VI.2 Nirvana Prakaranam - Section Dealing with Liberation - chapters 151 to 216

  section VI.2 - chapter 151 152 - tadevam svapna eva 'yam jagradbhavamupagatah sarve vayamiha svapnapurusastava suvrata (151/9)

The Ascetic continued:

When thus the two bodies had been destroyed by the great fire, while both of you were asleep, you continued to vibrate as just consciousness. Since the body belongs to the 'ojas', and the two bodies had been destroyed with the 'ojas', you could not find an exit. Not finding the two bodies, you exist in this 'world'. Thus your dream has materialised into the waking state reality. All of us here are your own dream-objects. Similarly, you are our dream-objects. That in which all this happens is the pure consciousness (cidakasa), which exists everywhere at all times. You were a dream object before; but, since you assumed that this is the world of the waking state, you became a householder with a family and relations, etc. Thus have I told you all that has happened.

The Sage said:

If this is the nature of dream, I consider all this real.

The Ascetic replied:

If the real can come into being, then it is possible to consider something else as real, too. When the reality of the former itself is doubtful, how can one affirm the reality of the latter? On the other hand, even the original creation is like a dream. It is but an illusory appearance. Though devoid of earth, and all the rest of it, it appears to have earth, etc., O teacher of the hunter! The original dream-like creation of the world, and also the dream that we experience now, are both unreal. The present dream has the objects seen already as its material; the dream-like creation appears in the space as if it had been seen before. Why do you hesitantly say, as if in doubt, "I think the dream is real"? When you experience this world as if it were real, how does a doubt concerning its real nature arise?

The Sage said (to the Hunter):

I interrupted the ascetic's speech and asked him: "How and why did you refer to me as the teacher of the hunter?"

The Ascetic replied:

Listen, I shall tell you what is going to happen in the future. I am an Ascetic with long- standing asceticism. You are a righteous person. Therefore, when you listen to this truth, you will be happy. You and I will continue to remain here. I shall not leave you.

After some years, there will arise a great famine here. In that, all your relatives will perish. The vicious kings will then wage war with one another and destroy all the rest. We shall however know no sorrow, since we are knowers of the truth, and since we are unattached to (free from) all. We shall continue to live here at the foot of a tree. In course of time, a nice forest will grow here. That forest will resemble the pleasure-gardens that abound in heaven itself.

  section VI.2 - chapter 153 154 - na 'bhivanchami maranam na ‘bhivamchami jivitam yatha sthito 'smi tisthami tathaiva vigatajvaram (154/11)

The Sage continued:

The ascetic said: "Both of us will be engaged in austerities there in that forest for a considerable time. To that place will come one day a hunter in pursuit of game. You will enlighten him with your talks and stories. He, too, shall renounce the world, and engage himself in austerities in the same forest. He will question you concerning dreams, in his quest for self-knowledge. You will discourse upon self-knowledge. Thus you will become his guru; hence, I called you the guru of the hunter. I have told you all about myself and you, and what is going to happen to you in the future."

I was astonished to hear all this. The ascetic continued to stay in the same house, and I devoutly worshipped him and served him. I remain here like a mountain, undergoing varied experiences. I do not desire death, nor do I wish to live. I am what I am, free from mental agitation.

Then I began to enquire into the nature of the objective world: what is the cause of this world, what is it, and who is aware of it? Surely the one infinite consciousness alone exists. The firmament, earth, air, space, mountains, rivers, and the directions, are all but the same indivisible (spacelike) consciousness. They exist as notions in that consciousness. As such, there is no division or contradiction in it. These are not mountains, nor is this the earth nor space. This is not 'I' either. All these are mere appearances that arise in pure consciousness.

What is the cause for the appearance of this body, as nothing can arise without a cause? If it is said that it is delusion, then what is the cause for this delusion? Who is it that sees this delusion, and who thinks about it? He in whose heart I lived as the experience and I together have been reduced to ashes. Therefore, I exist in pure consciousness which is devoid of action, the doer and the instruments. What exists is not even the appearance of the infinite consciousness, but it is pure consciousness. How can it become an appearance? Who is the seer of this appearance?

Thus, I continue to live in this objective world without any mental agitation, without support or dependence, and without vanity. I do what has to be done at the appropriate moment, but I do nothing. What happens, happens. The sky, the earth, wind, etc., are but one self; all the elements are the body of consciousness. I am at peace, free from injunctions and prohibitions, without even the division between inside and outside. As I have been living like this, you approached me, by coincidence. Thus have I told you all about dreams, about us, and about this creation. Knowing this, be at peace. Nirvana will arise by itself, or nothing may happen.

The hunter said:

In that case, we shall all become unreal!

The Sage continued:

True, all these beings are real to one another. To the extent they perceive one another, they experience one another. You have heard all this, but you do not rest in the truth. Only by constant practice does this truth become fully established.

  section VI.2 - chapter 155 - jnanam tadupadistam te jirnadarvalpakagnivat samshtitam hrdaye kintu dahyamakramya nocitam (12)

The Fire-God said:

Having heard the sage's instructions, the hunter remained seated, like a painted image, there in that forest itself. However, since he had not engaged himself in the persistent practice of the teachings, his heart was not fully established in the supreme state. Instead, he was being tossed about, as oil on the crest of waves, or on a revolving mechanism. He felt helpless, as if he were being attacked by a crocodile, and unable to defend himself. He was full of doubts. He was constantly asking himself, "Is this nirvana?" or "Maybe this is not nirvana, and something else is nirvana." He thought, "Because this world-appearance has arisen in ignorance, the sage's teachings are not firmly rooted in my heart. Hence, I should get away from it. Attaining a subtle body through the performance of austerities, I should go far, far away, to where even space does not exist." Thus he proved that he was still utterly ignorant, and that the teaching of the sage had been utterly useless, because it had not been assimilated, and it had not become active.

He abandoned hunting. Accompanied by the sage, he began to practise intense penance. He continued to practise austerities for many thousands or years, having adopted the mode of living appropriate to ascetics. One day, he again asked the sage the following question: "How shall I ever rest in the self?"

The Sage replied:

The wisdom that I imparted you has remained weak in your heart, like a dull fire which lies dormant in an old tree-trunk. It has not been able to burn and destroy ignorance. You are not established in the Lord, because you have not assimilated the teaching, and it has not become active; when you thus assimilate the teaching, and it becomes active, surely you will be established in the Lord. I shall describe to you the future events. Listen.

You have no doubt set out to attain self-knowledge, but you have not found your foothold on sound wisdom. Hence, you are swinging like a pendulum. You wish to get out of this world-appearance and, with this end in view, you wish to know its extent. In order to ascertain this, you are engaged in penance. You will continue to perform such penance for several world-cycles. Then the Lord will appear before you, pleased with your penance. You will then ask him to confer upon you the following boon:

Lord, I understand that this whole universe arises in ignorance. In it, I cannot experience the pure and transparent knowledge of the self. Where is the end to this world-appearance, and what is beyond this? In order to find the answer to this question, I beg of you to grant me the following boon:

Ordain that I shall die only when I wish to. May my body be free from all ailments. May I be endowed with the speed of Garuda. May I be able to course in space without hindrance. May my body grow a mile an hour, so that soon I will grow larger than the world. Thus will I realise the extent of this creation.

The Lord will grant the boon and vanish from sight.

  section VI.2 - chapter 155 - avasyam bhavitavyo 'rtho na kadacana kenacit vidhatumanyatha sakyastanna ksarati yatnatah (53)

The Sage continued:

After the departure of the Lord, you will continue your penance. Your body would have been reduced to a skeleton by this time; but now it will acquire a radiance on account of the boon. You will bow down to me, and soon your body will become divine. It will 'fly around' faster than Garuda, progressively expanding, and including the celestial bodies within it. In that expanding body, you will see the countless universes as so many waves in the ocean. Just as in the beginning, all these universes arose in the infinite consciousness; even so, at that time, these universes will come within the sphere of your vision. You will then realise that, just as all this is unreal and diverse in the vision of the ignorant, they are real and indivisible to the enlightened.

Thus seeing the alternate arising and subsiding of these countless universes, you will spend a long, long time. You will then be filled with admiration for this infinite intelligence. You will become aware of your own body, and say to yourself: "What is this wretched body which is huge and heavy? It has become of incomparable dimensions, since with it I have filled the entire space. What shall I do after this - I myself do not know. It seems to me that this ignorance (and the world-appearance) is immeasurable. It cannot be measured at all without a direct knowledge of Brahman. I shall discard this body, for nothing can be attained with it. This body of mine is huge and supportless, but it is not possible for me to have the company of enlightened sages with its help."

Having thus decided, you will abandon your body. Your jiva, endowed with just the life- force (prana), will become even subtler than air. Abandoned by the jiva, the body will fall (reduced in size), crushing the earth, etc., by its sheer size and weight. The goddess known as 'Dryness' will consume that body, and thus purify the earth. Thus have I told you what the future holds for you.

The hunter asked:

Lord, terrible is the sorrow that has to be endured by me, for no real gain at all. Is there a means by which this fate can be averted?

The Sage replied:

That which is inevitable cannot be averted by anyone at any time. It is not altered by an amount of effort. The right arm is the right arm, and the left arm is the arm; no one can alter that fact. The head and the feet cannot be exchanged for one another. Whatever is, is. Even the science of astrology can only foretell what is to come, but it cannot avert what is bound inevitably to happen. However, the sages of self-knowledge live in this world as if in deep sleep. They experience the result of past actions, without allowing the inner consciousness ever to become perverted, even if the body is to be burnt. They overcome all karmas.

  section VI.2 - chapter 156 - yena yena yatha ‘tmiya prarthyate svayameva sa prayacchati tathaiva 'su tasmiccidanubhuyate (26)

The hunter asked:

Lord, tell me what will happen to me after that.

The Sage replied:

Your jiva will then behold the entire world as you see the world in your dream. It will then regard itself as the king. It will think, "I am the king named Sindhu who is respected widely. My father having retired to the forest, I became king when I was only eight years of age. Beyond the borders of my kingdom, there is another ruled over by a mighty king Viduratha who is hard to conquer. Till now, I have ruled this kingdom for over a hundred years, enjoying all the royal pleasures. Alas, now my kingdom is invaded by the king Viduratha." On account of this thought, there will ensue ii fierce battle between you and the king Viduratha. You will kill Viduratha. You will then become the king of the whole world. Surrounded by the ministers, you will engage yourself in the following dialogue:

The minister will say to you: It is a wonder, O king, that you have been able to conquer this king Viduratha. You will respond: I am indeed wealthy and powerful; why then do you regard it as a wonder that I was able to conquer Viduratha?

The minister will say: He has a wife named Lisa who had, by her austerity and devotion, propitiated goddess Sarasvati, who had adopted Lila as her daughter and fulfilled all her prayers; it would not have been difficult for her to destroy you. You will say: If that is the case, it was certainly a great wonder that I was able to vanquish Viduratha. Tell me, why did not Viduratha seek to defeat me with the help of the goddess?

The minister will say: He had prayed for liberation from bondage to samsara, and therefore he had actually sought to be killed by you. You will say: If such is the case, why should I not worship the goddess, and pray for liberation?

The minister will say: She is the wisdom that shines in the hearts of all. Since she is the essence (rasa) of intelligence in all, she is known as Sarasvati. She bestows immediately on all whatever is prayed for, for she is the self of all. Hence, one experiences the fruition of one's own prayers. You have not asked for liberation; you have only prayed for the destruction enemies.

You will say: Why have I not prayed for liberation? You say that she dwells in my own heart; why has she not inspired me to pray for liberation? The minister will say: It is because in your heart there was the impure habit of wishing for the destruction of enemies. Therefore, you did not pray for liberation, but you did pray for the destruction of enemies. Whatever be the citta (mind, heart), that a being is, and this is the experience of even a child. Whatever one knows in his own heart, and whatever one experiences again and again in his heart, so that it becomes a habit, materialises whether it be good or, not good.

  section VI.2 - chapter 157 - hyastam duskriya 'bhyeti sobham satkriyaya yatha adyaiva prakttanim tasmadyatnatkaryavan bhava (29)

The Sage continued:

You will say: What did I do in the past birth that I was subjected to such an evil habit of thought?

The minister will reply: I shall reveal the secret to you. There is something which exists without beginning and without end, as 'I' and' you', etc., but which is known as Brahman. That Brahman became its own object of awareness, and therefore it became the jiva and then the mind. This subtle psychological or ethereal body condensed into physical body. It is but the mind which has no form, but which exists as if it has a form (the body). The mind alone is this world; there is no distinction between the two. Satva (the purest form of mind) alone arose in Brahman originally; and it has now become extremely dense and dull (tamasa-tamasa).

You will say: What is this tamasa-tamasa, and how did it arise in the supreme state? The minister will say: Living beings here have various limbs, even so the subtle self or consciousness has, so to say, the subtle ethereal body as its limb. That itself thinks of itself as the gross body with the physical elements, like earth. That itself functions with the help of its own notions in this world-appearance, which arises in the same consciousness as in a dream. You yourself entertain in your own ethereal body the notion 'This is the densest darkness', and thus that notion is born. All these diversities exist in Brahman, though it is absolutely pure.

The first notion that arises in Brahman when it becomes a jiva, as it were, is experienced by the buddhi (intelligence) as perfect purity (satvika-satvika). When it enters into the stream of life, and if it is endowed with all the noble qualities, it is known as mere satvika birth. The birth which arises in the stream of life, and which is subjected to diverse pleasures, but directed towards liberation, is called rajasa-rajasa. When the birth arises in the stream of life, and when it is devoid of noble qualities, it is known as simple rajasa. When the being has been in the stream of life for a very long time, and has just turned towards liberation, it is known as tamasa-tamasa. But the ordinary birth, which is one in the sequence of several oriented towards liberation,, is known as simple tamasa.

In this manner, there are very many classifications of births. You were born in the tamasa-tamasa class. You have had many births, and so have I. I know them, you do not. Wandering in all these, you have wasted a lot of time. Because you were so conditioned, you found it difficult to free yourself.

You will say: How can I overcome the effect of such past life? The minister will say: There is nothing that one who strives without agitation cannot achieve. Yesterday's evil action is transformed into good action by today's noble deeds. Therefore, strive to be good and do good now. One strives to attain what one wishes to attain; and surely one shall attain it.

Being thus advised by the minister, the king Sindhu will at once renounce the kingdom, and resort to a forest. He will take refuge at the feet of the holy ones. By their very association, he will gain the highest wisdom, and will be liberated.

  section VI.2 - chapter 158 159 - tadaivaitanmahamedo mrddhatutvamupagatam kalena vasudha bhuyo bhutva mrnmayatam gati (158/19)

The Fire-God continued:

The hunter heard all this from the sage, and was filled with wonder. The hunter and the sage continued to perform austerities. A little later, the sage attained nirvana, and he abandoned his body. After a very long time, Brahma the creator appeared before the hunter, to grant him boons. The hunter was unable to avert the natural force of his own mental conditioning, though he remembered the sage's prophecy. Therefore, he asked for the very boons that he had been conditioned to request.

As a result of the boon, the hunter's body began to expand to cosmic proportions. When, in spite of all this, he discovered that he could not find the limits of ignorance, he became both astonished and agitated. By the mystic process of giving up prana, he abandoned the body, which thereupon fell in space. He himself remained in space, and began to consider himself the king Sindhu.

The body appeared above a certain world-appearance in this universe, and it had the shape of a ball of hair. It looked big enough to cover the whole of the earth.

O Vipascit, thus have I described to you the identity of that body. That world-appearance on which the body fell, appears to us as the world. It was alter consuming the blood of that body that the dried up body of the goddess began to be filled, and she came to be known as Candika. The flesh of that corpse became the earth-element. In course of time, the world acquired its present nature as the earth. Once again, the earth was endow with living beings and forests, villages, and cities.

The earth is once again firm and substantial. O good man, go where you wish to go. I have been invited to the kingdom of heaven by Indra, the chief of the gods, who wishes to perform a sacred rite with my help. I shall go there.

Bhasa (Vipascit) said:

Having said this, the fire-god vanished from sight. With all the psychological conditioning in my mind, I went my way, to do what I had to do.

Once again, I saw in the infinite space countless worlds and universes. Some of them were like umbrellas; some were like animals; some were full of trees; others were full of rocks. But I had not arrived at the end of ignorance, at the limits of ignorance; hence, I was depressed and dejected. Thereupon, I decided to engage myself in penance. Seeing this, Indra said to me: "O Vipascit, in space, you and I have bodies of deer. On account of the deluded notion of a heaven which was in me before, I am wandering in heaven." Hearing this, I said to Indra: "O king of heaven, I am tired of this samsara. Kindly release me from this samsara quickly."

  section VI.2 - chapter 159 - aho nu visama maya manomohavidhyani vidhayah pratisedhasca yadekatra sthitim gatah (41)

Indra said to Vipascit:

Your consciousness is moving in the deer-species. Hence, I see that birth as a deer is inevitable. As a deer, you will reach that great assembly, where you will be awakened after listening to your own story. When you enter into the fire of wisdom, you will gain a human form and also spiritual unfoldment in your heart. Then you will abandon your ignorance, and regain utter peace, like wind devoid of movement.

Vipascit (Bhasa) continued:

When Indra said so, the awareness arose in me that I am a deer. From that time, I have been roaming the forests as a deer. Once, when a hunter pursued me, I began to run. But he overpowered me, and took me home. He kept me there for a few days, and then he brought me to you, to be your pet. Thus have I told you my story, O Rama, which clearly illustrates the illusory nature of this samsara. Limitless is this ignorance, with countless branches in all directions; it cannot come to an end by any means other than self- knowledge.

Rama asked:

How was it possible for you to be seen by others when your form arose in your sankalpa?

Vipascit (Bhasa) continued:

Once, while Indra was passing through the sky, full of vanity at having successfully completed a sacred rite, he kicked the body of the sage Durvasa, who was in meditation. The sage cursed him: O Indra, that earth to which you are going will soon be reduced to nothing. Because you kicked me, thinking I was dead, you will soon go to that very earth and live as a deer as long as Vipascit lives there as a deer." Therefore, we became deer which could be seen by others. Of course, an object that arises in one's own mind is as unreal as an object that arises in another's. Again, since Brahman the infinite consciousness is all this and is capable of doing all this, what is impossible in it and for it? On the basis of its omnipotence, it is possible for two imaginary objects to become aware of one another, or to be unaware of one another. Where there is shadow, there is also light, and the shadow arises because of the light. In the infinite consciousness, there is limitless ignorance; hence, anything is possible in it. Strange and wonderful is this maya, which is perplexing, and which gives rise to delusion in the mind, and in which thesis an antithesis exist together without conflict or contradiction. Such is the truth concerning Brahman that experiences this ignorance within itself, both as something which has had a beginning, and as something which has had no beginning at all.

If the three worlds are not just the materialisation of the notions that arise in the infinite consciousness, how is it possible for that consciousness to re-create the three worlds after the periodic cosmic dissolution? Hence, it is dear that this creation is nothing more than movement in the infinite consciousness, and the consequent arising of the appearance latent in it.

  section VI.2 - chapter 159 - sargadya mrtajivanam sarvatraiva ‘ngule ‘ngule asamkyah santyasankhyanamadrsyapratigha mithah (63)

Vipascit (Bhasa) continued:

The wise ones know that everything is immediately understood aright from the point of view of pure wisdom; there is no other way. This world appearance is the result of the infinite consciousness entertaining the notion 'I am ignorant'. (Thus, even ignorance arises only because of the infinite consciousness.)

No one dies here, nor is anyone born; these two notions arise in consciousness, and it appears as though death and birth are real. If there is death as the final end in fact and in truth, then it is indeed a most welcome and happy event! But, if one who dies is capable of being seen again, then surely he was alive all the time. Thus, there is no death and, by the same token, there is no birth either. The two events appear to be real because of the movement in consciousness; they are otherwise unreal. If they are thought of as real, they are real; if they are known to be unreal, they are unreal. This means thought alone is real. Tell me if there is any life at all devoid of consciousness. In that pure consciousness, there is no sorrow nor death: then, who experiences sorrow, and who dies? What a whirlpool is to water, the body is to the supreme truth. The appearance is pervaded by the reality, and the appearance is but an appearance, without a substantiality of its own. There is no division, distinction, or contradiction between the two. Yet, the infinite consciousness appears to be this creation full of contradictions - this indeed is a great wonder.

Realise that this world-appearance, with all its contradictions, is nothing more than appearance which is non-existent. That infinite and indivisible consciousness alone exists as one thing here and as another thing there; therefore, there is either diversity nor even unity. There is no contradiction, nor is there a non-contradiction. They who know the truth, realise that it is neither real nor unreal; hence, they realise the truth as utter silence. What is seen here as the objective universe is in truth the supreme Brahman. That Brahman alone entertains various notions which are manifest here as these diverse objects; but, in that which entertains these notions, there is no division, and therefore such division is not real.

Every inch of space is filled with the creations of 'dead' jivas. Such worlds are countless. They are unseen. They exist all together, without any contradiction or conflict among them. They do not see one another. All these objects of perception are but pure space. Consciousness alone is the perceiver or observer of all, and consciousness perceives these objects in space as one sees an object in dream. Though this consciousness may be fully awake and enlightened, its object continues to appear to be, even as darkness continues till dawn. But, whether the world-appearance is real or unreal, when the truth is realised, there is great peace. Even as ripples and spray arise on the surface of the ocean, seem to exist for a moment and then get merged in the ocean the next minute, this world appears in Brahman and ceases to be the next moment; for, Brahman alone is real.

  section VI.2 - chapter 160 - avidyeti dhrta samvid brahmana "tmani sattaya tadbhramena 'sadapyasyati sadrupamiva laksyate (11)

Valmiki said:

The king Dasaratha made adequate provision for the maintenance of Vipascit (Bhasa). At that time, another day came to an end. The next day, the members of the assembly gathered again and

The Sage continued:

Surely, that which is seen here is not ignorance. That is why Vipascit could not find its limits or its extent. It remains ignorance only as long as it is not rightly understood. When its reality is seen, it is realised that there was never ever any 'water in the mirage'. You have yourself seen all this with your own eyes and heard it from the lips of this Vipascit (or Bhasa). He, too, will be enlightened like all of you when he listens to our discourse.

When Brahman holds on to the awareness of ignorance, this ignorance seems to be real. On account of this delusion the unreal appears to be real. When it is realised that this ignorance is Brahman, then it is realises to be non-different from Brahman, and that division disappears.

This ignorance gives rise to the most fascinating objects, though it itself is nothing. One who sets out to investigate the extent of dreams, soon discovers that they have no limit; one who investigates the extent of the world-appearance arising in this ignorance, soon discovers that it has none either. The objects which have materialised on account of notions that arise in consciousness, and which are abandoned by the perceiver of those notions, who thereupon goes on to entertain other notions, exist in space as the worlds of the siddhas, unaware of one another's existence. These worlds are of diverse natures, and they are inhabited by diverse creatures. However, since there is nothing other than Brahman, all these are also full of Brahman only. Right in the beginning of creation, there was no cause, and hence there was no creation at all. The infinite consciousness conceives of infinite notions and these materialise where those notions arise. What is so strange about this? Even now, you and all the others are the appearances created by the existence of intense notions which are endowed with the extraordinary force of concentration.

He who considers two things (like this world and heaven) to be real, obtains both these. Some siddhas consider hell to be real too, and it appears to be real. That which is firmly believed to exist is experienced by that person physically, for the body is only mind. The jiva abandons a particular state when it leaves one body, and then there itself entertains the notion of another state. If the notion is good, it experiences a good world, and if it is evil, it experiences an evil world. If it thinks of the world of the siddhas, it experiences it; if its thoughts are impure, it experiences hell, then and there.

In hell, the jiva experiences diverse sufferings and calamities - like being pierced by arrows, having the chest hammered by rocks, embracing a red-hot pillar, being burnt alive, eating each other's bodies in hunger, swimming in rivers of blood and pus, feeling 'That evil action has led to this evil experience'.

  section VI.2 - chapter 161 - tanmaivam kriyatametadabandhasyaiva bandhanam ka 'nyata amalavyomnascinmayasya nirakrteh (35)

Rama asked:

In the story that we just heard, we saw how the sage and the hunter passed through diverse experiences. Is it the very nature of things that determines such experiences, or is there another reason for it?

Vasistha replied:

Such whirlpools of appearances keep occurring of their own accord in the ocean of infinite consciousness all the time. One set of whirlpool-like appearances remains steady, till another arises and supersedes it. Some of these appearances seem to be permanent, because they are long-standing, and others are temporary; but, just as movement, however slight, is inevitable to air, even so this appearance exists always in the infinite consciousness. The enlightened ones call it pure consciousness; the ignorant call it the world. It is neither real nor unreal; what should one call it? This universe is movement of awareness in the infinite consciousness, or the Lord. Hence, both hope and hopelessness are irrelevant to it. O wise men, be what you are.

The infinite consciousness itself regards the movement that arose within It as the world; where is earth (and such other elements) in it? It is the Light of the infinite consciousness which shines; there is no other light. Brahman alone rests forever in Brahman, and this self-awareness is known as ignorance! The entire space is filled with the fullness of consciousness, and that is known as creation. In it, there is no contradiction or duality.

When that infinite consciousness alone exists, what is there to come to an end? Just as the world experienced in a dream does not exist, this world does not exist as a material entity, though it is seen. Just as it is one's own consciousness only that shines as the dream, it is the same consciousness that shines as the objective world in the waking state. Hence, there is no difference between the dream and the waking state. One who wakes up from a dream thinks, "It is like this and not like that which I saw in the dream"; after death, too, one thinks "It is like this and not like that which I saw before death". The dream may be brief and the life may be long, but the experience of the moment is the same in both. Just as in one lifetime one experiences hundreds of dreams, till one attains nirvana, one experiences hundreds of waking states. Just as some people remember their dreams, some people also remember their past existences.

When thus there is no difference between the two, what is known as the world and what is ignorance? When ignorance does not exist, what is bondage? Pray, do not bind one who is ever free! There does not exist 'another', except the one pure, formless consciousness. Even when this world-appearance arises in that consciousness, it does not get bound to it; and therefore, there is no liberation either. There is no ignorance in consciousness; there is no notion in pure consciousness. Space alone is space. That which is 'aware' even in deep sleep, that alone is aware in dreams as well as in the waking state; that is pure consciousness. It is that consciousness alone that is responsible even for the awareness of diversity. Creation itself is the supreme Brahman, both the unity and the diversity.

  section VI.2 - chapter 162 - atmaiva hyatmano bandhuratmaiva riputatmanah atma 'tmana na cet tratastadupayo 'sti netarah (18)

Vasistha continued:

This world exists with all its objects as the very meaning of materialisation of the infinite consciousness. Hence, even the form, its seeing, and the thought concerning it, are all the same pure consciousness, and nothing else. The diversity of dream-objects is a dream, not diversity. Even so, the diversity that is seen during the waking state in the infinite space is the infinite space (consciousness), and there is no diversity. It is the indivisible consciousness that has the appearance of diversity.

This reality of consciousness is experienced differently by the wise and by the ignorant. Hence, this creation is said to be both unreal and real. Since their viewpoints are diametrically opposite, it becomes impossible for one to see what the other sees, and they cannot make one another understand what they see. Creation is what one sees and is aware of, and this is within oneself. When this inner experience is lasting, the creation is said to be lasting, and when it is changing, the creation is said to be changing, too.

In dream, the objects are really immaterial and subtle, yet they are seen to be substantial. Even so, the objects in this creation are truly subtle and unseen, yet they appear to be solid and perceptible. This is true even of the body; it is a delusion and non- existent as such, but like a ghost it is conjured up as a reality. Even psychological or physical conditioning is an appearance, like the sound that is heard when the wind blows (which is heard, though it is not there at all).

Whatever is seen here or thought of to exist, all that is pure consciousness alone. There has never been a reason why something else should have come into being. Hence, realise 'I am at peace, I am like the infinite space'; abandon the notion that you are the jiva. If one cannot thus redeem oneself, there are no other means; for, one is one's own friend, and one is one's own enemy. Strive to liberate yourself while you are yet young with the help of pure and right understanding, or buddhi. Do it now. What will you do when you are old and senile? Old age itself is a burden; you cannot carry anything more. Both childhood and old age are useless; youth alone is the right time, if you are a wise one, to live wisely. Having come into this samsara where life is so impermanent, one should, through association with holy scriptures and holy men, endeavour to uplift oneself.

When the truth is realised, this objective universe ceases to bother you, even if it continues to be seen, and even if it is full of restlessness.

  section VI.2 - chapter 163 - cittamindriyasenaya nayakam tajjayajjayah upanadgudhapadasya nanu carmavrtaiva bhuh (6)

Rama asked:

Ignorance does not cease without the full control of the senses; pray, tell me, how does one control the senses?

Vasistha said:

I shall now describe to you how one gains control over the senses easily by one's own effort. The self (or the personality) is indeed pure consciousness only; on account of its self-awareness, it comes to be known as the jiva. Whatever that jiva thinks, it becomes that instantly. Hence, the attempt to gain control over the self or the senses should be directed to that self-awareness. The mind (citta) is the commander-in-chief, and the senses are the armed forces. Hence, control of the mind is control (or victory) over the senses. If one's feet are covered with leather shoes, the entire world is covered with leather.

When one's awareness is raised to one's heart and firmly set in the pure consciousness, the mind naturally and effortlessly becomes tranquil. It does not become tranquil by other means, like austerities, pilgrimage, and rituals. When thus the awareness of the self becomes aware of the experience, then the experience does not leave an impression or memory on consciousness, and is immediately 'forgotten', as it were. Even an attempt to do this takes one closer to the supreme state of self-knowledge.

Be firmly rooted in the contented state, in which you know only that to be yours which is obtained in the course of the due performance of your own appropriate action. He is a man of self-conquest who rests in peace and contentment, performing whatever has to be performed, and avoiding what should be avoided. His mind is at rest who enjoys observing or watching himself, and is disinterested in external events and observations. When one's awareness is thus firmly held within oneself, the mind abandons its usual restlessness, and flows towards wisdom. The wise man attains victory over the senses, and does not drown in the waves of vasanas or mental conditioning. He sees the world as it is. Then the illusion of samsara or world-appearance ceases, and with it all sorrow comes to an end.

When one realises that it is the pure consciousness alone (which is beyond thought, and which therefore never becomes the object of perception or experience) which appears as this world, what is bondage and what is liberation? Dehydrated water does not flow; uncaused experience does not create a psychological division. Experience is like space which puts on the different forms of 'I' and 'you' etc., and which seems to create a diversity where none can arise. That which fills this space is pure consciousness, beside which nothing exists.

  section VI.2 - chapter 163 - jigrat svapnah susuptam ca sarvam turyam prabodhinah na 'vidya vidyate tasya dvayastho 'pyeva so 'dvayah (35)

Vasistha continued:

When there is direct experience of the truth that 'I am neither the doer nor the action nor the instrument, but I am the pure consciousness, and the world is indefinable', then it is known that there is self-awareness. The world appears to be what it is not; hence, the self-knowledge that reveals the world is the supreme truth.

In the case of a being with several limbs, it is one being with several limbs; even so, Brahman is one being with countless limbs, known as jiva, etc. The object is but an appearance; consciousness is infinite peace, which exists forever unmodified. It is useless to investigate these as if they are different. In the infinite, there are infinite notions; the latter are called 'ignorance'; there is no other ignorance here.

The jiva alternately passes from the waking to the dreaming, and from the dreaming to the waking states; but he is constant, whether he is awake or asleep. The two states of deep sleep and turiya (the fourth state) are the reality underlying both the waking and the dream states; the two latter are identical, and in fact it is the turiya that knows all the others. To the enlightened, the waking, the dreaming, and the deep sleep states, are only the turiya; for, in the turiya, there is no ignorance. Therefore, though there appears to be a diversity in it, it is non-dual. It is only the childish and ignorant people who talk of duality and non-duality; the enlightened ones laugh at all this. However, without such discussion based on duality and non-duality, it is not possible to clean one's consciousness of ignorance. It is only in that spirit that I have dealt with all this, as your dear friend.

The wise ones do constantly talk about this truth, thus enlightening one another. When they thus contemplate this truth constantly, they gain enlightenment (buddhi-yoga), by which they attain the highest state.

(note: these two verses also resemble the gita, but with the significant alterations in the seond which makes it seem that when the student is ready, enlightenment happens - Swami Venkatesananda)

The supreme state is not attained without effort. Thus, in order to help you get a clear grasp of the truth, I have explained it repeatedly, using different illustrations. If even an ignorant person tastes this truth thus expounded again and again, he will attain enlightenment. He is surely a fool who thinks "I know this and I have nothing more to know" after once reading this. The knowledge that is gained by a study of this scripture is not gained by the study of any other scripture. This scripture bestows on you both efficiency in action, and perfection in wisdom.

  section VI.2 - chapter 164 165 - sarvam prapya param bodham vastu svam rupamujjhati punastadekavakyatvanna kimcidva 'param bhavet (164/2)

Vasistha continued:

In the infinite consciousness (which may be compared to the orb of the sun), there are countless particles of light, called jivas. When one says, "They are in it", they are considered its parts; but, in fact, it has no such parts. The many abandons its diversity when it attains enlightenment. However, when it (the many) is described as the one, it has not become something other than it was before. It is the same in all conditions and states. It is the content of the consciousness or awareness of the sage of wisdom. That alone is; nothing else has ever existed. It is with the help of that consciousness alone that the ignorant apprehend the object of their own ignorance. We do not know the 'I' or the 'you', or even the object that the ignorant perceive in their ignorance. The feelings 'I am enlightened' and 'He is ignorant' and 'This is the truth' do not arise in the enlightened. This that is known as the creation has never been created, nor has it ever come into being. This world is Brahman, which is as it is here. Therefore, there do not exist any ignorant people or beings here. There is only the infinite space in which such notions as 'This is Brahma the creator', etc., float around.

The consciousness that exists in the waking state enters the dream state, and becomes dream. The dream-consciousness being awake in the dream, attains the status of wakefulness in dream. The dream state enters the waking state; and the waking state abandons the dream, and wakes up. When the waking state enters into the dream state, the dreamer wakes up, as it were. The dreamer regards the waking state as a dream; to him, the consciousness of the dream is the real waking state. Surely, to the dreamer, the true waking state is the dream, not the other waking state.

In relation to the waking state, the dream seems to be short-lived. Even so, the dreamer regards the waking state to be brief. There is no difference whatsoever between the two, and neither of them is real. When awareness ceases, both waking and dreaming cease. There is void. The living person does not experience 'the other world', either in dream or in waking, not till the consciousness of death arises. Just as dreams arise in consciousness and create the three worlds, even so the world appears in the waking state. Just as the dream-creation is pure void, even so the world of the waking state is void, except for the infinite consciousness in which alone the appearance arises. The world is the illusion that appears in consciousness on account of its inherent power. Consciousness alone shines as the water, earth, space, and walls. There is nothing in it which can be grasped or held.

  section VI.2 - chapter 166 - atmakhyatirasatkhyatirakhyatih khyatiranyatha ityetasciccamatkrtya atmakhyatervibhutayah (9)

Vasistha continued:

The self or the infinite consciousness is the most obvious truth, which does not stand in need of and is independent of the words like 'self' or 'knowledge'. Right from the beginning of the original creation, this infinite consciousness alone exists, with this notion of creation. Wise men and scholars have declared that self-knowledge is devoid of notions and of knowledge of material objects. But all this is the self alone. No knowledge (category) called non-knowledge has ever been known here. Knowledge and non-knowledge (ignorance) are two concepts which do not have corresponding realities. What is there to know or not to know? Knowledge of what is, knowledge that this is this, and knowledge that it is unreal - all these arise in consciousness. Knowledge of the self, knowledge of the unreal, absence of knowledge, knowledge that the truth is other than the appearance - all these are but the lay of the infinite consciousness, and they are the manifestations or expansions of self-knowledge.

The fact of self-knowledge exists even when the term 'self-knowledge' has been discarded. Self-knowledge alone is. Let me illustrate it. There is a mighty rock which is vast and whose sides are the blue sky. It has no joints because it has no divisions. It is absolutely solid and undivided. It is imperishable. It is incomparable and unique. Its origin is unknown. Its content is non-material but solid. Within it are countless impressions or images, known to itself as the jiva. It is sentient and insentient.

No one is able to break it. However, in it are these impressions known as gods, demons and humans, with forms and without forms. I have seen these impressions that exist within the rock. If you wish, you can also see them.

Rama asked:

If that rock was indivisible, how could you see inside it?

Vasistha said:

Indeed no one can break it. But, since I am within that rock as an impression in it, I am able to see all the rest. It is the supreme reality or the self that I have thus described to you. We are integral parts of that indivisible, infinite consciousness. This space, wind, and other elements, all these actions and activities, all these conditionings and the time-sense - all these are limbs of that being. Earth, water, fire, air, space, mind, buddhi, and the ego sense, are limbs of that supreme self. What else is there other than this infinite consciousness? The objects of this world are but pure awareness or experiencing, which is a mass of pure consciousness.

  section VI.2 - chapter 167 - ayamatma tviyam khyatirityantahkalanabhramah na sambhavatyatascainam sabdam tyaktva bhava 'rthabhak (4)

Vasistha continued:

Self-knowledge, non-knowledge, or knowledge of the unreal, etc., are words and viewpoints. They are totally unreal in the eyes of the knower of truth. All these arise in the pure consciousness which is clearly seen in me. 'This is the self' and 'This is knowledge' - these are surely false notions that arise within, but they are not real. Abandon the words, but remain established in the experience of the truth they indicate.

Though countless activities go on within it, it is utterly silent and tranquil. Though it is described in countless superlatives, it remains undisturbed. Though it is constantly in motion, it remains stable like a rock. Though it is the very substance in the five elements, it is unaffected by them like space. Though it is the abode of all objects, it remains pure consciousness. Though it is seen, like a dream-city, it remains unseen consciousness.

Rama said:

Just as memory is at the root of the perception in both the waking and the dream states, it is memory alone that gives rise to the feeling that the external objects are real.

Vasistha continued:

The appearance of diverse objects in the universe arises in the infinite consciousness when it becomes aware of itself - coincidentally (like a ripe cocoanut falling when a crow alights on it). Whenever and wherever this consciousness contemplates itself in whatever manner, then and there it appears so, without any cause. The notions 'This is waking', 'This is dream,' 'This is sleep', and 'This is turiya', arise in consciousness, because they are consciousness. In fact, there is neither dream, nor waking state, nor sleep, nor turiya, nor something beyond; everything is pure tranquillity and silence. Or, one may say that all this is waking at all times, or dream or sleep or turya. Or, we do not know what it is, for everything is experienced to be what it is thought of.

Its manifestation and unmanifestation - knowledge or ignorance - are two inherent states - like the movement or non-movement of air. Therefore, there is no distinction in the states of waking, etc., nor is there anything known as memory or desire. All these are limited vision. When it is only inner experience that shines as external object, where is objectivity or memory? Memory can arise only from experience, and experience is possible only if the object is real. The notional appearance of the infinite consciousness comes later known as the earth, etc. Let this consciousness shine as it will; is neither real nor unreal, neither something nor nothing. That itself dwells in the heart as the notion of an object which is conceived to be outside. What is 'inside' or 'outside'? Consider it Om, and rest in peace.

  section VI.2 - chapter 168 - abuddhipurvameva 'go yatha sakhavicitratam karotyevamajascitrah sargabhasah kha eva kham (1)

Vasistha continued:

Just as a tree brings forth diverse beautiful branches without mental activity or volition (intention), even so the unborn and uncreated infinite consciousness gives rise to diverse and colourful world-appearance (creation). It is like space giving rise to space. Just as the ocean gives rise to whirlpools without mental activity or intention even so, without intending to do so, consciousness gives rise to every kind of experience, because it is the lord of all. To those very experiences, the same consciousness gives various 'names', like 'mind', 'buddhi', 'ego sense', etc. Again, without mental activity and intention, the infinite consciousness has given rise within itself to the notion of an object with all the sequence of buddhi, etc. Even the world order (niyati), which includes the fundamental characteristic of the objects, arises in the infinite consciousness, without any intention or mental activity whatsoever.

Moreover, it is all one; the tree includes the trunk, the branches, the leaves; and the flowers - the distinction being verbal. Even so; the infinite consciousness includes everything, the distinction being verbal. If you still ask, "Why then is this futile experience of the objects?", it is good to remind yourself that all this is but a long dream. Who will resort to the non-existent or the hidden thing? Just as we have formed in our mind an image 'This is a tree', in the infinite consciousness there exist images, of space, etc. Just as space (distance) is indistinguishably one with space, and movement with air, even so the buddhi (intelligence) etc., are with the supreme being or the infinite consciousness. This creation is non-different from the infinite consciousness.

This creation appears right from the beginning in the infinite consciousness, as if in a dream. This appearance, moreover, has no cause. How then can it be other than the infinite consciousness? It is analogous to the dream which is a daily universal experience; hence, one should investigate it. What is the essence or the reality in the dream, except the pure intelligence or consciousness which creates it and in which it exists?

This creation does not arise as a 'memory' in the infinite consciousness. It arises in the consciousness without any reason or cause whatsoever (it is a coincidence like the ripe cocoanut falling when a crow alights on it); dreaming, conceptualisation, etc., follow later. Once this creation has arisen without any cause in the infinite consciousness, its 'existence' follows later. Therefore, even though this creation seems to have been created, it has not been created; when thus it has not been created at all, surely it does not exist.

In the pure space of the infinite consciousness, these countless world appearances exist. They come into being, and they dissolve, though they are all essentially void (sunya) in their nature. They react upon one another, and thus create this world-appearance, though they are essentially void (sunya). This creation is void, and the void grows and the void alone ceases to be (void because it is devoid of the notion of a 'self').

  section VI.2 - chapter 168 - stambhe jade na sa vyakttimanutkirneha gacchati citi tvantargata cittvadeva ‘tmanyeva bhatyalam (42)

Vasistha continued:

Creation of the universe and its dissolution are only deluded notions that arise in consciousness; when the notion of creation remains sustained for a long time, it is taken to be real. The objective appearance of the universe appears spontaneously in the cosmic being, just as a dream arises after a period of deep sleep. Consciousness alone shines as this universe which therefore is its body. After this, consciousness itself gives rise within itself to the notions of memory and psychological categories, earth, and the other elements.

Rama asked:

Lord, memories are the impressions that are left on the buddhi. If such impressions, and therefore memories, are absent, how can anything come into being, or even notions arise?

Vasistha replied:

I shall presently dispel your doubt, O Rama, and establish non-duality. This world-appearance is like a figure that has not been carved out of the tree. Only when a figure is actually carved out of the tree, does it become a figure; but, since the infinite consciousness is non-dual, such a thing does not happen. In the inert and insentient wood, the figure does not emerge until it is actually carved. But, since consciousness is full of consciousness, the world-appearance shines within itself. In fact, consciousness never ceases to be consciousness, nor is the world carved out of it; yet, it shines as this world.

In the beginning of creation, consciousness, being full of potential notions, manifests them. Since those notions are also endowed with consciousness, they appear to be real, as in a dream. Within the space of the heart itself, consciousness gives rise to various notions: 'This is the notion of Brahman, this itself is the notion of pure consciousness.' 'This is the notion of jiva', and 'This is the ego sense, buddhi, mind, time, and space'. 'I am so and so.' 'This is activity.' 'These are the elements.' 'These are the senses.' 'This is the subtle (puryastaka) body, and that is the gross physical body', 'I am Brahma the creator, I am Siva, I am Visnu, I am the sun'. 'This is inside, and that is outside.' 'This is creation, and this is world.' Such notions arise in consciousness itself. There are neither physical or material substances, nor memory, nor duality.

Without cause, this world-appearance arises in consciousness. It is experienced by the consciousness within itself. It is consciousness which considers itself the world and experiences the world. There is therefore no memory, or dream, or time, etc. involved in this. That which is a mass of consciousness within appears to be the world outside; however, there is neither an outside nor an inside, nothing whatsoever except the supreme reality. Therefore, just as the infinite Brahman is real, in the same way, this observed objective universe is also real.

  section VI.2 - chapter 169 - animilitanetrasya yasya visvam praliyate sa ksibah paramarthena sa sete sukhamatmavan (29)

Vasistha continued:

He to whom joy is no joy, and sorrow is no sorrow, is a liberated one. He whose heart is not agitated, even while being engaged in pleasure, is a liberated one. He is a liberated one who rejoices in pure consciousness itself, as well as in the objective world.

Rama asked:

If the liberated one does not find pleasure in pleasure, and sorrow in sorrow, then surely he is insentient and insensitive.

Vasistha continued:

Because his awareness is totally absorbed in consciousness, he does not experience pleasure, unless he makes an effort to do so. He is said to rest in consciousness. His doubts have been dissolved, and his contact with all the objects of the world is flavoured by wisdom. The world has lost its 'taste' for him, though he is still active in it, doing what needs to be done, from moment to moment.

On account of the fact that the liberated ones thus rest in the self or consciousness, they appear to be asleep, though they are engaged in activity. In fact, they are not insentient nor insensitive. They are considered to be 'asleep', because they treat this world- appearance as if it were a long dream, not because they are insentient. They rest in that truth or supreme peace, which is utterly dark as night to the ignorant; therefore, they are considered to be asleep, but they are not insentient. Since they are disinterested in the world of the ignorant, they are considered to be asleep in the world. They rejoice in the self at all times; hence, they are not insentient. They have risen above sorrow.

Having roamed this samsara and experienced all kinds of pleasure and pain, the jiva has the good fortune to come into contact with a holy man, and cross this ocean of samsara. He sleeps in great peace, even without a bed. Though he is engaged in intense activity here, he enjoys the peace of deep sleep. This is a great wonder. This 'sleep' cannot be disturbed by anything. He is truly intoxicated who does not see 'the world', even though his eyes are wide open. He enjoys the bliss of deep sleep. He has dispelled the notion of the world from his heart, and he has reached fullness. He has quaffed nectar, and he is at peace. His delight is independent of pleasure. He has turned away from greed. He knows that in every atom there is a universe. He is engaged in diverse and intense activity, though he does nothing. He is aware that this world-appearance has the same reality as a dream, thus he has entered into the peace and the bliss of deep sleep. His consciousness is more expansive than even space. By a supreme self-effort, he has realised self-knowledge, and he lives as if he were seeing a long dream in pure space. He is fully awake and enlightened, though he appears to be asleep; he enjoys the greatest delight, though he appears to be asleep. He has reached the highest state.

  section VI.2 - chapter 170 - idrsena ‘tmamitrena sakalatrena samyutah svakarmanamna ramate svabhavenaiva neritah (20)

Rama asked:

Lord, who is the wise man's friend, with whom does he enjoy, what is his enjoyment or delight, and in what manner does he enjoy those pleasures?

Vasistha replied:

The wise man's friend, O Rama, is his own action, which arises spontaneously in him, and in which there is no division or conflict. Like a father, it encourages him, and provides him with enthusiasm. Like a wife, it checks him, restrains him, and guides him. It does not abandon him, even in the worst calamities. It is free from doubt. It promotes the spirit of renunciation. Because it turns anger and hate upon themselves, it is like quaffing nectar. It is his friend and helper, even in the densest forest of troubles and difficulties. It is the treasure chest which contains the precious gems of faith. It saves him from evil and, like a father, it is ever intent on protecting him.

It (one's own action) brings him every type of delight. In all kinds of situations and conditions, it promotes the health of his body. It reveals to him 'This is to be done' and 'This is not to be done'. It is intent on bringing desirable objects and experiences, and warding off undesirable objects and experiences. It causes the speech to be soft and pleasant, and it causes one's behaviour also to be soft and sweet, helpful, adorable, free from selfish desires or passions, and conducive to the supreme attainment of self- knowledge. It is devoted to the protection of the good and the community as a whole. It prevents illnesses of the body and the mind. It promotes the happiness of learned men by engaging in healthy discussions with them. In the case of equals, there is just a semblance of duality. Whatever may be one's situation in life, it (one's own action) is devoted to self- sacrifice, charity, austerity, and pilgrimage. It establishes a healthy relation with the son, wife, brahmanas, servants, and relatives, by means of the sharing of food and drink. The wise man, by his very nature, enjoys the company of such a bosom-friend, along with the latter's consort. That friend is known as one's own action.

This friend (one's own-action) has sons who are known as bathing (purity the body), charity, austerity, and meditation. They, too, promote the welfare and happiness of all beings. The spirit of happiness (or a happy spirit) is its wife, who showers happiness on all, naturally and effortlessly. Her name is samata (equanimity, or evenness of mind). She encourages her husband (natural action) in the performance of righteous or appropriate action.

She has another constant companion, known as maitri (friendliness).

The wise man who enjoys the company of this best of all friends with its wife and other companions, has no need to rejoice when he is in joy or pleasure, or grieve when in unpleasant situations. He does not hate, nor become angered. Wherever and in whatever condition he is, he enjoys the state of nirvana, though he is constantly engaged in the activities of the world. He is silent in useless arguments, he is deaf to useless talk, he is a corpse in relation to unrighteous actions, he is very much alive in righteous actions, he is brilliant in exposing what is auspicious, and in a moment he reveals the truth.

All this is natural to the wise man. He does not have to strive to acquire these qualities.

  section VI.2 - chapter 171 - prabuddhanam param brahma nirvibhagamidam jagat dhimanto 'pi na tadvidmo yadidam tvaprabodhanam (15)

Vasistha continued:

It is the infinite consciousness alone that shines as the world here. In reality, however, it is neither world, nor void, nor even consciousness. Only this much can be said: that which is called world is not that. Because it is subtler than even space, it appears to be other than what it is.

Between 'this' and 'that' is the body of consciousness, and that body is experienced as an object of perception. However, such a creation has no cause, and hence there was no reason for it to arise. How then can it be said to exist now? Therefore, there is no justification to assume the existence of the external universe - not even an atom of it. If something is seen as the external universe here, surely that is the infinite consciousness in fact. Just as the same person who is fast asleep goes on to dream without abandoning his sleep, even so this consciousness, which is pure and indivisible, gives rise within itself to the notion of the objective universe, without ever abandoning its own essential nature as consciousness. Therefore, there is no materiality known as earth, etc., but, whether one feels that what one sees are forms or not forms, the final truth is that all this is the one infinite Brahman, which alone shines as all these. Just as the dream mountain is realised as pure void when the dreamer wakes up, even so are all these forms realised to be non-existent when one is enlightened.

This world is the indivisible and supreme Brahman to those who are enlightened. Though we are highly intelligent, we do not know what non-enlightenment (ignorance) is. Between 'this' and 'that' is the mass of consciousness, which is the essential nature of all beings. That is the supreme state of the self. Between 'this' and 'that' is that infinite space, which is the mass of consciousness in which everything is firmly established. Whatever is that mass of consciousness, that alone is all this - real and unreal at the same time. Form, perception, and also the corresponding concepts that arise in the mind, are all pure consciousness, even as whirlpools are in the ocean. Between 'this' and 'that' is the infinite consciousness; when that is realised without any modification or subtraction whatsoever, it is seen that it alone is and that there is no world. Then, even attraction and aversion, existence and non-existence, become its own limbs, without in any way affecting the true nature of the consciousness. Between the two 'ends' is the pure consciousness; the 'ends' are but concepts, and do not exist independent of the reality, which is the middle - that is the essential nature of the infinite self or consciousness. For that consciousness, which exists between 'this' and 'that', another name is 'world'.

Right from the very beginning, the creation has not come into being at all. To say that this world exists as such is pure fiction. It is a pit and it is a tragedy that people say that this world exists (though it does not), and that the supreme Brahman does not exist (though it alone exists).

  section VI.2 - chapter 171 - abrahmanyam kva gacchami viparitamato jagat asaddrsyam sadityukttam brahmaivam nama gamyate (26)

Vasistha continued:

Where shall I go for that which is not Brahman or the infinite consciousness? Alas, the world is a strange place where people regard the unreal world (the object of perception) to be real. Yet they do reach the same Brahman. The radiance of a precious gem is not its creation, nor is it independent of the gem: even so, the world-appearance is non-different from the self, which is pure consciousness. The sun shines in that supreme state of consciousness; the sun is non-different from that self. However, neither the sun nor the moon can illumine or reveal the self. It is because of the inherent power of that consciousness that the sun and the moon themselves shine, and thus illumine and reveal the objects of perception.

That consciousness is with form and it is without form - all these are words and meaningless concepts. Particles of light that constitute the rays of the sun are the rays of the sun, non-different from it. So, it is right to say that they shine, and also to say that they do not shine. Even so, it is right to say that the sun and the moon shine; and it is also right to say that they do not. Since the sun and all the other luminous bodies shine because of the infinite consciousness, how can it be said that they do not shine or it does not shine?

That supreme state is beyond all concepts, even those of 'mass of consciousness' and 'void'; it is devoid of everything, but it is also full of everything. Hence, the earth, etc., do exist; on the other hand, nothing exists in it. Though there are infinite jivas in it, yet they do not exist as jivas independent of the consciousness. 'Something', 'nothing', etc., are concepts which are far from the reality or the infinite consciousness.

The pure consciousness, which is non-dual, eternal, and all-pervading, exists, and is known as 'world' . When merely the objectivity of all this is removed, what remains of the world of diversity is the truth. It is that consciousness itself which is manifest as the infinite experiences. The waking state of consciousness stands in exactly the same relation to the turiya (transcendental) state as the dream state stands in relation to the deep sleep state. To the enlightened person, however, all these states are but one turya state of consciousness.

Theories concerning creation or the transformation of the self or consciousness into matter are expressions used by teachers while instructing students; there is not an iota of truth in all this. When one realises the dream as dream, then there is joy; but if this is not realised, then there is unhappiness when one dreams of an unhappy event. The enlightened sage lives in a state of realisation of the truth, even while he engages himself in diverse activities. In diversity he experiences unity; he rejoices even in unpleasant situations. Though he lives in the world, he is really not in it. What more does an enlightened person have to gain? Just as ice is ever cool, the sage lives a natural life, doing what is natural to him, without aspiring for or abandoning anything. The characteristic of the ignorant man is that he strives to be other than what he is.

  section VI.2 - chapter 172 - kakataliyavadbhanti sarvatmani susamvidah svangabhutah svatah svasthasta eva smrtayah krthah (24)

Vasistha continued:

The Creator is only the mind, devoid of any trace of materiality. Hence, he has no body or the senses or vasana or mental conditioning. Since he had attained liberation at the end of the previous world-cycle, there is no memory in him. When there is no memory at all, there is no cause for embodiment. Even if such memory were possible in the Creator, even that would be devoid of matter, like a dream-city. However, this is said for the sake of argument: memory is impossible in the liberated ones.

Rama asked:

Lord, tell me why is there no memory in them, and how the gunas (the building blocks of creation) arise in the absence of memory.

Vasistha replied:

Memory arises only in relation to the objective universe, thus providing the cause-and-effect sequence. When such an object of perception itself is non-existent, how and where does memory arise or exist? When the truth is that all this is indeed Brahman or the infinite consciousness, there is no room for memory.

The contemplation of objects that arises in living beings is considered smrti (remembrance). Of course, such objects are non-existent. How can smrti exist then? However, since the infinite consciousness is the reality in all beings, such contemplation of objects is, in a manner of speaking, inherent in consciousness - hence I referred to smrti. However, it is only from the point of view of the common ignorant men. Enough of it. The natural movement that arises in consciousness is also known as smrti. When that movement occurs repeatedly, it is seen externally as matter. Whatever the consciousness experiences by its own nature, that is said to be smrti. All these experiences arise in the infinite consciousness of their own accord, as the very limbs of consciousness, without any causal connection (just as a ripe cocoanut falls coincidentally when a crow happens to alight on it). They are called memory. This is true of all happenings, even when there appears to be coincidental cause.

Why should we investigate memory which is thus accidental, when we realise that the objects of perception to which it is related themselves are non-existent? They exist only in the eyes of the ignorant. I am not expounding the means of liberation for the benefit of such ignorant people. It is only meant for those who have been awakened, but who have some doubts concerning it. One should never associate with ignorant people who cannot recognise the truth. When a thing is experienced by the consciousness, even just a little, and when that experience is repeated, a mental impression (samskara) is created. Thus is the world-appearance created. However, all this is pervaded by the infinite consciousness. There is neither a form nor memory related to it. When duality itself is non-existent, then surely there is no bondage.

  section VI.2 - chapter 173 - sarirasya yatha kesanakhadisu yatha grahah sarvatmanastatha kastadrsadadau tatha grahah (8)

Rama asked:

How does the omnipresent consciousness identify itself with the body? How does consciousness identify itself with rocks and wood?

Vasistha replied:

Even as the embodied being identifies itself with the hand, so the infinite consciousness identifies itself with the body. In the same way, as the body identifies itself with the nails and the hair, the omnipresent self identifies itself with rocks and wood etc. Just as it is pure consciousness alone that becomes rocks and wood in a dream, these notions arose in the infinite consciousness right in the beginning of creation. Just as in an individual's body there are sentient and insentient parts, even so in the cosmic body of the infinite consciousness there are apparently sentient and insentient objects, whereas in truth there are no such forms. When all this is clearly seen, they cease to appear, just as a dream vanishes the moment the dreamer awakes. All this is pure consciousness; there is neither a seer nor an object of perception.

Thousands of world-cycles may arise and cease in the infinite consciousness, yet they are non-different from the infinite consciousness, even as waves are non-different from the ocean. 'I am not a wave, I am the ocean' - when thus the truth is realised, the wave-ness ceases. The world-appearance is like the wave in relation to Brahman, which is the ocean. The existence and the non-existence of this world-appearance are the two ways in which the energy inherent in Brahman manifests.

The experience that arises in consciousness, as in a dream, is known as mind, Brahma the creator, the randfather of all creation. This being is nameless, formless, and immutable. In that, the notions of 'I' and 'you', etc., arise. Even they are non-different from the Creator. The pure consciousness in which all these notions arise is the great- grandfather of all creatures. Just as the waves which rise and fall on the ocean are only the ocean and non-different from it, all these creations and dissolutions are non-different from the infinite consciousness.

The movement of energy that occurs in the infinite consciousness is known as the cosmic person who is endowed with a magnetic field and gravitational force. This creation arises in him like a dream. Creation is a dream. The waking state is a dream. Even though this creation or world-appearance is apparently seen and experienced, it is in reality the realisation of the notions that arise in us, and they alone exist as the cosmic personality. Consciousness itself experiences the notions that arise in it, again and again. It is that cosmic person who is pervaded and permeated by consciousness that appears as all the dream-objects. Just as an actor who dreams that he is acting, sees himself acting on a stage, entertaining an audience, this consciousness becomes aware of its own experience of this world-appearance.

  section VI.2 - chapter 174 - sargastaranga brahmabdhestesu samvedanam dravah sargantaram sukhadyatma dvaitaikyditaratkutah (2)

Vasistha continued:

It is consciousness alone that shines as this universe right in the very beginning of creation. Therefore, the three worlds are non-different from Brahman. Brahman is like the ocean; in it, the creations are like the waves and experiencing is the water. Even after this (creation) there pure unconditioned bliss. Where are duality, non-duality, or anything else? Both deep sleep and dreaming are alternating states that arise during sleep; even so, appearance and disappearance of this creation are alternating events in the infinite consciousness.

When the wise one realises that this world is like a dream-city, his hopes are not centred in it. The day-dreamer dreams of a great diversity of visions and hopes. Though there seems to be some reality in such daydreams, they are in fact non-existent. If, however, you are looking for some other explanation for this world-appearance, why do you not accept the possibility of delusion or delirious notions and hallucination?

The practice of contemplation in which the mind is restrained from undergoing any modification, is as good as supreme inertia; on the other hand, when such modifications exist in the mind, it is the seat of diversity or samsara. By such contemplation, a state of equanimity is not attained. If it is claimed that liberation is attained when the mind is forcibly restrained from all modifications, then why is it not attained in sleep? Therefore, only when it is realised that there is no creation at all, does real self-knowledge arise which leads to liberation. Such liberation is unending, infinite, and unconditioned - truly nirvikalpa samadhana (samadhi). In it, one remains firmly rooted in self-knowledge, without the least agitation. It is also known as eternal sleep, turiya, nirvanam and moksa.

Dhyana or contemplation or meditation is perfect awakening or enlightenment. The realisation that the objective universe does not exist is perfect awakening. It does not resemble a state of inertia, nor deep sleep, nor nirvikalpa samadhim nor savikalpa samadhi, nor is it an unreal imaginary state. In it, the universe exists as it is, but it is dissolved at the same time. In it, there are no concepts of unity, diversity, their mixture, and their non-existence. In it, there is supreme peace.

That perfect awakening is attained by a careful investigation of this scripture constantly, day and night, not by pilgrimage nor by charity, not by acquiring knowledge nor by the practice of meditation or yoga, not by austerity (penance) nor by religious rites. By none of these methods does illusion come to an end. They only lead to heaven and such other rewards, not to liberation. Delusion ends only when self-knowledge arises in one who has carefully studied and investigated this scripture.

  section VI.2 - chapter 175 - yato vaco nivartante tusnimbhavo 'vasisyate vyavaharyapi khatmaiva tadvattisthati mukavat (24)

Vasistha continued:

In the beginning, neither this world nor the other world came into being in the infinite consciousness. An unreal, imaginary experience arose in consciousness, just like the experience of embracing a woman in a dream. Only the dreamer exists in the dream; only the infinite consciousness exists in the unreal experience. What appears to be the world, thus arises in that consciousness, which is ever pure. How can impurity arise in the pure consciousness? This experience is also pure. That itself is the dream-city or the dream- creation. That is the world, for, in the very beginning of creation, there was no earth, etc. It was the movement of energy in the infinite consciousness that subsequently created earth and the physical elements, mind, and other psychological categories, which were nothing but notions in consciousness. This movement of energy is like the inherent motion in air which takes place without mental activity or intention.

Consciousness appears in consciousness as its own body or materialisation. The mind itself appears to be the objects of perception, just as in dream. There is no other cause possible. Hence, there is no duality, and there is no division in consciousness. The supreme Brahman is free from all forms; that itself, when it appears to have a form, is this world- appearance. This exists eternally. Just as diversity arises in the one during a dream, this world-appearance of diversity seems to arise in the one infinite Brahman.

The mind itself is Brahma the creator. It is in the very heart of this creation, and it alone does everything and destroys everything. When one thoroughly investigates all this, it is clearly seen that the pure consciousness alone exists and nothing else. It is beyond description. At the end of the investigation, utter silence alone remains. Though engaged in all activities, remains unaffected like space, as if it were dumb. The enlightened one, therefore, attains a knowledge of the infinite, and remains utterly silent. He is the best among men.

Brahma the creator brings about this world-appearance without intending to do so. The infinite consciousness, with its 'eyes closed', is itself; and with its 'eyes opened', it is the world. But the infinite consciousness remains itself in both these states. Hence, it is both 'is' and 'is-not', real and unreal. These two states constantly alternate; one is never without the other. Therefore, know the truth as it is, as supreme peace, and know that it is unborn and undying space. Know, too, that the world-appearance is like it, though it is sometimes unlike it. The objective universe has never arisen, nor does it cease, though it is apparently experienced now. It is a mysterious product of the energy or the power of the infinite consciousness.

Whatever is experienced, whenever, and wherever, that seems to exist then and there, whether it is real or unreal. No other reason is appropriate.

  section VI.2 - chapter 175 - pauruseyamidamiti pramadaccenne rocate tadanyaditmavijnanasistram kimcidvicarayet (76)

Vasistha continued:

Whatever one constantly contemplates, whatever constantly occupies one's mind, and to whatever one is devoted with all his life, that he knows to be real and obvious. When the mind is saturated with consciousness of Brahman, it becomes that; whatever the mind loves most, it becomes that. When one's mind rests in the supreme reality or the infinite consciousness, then one engages himself in righteous activity, without being interested in the activity itself for its own sake.

When this objective universe itself does not exist, or when one cannot affirm or deny its existence, it is not possible to determine who is the doer of actions and the enjoyer of experiences. What is commonly known as Brahma the creator or buddhi the awakened intelligence, etc., is itself the infinite consciousness, which is absolutely pure. The peace in the sky is pure void. The appearance of duality in all these is illusory and non-existent. Therefore, diversity is a meaningless concept. Just as one enters into the dream state after the deep sleep state, the same infinite consciousness moves to the creation state from the state of absolute quiescence; in it, there is no duality or unity. The infinite consciousness perceives this creation within the space of its own consciousness.

Just as there is no definite sequence or order or causal connection in dreams, in this world-appearance there is no definite causal connection or sequence, though it appears to have one. There is no division in dream; nor is there a division in the objects of perception.

It is the same Brahman or infinite consciousness that appears in front of you as this universe or creation. In dream, there is no recognition of the objects seen in the dream, nor is there samskara (mental impression), nor even memory, because the dreamer does not think, 'I have seen this before'. Similarly, in the waking state, too, when these three considerations are removed, there is the infinite consciousness alone, which the ignorant man identifies with memory.

Affirmations and negations, injunctions and prohibitions, seem to exist in the supreme being, though they do not exist in it. When a man is dizzy, he feels that the world is going around him, though the dizziness is in him. Even when one knows this, and knows that the objective universe is delusion or illusion, it does not disappear, except through persistent practice. Hence, this illusion ceases only through the devout study of this scripture - there is no other way. It is by self-knowledge or enlightenment that these three (the mind, the objects of perception, and the body) will reach a quiescent state of equanimity, not otherwise. For these three arise from ignorance. By a mere study of this scripture, that ignorance is dispelled. The beauty in this scripture is that its student is not abandoned to his despair; if something is not clear in the first instance, a further study of the scripture makes it clear. This scripture dispels delusion, and enables you to realise that the ordinary life itself is the supreme state.

Therefore, one should study at least a small part of this scripture daily. If, however, one thinks it is not authoritative because it is of human origin, one can resort to the study of any other scripture dealing with the self-knowledge and final liberation. But one should not waste one's lifetime.

  section VI.2 - chapter 176 - avidyeyamananteyamavidyatvena cetita brahmatvena parijnata bhavati brahma nirmalam (22)

Rama asked:

When thus there are countless universes arising and dissolving in the infinite consciousness, why do you teach me of their nature?

Vasistha replied:

It was in that way that you have gained the understanding that the world is a long dream. You have gained knowledge of the relationship between a word and its meaning, or the object it denotes. Hence, all this discussion of the world-appearance and imaginary creation has not been in vain. That illustration best serves its purpose of bringing home a spiritual truth which enables one to understand the word and its corresponding concept; and only that becomes a living truth to guide one in one's daily living. When, having known all that there is to be known, you attain knowledge of the three periods of time (past, present, and future), you will see all this to be true.

In every atom of this existence, there are countless universes - who has the power even to count them? In this connection, I recall a story which my father Brahma the creator once narrated to me. I shall presently narrate it to you - pray, listen. I asked my father Brahma, "What is this world-appearance, and where does it exist?

Brahma said:

All this that appears as this universe, O sage, is nothing but the infinite consciousness, Brahman. The wise know this to be pure satva (the unconditioned intelligence) which is infinite; and the ignorant see it as the material universe. I shall illustrate this truth with the following narrative concerning this Brahmanda (the cosmic egg).

In this limitless space, there is the infinite self, which is non-different from that space. That self perceived itself within itself as a jiva, a conditioned and living entity. Without at anytime abandoning its own essential nature as the infinite space, it considered itself as 'I am' or the ego-sense, though still with space for its body. This 'I am' expanded into 'I am buddhi or the intellect'. It then saw itself as the buddhi which determines what is 'this' and what is 'that', but which follows the basic illusion of conditioned perception. After this, that itself entertained the notion 'I am mind', and became involved in notions or diverse and perverse thinking. That mind thereupon conceived the notion of the existence of the five senses which, though they are formless, appear to be gross and material, like mountains seen in a dream. The mind assumed that it had a body, composed of the three worlds, with a variety of creatures, with all sorts of relationships, which were assumed to exist between them, all these subject to time.

Thus it saw everything as one sees diverse objects in a mirror. What it saw was enchanting and colourful. In every subatomic particle, there exist such universes. Ignorance thinks of all this as ignorance and as limitless creation; but, when it is realised as Brahman, it itself becomes the pure Brahman. Even if all this is actually seen, nothing is seen because all this is but a dream. Who is the perceiver here, what is perceived, how can there be duality in the infinite being?

  section VI.2 - chapter 177 - svabha-vasya svabhavo 'sau kila karanamityapi yaducyate svabhavasya sa paryayokttikalpana (29)

Rama asked:

The world-appearance arises in the infinite consciousness without any cause at all. That being so, why do not such uncaused events continue to happen even now?

Vasistha replied:

Whatever notion one entertains, one perceives that to be true. In Brahman, both causation and causelessness exist, since Brahman is omnipotent. Even so in the case of a living being, the intelligent body has also inert hair and nails. If something other than Brahman is experienced, then surely there is perverse causation which is responsible for that. But, when only the one infinite consciousness shines everywhere, in that, what is the cause, and what is the result?

Rama asked:

In the case of the ignorant, however, there is causal sequence. What is uncaused in him, and how does it exist?

Vasistha replied:

To the enlightened one, there is none who is ignorant. Why should we waste our time discussing what is non-existent?

There are some things which are caused, and there are others which do not have a cause. It depends upon one's point of view; what one regards as valid, that alone he accepts as valid. This creation has no cause at all. The belief that the world was created by god, etc., is a play of words. There is nothing that illustrates this truth as the experience of dream does.

If the creation as a dream is not clearly understood, there is great delusion. If it is rightly understood, delusion vanishes. Speculative reasoning advanced in connection with this creation is ignorance and foolishness. Is fire the 'cause' of the heat which is natural to it? The constituents of the body are in fact formless, ethereal substances; hence, the physical body has no real cause. Also, what can be the cause of the body which experiences the non- existent universe?

All this is natural to nature (whatever it may be), even if a cause may be assumed. Even the word 'nature' that is used here is a figure of speech. Therefore, all these objects and their assumed causes are but delusions that arise in the mind of the ignorant. The wise ones know that all effects proceed from causes. When one dreams of being robbed, and when one knows that it was but a dream, there is no sorrow; even so, when the truth is realised, life is freed from sorrow.

The truth certainly is that this universe has never been created, as creation had no cause in the first place. It came into being, and it exists as a dream-object exists in the infinite consciousness. It is Brahman alone and it shines in Brahman. Just as both sleep and dream are aspects of one sleep, even so, this creation and dissolution of the universe are two aspects of the one indivisible, infinite consciousness.

  section VI.2 - chapter 178 - antah samvedanam nama calayatyantravestanam bahirbhastramayaskara iva loke 'nucestanam

Rama said:

Lord, there are substances in this world which are divisible and which are indivisible. The divisible ones collide with one another, and the indivisible ones do not so collide with one another. For instance, one sees the moon and, in a manner of speaking, the eyesight strikes the moon, without dividing it or touching it. I am asking this question from the point of view of the unawakened person. Who is it that governs the inhalation and the exhalation of the life-breath in the body? The body is solid, and it offers resistance; what is that force, which is subtle, and which has no resistance in itself, yet which is able to move the body? If that which is subtle and non-resistant can act on the solid and resistant substance, then why can one not move a mountain by the power of thought alone?

Vasistha said:

The life-breath enters the body, and leaves it during inhalation and exhalation when the subtle nerve-force which rests in the heart expands and contracts like the bellows of the blacksmith.

Rama said:

In the case of the bellows of the blacksmith, it is the blacksmith who operates them. What is it that makes the nadi in the heart thus expand and contract?

Vasistha said:

Just as the blacksmith makes the bellows expand and contract in this world, there is an inner consciousness which makes all the inner organs function in the body. It is on account of this that everyone lives and functions in this world.

Rama asked again:

But, the body and all its constituents are solid; how does the subtle consciousness move them? For there is no contact between the solid and the subtle.

Vasistha said:

Listen to this teaching which uproots the whole tree of doubt. There is nothing solid and resistant in this world. All things everywhere are for ever subtle and non-resistant. All this is pure consciousness, which experiences these apparent solid substances as one experiences dream-objects, earth, water, wind, space, the mountains and the oceans, etc., are all subtle consciousness only. Even so are the mind and all the rest of the inner instruments. In this connection I shall narrate to you an ancient legend. I have already narrated the same story to you in another context. Listening to it, you will realise that all that you see here is pure consciousness, and nothing else.

  section VI.2 - chapter 178 - neha ‘krtirna ca bhavabhavajanmanasah satta na caiva na ca nama tatha

'styasatta santam param kacati kevalamanittham brahma 'thava kacanamapyalamatra nasti (62)

Vasistha continued:

There once lived a brahmana named Indu. He had ten sons. In course of time, Indu passed away, and his wife too followed him to the other world. The sons performed the funeral. They were not interested in the affairs of the world. They began to consider what might be the best form of contemplation that would enable them to live like gods.

In pursuit of their aspiration, they went away to the forest. and they engaged themselves in intense contemplation and penance. They remained like statues or painted pictures. Their bodies withered away. and what remained was consumed by carnivores. They were immersed in contemplation, 'I am Brahma 'the creator', 'I am the world', and 'I am the entire creation'. Now that the minds of these ten were devoid of embodiment, but were saturated with such contemplation, those very minds became what they contemplated. Thus it is their thought that exists as this creation.

This universe is pure consciousness. Even the earth, the mountains, etc., are pure consciousness. What else is it? Just as the minds of the sons of Indu manifested here as the universe, even so the notion of the universe or creation that arises in Brahma the creator itself appears as this creation. Hence, all these elements, the earth and the mountains are all nothing but pure consciousness.

The potter known as consciousness. with the help of the wheel of his own body (consciousness) and of clay which is also his own body, fashions this creation. If all these creatures and substances are not consciousness, what else are they? This creation stands in the same relation to consciousness as radiance to a jewel. All this is indeed Brahman: this is certain and indisputable.

As and when this truth is clearly seen, immediately there is an end to sorrow. If this truth is not seen, then sorrow becomes firmly and solidly established. The wicked and the ignorant do not see this truth. In their eyes, this samsara is a solid reality, and they do not perceive this truth at all. There are no forms. There is no existence nor non-existence, no birth, and no death. There is nothing known as reality, nor something which can be called unreal. The supreme, which is absolute peace, perceives this creation within itself - it is not independent of Brahman the infinite consciousness; so, why create the false notion of an independent manifestation? In its unliberated form, it has thousands of eyes and other limbs; in its liberated state, it is all peace, tranquillity - enough of such descriptions.

  section VI.2 - chapter 179 - eka eva bhavatyabdhih sravantinam satairapi eka eva bhavetkala rtusamvatsarotkaraih (14)

Vasistha continued:

All the three worlds are but pure consciousness; they are the unconditioned mind (satva). The elements and the creatures, which the ignorant visualise in these worlds, do not exist at all. Such being the truth, where is a solid body, etc. ? Whatever is perceived here is truly non-solid, and extremely subtle consciousness. Consciousness alone exists in consciousness; peace rests in peace; space exists in space; wisdom alone exists in wisdom.

Where is the body, and where are the limbs, where are the internal organs and the skeleton? Know that this body is pure consciousness, which is like space - subtle, though it looks solid. The arms are consciousness; so are the head and all the senses. All these are

subtle, and there is nothing which is solid. This world seems to arise in the infinite space or Brahman, like a dream. Because of the very nature of the infinite consciousness, it seems to exist as this creation. Therefore, it is both caused and uncaused. Of course, without a cause, there is no effect. Whatever one constructs in one's own consciousness is also seen by oneself. Just as in dream all things appear everywhere in every manner, even so in the waking state the world appears in all manner everywhere.

One becomes many, just as the sons of Indu became the universe by the power of their contemplation. The many become one, just as devotees of lord Visnu become one with him. Rivers are many, the ocean is one. Time is one, though the seasons and the years may be called by different names. This body is also pure consciousness, and it exists in consciousness like a dream-object. Like a dream-object, again it is formless, though its form seems to be obviously experienced as a reality.

The one sleep is regarded as dream-experience at one time, and as deep, dreamless sleep at another; but, sleep is one and indivisible. Even so, consciousness is one, whether in it there is awareness of objects or not. Therefore, what is experienced as the world is nothing but pure consciousness. The seer (experiencer), the object (experience), and the act of seeing (experiencing), are all the one consciousness, which is truly indivisible. The appearance of the world in this consciousness, as something other than consciousness, is an illusion; it ceases when its truth is realised, even as when the truth of a nightmare is realised it ceases to haunt one. It is the infinite potencies of the one infinite consciousness that appear here as the infinite objects of creation.

23. The Story of Kun dadanta

  section VI.2 - chapter 180 - atha tenokttamarthaste ka iva 'nena tapasa arthena 'tivicitra hi bhavanticchah saririnam (20)

Rama said:

Lord, once when I was in my teacher's house, someone came in. He was extremely radiant. He had come from the court of the king of Videha. He saluted the assembled holy ones; we students also greeted him appropriately. When he had settled down in his seat and had rested a little, I asked him: "Holy one, you seem to be fatigued from a long journey. Where do you come from?"

The Brahmana replied:

Yes, you are right; I am seeking for something, and I am fatigued on account of intense exertion to attain it. I shall tell you why I am here. I am a brahmana from the country of Videha. I am known as Kundadanta. I became disinterested in the affairs of the world, and I sought the company of holy men and ascetics. On the Sri mountain, I lived for a considerable time, practising penance.

On that mountain, one day, I saw a strange sight. An ascetic dangled from the branch of a tree with his feet tied to the branch. I saluted him and drew near to him. I thought, "This ascetic is surely alive, for his body responds to the changes in the climatic conditions." I stayed there for a few days and served him, and won his confidence. One day, I asked him: "With what aim are you engaged in this penance?" The Ascetic replied: "Embodied beings have many interesting goals in life." I persisted in my question.

The Ascetic said:

I was born in the city of Mathura and was brought up there. I had acquired knowledge of the scriptures. I heard "The king enjoys all kinds of pleasures". I was inspired by that goal. I decided to become the emperor of the entire world. Hence, I came here, and have been engaged in this penance for the past twelve years. I have answered your question. You had better go your way. I shall continue my penance.

The Brahmana continued:

I requested him to accept my service as long as he carried on his penance. The moment I said this, he closed his eyes and became as if dead. For six months from that day, I remained in that place and served him. One day, there appeared on that scene a being as radiant as the sun. I offered him due worship, and the ascetic worshipped him mentally. That radiant being said to the ascetic: "O ascetic, let this asceticism cease, and I shall grant you the boon of your choice. You will become the emperor of the whole earth and rule for seven thousand years, remaining in this very body of yours." After bestowing this boon, the radiant being vanished from sight. When he had gone, I said to the ascetic: "Now that you have obtained the boon of your choice, terminate this penance and return to your normal duties." He accepted. I snapped the rope with which his feet were bound to the tree. Both of us then went to Mathura.

  section VI.2 - chapter 181 - bhrataro 'stau vayamime jatanekataya taya ekasamvinmaya jata ekasamkalpaniscayah (11)

The Brahmana Kundadanta continued:

En route to Mathura, we spent some time in a village known as Rodha, and two days in a city known as Salim. On the third day, we reached a forest. There, the ascetic abandoned the popular route, and said to me: "Let us go to the Gauri Asramam, which is near here. There, my seven brothers live. We are eight brothers. Though we were born as separate individuals, we were all united in the one consciousness, and we all had the same goal which we determined to reach. On account of that, they too are engaged in the performance of penance. I came here along with them and, in the beginning, I saw this forest in which there was the Gauri Asramam. Come, let us go to the Asramam, which purifies one of all sins. The minds and the hearts of even scholars and knowers of the truth are filled with eagerness to visit holy men. Surely, we should consider it a great blessing to have the opportunity of visiting this hermitage."

When we approached the area of the Asramam, we saw only barren ground, as if a deluge had washed the hermitage away. There was not a tree, no hermitage, no human being, no sage - nothing. Both of us simultaneously exclaimed: "Alas, what has happened to this place?" Then we roamed that area and saw a solitary tree. When we approached this tree, we saw, scouted under it, an aged ascetic, who was deeply engrossed in samadhi. We sat near him, and waited for a considerable time. But he did not get up from his meditation. I then went near him and shouted at the top of my voice, "Sage, get up from meditation". When I said this, the sage opened his eyes, and uttered these words in a voice resembling the roaring of a lion: "Holy ones, who are you? What happened to the Gauri Asramam that stood here? Or who has brought me to this desolate place? What epoch is the present?" We were puzzled. I said to him, "Surely, O sage, you know everything. Therefore, only you can answer your own questions. Why do you not see all that has happened through your own yogic vision?"

When I said this, the sage once again went into deep meditation and, through his inner psychic vision, he learned everything that had happened.

The sage remained silent for a while, and then said to us: "Holy ones! Listen to this wondrous narration."

The Sage said:

You see this tree here. Because of my presence here, it blossomed profusely. For some unknown reason, the goddess of learning and speech dwelt here for ten years, being adored by all the different seasons of the year. This place became a dense forest, and it became known as Gauri-vana (Gauri-forest). In this forest, even the goddesses and the women folk of the siddhas or the perfected ones played. Even the gods came here to pay their homage at the feet of the goddess.

  section VI.2 - chapter 182 - tadbharyastakametesu yatesu tapase ciram babhuva duhkhitam strinam yadviyogo hi duhsahah (29)

The Sage continued:

After spending a period of ten years there, Gauri returned to her place on the left side of lord Siva. On account of her touch, this tree never grew old. After some time, the forest became an ordinary forest, which the people of the area made use of. At that time, I was the king of Malaya. I renounced the kingdom, and came here to practise penance. I entered into deep meditation here. After some time, all of you eight brothers also came here. After spending some time here, you went away to Sri mountain, another went to Kraunca mountain, another to Kasi, and yet another to the Himalaya. The remaining four continued their penance here. All of them wanted to be rulers of the whole earth. They all obtained appropriate boons from the gods. After enjoying the fruits of their penance, all of them returned home, except you. I did not leave this place. The people held me and this tree in great esteem. I have been here for a long time. All this I have seen by my yogic vision. Now, you, too, return home, and rejoin your family.

In reply to Kundadanta's question: "The earth is one, how can eight people rule it at the same time?", the sage said:

This is not the only puzzling feature, there are others! In fact, all these eight brothers will rule the earth within their own house, after they give up their physical bodies. They will also have their (eight) wives remain constantly with them as stars. For, these wives of theirs were sunk in inconsolable grief when their husbands left their homes for doing penance; women cannot bear separation from their husbands. These women also performed intense penance. Goddess Parvati was pleased with them, and asked them to choose a boon. They said, "Just as you love your lord, we love our husbands: pray grant that they shall be immortal." But the goddess pointed out that that was contrary to natural order, and asked them to choose another boon. They asked, "Even when our husbands die and cast off their bodies, may they not leave the home even for a moment." The goddess granted the boon, and also granted that their husbands would rule the earth. Soon after this, the seven brothers returned home. Today, the eighth will return too.

There is yet another wonder in this story. When all the eight boys had gone away to the forest to perform penance, the grieving parents, accompanied by the wives of the eight brothers, set out on a pilgrimage. On the way, they came across a short-statured, reddish coloured, and ash-besmeared ascetic, who was on the road to the holy place known as Kalapagrama. They did not respect him, but treated him with suspicion. The ascetic, who was Durvasa, was annoyed, and cursed them: "You will pay the price for your haughtiness. Though your sons and your daughters-in-law will earn boons from the gods, those boons will produce contrary results." They realised their error, and rushed forward to beg the ascetic's pardon. But before they could reach him, he vanished from sight.

  section VI.2 - chapter 183 - vayam kileme bhagavan varah sapasca sarvada nanu samvinmaya eva deho 'nyo 'smakamasti no (29)

Kundadanta said:

O sage, the earth is one; how can there be seven rulers of the earth simultaneously? One who does not leave his own house, how does he become the emperor of the earth? When a person has earned both blessings (boons) and curses which contradict each other, what is his fate?

The Sage said to the ascetic:

You will see how all these are made possible!

You will soon return home and be reunited with the family. In due course of time, you will all die. Your bodies will all be cremated by your relations. All of you will remain separately in the space of consciousness for a brief while, as if in deep sleep. In the meantime, all your karmas (the boons and the curses) will gather around you. The boons will assume their own forms, and the curses will assume their forms, too. The boons will have a pleasant countenance, and lotus-like palms, four arms, and a mace. The curses will be fierce-looking, dark, two armed, three eyed, and will hold a trident.

The boons will say to the curses: "Go away, you curses; our time has arrived, and you cannot transgress it." The curses will say to the boons: "Go away, you boons; it is our time, and no one can transgress it."

The boons will say: "You have been made by the sage, but we have been created by the sun." But the curses will reply: "You have indeed been crented by the sun, but we are born of a part of lord Rudra himself who is superior even to the devas or gods; the sage is a part or limb of lord Rudra." Saying this, the curses will lift up their trident ready to strike.

The boons will thereupon say: "O curses, consider what evil flows from our quarrel here. Abandon your aggressive attitude, and let us decide what is the best course of action. We have eventually to go to Brahma the croator for a decision. Why not go there now?" The curses will agree: surely, even a fool agrees to wise counsel. They will all go to Brahma and inform him of the dispute. Brahma will say to them: "Whichever of you has truth within, will win the dispute. Therefore, look within, and see what the inner contents are."

The curses thereupon will say: "We are defeated, O Lord, for there is nothing worthy in us. All of us, O Lord, both the boons and the curses, are in fact pure consciousness; and we do not even possess a body."

  section VI.2 - chapter 183 - varapradanam varadairvaradanam vararthibhih yada suciramabhyastam varanam sarata tada (33)

The Sage continued:

The curses will further say: "The consciousness which grants the boon through the giver of the boon considers in the receiver of the boon 'I have received the boon.' The same consciousness experiences suitable embodiment and the fruits of the boons. Therefore, the granting of the boon by those who grant the boons, and the receiving the boon by those who sought the boons, are firmly grounded in their consciousness, and therefore form part of their essence. Hence, they are invincible to us. The pure conquer the impure at all times. Only if the boons and the curses are of equal force, do they yield mixed results, like milk mixed with water. These results are experienced by the person as if in a dream. Lord, give us leave to go." The curses will withdraw.

Another situation will arise. Here, the very boon that the jivas of the brothers would not leave the house, turns into a curse, and challenges the boon that they would rule the whole earth. The former will appeal to Brahma the creator for a ruling. Brahma will say: "Though the two boons seem to be conflicting on the surface, indeed both of them have already been fulfilled. For, the eight brothers exist within their own house; yet, they also exist as the rulers of the whole world, since their physical bodies have been shed."

All the boons will now question Brahma: "We have heard that there is only one earth. How is it possible for all the eight brothers to rule the earth, and yet remain in their own house?" Brahma will say: "Your world and our world are all pure void, and they exist within a subatomic particle as a dream-object is experienced within oneself. What is then so astonishing about the eight brothers experiencing the existence of several worlds in their own house?

"Immediately after death, this world is realised exactly as it is - as a dense void - within one's own mind. Even in an atom, the entire earth shines, not to speak of the house. Whatever is, is the infinite consciousness; there is naught known as the earth." When Brahma says this the boons will bow to him, and, having abandoned their false notion of a physical existence, will resume their subtle existence.

Then and there, the eight brothers, unknown to one another, will become the rulers of the earth. One will rule from Ujjaini. Another will rule over Sakadvipa. Another will rule over Kusadvipa. Another will rule over Salmalidvipa, sporting in water with celestials. Another will rule Krauncadvipa, and another Gomedadvipa, and the last will rule Puskaradvipa. Thus, both the boons will duly be fulfilled.

  section VI.2 - chapter 184 - samkalpasya vapurbrahma samkalpakacidakrteh tadeva jagato rupam tasmad brahmatmakam jagat (19)

Kundadanta asked:

How can eight earths exist in one house?

The Sage replied:

The infinite consciousness, being omnipresent, shines everywhere in every way. The self perceives the worlds within itself.

Kundadanta asked again:

In one Lord, who is the infinite consciousness, how does diversity exist as if real?

The Sage said:

There is only one infinite consciousness, which is supreme peace; there is no diversity at all, though such diversity may be experienced. The diversity that appears to exist is apparent and false, like dreams and deep sleep. Though there seems to be movement, there is no movement; mountains are not mountains. Even as in a dream, the nature of the self alone exists as all this. But, even that nature does not exist, and hence diverse objects do not exist either. Whatever was fancied by the infinite consciousness in the beginning, that alone exists as it was. Even that fancy is not real; the infinite consciousness exists as it always exists.

In flowers, leaves, fruits, pillars, trees, and in everything, the supreme being alone exists as 'the other'. The two expressions, viz., 'the supreme being' and 'the universe' are synonymous. When, through the study of the scriptures dealing with self-knowledge, this truth is realised, there is liberation. The content or the reality of notions and thoughts is Brahman or the infinite consciousness, and that itself is the content or the reality of the world-appearance, too. Hence, the world is Brahman. Descriptions, and that which is beyond description, injunctions, prohibitions, existence and non-existence, silence and non-silence, jiva and the self - all this is Brahman; the reality alone appears to be the unreal appearance. When all this is Brahman alone, what is activity, and what is renunciation and all the rest of it? In one sleep, there arise both sleep and a thousand dreams; even so, in the one indivisible consciousness, countless appearances arise. All these are essentially pure consciousness, which is extremely subtle. They are really invisible, though they appear to be visible. The whole universe (including Rudra, Visnu, and Brahma) is like a dream.

In that single ocean of consciousness, this diversity, with all its joys and sorrows, arises. Just as one with a defective vision sees strange objects in space, even so the ignorant perceive the world. The notion that arises in Brahma the creator (known as the world order) brings about all these, and sustains them.

  section VI.2 - chapter 184 185 - apurvam drsyate sarvam svapne svamaragam yatha pragdrstam drstamityeva tatraiva ‘bhyasatah smrtih (184/40)

Kundadanta said:

Memory arises when a past experience is revived in one's consciousness. In the beginning of creation, whose memory expands as this creation?

The Sage replied:

Everything is seen and experienced, even tough all this had not been seen or experienced before - even as one may dream of one's own death. The very notion 'This I have see before', when repeatedly entertained, becomes a memory. In the space of one's own consciousness, the imaginary object appears; it cannot be said that it is real or unreal. It is only by the grace (or the power) of consciousness that even dreams and the like are experienced - how then is it impossible for this pure consciousness to bring about the world-appearance as if it were revived memory? Just as at the end of deep sleep one dreams, even so in the infinite consciousness the three worlds appear. That which is called the world is pure void. What is, and in what it is, and from what it is, that which is all, exists everywhere at all times.

Now, arise, and do what has to be done. I shall resume my contemplation; for, without such contemplation, there is possibility of contact with sorrow.

Kundadanta said:

Having said thus, the sage immediately closed his eyes, and entered into deep contemplation. His life-breath and his mind had ceased to move, and therefore he sat there like a painted picture. We tried to speak to him, but he did not even hear us. We were sorry to lose him. However, we moved away from there, and slowly reached the house.

In course of time, all the seven brothers passed away. Only my friend, the eighth brother, lived. Later, he too passed away. I was overcome by grief. Therefore, once again, I went to that sage at the foot of the Kadamba tree. I waited upon him. After three months, he opened his eyes. In answer to my prayer, he said to me: "I am devoted to contemplation or samadhi. I cannot stay away from it, even for a moment. The truth does not become clear in you until it is heard again and again, and meditated upon again and again. I shall therefore tell you what to do. Go to Ayodhya. There is a king there known as Dagaratha. His son is Rama. His guru Vasistha is discoursing upon the means to liberation. Listen to this. By that means you will attain supreme peace." Having said this, he once again entered into samadhi. I then came to this place to be with you.

Rama said:

That Kundadanta is sitting next to me and has devoutly heard this discourse on the means to liberation. Today, he is free from all doubts.

  section VI.2 - chapter 185 186 - kiledam bhrantimatratma visvam brahmeti bhatyajam bhrantirbrahmaiva ca brahma santamekamanamayam (186/3)

Vasistha asked Kundadanta:

Tell us what you have learnt during the course of this discourse.

Kundadanta replied:

Conquest of the mind alone is the destruction of all doubts. I have knowledge in which there is no contradiction. All my doubts are at rest. I am firmly established in the supreme state. I have learnt this from you: the infinite self or consciousness alone exists in the infinite space as this world. Everything exists, in everything, as everything, everywhere, for ever. The whole universe exists in a mustard seed; but, when the reality is known, the universe does not exist in a mustard seed. The universe exists in a house; but the house itself is pure void. It is Brahman or the infinite consciousness alone that appears as all this, and is experienced as all this.

Vasistha continued:

It is wonderful that this great man has attained enlightenment. He has realised perfectly that the whole universe is Brahman.

It is only through delusion that Brahman is seen as the world. But that delusion also is Brahman which is supreme and infinite peace. Whatever is, wherever, whenever, and in whatever manner, that is there, and then, and in that manner. Whatever the infinite consciousness considers itself to be, that it appears to be. The entire universe (brahmanda) exists in an atom of the infinite consciousness; hence, an atom itself is the universe. The infinite consciousness is indivisible. When this is realised, there is cessation of the bondage of birth, etc., and that is liberation. Be as you are, free from distress.

You are the object of perception; you are the seer. You are consciousness, and you are inertia. You are something, and you are nothing. Because Brahman rests in itself. There are no two things known as Brahman and the objective universe; they are one like space and void. An intelligent, conscious man, appears to be an insentient and inert person while he sleeps; even so does the infinite consciousness appear to be the insentient objects in this creation. The infinite consciousness later becomes the sentient objects, just as the sleeping man begins to dream. This continues till the person attains liberation and realises that this world-appearance has been a long dream. It is on account of the infinite consciousness's inherent awareness that it considers itself an insentient and immobile being; and it is on account of the same awareness that, elsewhere, it considers itself sentient and mobile. Just as the same person has sentient and apparently insentient limbs, all the sentient and insentient objects of this creation put together form the body of the infinite consciousness.

  section VI.2 - chapter 186 - cinnidrayah svapnamayo bhagascittamudahrtam tadeva mucyate bhutam jivo devisuradidrk (28)

Vasistha continued:

In the very beginning of creation, whatever dream-like appearance arose in the infinite consciousness, has remained as this creation till now. However, consciousness is indivisible and extremely subtle, and therefore in it there is no diversity, even now. Creation, existence, and dissolution, are non-existent in the vision of the enlightened ones like us. Though the infinite consciousness is indivisible, it experiences within itself the two states of bondage and liberation; the dream-like experience of diversity is known as bondage, and the sleep-like state is liberation. It is the infinite consciousness alone which sees 'This is creation', 'This is dissolution', 'This is waking', and 'This is dreaming'. If the infinite consciousness is compared to the homogeneous deep sleep state, that part of it which as comparable to a dream, is known as the mind. It is this mind that, as the jiva, sees itself as god, demon etc., and also liberates all beings from such diversity. When this is realised, the homogeneity of dreamless sleep state is reached; that is considered liberation by those who aspire for liberation.

The mind alone is all this: man, god, demon, trees, and mountains, goblins, birds, and worms. It alone becomes the infinite diversity that is seen here - from Brahma the creator to the pillar. It is the mind that sees the space above. The mind is the dynamic and aggressive form of the infinite consciousness. Thus, when the notion of the universe arises in the infinite consciousness, we think that it is the mind that brought about all this. The mind alone is jiva. It is without beginning and without end. It is like space which seems to occupy pots and jars without being limited by them. It takes on and abandons bodies. But when it realises its own true nature, the deluded notion of physical embodiment ceases.

The mind is like the smallest particle of an atom. The mind is the personality or the jiva. Hence, the world or this creation exists in the person or the jiva. Whatever objects are perceived in this world, are the mind only, even as the dream-objects are the mind only; again, the person or the jiva is also nothing other than the mind. Therefore, it is clear that the world-appearance and the self are non-different.

All these substances that are seen in this universe are in fact pure consciousness; apart from consciousness what is seen is like a dream - just a notion or an idea, like the braceletness of gold.

Such a notion of creation, when it arises in the infinite consciousness, is known as the universe. This phenomenon has been variously described as sankalpa (thought or idea),

etc.

  section VI.2 - chapter 186 - silanrttam yatha satyam sankalpanagare tatha jagatsankalpanagaram satyam brahmana ipsitam (72)

Vasistha continued:

In course of time, by the constant practice of vicara or enquiry, and of equanimity, or by being endowed with purity at birth, perfect knowledge arises in the wise man who sees the reality in everything. Then, his buddhi or awakened intelligence, regains its nature as pure consciousness, devoid of duality. The infinite consciousness is devoid of body, and is unhidden by veils; its only body is its faculty of awareness and its ability to illumine all things. It is through these that consciousness perceives everything that it considers to exist, as a result of the notions that arise in it. This entire universe is an idea that arises in the infinite consciousness. Even so, the self is also able to give rise to different notions within itself, and experience the materialisation of these notions. Thus, boons and curses are also realised as notions that arise in the consciousness, but they are non-different from it. But, if the veil of ignorance has not been removed, and if one still entertains notions of duality or diversity, the boons granted by such a one are ineffective.

Rama asked:

How does an unenlightened but righteous person confer boons?

Vasistha continued:

Whatever Brahma the creator ordained in the beginning of this creation prevails even now. Brahma is non-different from Brahman the infinite consciousness. That Brahma brought into being, through his own thought-force, the standard of righteousness, charity, austerity, good qualities, the vedas and other scriptures, and the five great elements. He also ordained that the utterances (boons, etc.) of the ascetics and the knowers of the vedas should come true. It was Brahma who also ordained the nature of all substances here. Just as we become our own dream-objects while dreaming, consciousness, though it is real and conscious, becomes even the unreal world-appearance with all its sentient and insentient objects. The unreal world-appearance itself is later regarded as real on account of constantly repeated affirmation and conviction of its reality. When one indulges in day- dreaming, he can even see stone images dance as if they were real; even so, this world- appearance, which appears in Brahman, is thought to be real.

The seer and the seen are non-different; consciousness is conscious of itself as consciousness. Therefore, it sees whatever it wishes to see. I am the Infinite Brahman, who is the cosmic person, whose body is the world; hence, the world and Brahman are non-different. Just as a conscious being may sometimes be in an unconscious state, even so, the supreme being or the infinite consciousness itself exists as the apparently inert world. In dream there is 'light', in deep sleep there is darkness, though both these are in sleep; even so, both light and darkness seem to exist in the one infinite consciousness.

  section VI.2 - chapter 187 - sargo 'yamiti tad buddham ksanam yatkacanam citah kalpk 'yamiti tadbuddham ksanam tatkacanam citah (10)

Rama said:

In this world-appearance with all its bewildering diversity, how does the cosmic order (niyati) function? How is it that the sun of all the celestial bodies is so hot, and who ordained that the days be long some times, and short at other times?

Vasistha replied:

The cosmic order arises and exists in the supreme being or the infinite consciousness by sheer coincidence (as the ripe cocoanut falls when a crow coincidentally alights on it). The manner in which it is, is known as the universe. Because of the infinity and the omnipotence of consciousness, this cosmic order is seen to be endowed with intelligence. What thus exists is known as the cosmic order, niyati.

A momentary movement in consciousness is understood by it as 'This is creation'; when there is a momentary movement of energy in consciousness, it knows it as 'This is an epoch'. Similar movement of energy in consciousness alone is known as time, action, space, substance, etc. Even form, sight, and the thought concerning these are but movement of energy which arises of its own accord in consciousness which is formless. Whatever arises in this manner is known as the character of the respective substance; this has come to be known as the cosmic order.

Essentially, a moment and an epoch are similar movements of energy in the infinite consciousness. They both arise naturally in consciousness, and are therefore regarded as nature or the cosmic order. In this manner, in the one consciousness, countless substances arise with their own characteristics. Thus, for instance, the earth is endowed with solidity and firmness, and is able to support living beings - that is its characteristic in the cosmic order. Even so, it is the same in the case of the five elements, etc., including the sun. Their characteristics arise in the infinite consciousness as a corresponding movement of energy, and they come to be known as the cosmic order. The stellar sphere revolves like a wheel, again on account of the movement of energy that arises in consciousness. In that, some are brilliant, and some less brilliant, and some do not shine at all. Diverse are the characteristics of these diverse objects in this world-appearance. In reality, however, these have not really been created as objects. It is the infinite consciousness alone that appears as all these. The manner in which they appear to exist, as long as they do exist, is known as nature or the cosmic order, niyati.

  section VI.2 - chapter 187 - yatha 'vayavino na 'ntah sadaiva ‘vayavanavah na 'stam yanti na codyanti jagantyatmapade tatha (33)

Vasistha continued:

Within the infinite space is the root-element of sound hidden, like a sprout in a seed. From this, foolish people have spun theories concerning a material creation for the entertainment of other fools. Nothing ever comes into being, nor does anything cease to be; what is, exists firmly established in the supreme peace like the centre of a rock. Just as in the case of one who has limbs and organs there is constant renewal of the cells (atoms) constituting those organs endlessly, even so there is no end to the existence of universes in the supreme being.

The infinite consciousness becomes aware of a part of its own being, and thus awareness arises in it. This is followed by the notion of relationship, the word and its corresponding object. Since this awareness is endowed with the faculty to observe and examine what it observes, it is recognised as consciousness.

Out of this mass of consciousness arise jiva and all the rest of it. However, at this stage it is still not individualised, for want of ignorance. But when ignorance arises in it, then it is turned towards samsara. It is filled with the unborn elements. At this stage, the ego-sense or individualisation arises, along with the sense of time. This is the vital factor in the existence of the world.

It is the consciousness itself that thus becomes individualised. In it arises the notion of the root-element of space. With it also appear its relationship, the word (its name), and the meaning (the object). From this arise later all the other elements and the fourteen worlds.

The consciousness then entertains the notion of motion. This motion is air, with its corresponding action, as the sense of touch and the life of all beings. Similarly, the light that shines in consciousness is the root-element of form which bestows form on all beings. The experience of seeing is light, the experience of touch is the sense of touch, the experience of hearing is the sense of hearing. Even so the root-elements responsible for taste and smell arise. Though unreal as independent substances, they appear to be real as in a dream. All these later compound with one another, and create gross forms, etc. They are but the materialisation of notions or ideas that arise in the infinite consciousness, not real entities.

That by which form is seen is known as eye, that by which sound is heard is known as ear, that by which touch is experienced is known as skin, that by which taste is experienced is known as the tongue, that by which smell is experienced is known as nose (or their corresponding inner sense, rather than the organ). On account of spatial and temporal limitations, the jiva gets involved in the cosmic order, and is unable to experience everything.

  section VI.2 - chapter 188 - evamatyantavitate sampanne drsyavibhrame na kincidapi sampannam sarvasunyam tatam yatah (20)

Vasistha continued:

The expression 'in the beginning', used as if there were such a beginning of such a creation of even a notion, is meant only for the purpose of instruction; it is not true. The notion which arises in consciousness, but which is non-different from consciousness itself, is known as jiva when it is outgoing to perceive the 'object' .

This notion or concept has several names and descriptions. Because, through it, consciousness becomes a living entity, it is known as java. Because it is conscious of the object, it is known as consciousness (cit). Because it designates all things as 'This is this', it is known as buddhi (designating intelligence). Because it thinks of concepts and percepts, it is known as the mind (manas). Because it considers itself 'I am', it is known as ego-sense (ahamkara). Because it is rich in consciousness, it is known as citta (psyche). Because it forms a network of firm notions, it is known as the puryastaka. Because it arises in the beginning of creation, it is known as prakrti (nature). Because it is not known (i.e., it ceases) when one attains enlightenment, it is known as ignorance (avidya). All these descriptions are based on the existence of the subtle (ativahika) body. Though this illusory world-appearance has thus been described, it does not exist.

The ativahika body is but a subtle void. It does not arise, and therefore has no need to cease. Yet, in the field known as the infinite consciousness, countless universes will continue to appear. The subtle mental body reflects the universe as a mirror reflects an object placed in front of it.

At the end of the period following the cosmic dissolution, the supreme being thinks of the subtle (ativahika) body which arises in the infinite consciousness. This subtle body thinks of itself as Brahma, Virat, Visnu, etc. Whatever the subtle body identifies itself with, that it appears to be. Though all these diverse entities seem to have been created, it is only an optical illusion. For, nothing is ever created. Everything is but pure void which pervades all. The beginningless Brahman alone exists. However, on account of the fact that this cosmic subtle body entertains the notion that it experiences this diversity, such diversity seems to be uncontradicted truth.

In this ativahika (subtle) body, there arise the thoughts or concepts of physical bodies and their component parts, concepts of birth, activity, etc., concepts of time, space, sequence, etc., as also concepts of old age, death, virtue and defect, knowledge, etc. Having conjured up these concepts, the subtle body itself experiences the objective universe composed of the five elements as if it existed in reality. But all this is surely illusory, like dream-objects and dream-experiences.

  section VI.2 - chapter 189 - asatye satyabuddhyaiva baddho bhavati bhavanat bahuso bhavayatyantarnanatvamanudhavati (13)

Vasistha continued:

The cosmic subtle (ativahika) body that arose as the creator Brahma by sheer coincidence (just as a ripe cocoanut falls when a crow alights on it), continues to exist on account of the inherent nature of consciousness. It itself is the universe. The seer, the seen, and the act of seeing, are all unreal. Or, if they are all considered real, even then they are all Brahman, and Brahman alone is real.

The cosmic subtle body arises of its own accord and that itself becomes a solid substance by being constantly thought of as such, even as a dream may appear to be real when it is prolonged. Thus, even materiality or substantiality arises of its own accord from the subtle (ativahika) body. 'I am this', 'I am that' - thus the notions that arise in that body appear as mountains and the various directions, but all this is mere delusion, appearance, or optical illusion. When the ativahika body is thought of as material or physical substance by the creator Brahma, such materiality arises.

Consciousness considers itself as Brahma the creator; it considers, 'This is body' and 'This is the support for the body', and thus creates a relationship between the body and the support, which thereafter becomes a bondage. When there is the notion of reality in unreal phenomena, there is bondage. When many such notions arise, then diversity is brought into being.

That person then utters sounds, makes gestures, and indicates whatever he wishes to convey. He sings the mantras of the veda after uttering Om. Soon he engages himself in diverse activities with the help of all these. He is of the nature of the mind and whatever he thinks, that he experiences. It cannot be difficult for one to see his own nature, and that which has arisen in him on account of his own nature. However, when he thus perceived the notion of the world within himself, soon it became a solid reality. Though this physical and material universe is but a long dream or magic product, it shines as if it is true in the subtle body or Brahma the creator.

Hence, it is clear that the physical or material universe does not exist at any time anywhere. The subtle body itself appears to be the solid body, on account of the notion of such solidity arising in it repeatedly. Its very source is unreal. The sole reality in all this is Brahman. There is naught here but Brahman.

  section VI.2 - chapter 190 - jnanasya jneyata nasti kevalam jnanamavyayam avacyamiti bodho 'ntah samyajnanamiti smrtam (5)

Vasistha continued: When knowledge becomes the object of knowing, it is known as bondage. Liberation is when knowledge ceases to be such an object of knowing.

Rama asked: How does the firm conviction that knowledge is the object of knowing come to an end?

Vasistha said: When there is full awakening, the dullness of intelligence comes to an end. Then, liberation, which is formless, peaceful, and real, comes into being.

Rama said: What is that perfect awakening which is perfect knowledge and by which a living being here is freed from bondage?

Vasistha said: Knowledge does not have an object to know. Knowledge is independent and eternal; it is beyond description and definition. When this truth is directly realised, there is perfect knowledge.

Rama said: What is the division that arises between knowledge and the object of knowing? In what sense do we use the word 'knowledge' ?

Vasistha said: Full awakening or enlightenment is jnana or knowledge. Its contemplation is the means to such awakening. There is in reality no division between knowledge and the object of knowing.

Rama said: If that is so, how has this deluded vision of knowledge and the object of knowing arisen in the first place and become firmly rooted?

Vasistha said: It is on account of the deluded belief that there is something other than knowledge, something outside of itself, that the division has arisen. In fact, there is nothing either inside or outside.

Rama said: All this that seems to be obvious - I, you, etc., and all these elements, and the diverse beings that we surely experience - how can it be accepted that they do not exist?

Vasistha said: The cosmic person or virat and the cosmos, etc., did not in fact come into being at the very beginning of creation. Hence, there has never been an 'object of seeing' at any time whatsoever.

  section VI.2 - chapter 190 - evam cettanmahabaho jnaptireva jagattrayam vibuddhajrianadehasya kuto maranajanmana (21)

Rama asked: This world was, is and will be, and it is experienced every day. How can it be said that it was never created?

Vasistha replied: This world-appearance is unreal even as the following are unreal, though they appear to be real: the dream-objects, water in the mirage, the second moon when one is suffering from diplopia and castles in the air.

Rama asked: How can it be said that 'I', 'you', etc., did not arise at all, even in the very beginning of creation?

Vasistha replied: An effect arises from a cause, not otherwise. During the state of cosmic dissolution preceding the assumed creation, there is supreme peace in which there is no cause for the creation of a universe.

Rama said: Even during the state of cosmic dissolution, surely the unborn and eternal being remains. Why can it not be regarded as the cause of this creation?

Vasistha replied: Whatever is in the cause, that alone is found in the effect. Something which is unreal does not arise in the real. A piece of cloth is not produced with the help of a pot.

Rama said: Perhaps this whole creation exists in a subtle state in Brahman the infinite consciousness during the cosmic dissolution, and perhaps that alone manifests itself during the next creation.

Vasistha replied: Who has experienced the truth of that assumption and so why repose faith in such a speculation?

Rama said: Surely the knowers of the truth have experienced in that state that there is pure and infinite consciousness. Of course, space was non-existent then. The 'real' and material world can obviously not spring from void.

Vasistha said: If that is so, then surely the three worlds are nothing but pure consciousness. To one whose body is of pure consciousness, there is neither birth or death.

Rama asked: Then, pray, tell me how has this world-illusion arisen at all?

Vasistha replied: In the absence of cause and effect, there is neither being or non being. How does this 'object of perception' arise then? It does not; the self itself thinks of itself, and experiences itself as the object of perception. All this is but consciousness, and naught

else.

  section VI.2 - chapter 190 - karanabhavato rama nastyeya khalu vibhramah sarvam tvamahamityadi santakamanamayamam (31)

Rama asked: The inert 'object of perception' thinks ! The Lord, who is the seer of all, becomes the object. How is all this possible? Is it possible for wood to burn fire?

Vasistha replied: The seer does not become the object of perception, because the latter does not exist. The seer alone is all this - the one mass of consciousness.

Rama asked: The infinite consciousness becomes aware of consciousness as its object within itself, and thus does this world-appearance come into being. How does the object arise?

Vasistha replied: For want of a cause, the object does not arise at all. Therefore, consciousness is ever free and ever indescribable and indefinable.

Rama asked: If that is so, how do the ego-sense and such other categories arise? How does one experience the world?

Vasistha replied: For want of a cause, none of these things ever arises. Where is the object of perception? All the so-called created objects are but illusions of perception.

Rama asked: In this pure consciousness, which is free from movement, and therefore free from the awareness of an object, how does illusion arise?

Vasistha replied: O Rama, for want of a cause, there is no illusion either. All this (I, you, and all the rest of it) is the one infinite peace.

Rama asked: Lord, I am bewildered and I do not know what to ask now. I am totally awakened or enlightened; what shall I ask now?

Vasistha replied: In the absence of a cause for any of this, do not enquire into the cause ('why'). Then you will easily rest in the supreme, indescribable reality.

Rama said: I accept that, for want of a cause, there has never been a creation. But to whom does this confusion concerning knowledge and its object arise?

Vasistha replied: For want of a cause, and also because the one infinite peace alone exists, there is no illusion either. You do not rest in that peace, because you have not repeatedly contemplated this truth.

Rama asked: How does contemplation arise, and what is non-contemplation? Again, we are caught in the same trap.

Vasistha replied: In fact, there is no illusion in the infinite. However, because consciousness is infinite and indiminishable, the concept of repeated contemplation of this truth arises in it.

  section VI.2 - chapter 190 - bodhena bodhatameti bodhasabdastu bodhyatam bhavadvisayameva 'yamucito na 'smadadisu (43)

Rama asked: If all this is the one infinite peace, what is the meaning of the words 'teacher' and 'student', and how does this duality arise?

Vasistha replied: The 'teacher' and the 'student' are all Brahman existing in Brahman. To the enlightened, there is neither bondage nor liberation.

Rama asked: If the diversity of time, space, matter, energy, and all the rest of it, do not exist, then how has the concept of the oneness of this diversity come into being?

Vasistha replied: The diversity of time, space, matter, energy (action), and experiencing, exist only in non-existent ignorance. There is no concept independent of this.

Rama asked: If the duality of 'teacher' and 'student' is false, then what is awakening or enlightenment?

Vasistha replied: By awakening, awakening is attained; and the concept of 'awakening' is clearly understood. Of course, all this is comprehensible only to people like you, not to us.

Rama asked: When thus enlightenment itself is related to the ego-sense, then it itself becomes other than enlightenment. How can such division exist to the pure, indivisible consciousness?

Vasistha replied: The light of the enlightened itself is self-awareness. The apparent division or duality is like the wind and its movement.

Rama said: If that is the truth, then is it not possible to accept the experience of diversity (the knower, the knowledge, and the object of knowledge), on the basis of the analogy that the ocean and the waves are non-different?

Vasistha replied: If that is accepted, then there is no defect in division, though the truth is that the reality is one indivisible consciousness.

Rama said: Lord, in whom does ego-sense arise, and who experiences this world- appearance or illusion?

Vasistha replied: The conviction in the reality of the object of experience alone is bondage. It is enough to know that the object does not exist. Since consciousness is all, there is neither bondage nor liberation.

Rama said: A lamp illumines objects which are seen. Even so, consciousness illumines the objects outside which are real?

Vasistha replied: The external world has no cause for its creation. An effect does not arise without a cause. Hence, it is illusory perception.

  section VI.2 - chapter 190 - yathabhutarthavijnanad bhrantimatratmani sthite pindagrahavimuktte 'smindrsyacakre kramatksayah (61)

Rama said: Whether it is considered real or unreal, a nightmare causes sorrow while it lasts. Even so is the world-appearance. By what means can we overcome it?

Vasistha replied: Just as the nightmare, and the sorrow caused by it, cease when one wakes up, the sorrow caused by the perception of the world-illusion ceases when one wakes up from that illusion, and consequently refrains from acquiring and clinging to the objects of the world.

Rama asked: How does one attain the object of one's happiness? Also, how does the solidity of the objects of this world-dream come to an end?

Vasistha replied: By examining the 'before' and the 'after', the solidity of substances ceases. By the contemplation of the truth that it is even so in dream, the belief in the grossness of these substances ceases.

Rama asked: When such belief has weakened, what does one see? How does this world- illusion cease in his vision?

Vasistha replied: In his vision, the unreal world-appearance has the character of a castle in the air, or a painting which has been washed by rain - his mind is free from vasana or psychological conditioning.

Rama asked: What happens to him after that?

Vasistha replied: The world-appearance, which exists as a mere notion, fades away. Soon, he is totally free from limitations and conditioning.

Rama asked: Surely this conditioning has gained deep roots on account of being revived in very many life-times; how does it cease?

Vasistha replied: By the realisation of the truth that all objects and substances exist in the self or the infinite consciousness as perverted notions, his hold on those substances (and vice versa) comes to an end. The wheel of samsara stops by and by.

Rama asked: What happens then, and how does he attain peace?

Vasistha replied: When thus the illusion of solidity of the objects has ceased, and even the effort at restraining that illusion has ceased, all reliance on the world comes to an end.

Rama asked: When this world-appearance exists as an idea in a child's mind, why does its cessation not cause sorrow?

Vasistha replied: How does sorrow arise when an imaginary object is lost? Hence, as long as there are thoughts, notions, concepts, and percepts in the mind, one should be engaged in enquiry into their nature.

  section VI.2 - chapter 190 - citascetyonmukhatvam yattaccittamiti kathyate vicara esa eva 'sya vasana 'nena samyati (67)

Rama asked: What is the mind (cittam); how does one enquire into its nature, and what is the fruit of such enquiry?

Vasistha replied: Consciousness, becoming aware of itself as an object, is known as cittam (mind). Enquiry is what you are doing now. By this, mental conditioning comes to an end.

Rama asked: How is it possible for this cittam to be unconditioned so that nirvana maybe attained?

Vasistha replied: Surely, an object or mental conditioning is not a reality. Hence, the cittam too is not a real entity.

Rama said: But we do experience its existence!

Vasistha replied: The world is not what it appears in the eyes of the ignorant; what is real in the eyes of the enlightened is indescribable.

Rama said: What is the vision of the ignorant? And why is it indescribable in the eyes of the enlightened?

Vasistha replied: The ignorant perceive the world as having a beginning and an end. The enlightened do not see it at all, for it has not been created at all, and hence does not exist.

Rama said: But how is it that we experience its existence?

Vasistha replied: It is experienced as an object is experienced in a dream when it does not exist in truth.

Rama asked: But, then, it is because of the previous experience in the wake state that the dream-object is experienced.

Vasistha said: Are these two experiences related to the same object?

Rama replied: On account of the impressions created in the mind by the waking state, only such experiences appear in dream.

Vasistha said: In that case, why is it that the house that was destroyed in sleep is seen to exist the next morning?

Rama said: Of course, the waking state reality is not real during dream. What appears then is consciousness (Brahman). But how does that which had not been before come into being?

Vasistha replied: It is pure consciousness that shines at all times as if all this had been experienced before, whether or not this is the case.

Rama asked: Lord, how is this illusion got rid of?

Vasistha replied: Enquire, "How can this samsara appear to exist, when it has no cause to come into being?"

Rama said: The mind (cittam) is the support for the dream-objects, and hence are mind only. Even so is the world.

Vasistha said: The mind is non-different from the mass of pure consciousness. There is naught else.

Rama said: Just as the body is not different from the limbs it is composed of, even so the universe is non-different from Brahman.

Vasistha said: Hence, the world has not been created at all. It is the eternal Brahman. Rama said: I realise that the illusion of the creation and dissolution of the world is a pure coincidence, accompanied by illusory notions of 'I am doer' and 'I experience'.

  section VI.2 - chapter 191 - ekaiva cit trayam bhutva sargadau bhati sargavat esa eva svabhavo 'sya yadevam bhati bhasura (10)

Rama said:

Lord, this world is filled with the supreme reality at all times and in all ways; hence, it does not arise nor does it cease. The world-appearance is an illusion; but whether it is regarded as an illusion or not, it is in reality Brahman only.

Vasistha said:

Brahman shines in itself as itself coincidentally (just as a ripe cocoanut falls when a crow happens to alight on it), and that is known, by itself, and in itself, as this creation.

Rama said:

Lord, tell me, how does the light of the infinite consciousness shine before the creation commences and after the creation has been dissolved, and how does it shine with a division?

Vasistha said:

Behold the light of consciousness, within yourself, by your self. Light is experienced only in relation to another. Since, in the beginning, there was no such division or duality, let this light be experienced within yourself. This light itself is the seer, sight, and the seen (object), just like the dream experience. That light of consciousness itself shines in the beginning of creation as that creation. The one consciousness shines as the three (the subject, the object, and the experience), and, in the beginning of creation, it appears to be creation. Such is its very nature that it shines as it shines.

Such is the experience also of dreams and daydreams or hallucinations; the light of consciousness thus shines in these also. What shines as the world in space, without beginning and without end, is this light of consciousness. The emanation of its light shines as these universes.

This light of consciousness shines naturally in us, the enlightened ones, without the division of the subject and the object. In the beginning of creation, however, there was no subject and there was no object. Somehow this ignorant division has arisen like the false appearance of a man in a tree trunk. On account of this perception of division in the beginning, such a division has continued to be experienced. But, since there is no cause for such a division, it is clear that even now only the light of consciousness shines as all this.

There is neither a waking state, nor a dream state, nor even a deep sleep state. Throughout it is only Brahman that shines from the very beginning of creation. That Brahman considers this universe as its own body; what is known as the world, is non- different from Brahman.

  section VI.2 - chapter 192 - kutu asiditi mune na 'tra prasno virajate sata eva vicarena labho bhavati na 'satah (15)

Rama said:

Alas, for a long time we have roamed this infinite space, without knowing the reality, and deluded. This illusion of world-appearance vanishes when one is awakened and enlightened. Then one realises that it has never been, it is not, and it will never be. All this is pure consciousness and supreme peace; it exists as the infinite.

All this is indeed the supreme consciousness, which appeared to us to be samsara, because we had not rightly understood its nature. It is the supreme being itself that appears as the object of such statements as 'This is 'different', 'It shines like this', 'These are worlds', and 'These are mountains'.

In the beginning of creation, at the commencement of one's life in the other world, and at the beginning of a dream or of a reverie, it is consciousness alone that arises as its own object; how could there be another? More is the notion, 'I am in heaven or I am in hell'; one experiences that as a fact.

There is no seer, no object, no creation, no world, and not even consciousness; no waking, nor dreaming, nor sleep. What seems to be, is also unreal. If one enquires, "How has this illusory perception of unreality come into being", such an enquiry is inappropriate; an illusion is not a reality. Illusion does not arise in consciousness, which is incorruptible. Hence, what appears to be illusion, is also consciousness.

Illusory perception arises on account of non-understanding, like one's death in a dream; when one enquires into the nature of the reality, the illusion vanishes. It is like the fear of ghosts that exists in the mind of a young boy: it becomes deep-rooted when there is no enquiry, but, on enquiry, it ceases.

Hence, the question 'How has the unreal come into being' is improper; there is meaning only in enquiry concerning the reality, not the unreal. That which is not realised, when enquired into, is unreal; and, if it is experienced to be real, such experience is delusion. When a certain thing is not to be found after intense and protracted enquiry, it is surely unreal like the barren woman's son.

But, then, the unreal does not exist at all, at any time. Therefore, all this is pervaded and permeated by the mass of consciousness without any veils. What shines as the world is but the supreme being; and the supreme being alone exists in the supreme being. There is no light, and there is no darkness. The supreme being alone exists as whatever exists.

  section VI.2 - chapter 193 194 - na buddhya buddhyate bodho bodhabuddherna bodhyate na buddhyate va tena 'pi bodhyo bodhah katham bhavet (194111 )

Rama said:

That reality, which is beginningless and endless, and which even the gods and the sages do not know, that reality alone shines; what is 'world' and what is 'object' ? Enough of this confusing argumentation concerning unity and diversity. That which was in the beginning, that peace is unchanging. Just as there is space (distance) in space, there is this creation in Brahman, the infinite consciousness. When this realisation arises in the jiva, this goblin known as samsara is set at rest, though it may still appear to be. When the sun of ignorance sets, then the heat of sorrow ceases, and the daylight known as conviction in the reality of samsara, comes to an end. Freed from ignorance, the knower of the truth engages himself in all kinds of activity as part of this pattern of birth, death, and old age etc., and continues to be, though in truth he is not.

There is no ignorance here, no delusion, no sorrow, nor pleasure. Knowledge and ignorance, pleasure and pain, are all Brahman alone. In the light of knowledge, it is realised as Brahman; in the absence of knowledge, there is nothing which can be designated as non-Brahman. I am enlightened, and all my perverse thoughts have been set at rest. I am at peace and equanimous. I am that, and I see this world as pure void. Prior to enlightenment Brahman was, but as self-ignorance; now the same Brahman is as self-knowledge. As knowledge or as ignorance, as known or as unknown, Brahman alone is at all times, just as the sky is one though it is void, it is undivided and it is blue.

I am nirvana. I am free from doubt. I am free. I am blissful. I am as I am as the infinite. I am the all at all times, or I am nothing and at peace. I am the one reality, and I am not. Wonderful is this supreme peace. What is to be gained has been gained. The perception of the objects has been abandoned. True enlightenment has dawned, and it shall never set again.

The enlightened intelligence experiences whatever there is as it is. Countless universes arise and disappear in the infinite consciousness all the time. Some are seen by some, and others are not. Who can count their number? The distinction between the organs and the organism is arbitrary and verbal; even so is that between Brahman and the universe. The former alone is; the latter is not. When this is realised, there is cessation of cravings, and supreme peace, which is nirvana.

This enlightenment is not brought about by buddhi or intellect. Nor is it attained by the suppression of the intellect. Enlightenment is not aware of itself, for it is not an object of awareness.

  section VI.2 - chapter 194 - etavadeva bodhasya bodhatvam yadvitrsnata pandityam nama tanmaurkhyam yatra nasti vitrsnata (34)

Rama continued:

The awakening or the enlightenment happens by itself, just like the sun's brilliance at noon. All cravings and desires come to an end in the awakened person; therefore, nirvana arises in him without his desiring it. He is forever engaged in meditation, he is always established in his own real nature; therefore, he does not seek anything or reject anything. Like a lamp in whose light all actions take place, and in which the lamp itself is not interested, he lives and acts, but is free from volition.

The infinite consciousness alone is; it is manifest as creation, and it is otherwise known as Brahma. He who sees this, is at peace. All objects in this universe are in fact non- different from this infinite consciousness. Beyond this, the knowers of truth rest in the infinite consciousness alone; but that is indescribable and indefinable. Even expressions like 'That alone is' are inadequate and misleading.

This samsara is full of sorrow; nirvana is absolute coolness. The latter alone is the reality; the former is not. Like the uncarved figures that exist in a piece of wood, this samsara exists in the infinite consciousness - which is indivisible, but experienced diversely by diverse beings, each of whom carves out of it, as it were, what he desires - whether it is pleasure or liberation. However, all these are in essence the reality itself, even as the carved figures are in essence non-different from the wood. The life or death of relatives seen in a dream has no effect on oneself after awakening from sleep; even so, the enlightened ones are unaffected by the world appearance.

When all this is seen as the one infinite consciousness, there is no room for delusion. There is cessation of craving. Cessation of craving intensifies awakening or enlightenment; and the latter intensifies the cessation of craving. The hall-mark of enlightenment is this cessation of craving. When the latter is absent, there is no enlightenment, but scholasticity, which is in fact ignorance or viciousness. If these two do not promote each other, then they are obviously unreal and absent. The perfect cessation of craving born of the perfect enlightenment itself is known as liberation. When this is attained, one does not grieve, even though continuing to live.

For one who rests in his own self, and rejoices in the self, in whom cravings have ceased, and ego-sense is absent, life becomes non-volitional, and there is perfect purity. One in millions, however, is able to reach this unconditioned state of pure being.

  section VI.2 - chapter 195 - prabuddhasyaiva ya pumsah silajatharavatsthitih santau vyavahrtau va 'pi sa 'mala mukttatocyate (4)

Vasistha said:

Bravo, O Rama, you have attained enlightenment. Your words have the power of enlightenment. The unreality, which seems to exist here, disappears when it is not conceived or thought of. This supreme peace is nirvana, and this is the supreme truth. That state in which the enlightened one exists as if he lives in the very centre of a rock, whether he is alone and at rest, or engaged in diverse activities - that is the state of purity, and that is liberation. We live in that state, O Rama, though we are constantly engaged in diverse activity. You, too, rest in that state, and carry on your work.

Now, O Rama, please tell me how you realise that this world, though it seems to be so real, is non-existent.

Rama replied:

This world has not been created, even at the very beginning. How then can be it considered to exist now? It has no cause; how can an effect be without a cause? Change implies the cessation of one state, and the arising of the subsequent state. This is impossible in the changeless reality. If this world is an illusory appearance that is imagined to exist in Brahman, then it is only an illusion. In a dream, a moment is experienced as a lifetime; even so, in this world-appearance, time is experienced along with the sun and the moon, on which time is based.

In the infinite consciousness, there is this notion of creation with all its corollaries - time, space, etc. This non-entity appears to function and that, too, is false. The accidental arising of this notion appears to persist, and become deep-rooted.

Or, it has to be considered real. How can the false ever even appear to exist? Or, perhaps there is no such thing as the real, and nothing as unreal. Whatever is, is. That which is, is clear as the sky, full as the centre of a rock, silent, and peaceful as the stone, and infinite. Such is the creation. For, this creation exists in the pure, infinite consciousness, which is the reality of all thoughts and concepts, which together form the subtle body, as it were, of the infinite consciousness. The pure experiencing or awareness that arises in that 'body' is known as this creation. Thus, this creation itself is Brahman.

In the supreme being itself does the 'other' (creation) exist; the latter belongs to the former, and is non-different from it. It is therefore supreme peace itself. There is neither a creation nor movement nor activity. When dream is realised as dream, the false notion vanishes. Awareness drops its object (the world) and rests in the infinite consciousness.

  section VI.2 - chapter 195 - brahmano 'ntarjagattaivam jagattaivopalabhyate asti cettad bhavennityam sa brahmaiva 'vikari tat (35)

Vasistha asked:

Why should we not assume that, just as the seed is the cause for the sprout, Brahman is the cause for the creation?

Rama replied:

The sprout in the seed is not seen as sprout, but only as seed. Hence, it is only seed. In the same way, if this world exists in Brahman, it is only Brahman, and not the world; and Brahman undergoes no change. Since Brahman is unchanging and formless, it is impossible to accept that it gives rise to the world, which is changing, and which is endowed with form. To say that this creation exists in the indivisible Brahman, just as a gem lies in the box, is meaningless prattle. The theory that the supreme Brahman is the support for the universe, which has a form, is also unacceptable; for, that which has a form, must perish. The concept that this world is but the dream-object that has thus materialised, is unacceptable, for the dream-objects are those which have been experienced by oneself. However, the waking and the dream realities belong to two different planes; for, the person whose death was dreamed of, is seen on waking up from dream. Thus the world has not been created, even as a dream-object; but, just as the dream-object is only consciousness, even so, all that is seen as the world, is only the infinite consciousness.

There is naught known as 'real', 'unreal', 'experiencer', nor 'experience', nor are these experienced. Whatever is, is indescribable. In the inftntte consciousness, all distinctions between 'being' and 'non-being' vanish. Brahman exists as Brahman in Brahman, just as space exists as space in space. This what is known as creation is the indivisible Brahman only. Just as the seed that has been sown, begins to sprout, the movement in Brahman becomes capable of being described. All beings in the universe appear to me to be enlightened. To those who consider it real, this world appears to be real; to those who are endowed with self-knowledge, it is a false appearance. In fact, it is Brahman only.

In the vision of the knowers of the reality, all that exists (both the sentient and the insentient, the mobile and the immobile) is pure void. I am void, you are void, the universe is pure void. I salute the best of all beings, who is like the limitless space, with the knowledge that is like the limitless space, and which is free from subject-object (knower and knowable) relationship. You have transcended all the states described in the scriptures, and you remain established in the supreme non-dual consciousness.

This supreme truth is established only in total silence, not by logic, discussion, and argumentation.

  section VI.2 - chapter 196 197 - darvarthamudyato bhavi yatha sampraptavanmanim bhogarthamattasastro 'yam tatha 'pnoti janah padam (197/6)

Rama said:

Thus, O sage, it is dear that self-knowledge is beyond the reach of the jugglery of words. How is it attained by the conflicting statements of scriptures? If it is not so attained, what is the use of these scriptures? Pray, tell me whether self-knowledge follows the instruction of the preceptor and the study of scriptures.

Vasistha said:

It is true, O Rama, that the study of the scriptures is not the cause for the attainment of self-knowledge. Scriptures are composed of diverse expressions; the supreme being is indescribable. However, I shall explain to you how the study of scriptures has come to be associated with self-knowledge.

The people of a certain village had been subjected to continued misfortune. They were starving and dying. Oppressed by poverty and misery, they began to consider ways and means of earning their livelihood. They decided that they would go into a nearby forest, gather firewood, sell it, and earn a living.

Thus they earned their living from day to day. In that forest, they found also precious stones, which lay sometimes hidden and sometimes in the open. Of the people who went to the forest for firewood, some found these precious stones, others had excellent sandalwood, others found fruits, and yet others were unfortunate even there, and found only useless firewood. Of them, they who obtained the precious stones, were freed from poverty and sorrow immediately.

As they were thus engaged in gathering firewood and making a living, one day, they found the philosopher's stone (which fulfils everyone's wishes). They obtained with its help all that they needed and desired, and lived happily for ever after. They were looking for firewood, but they eventually obtained the most precious philosopher's stone.

The villagers, in this parable, are the people of the earth. Their poverty is the worst of all poverty - that is ignorance - which is the cause of all sorrow. The forest in the parable is the spiritual preceptor and the scripture. They went to the forest for the fulfilment of their needs; people resort to the preceptor and the scripture for the fulfilment of their needs. However, in course of time, by the practice of the precepts of the preceptor and the scripture, they attain something more precious. They who went to the forest to gather firewood got the philosopher's stone. People who resort to the scriptures for the fulfilment of their desires, attain the supreme truth.

  section VI.2 - chapter 197 - vargatrayopadeso hi sastradisvasti raghava brahmapraptistvavacyatvannasti tacchasanesvapi (15)

Vasistha continued:

Some people are impelled by curiosity or by doubt - what can the study of the scriptures do? - to study the scriptures; others seek to find the key to prosperity and pleasure in them; yet others study the scriptures motivated by other considerations - and just as the villagers who went to the forest to gather firewood obtained the philosopher's stone, they who study the scriptures for various reasons, obtain the supreme truth. In all this, the people are guided by the conduct of the saintly ones, who are devoted to the welfare of humanity. The people see that these saints do not use the scriptures for other than the highest spiritual gain, though they do study the scriptures. Inspired by them, people study the scriptures.

Just as some of the villagers obtained sandalwood, etc., in the forest, even so, among those who study scriptures, some attain pleasure, others wealth, and yet others guidance in right conduct. Only these three are expounded in the scriptures; the attainment of the realisation of Brahman is beyond description, and therefore it is not found in the teachings of the scriptures.

Not by the study of the scriptures, nor by hearing the instructions of a preceptor, nor by charity, nor even by the worship of god, is the direct realisation of the supreme truth attained. Because that is beyond all these. However, I shall tell you how these, though not the actual means, have come to be regarded as the means to self-realisation. By the practice of the precepts of the scriptures, the mind becomes pure and transparent; then, without even wishing for it, one sees the supreme truth. The scripture promotes the satvika part of ignorance, which is purity of mind. This purity destroys the tamasic (dull) part of ignorance.

By its very appearance in the sky, the sun is reflected in the ocean, without either of them desiring this. Even so, by the simple coming together of the scripture and the seeker, the truth is reflected in the latter. A child with muddy hand picks up more mud, and rubs the hands together and washes them; the hands are clean now. Even so, the scripture purifies the mind, and the clean mind reflects the truth.

There is light everywhere in the sky, but it is only when light meets with an obstruction that it is able to illumine; even so, when the scripture (or the guru) meets the seeker, there is illumination. Hence, the supreme truth is realised when one contemplates the real meaning of the scriptures with the aid of the words of the preceptor, satsanga (holy company), self-discipline, and control of the mind.

  section VI.2 - chapter 198 - yadyatha tattatha yena kriyate drsyate taya anandodvegamukttena kastam tolayitum ksamah (19)

Vasistha continued:

Once again, I shall tell you something, O Rama, to which please lend your ear. By repeatedly listening to the truth, even an ignorant person is awakened.

To begin with, I expounded the sthiti prakaranam, in which the truth concerning the creation of this universe was revealed. After that, I expounded in the upasanti prakaranam, the means by which this world-illusion might be dispelled. After thus getting rid of this world-illusion, one should live here free from all mental agitation and distress.

One should live in this world fully established in the state of equanimity, which confers all blessings, and which bestows the highest consolation, which is the greatest wealth, and which enhances one's good fortune. Equanimity enables purity to grow. All other noble virtues follow this one. None of the blessings and wealth in the world is comparable to equanimity. It puts an end to all sorrow. Rare are those souls who are established in equanimity, to whom all are friends.

To one who is established in equanimity, sorrow is happiness, and death is new life. Who can measure the greatness of one who is free from exultation and depression, who does what has to be done, when it has to be done, and how it is to be done, and who sees what is to be seen, as it is. Friends and relations, enemies and kings, have the greatest trust in one who thus lives a natural life. In the course of such natural living, even if he should become angry, it does not hurt anyone. The people applaud whatever he does, and whatever he eats, even if he overpowers another or reprimands another - for he is established in equanimity. They applaud whatever he does now, or whatever he did long ago, whether good or not so good.

They who are established in equanimity, do not experience despair, whether they are subjected to happiness or to great unhappiness.

There follow brief references to some great men who gladly sacrificed themselves for the good of others, and who were totally unaffected by the worst calamities: the king Faibi, the king whose wife was insulted in his presence, Yudhisthira, the king of Trigarta, the king Janaka, the king of Salva, Sauvira, Kandapa, the demon of Kadamba forest, Jada Bharata, the noble hunter, the sage Kapardana. Two factors are important: (1) these exemplars of equanimity come from different walks of life, and (2) historically, many of them came after the period of Rama.

All of them had attained equanimity, and therefore they came to be adored even by the gods, though they were kings as well as ordinary men. Hence, one should attain equanimity in all conditions of life, pleasant and unpleasant, in honour and dishonour.

  section VI.2 - chapter 199 - heyopadeyadrsti dye yasya ksine hi tasya vai kriyatyagena ko 'rthah syatkriyasamsrayanena va (2)

Rama asked:

When these sages are constantly immersed in the bliss of self-knowledge, why do they not abandon all activities?

Vasistha replied:

They have abandoned all notions of 'This is desirable' and 'This is undesirable'. In their case, therefore, both the abandonment of action and the performance of action are meaningless. Therefore, they do what has to be done, how it has to be done.

Rama, as long as there is life, so long the body lives and moves and functions. Let this continue - why should one desire otherwise? When somehow something has to be done at all times, why not do what is right? Whatever one does with a pure and clear mind which rests in equanimity, is right and appropriate, never defective. Amongst us, O Rama, there are many who are involved in defective action, but they are wise and clear-sighted.

There are some liberated ones who live the householder's life, but without attachment. There are some who are royal sages like you, who perform their royal duties without attachment, and without agitation. There are some who perform the scriptural duties and rites. There are some who are devoted to god and meditation, and to their own duties. There are some who have abandoned everything inwardly, but who live as if they were ignorant, engaged in all kinds of activities. There are some who dwell in dense forests, totally immersed in meditation. There are some who dwell in holy places. There are some who roam in distant foreign lands, in order to overcome completely all likes and dislikes. Some are constantly wandering from place to place.

Some have abandoned their natural duties, and others are devoted to them. Some behave like wise men, and others behave like mad men. Some are human, some are gods, and others are demons.

In this world, there are the fully enlightened ones, unenlightened ones, and semi- enlightened ones, who abandon right actions, too, and are thus neither here nor there. The forest-life is not essential for liberation, nor living in one's own country, nor an ascetic life, nor the abandonment of activity. Liberation is attained by one whose very nature is totally free and unattached. He whose mind is free and unattached, does not get involved once again in this samsara. O Rama, you are the supreme state. Remain what you are, free from likes and dislikes, established in the supreme truth. In that Brahman, there are no impurities, changes, veils, cravings, or aversions. There is nothing more to say.

  section VI.2 - chapter 200 - ikalpam siddhasanghesu moksopayah sahasrarah vyakhyatas ca srutasca ‘lamidrsastu kecana (18)

Valmiki said:

Having concluded his discourse on nirvana, the sage Vasistha remained silent. All the members of the assembly were deeply immersed in the highest (nirvikalpa) samadhi or contemplation. The very heavens resounded with the cheers of the assembled sages and perfected ones. The celestials sounded their drums and other instruments. There was a shower of flowers.

The Siddhas (perfected ones) said:

From the beginning of this epoch, we have given and heard numerous discourses on the means to liberation, but none like this. Even animals and children will attain enlightenment by listening to the sage's words.

The King Dasaratha said:

Lord, there is nothing in the world with which you could be appropriately worshipped. However, listen to my prayer, and be not offended. I adore you, and worship you with myself, my family, and the merits that I have acquired and all the good works I have performed here and in the other world. All these are thine, Lord. It is for you to command us.

Vasistha said:

We are satisfied with salutations, O king. And that is enough for me. You alone know how to rule the world.

Rama said:

Lord, what shall I offer you? I fall at your feet.

After him, his brothers saluted the sage. Then, the kings and the others, who had come from great distance to listen to the sage, offered flowers of worship. Vasistha was literally covered with flowers.

When all this had been completed, Vasistha said:

O sages, pray, tell me if there were any defects or shortcomings or perverse teaching during the discourse.

The assembled Sages replied:

In your discourse, O Lord, there was not a single inappropriate note. It was characterised uniformly by the highest truth. You have instantly dispelled the veil of sin that had covered our minds and hearts. Our heart-lotus has fully unfolded. We salute you; you are our guru.

So saying, all of them with one voice exclaimed: "Salutations to you". Again, they showered flowers on him. The assembled sages then glorified the king Dasaratha who had convened that assembly. They glorified Rama. They saluted Rama and his three brothers. They glorified the sages Vasistha and Vismamitra. For, it is only due to the grace of all of them that they were able to listen to the supreme discourse of Vasistha, which instantly dispels delusion.

Thus, all of them worshipped and glorified the sage Vasistha again and again.

  section VI.2 - chapter 201 202 - balo lilamiva tyakttasankam samsarasamsthitim yavaddehamimam sadho pilayamyamalaikadrk (201/29)

Then, Vasistha asked Rama:

O Rama, what else do you want to hear from me? How do you perceive the world- appearance now? What is your inner experience?

Rama replied:

By your grace, I have attained supreme purity; all the impurities have cleared away. All my misunderstandings and delusions have been dispelled. My bondage has been cut. My intelligence is pure like a crystal. My mind does not crave for more instruction.

I have nothing to do with anything - neither instructions nor any objects, neither relatives nor scriptures, nor even renunciation. I behold the world as the pure, infinite, indivisible, consciousness. The world is otherwise a void, which disappears the moment the illusion vanishes.

I shall do whatever you wish that I should do, and I shall live doing whatever I have to do or wish to do, without exultation or depression, for my delusion has been dispelled. Whether this creation becomes something else, or whether the winds of cosmic dissolution blow, or whether this country be prosperous, I am established in self-knowledge. I am at peace. My vision is clear. It is difficult for my real state to be seen and understood. I am free from hopes and desires. I shall live and rule like the other kings, whether they are enlightened or ignorant, but without mental agitation and endowed with equal vision. As long as this body lasts, I shall rule this kingdom, endowed with a pure vision, and freed from all doubts concerning the nature of this samsara, just as a child engages itself in a play.

Vasistha said:

Bravo, O Rama, you have truly reached the supreme state, beyond joy and sorrow, and you have transcended all that is found in this world and in the next. You will now fulfil the wishes of the sage Visvamitra, and rule the kingdom.

After the assembly once again cheered, Rama said:

Lord, just as fire purifies gold, you have purified our hearts. They who considered their body as the all, now see the entire universe as the self.

I have attained the plenum of existence. I am free from all doubts. I am full of bliss which is eternal and undiluted. I rejoice in my own heart, which will been purified by the nectarine words of supreme wisdom. By your grace, I have attained the state in which the whole world itself appears to be the eternal, immortal, and infinite reality.

  section VI.2 - chapter 203 204 - yatha mayopadisto 'si yatha pasyasi sastratah yatha 'nubhavasi sresthamekavakyam tatha kuru (203/21)

Vasistha said to Rama:

O Rama, you have heard all that is worth hearing, and you know all that is worth knowing. What I have said to you, and what you have studied in the scripture, now bring into harmony with your own direct experience.

However, once again, I declare the supreme truth to you. The mirror shines with greater clarity the more it is cleaned and polished. All the objects here are the measure of one's own experience or awareness. All sounds are like the sound produced by running water. All that is seen here is the illusory appearance of the infinite consciousness. This world has arisen like a dream. What is known as the waking state reality is a dream; it is non- different from the consciousness which is the sole reality. Hence, the world is truly without form.

Tell me, O Rama, how do the earth and all the rest of it appear in this dream-city? By whom has all this been fashioned, what is their real nature, and what is their function?

Rama said:

The self or the infinite consciousness alone is the reality of all this - the earth, the mountains, etc.- and the self, is like space, formless, and supportless. All these have not been created at all. This notion that arises in consciousness is known as the mind, and it is the mind alone that exists as all this.

Time, space, and all the rest of it, are the appearance of the consciousness. Even so are the mountains nothing but consciousness. All the elements are consciousness, too. It is consciousness alone that is the essence of the characteristic of the elements, like solidity of the earth, fluidity of water, etc. In fact, however, the earth and the other elements do not exist; the infinite consciousness alone exists. It is because of the liquidity of water that the one ocean is able to give rise to waves and currents; it is because of the infinite potentiality of consciousness that it is similarly able to appear to be diverse. When the notion of solidity and hardness arises in it, it becomes a mountain; even so with all the other objects. Consciousness itself does not undergo any change in all this. The notions of 'I', 'you', etc., arise in it without any reason or cause, and they are non-different from consciousness.

The mind, buddhi, ego-sense, the five elements, and all this world-appearance, exist in the infinite consciousness, non-different from it. Nothing has been created, nothing is lost.

  section VI.2 - chapter 205 - yadapurvamadrstam va na 'nubhutam na va srutam tadvarnyate sudrstantairgrhyate ca taduhyate (18)

Rama asked:

When, thus it is the infinite consciousness that is all this and the world is but a dream, how does this consciousness appear to be embodied in the wakeful dream state?

Vasistha said:

Whatever is seen, either in a dream or in the waking state, has space alone as support. It is born of space, and it is of the nature of space (void). This space is not other than the supreme, infinite consciousness. Nothing, not even this body, has ever been created, and hence nothing exists. The infinite consciousness experiences the existence of all this as if in a dream. This experience exists in consciousness as if it is the solid creation. The diversity that arises in consciousness on account of the limitlessness of its potentiality, appears to give rise to diversity of creatures.

Rama asked:

You described that there were countless creations. You said that they were inhabited by diverse beings with very different natures and functions. Pray, tell me, among all of them, how this creation exists.

Vasistha replied:

While expounding whatever has not been experienced before, nor seen, nor even heard of before, the teacher resorts to appropriate illustrations, with the aid of which the truth is grasped and inferred. However, you know the nature of this universe.

The one infinite Brahman alone exists, without beginning and end, without form, and without change. In the infinite space, which is permeated by Brahman, this universe exists non-different from Brahman. The universe, too, is beginningless and endless. This universe is what the infinite consciousness considers it to be within itself, whatever it experiences within itself; and the infinite consciousness itself considers that experience to be the universe; hence, it is illusory, like the dream-object of one who is dreaming.

The mountains are not hard, nor are waters fluid. Whatever the infinite consciousness considers itself to be, and wherever, that appears to be so there. A mountain arises in a dream, and exists in nothing, and as nothing; even so in this universe, for it is the dream of the infinite consciousness. Brahman alone exists as Brahman at all times; nothing is created, nor is anything destroyed. There is no diversity in Brahman, nor is there non- diversity in It. All concepts, like unity, diversity, truth, falsehood, etc., are irrelevant to it.

  section VI.2 - chapter 206 - yadakaranakam bhati bhanam tannaiva kincana tattatha paramarthena paramarthah sthito 'nagha (1)

Vasistha said:

That which appears to be without any cause, that is not; therefore, that (the reality) which is, alone is.

I shall narrate to you an interesting question I was once asked, for your clear understanding. There is an island known as Kusadvipa. In it was a city named Ilavati. It was ruled by king Prajnapti. Once, I happened to meet him. After offering me due worship, he asked me the following question:

"After the entire visible universe had been dissolved, what were the reason and the cause for the creation of the universe? What is this universe? Some part of it is always veiled by darkness, somewhere it is inhabited by worms. How did these elements that constitute the world arise, and how were the mind, buddhi, etc., created? Who is the creator of all this, and who perceives it? Who is its support?

"There is obviously no final dissolution of the universe. Whatever every living being becomes aware of, that alone it experiences. What then is indestructible, and what is real? When a person dies here, and his body is cremated, who creates a body for him in hell, to undergo the necessary experiences there? Surely not virtue (dharma) or vice (adharma), for they are themselves subtle and formless. To say that 'the other world' does not exist, seems to be equally fallacious, for it contradicts the statements of the scriptures.

"It is absurd to suggest that one who is formless can undergo experiences like punishment. Tell me also how substances undergo change here. What is the use of scriptures that deal with injunctions and prohibitions? What is meant by the scriptural declaration that the unreal alone existed at first, and that it became real later on? If Brahma the creator springs from void, why does that void not create very many creators everywhere? How have the herbs, etc., acquired their characteristics and their nature? In a holy place, at the same time, two people live, one's friend and one's enemy. The friend prays for one's long life, and the enemy prays for one's death; whose prayer will be fulfilled? If thousands of people wished, "May I be a moon in the sky", why can there not be thousands of moons shining at the same time? If thousands of men meditate and pray that they may all attain a particular woman as their wife, and if at the same time she meditates and prays that she might remain a virgin, what is the result? "

How are the fruits of funeral and subsequent rites experienced by the departed ones in the absence of embodiment?"

  section VI.2 - chapter 207 - vartamananubhavanamatramohapramanakah sarirakarana samviditi mohamupagatah (10)

Vasistha said:

O king, listen; I shall answer your questions in such a way that all your doubts are at rest.

All things in this world are for ever unreal; but they are also real because of the consciousness that is the sole reality and their content. Whatever that consciousness decides "This is such and such", that it becomes, whether it is real or unreal. Such is the nature of consciousness.

This consciousness conceived of a body, and it becomes aware of the body. It is self- awareness that becomes aware of the body, not the other way round. At the beginning of creation, there was nothing else, and only consciousness was; and therefore, the world- appearance arose in that consciousness like a dream. In whatever manner consciousness conceived the world to be, that alone it became. What else is this world? Since the world is nothing other than consciousness or Brahman, it is declared to be so by the scriptures.

Yet, like a frog in the blind well, foolish and ignorant, people base their understanding on the experience of the moment and, on account of their perverse understanding, they are deluded into thinking that the body alone is the source of experience or awareness. But we have nothing to do with them. However intelligent a person may be, if he is unable to dispel one's doubts, such a person is ignorant. If self-awareness is one of the characteristics of the physical body, then why does a corpse not experience anything?

The truth is the other way round. It is the consciousness of Brahman, the infinite consciousness, that appears as this universe - just as the dream-objects appear in your consciousness. Brahman is the infinite consciousness; he conceives of this dream-city, which is the virat, or the cosmic person. This cosmic person is the creator Brahma, and is also of pure consciousness, although it is known as this universe.

Whatever was conceived of in the dream-creation of Brahma the creator alone is experienced here in that same manner. Thus the body has two states - the living and the dead. Even so, this creation appears and disappears. It has no cause other than Brahman; hence, it is none other than Brahman. Whether the body exists or does not exist, this consciousness experiences what it is aware of, anywhere, at any time, before and after 'death'. It is consciousness alone which conceives of 'the other world' and experiences it as such.

Such deluded experience does not cease until one resorts to the right means of liberation and attains awakening, when the mental conditioning and the consciousness becomes unconditioned.

  section VI.2 - chapter 208 - vidhinam pratisedhanam lokasamsthaprayojanam saiva samvidi rudhatvatpretyapi phalada sthita (19)

Vasistha said:

Whatever the infinite consciousness conceived of and whenever, that it then experienced. Even so, boons and curses derive their power also from the infinite consciousness. It is because of the appropriate conception arising in consciousness that injunctions and prohibitions acquire their authority and their power.

It is because the embodied being here in this world could not comprehend what existed before the beginning of this creation, that it was said that non-existence alone was prior to that. However, existence and non-existence, creation and dissolution, are like the opening and closing of the eyes of the infinite consciousness. Such is the very nature of the infinite consciousness that creation arises and ceases constantly, just as, when you indulge in day- dreaming, you build and dissolve your mental images in the twinkling of an eye. However, all these are but images that arise in the infinite consciousness. It does nothing at all.

Since the infinite consciousness is everywhere, at all times, there are no barriers in it, and it can give rise to any image anywhere at any time. Injunctions and prohibitions exist only for the preservation of the social structure here. But, since these are all established in consciousness, they are capable of yielding their fruits even after one departs from this world.

Brahman neither comes into being, nor ceases to be. But when the subject-object relationship arises in it, then it is said to come into being; and the object is known as creation. When Brahman withdraws that relationship and exists in itself as itself, then it is said that Brahman exists as infinite space and supreme peace. These two (the existence and the non-existence of relationship) are natural to Brahman, just like movement and non-movement are natural to wind.

Old age, death, etc., as also the divisions of time, arise in the infinite consciousness again and again, even as images rise in your day-dream again and again. Even so have the herbs and the medicinal plants, as also the diverse objects, come into being in the three worlds.

The one infinite consciousness alone appears as this infinite diversity, on account of the infinite (conscious) images that arise in it. However, in and as all this, it is the one Brahman alone that shines.

  section VI.2 - chapter 209 - idamapratigharambham bhrantimatram jagattrayam na sambhavati ko nama bhrantau bhrantiviparyayah (18)

Vasistha said:

You mentioned the case of one's friend and one's enemy praying for contrary results in a holy place. All these are determined by the infinite consciousness in the very beginning.

The holiness of places and the conduct that earns merit enable one to acquire that merit in those places. Even if he has been a sinner, the load of his sin is either lightened or eliminated by the merit of the holy places. If, however, the weight of the sin is much less than the strength of the merit, then surely the sin is completely wiped out. If they are of equal strength, it is possible for two bodies to appear in the consciousness, to work out both the merit and the demerit.

Whatever notions arose in the infinite consciousness, and which exist in it, determine the effects of merit and demerit. I, you, and all this, are all governed by the images that exist in the infinite consciousness, whether these images concern merit or otherwise.

The dying man thinks that he is dying, and others are weeping for him. Even so do ideas of death and cremation, etc., arise in the others who are weeping for the dead relative. The dying man sees the world as it appears to him; but the others (the enemy who prayed for his death) think he is dead, and yet others (the friend who prayed for his welfare) consider that he has attained immortality. Thus, both the prayers are satisfied. The three worlds are illusory products of delusion, but in it there are no divisions or contradictions. What is impossible in an illusion.

The King asked:

How can the formless merit and demerit give rise to a body?

Vasistha replied:

This universe is Brahman's dream-city; what is impossible in it? In a dream or while day-dreaming, one becomes a millionaire; even so, when the Infinite consciousness begins to 'dream', one becomes a thousand (an army). Also, a thousand becomes one, as in deep sleep. Hence, it is not possible to say that something is impossible here, or to say that something happens here. Whatever is experienced is how it is experienced; hence, the knowers of truth see no contradictions or impossibilities in any of this. Such discussions concerning what is possible and what is impossible are meaningful only if they relate to a reality; but when even the world-appearance its only an illusion or a long dream, such discussions are meaningless. In a dream-like reality, the only touchstone is 'experience'; whatever is experienced, is experienced as real. What exists here is in accordance with the image that arises in the infinite consciousness.

  section VI.2 - chapter 210 - cidvyoma ca 'sti sarvatra sarvam caitajjaganmayam sarvam brahmamayam santam jagadityapi sabditam (31)

Vasistha continued:

I shall now tell you why a hundred moons do not appear in the sky when a hundred people contemplate and pray, 'May I be a moon'. All of them do not appear in this particular sky, nor do they enter one particular moon. One person cannot enter the dream- city of another. Each one has his own dream-world, and in that dream-world he becomes the moon. Even so, it is with many men praying that they may all have a particular woman as wife. The fruit of such prayer is reflected in each one's consciousness, which each one experiences as if it were real. Surely, all this is purely imaginary - and what is not possible for imagination?

Even so does one experience the fruits of one's charity, etc., in the other world. Such charity, etc., have formed an image in one's consciousness, and consciousness itself imagines that, in the other world, it is experiencing the fruits of such charity. This is also the view of the wise men.

The King asked:

Lord, how does this body appear in the first place?

Vasistha replied:

What you have called the body does not exist in the eyes of the sage. It is only Brahman. Even so, the word 'dream' used to illustrate the truth of the illusoriness of the world-appearance - there is no 'dream' in the infinite consciousness. There is neither a body nor a dream in it. There is neither a waking state, nor dream, nor sleep. Whatever is, is - it is void, it is 'Om'. Enough of even such descriptions.

Between 'this' and 'that' is the body of consciousness; it is unity and diversity. Fullness (infinity) expands in infinity; and then the infinite alone exists as the world. It appears to be, but it is not what it appears to be. Wherever consciousness conceives of creation, there creation seems to exist. The indivisible consciousness exists everywhere, and all that is also this creation. All this is the ever peaceful Brahman or infinite consciousness, which is also known as creation.

It cannot be otherwise. All else is ignorance and perversion. This is the experience of all in the world, this is the declaration of the scriptures and the vedas. When this truth is realised, that realisation itself becomes Brahman, and this whole universe is realised as non-different from Brahman. Thus, my view is in conformity with experience and scriptural declaration. It is conducive to liberation, here and now, and hence it is the most appropriate one. When the truth concerning this tree of samsara is clearly perceived, the realisation arises that 'I am the three worlds', and there is liberation. The visible universe remains as it is, but ceases to be an object of consciousness; it merges in the infinite consciousness.

  section VI.2 - chapter 211 - itthamastu yadi va 'nyatha 'stu va maiva bhudbhavatu ko 'tra sambhramah munca phalguni phale phalagraham buddhavanasi krtam parisramaih (30)

Rama asked:

What are these siddhas (the perfected ones), sadhyas (celestials), yama (death), brahma (creator), vidyadharas, and divaukasas (celestials), and their own worlds?

Vasistha said:

Every night and every day, in front of you, behind you and above you, you see the worlds of these siddhas and others. You see them if you wish to see them, and you do not see them otherwise. If one does not practise the art of seeing them, they appear to be far away. These worlds, too, are subtle and super-sensual (super-natural), and the whole space is full of them.

Just as this world is illusory and imaginary, even so are the worlds of the siddhas and celestials. By their psychic power, these worlds have been stabilised; even so, you can make the world of your own imagination or fancy stable, by intense contemplation. The siddhas or perfected ones have thus made their worlds stable; others find this difficult. This universe is filled with the infinite consciousness, and the universe is whatever image the consciousness entertains within itself.

The universe has not been created by or out of something else; no such cause existed at the beginning of creation. It is whatever notion or image arises in consciousness. In one's own imagination, a mountain arises, though in truth there is no such mountain. Such is the nature of the world-appearance, too. Therefore, the knowers of this truth live here as if they were walking trees.

All these universes that appear in Brahman exist in it as non-different from it, just as the waves exist in the ocean non-different from it. Though this universe seems to have existed for a long time, and though it seems to be a functional reality, still it is pure void, and it is no more real than an imaginary city. Though people have experienced its existence, it does not exist; even as one sees one's own death in a dream. The unreal appears to be real. The reality and the unreality of the world are two aspects of the Supreme being. Even the concept of supreme being is only a concept, not the truth. Let it all be this way, or let the truth be different from all this. Where is the need to be confused and confounded? Abandon the pursuit of the fruits of actions. You are enlightened. Do not exert yourself in vain pursuit.

  section VI.2 - chapter 212 - kevalam tvamabuddhatvacchabdasravanabodbitah advaye brahmabodhe 'smindvitamabhyupagacchasi (13)

Vasistha continued:

Brahman considers itself as the infinite space, because Brahman is infinite consciousness. That infinite space itself is the cosmic person in whom this world exists; but all this is non-different from Brahman, and hence, all this is Brahman. This world- appearance is otherwise an illusion, though it is seen as a reality, even as water in the mirage is unreal and illusory, though it seems to exist.

Rama asked:

Pray, tell me, when does Brahman not consider itself thus.

Vasistha said:

In Brahman, the infinite consciousness, the image of creation exists even now. However, though it is true that creation and non-creation exist in Brahman everywhere at all times, they do not exist independently of him, and hence, from another point of view, they do not exist. Since this creation is (like movement and wind) non- different from Brahman, Brahman does not know it as an object. Therefore, creation is without beginning and without end, and that is Brahman.

When you are not enlightened, and when you experience an awakening by merely listening to these words, you experience an apparent duality or diversity in what is in fact non-dual Brahman. Nothing exists here, and therefore, there are no concepts of objects; there is nothing other than the self, and the self does not conceive of an object. What appears to be the three worlds, appears to be at all times, but it is the supremely peaceful Brahman in which there is no diversity at all. It is only as long as you are not fully enlightened that you experience apparent diversity. When you are fully enlightened, you will need neither scriptures nor instructions, and you will not experience duality or diversity based on the notion of 'I' .

Rama asked:

What happens when the notion of 'I' arises in the supreme?

Vasistha replied:

When the 'I'-notion arises in the consciousness, the concept of infinite space arises with it; from this, the time-space continuum; and from this, division and diversity. Hence, there arise notions like 'I am here', which means 'I am not there'. When all these have arisen, the 'I' becomes aware of the subtle root-elements, from which the world-appearance arises, as also the world-experience. Thus, from Brahman, the infinite consciousness apparently comes into being, that which is not-Brahman. However, this is only apparent and not real; in reality the infinite Brahman alone exists.

  section VI.2 - chapter 213 - na vinasyata etedam tatah potra na vidyate na 'sato vidyate bhavo na 'bhavo vidyate satah (11)

Vasistha continued:

Just as you questioned me just now, O Rama, you did question me once before in a previous epoch. At that time, too, you were my disciple and I was your guru. I remember that dialogue clearly, and I shall repeat it for you.

The disciple asked: Pray, tell me, Lord, at the end of the world cycle, what is it that perishes, and what is it that endures and does not so perish.

The preceptor said: My son, whatever is seen (the objects of perception) perishes, just as when you enter the deep sleep state, the dream world perishes. All these worlds, with their mountains and their directions, perish utterly; even time and the activity, as also the world order perish. All beings perish, and even the space disappears, because there is none that thinks of space, or thinks in space. Even the gods, like Brahma the creator, Visnu the protector, and Rudra the redeemer, cease to be; they do not exist even in name. What remains? Only the infinite onsciousness; but even this is an inference based on the present experience.

The disciple asked: It has been said that the unreal does not come into being, and that the real has no non-being; how does this happen, and how does what is seen perish?

The preceptor said: My son, this does not perish and, hence, it is said that 'It is not seen'. It is said that the unreal has no being, and the real has no non-being. That which does not exist, at any time, anywhere, is already non-being. How does it perish? What is permanent in the water, seen in the mirage, and what is permanent in illusion? Whatever is seen in this universe is an illusion; and, why should not the illusion cease to be? Just as in a dream comes to an end on waking up, and the waking state comes to an end on going to sleep, all this world-appearance comes to an end. When one wakes up, where does the dream-city go? Similarly, one does not know where the world-appearance goes.

The disciple asked: Why does all this appear to be, and why does that appearance cease to be?

The preceptor replied: It is the infinite consciousness alone that appears as all this - independent of it, there is no world. Even while appearing to be all this, the infinite consciousness does not lose its own true nature or identity. Both appearance and non- appearance are aspects of consciousness, just as when your form is reflected in water, for instance, the reflection is temporary, and your own form is not. Dreaming and dreamless sleep are aspects of one sleep; even so, creation and dissolution are aspects of Brahman.

  section VI.2 - chapter 213 - pratyekam sarvavastumam karta bhoktta paratparah anadinidhano dhata sarvam brahmatmakam yatah (41)

The disciple said: In a dream, there is someone other than the dreamer (viz., pure consciousness, which is not divided into the dreamer and the dream). Even so, is it possible that there is someone other than the perceiver of the world-illusion?

The preceptor said: That is so. Therefore, its real nature or form is not the world-appearance. Consciousness alone is, and it illumines whatever is; but, the appearance is experienced by another. Hence, it is the synthesis of contradictions. It does not illumine anything, and it cannot even be said to be existence. It is the appearance in the infinite consciousness. How can there be 'real' and 'unreal' in the observer?

If it is said to be seen everywhere, as all, at all times, it can also be said that it is not seen as all, everywhere, at all times. It is the reality, and it is the unreality, at all times. It is the infinite consciousness. It does not perish, and the other (the world-appearance) does not perish either. There is great sorrow only when the reality of the infinite consciousness, with its two aspects of creation and dissolution, is not realised; when it is thus realised, there is great peace.

Lord or the infinite consciousness alone is the pot, mountain, cloth, tree, grass, fire, the movable and the immovable - everything. The Lord is what is, and what is not, the void, action, time, space and earth, existence and destruction, good and evil. There is nothing which the infinite consciousness is not. It is everything, everywhere, at all times; it is not anything, anywhere, at any time.

A blade of grass is the doer and the enjoyer; a pot is both the doer and the enjoyer; a piece of cloth is the doer and the enjoyer; sight is both the doer and the enjoyer; the mountain is both the doer and the enjoyer; man is the doer and the enjoyer; each one is the supreme Lord himself. In each of all these things, the Lord himself is the doer and the enjoyer or experiencer. For, everything is Brahman, who is beginningless and endless, and the ordainer of everything. Hence, even creation and destruction are aspects of the one Lord or the infinite consciousness. Consciousness alone is both the doer and the experiencer, of everything, in everything. Hence, none here is the doer and the experiencer of anything, or, the Lord is the doer and the experiencer of everything. Thus, it is possible for everything (injunctions and prohibitions) to exist in the Lord, and not to exist so in truth. All this is as all this is experienced by each one.

Thus did I instruct you, O Rama. And thus have I told you all that is worth knowing. Remain established in the reality, in the state of enlightenment. Be free in nirvana, and rule the kingdom justly.

  section VI.2 - chapter 214 - nasto mohah padam praptam tvatprasadanmumisvara sampanno 'hamaham satyamatyantamavadatadhih (14) sthitosmi gatasamdehah svabhave brahmarupini niravaranavijnanah karisye vacanam tava (15)

Valmiki said:

When the sage Vasistha thus concluded his teaching, there was celestial music in the sky. There was a rain of flowers. Everyone in the assembly worshipped the sage with flowers.

Then king Dasaratha said:

We have gained perfect knowledge. We rest in the supreme state. Our minds and our hearts have been utterly purified of all delusions and illusions, notions and perversions, by the illuminating teachings of the sage.

Rama said:

By your grace, O lord among sages, my delusion has gone, and I have attained the supreme state. I am now fully accomplished, with my intelligence perfectly clear. I am freed of doubts. I rest in my own natural natural state, as Brahman, or in the knowledge of nirvana. I shall do as you have said. There is nothing for me to gain, by doing, or by not doing, anything. I have no friend or enemy. How can one realise all this except through your grace; how can a little boy cross the ocean without the help of a bridge or boat?

Laksmana said:

By the merit acquired by past births, we have heard the sage, and are now rid of all doubts. Visvamitra said: It is as if we had bathed in a thousand sacred Gangas (rivers).

Narada said:

We have heard what we have not heard either in heaven or on earth. Hence, we have been completely purified.

Satrughna said:

I have gained supreme peace and bliss. After they had all spoken, the sage Vasistha said to the king: "At the conclusion of the recitation of a scripture, the holy ones should be worshipped. Hence, fulfil all the wishes of the brahmanas. You will attain the fruits of this sacred undertaking." Then, the king invited ten thousand brahmanas from all over the country. He worshipped them. He fed them. He lavished gifts on them. Later, he adored the citizens, the servants, the poor, and the crippled ones.

After that, there was a great celebration in the capital, which included music, concerts, and dance performances, recitation of the vedas, and other scriptures. Then, all these artists were entertained with food and drinks, and lavish gifts of clothes and jewels were bestowed upon them.

The enlightened king Dasaratha celebrated the successful completion of sage Vasistha's teaching for a whole week with a variety of entertainments and religious rites.

  section VI.2 - chapter 215 216 - trsnavaratradrdhabandhabaddha granthayo ' jnasya hrdi prarudhah sarve hi te moksakathavicarad bala hybala iva yantyabhedam (215/9)

Valmiki said:

O Bharadvaja, thus did Rama and others attain supreme knowledge and the state beyond sorrow. Even so, acquire this attitude, and live as a liberated sage, free from doubt. Truly, by listening to this scripture, you are already liberated; you are a jivanmukta. Even a young boy, listening to this, attains self-knowledge. Even the ignorant ones, in whose hearts the bondage caused by cravings, is strong and persistent, rise beyond the state of division, by a study of this scripture that deals with liberation, even as young boys become mature men (non-boys). They will never again be involved in samsara.

Even they who recite this scripture without understanding the meaning, they who write this (copy this) in a book, they who make someone read it, or comment upon it, they attain great merit, and enjoy life in heaven, and in the third birth attain liberation.

Valmiki said to king Aristanemi:

Thus have I told you what Vasistha taught Rama. By this path, you will attain the truth.

The King said:

Lord, by your grace, I have crossed this samsara. (To the messenger of the gods, the King said:) You have been a true friend to me. You may now go. I shall contemplate the truth that I have thus heard. The messenger said to the celestial: I was supremely thrilled to hear all this. I shall now go to the abode of Indra.

The Celestial said:

I am truly blessed to hear all this from you, O messenger of the gods. Now you can go to Indra.

Agnivesya said to Karunya:

Thus did the celestial remain immersed in contemplation. Have you heard all this well?

Karunya replied:

Surely. My delusion is gone. I shall now live a life of spontaneous non- volitional activity.

Agasti said to Sutiksna: Thus did Agnivesya instruct his son Karunya: Do not doubt this teaching; for, he who doubts this, perishes.

Sutiksna said:

My ignorance has been dispelled, and the lamp of knowledge has been kindled. I realise that all these objects of the world exist in the infinite consciousness, like waves in the ocean. Hence, I shall live a life of spontaneous non-volitional activity. I am truly blessed. I salute you. For, a disciple should adore and serve his guru, by thought, word, and deed. Lord, by your grace, I have crossed this ocean of samsara. I salute the supreme being, contemplating whom one realises that all this is indeed Brahman, the infinite consciousness.

 

Salutations to the divine preceptor Vasistha.

Om Tat Sat