, they do not reflect what was nor what will be, and they are devoid of right conduct.

No one, from the Creator down to the smallest insect, can attain supreme peace unless he acquires perfect control of the mind. By the mere investigation of the nature of bondage, it ceases to bind, even as the obstacles on the path do not hinder one who examines them carefully. Ghosts do not haunt one who is careful and who is awake. If you close your eyes, the vision of the external world is blotted out. If you remove the notion of the world from your consciousness, pure consciousness alone exists. This pure consciousness alone exists even now; the world is an unreal appearance, brought about by just a little agitation in it. It is the creation of the cosmic mind, as it were. This cosmic mind merely entertains the notion of such a creation, for it does not have the material substances needed for material creation! The world is a painting on the Brahman-canvas, without colours and without instruments. How then can it be said that this world has really been created - by whom, how, when, and where?!

The notion 'I am happy' experiences happiness, and the notion 'I am unhappy' experiences unhappiness. All these notions are but pure consciousness. As notions, they are false. Since the self or the infinite consciousness is unlimited and unconditioned, there is no agitation or movement in it. There are no desires, no attachment (dependence), and therefore no restlessness or movement in the self. Dependence alone is bondage; non- dependence is freedom or emancipation. He who rests in what is indicated by the 'All', 'Infinite', or 'Fullness', does not desire anything. When the physical body is as unreal as the body seen in a dream, what will the wise man desire for its sake?

In the spiritually awakened and enlightened state, the sage rests in the self; all his desires reach their fulfilment. O Rama, Manki heard all this, and entered into deep contemplation, having abandoned his delusion. He lived performing spontaneous and appropriate actions (pravahapatitam karyam - inevitable action; lit: the action of one fallen in a stream.)

  section VI.2 - chapter 27 28 - athava vasanotsada eva 'sanga iti smrtah yaya kayacidyuktya 'ntah sampadaya tameva hi (28/25)

Vasistha continued:

In the self is unity and diversity, yet not unity or diversity as opposed to each other. How can one assert diversity in it? The one self exists - subtle and omnipresent, like space. It is undivided by the birth and death of bodies. 'I am the body' is delusion, not truth. You are the pure self or undivided consciousness. The subject (observer), the object (observed), and the predicate (observation), are but the modifications of the mind. The truth or the self is undivided by this division, and hence it is beyond contemplation (dhyana). All this is one indivisible Brahman, and there is no such thing as the world. How can illusion arise or exist at all? The deluded feeling that there is a world (either as a reality or as an illusion) has been dispelled by my instruction; there is no reason now for you to suffer bondage. In prosperity and adversity, be free, and live without ego-sense and desire.

Rama said:

I wish to hear from you once again the truth concerning karma, or what is known as the divine will (fate).

Vasistha replied:

Divine will (fate - daivam) and karma are but concepts; the truth is that they are movements in consciousness. When there is such movement, the world-appearance arises; when the movement ceases, the world-appearance also ceases. There is not the least distinction between the movement and consciousness. There is not the least distinction between a person and his karma (action). A creature is known by its characteristic action, and such action reveals the character of the creature: they are inseparable. Hence, the words or concepts 'divine' (daiva), 'action' (karma), and 'person' (nara), are but expressions which denote movement in consciousness.

This movement in consciousness, along with the self-limitation in consciousness, serves as the seed for everything, but there is no cause or seed for the movement in consciousness. There is no distinction between the seed and the sprout; therefore, all this (body, etc.) is but movement in consciousness. This movement is obviously omnipotent, and hence is able to manifest the gods and the demons and other creatures, mobile and immobile, sentient and insentient. They who assert that a person and his actions (karma) are different and distinct, are animals in human semblance; salutation to them.

The seed which sprouts as the world, is the self-limitation or conditioning in consciousness. Burn that seed by non-attachment or freedom. Non-volitional action (non- action in action) is known as non-attachment or freedom. Or, the uprooting of conditioning (vasana) is known as non-attachment or freedom. Attain this freedom by any means. That means, by which you are able to destroy the seed of vasana, is the best. In this nothing but self-effort is of any avail.

  section VI.2 - chapter 29 - yathakramam yathadesam kuru duhkhamaduhkhitah baspakrandadiparyantam dvandvayukttasukhani ca (4)

Vasistha continued:

O Rama, regard all actions everywhere as pure consciousness, and live with your vision introverted. In sorrow and in calamity, in dire distress and in pain, remain free from sorrow within yourself, but behave as if in sorrow, in accordance with propriety, and in accordance with local etiquette, even shedding tears and wailing, and seemingly experiencing pleasure and pain. While enjoying the company of your wife and participating in festivals, etc.,. manifest delight as if you were subject to mental conditioning. Engage yourself in funeral rites, and even in war, as one with limited understanding and ignorant. Acquire wealth and destroy your enemies, as ignorant people of limited understanding do. Be compassionate towards the suffering. Adore the holy ones. Rejoice in happiness. Grieve in sorrow. Be a hero among heroes. With your gaze turned inward, swimming in the bliss of the self, and with your heart and mind at peace, what you do, you do not do.

When you thus rest in the self, even the sharpest weapon cannot cut you (the self- knowledge). This self-knowledge is not cut by weapons nor burnt by fire, neither wetted by rain nor dried by wind. Cling to the pillar of self-knowledge, knowing the self to be free from old age and death. Thus rooted in self-knowledge, though active externally, you will not once again fall into the error of self-limitation, vasana. Lead an active life, though remaining inwardly as if in the deep sleep state.

Abandon all notion of division. Rest in self-knowledge with your awareness extending just a little outside. Thus, you are utterly at rest as if in deep sleep within yourself, whether you are active externally or not so active, whether you hold on to something or abandon something. You will then be totally free from all disharmony, since you realise the non- distinction between the waking and the deep sleep states. Thus, by the practice of self- awareness, which is beginningless and endless, you will gradually reach that supreme state of consciousness, in which there is no duality, and which is beyond all materiality. In it, there is neither unity nor diversity, but supreme peace.

Rama asked:

If such be the truth concerning the ego-sense, O sage, how do you appear here, being called Vasistha? When Rama said this, Vasistha became totally silent. The members of the assembly were concerned.

Seeing this, Rama asked again:

Why are you silent, O sage? There is nothing in the whole world which a holy sage is unable to answer.

Vasistha replied:

I was silent not because I could not answer, but because silence is the only answer to your question.

  section VI.2 - chapter 29 - dvividho bhavati prasta tattvajno 'jno 'thavapi ca ajnasya 'jnataya deyo jnasya tu jnatayottarah (32)

Vasistha continued:

There are two types of questioners: the enlightened and the ignorant. One should answer the ignorant from the point of view of the ignorant, and the wise from the point of view of wisdom. Till now, you were ignorant and, hence, you deserved only intellectual answers. Now you know the truth, and you rest in the supreme state, hence, intellectual and logical answers will no longer do for you. O Rama, all verbal statements (whether they are verbose or brief, whether their purport is subtle or transcendental) are all limited by logic, by duality and division.

Such tainted answers are not worthy of you, my dear one; and words are incapable of forming a pure and untainted statement. To one such as you, one should transmit the purest truth; and the purest truth is expressed only by complete silence. That silence, which is free from rational enquiry and mental activity, is the supreme state; hence, that alone was the appropriate answer to a question by a wise one like you. Again, all expression is the expression of the nature of one who expresses it. I am firmly established in the pure non-dual and indivisible consciousness which is the supreme state. How can I subject myself to the imperfection of expressing the inexpressible? Hence, I did not attempt to reduce the infinite to words which spring from mental activity.

Rama said:

I realise that all expressions are tainted with duality and limitation. Making due allowance for this, tell me who you are.

Vasistha replied:

I am the pure space-like consciousness, devoid of objective experience, and beyond all mental activity or thought. I am the pure and infinite consciousness. Even so are you. The whole world is that, too. Everything is the pure, indivisible consciousness. I am pure consciousness and nothing but that. Since there is nothing apart from that, I do not know how to describe that. It is when one endeavours to give expression to one's self that the ego-sense and all the rest of it arise, even if one's attempt is to attain total freedom. They call it the supreme state, in which one, though alive, behaves as if he were dead.

It is absurd for the ego-sense to seek this emancipation, for it can never comprehend the truth. The infinite consciousness surely stands in no need of realising the infinite consciousness! Either way, it is like the born blind, endeavouring to see a painting. That is nirvana (emancipation or freedom), in which one stands firm like a rock, whether or not there is agitation or movement in consciousness. He sees no 'other'. He is free from all desires and cravings. In him there is no 'I', 'you', or the 'other'. It is alone (all+one).

  section VI.2 - chapter 29 - jnatvena jnatvamasadya munirbhavati manavah ajnatvadajnatametya prayati pasuvrksatam (66)

Vasistha continued:

The awareness of the infinite consciousness of itself is the mind. This itself is samsara and bondage, which lead to psychic distress. When the infinite consciousness remains itself as if unaware of itself, that is moksa or liberation. Mind, intellect, etc., are but modifications of pure consciousness, for they are mere words. In fact, the pure undivided consciousness alone exists. When pure consciousness alone exists, pervading everything inside and out, how does the notion of division arise, and where?

Is there a difference between pure consciousness and utter void? Even if there is, it is impossible to put it into words. I am the pure (space of) consciousness, if the notion of self- limitation (mental conditioning) ceases. However, since such limitation is but a notion, it cannot limit the infinite. When this understanding arises in one, though there is self- awareness, even that ceases, for there is no division between the observer and the observed. It is as if void is the ultimate truth!

Ignorance points to the hidden wisdom. Wisdom then destroys that ignorance and eventually that, too, comes to rest. That is the supreme state. The wise muni (one who is inwardly silent), becomes a manava (Man) by self-knowledge. (Or, man becomes mumi.) Being ignorant, the ignorant become animals and trees. I am Brahman' and 'This is the world' are deluded notions. They are not seen on enquiry or investigation. When light goes in search of darkness, darkness vanishes. The peaceful man of right understanding possesses all the senses, but since he is not swayed by false notions, he does not subject himself to their experiences. He lives as if in deep sleep.

All dreams end in deep sleep; similarly deep sleep ends in samadhi. All the objects of perception merge in knowledge, and everything is then seen as the one self. One who sees that all these objects are experienced only in the conditioned state of the mind, realises instantly that the self is unconditioned. Since, in the unconditioned, there is neither doership nor enjoyership, there is in reality no sorrow and no pleasure, no virtue, no sin, there is no loss to anyone. All this is pure void. Even the notion of ego-sense and mine-ness is void. All appearance is illusion, and it does not exist in us. One who sees this, engages himself in non-volitional action, or remains in complete silence (kastha-mauna or the silence of a log of wood). He is Brahman. For the attainment of supreme peace, the embodied being has no other means.

  section VI.2 - chapter 30 - citrasangarayuddhasya sainyasya ' ksubdhata yatha tathaiva samata jnasya vyavaharavato 'pi ca (5)

Vasistha continued:

The notion of 'I' is utter ignorance. It blocks the path to nirvana or liberation. Yet, the foolish man endeavours with the help of this darkness of ignorance to find the light of truth! The investigation of the ego-sense reveals its limitation and conditioned nature, or its total absence. It is found only in the ignorant, and not in the knower of truth. The knower of truth, on the other hand, exists in the embodied or disembodied state, without the least anxiety or sorrow, having totally abandoned the notion of the ego. There is no fear of destruction in the battle painted on a canvas. Even so, when the knower of truth is established in inner equanimity, activity does not affect him. In the case of the liberated sage, even the manifestations of conditioned behaviour are apparent, not real. As in the case of the mantle of a gas-lamp, which retains its form and shape though it has really been burnt to ashes, the liberated sage's personality is no-personality, his mind is no-mind, and his conditioning is truly unconditioned. It is Brahman and naught else. He who rests in total peace within, though apparently engaged in diverse activities externally, is a liberated one.

The elephants and chariots which float in the sky are but the cloud-formations which are cloud. The worlds that seem to exist are similarly nothing but the supreme self or Brahman. The cause of sorrow is therefore the acceptance of the unreal as the real, which arises from misunderstanding or deluded understanding of the real. The truth is that, on account of the ego-sense, the ignorant person experiences the existence of the world within it, though in reality he is the infinite consciousness. Just as a firebrand, when it is whirled around, creates illusory forms in space, whereas the only reality is the single spark of fire at the end of the stick, even so all these diverse forms are but the apparent appearances of the one indivisible Brahman or infinite consciousness. Let all this (the beginning and the end, the rising and the falling, space and time) exist as it pleases. One should rest in the inner peace.

The inert water is able to sustain the ship that carries a load across the water, and thus overcome the obstacle created by itself (the water). Even so, this inert world itself enables a man to cross this apparent world-appearance. That which is created by thought can also be destroyed by thought. Hence, attain fearlessness by realising that there is neither 'I' nor 'the other'. For, nothing called 'I' is discovered when one investigates the body, mind, etc. Abandon the pursuit of pleasure, engage yourself in enquiry, and be devoted to self-effort.

  section VI.2 - chapter 31 - vasanaiveha purusah preksita sa na vidyate tam ca na preksate kascittatah sansara agatah (16)

Vasistha continued:

The infinite consciousness reflects itself as the infinite and unconditioned consciousness in all, and that alone is truly experienced in all. But when the notion of an object arises, and when that notion is confirmed by repetition, this consciousness manifests as the object, like the dream-objects which, though within oneself, appear in that dream to be objects. When a dream-object perishes, nothing is lost; when 'the world' or 'the I' is lost, nothing is lost. There is no sense even in condemning this world and the ego-sense. Who will extol or condemn an hallucination? Investigation alone is appropriate here. What remains is the truth. Remain firmly established in it.

This world-appearance is but a notion, and it is utterly dispelled by enquiry. What remains then is Brahman. To accept the reality of this world-appearance is like trusting the words of the barren woman's son. The individual personality is vasana or mental conditioning, which disappears on investigation. However, in a state of ignorance, when one fails to observe it, this world-appearance arises.

The body is the result of the permutation and combination of the five elements, and is inert. Even the mind, the intellect, and the ego-sense, are also of the same elements. When one is able to abandon the inert materiality of the mind, the intellect, and the ego-sense, one attains the pure unconditioned being. This is liberation.

The 'object' arises in the 'subject' but has no independent existence. Hence, even 'the conditioned state or being' is but a notion; it is not real. Therefore, it vanishes when enquired into. It is best to reject the notion and stop it from arising again by never thinking of it again. There is neither the subject (seer) nor an experiencer, neither the real nor the unreal. There is the supreme peace alone. One who is established in this peace, is free from likes and dislikes, though engaged in activity. Or, he may not engage himself in activity. When the mind is freed of all notions that limit the unconditioned consciousness, how does the sage act in a dualistic way? Free from love, hate, and fear, he exists as the immutable self, firmly established in the supreme peace.

The notion of 'object' which arises in the 'subject' is then experienced by the latter as different from it. In fact, the two (like the dreamer and the wuhuful person) are indistinguishably one, like milk that is kept in two cups. The supreme self is free from all notions. Notions give rise to objects, and when the notions are abandoned, the objects cease to be.

  section VI.2 - chapter 32 - ko 'ham kathamidam drsyam ko jivah kim ca jivanam iti tattvajnasamyogadyavajjivam vicarayet (18)

Vasistha continued:

When there is movement in the infinite consciousness, the notions of 'I' and 'the world' arise. These in themselves are harmless if one realises that in fact they are non-different from the self or the infinite consciousness. But, when they are considered real in themselves, and the world is perceived as real, then there is great misfortune.

Even this movement in the unconditioned is not a real entity. If it is unreal, how much more unreal are the notions that arise on account of such movement! It is as true as the dancing of the barren woman's son. Such movement arises in ignorance; it is ignorance. In the light of right understanding, it ceases.

In the same way, the ego-sense arises when its existence is conceived. When that concept is rejected, the ego-sense ceases to be. This is known as dhyana (meditation) and samadhi (super-conscious state). It is the unconditioned consciousness. Pray, do not fall into the net of duality and non-duality, etc. All such controversy and polemics only lead to sorrow and despair. When one pursues the unreal or impermanent, there is sorrow. When the conditioning of consciousness drops away, there is no sorrow, even as in sleep there is no sorrow. The consciousness that abandons conditioning realises its unconditioned nature. That is liberation.

With the help of my instructions, if you realise that the 'I' does not exist, then your understanding is firm and unshakable. The world and the 'I' exist only as notions, not as fact, nor as reality. They cease to be when one enquires "Who am I?" and "How has this world arisen?". The realisation of the non-existence of the 'I' is nirvana or liberation. The light of this realisation dispels the darkness of ignorance. Therefore, one should enquire till the end of one's life: "Who am I?", "How did this world arise?", "What is jiva or the individual personality?", and "What is life?", as instructed by the knowers of the truth. When you betake yourself to the company of the knowers of truth, the light of their self- knowledge dispels the darkness of ignorance and its retinue, including the ego-sense. Hence, keep their company.

Resort to these knowers of truth in privacy, not in public. For, when different people express different points of view, your understanding may be stunted or perverted. The wise man should approach the knower of truth in privacy, learn the truth, and contemplate that truth. This contemplation dispels the cloud of concepts and notions which cast a shadow on consciousness.

  section VI.2 - chapter 33 - vacasa manasa cantah sabdarthavavibhavayan ye aste vardhate tasya kalpanopasamah sanaih (4)

Vasistha continued:

When one has attained wisdom through self-effort and with the help of the company of the holy ones, this world-appearance does not expand in his consciousness. Notions arise in one's consciousness and, when a counter-notion is raised, the former undergo radical mutation. The total abandonment of all notions or ideas is liberation, and such an abandonment is possible when the pursuit of pleasure is abandoned. Notions and ideas gradually cease to arise and to expand in one who resolutely refrains from associating words with meanings, in his own mind - whether these words are uttered by others, or they arise in one's own mind.

The abandonment of ego-sense is the cessation of ignorance; this and nothing else is liberation. Whether this world exists or does not exist, its apprehension or recognition by the mind leads to sorrow; its non-recognition is bliss. For all embodied beings there are two forms of disease: the first relates to this world, and the second relates to the other world. For illnesses which are related to life in this world, ignorant people try to find a remedy before their lives come to an end. But there are no such remedies for the problems connected with the life beyond. One cannot hope to remedy them in the other world, for such remedies do not exist in the other world. If one is unable to find a remedy for the dreadful disease known as ignorance here in this world, one can surely not find a remedy after leaving this world. Therefore, do not waste your time in trying to find futile remedies for the problems connected with your life in this world. By self-knowledge, rid yourself of the problems connected with the life hereafter. There is no time to lose, for life is ebbing away all the time.

If you do not uplift yourself from the mire of pleasure, you cannot find any other remedy. The fool who revels in pleasure invites sorrow and misfortune. Just as the strength of manhood manifests in the energy of childhood, the fullness of perfection (nirvana) begins with the effectiveness of self-discipline, or the abandonment of the pursuit of pleasure. The life stream of the knower of truth flows in harmony, while the life stream of the ignorant is full of whirlpools.

Universes arise in the infinite consciousness, like bubbles on the surface of the ocean. But they are non-different from the unconditioned existence. Brahman is beyond all description, and does not even have a 'nature' which can be conceived of. Hence, it is unwise to suggest that the manifestation of the universes is its nature! Creation, world, movement, of consciousness, etc., are mere words without substance. When such ideas are abandoned, the 'world' and the 'I' cease to be, and consciousness alone exists, pure and immutable. This unconditioned consciousness alone is, naught else is - not even the nature of diverse objects here. All such notions (concerning the nature of diverse objects) are the offshoots of delusion.

  section VI.2 - chapter 34 - brahmaiva 'ham jagaccatra kuto nasasamudbhavau ato harsavisadanam kintveva kathamaspadam (22)

Vasistha continued:

That which is annihilated by happiness or unhappiness in life, is so annihilated; but that which is not annihilated, is not annihilated. This is the essence of the scriptural teachings. One who has desires undergoes pleasant and unpleasant experiences. If one wishes to get rid of the disease of such experiences, the only thing to do is to get rid of the desires.

There is no delusion in the supreme self that the 'I' and 'the world' exist. Who has invented these expressions and superimposed them on the pure void which is supreme peace? There is neither an 'I', nor the 'world', nor even 'Brahman'. All these are words. The only reality is supreme peace. Since this is the all, there is no division in it, nor a doer, nor an experiencer. For the sake of instruction, definitions are coined. That is the only truth that the self and the self alone is. But, just as the dream experiences of two people sleeping side by side are not the same, and one does not know what the other is dreaming about, one's understanding and inner experience are personal and unique.

Surely, it is consciousness as the self that is aware of everything in the universe. Hence, I am that consciousness; I, the world, and all things in it, are non-different from it. It is the one self that appears as the many, but because of ignorance, and because of the extreme subtlety of the self, this is not seen as such. It is the self that sees this universe within itself as if the universe had a form, though in fact it has no form. All distinctions, like sentient, insentient, etc., though they are not real, are intended only for the instruction of seekers.

The notion 'I' arises in Brahman accidentally (like the crow alighting on the cocoanut tree and the cocoanut falling down without causal relationship). In truth, I am Brahman, the world is Brahman, there is neither a beginning nor a ceasing. Hence, where is the reason to rejoice or to grieve? Because the Lord is omnipotent, some things appear to be sentient and others insentient. But there are no such divisions in Brahman. This creation appears to be a limb of the Lord, and there appears to be a causal relationship, but this is not true, for in Brahman there does not exist anything which can be referred to as its nature.

Dualistic experience is bondage, and liberation is its abandonment. If such experience is abandoned, all divisions between the seer (subject) and the seen (object), the observer and the observed, cease. Movement in consciousness is considered creation; and when that movement is seen to be false and non-existent, there is nirvana. Brahman is unconditioned and unmodified. The entire universe is absolute Brahman, without any division whatsoever.

  section VI.2 - chapter 35 - udyatsvapi jagatsvesa santameva 'vatisthate aniccha eva mukurah pratibimbasatesviva (38)

Vasistha continued:

The infinite consciousness, O Rama, is everywhere, and hence it seems to go from one part of the universe to another in the twinkling of an eye. Whatever be the activity you are engaged in, remain established in the unconditioned self. The characteristic of ignorance is that it is not found on enquiry or investigation. If it can be seen or observed, then it will become knowledge. When, thus, ignorance does not exist, then surely there is no division in consciousness.

Brahman alone exists as if it were the world, the one as if divided, the pure as if impure, the full as if void, the void as if full, movement as if stable and vice versa, the unmodified as if modified, the tranquil as if restless, the reality as if non-existent, consciousness as if inert, the self as if the object, the not-self as if the self, the eternal as if perishable, the unknowable as if knowable, the obvious as it shrouded in darkness - and though it is all existence, it is difficult to see it.

The infinite is unconditioned, and therefore it does not seem to exist anywhere in particular. In it, there is no divison as doer, action, instrument, and cause. It exists as all, everywhere, at all times. It is invisible, but ever in front of you. There is no distinction in it between consciousness and inertia. I am, and I am even the notion 'I am not'; if there is another, that too I am.

All these universes appear to be in the infinite consciousness, though no such appearance or division is possible in it. It is as if this consciousness wished to see itself, and thus became its own mirror, in which it reflected itself, without any such intention. Thus, the pure being becomes its own toert reflection - the universe. The infinite consciousness itself is known as the world.

All the substances or material creatures arise in it; they shine in it, and they are absorbed into it. The whole world is a painting, and this consciousness itself is the pure and colourless paint with which the world has been painted. The objects seem to be subject to creation and destruction, but consciousness is eternal and unconditioned. Though thousands of worlds appear to arise in this consciousness, it remains at peace, for in it there is no intention to create, even as a mirror remains unaffected by the many reflections seen in it. This infinite consciousness is the unintentional and non-volitional (non)cause of the appearance of the world, now and of the world to come. When it opens its eyes, the worlds arise, and when it closes its eyes, the worlds disappear.

  section VI.2 - chapter 36 - sastropadesaguravah preksyante kimanarthakam kimicchananusandhasamadhirnadhigamyate (34)

Vasistha continued:

Just as a child's hallucination is not experienced by me, but is real for the child, there is no creation in my consciousness. Since the forms, the vision, and the intelligence, which comprehends them are pure consciousness, only that exists, not the universe. I do not perceive the ego-sense, etc., but I realise the existence of the pure consciousness or absolute peace. Know that even these words of mine are pure consciousness, and that this dialogue exists in the plane of your own consciousness.

That is known as the supreme state in which no desire arises. The sage who is free from desire, functions here as if he were made of wood. He experiences pure void within and pure void without; to him the world is like an empty reed. He who is not enamoured of this world, and whose heart delights in the cosmic being alone, is at peace, and he has overcome this ocean of samsara. Having overcome desire and abandoned latent tendencies or mental conditioning, speak what is to be spoken, touch what is to be touched, taste diverse flavours, see diverse scenes, and smell diverse scents.

It is only by thus understanding the essencelessness of the objects of experience that one becomes free from the disease of desire. The arising of desire is sorrow, and the cessation of desire is supreme joy; there is no sorrow and no joy comparable to them, even in hell and in heaven. The mind is desire, and the cessation of desire is moksa (liberation) - this is the essence of all scriptures. If this desire cannot be overcome by self-effort, then surely it is powerful, and no other remedy is of any use! If you cannot overcome desire completely, then deal with it step by step. The wayfarer does not despair at the sight of the long road ahead, but takes one step at a time. Desire alone is samsara or the world-appearance which is an extension or projection of one's desire; its non-cognition is liberation. Hence, one should diligently strive to overcome desire; all else is vain. Why does one vainly study the scriptures and hear the instructions of the preceptors? There is no samndhi without the cessation of desire! If one finds that it is impossible to overcome desire by his own wisdom, then of what use is the study of scriptures or the instruction of the preceptor? Once this restlessness caused by desire is restrained, then very little effort is needed to attain self- knowledge. Hence, let everyone strive by every means to overcome desire, which is the seed for birth, old age and death. With the arising of desire, bondage arises; and with the cessation of desire, bondage ceases. Let, therefore, the seed of desire be burnt in one's own heart, by the fire of peace, equanimity, and self-control.

  section VI.2 - chapter 37 - grahyagrahakasambandhah svanistho 'pi na labhyate asatastu katham labbah kena labdho 'sitah sasi (6)

Vasistha continued:

Yoga is getting rid of the poison of desire. I have already dealt with it, and I shall tell you again, so that it may be very clear.

Even if you desire to have something, there is nothing other than the self. What would you desire? Consciousness is subtle, like space, and indivisible; that itself is this world. How do you desire and what? There are no objects which can be desired. We do not see, either, if there is a distinction and relationship between gain (of an object) and its possessor. How is an unreal substance gained? Who has obtained a black moon? When thus the nature of the gain and its possessor is clearly understood, we do not know where they disappear!

When the distinction between the seer, sight, and the scene, is also seen to be non- existent, the ego-sense, etc., are merged in the self or consciousness. In nirvana or liberation, there is no seer, nor sight, nor scene; when the latter exist, there is no nirvana. The illusory appearance of objects is of no practical use: a shell that looks like silver has no cash-value. When you affirm the reality of the illusory appearance, you invite unhappiness; when its unreality is realised, there is great happiness.

There is not even a cause-and-effect relationship between any two things here, because the one infinite consciousness alone is real. 'Cause' and 'effect' are words which indicate nothing. What is the cause of the liquidity of water or movement of air? There is no sorrow, no happiness, since the whole world is the Lord. There is nothing other than unconditioned consciousness. How then can desire arise?

Rama asked:

If all that is, is Brahman, or the infinite consciousness, then surely desire is also that! Where is the justification for injunctions and prohibitions?

Vasistha replied:

Once the truth is realised, then desire is Brahman, and nothing else. But, O Rama, as and when self-knowledge or the knowledge of the truth arises, at that very moment desire ceases, even as darkness vanishes at the very moment the sun rises. When the sun of self- knowledge arises, the sense of duality ceases along with vasana or mental conditioning. How can desire exist in that state? In the man of self-knowledge, there is neither an aversion to objects, nor attraction, nor desire for them; the absence of taste for them is natural.

  section VI.2 - chapter 37 - pratisedhavidhinam tu tajjno na visayah kvacit santasarvaisanecchasya ko 'sya kith vaktti kimkrte (31)

Vasistha continued:

If the man of self-knowledge entertains any desire at all, it is accidental and causeless, or it is at the request of others. Such desire is Brahman. However, this much is certain: a desire does not arise in the wise man. Injunctions and prohibitions do not apply to the man of self-knowledge. Who will wish to give what instruction to one in whom all desires have ceased? In fact, these are the signs by which one recognises the knower of truth: in him desire has been greatly weakened, and he is devoted to the happiness and joy of all.

When the objects are understood to be essenceless, and there is no taste for pleasure, desire does not arise - and that is liberation. When the enlightened person goes beyond the notions of unity and duality, he treats desire and non-desire as equal and divine. He is free from agitation, and rests in the Lord in peace. He is not interested in doing anything, nor is there anything for him to gain by refraining from doing something. Nothing matters any more: desire or non-desire, truth or falsehood, self or another, life or death. In such a person, no desire arises; and if a desire does arise, it is Brahman.

He to whom there is neither joy nor sorrow, who rests in peace, and who is inwardly unagitated, he is enlightened. He is able to transform even sorrow into joy. When one is firmly established in the realisation of the truth, then space rests in space, peace in peace, auspiciousness in suspiciousness, void in void, the world in Brahman. The false ego-sense vanishes.

If the world appears to be, it is surely like the city which appears in the imagination of someone else. It is an illusory appearance. The ego-sense is unreal, though it appears to be real. This world-appearance is neither real nor unreal; it is indescribable. Hence, though it is true that the knower of truth is not affected by desire or by non-desire, I think it is preferable that, even in his case, the desire does not arise. For the mind is movement in consciousness as it becomes aware of itself; that itself is samsara and also desire. To be free from it is liberation. Knowing it thus, let desire be abandoned.

In truth, however, whether there is desire or no desire, whether there is creation or cosmic dissolution, there is no loss of anything to anyone here. Desire and non-desire, truth and falsehood, existence and non-existence, happiness and sorrow - all these are but notions which arise in space, but which do not give rise to anything. But he is regarded as a candidate for liberation in whom desire is weakened day after day. No other remedy in the world can remove the dreadful pain caused in the heart by desire.

  section VI.2 - chapter 37 - kalo jaganti bhuvananyahamaksavarga stvam tani tatra ca tatheti ca sarvamekam cidvyoma santamajamavyayamisvaratma ragadayah khalu na kecana sambhavanti (84)

Vasistha continued:

No remedy other than self-knowledge or the knowledge of the truth is effective in getting rid of desire. It is vain to deal with it with the help of remedies which are themselves based on falsehood (like the ego-sense,etc.).

Consciousness appears to become inert matter on account of the ego-sense. Thus arise the mind and the body. Yet, because it is consciousness, it experiences itself (though now as the body) without abandoning its reality as consciousness. Hence, this creation (of the world, the body, etc.) is neither true nor false.

The earth is void, the mountains are void, the solid substances are void, the worlds are void, movement is void, and even the experience of this creation is void. Hence, this world-appearance does not arise nor cease. In this ocean of infinite consciousness, worlds are like waves and ripples, non-different though appearing to be different, arising without any reason or cause whatsoever, and yet not arising in truth, nor ever ceasing to be. In the infinite consciousness, it is impossible for an object other than itself to arise at all.

The yogis or the perfected beings can make the whole world a void, and also convert the void into the world in the twinkling of an eye, with the help of the magic potion known as consciousness. There are countless such worlds created by these siddhas (perfected beings) in space, countless creations, all of which are but pure, infinite consciousness. Enlightened yogis even travel from one such creation to another.

All such creation is non-different from consciousness, like fragrance and flower, yet they appear to be different. Their appearance in the infinite consciousness is illusory. Since they are apprehended by the notions that arise in every observer, they are experienced in accordance with those notions. In the yogis, these notions are greatly weakened and, therefore, they see the truth, and their statements are close to truth. In the case of the others, their declarations are coloured by their own notions or mental conditioning.

O Rama, time sets the worlds in motion, and in them the fictitious 'I', 'you', 'they', 'there', and 'thus'. All this is one pure infinite consciousness, which is supreme peace, uncreated and undecaying. This is the Lord, the self. How and in whom do desire and all the rest of it arise?

  section VI.2 - chapter 38 - cinmayatviccitau cetyam jalamapsviva majjati tenanubhuvati nanyatha kasthayoriva (10)

Vasistha continued:

Consciousness sees in itself its own self as if it were its own object. Though creation is regarded as twofold - the creation by Brahma, and the creation by one' s mind - they are essentially the same, because both of them spring from the self or infinite consciousness. It is the awareness inherent in consciousness that makes this notion of creation appear to be outside of consciousness. Hence, we see no difference between subjective idealism and absolute idealism.

All these diverse objects arise in the infinite consciousness, exist in it, and are non- different from it. It is because of this truth that experience of these diverse objects arises. Since both the subject and the object of experience are consciousness, the object merges in the subject, like water with water. Thereby, experience arises. Otherwise, if this were not so, there could be no experience, as between two pieces of wood. In the object, there exist the various elements - earth, water, etc. In the subject, there exist life-force, mind, jiva, etc. But these are not pure consciousness. They are the apparent appearances that arise in consciousness. Hence, they are in fact unreal. Since the unreal can have no existence, it is clear that the reality or the infinite consciousness or Brahman alone exists.

When the dream-objects of the person sleeping next to you come to an end on account of the dreamer waking up, you do not lose anything. To the one who has risen above the ego-sense, the whole universe appears to be worth less than a blade of grass. Such a person is not tempted by anything in the three worlds, and to him the status of even the gods is worth less than that of a piece of hair. Unto him, duality or diversity is unreal and false.

When thus the whole universe is void in the eyes of the wise man, how does desire arise in his heart? To him even life and death are non-different. On examination, even the body, etc., are seen to be unreal and false. When even the mind has ceased with the cessation of notions concerning the body and the world, the self or the infinite consciousness alone remains.

The ego-sense seems to arise only in the absence of such investigation into the nature of truth. When one enquires into it, the ego-sense ceases, and there is pure infinite consciousness. The mind is freed from objectification. Daily life is transmuted into divine life. Whatever you do, whatever you enjoy - all that becomes divine. Desireless and free from delusion, remain established in self-knowledge. Since there are no other motivations, let the scriptures guide your conduct.

  section VI.2 - chapter 39 - taistu yo vyavaharo 'me tadbrahma brahmani sthitam te yatpasyanti pasyantu tattairalamalam mama (29)

Vasistha continued:

He in whom the veil of ignorance has been rent asunder, and in whom there is no desire, shines with the light of pure intelligence. All his doubts are at rest, and he illumines all around him. He who comes into contact with him who is free from doubt, and who is independent (free from all dependence), is also purified and illumined.

The notion of the reality of the objects of this world arises only in ignorance. If it is realised that the objects are unreal, how does desire for them arise? Even 'creation' and 'liberation' are words without meaning. But this world is consciousness; if that were not so, neither 'I' nor 'that' could be comprehended.

Real peace is attained when one does not apprehend ego-sense, and all the rest of its retinue, including sorrow. In deep sleep, there are no dreams; and the state of deep sleep is not experienced during dreams. Even so, the apprehension of ego-sense, sorrow (born of the notion of world- appearance), and peace (born of nirvana), do not exist at the same time. All these are but notions; in truth, there is neither creation nor nirvana, neither sleep nor dreams. When all these are rejected, there is real peace.

Confusion or delusion is unreal, and the unreal does not exist. That which is not found on investigation does not exist. What is realised on investigation is one's true nature, which alone exists, and there is no diversity in it. When one moves away from one's real nature, there is great sorrow; when one rests in the self, there is great peace and self-control.

The elements (the senses, mind, etc.) act only with the help of their own other counterparts (light, space, etc.). The self or the infinite consciousness does not do anything, and is not involved in activities. They who consider this world real, do not have self-knowledge, and to them we are 'unreal' . In me, there is pure awareness of the one cosmic consciousness, and even the activities of the world appear non-different from it - just as movement is non-different from the wind. In their mind, my body seems to be real; but to my illumined intelligence, their physical existence is unreal, as it is to a sleeping person. My relationship with them is also Brahman, which exists in Brahman. Whatever be their vision, let it be so; that is all right for me. Since all this is pervaded by Brahman, I do not exist as 'I'. Even these words apparently arise, for your sake. In the heart of such a knower of truth, there is neither desire for pleasure nor desire for liberation. Neither liberation, nor wealth etc., is of any use to him who is established in the realisation that 'I am not, nor is the world'.

  section VI.2 - chapter 40 41 - yajjagrati susuptatvam bodhadarasavasanam tam svabhavam vidustajjna mukttistatparinamita (41/14)

Vasistha continued:

O Rama, that is called the self (svariiipain) which knows external forms and internal psychological states. When the not-self is weakened and self-nature expands, in the light that then arises, the world is realised as a mere experience. When one is fully established in the self, then this world-appearance ceases, like a dream during deep sleep.

Knowing that pleasures are dreaded diseases, that relatives are bondage and wealth (artha) is the source of unhappiness (anartha), one should rest in the self. The not-self is samsara, and resting in the self is supreme good. Hence, one should be oneself, as the void of consciousness. I am not the self, nor the objects, nor the world-appearance; I am Brahman, the supreme peace into which I have entered. You alone are aware of the 'you'; I see only the supreme peace. The Brahman-consciousness does not know the creation- consciousness and vice versa, even as the dreamer does not know the sleep state and one asleep does not experience the dream-state. The enlightened person sees both Brahman and the world as the waking and the dreaming states. Hence, he knows all these as they are.

As surely as it is a certainty that, where there is sunlight, there is illumination, where there is experience of the essencelessness of the worldly objects, there occurs spiritual awakening. The only reality here is that the supreme essence of cosmic consciousness dances in every atom of existence. Who can measure the immeasurable or count the infinite? This delightful cosmic dance that you see in front of you, O Rama, is but the play of the infinite consciousness. The sleeping person, when he is not in deep sleep, becomes the field for the play of dreams; in the same manner, the self when it is not in self- knowledge, appears to become the seed for this world-appearance. Contemplate the self, and live in the waking state as if fast asleep, free from psychological distress.

When one is spiritually awakened, and when one lives with his wakeful state resembling deep sleep, the state in which he is, is known as svabhdva (self-nature), and this state leads one to liberation. One who is established in Brahman, and who does not see a distinction between Brahman and the 'world', lives in this world, too, without creating a division between subject, object, and predicate, and therefore without a sense of doership. In his eyes, everything appears as it is, and there is neither unity nor diversity.

An imaginary city is imagination, not a city. This world-appearance is appearance, not the world. The reality is infinite consciousness or Brahman.

  section VI.2 - chapter 42 - vicarasamasatsangabalipuspaikapujitah sadyo moksaphalah sadho svatmaiva paramesvarah (30)

Vasistha continued:

The world-appearance arises in ignorance, and wisdom puts an end to it. But all this is meaningless to the reality itself, which neither arises nor ceases. That reality is the indivisible, infinite consciousness, apart from which nothing is. That seems to undergo polarisation within itself, thus becoming aware of itself as its own object; this seems to create a division and partial knowledge, which is ignorance. Such awareness is inherent in consciousness, but it is non-different from consciousness.

The distinction between the world and its Lord is verbal and false. In the indivisible, infinite consciousness, no such distinction is meaningful. On account of the illusory notions of time and space, somewhere at some time, gold appears to have become a bracelet; even so does the notion of a creation arise in consciousness. When thus even duality is non-existent, investigation into the causal relationship between the Creator and this creation becomes meaningless.

When what exists is realised as it is (i.e., as the indivisible consciousness), the world- appearance ceases. Remain firmly established like a rock in the realisation of this truth, while functioning as an intelligent being here. Worship the self which is the supreme Lord with all your natural actions and experiences, including your wisdom. Worshipped with these articles, the self instantly bestows upon you the boon of spiritual unfoldment; in comparison, the worship of gods like Rudra and Visnu is worthless. The self, which is the Lord, immediately confers moksa or final liberation when worshipped with enquiry into the nature of self, with self-control and satsanga (company of the wise).

Perception of the reality is the best form of worship. When the Lord exists as the self, only a fool worships others. Worship of the gods, pilgrimage, austerity, etc., are said to confer their blessings if they are iperformed with wisdom or viveka. Surely, it is this wisdom that is vital in fall these. Is it not sufficient then to worship the self with viveka itself? With this wisdom, get rid of body-consciousness, and along with it, shame, row, despair, pleasure, and pain. Wisdom reveals consciousness as the self, but in the absence of objects like body, etc., this consciousness enters into supreme peace, which is indescribable. To describe it is to destroy it. And to rest content with the knowledge gained from the scriptures, considering oneself to be enlightened, is like the vain imagination of the born-blind. When the unreality of the objects is understood, and it is realised that consciousness is not the object of knowledge, then there is enlightment, which is beyond description.

  section VI.2 - chapter 43 - ajnavabuddhah samsarah sa hi nasti managapi avakistam ca yatsatyam tasya nama na vidyate (21)

Vasistha continued:

The characteristic of one who is free from the fever of ignorance, and whose heart is calm and cool on account of self-knowledge, is that he is not tempted by pleasure. Enough of all this talk about knowledge and wisdom, which are words and the notions indicated by those words, without a corresponding truth. Nirvana or liberation is the non-experience of ego-sense. Let this truth be clearly understood.

Just as the man who is awake does not derive any pleasure from the objects he saw during his dream, we do not derive any pleasure from the objects of this world-appearance.

Just as vampires and goblins arise in a dark forest, all these fourteen worlds arise in the darkness of ignorance and delusion. When the truth is investigated, the goblin is seen not to exist; and when the truth concerning these fourteen worlds is investigated, they are seen to be pure consciousness. The objects surely do not exist independently, and hence they are unreal; they are pervaded by the consciousness which is the subject. But, then, since there is no object in relation to which consciousness can be considered the subject, the latter too can be said to be non-existent as the subject. Something which cannot be described exists.

Remain as the pure consciousness. Drink the essence of self-knowledge. Rest free from all doubts in the garden of nirvana or liberation. Why do you, O men, roam this forest of samsara, which is devoid of any essence? O deluded people, do not run after this mirage known as hope and desire for happiness in this world. Pleasures are pain in disguise. Why do you not see that they are the sources of your own destruction? Do not be deluded by this illusory world-appearance. Behold this delusion, and enquire into it. You will then rest in your own self, which is beginningless and endless.

The ignorant regard this samsara as real. In reality, it does not exist at all. What does exist after this appearance is rejected, is in fact the truth. But it has no name! Like a lion, break away from this cage of ignorance, and rise above everything. To abandon the notions of 'I' and 'mine' is liberation; nothing else is liberation. Liberation is peace. Liberation is extinction of all conditioning. Liberation is freedom from every kind of physical, psychological, and psychic distress.

This world is not seen by the ignorant and by the wise in the same light. To one who has attained self-knowledge, this world does not appear as samsara, but as the one infinite and indivisible consciousness. The man of self-knowledge is awake to that which is non- existent to the ignorant. That which is real to the latter is non-existent to the enlightened.

  section VI.2 - chapter 43 - tajjnasyakrstamukttasya samam dhyanam ving sthitih nimnam vinaiva toyasya na sambhavati kacana (36)

Vasistha continued:

The knower of truth experiences the world just as the man born blind 'sees' the world in his dreams and sees nothing in deep sleep. His heart and mind are cool with the extinction of the fire of desire. Since the mind of the knower of truth is freed from attraction, it is in a state of perfect equilibrium, even when he is not 'practising meditation', even as the waters of a pool remain undisturbed when there are no outlets.

The object is (externalised) mental activity, and mental activity is the impression formed in intelligence by the object. Just as the same water flows in different streams with different names till it reaches the ocean, the same consciousness is both the diverse objects and the corresponding mental action. The object and the mind are thus non-different. When either is not, both of them cease. Both of them are essenceless. Therefore, when they cease, there is peace. The knower of truth abandons them, though by this he loses nothing, for 'object' and 'mind' are but words without corresponding entities. What is, 'is' the infinite consciousness.

To the man of self-knowledge, what the ignorant man thinks real (time, space, matter, etc.) are non-existent. Just as in the eyes of a brave man there is no goblin, in the eyes of the wise man there is no world. But to the ignorant man, even the knower of truth is ignorant.

O Rama, do not get involved in notions of matter and mind, for they are false. Rest in your own self. It is consciousness alone which assumes these apparent 'forms', like the seed which grows into the diverse parts of the tree. When these objects are dropped, what remains (consciousness) is indescribable, for, to call it 'consciousness', is to limit it.

Matter and mind are identical; and both are false. You are deluded by this false appearance. Self-knowledge will dispel this delusion. Both self-knowledge and the cessation of world-appearance are the characteristics of wisdom (bodham or awakening). The ego-sense, which arises in the absence of the extinction of desire, is conducive to sorrow.

Right from the roots, the entire tree with all its branches, leaves, flowers, and fruits, is but one and the same tree. In the same way, consciousness alone is all, indivisible, and unmodified. Just as ghee, by its very nature, hardens like stone (when frozen), consciousness 'freezes' into matter. However, in the infinite and unmodified or unconditioned consciousness, such modification is impossible; the conditioning is but a false notion. Therefore, it melts away in the heart of one who has self-knowledge, and who is free from delusion and ego-sense.

  section VI.2 - chapter 44 - samadhibijam samsaranirvedah patati svayam cittabhumau vivikttayam vivekijanakanane (5)

Vasistha continued:

I shall now describe the tree known as samadhana (equanimity), which grows in the forest known as the heart of the wise.

Its seed is a turning away from 'the world', whether this is caused naturally or otherwise by the experience of sorrow. Mind is a field. It is ploughed by right action, it is watered day and night by right feeling, it is nourished by the practice of pranayama. On this field, known as the mind, the seed known as samadhi (turning away from the world) falls of its own accord when one is alone in the forest known as wisdom. The wise man should endeavour constantly to keep this seed of meditation watered and nourished, by intelligent methods.

One should seek the company of the wise who are one's own real wellwishers, and who are pure and friendly. Then, one should water the seed of samadhi or meditation by means of hearing, reflecting on, and contemplating the scriptures, which bring about total inner emptiness, and which are full of wisdom, pure and cool like nectar. Being aware of the precious seed of meditation or samadhi that has fallen in the field of one's mind, the wise man should carefully cherish and nourish it by means of austerities, charity, etc.

When this seed begins to sprout, it should be further protected by peace and contentment. At the same time, one should guard it against the birds of desire, attachment to family, pride, greed, etc., with the help of contentment. With the broom of right and loving action, the dirt of rajasic restlessness must be swept away, whereas the darkness of tamasic ignorance must be driven away by the light of right understanding.

The lightning known as pride of wealth, and the thunderstorm known as pursuit of pleasure, strike the field, and devastate it. These should be prevented with the trident of magnanimity, compassion, japa, austerity, selfcontrol, and contemplation of the significance of the pranava (Om).

If it is thus protected, this seed grows into wisdom. With it, the entire field of the mind shines beautifully. The sprout grows two leaves. One is known as study of scriptures, and the other is satsanga (company of the men of wisdom). Soon it will grow the bark, known as contentment, with the sap known as dispassion or uncolouredness of mind. Fed by the rain of scriptural wisdom, it will soon grow into a tree. Then it is not easily swayed, even if it is shaken by the monkeys known as raga-dvesa (attraction and aversion). Then there arise in it the branches known as pure knowledge, which reach out far and wide. Clarity of vision, truthfulness, courage, unclouded understanding, equanimity, peace, friendliness, compassion, fame, etc. , are its other branches that arise when one is fully established in dhyana or meditation.

  section VI.2 - chapter 44 - kadacinnirvrtim yati sa samam ca tarau kvacit manoharinako rajannajivamiva bhasvati (49)

Vasistha continued:

The tree of meditation casts a cool shade in which all desires and cravings come to an end, and all the burning distress ceases. Meditation expands the shade of self-control, which promotes steadiness of the mind.

A deer known as the mind, which had been wandering in the wilderness of countless concepts, notions, and prejudices, and which somehow finds the right path, takes shelter under this tree. This deer is pursued by its many enemies, who covet its hide or covering. It hides itself in thorny bushes, known as the body, in an attempt to save itself. All this effort wears out its energies. Running hither and thither in the forest of samsara, harassed by the winds known as vasana or latent tendencies, and scorched by the heat of egosense, the deer is afflicted by interminable distress.

This deer is not easily satisfied with what it gets. Its cravings multiply, and it continues to go out far, in search of satisfaction of those cravings. It gets attached to the many pleasure-centres, known as wife, children, etc., and it wears itself out in looking after them. It is caught in the net of wealth, etc. , and it struggles to free itself. In this struggle, it falls down again and again, and injures itself. Borne down by the current of craving, it is carried far away. It is haunted and hunted by innumerable ailments. It is also trapped by the different sense-experiences. It is bewildered by its alternate rise to the heavenly regions, and its fall into the hell. It is crushed and wounded by the stones and rocks, known as mental modifications and evil qualities. To remedy all these, it conjures up by its own intellect vavious codes of conduct, which prove ineffectual. It has no knowledge of the self or the infinite consciousness.

This deer, known as the mind, is made insensible by the poisonous exhalation of the snake, known as worldly pleasure and craving for such pleasure. It is burnt by the fire of anger. It is dried up by worries and anxieties. It is pursued by the tiger known as poverty. It falls into the pit of attachment. Its heart is broken by the frustration of its own pride.

At some stage, this deer turns away from all this, and seeks the refuge of some tree already described (the tree of meditation); and there it shines brightly. Supreme peace or bliss is not attained in any other condition but the unconditioned state of consciousness, and this is attained only in the shade of the tree known as samadhi or meditation.

  section VI.2 - chapter 45 - iti vigrantavanesa manoharinako 'rihan tatraiva ratimayati na yati vitapantaram (1)

Vasistha continued:

Thus having obtained rest, the deer (mind) delights itself there, and does not seek to go elsewhere. After some time, the tree known as meditation or samadhi, begins to yield its fruit, which is the revelation of the supreme self. The mind-deer beholds that fruit above itself on the tree of meditation. Thereupon, it abandons all other pursuits, and climbs that tree, to taste its fruits. Having ascended that tree, the mind-deer abandons the worldly thought-patterns, and it does not contemplate the baser life again. Even as the snake abandons its slough, this mind-deer abandons its previous habits, so that it might ascend the tree of meditation. Whenever memory of its own past arises, it laughs aloud, "How was it that I remained such a fool till now!" Having discarded greed, etc., it rests on that tree like an emperor.

Day by day, its cravings decrease. It does not avoid what it gets unsought, nor does it long for what it does not obtain effortlessly. It surrounds itself with the knowledge of the scriptures that deal with the infinite consciousness or the unconditioned being. It perceives inwardly its own past states of ignorance, and laughs. It sees its own wife and children, etc., and laughs at them, as if they were either relatives in a previous life-span, or people seen in a dream. All the activities that are based on attachment and aversion, fear and vanity, pride and delusion, appear to it as if they were all play-acting. Looking at the momentary experiences in this world, it laughs derisively, knowing that they are like the experiences of a madman.

Being established in that extraordinary state, it (the mind-deer) does not entertain any worry or anxiety concerning wife, children, etc. It beholds with an enlightened vision that which alone is (the reality) in that which alone is (the infinite). With its vision fully concentrated, it ascends the tree of samadhi. It rejoices even in what it previously considered misfortunes. It engages itself in the necessary activities, as if it had just been awakened for doing just that work, after which it returns to the state of meditation. But, naturally it seeks to be in the state of samadhi all the time. It is totally free from ego-sense though, because it is also breathing like others, it appears to be alive to the ego-sense. Even in the case of such pleasures that seek it unsought, it entertains no zest; its heart naturally turns away from all pleasure. It is full. It is asleep to worldly activities and pursuits. Who knows in what state it exists! It draws closer and closer to the supreme fruit of moksa or liberation. Lastly, it abandons even the buddhi or intellect, and enters into the unconditioned consciousness.

  section VI.2 - chapter 45 - bhedabuddhirvilinartha 'bheda evavasisyate suddhamekamanadyantam tadbrahmeti vidurbudhah (30)

Vasistha continued:

That is known as the attainment of the highest, in which one abandons the notions of the existence of objects, and in which one rests in one's own pure self. When all divisions are given up, the indivisible alone remains. It is pure, one, beginningless, and endless. This is known as Brahman. One who has given up desires for wealth, wife, and worldly objects, rests in the supreme self. When even the division between the mind and the infinite consciousness drops away, then all division melts into nothingness. After this, one exists in the supreme being, even as the unsculpted image exists in the marble slab.

The ignorant person cannot meditate: nor is it desirable for him to do so. The enlightened person is already established in the self! He is an enlightened person who is totally disinterested in the objects of perception, but this is not possible for an ignorant person. When the awareness of the object is seen as the pure consciousness, which is eternal, it is known as samadhana, the state of equanimity. When the subject and the object merge, the mind is said to be in the state of samadhana. Resting in the self implies the disinterestedness of the self in the objects. On the other hand, ignorance is the movement of the self towards the objects. Surely, such movement takes place only in the ignorant. No one who has tasted nectar, is interested in bitter things. Hence, in the case of the wise, meditation becomes natural and effortless. When there is no craving, the self is never abandoned. Or, when the mind expands to include the entire universe, again, the self is not abandoned. This much is certain: until one attains self-knowledge, there is need to strive for samadhi. He who is established in samadhi, is Brahman in human form. Salutations to him.

When there is disinterestedness in the objects, not even the gods can disturb one's meditation. Hence, one should cultivate firm meditation (vajra-dhyanam). The means to this are (1) scriptures, (2) company of holy, and (3) meditation. Ignorance is not dispelled by half-knowledge, even as there is no relief from cold when one sits near a painting of fire. The ignorant sees the world as a physical reality, the wise as consciousness. To the wise, there is neither ego-sense nor the world. His vision of the world is indescribably wonderful. To the ignorant, the world is one of dry wood and stone. One who is enlightened, sees the world as one self; the ignorant does not see it as the one self. The ignorant engages himself in endless arguments. The enlightened is friendly with all. Turya or samadhi is the natural state, which is what exists in and through the wakeful, dream, and sleep states. Conditioning alone is the mind, which ceases when enquired into.

  section VI.2 - chapter 46 - kevalam drsyate yogi gato dhyanaikanistatham sthito vajrasamadhane vipaksa iva parvatah (9)

Vasistha continued:

When the fruit of the supreme truth has been gained, and it has become liberation, even awareness becomes non-existent, as it were, since the mind is absorbed in the supreme truth. The deerness of the deer-mind vanishes, like a lamp without fuel. The supreme truth alone remains. The mind which has attained the fruit of meditation, which is self- knowledge, is firm like a thunderbolt (vajra). The characteristic motion or restlessness of the mind goes away, who knows where. Illumination alone remains as pure consciousness, without disturbance or division.

In that state, there is effortless dropping away of all desires, and effortless meditation alone remains. Unless and until Brahman is realised, one cannot rest in the self. Until then, meditation is impossible merely by thinking about the self, etc. When the supreme truth is realised, the mind goes away, who knows where; and who knows how vasana or mental conditioning, karma, as also joy and despair, disappear. The yogi is then seen to be in a state of continuous and unbroken meditation, firmly established in amandatine meditation or samadhi (vajra-samadhana) like a mountain.

When the yogi is disinterested in pleasure, when his senses are utterly peaceful and controlled, when he rests delighted in the self, when all his mental modifications have ceased - what else is there to be done in the name of samadhi? When the yogi is unaware of the world as an object of observation, on account of the absence of mental conditioning, he cannot help remaining in vajra-samadhi (adamantine meditation), as if compelled by some other power. The mind is not distracted from it. When the mind is at peace, because it is disinterested in worldly objects (having known the truth), that is samadhi, not else. Firm rejection of pleasure is meditation; when it reaches fruition, it is vajra-sara (adamantine). Since this is also the state of perfect knowledge, it is known as nirvana or the blissful state.

If there is craving for pleasure, what is the use of something called meditation? If such craving does not exist, what is the use of something called meditation? When there is perfect knowledge, and at the same time disinterestedness in pleasure, unconditioned consciousness (nirvikalpa samadhi) follows naturally and effortlessly. He who is not swayed by craving for pleasure, is known as perfectly enlightened (sambuddha). Such perfect enlightenment arises from complete turning away from the pursuit of pleasure. He who rests in the self, does not experience craving at all. Desire for pleasure-experience only arises when there is movement away from the self. At the conclusion of the study of scripture, japa, etc., one enters into samadhi. After the practice of samadhi, one should study, do japa, etc. O Rama, rest in the state of nirvana at all times.

  section VI.2 - chapter 47 - nanvartha vitatanarthah sampadah santatapadah bhoga bhavamaharoga viparitena bhavitah (39)

Vasistha continued:

When one is knocked about by the troubles and tribulations of earthly existence, and is 'tired of all this', he seeks refuge from all this. I shall describe to you the progressive stages by which such a person reaches rest and peace. Either on account of an immediate cause or without one, he tamps away from worldly pursuits (the pursuits of pleasure and wealth), and seeks the shelter of the company of a wise person. He avoids bad company from a very great distance.

The blessings that flow from the company of holy men are incomparable to any other blessings. The holy man's nature is cool and peaceful; his behaviour and actions are pure. Therefore, his company promotes peace and goodness in everyone who seeks it. In his company, one loses fear. Sinfulness comes to an end, and one grows in purity. Even the love and affection that the gods and the angels possess are nothing compared to the limitless love that flows from the holy ones.

When one engages oneself in the performance of right action, his intelligence rests in peace, and reflects the truth like a perfect mirror. It is then that the meaning of the scriptural declarations becomes abundantly clear. The wise man radiates wisdom and goodness. Then, seeking to free himself from the cage of ignorance, he flies away from pleasure towards the unconditioned bliss.

It is a great misfortune to pursue pleasure. Although the wise man rejects them, they create some uneasiness in his heart. He is supremely happy, therefore, when he does not find himself in pleasurable situations. The gages or yogis and perfected ones approach such a wise man. But the wise man does not value even the gifts of psychic powers or knowledge that they bestow upon him. He seeks the company of enlightened beings. In their company, he dives into the truths of the scriptures. It is the characteristic of these enlightened ones to raise others to their own level.

The wise person gradually abandons all selfish actions, and the endeavour to gain wealth or pleasure. He gives everything away in self-sacrificing charity. O Rama, remember that even hell is not so painful as the suffering caused by selfish activity. Wealth is the source of endless misfortune, prosperity is perpetual adversity, enjoyment of pleasure is enduring disease. All these are misunderstood by the perverse intellect. In this world contentment alone is the best medicine, the best tonic, and the greatest good fortune. The contented heart is ready for enlightenment. First, turn away from worldliness, then resort to satsanga, enquire into the truth of the scriptures, and cultivate disinterestedness in pleasure, and you will attain the supreme truth.

  section VI.2 - chapter 48 - purvam yathabhimatapujanasuprasanno datva vivekamiha pavanadutamatma jivam padam nayati nirmalamekamadyam satsangasastraparamarthaparavabodhaih (40)

Vasistha continued:

When the mind is established in dispassion and in holy company, and when, through the study of the scriptures, there is disinterestedness in the pursuit of pleasure, one does not long for wealth, and treats even the wealth that one has as dry dung. He treats his relatives and friends as co-pilgrims, and serves them appropriately at the proper times. He is not attached to seclusion, gardens, holy places, or his own home, to fun and frolic with friends, or scriptural discussions, and he does not spend too much time in any of these.

He rests in the supreme state. The supreme state is that which is. Division in it is created by ignorance, and this ignorance is false and non-existent! He who is firmly established in the self, and who is undisturbed like a sculpted figure, is not swayed by sense-objects. 'I' and 'the world', time and space, knowledge or void - these, though they may continue to be, are not experienced by the knower of truth. One should salute that sun in human form whose personality is devoid of rajas (restless action or impurity), who has transcended even satva or purity, and in whom the darkness of ignorance has no place at all. The state of one who has transcended all division, and whose mind has become no-mind, is beyond description. Adored by him day and night, the Lord bestows upon him the supreme state of nirvana.

The Lord is neither far nor inaccessible. One's own illumined self is the Lord. From him are all things, and to him they return. All things here worship and adore him, at all times, in their own diverse ways. By thus being adored in diverse forms by someone, birth after birth, the self is pleased. Thus pleased, the self sends a messenger for one's inner awakening and enlightenment.

The messenger thus sent by the self is viveka or wisdom. It dwells in the cave of one's heart. It is this wisdom that brings about the gradual awakening of one who is conditioned by ignorance. The one that is thus awakened is the inner self, that is the supreme self whose 'name' is Om. He is the omnipresent being. The universe is his body, as it were. All heads, eyes, hands, etc., belong to him. He is pleased with japa, charity, ritual worship, study, and such practices. When this self awakens with the help of wisdom or viveka, there is an inner unfoldment, the mind vanishes, and the jiva disappears, too. In this terrible ocean of samsara, wisdom (viveka) alone is the boat which enables one to cross it.

The self is highly pleased with the diverse (do as you please) forms of worship one adopted before. It bestows on one the pure messenger known as viveka (wisdom). By means of holy company, study of scriptural truth, and illumination, it brings the jiva closer to the pure, primordial state of oneness.

  section VI.2 - chapter 49 - ativahikadeho 'pi nitva jivapadam tatha drdhena bodhabhyasena netavyo brahmatamapi (37)

Vasistha continued:

When this viveka or wisdom is strengthened and confirmed, and when the impurity of conditioning is washed away, the holy one shines with an extraordinary radiance. Both the inner notion and the external perception of the world cease for him. But, then, since all these were born of ignorance, which is false, nothing real ceases to be. The world is but an appearance: it is neither not-self, nor is it gross and physical. These elements are unreal; neither the world nor the void is real. Brahman alone is spread out, and Brahman alone shines.

The world is not material; the void is not seen. The mind has come to naught. What remains is the truth, indescribable, but not non-being. The intellect is baffled by conflicting statements, but when the truth is investigated by prosper methods, it is realised. He whose intelligence is awakened is known us the knower of truth. He is established in non-dual consciousness, and he does not perceive the world as 'the world'.

The world-appearance arises only when the infinite consciousness sees itself as an object; it were better that this did not happen. But once this has arisen, it is externalised and materialised. The awareness of the matter is the mind, and the mind binds itself to the body. But all these are but notions and verbal descriptions, and these distinctions are notional and imaginary. The self which is consciousness does not ever become an object or material. When one is established in self-knowledge, even 'consciousness' and 'unconsciousness' become meaningless words.

The material body arises from the subtle mental body, on account of persistent thinking. Hence matter is unreal. By constantly thinking "I am confused, I am mad", one becomes mad; by realising "I am not mad", one regains his mental balance. When the dream is realised as dream, one is not fooled by it. Just as the subtle body becomes a gross material body by persistent thinking, the process can be reversed by right knowledge. One should lead, by persistent right contemplation, even the subtle body to its real state, as the jiva, and then to Brahman.

Unless and until both these (matter and mind, the gross and the subtle) are realised to be the one infinite consciousness, the wise seeker should endeavour to purify them and to investigate their real nature. He who is established in self-knowledge is unshaken by the worst calamities - even if there were a shower of fire and brimstone, or the earth disintegrated and vanished into thin air, or the great flood swallowed everything. One who is endowed with supreme dispassion, enjoys the adamantine samadhi (vajra samadhi). The inner peace that ensues from such dispassion is incomparable to that which arises from austerities, etc.

  section VI.2 - chapter 50 - sarvajnatvat sarvagasya sarvam sarvatra vidyate yena svapnavatam tesam vayam svapnanarah sthitah (9)

Vasistha continued:

All these diverse beings seen in the ten directions belong to one or the other of the following categories: some are in the dream-wakeful state; others are in a notional-wakeful state; some are in a pure wakeful state; others are in a long wakeful state; some are in a gross wakeful state; others are in the state of wakeful-dream; yet others are in a decreasing wakeful state.

O Rama, in a certain previous world-cycle, in a certain corner of creation, some beings remained in a state of deep sleep, though alive. The dreams that they dream are what appears as this universe. They are in what is known as the dream-wakeful state. We are all their dream-objects. On account of the fact that theirs is a very long dream, it appears to be a real and wakeful state to us. And the dreamers continue to be the jivas in all this. Because the omnipresent is omniscient consciousness, everything exists, everywhere. Therefore, we exist as the dream-objects of the dreams of those original dreamers.

In this dream-world, if one rejects delusion, one is liberated; or, in accordance with one's idea of oneself, one considers oneself to be another body. The world-appearance that arises by such a notion is experienced by them.

In a certain previous world-cycle at some place, some beings lived in the wakeful state, entertaining different notions which gave rise to diverse creatures. These are in the notional-wakeful state. Because of the perseverance of the notions that gave rise to them, they are firmly established in it. Even when the notions cease, they continue to exist on account of their own past notions.

They who arose in the beginning in the expanded consciousness of Brahma, when there was neither sleep nor dream, are known as those who exist in the pure wakeful state. They themselves, when they continue to exist in subsequent embodiments, are in the long or continued wakeful state. When they are in a dense state of consciousness, which is unconsciousness, they are said to be in a gross wakeful state.

After listening to the scriptural expositions, they who look upon the wakeful state as dream, are in the state of wakeful-dream. When they are fully awakened, and when they rest in the supreme state, their perception of the world in the waking state decreases in grossness, and they who are in such a decreasing wakeful state, reach the turya or the fourth state of consciousness.

These are the seven states in which diverse beings exist. In fact, even as the seven oceans are but one mass of water, all these are but one ocean of consciousness.