आदकवीम

वामी कमहषणीतबहयो
ृ गवासठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

उपितकरणं ततीयम
ृ ्

UTPATTI PRAKARANAM
THIRD SECTION
‘PRODUCTION’

PART ONE

[INTRODUCTION]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
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DEDICATED

TO

ALL THE SEEKERS OF TRUTH

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ABOUT THE AUTHOR

Narayanalakshmi (Maa Tejaswini)

Narayanalakshmi, also known as Tejaswini in her ascetic life spent most of her life in the
Himalayan terrain, engaged in the penance of knowledge. She is well-versed in all
philosophies and is a scholar in Sanskrit language. Her mission life is to retrieve the lost
knowledge of the ancient Rishis and offer it unblemished to all the seekers of the Truth.
She is from Bangalore, Karnataka, India.
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JNAANA VAASISHTAM

INDEX OF EVENTS WITH PAGE NUMBERS

PROLOGUE - pg 4

MEANING OF SANSKRIT TERMS - pg 6

START OF THE TEXT - pg 12

ANOTHER CREATION STORY - pg 13

STORY OF AAKAASHAJA (SPACE-BORN) - pg 19

QUESTIONS POSED BY RAMA - pg 26

END OF THE DAY - pg 30

MORE QUESTIONS FROM RAMA - pg 33

END OF INTRODUCTORY SECTION - pg 47

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PROLOGUE

After one develops a desire to attain liberation and also follows the conduct as required, the next step is to
analyze the world one is born in.
The beautiful world filled with Sun, Moon, stars, hills, rivers, birds, and animals etc, cannot be a random
accident is what most will decide upon. Then where did this world arise from? Is there an intelligent being
bigger than this Universe who created this? For what purpose did he create? Why did we all take birth?
Why there is suffering in this world?
Is the Creator evil or good? Should we propitiate ‘him’ or ‘her’ or ‘it’ for getting its grace?
As one thought trend went like this and invented all sorts of rituals and worships to please the Great
Creator, another section used their intellects and started analyzing more rationally. Various philosophical
theories came into vogue. Many thinkers analyzed the process of perception and gave their own version of
‘Pramaanas- sources of Knowledge’, like experience, understanding etc.
If you know how you know, you can know the why and how of this world, they thought.

Some felt that this world is an effect entirely different from the Cause, namely Ishvara, the Supreme Ruler.
Some theorized that only the two principles, one the ‘conscious’, and the other ‘inert’ (पु'ष/क)त
ृ ) join
together to make this world.
Some others explained the whole thing away saying that the Brahman alone appeared as this World and so
the reality is neither ‘one’, nor ‘two’ but ‘non-dual’. (अ
वैतम ्)
Some others said that we are all part of that Supremacy like sparks belonging to a fire.
Some others gave this Supremacy all characters that sounded good and made him a perfect superman filled
with compassion, who loves and takes care of you if you develop devotion towards him.
Some other Scriptures gave instructions to do away with the world by analyzing one by one, all the things
as ‘not this’ ‘not this’ and attain the remaining ‘That’ and be silent.
Some others proclaimed ‘Nirvikalpa Samadhi’ as the goal to be reached and gave detailed instructions
about how to raise the subtle energy in one’s own body and reach the Samadhi state.

So many logical treatises, so many scriptures, so many theories, so many philosophies, all explaining in
detail the creation of the world and the path of liberation in different ways (the liberation of course was
defined as they deemed fit to suit their own theories) leave the sincere seeker of liberation slightly
bewildered.

What does Vasishta say?

He collects all the methods, terminologies, logics, theories of all analytical and non-analytical brains,
grinds them all into a very fine powder and blows it away like worthless dust.

According to Vasishta, there is no Supreme God who created all this.

This world is not produced at all; because it is non-existent.

There is no cause and effect phenomenon.

There is no ‘this’ or ‘not this’ to differentiate.
There is no ‘one’ or ‘not two’ numbering necessary.
There are no ‘inert’ and ‘conscious’ varieties.
There are no elements which make up the world.
There are no Jeevas; and no Karma that binds them.
He proves that there is nothing created and there is nobody who created the world because of the very fact
that this world (with its perceivers and perceived) is non-existent.
‘How can any one create what is not at all there?’- is his question!
According to him, all the forms, all the names, everything wherever and whenever is Brahman (Emptiness
of awareness) alone. Whatever exists is the Supreme state of Para Brahman alone (that which cannot be
perceived). And this Para Brahman is not a person, not an individual, not a God using his intelligence, but
just ‘a state’ - a ‘nameless something bereft of mind, intellect and senses (Abuddhi)’ -which cannot be
described.
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Para Brahman has no mind; so it cannot have thoughts.

Para Brahman has no senses; so it cannot perceive.
Para Brahman has no intellect; so it is not intelligent.
Para Brahman cannot know anything; think anything; design anything.
No words exist in that state; or consciousness or inertness also.
Some reality that is beyond the grasp of the intellect and the mind alone is there as the support of all the
perceived. We can only surmise its existence by all this that is around us as the perceived.

That is this alone.

Rather that alone is; not this at all.
That (Reality) alone is the truth.
This (perceived) is false information; so not true.
What is unreal cannot exist. Real never ceases to exist.

How can a non-existent perceived be produced?

Who was the producer of the dream-world except the mind with its own whims and fancies; so argues
Vasishta and proves this truth in the next four Prakaranas.

In this Prakarana named ‘उपित - PRODUCTION’, Vasishta through many wonderful abstract, hitherto
unheard of stories, proves that ‘There is no Utpatti’.
He also promises the sincere seeker, that anyone who understands the Truths depicted in all the stories
related by him will be definitely a realized soul at the end of the discourse.
He takes a vow that he will make the non-existent perceived world vanish off by the end of the study.

The first story is that of आकाशज - the space-born.

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MEANINGS OF SANSKRIT TERMS

Before entering the world of the amazing stories related by the Sage, we must learn some terminologies in
Sanskrit so as to not confuse them with the ordinary English words used in their translations.
Try not to skip this part of the introduction.
Vaasishtam is a text swollen up with abstract ideas.
It is not meant for the ordinary religious minds that seek merit.
Vaasishtam is not a philosophical theory or a religious text like the Ramayana or MahaaBhaarata.
Vaasishtam is a thinking process.
It is a trek to ascend the Mountain of Knowledge.
It does not start from the alphabets of spirituality.
Vaasishtam is a very tough book; needs very hard work on your part to understand its truths.
A student who is slightly familiar with all philosophical theories and who is already a learned person alone
can approach this book; and he must be ready to throw away any theory or belief if it does not stand the
test of Reason. Study of Vaasishtam is like the PHD course after the graduation is over and done with in
flying colours; or even more than that.
Unless you understand the terms used in Vaasishtam as defined by Vasishta, you will never be able to
grasp the true meaning of the verses.
Therefore, be patient and understand the meanings of these terms, before you enter the main study of the
text.

VISHVA- the ever changing variety seen around us –translated as the world, or Universe.

JAGAT- something which continuously rises and subsides at every moment- translated as the world.

The word ‘world’ used in the translation does not mean the ‘solid mapped geographical universe’ around
you. Anything one perceives as per his ‘brain-capacity’ is the JAGAT or VISHVA for that particular perceiving
mind. The constant flux of patterns that flow around you creating the illusion of an infinite space and
infinite time is termed JAGAT.

CHIT-translated as Pure Consciousness, Pure awareness, Pure Intelligence, actually means ‘something’
which knows, understands, perceives, etc; something which makes awareness of the world possible.
Awareness also is definitely too ordinary a word for something which is ‘Knowledge Absolute’.

The Supreme state of undifferentiated Knowledge where nothing else exists is CHIT.
It is not the ‘Consciousness of the brain’, which is a favored topic of psychology and neuroscience.
The Self-awareness which is a bi-product of evolution is not meant by the word CHIT; but the most suitable
word in English seems to be Awareness or Consciousness.
The ordinary word ‘consciousness’ used in neuroscience books is just the cognizing capacity of the brain
and not the CHIT (of the Scriptures), the substratum of all existences.
Please do not take the word ‘Pure Consciousness’ to mean the ‘conscious part of the brain’ which is just
another level in the ladder of evolution made for survival.
This homo sapien brain is actually conscious in the physical level only as the uncontrolled actions of the
brain chemicals. Body is an inert organism.
The bodies which move about in the world are not conscious as defined in the scriptures.
They are just bodies; flesh robots.
Mostly all the people live in the inert level of physical reaction only to the outside.
No one is actually truly conscious in the Chit-sense.

One in a million will suddenly look at the body also as an outside thing; and start wondering ‘who am I’.
That is the expression of Chit; like a sprout in the dried up land.
That is the sprout of the Aatman; the awareness of oneself as apart from the body.
‘CHIT’ is the Knowledge Absolute.

BRAHMAN – means the Greatest, the swollen up something. It means something very big; something which
has expanded and keeps expanding as the perceived.
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Brahman is a state of Absolute Bliss (not joy but quietness), Absolute Existence and Absolute Knowledge.
Whatever happiness we enjoy is just a tiny drop of that Infinite silent state; whatever we know is just a tiny
drop of that Supreme Knowledge; whatever we are aware of is just a tiny drop of that Supreme awareness.

Wherever the word ‘Consciousness’ or ‘Pure Intelligence’ is mentioned please understand it with reference
to CHIT and do not confuse it with the ‘Consciousness’ of Psychology.
These Scriptures were composed long before they were translated into English. Someone began the trend
by translating CHIT as Pure Intelligence or Pure Consciousness, and we have to use the same word as a
tradition; but the word CHIT is not definitely the awareness of the brain which is just some neural level in
the evolutionary cycle.

From the word CHIT, many words are coined in this scripture to mean the succeeding lower levels of the
Supreme state.
CHID, CHETANAM, CHETYAM, CHITTAM, CHITTA, CHAITANYAM…
Each is just one degree less or more than the other but all refer to different layers of CHIT.
The meaning does not change; it is the same always as the basic essence of the word; like understanding,
knowing, thinking etc. According to the context and based on the grammatical formation, we deduct the
meaning as consciousness, intelligence, cognition, perception, mental faculty, mind, or mental state or
whatever. The abstract sense cannot be given in translation.
The student has to grasp the correct sense by sheer intuition only.

Usually referred to as तत ् (THAT), Brahman is denoted by the term ‘स:’ also meaning ‘He’.
If even any ordinary being that is conscious in the inert level is denoted by the term ‘He’, why can’t the
sum-total of all the conscious entities - past, present and future be referred to by the term ‘He’?
Usually in all the Scriptures all embodied beings are referred to by the term ‘Purusha’, the conscious
essence. SHE is usually the inert Prakrti. However, this ‘He’ (Brahman) is not a masculine being, but just a
state of pure consciousness or knowledge.
A ‘she’ is just a reproducing organism or an egg-bearing animal, or a sexual partner in our planet.
There is no chance of Brahman being a SHE (or a HE); but the term Chit is grammatically a feminine gender
word. So when this term is used the pronouns will always have feminine gender.

There is no need to superimpose the meaning of ordinary words used in our limited world, on Brahman the
highest point of knowledge and awareness, which is not a He, or She or It also.

Brahman is not a being; it is a sum-total of all the possible states of existence.

Brahman is the state of Reality; not an entity.
You cannot see it or attain it; because it exists as you also.
How can a wave attain the ocean or see it; it itself is the expression of the ocean.

AAKAASHA - translated as space; actually means ‘something’ which makes everything visible, which makes
things perceivable; which reveals the objects.

VYOMA: KHAM – refer to the empty sky, empty space, emptiness where nothing is there.
Nothingness (शू0य /void) is the essence of the sky.
(Examples of words coined out of खं -
खग - खे ग4छ)त - one which moves in the sky – bird;
शाखा - खे शय)त - one which sleeps in the sky – branch)

CHIDAAKAASHA - The whole ‘Para Brahman space’.

The moment the word ‘space’ is mentioned, the picture that usually comes before our mental eye is a vast
stretch of empty space.
However CHIDAAKAASHA is not in ‘space’.
Para Brahman does not exist in space.
Time and space do not exist in Reality.
Brahman is more like a point from which space and time principles extend forth.
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Try visualizing it; you will be able to imagine only a small point in a vast space.
Our brains are hard-wired to see an object bound by ‘space and time’ co-ordinates. A brain made of cells
cannot ever think of space-less time-less Reality. That is why Shankara many a times describes the
Brahman as something indescribable which the words, mind and intellect cannot reach.

CHIDAAKAASHA is the ‘state’ which contains in it the possible manifestation of all the myriad universes in
its potential and also actual states. It is as if from Brahman all this world of appearances arose, as if
different; but no such changes occur in truth.

Para Brahman is alone this world of appearances which is its very nature, like the wind does not differ
from its movement. The perceived (including our limited selves) is its movement.

CHITTAAKAASHA -The whole mind-space.

Whatever happens inside our brain as thinking, imagining, conceiving, analyzing, perceiving, cognizing,
even not thinking and remaining blank - all belong to the CHITTAAKAASHA - the mind-space.

JEEVAAKAASHA- the space experienced by a Jeeva.

The very mind which by its repeated conceptions imagines itself to be a person living and experiencing the
world is the JEEVA. All the network of experiences that befall Jeevas as the life, the space and time
limitations, the visible universe, differs from person to person.

‘All Jeevas live in the same solid world experiencing everything simultaneously in time’ is another illusion.
As many Jeevas, so many universes!
Time also differs; space also differs.
There is no absolute time; or absolute solid space.
Each Jeeva lives in its own space and time bound world of its own like in a dream.
All the minds are intertwined together as one single mind of Brahmaa the Creator.

AAKAASHA - the ordinary material space around us, one of the five elements that make the world.
This Aakaasha is the first element out of which sound arose.
You can also refer to it as the space-time idea implanted in our brains.
It contains all the gross objects and gives us a secure feeling that our world is a solid BRAHMAANDA
(Cosmic egg), created by some benevolent God who has no other business except to watch over all of us
day and night and listen to our prayers.

JEEVA- one who lives; one who experiences a life; one who grossifies his own desires; and experiences
them through the mind like in a dream.

Jeeva is not a soul or a spirit or apparition as usually translated in some books.

When the gross body is destroyed, the Jeeva principle which is a bundle of thoughts and desires known as
‘Aativaahika’ form, experiences another world at the same point of its previous death experience.
Heaven, or hell or another copy of its own previous life rises in its own mind as a real experience.
Those who see the dead body in his previous world may refer to that Jeeva as ेत; not a ghost but PRA+ITA –
one, who has gone off from here.
Jeeva is something which goes on experiencing a life around it incessantly life after life, death after death,
birth after birth, as any individual of any species the mind produces as per its latent tendencies.
Jeeva is just an imagined individuality living in an imagined world.
No one can see it as a ghost or spirit because it is just some box of emptiness made of desires and ideas.

DEHAM - usually translated as the body means in Sanskrit something which is like a pasting, covering,
anointing, smearing, blocking like a wall etc.
SHAREERAM - also means the body; but in Sanskrit it means something which keeps deteriorating,
perishing.
AATIVAAHIKA body - it is not again a ghostly apparition but just a collection of thoughts or desires.
‘Carried beyond’- is the meaning of the term ‘AatiVaahika’
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AADHIBHOUTIKA body is the gross body made of elements, which is again the imagination of a Jeeva, a
mental projection.
All of us are supposed to have only AatiVaahika bodies.
AadhiBhautika bodies are merely conceived forms in the mind.

AatiVaahika (Jeeva-emptiness) can sense a world with an AadhiBhautika (body made of elements) only.

WHAT IS A JEEVA?
A Jeeva is mainly made up of ‘AatiVaahika’ body. That means he is a collection of thought processes.
A Jeeva projects a shape made of solid elements as it were through his mental faculty and identifies himself
with the imagined physical body.

A Jeeva means the Kshetrajna (Bhagavad-Gita), ‘knower of the field’; all that he perceives, thinks, owns,
likes, dislikes, all his ideas of the enveloping world, his belief systems, his gods, theories, Gurus; whatever
he perceives or understands as the world is his ‘Kshetra’, the ‘field of experiences’.
Jeeva is a twosome unit of Kshetrajna and Kshetra, he and his field of experiences as one unit.
Physical body is one tiny ‘belonging’ of his, which he labels as ‘I’.
Jeeva is not the body; and after death does not roam about as the image of that body also.

Since his identity itself is an imagined projected shape from the mind, Jeeva has no particular identity as
such. He is just a channel for any random Vaasanaa or brain signal he accidentally comes into contact with.
He is just a pipeline for any water transportation of desire.
Whether he chooses to transport drainage water or Ganges water, is his choice.
Jeeva is a ‘nobody’ actually.
When his physical body dies, the AatiVaahika body or the ‘collection of thought processes’( if any proper
thought process is there apart from the gene-functions) just projects another imagined body; and he
continues his pipeline work for some randomly contacted Vaasanaas.

‘I’ is just a word which refers to the dense collection of mental agitations.
These mental agitations do not belong to any Jeeva in particular but are just random subtle vibrations
floating around.

Aatman as referred to in scriptures is the essence of a person; but if the person is only a pipeline for dirty
waters of desire; he does not have any essence or Aatmaa as a perceiver.
Such a Jeeva just moves from moment to moment reacting to the outside world without any thinking ability
and is termed ‘JANTU’ (moving animal) or a ‘PASHU’ (brainless animal goaded by others).

Every Jeeva cannot realize.

The world will not disappear with all Jeevas at once realizing the truth.
World is a field of Vaasanaa fulfillments only.
Jeeva is also a part of the Vaasanaa fulfillment only.
Jeeva is a co-existing part of a Vaasanaa.
The ‘realization Vaasanaa’ has to get a counter part of its fulfillment; and that Jeeva is known as
Mumukshu.
The realization Vaasanaa is caught by someone who really gets fed up of being a channel for random
Vaasanaas. The ‘Jeeva with Realization Vaasanaa’ will have a field of scriptures, Knowers, good qualities,
dispassion etc; and the realization Vaasanaa kills all other Vaasanaas; and kills itself in the end; like a
suicide bomb.

What happens after realization? What is Mukti or Moksha?

The ghost imagined by you vanishes; that is all. You are free!
The snake you saw in the rope vanishes revealing the rope.
‘Kshetra with Kshetrajna’ is gone once for all.
What was not there is understood as not there. What is left back is a blissful state of the Chit.
That is termed as liberation.
Liberation is not a state of ‘your’ annihilation but a state where the real identity shines forth.
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Instead of acting like a worthless pipeline for any water to pass through, you will become the ocean which
does not have any pipelines inside it.

YOGA OF YOGAVAASISHTA
The word Yoga actually means Union.
Here in this scripture Yoga means the oneness of the individual Self with the Supreme Self; which are two
names for the same thing.
Unless specifically mentioned as Hatha Yoga, the term Yoga does not denote the commonly known Yoga
postures and Praanaayaama techniques.

GODS
Existence of Gods (Devas as residents of a heaven) is not denied in this scripture.
However both immortal gods and mortal humans are equally the tiny bubbles rising and vanishing in the
immense ocean of Para Brahman according to Vasishta.

LORD BRAHMAA
Though the word refers to Brahmaa, the Creator, Vasishta’s Brahmaa is not the DevaLoka resident
(Sarasvati’s Lord), who is one of the myriads of Brahmaas who rise in the ocean of Brahman.
(Brahmaa is different from Brahman, his source).
The Brahmaa mentioned in this scripture is the first (or main) 6प0दन or vibration of the Para Brahman from
which rise up these multifarious varieties of beings and their experiences.

DRASHTUHU, DRASHTAA - translated as Seer, one who sees.

DRSHYAM - translated as Seen.
DARSHANAM - translated as ‘Seeing process’.
Here the words do not refer to seeing with physical eyes.
‘Seeing’ here refers to the perception of the world through senses, mind, intellect etc.
‘Seen’ here refers to all that you cognize through senses, think through the mind, and understand through
the intellect. ‘Seeing process’ is the pure awareness connecting the inert faculties to the inert world.

SARGA (सज
ृ ्) - means the created world; but the word does not refer to all that is manifested from Brahman,
but just to the one world created by one Brahmaa.

SMRITI - Usually this word means memory, recollection, remembrance etc.

In this scripture it is used as residual thought vibrations, or floating brain waves, or potential fields of
action, or probable states waiting to become experiences.
Smriti means unmanifest Vaasanaas or potential states.
In the equilibrium state of Chit, randomly a ‘Creation-Vaasanaa’ appears collecting around it random
‘Smritis’ of the previous Sarga or creation. These thought vibrations get channelized through the creative
Vaasanaa named Brahmaa and instantly appear as fields of action or the perceived worlds.

NIRVIKALPA/SAVIKLAPA
Vikalpa means a disturbance, or some vague state which can become anything.
Perceived is a ‘Vikalpa’- perturbation, an agitation, a disturbance.
Brahman is Nirvikalpa - bereft of all perturbations.

Before we proceed with the text which actually starts with the Utpatti Prakarana only, let us first
understand the Vikalpa state of the mind which is also referred to as the ‘perceiver/perceived/ perceiving’
phenomenon, the tri-fold state called the Jeeva.

In this planet we perceive objects through our senses only.

What are these sense perceptions as understood in this earth planet where we live?
Some disturbance is there in the reality which our senses define as image, sound, smell, taste, and touch.
Senses produce some disturbances in our minds; and that alone we understand as objects existing outside.
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Five elements are the main disturbances which when moving in different combinations, disturb our minds
and appear as objects.
Actually the disturbance is the mind only; but it appears as the object outside.
Sound, smell etc are all the mind-produced disturbances residing in the mind.
Objects that we perceive are the disturbances in our minds; and are not outside.
‘Outside’ is also inside the mind only.
This disturbance alone we understand through the process of differentiating things.
We categorize the common features, different features in objects; and understand that a world is there
outside of us.
NO ONE CREATED A WORLD AND US WITHIN IT.
We are the disturbances which produce disturbances, understand disturbances and live with disturbances.
Object that is perceived is the disturbance (Vikalpa); perceiving mind is a disturbing mechanism; and world
is just a continuous process of disturbances. It is SAVIKALPA.
Brahman is NIRVIKALPA.
Brahman-state is a state without the disturbances of the perceived.

A JeevanMukta lives as the ‘Brahman state which is intelligent and knows itself as Nirvikalpa’.
Mukti is a state that you can achieve where your mind acts just as a tool of seeing the disturbances
(objects); but stays quiet and silent, freed of all disturbances.
Mukti is not the silent state of sounds but the silent state without disturbances.

Vasishta Siddhanta also holds on to the view - 8िटरे व सिटः

ृ ‘perception alone is the creation’.
When you perceive; the world instantly is there for you as per the desire-level, the brain ability, and the
body and mind illnesses, or any other factor that affects your mind.
The objects do not exist if you do not contact them with your senses.
Only when you see they get images; only when you smell they have their fragrance; only when you hear
they get sounds; only when you touch they produce hardness or softness.
Sound, hardness, shapes etc are not the qualities of the object but the differentiation method used by your
brain to produce objects as sense perceptions.

We are bound by these sense perceptions like buried inside a coffin where the sense-perceptions smother us
with false information of Reality.
We do not ever know of anything outside of these sense perceptions that always reside in our minds.
We are buried alive inside these sense perceptions.
We do not know what is there across the boundary of sense perceptions.
Reality is blocked by these sense perceptions.
This is the bondage; that we cannot know anything beyond what the senses inform us.
To see beyond these sense perceptions with the eye of Knowledge like Shiva is Mukti.
Vasishta promises to give us the third eye which will turn all of us into Three-eyed Knowers.

RAMA AS A STUDENT OF VASISHTA

Rama here is a prince on the threshold of youth, for the first time getting exposed to such abstract truths. So
he will not act like the God with an all knowing smile, but will ask questions befitting his age.
When he first meets Vasishta he is in a deep depression state. All his questions will be reflecting his
negative attitude towards life.
He also sees the same solid world around him like us.
Just like it is not easy to convince us of the non-existence of the world around us, it is not easy for Vasishta
to convince Rama too. That is why he has to slowly drag Rama’s mind from the negative state to a positive
state and interest him with stories and teach him the Self-knowledge.

Sage Vasishta handles Rama very delicately, once scolding, once praising, once joking, but always
carefully raising his self-confidence and guiding him towards the Supreme goal.
The conversation which took place for eighteen days finishes off with leaving Rama in an equal level with
many a great Sage. Anyhow, Rama might have craved for the forest life so much at this stage of his life,
that he spent all his years of youth in the forest only.
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उपितकरणं ततीयम
ृ ्

UTPATTI-PRAKARANAM

SECTION THREE

PRODUCTION
[PART ONE]

INTRODUCTARY SECTION

वसटोवाच
Vasishta spoke

WE DENY ALL THEORIES THAT ARE BASED ON THE REALITY OF THE PERCEIVED WORLD

वा;भाभ=>मव
=>म भा)त 6व?नेवाम)न यददं त6वश@दोथैयBय
वेित स वेित तत ् ।
The ‘Knower of Brahman’ shines as Brahman alone through his Karmendriyas and Jnaanendriyas (organs
of action and knowledge) like seeing a dream within the Self.
(This is the final state of liberation attained by a Mukta.
He is the Brahman-state itself; and not the name or form that others see him as.
He sees himself as a dream character in a dream dreamt by the ignorant.)
He knows ‘That’ which is denoted by the terms -‘This’ (world), ‘That’ (Chit), and ‘oneself.’
(He sees no differentiation in Brahman, Aatman or the Jagat, except as words used by the ignorant.)
0यायेनानेन लोकेि6म0सगE =>मांबरे स)त कमदं क6य कFे ु )त चो
यमचे ू )नराकतं
ृ ।
As this is a well-ascertained factor, and this world is nothing but the expanse of Reality alone shining like
this in the ignorant minds, questions like what this world is, from whom it is brought forth, where it is, etc,
based on the reality of the world are denied outright.
(We deny all theories about Creation, its cause; and deny also the separate existence of Brahman as apart
from the perceived, since there is nothing but the Reality state; and the world is non-existent except as a
state of ignorance.)
Vasishta continues:
अहं ताव
यथाGानं यथाव6तु यथाHमं यथा6वभावं तसवI व4मीदं यतां ू बध
ु ।
Hey intelligent Rama! I am now going to give a detailed explanation of everything of whatever there is to
know, whatever the true fact is, in whatever way it is to be proved, whatever its nature is.
Listen with attention.
6व?नवपKय)त जगि4च0नभोदे हव6वयं 6व?नसंसार8टा0तैवाहं वंसमि0वतं ।
The Supreme space of Chit by its own will, perceives this world like a dream. This world is after all just
like the world seen in a dream with the ideas of ‘I’, and ‘You’.
(This is the truth which is explained all throughout the discourse.)
ममLु
ु ु MयवहारोिNतमयाकरणापरं अथोपितपकरणं मयेदं पOरकPयते ।
I explained to you previously the discipline required for a person who desires liberation. Now, the details
about the emergence (production) of this worldly grandeur will be explained.
 13

UNDERSTAND THAT THE SENSE BROUGHT INFORMATION IS YOUR BONDAGE

ब0धोयं 8KयसQावो 8Kयाभावेन ब0धनं, न संभव)त 8Kयं तु यथेदं त4Sणु Hमात ् ।
The belief in the reality of the ‘Seen’ is bondage. When the ‘Seen’ loses its reality, there is no bondage.
Listen to me as I explain to you properly as to how this ‘Seen’ does not occur at all.
(Bondage is the mistaken understanding of the reality superimposed on the world.
I will prove to you that the perceived does not occur at all; and is non-existent.)
उप
यते यो जग)त सैव कल वधते सैव मोLमा?नो)त 6वगI वा नरकं च वा ।
He who (believes that he) comes into existence, he alone grows; he alone gets liberated; or goes to hell or
heaven. (Only a person who is identified with the body will want Moksha, or freedom from this world, or
will desire a heaven or deserve a hell.)
WHAT CAME FIRST, THE REAL YOU OR THE WORLD?
अत6ते 6वावबोधाथI ततावकथयाTयहमपितसI ु सतावे
ृ )त पव
ू मेव ह यो यथा ।
Therefore, you should understand your own essence and I will explain what it is; for it was there even
before the world was produced as the perceived.
(Understand that your true essence was always in existence even before the world came into existence,
from which you want Moksha. You an ego seeking liberation is not the real ‘you’.
Reality alone was, is and will be without any time or space division. That you are actually!)
इदं करणाथI वं संLेपा4Sणु राघव ततः संकथ)ययाम व6तरं यथेि?सतम ् ।
In this Prakarana explaining the production of the world, I will explain it briefly; and then will give a
detailed explanation of it all later.

ANOTHER CREATION STORY

(World cannot be denied outright by a mere statement.

Rama who is still deluded believes in the reality of the world.
He has to be explained first as to how this world came to exist in the unseen Reality.
Vasishta’s creation explanation is based on the ignorance level of his student.
As and when Rama improves in his Vichaara, the story of creation will also change off; by proving that the
world is not existent at all, and nothing was created.)

यददं 8Kयते सवI जग6थावरजWगमं तसष?तावव ु ु 6व?नः कपा0ते वनशय)त ।

Whatever is seen here, the Jagat with all its non-moving and moving things is like a dream experienced by
a sleeping person; it will completely be annihilated at the end of the Kalpa.
(Rama! According to you, the world is created by a Brahmaa; and had a beginning.
If it had a beginning, it has to have an end also inevitably.
It has to end when Brahmaa’s creation span finishes off.
Like a dream that begins and ends, the world also has to end; and nothing will be left back as anything.)
ततः ि6तमतगTभीरं न तेजो न तम6ततमनाXयमनभMयNतं सिकि0चदवशयते ।
(What is left back, after all this vanishes off?)
After that (dissolution), ‘Existence’ alone remains which is still, deep, nameless, unmanifest, not pervaded
by luster or darkness.
(Something is left back, for sure!
Something ‘is; but what?
It is a state of complete stillness and quietude.
It has no name; for no one is there to name it.
It cannot be perceived by senses, since no mind with its senses is there.
It cannot be explained by words also.
It is not any shining luster like a divine entity.
It is not a state of complete darkness also.
If you cannot smell it, see it, taste it, hear it, touch it, think of it, or understand it, then what is it?)
 14

NAMES FOR THE NAMELESS REALITY

ऋतमामा परं =>म सयमयादका बुधैकिपता MयवहाराथI त6य संGा महामनः ।
(In order to explain it to others, we have to refer to it with some meaningful names.)
Rtam (Supreme Truth of the Vedas), Aatman (Common essence), Param (Transcendence), Brahman
(Expanded state), Satyam (Truth); all these are its symbols (in words) coined by the wise for the sake of
communication purposes only.

(The world is here now as our direct experience.

This world must have originated from that nameless Reality only.
That alone must be this as another.)

THAT NON-DUAL REALITY IS A JEEVA AS IT WERE

स तथाभूतैवामा 6वयम0येवोलस0जीवतामपयातीव ु भावनामकदZथतां ।
That essence of all, which is indeed all this, sporting as if it is another person attains as if the Jeevahood
which later gets endowed with names denoting worthlessness. (That state of Reality is without a second; yet
it sees itself as another and exists as the wretched Jeeva-state.)
JEEVA IS THE AGITATION CALLED THE MIND
ततः स जीवश@दाथकलनाकलतां ु गतः मनो भव)त भतामाू मनना0म0थर[भवन ् ।
Afterwards that (Brahman) now denoted by the word Jeeva, a being made of elements, becomes distressed
and by the continuous perturbation becomes the ‘Mind’ which by cogitations became a churning object.
(Brahman has the false knowledge that it is the Jeeva; Jeeva has the false knowledge that he is a limited
body made of elements, staying at some place, trapped in time. He becomes a disturbing entity disturbed by
the perceived objects. He stays as the ever-agitated mind-state.)

JEEVA IS AN UNSTABLE STATE OF THE SEEING MIND

मनः संप
यते तेन महतः परमामनः सि6थरादि6थराका
ु र6तरङगेव वाOरधेः ।
Descending down from the established state of the great Supreme Self, the mind attains the unstable state,
similar to the ocean’s wave (unstable and fickle.)

CONTINUOUS AGITATION OF THE MIND IS THE WORLD

त6वयं 6वैरमेवाशु संकपय)त )नयशः तेनेयम0]जालीवततेयं वत0यते ।
That (Brahman) by itself, by sheer wantonness, soon conceives without a break.
Because of such conception processes, this splendorous magic of worldly existence stretches out.
(Mind conceives disturbances as objects; gets disturbed by those very disturbances; and the world instantly
appears as if by magic, as an inter-connected network of disturbances.)

यथा कटकश@दाथः पथ ृ NवाहB न का^चना0न हे म कटकात

व_जग4छ@दाथता परे ।
(Brahman is the Jeeva; Jeeva is the mind; Mind is the Jagat.)
Just like the meaning of the word ‘bracelet’ is not fit to be differentiated from the gold, and the gold also
from the bracelet, similar is the meaning of the word ‘Jagat’ in the Supreme.
(In the golden bracelet, gold alone is the bracelet; there are no two different things like gold as separated
from the bracelet, or the bracelet as separated from gold.
Gold is the bracelet; bracelet is the gold. Brahman is the Jagat; Jagat is Brahman.
Bracelet is an imagined concept of a mind; so is the Jagat an imagined concept of the mind, because of the
absence of correct knowledge.)
=>म`येवा6यन0तामा यथाि6थतमदं जग0न जग4छ@दकाथEsि6त हे Tनीव कटकामता ।
This Jagat is of the endless nature and exists in Brahman alone (as Brahman only); it is not what you
understand as the meaning of the word ‘Jagat’, like the bracelet in the gold.

(There is nothing called Jagat as what is understood by you as the meaning of the word Jagat. There is no
Jagat at all actually. There is only the indescribable state of Reality (termed as the swollen up thing, the
Brahman) which you wrongly understand as the world. It is like seeing the bracelet alone when actually
there is the gold alone that is there. Bracelet is your conception; and mind-made; and not real.)
 15

सती वा?यसती तापन

येव लहर[ चला मनसैवे0]जालीजागती वत0यते ।
Though non-existent like the moving waves of the mirage river, the splendorous magic of world-existence
stretches out (as if existent).
REALITY SEEN IN THE JAGAT IS AVIDYAA
अव
या संस)त ृ मBहो ब0धो माया महतमः किपतानी)त नामा)न त6याः सकलवेदभः ।
(This seeing of a non-existent world in the existence is also referred to by various words with meanings.)
Avidyaa (absence of true knowledge), Samsriti (flow of experiences), Moha (delusion), Bandha (bondage),
Maayaa (seeing what is not there), great darkness; all these are names invented for it by the ‘all-Knowers’.
BONDAGE AND LIBERATION
ब0ध6य ताव]पं ू वं कPयमानमदं शण ृ ु ततः 6वbपं मोL6य Gा6यसी0द)ु नभानन ।
Hey Rama with a moon-like face! Now listen to my explanation about the nature of the bondage. Then you
will be able to grasp the true nature of liberation. (First understand what is the bondage that binds you;
then you can think about liberation accordingly.)
]ट8
ु Kय6य सताWग ब0धेयभीदयते ]टा 8Kयबला
बcो 8Kयाभावे वम4यते ु ।
Dear one! The reality felt in the ‘Seen’ by the ‘Seer’ is known as bondage.
The ‘Seer’ is bound by being connected to the ‘Seen’. He is freed by the absence of ‘Seen’.
(The world of objects that you are seeing is not there at all; yet you see it as if it is real. This is the
bondage. You are bound to objects which are not existent at all.
When you realize the truth of their non-existence, you are freed of it.)
WHAT IS DRSHYAM (THE PERCEIVED)?
जगवमहमयादमPयामा 8Kयम4यते ु यावदे तसंभव)त ताव0मोLो न व
यते ।
The world-ness (constant appearance of the seen), the sense of ‘I’ etc which form the essence of this
creation of the nature of ‘world appearance’, is known as the Drshyam, the ‘Seen’.
As long as this keeps happening, the liberation-state does not exist.
(Liberation idea itself is the bondage since it is connected to the belief in the reality of the world.
As long as the conception ‘I and the world’ continues, so long does a man stay bound to the Drshyam.
When the perceived is understood as non-existing, the very idea of liberation vanishes along with the
bondage idea.)
NETI NETI VAADA IS NEGATED
नेदं नेदम)त MयथलापैनBपशाTय)त संकपजनकै8KयMयाZधयत ु वधते ।
The disease called ‘Seen’ will not get subdued by the wasteful prattle ‘Not this’, ‘Not this’ which in turn
produces more conceptions; rather it increases the illness.
(Perceived is a disease called the mind-agitation.
You cannot negate the world by the Mantra ‘Neti, Neti’ (not this not this).
You cannot remove the world by remembering it again and again as some object of the perceived.
You bring more reality to it, if you keep thinking about it and say again and again that it does not exist.
Ghost cannot be removed by ordering it to go away; for it is already non-existent.
Understand it is non-existent; ghost will never torment you again.)
न च तकभरLोदै न तीथ)नयमादभसतो 8Kय6य जगतो य6मादे )त वचारक ।
You reason out Rama! Not by trampling the truth with senseless logic, nor by following the disciplines like
visiting holy places can the reality of the ‘Seen world’ vanish away; because such methods actually project
the reality of the ‘Seen’ more densely.
(Think out yourself. You cannot just talk about it logically, and make the reality of the world vanish off.
Theory cannot become a practical experience. Repeating statements like ‘This world is unreal’ is also not
going to work. How can you get rid of the non-existing perceived by visiting holy centers, which are also
part of the perceived? How can you practice asceticism, penance and get rid of the unreal world?
All disciplines, worships, penance practices are based on the belief in the reality of the perceived only.
Therefore, unless you take recourse to Vichaara, the truth cannot be realized.)
जगdृKयं तु य
यि6त न शाTययेव क6यZच0नासतो व
यते भावो नाभावो व
यते सतः ।
If the perception of the world persists as real, then it cannot get subdued by anybody.
The unreal does not exist; the real does not cease to exist.
(Even the very idea of ‘I want to be cured of this delusion’ ascertains the reality of the delusion. If you want
to be freed, then you are ascertaining the existence of the bondage.
 16

‘This world is not real’; even this theoretical statement proves that the world exists and you want to make it
go away. If it is real then you cannot make it go away; if it is unreal then what is the need to make it go
away? The unreal does not exist at all!)
अचेयZच6वbपामा यF यFैव )तट)त ]टा तFा6य 8Kयीसमुदे य?यणूदरे ।
The Seer (who sees a world as a Jeeva) is actually ‘the principle of Chit which perceives nothing’.
(That which sees nothing is the Reality. The seer is the unreal entity connected to the unreal perceived.)
Where and all, the Seer exists, there and all, the perceived world (Seen) makes it appearance even if it is the
inside of an atom.
(The very term Seer means one who sees or one who perceives.
Wherever the idea of the ‘Seeing’ exists, the perceived world instantly projects out of the Seer as the Seen.
The perceiving capacity of the Seer is the awareness essence (Chit-presence) in him.
This essence of Chit alone makes possible the existence of a Seer with the seen.
Wherever the Seer who believes in the Seen exists as a mind-form, there and all, the perceived just appears
as his mind-projection. A world of a seer can exist even in the tiniest bit of an atom.
Mind can create a huge world inside an atom also.
As long as there is a mind, so long will the perceived continue to be.
If any one declares that he has got rid of the perceived through penance, meditation, or recitation of hymns
and Mantras, then he is indeed a pretender, or a fool of the worst sort.
It is like drinking some watery gruel and calling it the real food.
How can you remove the wrong understanding you have by practicing penance or reciting Mantras?
How can you meditate on Brahman as a separate thing that exists outside of you?
How can you remove a misconception without Vichaara and Viveka?)
PENANCE, MEDITATION, WORSHIP DO NOT GIVE KNOWLEDGE
त6मादि6त जगdृKयं तमटमदं ृ मया यNतं तपोeयानजपैOर)त काि^जकति?तवत ृ ्।
Therefore to declare that the perceived world exists; but it has been erased by me; and has been renounced
by me through penance, contemplation, hymn recitation etc, is equal to feeling satiated with some old
watery gruel. (How can you renounce something which is not there?
The happiness obtained through the performance of rituals etc is equal to the stupor obtained by drinking
some fermented old gruel and is not the real happiness.
As long as the Supreme Consciousness is in the level of the perceiver (the ignorant Jeeva) the cognitions do
not cease to exist. The very idea that the cognized world is real and one has to make it unreal through some
effort is meaningless. It is like hitting an imaginary snake seen in the rope.
So if the perceived world is real for you, it can exist even inside the minutest atom also for a seer. Anything
and everything becomes an ‘object of perception’ for the cognizing consciousness. It is its very nature to
perceive; like the very nature of the mirror is to reflect anything and everything that is in front of it.)
यद राम जगdृKयमि6त त)तfबTब)त परमाणूदरे s?यि6मंिKचदादशE तथैव ह ।
Rama, if the perceived world exists, then it gets reflected even inside the minutest atom also.
So is it reflected in the mirror of consciousness too!
(If you are aware of another, then nothing can make you stop seeing another.
What you believe that alone is your world.
To get out of your belief, you have to reason out the truth; and understand that there is no perceived at all.)
यF यF ि6थते य
वdपणे )तfबTबयgय@eयवhनद[वाOर ु ZचदादशE तथैव ह ।
तत6तF पनद ु ःु खं जरा मरणज0मनी भावाभावiहोसग: 6थलसkमचलाचलः
ू ू ।
A mirror reflects anything that comes under its purview. Similarly mountains, oceans, lands, rivers, waters
all get reflected in the mirror of consciousness.
As long a the perceiving level exists, there will occur again and again the experiences of suffering, old age,
birth, death; the nullified experiences of presence and absence of objects (deep sleep state); gross (waking
state) and subtle (dream state) experiences; moving and non-moving (unstable) experiences.
इदं मािजतं 8Kयं मया चाFाहमाि6थत: एतदे वाLयं बीजं समाधौ संस)त ृ 6मतेृ ः ।
‘I have erased the Seen; I am now free of it’; this idea actually is the ‘imperishable seed’ for remembering
the worldly existence!
 17

(As long you think that you are free from some bondage state, there is no freedom actually.
Idea of freedom presupposes the idea of bondage. The word ‘freedom’ holds within it the ‘idea of bondage’
already. Therefore without attaining the knowledge of the reality, if one just manages to have a trance-state
through some herbs, or some motionless state of body as if in meditation, he cannot get rid of the delusion.
Trance state is not the realization state. It is just another sleep-state; that is all.
Realization is the most alert state ever.
Awareness or the Knowledge essence can never exist as the absence of awareness or as the ignorance
essence. The very statement that, ‘Through Samaadhi, I have destroyed the world-illusion and am free’
means that the person is still under delusion. Samaadhi state is not the Moksha-state.
To know that Moksha is not at all there is alone defined as Moksha.)
NIRVIKALPA SAMAADHI STATE IS CONDEMNED
स)त वि6म0कतो ु जगdृKये )नवकपसमाZधता, समाधौ चेतनवं तु तयI ु चा?यपप
यते
ु ।
When the Seen-world is there still as a reality how can there be, an unperturbed state of Samadhi?
In Samadhi, it is proved that there still remains the cognizing mind and the want of a transcendental state!
(Mind has four levels of experience; waking, dream, deep sleep and Turyaa.
The last and fourth state is the transcendental state called Turyaa. It is the cessation of the other three
states. It is the support of the three states.
Turyaa means the knowledge that the perceived experienced as Jaagrat, Svapna, Sushupti is non-existent,
like the dream experience. It is the state of waking up from dream as it were.
How can you be in such a Knowledge-realization, if you remain in some trance state called Nirvikalpa
Samaadhi? As long as the Vikalpa (disturbance) of ‘I and the world’ is there, how can one be unperturbed?
When there is only the Supreme Chit in one undifferentiated state, where is the question of transcending a
perturbation level and attaining an unperturbed state?
You must believe in the perturbation to reach a level of non-perturbation.
Since perturbation does not exist at all in reality, how can you attain any unperturbed trance state?
As long as one has the idea of transcending the three levels of experiences, he is still under the delusion
even if he claims to have attained the trance state of Nirvikalpa Samadhi.
Attaining Nirvikalpa Samaadhi is not Moksha.
The ignorant man who enters some trance state (mostly by some herbal or drug intake) wakes up again in
the same belief in the perceived world where he was before.
Ignorance as the perceived was there before Samaadhi, in Samaadhi, and after waking up from Samaadhi.
What good is it for anyone, except as a bread-earning feat?)
Mयथाने
ु ह समाधानासष?ता0ते
ु ु वाnखलं जगdुःखमदं भा)त यथाि6थतमखि`डतं ।
When one rises out of the state of Samadhi and wakes up, this entire world of painful existence shines
again as it was before without any change, like at the end of the deep sleep state.
(An ordinary man sleeps on a bed; the Yogi who sought Samaadhi sleeps while seated in a lotus posture.
What difference is there between both?)
ा?तं भव)त हे राम तिकं नाम समाZधभभूयोऽनथ )नपाते ह LणसाTये ह कं सखं ु ।
यद वाप समाधाने )नवकपे ि6थ)तं qजेतदLयसष?ताभं ु ु त0म0येतामलं पदं ।
What is attained by such trance states Rama?
After the momentary state of peace (in Samaadhi state), if one has to fall back into the same state of
delusion (after waking up from the Samaadhi state), then what bliss gets achieved?
If a person remains in the Nirvikalpa trance state forever, then it should be considered as a never-ending
sleep-state; and that must be the taintless state of Moksha for him.
ा?यते स)त 8Kयेsि6म0न च कनाम ं केनZचयF यF कलाया)त Zचतता6य जग
rमः ।
If anyone tries to erase of the perceived through the Samaadhi process, how can he not attain the presence
of the perceived, since the perceived exists as the form of the mind only?
Wherever his mind moves (closing the eyes in Samaadhi, or opening it to the world outside), the delusion
of the world rises there and all.
(The very process of striving for a Samaadhi state as something that is different from the perceived, shows
that the person still believes in the reality of the perceived. How can he escape the perceived by closing the
eyes to the perceived? He keeps the perceived as a dormant mind, even when he enters the Samaadhi; and
wakes up in the reality of the perceived when he opens the eyes from Samaadhi.
 18

Without the acquirement of knowledge, perceived cannot be got rid of; like a ghost cannot be removed by
closing the doors on it. Your belief is the one that keeps the non-existent ghost alive.
Belief in the reality of perceived world is the perceived that you perceive.
To get rid of it, understand through Vichaara, that it is non-existent actually.
You need not enter a separate Samaadhi state to escape it; the life itself becomes a Samaadhi state through
the realization of the truth.)
]टाथ यद पाषाणbपतां भावय0बलािकला6ते ततद0तेsप भयो ू s6योदे )त 8Kयता ।
If the perceiver forcefully contemplates on the nature of the rock (as the nothingness of the perceived), and
remains still as a rock, even then the perceived world will rise again when he comes out of that rock-state.
(Such a rock like state is nothing better than a deep sleep state.)
न च पाषाणतया ु )नवकपसमाधयः केषांZचि6थ)तमायाि0त सवsOरयनभयते ु ू ।
It is a matter of common experience that the rock-like unperturbed Samadhi states do not remain stable in
anybody. (Can a person stay like a statue all through his life in the Samaadhi state itself, and thus keep the
perceived world away? His body will wither and die off. He will see another world where he died, as
previously mentioned. What use is it if Moksha-state is just meant to be sitting like a rock? What bliss can it
bring forth? Forgetting the perceived is not Moksha; but understanding its unreal nature is Moksha.)
न च पाषाणतातया ु वcं
ृ याताः समाधयः भव0यiपदं शा0तं Zच]पम ू जमLयं ।
The trances of Samaadhi which end up only in rock-like states do not become the state of the final beatitude
which is the tranquil state of the Supreme Consciousness that is beginning-less and endless.
(Trances that are through herbs, drugs, potions, extreme emotional outbursts of devotion, or Mantra
chanting are nothing but the non-alert state of the mind; where one loses sense of the world; but the world
does not cease to exist for him. The ignorance is as it is before and after the trance state.
Call it Samaadhi or any other word you like.
Non-conscious state cannot be ever compared to the ever conscious silent state of the Brahman Reality.
You cannot attain it by forgetting the perceived through the inducement of trance states.)
त6मा
यद[दं स
dृKयं त0न शाTयेकदाचन शाTयेतपोजपeयानै8KयमयGकपना ।
Because of practicing such trance states, the belief in the reality of the perceived world will never get
subdued. (Ignorance cannot be removed except through the practice of Vichaara. How can the non-
conscious mind ever do Vichaara?) That the delusion will vanish through the practices of penance,
recitation of hymns, and meditation techniques, is the imagination maintained by the ignorant fools.
आनीलवलर[bपं यथा पtाLकोटरे ऽऽ6ते कमलनीबीजं तथा ]टOर 8Kयधीः ।
Just like the seed of the lotus which contains the whole future lotus creeper in the innermost space of its
tiny bead, the cognitions exist inside the perceiver (as dormant seeds).
(A lotus seed will give rise to a lotus plant which will have countless flowers which again contain countless
seeds, which again give rise to more lotus plants and so on. The number of lotus plants contained in a tiny
seed as potentialities are beyond counting; so are the perceived states conceived by the mind. The worlds
which can be conceived by the mind are beyond counting too.
We sleep daily and wake up to the same world because of the same Vaasanaas lurking within the mind.
Similarly, if a person withdraws the mind in Samaadhi, he is in some sleep state only; and will wake up to
the same world because of his lurking Vaasanaas.
Unless the seeds are destroyed, the perceived cannot be destroyed.
Perceived is synonymous with ignorance; it can be destroyed by the rise of knowledge only.)
यथा रसः पदाथष E ु यथा तैलं )तलादषु कसमे
ु ु षु यथाऽऽमोद6तथा ]टOर 8Kयधीः ।
The idea of the perceived exists inside the perceiver like the essence inherent in objects, like the oil in
sesame seed, and like the fragrance in the flowers.
(Mind is the flower fragrant with the perceived; it is the seed with the oil of the perceived.
As long as the mind exists, the perceived exists as a reality.)
यF तF ि6थत6याप कपूरादे सुग  ि0धता यथोदे )त तथा 8Kयं Zचcातो'दरे जगत ् ।
In whichever place the camphor is kept, the fragrance arises no matter what.
Similarly the perceived world exists inside the belly of the substance called the mind.
(You cannot get rid of the perceived as long as your mind is alive with its seeds of Vaasanaas.)
 19

यथा चाF तव 6व?नः संकपिKचतरा_यधी6वानुभयै ू व 8टा0त6तथा u

यि6त 8Kयभःू ।
Your dream experiences are the kingdoms produced by the mind through conceptions of its own, and are
experienced by you, and are real only to you; so also, the waking state experiences which exist as the stage
of the perceived belong to your mind only as the conceptions.
त6माZचतवकप6थपशाचो बालकं यथा व)नह0येवम?येतं ]टारं 8Kयbपका ।
The ghost, who exists only in the wild imagination of the child, hurts the child though it is unreal.
Similarly the perceived patterns of the world affect the perceiver.
यथाWकुरोs0तबhज6य संि6तथो दे शकालतः तनो)त भासरंु दे हं तनोयेवं ह 8Kयधीः ।
Just like the sprout situated inside the seed extends out a shining body at a suitable space and time, so does
the perceived rise up at various times and places bound to it.
(Though the mind is made of seeds of Vaasanaas only, Vaasanaas differ in their intensity. Each seed of the
Vaasanaa sprouts in its own time and appears as the perceived world for that Jeeva as its private
experience. As long as the Vaasanaas exist even in minutest degree, the perceived will never cease to be.)
]Mय6य u
येव चमक)तय ृ था सदोदता6य6तमयोि^झतोदरे
]Mय6य Zच0माFशर[Oरण6तथा 6वभावभूता6यदरे ु जगि6थ)तः ॥
A wondrous phenomenon exists inside the seed, which is always acting that makes the essence within
abandon the womb and rise as a plant. A Jeeva is also a seed made of awareness-body only. Inside him the
perceived state of the world exists like the essence of a seed; and rises up as the perceived world of
experience.
(Each Jeeva is a seed with different Vaasanaa essences. Each Jeeva sees the world as coloured by his own
beliefs and ignorance level, as limited by his body-cage.
All the Jeevas together make up the wild jungle of the perceived, entwined together as one thick mass of
bushy growth. This bushy growth is known by the name of Viraat, the totality body of all the Jeevas.
He is known also as Brahmaa. He actually is a form made of emptiness alone, though he is the perceived
world of all perceiving Jeevas in total.
How can he be of empty form, when his body is all the bodies of all Jeevas?
This is explained in the next section of the discourse.)

STORY OF AAKAASHAJA (SPACE-BORN)

INTRODUCTION

The word ‘Creation’ immediately brings to the mind the picture of Lord Brahmaa with four faces, the
Creator of this world.
Rama also must have bred on only such an idea.
So Vasishta here begins his discourse on Utpatti - the ‘Emergence’ of this world with the story of Brahmaa.
Though he starts the story as if referring to the Creator Brahmaa who is a Brahmin in meditation, later he
makes this Brahmaa the first and foremost perturbation in the Chit, from which originate countless
perturbations appearing as this world.
This Aakaashaja (born out of emptiness) who is Brahman state yet is the perturbation of the mind is also
the state of a Mukta; who is also in theBrahman state but with the perturbation of a mind.
Jeeva stays as a Vaasanaa infected mind.
Mukta stays as the Knowledge essence of a mind.
This state of Aakaashaja is the delicate hairline border state between the non-intelligent state of Brahman-
Reality and intelligent state of Reality as the perception phenomenon.
Aakaashaja is the entire perceived state as a mind of Brahman.
Mukta also stays in the level of Aakaashaja as a mind with Brahman.
Aakaashaja is the entire ocean which is a wave.
Mukta is mini-wave of such a state.
 20

वसटोवाच
Vasishta spoke

इदमाकाशजाXयानं शण ृ ु वणभषण ू मुपयाXयं करणं येन राघव बeयसे ु ।

Hey Raaghava, Listen to this tale of Aakaashaja (Space-born), an ornament to the ear, by which you will
have a better understanding of the Section named Utpatti (production of the world),
(This is an allegorical story only; and not to be confused as a god-story of Puraanas.)
अि6त >याकाशजो नाम ि
वजः परमधामकः eयानैक)नटः सततं जानां च हते रतः
There exists a Brahmin (a person established in the Knowledge of Brahman) named Aakaashaja, born of
empty expanse, a supremely righteous person, engaged only in contemplation, and always interested in the
welfare of the people.
(Aakaasha is the principle of space that allows objects to exist within it.
Without awareness or the knowing nature, the objects cannot be perceived; therefore Chit alone is the
Aakaasha for all perceived objects. It is just emptiness of knowledge; and not material.
Aakaashaja is a quiver in the emptiness as it were; and is made of emptiness only; and not material. It is
born out of emptiness and is emptiness only.
Emptiness here is not the emptiness of objects; but emptiness of emptiness itself; as the absence of the
perceived. Nothing came out of it; nothing vanished also; so it is always empty of emptiness and fullness.)
स Zचरं जीव)त यदा तदा मय ृ ुरZच0तयसवा`येव Hमेणाहं भूता0य)t कलाMययः । एनमाकाशजं वं न
क6माQLयाTयहमF मे कि`ठता
ु शिNत: खxगधारा यथोपले इ)त संZच0य तं ह0तमग4छतपरं
ु ु तदा ।
यज0य
यमम
यNता
ु ु ु न 6वकमाnण केचन ।
(Can this empty thing which came out of emptiness ever die is the question discussed here.)
As he kept on living for a long time, Deity of Death (Mrtyu) pondered; ‘I, the imperishable one, consume
all the beings in course of time. For what reason am I not able to eat this Brahmin named Aakaashaja? Here
my strength appears diminished like the sword blade striking a stone.’
Having thought like this, he went to that city in order to kill him then.
‘Those who are devoted to their duties do not abandon their effort at anytime.’
तत6तसदनं याव0मयः ृ ु वश)त 6वयं तावदे नं दहयि;नः कपा0त_वलनोपमः ।
अि;न_वालामहामालां वदाया0तगतो >यसौ ि
वजं 8yवा समादातंु ह6तेनै4छयनतः ।
न चाशकपरो
ु 8टमप ह6तशतैि
वजं बलवान?यवट@धंु संकपप'षं
ु यथा ।
अथागय यमं मय
ृ ुरप4छ
ृ संशयि4छदं कमयहं न शNनोम भोNतमाकाशजं
ु वभो ।
यमोवाच मयो
ृ न कि0च4छNत6वमेको मार)यतंु बलामारणीय6य कमाnण तकतण
ृ ी)त नेतरत ् ।
त6मादे त6य व6य मारणीय6य यनतः कमा`यि0वय तेषां वं साहाzयेनैनम6यस ।
Then, as Mrtyu himself enters his house, fierce fire equal to the flames at the time of dissolution burns him.
He entered inside tearing asunder the great garland of fire flames.
(Brahmaa was shielded by the Knowledge of the Reality and existed in the state of Reality only; and not the
perceived. Knowledge-flames blocked the concept of death from disturbing him.))
Seeing the Brahmin in front, he wanted to make an effort to seize him with his hand. Though seeing him in
front, though he himself was very strong, he was not able to catch him with his hundred hands, as if that
was a person created in imagination.
Then Mrtyu approached Yama the ‘Dispeller of doubts’ and questioned; “Lord, why am I not able to eat
Aakaashaja?”
Yama spoke: Hey Mrtyu! You by yourself have not the capacity to destroy anything by force.
The actions which kill belong to the doer himself; not the others. Therefore, try to find the actions of this
Brahmin who has to be killed. Making those actions as your cause, you can eat him.
(Death can approach a person, if and only he has a material body, if he is identified with a limited form of
a perceiver, if he identifies with the actions of the Karmendriyas and Jnaanendriyas (mind/intellect); and
believes that he is doing actions bound to results (Karma/KarmaPhala)).
 21

ततः स मयब
ृ ु rाम तकमा0वेषणा8तः म`डला)न दग0ता0Kच सरांस सOरतो दशः वनजWगलजाला)न
शैलानि@धतटा)न च
वीपा0तरा`यर`या)न नगराnण पराnण ु च iामा`यnखलरा{ाnण दे शा0तगहना)न च ।
Then, Mrtyu intent only on finding ‘those actions of that Brahmin’ wandered all the worlds, all the
quarters, all the lakes, all the rivers, all the directions, all the regions abounding in forests and desolate
lands, hills and ocean banks, forests situated in various islands, cities, towns, villages, all the countries, and
inside the densely populated cities (wherever the perceived was there).
(Since Brahmaa is the form of Creation itself as Viraat, Death had to check whether Brahmaa is identified
with any perceived object as his creation, and owns it; but however to his dismay, he found that Brahmaa
had no doership about anything.)
एवं भम`डलं
ू rा0वा न कतिKचस
ु का)नZचता0याकाशजकमाnण ल@धवा0मय ृ ु'
यतः
व0eयापFमव
ु ाGः संकपािgमवापरः ।
In this manner, having wandered the whole of the earth the arrogant Mrtyu (who was capable of destroying
anything and anybody) did not find the actions of that Aakaashaja anywhere even a little, like the wise man
can never find a barren woman’s son, or a person cannot see a mountain imagined by some one else.
समप4छ ृ दथागय धमI सवाथक  ोवदं
परायणं ह भवः संदेहेवनजीव
ु नामाकाशज6य कमाnण Nव ि6तथा)न वद भो ।
He approached Dharma (Yama), the expert in all sciences and questioned him.
‘For the subordinates the Master alone is the refuge when in doubt.’
“O Lord, tell me where indeed exist the actions of Aakaashaja.”
धमराजोsथ संZच0य सZचरंु ोNतवा)नदं
आकाशज6य कमाnण मयो
ृ सि0त न का)नZचदे ष आकशजो वो जात: खादे व केवलात ् ।
आकाशादे व यो जात: स Mयोमेवामलं भवेसहकार[nण नो सि0त कारणा0य6य का)नZचत ् ।
संब0धः ाNतनेना6य न मनागप कमणाऽि6त व0eयासत6ये
ु व तथाऽजाताकते
ृ Oरव ।
कारणानामभावेन त6मादाकाशमेव सः नैत6य पव ू कमाि6त नभसीव महा]मः ु ।
Dharmaraaja then pondered for a while and gave a detailed explanation.
“Hey Mrtyu! The actions of Aakaashaja do not exist even in the least.
This Brahmin Aakaashaja indeed is born from space (empty expanse) alone.
He who is born from empty expanse will be as pure as the emptiness itself. He does not have the least of
the concomitant causes for his appearance.
He does not have the least connection with actions done in the past; like the actions of a barren woman’s
son; or like the form of a person who is never born.
Due to the absence of causes, he is void only. He does not have actions done in the past binding him;
similar to the huge tree seen in the sky that has no reality.
(Any thought, any desire, any memory, any longing, any agitation of the least kind can be termed as an
action and will make a person mortal and bound by limitations. But the space-born Brahmin has no such
agitations at all. He is like space. He has no past, present or future. He is like the void which has no
quality. His actions are as unreal as the tree imagined in the sky.)
नैतद6यावशं Zचतमभावापव ू कमणाम
य तावदनेना0यF न कि0चकम संZचतम ् ।
एवमाकाशकोशामा वशदाकाशbपnण 6वकारणे ि6थतो )नयं कमा`य6य न कारणं ।
His mind is not uncontrolled. (His mind is undisturbed by the agitations called the perceived.)
Because of the absence of the past actions he has no collected actions anywhere at present.
(A person is supposed to own three types of actions, those which have begun to take fruit (Praarabdha),
those which remain in the store (Sanchita), and those which are going to be performed and later bear
results (Aagaami). Aakaashaja Brahmin has none of these to call his own.)
He is as if covered by the sheath of space only. He extends in the empty space as the empty space only.
He always exists identified with his cause, the Para Brahman. His existence is not caused by actions.
(Jeevas are action-identities only. They are bound by actions and results and are identified with forms;
therefore they have to die bound by the rule connected to causality.
They are produced by the cause namely Vaasanaas; and so are bound to die.
They begin as bodies; are bound by actions; and die also as bodies.)
 22

ाNतना)न च संय6य कमा`य

य करो)त नो कि^चद?येवमेषोsF वGानाकाशमाFकः ।
He has no past actions belonging to him. He does not perform any actions at present also.
He in this manner is of the nature of knowledge only.
(Knowledge has no beginning, no end; and Knowledge does not do anything. It cannot die.)
ाण6प0दोs6य यकम लkयते चा6मदादभ8Kयते अ6माभरे वैतत0न व6या6यF कमधीः ।
The vibration of Praana that is seen by us as his action is perceived only by us.
(This Creation is vibrating with his Praana as it were in our limited vision only.)
He does not have the ‘doer ship-idea’ of that action.
(Identified with Knowledge only, this Aakaashaja has no doership about anything.)

(Contemplation Practice: We who are caught in the misconceived identity of name and form have to
retrace our step back to our original state, which we start with the contemplation on the state of
Aakaashaja, the first-born and realize that we do not own any Karmas of the past, present or future.
‘I am born out of space alone; I have no form; my breathing or whatever is seen only by others; I do not
have this body at all…” so should one contemplate.)

संि6थता भावय0तीव Zच]पै

ू व परापदािभ0नमाकारमामीयं Zच6तंभे शालभि^झका
तथैव परमाथा0तः 6वामभतः ू ि6थतो ि
वजः ।
The ‘Supreme’ itself which is of the nature of consciousness, remains with the conception as if it is
different from the supreme state like the statue carved on a pillar.
(The statue shines with the nature of the stone pillar undifferentiated; yet separate as it were.)
In the same manner, the Brahmin remains in the Supreme state identified with it (different as it were; but
made of that alone).
यथा ]ववं पयस श0यवं ू च यथाTबरे 6प0दवं च यथा वायो6तथैष परमे पदे ।
He remains in the Supreme state like the liquidity in the water, like the void-ness in the sky, like the
movement in the wind. (Liquidity is the water; void is the sky; movement is the wind.)
कमा`य
यतना0य6य सि^चता)न न सि0त ह न पवा ू `येष तेनेह न संसारवशं गतः ।
He does not have present actions and stored actions of the past as belonging to him. As there are no
previous actions, he does not get bound by the worldly existence.
(A Jeeva is bound by the burden of the past; and the hope of a future; and is helpless in the present.
Aakaashaja has none of these imaginations.)
सहकाOरकारणानामभावे यः जायते नासौ 6वकारणा)Q0नो भवतीयनभयते ु ू ।
It is a matter of common experience that a person who is produced in the absence of concomitant causes is
not different from his source.
(Clay-pot transformation is due to concomitant causes like potter, heat, wheel etc.
Milk-curd transformation is due to bacteria.
Brahman appearing as Brahmaa has no such concomitant causes.
Randomly Chit manifests as Brahmaa, the creative will and perceives the world as if it is different.)

(A man who is standing still suddenly moves; the ‘still man’ is not the ‘Cause’ for the existence of the
‘moving man.’ ‘Still man’ alone is the ‘moving man’.
There are no instrumental, or intelligent or material causes for the appearance of the ‘moving man’.
He is just the ‘still man’ who moved. This is a common experience.
If at all the word ‘cause’ has to be mentioned, then we can only state that the ‘still man’ is the cause of the
‘moving man’. But ‘man’ is the substratum, the changeless essence of both the ‘still state’ of the man and
the ‘moving state’ of the man. There is no difference between the two. The movement is just the nature of
the man. Therefore, a man does not exist separately a ‘moving man’ apart from the ‘still man’. There is no
difference between ‘Brahman’ and the ‘Space-born’.)

(A Jeeva is a channel for Vaasanaa fulfillment only. Vaasanaa is the residue memory of an action done in
the past. Since countless Vaasanaas newly appear every moment, all these become potential states waiting
to become realities.
 23

For example, even in the simple act of entering a restaurant to eat, you will have to suppress all the desires
for all tasty foods and choose one that suits your pocket or health. The suppressed wants immediately
become potentialities or Vaasanaas. You or some others will be forced to act as channels for those
Vaasanaas. Jeevas are all parts of a Totality of existence; any Jeeva can have a Vaasanaa; another Jeeva
can catch it like a virus. That is why one should keep away the wicked ones.
Brahmaa has no such Vaasanaas of the past lurking in his mind waiting to become realities.
He is a new appearance of the Supreme who will channelize countless random Vaasanaas into Jeeva-
manifestations. But he is not a Jeeva and he need not become a channel for any Vaasanaa.
He is void; his action of channelizing the Vaasanaas also is void. He remains as identified with the
Supreme and has no ego as separate from Chit. He is pure and untouched as the space.
In the absence of concomitant causes namely Vaasanaas, he is to be looked upon as not different from Chit,
the source of all.)
कता न पवIू ना?य
य कथमाHTयते वद ।
यदै ष कपनां ब
eया
ु म)त
ृ नाTनीं कOरय)त पPMया
ृ दमानयमहम)त
त6य च )नKचयः स पाZथवो भवयाशु iह[तंु स च शNयते ।
पPMया
ृ दकलनाभावादे ष वो न bपवा08ढर__वेव गगनं iह[तंु नैव य_यते ु ।
When he (the Brahmin) was not a ‘doer’ in the past or present, how can he be conquered by you? Tell me!
If he uses his imagination and creates the concept of ‘death’ and believes firmly that ‘I am the physical
body made of elements’, then he will be a person made of elements like earth and can be caught by you.
Because of the absence of the conceptions of the elements like earth, the Brahmin has no form as such.
‘It is not possible to bind the sky with a thick rope’.
मय'वाच
ृ ु भगव^जायते श0याकथं
ू नाम वदे त मे पPMया
ृ दयः कथं सि0त न सि0त वद वा कथम ् ।
Mrtyu spoke: Lord, how does he rise out of the void? How one get or not get the body made of elements?
यमोवाच न कदाचन जातोsसौ न च नाि6त कदाचन ि
वजः केवलवGानभामाFं ततथा ि6थतः ।
(Brahmaa, the lotus born Creator is just the pure creative Vaasanaa in the Chit-space.
Countless such creative-vibrations remain un-manifest in the Chit. Each creative-Vaasanaa has the
potentiality of creating unique worlds of its own. Randomly for no specific reason, any creation-Vaasanaa
rises like a wave and instantly perceives worlds as per its capacity. This Vaasanaa is just an expression of
Cognition arising from the Chit. It is not a Jeeva with Vaasanaas, or previous memories, or doer-ship
characteristics. It is Chit appearing as a Creative Cognition. This is termed Brahmaa. It has no physical
body made of elements as it is to be the potential creator of worlds made of elements. It is emptiness alone
shining lustrously with knowledge. Chit alone appears as Brahmaa as if different and has the ‘I have a
form’ idea. )
Yama spoke: He was never born any time. (He is Brahman only.)
He is never non-existent ever. (How can Reality cease to be?)
The Brahmin is just the shine of knowledge (cognition, understanding...). He remains as that alone.
(Knowledge has no death.)
महालयसTपतौ न कि0चदवशयते
=>मा6ते शा0तमजरमन0तामैव केवलं श0यं ू )नयोदतं सkमं
ू )न'पाZध परं ि6थतं ।
At the time of the great dissolution, nothing remains left back.
(Dissolution co-exists with the idea of Creation. Creation and destruction are non-existent in Brahman.
Nothingness of Knowledge alone stays as itself.)
The changeless, endless Supreme Brahman of the nature of quiescence alone is there.
The Supreme alone is there which is void (empty of the perceived), always on the rise (never sets), subtle
(not material), without any faults (of the perceived).
तदा तदनु येना6य )नकटे s])नभं महः संव0माF6वभाववाdेहोsहम)त चेत)त
काकताल[यव
rा0तमाकारं तेन पKय)त ।
(Creation idea co-exists as the destruction idea.
Therefore the world has a beginning and end; bodies have a beginning and end.
However the knowledge of creation and destruction is indestructible.
 24

Therefore with one creation gone; another rises at the same place like the world seen by a dead man once
again bound by Vaasanaas. Waves can rise and fall; but not the nature of the ocean which can exist as the
quivers and waves.)
Then, after that (dissolution scene), a vibration solid like a mountain, of the nature of cognition alone,
arises as - ‘I am the body’. Because of that, it perceives a (conceived) form through delusion as a sheer
coincidence (like a palm leaf falling when the crow sat on the branch.)
सैष =ा>मण6ति6म0सगादावंबरोदरे )नवकपिKचदाकाशbपमा6थाय संि6थतः ।
That alone is this Brahmin who exists in the ‘Chit space’ at the time of creation. He stays with a form made
of space. He is completely without any perturbations.
(This Brahmin is the Brahman state of voidness. He is Knowledge only. He is just the conception of a
Creation. He is not affected by the perceived; like the knowledge of fire cannot be burnt ever.)
ना6य दे हो न कमाnण न कतृ वं न वासनैष शcZचदाकाशो
ु वGानघन आततः ।
He has no physical body. He has no actions belonging to him. He has no ‘doer ship’.
He has no residual Vaasanaas. He is pure space of consciousness.
He spreads out as an intense form of Knowledge alone.
ाNतनं वासनाजालं कZच ं द6य न व
यते केवलं Mयोमbप6य भाbप6येव तेजसः ।
He does not have in the least the taint of the past Vaasanaa residues.
He shines as a form made of void. He shines as a form of luster (not the brightness of a light; but as the
brightness of Knowledge) alone.
वेदनामाFसंशा0तावी8शोsप न 8Kयते त6मा
यथा Zचदाकाश6तथा त)तपतयः ।
He does not appear like this with a form, because his perceptions are subdued.
(He does not do the perceiving action; he is just aware of the perceptions; that is all.)
His perception is the expression of the Chit-space alone.
कतः
ु कलाF पPMया
ृ दे ः क~8शः संभवः कथं iह[तंु य_यते
ु Mयोम न कदाचन केनZचत ् ।
How can the elements like earth etc can be here, from where and in what manner?
Nobody can grasp the empty space ever.”
(Emptiness here means, empty of Vaasanaas, empty of binding actions, empty of physical form, empty of
agitations, empty of everything like empty space; and of course empty of the concept of emptiness and
fullness also; but this tiny expression of Chit (Aakaashaja) is not empty of knowledge. It knows that it is an
expression of Chit; it knows it is Chit; it knows it has to exist as the cognitions. It is just awareness.)
वैु ति
वि6मतो मयजृ ु गाम )नजमि0दरम ् ।
Surprised by what he heard, Mrtyu went back home.
(Death is just a concept only; those who have it die; those who stay as Knowledge-awareness only, do not
die ever.)
रामोवाच =>मैष कZथतो दे व6वया मे पतामहः 6वयंभूरजैकामा वGानामे)त मे म)तः ।
Rama spoke: Lord, I believe that you have been talking to me about the Lord Brahmaa, the Great
Grandfather, Self born, single Self of all, and the essence of Knowledge.
(Rama’s first thought on hearing this little story of the ‘Space-born’ is the discovery that this is the
Brahmin mentioned in the Puranas as Lord Brahmaa, the four-faced Creator.
He feels that he has solved the first riddle. The depression state of the young boy slightly changes.
However, Vasishta does not immediately discourage him saying - ‘No No, I meant the Para Brahman
vibration’. He just encourages the idea Rama mentioned and continues as if agreeing to Rama’s words.)
वसटोवाच एवमेत0महाबाहो =>मैष कZथत6तव ववादमकरो0मयय ृ ु मेनैतकतेृ परा
ु
म0व0तरे सवभLो यदा मयहृ ु र0जाः बलमेय@जजाHा0तावारं भमकरो6वयं ।
Vasishta spoke: Hey Mighty armed! Indeed it is so! Brahmaa alone was mentioned here.
Long back in the past Mrtyu argued with Yama about him only.
At the time of Manvantara, when Death ‘the consumer of all’ ate the beings, he became strong and started
to attack the Lotus-born himself.
(The Mrtyu-concept so pervaded the creation; that no one could escape it except the Creator Aakaashaja.
This Aakaashaja is not actually a single Brahmaa of one creation; but the quiver of the Knowledge of
Creation which is a source of countless Brahmaas and their creations.)
 25

[Manvantara or age of a Manu, the Hindu progenitor of mankind, is an astronomical period of time measurement. Manvantara is a
Sanskrit sandhi, a combination of words Manu and antara, Manu-antara or manvantara, literally meaning the duration of a Manu, or
his life span. 14 Manvantaras make one Kalpa - single day of Brahmaa].
तदै व धमराजेन यमेनाKवननशासतः
ु यदै व Hयते )नयं र)त6तFैव जायते ।
At that very time mentioned, he was advised by Yama, the Lord of Righteousness.
‘Whatever one regularly does, he gets attached to that alone.’
(Every man at every moment is burdened by the thought of death.
A belief in the birth as a body brings in the belief in the death of the body.
The attachment to the body itself turns into the fear of death; and man creates the imagination of rebirth,
heaven, hell etc; these in turn become his added Vaasanaas.)
=>मा कल पराकाशवपराHTयतेु कथं मनोमाFं च संकपः पZथMयादरहताक)तः
ृ ृ ।
यि
च
Mयोमचमकारः कलाकारानभ)तमा ु ू 0न Zच
Mयोमैव नो त6य कारणवं न कायता ।
Brahmaa has a body made of supreme space (emptiness). How can he be destroyed?
His body is just a conception in the mind. It is not made of elements.
(A conception of fire is just emptiness only; it is not the fire made of elements.)
He is a magical creation of the Chit-space experiencing a body as it were. He is the Chit-space itself.
There is no causal source for him, nor is he the effect of something.
आकाशे 6फरदाकार
ु : संकपप'षोु यथा पP ृ Mयादरहतो भा)त 6वयंभभा ू सते तथा ।
)नमले MयोिTन मNताल[सं
ु कप6व?नयोः परुमपP ृ Mयाद यथा भा)त 6वयंभभा ू सते तथा ।
Just as a ‘person in imagination’ with the appearance of a body shines in the sky bereft of the elements like
earth etc, the Self-born also shines the same way.
Just like a garland of pearls shines in the sky, just as a city shines in imagination without elements like
earth etc, the Self-born shines in a similar way.
न 8Kयमि6त न ]टा परमाम)न केवले 6वयंZचता तथा?येष 6वयंभूOर)त भासते ।
There is no ‘Seen’; there is no ‘Seer’ in the Supreme Self which shines as a single principle.
Though he (Brahmaa) is the very principle of chit, he shines as if he is self-born (as if different).
संकपमाFमेवैत0मनो =>मे)त कPयते संकपाकाशप'षो ु ना6य पPMया
ृ द व
यते ।
He is just a conception. Mind alone is known as Brahmaa. He is a person in the ‘space of conception’.
His form does not have earth etc, as its constituents.
यथा ZचFकद0त ृ :6था )नदहा
E भा)त पfFका
ु तथैव भासते =>मा Zचदाकाशा4छर^जनम ् ।
Like the picture of a girl ‘to be painted’ exists in the mind of the artist without a body as such, Brahmaa
also shines as a clear reflection of the Chit-space (as a potential state).
Zच
Mयोम केवलमन0तमनादमeयं =>मे)त भा)त )नजZचतवशा6वयंभूः
आकारवा)नव पमा)नवु व6तत6त
ु ु व0eयातनज ू इव त6य तु नाि6त दे हः ॥
The ‘Consciousness-Space’, the sole Remaining Principle, the Endless, the Beginning less, the Middle-less,
shines as Brahmaa the Self-born, by its own Will, as if with form, as if embodied.
In actuality, the body does not exist for Aakaashaja (Brahmaa) like that of a barren woman’s son.
(A barren woman’s son is not a possibility at all. It is just a word with meaning. So also; Brahmaa the
Creator is just word with meaning; not at all an entity who creates.)
 26

QUESTIONS POSED BY RAMA

CAM SMRITI BECOME THE CAUSE OF THE BRAHMAA?

रामोवाच एवमेव मनः शcं
ु पPMया
ृ दरहतं वया मनो =>मे)त कZथतं सयं पPMया
ृ दविजतं ।
तदF ाNतनी =>म06म)तः ृ क6मा0न कारणं यथा मम तवा0य6य भतानां ू चे)त मे वद ।
Rama spoke: Mind is pure and is not made of elements; so it is. Therefore, mind alone is the Brahmaa and
has no structure made of elements. I agree; but how is it that his own memory of the previous existence is
not the cause of his existence, like for you or me or other beings? (Vasishta had previously mentioned that
Vyaasa and others take the same life-existences based on their previous life memories, in different levels of
intelligence. So, why does not Brahmaa also rise with the same memories?}
वसटोवाच पव ू देहोsि6त य6या
य पव ू कमसमि0वतः त6य 6म)ृ तसIभव)त कारणं संस)ृ ति6थतेः ।
=>मणः ाNतनं कम यदा कि^च0न व
यते ाNतनी सं6म)त
ृ 6त6य तदोदे )त कतः
ु कथम ् ।
त6मादकारण भा)त वा 6वZचतैककारणं 6वकारणादन0यामा 6वयंभू6वयमामवान ् ।
Vasishta spoke: For a person who has had a previous existence as a body, endowed with actions belonging
to that life, memories of that life become the cause for his continuity in worldly existence.
When there does not exist any action belonging to a past life for Brahmaa, how and where forth will rise
memories of the past for him? Therefore he shines without a cause; or rather he shines with his own will as
the cause. (If you so much want to invent a cause for him we can put some imagined word-forms as his
cause.) The self-born rises by his own power; and exists as ‘not different’ from his cause, the Chit.
आ)तवाहक एवासौ दे होs6य6य 6वयंभुवः न वाZधभौ)तको राम दे होsज6योपप
यते ।
There exists only the AatiVaahika (subtle) body for the Self-born, hey Rama; the AadhiBhautika (physical)
body of his is not at all found.
AATIVAAHIKA AND AADHIBHAUTIKA BODIES
रामोवाच आ)तवाहकैवाि6त दे होs0य6वाZधभौ)तकः सवासां भतजातीनां ू =>मणोs6येकैव कम ् ।
Rama spoke: For all the species of beings, the AatiVaahika body exists indeed; the other is the
AadhiBhautika. Does Brahmaa have only one?
(All beings have two bodies; one physical and another subtle; Brahmaa has only one body; is it not so?)
वसटोवाच सवषामेE व दे हौ
वौ भतानां
ू कारणामनामज6य कारणाभावादे कैववा)तवाहकः।
Vasishta spoke: For all beings born out of a cause (Karma or Vaasanaas), there are two bodies. Since there
is no cause for the ‘Unborn’, there exists only the AatiVaahika form for him.
(For beings other than Brahmaa, their own Vaasanaas, residual memories of actions of previous existences
cause the birth. Even Trinities are born to fulfill some functions. Sages purposely keep vague identities to
reincarnate again the same way. But Brahmaa mentioned in this context has no such cause. He has no
memories of previous existence because he is newly born; he does not have Vaasanaas; he does not have
any functions to fulfill; he has no identity also.)
AADHIBHAUTIKA BODY NEEDS A CAUSE
सवासां भतजातीनामे
ू कोऽजः कारणं परमज6य कारणं नाि6त तेनासावेकदे हवान ् ।
ना6येव भौ)तको दे हः थम6य जापतेराकाशामा च भायेषऽऽ)तवाहकदे हवान ् ।
For all types of beings, the ‘Unborn’ (Brahmaa) is the Supreme cause.
There is no cause for the ‘Unborn’. Therefore he has only one body.
There is no physical body for this ‘First one’, the Lord of all beings.
He shines with emptiness as his body. He has only the AatiVaahika body.
ZचतमाFशर[रोsसौ न पPMया ृ दHमामकः आ
यः जाप)तMयBमवप ु तनते
ु जाः ।
ताKच Zच
Mयोमbप`यो वना0यैकारणा0तरै य
यत6ततदे वे)त सवsरेवानभयते
ु ू ।
)नवाणमाFं प'षः
ु परो बोधः सैव च ZचतमाFं तदे वा6ते नाया)त वसधाद ु ताम ् ।
He has the body made of mind alone, and not a body arising out of the combination of the elements like
earth etc. He is the first one; he is the lord of all beings; he is of the nature of space; he creates all the other
beings. Those beings created by him are also are of the nature of the Chit-space itself, without any cause
whatsoever. Everyone experiences whatever is there as it arises instantly.
 27

(Actually, the AadhiBhautika body is just a perceived object understood by the senses only. It is also non-
existent like the other perceived objects. Brahmaa is a creation concept which contains all other concepts
of the Jeevas. All are of AatiVaahika form only; AadhiBhautika is a false knowledge that everyone believes
in. This is the delusion that covers all the minds. Vaasanaa fulfillment alone appears as a Jeeva
experiencing a world. Every mind sees what it is bound to see instantly.)
He is of the nature of the Supreme Beatitude. He is supreme enlightenment. He exists as the Chitta, the
mental faculty alone. He does not have any physical characteristics.
(Brahmaa is not an individual entity with a physical body. He has no form. The image of the Lotus-born is
the imagination of the ignorant. Brahmaa is just a random agitation in the Chit space, one of countless
such agitations. These agitations are of the nature of Chit, like the waves rising in the ocean are made of
ocean waters only.
Brahmaa is just a potential state of random Vaasanaas. This state instantly exists as the perceived worlds
of name and form experiencing the time factor.
There is no creation process, nor a creator who sits and creates worlds. )
FIRST VIBRATION WHERE THE ‘FIRST’ BEGAN
सवषां
E भतजातानां
ू संसारMयवहाOरणां थमोsसौ )त6प0दिKचतदे हः 6वतोदयः ।
अ6मापवाू )त6प0दादन0यैत6वbपणी इयं वसता ृ सिृ ट6प0दसिटOरवा)नलात
ृ ्।
He is the first vibration which gives rise to the entire hosts of beings existing in the world.
He is the Self-born, and has mental structure alone. Movement does not differ from the wind; so does the
world does not differ from this first vibration called Brahmaa.
(Actually there is no first or second or many vibrations in Chit.
First vibration is the vibration which contains the concept of the first. This is the concept of beginning
which also contains the end of it all.)
)तभानाकते ृ र6मा)तभामाFbपधिNवभाये
ृ वमयं सगः सयानभववा
ु ि06थतः ।
His form is of the nature of appearance only (for the Jeevas caught in ignorance.)
The world which is also in essence just an appearance exists as matter of real experience for all. (Jeevas are
deluded by the concepts of cause, effect, beginning, end, etc and experience these things as real.)
8टा0तोsF भव6व?नपर6Fीसरतंु ु यथाऽसद?यथसंपया सयानभवभास ु ुर म ् ।
The example that can be quoted here is that of experiencing the union of a woman in a dream.
Though not real, it feels like a real experience because of its purposeful nature.
(The dream experience was real at the moment of experience only. When you wake up; the dream world is
understood as non-existent. This waking state experience also serves its purpose when we are experiencing
it moment to moment. Every Jeeva is content and happy in the false knowledge provided by the senses.)
अपPMया
ृ दमयो भा)त Mयोमाक)तरदेृ हकः सदे हेव भते
ू शः 6वामभप ू ु'षाक)तः
ृ ।
संवसंकपbपवा0नोदे )त समदे ु )त च 6वायतवा6वभाव6य नोदे )त न शाTय)त ।
Though not having any physical body made of elements like earth etc, and being of the nature of space
alone, the Self-born appears to have an embodied form, as the Lord of all.
(He is embodied for the embodied beings. Actually he owns no physical body that restrains him.)
He is merely the ‘Conception within the Reality which exist as the awareness’ (SamvitSankalpa); he never
rises; nor does he set. He is always identified with his true nature as the Self; he never rises, or sets.
(He is just a knowledge part of the Chit, always there as the nature of Chit like the quiver of the ocean.
He is Chit-state which exists as the quiver. He is always there as the very nature of Chit.
Can the ocean ever exist without the quivering motion?
What is the cause of that quiver?
Nothing! It exists as itself; appearing by itself; so Brahmaa is a name given to the quiver in the Reality.)
=>मा संकपप'षः ु पPMया
ृ दरहताकृ)तकEवलं ZचतमाFामा कारणं fFजगि6थतेः ।
Brahmaa is a ‘Samkalpa Purusha’ a person conceived.
(He is just a conception of our own minds that define and describe creation: because we believe that the
world was created in a beginning and will end in dissolution.)
His form is not made of earth etc. He is just the essence of the ‘Mind-faculty’ (Chitta). He is the cause for
the three worlds to come into existence.
 28

संकपैष कचते यथा नाम 6वयंभुवः Mयोमामैष तथा भा)त भवसंकपशैलवत ् ।
The ‘conception’ (Samkalpa) alone shines with the name of ‘Self-born’.
He is just made of the essence of empty space and shines like a mountain imagined in the mind.
(Avidyaa in the mind forces the conceptions of false reality.
Creation with a Brahmaa who creates the creation is one such false conception.
Based on our belief in the reality of Creation, we have conceptions of a beginning and end.
We need a cause for all things.
We need a cause for the Reality also.
We need a cause for Brahmaa also who is conceived by us like mountain in a dream.)
DO WE HAVE PHYSICAL BODIES?
आ)तवाहकमेवा0तव6मया ृ 8ढbपयाऽऽZधभौ)तकबोधेन मधा ु भा)त पशाचवत ् ।
All the beings created by him also only have AatiVaahika bodies; but the AatiVaahika body, because of the
complete forgetfulness of itself shines falsely as AadhiBhautika with an ascertained form, like a ghost.
(All the beings are also conceptions only; and have no physical bodies.
Their Avidyaa makes him a creator; they in turn exist as his created beings.
Brahmaa and his creation are bound to each other like conceptions creating each other.
This is the quivering nature of Chit Ocean; to exist as the deluded state of a creator and created, instantly.)
(What is the difference between the Creator and the Created?
Creator exists with the full knowledge of his essence; we do not.
We have forgotten our AatiVaahika bodies and are caught in the belief of the ghost called AadhiBhautika
body. The physical body is the ghost that haunts our minds; not the AatiVaahika.)
इदं थमतो
योगसंबcं ु महाZचतेनBदे )त शcसंु ववादा)तवाहकव6म)तः ृ ।
Brahmaa is the first purposeful action of the Supreme Reality.
(Brahmaa is the quiver which is an entity with purpose. It is a mind that experiences something.)
As he is of the nature of pure consciousness, the forgetfulness of the Aativaahika nature does not arise for
him. (He never forgets his true body of Aativaahika. For him the creation Vaasanaa is the Aativaahika
body; and he carries the nature of his creation as his body.)
आZधभौ)तकजातेन ना6योदे )त पशाZचकाऽसया मग ृ तृ णेव मPया जाxयrमदा ।
He does not get endowed with a physical form; and the ‘ghost (physical body)’- which never has any
reality, which deludes one to get identified with the inert body, which is false like a mirage, - does not arise
at all. (He is not haunted by the ghost called the physical body.)
मनोमाFं यथा =>मा न पPMया ृ दमयामकःमनोमाFमतो वKवं य
य_जातं तदे व ह ।
Brahmaa is just the form of the mind (Manas).
He is not made of elements like earth etc.
This world which has arisen out of him also is of the nature of mind alone.
That which comes out of something has that very nature of the cause only.
(Mind is the conception which conceives more.
Brahmaa is the totality structure of all conceptions.
He is the conceiving nature of all.
Jeevas conceive objects forced by their Vaasanaas; and are deluded.
Brahmaa is not forced by a Vaasanaa; he is in full control of his conceptions.
He knows what he is; Jeevas do not.
He knows that he has no physical body.
Jeevas believe that nothing can exist without a physical body; so they imagine a physical body for Brahmaa
also. They imagine him as an entity endowed with intelligence that sits and creates the people as his job.
They imagine days and night for him. They imagine him as having a life-span and calculate the years based
on their own time-calendar. We try to define reality through our ignorant minds.
Actually we, as a part of the Reality called Brahman who is also the Brahmaa, are not the physical bodies
at all; and do not die also. Mrtyu cannot approach us also; because we are Chit in essence; Brahman in
essence; Brahmaa in essence.)
अज6य सहकार[nण कारणा)न न सि0त यत_ज6याप न स0येव ता)न त6मातु का)नZचत ् ।
Concomitant causes do not exist for the ‘Unborn’.
Similarly this world born out of him also has no such causes.
 29

(Nothing is the cause of the Jeevas also; or Brahmaa also.

Brahmaa is the Jeevas; both are the same.
Brahmaa is the world; world is Brahmaa.
Brahmaa is Brahman; so world is Brahman.
There is nothing but the Reality which is causeless.
We are all the quivers of Reality only; and do not differ from it.
Where is the ‘I’ or ‘you’ or the ‘world’? These are also just conceptions of a false nature; non-existent.)
कारणाकायवैZच€यं तेन नाFाि6त क^चन या8शं कारणं शcं ु कायI ता8Zग)त ि6थतं ।
The difference that makes an effect different from the cause does not exist here at all.
(There is no cause; no effect. These are just conceptions that belong to the mind.)
Just as the cause is of very pure nature, effect also stays the same way.
(What you know as the cause (Brahmaa) is actually the Reality alone that exists as Brahmaa in our
ignorant minds. We are also the Reality only. Reality alone is; nothing else.)
कायकारणता >यF न कि0चदपप
यते ु या8गेव परं =>म ता8गेव जगFयं ।
The commonly observed principle of causality is not found in this case.
Whatever the Para Brahman is like, the three worlds remain like that only.
(Every object, every person, god or human or animal, is just the Reality existing as all this.
Reality is of the nature of conceptions, which we all are as the perceivers bound to the perceived.)
मन6तामव यातेन =>मणा त0यते जगदन0यदामनः शcा
]ववमव ु वाOरणः ।
The world manifests from the principle of Brahman which has attained the level of the mind as it were.
The world is not different from the pure principle of Brahman like liquidity is not different from the water.
मनसा त0यते सवमसदे वेदमाततं यथा संकपनगरं यथा ग0धवपतनम ् ।
All that is seen spread out here is projected by the mind, like a world of imagination, like a world created
through illusion.
आZधभौ)तकता नाि6त र__वामव भुजWगता =>मादयः बcा6त ु ु कथं )तटि0त तF ते ।
आ)तवाहकैवाि6त न बcम ु ते कल आZधभौ)तकदे ह6य चचsवाF कतः ु कथम ् ।
(A NityaMukta like Brahmaa has no AatiVaahika body also in truth.
There is neither the snake nor the rope.)
A snake is not really there in the rope.
The physical form (like a snake) is also not there in reality (like a rope).
When Brahmaa and others are always awake to the truth of reality, how can they have physical bodies (like
the snake idea in the rope)?
The AatiVaahika body also is not there for the enlightened (there is no rope that is seen as snake also)!
Where then is the question of an AadhiBhautika body?
(Something mistaken as something is not there for a Mukta. There is only one thing which is not a rope and
not a snake also. Such delusions are absent completely.)
मनो नाTनो मनय6य ु वOरOर^4याकारधाOरणः मनोरा_यं जगद)त सयbपमव ि6थतम ् ।
The kingdom conceived in the mind by a man-image endowed with the form of a Brahmaa, appears real
and is termed as the world.
(Brahmaa is an image, a shape like our physical bodies; but his body is not made of material elements.
We conceive a shape for the shapeless Brahmaa.
He is just the mind. His mind is the world.
This world is also not made of elements; but we believe in its reality and see the shapes as real and solid.)
मनैव वOरि^चवं तc संकपनामकं 6ववप6फा ु रतां नीवा मनसेदं वत0यते ।
Mind alone is the state of Brahmaa. That alone carries the power of conception.
The conception alone expands and extends like this (world) through the mind.
वOर^चो मनसः bपं वOर^च6य मनो वपप ु P
ृ Mयाद व
यते नाF तेन पPMया ृ द किपतम ् ।
Brahmaa is of the nature of the mind. Mind is the body of Brahmaa.
Elements namely earth etc do not exist there, but are conceived by him.
 30

पtाLे प)tनीवा0तमनो u
यि6त 8Kयता मनो8Kय8शौ भ0ने न कदाचन केनZचत ् ।
Like the lotus creeper exists inside the lotus seed, this world exists inside the mind.
If the mind and the perceived perceptions are separated, there is nothing whatsoever seen by anybody.
(Mind is the perceiving entity with the perceived objects.
Perceiving entities are just processes of Vaasanaa-fulfillments. This is the Mind called Brahmaa.
Suppose you remove off all the perceiving entities and the perceived, there remains no world at all.
Mind cannot exist at all if the perceived is removed. Mind is the perceived.)
यथा चाF तव 6व?नः संकपिKचतरा_यधी6वानुभयै ू व 8टा0त6त6माि

यि6त 8Kयभःू ।
Just like the dream is your own personal experience occurring inside your own mind, this world also exists
in (Brahmaa’s) heart (not the physical heart, but the central essence of Chit).
(This world is the mind of Brahmaa; a conception dream of his, like a dream in a controlled way.)
त6माि4चतवकप6थपशाचो बालकं यथा व)नह0येवमेषा0त] टारं 8Kयbपका ।
This world which is of the nature of perception harasses the perceiver, like a terrifying ghost imagined
through the misconception arising in the mind of a child.
(This world is a ghost, a non-existing thing existing as experiences in a dream.)
यथाWकुरोs0तबhज6य संि6थतो दे शकालतः करो)त भासरंु दे हं तनोयेवं ह 8Kयधीः ।
Like the sprout inside the seed comes out at some suitable time and place, this perceived world also arises
the same way. (Vaasanaas fix their own time and place boundaries and create a world of experience.
World is a network of interconnected Vaasanaas.)
स4चे0न शाTय)त कदाचन 8Kयदःखं ु
If the perceived is real and truly existing, then the pain of the ‘Seen’ will never subside.
8Kये वशाTय)त न बोdOर केवलवं
If ‘Seen’ exists as true, there cannot be Kevalatva state in the Knower.
8Kये वसंभव)त बोdOर बो
dृभावः
If ‘Seen’ exists as true, there cannot be the knowledge state in the Knower.
शाTयेि6थतोsप ह तद6य वमोLमाहु: ॥
Though existing as experienced, if the ‘Seen’ subsides as unreal, such a state alone is complete liberation.
(If the world is real and exists as absolute reality, then it will be always there without cessation.
It will again and again appear and continue forever. There is never an escape out of the suffering.
The only way is to understand its unreal nature. That alone is the correct understanding,
When the truth of its non-existence is understood and realized, the perceived never stays as a binding
phenomenon. This state is known as liberation.)

ी वािम क'वाच
Vaalmiki spoke

कथययेवमcामवचने
ु म)ननायक
ु े , ोतमे
ु करसे जाते जने मौनमपि6थते
ु ,
शा0तेषु किWकणीजालरवेषु 6प0दनं वना, प^जरा0तहार[तशक
ु े व?य6तकेलषु,
सव6मतवलासास
ु ृ ु ि6थतासु ललना6वप, ZचFभतावव 0य6ते सम6ते राजसt)न,
महत
ु ू शेषमभवdवसं मधरात ु पं Mयवहारा रवकरै सह  तानवमाययःु ।
As even the Sage was saying these profound words; the people in the assembly were absorbed in the single
state of absorbing his words of wisdom and stayed absolutely silent.
Even the beads in the anklets stayed without moving and their tinkling sounds were not heard (for, even the
maids were listening so attentively that they had forgotten their duties of attendance.)
Parrots and Haareeta birds in the cages also had stopped their plays, and talk imitations.
The pretty maidens had forgotten their charming gestures also (which was their natural character).
All the peoples, animals, and birds in the palace grounds were like pictures fixed on the canvas.
The day had only a Muhurta left to end; and the sunlight was pleasant and cool.
All the day duties tapered down slowly along with the rays of the sun.
 31

वव'फलकमलकरामोदमां
ु ु सलाः वायवो मधर6प0दाः
ु वणाथमवागताः ।
The winds had swollen up with the fragrance of all the lotuses in the lake; and moved slowly and gently (as
if by the weight of the fragrance); and had come there to listen to the discourse as it were.
तं
ु Zच0त)यतंु भानOरवाहोरचनाrमं
ु तयाजैका0तमग4छ0यम6तZगरे
ू 6तटम ् ।
Bhaanu (Sun) wanted to ponder the truths in private as it were; and so he renounced the amazing delusion
of creation; and went off to the deserted slope of the western mountain to stay in solitude.
उत6थम ु हकारTभसमता वनभमष ू ु वGानवणाद0तःशीतलाः शा0तता इव ।
Mists rose up equally all over the forest lands, as if they had attained equipoise and cool nature by listening
to the discourse on knowledge.
बभवरपसं
ू ु चारा जना दशसु दkवप सावधानतया ोतमव ु संयNतचेिटताः ।
People moved sparsely in all the ten directions, stopping all their works and listening to the discourse with
full attention.
छाया द[घवमाज;मवा ु सटं वचनHममव ोतमशे ु षाणां व6तनां
ू द[घक0धराः ।
Shadows of all the objects became elongated, as if wanting to listen to the speech of Vasishta, with their
extended necks.
तीहारः परः ु >वो भवाह ू वसधाZधपं
ु दे व 6नानि
वजाचासु कालो Mय)तगतो भशमृ ्।
The door-keeper stood in a humble posture in front of the king and announced “Deva! It is getting delayed
for bathing and the worship of the Brahmins.”
ततो वसटो भगवा0संuय मधरां ु Zगरं अ
य ताव0महाराज तमे ु तावद6तु वः ।
ातर0य
वदयाम इयNवा ु मौनवानभत ू ्।
At that time, Bhagavaan Vasishta stopped his pleasant discourse and said, MahaaRaaja, let it be this much
only be for today’s listening session. I will continue the topic in the early morning” and remained silent.
इयाक`यsवम6तNवाू भप)तभ
ू )ू तवdये
ृ पपपा
याघ
ु स0मानद‚Lणादानपजया ू
सदे वषमनीि0वा0पजयामास
ु ू सादरम ् ।
After hearing his words, the king said “So be it”; and worshipped the Brahmins along with Munis,
Devarshis with devotion by offering flowers, Paadya, Argha, gifts, official fee, and charity.
अथोत6थौ सभा सवा राजषमु)नम`डला म`डलाक~णरनौघपOरवेषावतानना ृ
पर6पराWगसंघƒरणकेयरकWकणा ू हारभाराuत6वणपƒाभो'6तना0तरा ।
When the entire assembly with its circle of Raajarshis and Munis, with their faces reflecting the luster of
the collections of precious stones spread out in heaps all around stood up, the armlets and the bracelets
rubbed against each other making tinkling sounds; and their bosoms and thighs covered by the silk
garments embedded with golden designs reflected the shine of the heavy ornaments.
शेखरोसWगवा0तबc ु मधप ु 6वनैसघ ुंघुमशरोभारा वह)QOरव मधू जैः
का^चनाभरणो

योतकनक~कतदW;म
ृ ुखाः बc6थम)नवागथ
ु ु संशा0तेि0]यवतयः
ृ
ज;मन ु भKचरा Mयोम भचरा ू भमम`ड
ू लं चHद
ु नसमाचारं सवE तेषु सtसु ।
Their hairs were carrying a heavy weight on the head as it were with the humming bees, which were resting
in the flowers adorning their heads and had woken up suddenly when they stood up.
The faces of the directions were made golden by the shine of their golden ornaments.
The meanings of the words uttered by the Sage stayed in their intellects and had subdued the sense actions.
The sky-walkers returned to their skies; the ground-walkers returned to their homes on the ground; and
everybody got engaged in their routine duties.
एति6म0न0तरे Kयामा यामनी सम8Kयत जनसWगािव)नमुNता गहेृ बालाWगना यथा।
Meanwhile the dark-hued Yaaminee (Night-lady) appeared alone without the crowd of people, like a young
girl who is left behind in her house.
दे शा0तरं भास)यतंु ययौ दवसनायकः सवFालोककतृ वमेव सप'षqतम ु ्।
The lord of the day went off to light up some other country; the noble always hold on to the discipline of
enlightening all everywhere.
 32

उदभदभतः
ू स0eया तारा)नकरधाOरणी उफल कशकवना
ु ं ु वस0तीOरवोदता ।
Sandhyaa (Evening) rose up all around wearing the hosts of (reddish) stars, like the rise of the beautiful
spring with its forests of blossomed Kimshuka flowers.
चतनीपकदTबाiiामचै
ू यगहोदरे
ृ )नलियरे खगािKचतेऽवदाता वतयो ृ यथा ।
Birds melted off (slept off) inside their nests in the Chuta, Neepa, Kadamba trees in and around the villages
and temples.
भानोभासा भषतै
ू मEघलेशै कIZचिकंZचकंु कम4छायये
ु व
पाKचायोऽ]पhतवासाः समेघै6ताराहारः ीयतः ु खं समेतः ।
The western mountain appeared as if covered by the yellow garment because of the scattered clouds
adorned by the shine of the setting sun which was slightly reddish here and there. The mountain wore the
clouds on top along with the garland of stars. With such a beauty it shone high in the sky.
(It was as if the dark-hued Vishnu who was covered by a yellow garment, and who wore a shining jewel
crown on his head, entered along with his spouse Shree, the pure hearts of the devotees meditating on him
in the evening-time.)
पजामादाय
ू संeयायां गतायां यथागतम0धकाराः समत6थवताला ु ु E वपषा
ु यथा ।
After accepting the worship, Sandhyaa went off; and immediately the dark shadows rose up everywhere
like the vampires from the dead bodies.
अवKयायकण6प0द[ हे लाव
यतपलवः ु कोमलः कमदाशं
ु ु सी ववावाशीतलोऽ)नलः ।
The cold soft wind blew, scattering the dew drops, moving among the leaves lightly, desirous of absorbing
the fragrance of Kumuda flowers.
परमा0eयमपाज;मदु ु शोऽव6फटतारकाः
ु लTबद[घतमःकेKयो वधवा इव योषतः ।
Directions (having lost the light) attained extreme darkness with all the stars scattered all over, like the
widows who had lost their glory, and who had attained extremely sorrowful states with their pupils of the
eyes swollen up, and their dark hairs hanging down loosely.
आययौ भवनं ु तेजः Lीरपरेू ण परय„सायनमयाकारः
ू शशLीराणवोपमः ।
Light arrived at the earth making it a world of nectar with the floods of milk with the moon acting like a
milk ocean.
ज;मि6तमरसं
ु घाताः पलाzय Nवा?य8Kयतां तGानZगरिKचता0मह[
ु पानामवाGताः ।
The crowds of dark shadows ran off fast and vanished somewhere, like the delusions from the minds of the
kings who had listened to the discourse on knowledge.
ऋषयो भमपालाKच
ू मनयो
ु =ा>मणा6तथा चेतसीव वZचFाथाः 6वा6पदे षु वशमःु ।
Rishis, kings, Munis, and Brahmins rested in their respective abodes like the varios instructions of the Sage
in the mind.
यमकायोपमा Kयामा ययौ )तमरमांसला आययौ महका6फारा तF तेषामषः ु शनैः ।
Shyaama (night-lady) who was dark like Yama became fat with darkness and went off; then arrived Ushas
(Dawn) swollen with mist.
अ0तधानपमाज;म6तारा
ु ु नभस भासराः
ु भातपवनेनेव uताः कसमवटयः
ु ु ृ ।
The shining stars disappeared from the sky like the showers of falling flowers scattered off by the morning
wind.
8Kयतामाजगामाकः भो0मीलतलोचनः ववेकवितम ृ हतां मनसीव नवोदता ।
Sun came in sight, opening the people’s eyes with his light, like the thoughts of Viveka rising in the minds
of the noble opening their eyes to knowledge.
भानोभासा भषतै ू मEघलेशै कIZचिकंZचकंु कम4छायये
ु व
पव
ू kमाभपीतवासाः
ृ समेघै6ताराहारः ीयतः ु खं समेतः ।
The eastern mountain appeared as if covered by the yellow garment because of the scattered clouds
adorned by the shine of the rising sun which was slightly reddish here and there. The mountain wore the
clouds on top along with the garland of stars. With such a beauty it shone high in the sky.
 33

(It was as if the dark-hued Vishnu who was covered by a yellow garment, and who wore a shining jewel
crown on his head, entered along with his spouse Shree, the pure hearts of the devotees meditating on him
in the morning-time.)
सभां पन'पाज;मन
ु ु भKचरमह[चराः >य6तनेन कमणैव कतात6तनHमाः
ृ ।
पव
ू वसं)नवेशेन ववेश सकला सभा बभवा6पि0दताकारा
ू वातमNते
ु व प)tनी ।
अथ सWगमासा
य रामो मधरया ु Zगरा उवाच म)नशाद
ु लू ं वसटं वदतां वरम ् ।
The sky-walkers and ground-walkers again arrived at the assembly like the past actions, after completing
the morning duties. The entire assembly again entered the same state of motionlessness like the lotus which
was in a windless place. Rama then spoke soft and sweet words to Vasishta, the best of Sage and the best of
Orators, referring to the topic on hand.

MORE QUESTIONS FROM RAMA

WHAT IS THE MIND?
रामोवाचभगव0मनसो bपं क~8शं वद मे 6फटं ु य6मातेनेयमnखला त0यते लोकम^जर[ ।
Rama spoke: Bhagavan, explain to me clearly what the nature of the Mind is, by which the entire cluster of
world arises.
वसटोवाच रामा6य मनसो bपं न कि^चदप 8Kयते नाममाFा8ते MयोTनो यथा श0यज ू डाकते
ृ ः ।
न बा>ये नाप uदये स]पं
ू व
यते मनः सवFैव ि6थतं >येति
वc राम यथा नभः ।
इदम6मासमप0नं
ु मग
ृ तृ णाTबसं
ु )नभं bपं तु Lणस0कपाि
वतीये0दrमोपमं
ु ।
मeये यदे तदथ6य )तभानं थां गतं सतो वा?यसतो वाप त0मनो वc नेतरत ् ।
(Mind is just a name for the appearance of the world.)
Vasishta spoke: Rama! Nothing as the form of the mind is observed to exist except as a name, like the
(name) ‘space’ which refers to something void and inert. (Mind also refers to some emptiness only as
nothingness.) There does not exist, a form for the mind either outside or inside the heart Rama. Understand
that it exists everywhere like the sky.
This (world) which has arisen out of this (mind) is like the waters of the mirage; and its form is just a
momentary delusion like the vision of two moons. That which is the ‘appearance of the objects’,
ascertained by all as existing, whether real or unreal, know that alone as the mind and nothing else.
यदथ)तभानं त0मनेयभधीयतेऽ0य0न कZच ं द?यि6त मनो नाम कदाचन ।
Whatever appears as the object, that alone gets known as the ‘Mind’
There never exists a thing called mind (separately) anywhere.
संकपनं मनो वc संकपात0न भ
यते यथा ]ववासललं तथा 6प0दो यथा)नलात ् ।
यF संकपनं तF त0मनोsWग तथा ि6थतं संकपमनसी भ0ने न कदाचन केचन ।
Samkalpa (Conception) is the Mind; it does not differ from the Samkalpa.
Because of liquidity, the water exists; because of the wind, its natural movement is there.
(Mind is there because of conceptions.)
Where the act of Samkalpa exists, my dear child, the mind exists in that manner only.
If the Mind is separated from the ‘Samkalpa’, there does not exist anything anytime.
सयम6वथवाsसयं पदाथ)तभासनं ताव0माFं मनो वc त…=>मैव पतामहः ।
Whether real or unreal, know that the appearance of objects alone is the Mind.
That alone is the Great Grandfather of the world, Brahmaa.
आ)तवाहकदे हामा मन इयभद[यते आZधभौ)तकबcं ु तु स आधते Zचरि6थतेः ।
The one which has the subtle Aativaahika form is the Mind.
It alone contains the idea of Aadhibhoutika as if it is of a stable structure.
अव
यासंस)त ृ िKचतं मनो ब0धो मल6तमः इ)त पयायनामा)न 8Kय6य वद'तमाः ु ।
Avidyaa, worldly existence, cognizing faculty (Chitta), mind, bondage, taint, darkness; all these are the
synonyms for the ‘perceived phenomenon’ according to the excellent men of wisdom.
 34

न ह 8Kया8ते कि0च0मनसो bपमि6त ह 8Kयं चोप0नमेवैत0ने)त वkयाTयहं पनः ु ।

Mind has no shape or form apart from the Seen. (It is unreal; and the perceived is also unreal.)
I once again declare with ascertainment that the perceived phenomenon is not produced at all.
WHERE IS THE PERCEIVED?
यथा कमलबीजा0तःि6थता कमलवलर[ महाZचपरमा`व0तः6तथा 8Kयं जगि6थतम ् ।
Similar to a lotus creeper staying subtly inside a lotus seed, this perceived world stays inside the minuscule
atom of the Chit.
काश6य यथाssलोको यथा वात6य चापलं यथा ]ववं पयस 8Kयवं ]टर[8शं । अWगदवं यथा हे िTन
मगन
यां
ृ यथा जलं भितयथा 6व?नपरेु तथा ]टOर 8Kयधीः ।
The perceived world is the inner essence of the perceiver, like the sight for the light, like the movement for
the wind, like the liquidity for the water. The idea of perception in the perceiver is like the armlet in the
gold, like the water in the mirage, like the solid walls in the dream-world.
एवं ]टOर 8Kयवमन0यदव यि6थतं तद?य0माज ु याTयाशु वि4चतादशतो मलम ् ।
In this manner, the perception stays inseparable from the perceiver.
I am going to completely erase off even that taint from your mind-mirror.
य
]टर6या]टवं
ु ु 8Kयाभावे भवे
बलाति
वc केवल[भावं तत एवासतः सतः ।
ततामपागते
ु भावे राग
वेषादवासनाः शाTय0य6पि0दते वाते 6प0दनLु@धता यथा ।
असंभव)त सवि6मि0द;भTयाकाशbप
ू nण काKये या8शं bपं काश6यामलं भवेत ् ।
fFजगवमहं चे)त 8Kयेsसतामपागते ु ]टःु 6याकेवल[भाव6ता8शो वमलामनः ।
When there raises the non-perceiving state for this perceiver, then by force there is the state of Kevalatva
(left-over state of Reality) where the reality alone shines from the unreal.
When the winds stop blowing, the waters remain still. If the state of reality is realized, Vaasanaas like
attachment, hatred etc, subside off.
When there occurs not the appearance of ‘the directions, Bhoomi (Field of experiences), and Aakaasha’ in
its entirety; that state of illumination will be taintless.
When the three worlds, you, I and all such perceived becomes non-existent in the seen, when there exists
merely the state of the Seer; that is the state of the Taintless one.
अना?ताnखलशैलाद )तfबTबे ह या8शी 6याdपणे दपणता केवलमाम6वbपणी
अहं वं जगदयादौ शा0ते 8Kयसंrमे 6याता8शी केवलता ि6थते ]टयवीLणे ।
When the entire hosts of objects like mountain etc are not there to reflect, the mirror with its nature of
reflection stays as it is as itself; similarly, when the concepts of ‘I’, ‘you’ etc subside off in the grand show
of the perceived, a similar leftover state will be there in the perceiving consciousness when it is not
perceiving.
HOW CAN THIS WORLD BE UNREAL?
रामोवाच स4चे0न शाTययेवेदं नाभावो व
यते सतः । असतां च न वtोsि6म08Kये दोषदा)य)न ।
त6माकथमयं शाTये…=>म08KयवषZचका ू मनोभवrमकर[ दःखसं ु त)तदा)यनी ।
Rama spoke: If this (world) is real, it can never disappear. The real can never cease to exist.
I do not understand this perceived as unreal, though it gives suffering only.
Therefore Brahman, how will this cholera of perceived can be cured; for it deludes the mind and gives to
succession of sorrows.
वसटोवाच अ6य 8Kयपशाच6य शा0यै म0Fममं शण ृ ु रामाय0तमयं येन म)तमेृ य)त नWkय)त ।
Vasishta spoke: Listen to this Mantra hey Rama, which will drive away the ghost called the Seen.
Surely, this ghost will get completely annihilated and die.
यदि6त त6य नाशोऽि6त न कदाचन राघव त6मात0नटम?य0तबhजbपं भवे†धृ द ।
6म)तबीजा
ृ ि4चदाकाशे पन'Qय
ु ू 8KयधीलBकशैलांबराकारं दोषं वतनते
ु sतनम
ु ्।
इय)नमBLदोषः 6या0न च त6येह संभवः य6माdेवषमुनयो 8Kय0ते मिNतभाजनम
ु ्।
यद 6या_जगदाद[दं त6मा0मोLो न क6यZचबा>य6थम6तु u6थं वा 8Kयं नाशाय केवलम ् ।
 35

What exists, of course can never cease to exist, hey Rama. Even if destroyed, it will remain as a seed inside
the mind. The perceiving consciousness will rise again in the Chit-expanse from the seed of Smriti; and
will spread out abundantly the fault of the perceived in the form of mountains and skies.
In such a case, the fault of non-liberation will arise. Such a possibility is not possible as we know that the
divine sages and saints have attained liberation.
If the world with all its faults is real, then there is no chance of liberation at all for anyone.
Whether the perceived phenomenon is projected from the mind or it exists as an absolute reality outside, it
leads only to complete ruin.
त6मादमां )तGां वं शण ृ ु रामा)तभीषणां यामतरेु ण i0थेन ननं ू वमवब
eयसे
ु ।
अयमाकाशभतादbपो
ू sहं चे)त ल‚Lतः जग4छ@द6य नामाथB ननु ना6येव कKचन ।
So Rama, listen to this terrible oath of mine! By the scripture which is going to be taught to you now, you
will definitely understand that ‘this Jagat which is a name that refers to what is seen as the solid world
made of elements like Aakaasha and the ‘I’ , does not exist at all.
यददं 8Kयते कि0च…8Kयजातं परोग ु तं परं =>मैव तसवमजरामरमMययं ।
पणI
ू पणI
ू सर)त शा0ते शा0तं Mयवि6थतं Mयोम0येवोदतं Mयोम =>मnण =>म )तट)त ।
न 8Kयमि6त स]पं ू न ]टा न च दशनं न श0यं ू न जडं नो Zच4छा0तमेवेदमाततम ् ।
Whatever is seen in front of you is Para Brahman alone, which is eternal and unchanging.
The Whole spreads out in the Whole. Tranquility is in Tranquility. Void comes out of void.
Brahman exists in Brahman.
There is no Seen which is real; there is no Seer; there is no seeing; no emptiness; no inertness.
Only the tranquil state of Chit pervades everything.
IT IS IMPOSSIBLE!
ी रामोवाच व0eयापFे
ु ण पटोs]ः, शशशWगं
ृ गाय)त, साय भजसं
ु पातं शला नय)त
ृ ता`डवं,
‡वि0त सकता6तैल,ं पठ0यपलपfFकाः
ु ु , गजि0त ZचFजलदा, इतीवेदं वचः भो ।
जरामरणदःखादशै
ु लाकाशमयं जग0ना6ती)त कमदं नाम भवताप ममो4यते ।
यथेदं न ि6थतं वKवं नोप0नं न च व
यते तथा कथय मे =>म0येनैति0निKचतं भवेत ् ।
Rama spoke: Barren woman’s son powdered the hill; hare’s horn makes music; rock spreads out its hands
and dances wildly; oil oozes out of sand; statue-ladies talk; painted clouds thunder! Your words sound the
same way. How can you tell me that this world filled with pains of aging and death, and hills and skies does
not rise ever or exist ever? Tell me O Sage, how can I ascertain the truth of your words?
वसटोवाच नासमि0वतवागि6म शण ृ ु राघव कPयते यथेदमसदाभा)त व0eयापF ु इवाssरवी।
Vasishta spoke: I do not speak nonsense. Listen! I will tell you how this unreal shines like the screaming
barren woman’s son!
इदमादावनप0नं
ु सगादौ तेन ना6यलमदं ह मनसो भा)त 6व?नादौ पतनं यथा।
मन एव च सगादावनप0नमस
व ु पत
ु दे त4Sणु वkयाम यथैवमनभयते ु ू ।
This unreal world never ever arose in the beginning of the creation; so it does not exist at all.
This shines only in the mind like the city in a dream.
This mind also did not arise in the beginning of the creation; so it is also unreal.
I will tell you listen, how this is understood in real experience.
मनो8Kयमयं दोषं तनोतीमं Lयामकमसदे व सदाकारं 6व?नः 6व?ना0तरं यथा।
त6वयं 6वैरमेवाशु संकपय)त दे हकं तेनेयम0]जालीवततेन वत0यते।
Mind alone produces the fault namely the ‘Seen phenomenon’ of perishing nature, which though unreal
appears to be real like the dream-world inside the dream. Mind wantonly conceives a body-structure. It
presents this magical show of the world through that imagined body.
6फर)त
ु वग)त ग4छ)त याचते rम)त म_ज)त संहर)त 6वयं
अपरतामपयायप
ु केवलं चल)त च^चलशिNततया मनः ॥
Vibrates, gallops, goes, begs, wanders, sinks, kills itself, attains a different identity; mind merely moves by
its power of fluctuation.
 36

WHY DID THE MIND OF THE NATURE OF DELUSION ARISE?

रामोवाच भगव0म)नशाद
ु ल
ू कमवेह मनोrमे व
यते कथमप0नं
ु मनो मायामयं
कतः
ु उपितमादाव)त मे समासेन वद भो वkयस ततः शटं वNतMयं वदतां वर ।
Rama spoke: Bhagavan, MuniShaardula! What actually exists behind this mental delusion?
How and from where did this delusory mind arise? How did the mind emerge?
Summarize the whole process for me. Later on you proceed with the rest of the discourse.
वसटोवाच महालयसंपतावसतां समपागते ु अशेष8Kयसगादौ शा0तमेवाशयते ।
आ6तेsन6तमतो भा6वानजो दे वो )नरामयः सवदा सवकृ सवः परमामा महे Kवरः ।
Vasishta spoke: When everything becomes non-existent at the time of the great dissolution, when nothing
of the Seen remains before the start of the next Creation, ‘tranquility’ alone exists as the ‘Remaining
Principle’. The Supreme Lord, the Supreme Self, the one who is all, one who is always the doer of
everything, the one without afflictions, the Divine One, the resplendent one, the never-disappearing one
alone exists.
BRAHMAN-STATE
यतो वाचो )नवत0ते यो मNतै
ु रवगTयते य6य चामादका: संGाः किपता न 6वभावजाः
‘That’ from which words return (unable to describe), ‘That’ which is attained by the liberated ones, ‘That’
which is denoted by words like ‘Aatmaa’ etc though it has no such names by its nature;
यः पमा0सा0Xय
ु 8ट[नां =>म वेदा0तवेदनां वGानमाFं वGानवदामेका0त)नमलम ्
यः श0यवे
ू दनां श0यं
ू भासको योsकतेजसां वNता म0ता ऋतं भोNता ]टा कता सदै व यः
स0न?यस
यो जग)त यो दे ह6थोsप दरूगः Zचकाशो >ययं य6मादालोक इव भा6वतः
he who is the Purusha of the Saankhya philosophers; the Brahman of the Knowers of Vedanta
(Upanishads); Vijnaana alone of the Vijnaana followers; the taintless solitary one; he who is the ‘void’ of
those who argue ‘void’ (Shoonya) is the reality; he who is the luster in the shine of the Sun; he who is
always the speaker; the approver; the accepter of Rta (Satyam); the enjoyer, the seer, the doer always (in
each Jeeva); he who though existing as the truth is non existent (for the ignorant) in the world; he who
though embodied remains distant (because of ignorance); because of whom this illuminating consciousness
shines as the perception;
य6माि
व`वादयो दे वाः सया ू दव मर[चयः य6मा_जगयन0ता)न ब
बदा ु ु जलधेOरव
he from whom arise Gods like Vishnu and others like the rays of the Sun; he from whom arise endless
universes like bubbles in the ocean;
यं याि0त 8Kयव0ृ दा)न पयांसीव महाणवं य आमानं पदाथI च काशय)त द[पवत ्
he in whom the hosts of appearances end up like waters in the ocean; he who illuminates the Self and the
objects like a light;
य आकाशे शर[रे च 8ष
6व?सु लतासु च पांसुव]षु वातेषु पातालेषु च संि6थतः
he who exists in the sky, body, stones, waters, creepers, sands, hills, winds and nether worlds;
यः ?लावय)त संर@धं पय ु टकमत6ततः
he who floats this eight-fold city (body) hither and thither
येन मक~कता
ू ृ मढाः
ू शलाeयानमवाि6थताः
because of whom the rocks remain silent and inert as if meditating;
Mयोम येन कतं ृ श0यंू , शैला येन घनीकताःृ , आपो ]ताः ु कता
ृ येन, द[पो य6य वशो रवः
he who made the sky completely empty; he who made the rocks densely packed; he who made the waters
loosely packed; he in whose control sun acts like a lamp;
सरि0त यतिKचFाः संसारासार8टयः अLयामतसं ृ पूणादTभोदादव वटयः ृ
he from whom projects out the variety of world-perceptions like the rains rising up out of the ocean that is
filled with never diminishing nectar;
आवभाव)तरोभावमयाि6Fभव ु नोमयः 6फर0य)ततते
ु यि6म0मरावव मर[चयः
he from ‘which all-pervading one’ burst out ‘the rising and falling waves of tri-worlds’ like ‘mirages in the
desert’;
 37

कृ)तqत)तMयBिTन जाता =>मा`डसफला Zचतमले ू ि0]यदला येन नय)त

ृ वायना
ु
because of whom, the ‘creeper’ called ‘Prakrti, born in the ‘emptiness , bearing the fruit of myriad
Universes, having the Chitta as the root, endowed with the leaves of senses, dances by the wind (Praana);
नाशbपो वनाशामा योs0त6थः सवज0तष ु ु ग?तो
ु योs?य)तOरNतोsप सवभावेषु संि6थतः
he who is of perishing nature (as the world) and of imperishable nature (as Brahman); he who exists inside
all; he who is hidden (subtly) inside all living things; who transcends all though existing in all the objects;
यिKच0मnण: कच)त )तदे हसम
गक ु े यि6मि0न0दौ 6फर0येु ता जग_जालमर[चयः
he who is the gem of consciousness shining in every casket of the body; he who is the moon from which
rise up the multifarious rays of worlds;
शा0ते Zच
घने यि6म06फर0यमत ु ृ वषnण धाराजला)न भता)न ू सृ टय6तˆडतः 6फटाः
ु
in which ‘quiescent Supreme Conscious principle’ rise the clouds bearing nectar, where the rains pouring
out are the beings; creations filled with life are the lightning;
चमकव ु ि0त व6त)नू यदालोकतया मथः अस_जातमस
येन येन ससवमागतं
he by whose ‘seeing’, the objects create the wonders illuminating each other; because of whom unreality
springs forth from unreality; because of whom reality is real;
चलतीदम)न4छ6य कायो यो य6य सि0नधौ जडं परं अरNत6य शा0तमाम)न )तटतः
in whose benign presence, ‘who has no wants, who has no attachments, who exists in his own Self,’ this
supremely inert body moves;
)नय)तदशकालौ
E च चलनं 6प0दनं Hया इ)त येन गताः सतां सवसता)तगामना
by whom, ‘who is all pervading and exists in everything as real’-‘the rules of creation and dissolution,
space and time, movement, vibration, action,’ all have come to exist as real;
शc ु : संव0मयवा
यः खं भवे
MयोमZच0तया पदाथZच0तयाथवमव )तटयZधिटतः
he who is pure; he who of the nature of awareness becomes the emptiness by the idea of the empty
expanse; he who by the idea of the object becomes established as the matter.
कव
ु 0नपीह जगतां महतामन0तव0दं ृ न क^चन करो)त काKचनाप
6वाम0यन6तमयसंवद )नवकारे यNयोदयि6थ)तम)त ि6थत एक एव ॥
he, though creating hosts of great endless worlds, does not do anything anytime.
He remains as the One only in his own self in the unending consciousness, in the unperturbed state, bereft
of the idea of creation and maintenance.
PATH OF KNOWLEDGE
अ6य दे वाZधदे व6य पर6य परमामनः Gानादे व परा सcन वनटानदःखतः ु ु ।
The ‘supreme attainment’ occurs by the Knowledge of this ‘Supremacy of the supremacies’, the Divinity
who is above all divinities; and not by suffering through the performance of austerities.
अF Gानमनटानंु नव0यदपय_यते
ु ु मगतणाजलrाि0तशा0तौ
ृ ृ चेदं )नbपतम ् ।
Here, Knowledge alone is the discipline to be followed, not anything else. This fact is proved in the case of
removing the delusion of the mirage.
न>येष दरेू ना‰याशे नाल‰यो वषमे न च 6वान0दाभासbपोsसौ 6वदे हादे व ल‰यते ।
This Supremacy is not far, not near, not unattainable, and not difficult.
This one who shines as the bliss of the Self is in one’s own body.
कि^च0नोपकरोयF तपोदानqतादकं 6वभावमाFे वाि0तमते ृ नाFाि6त साधनम ् ।
Penance, austerities, charity etc. do not help in the least.
Except resting in the Self, there is no other course to be followed.
साधसं
ु गमस4छा6FपरतैवाF कारणं साधनं बाधनं मोहजाल6य यदकfF ृ मम ् ।
That becomes possible by the study of scriptures and the company of the noble.
Any type of special practice is a delusory network and artificial, and leads one astray.
अयं सदे व इयेव संपOरGानमाFतः ज0तोन जायते दःखं ु जीव0मNतवमे
ु )त च ।
Only through the complete understanding that ‘This is reality; this is so and so,’ does one gets rid of his
pains and attains JeevanMukti.
 38

WHAT IS THE PRACTICE TO BE ADAPTED?

रामोवाच संपOरGातमाFेण कलानेनामामनः पुनदBषा न बाध0ते मरणा
याः कथ^चन
दे वदे वो महानेष कतो
ु दरादवा?यते
ू तपसा केन तीqेण Nलेशेन कयताथवा ।
Rama spoke: Since the faults like death etc do not affect a person by only the practice of the correct
knowledge of the Aatman (essence of Reality) by the Self alone (as an individual with limitations of the
form and name), tell me as to how this great one, the Lord of all Lords (being the essence of all) is attained
from that distance (of ignorance), through which severe penance, or is there any other hard practice?
वसटोवाच 6वपौ'षयनेन ववेकेन वकासना स दे वो Gायते राम न तपः6नानकमभः ।
Vasishta spoke: That Supreme Lord is realized by one’s own sincere effort and the expanding sense of
discrimination alone; and not by any penance or religious austerities like bathing etc.
राग
वेषतमःHोधमदमासयवजनं वना राम तपोदानं Nलेश एव न वा6तवं ।
Without getting rid of attachment, hatred, ignorance, anger, pride, envy etc, and just performing penance
and charities prove to be just harassment to one’s own mind and body, and do not lead to the required effect
of Knowledge.
रागा
यपगतेु Zचते व^च)यवा परं धनं यद_यते त6य दाना
य6याथा6त6य तफलं ।
रागा
यपहते
ु Zचते qताद Hयते च यतdTभः ो4यते त6य फलमि6त मनाW;च ।
If a person keeps nourishing the mind with desires and attachments, and gains any wealth by cheating
another out of money, and gives away that money in charity, he will get back in return not even the result
of those actions (being of an impure mind); ( and will never can have access to any abstract knowledge of
the Self) . If a person keeps nourishing the mind with desires and attachments, and performs outwardly
asceticism etc, it is known as hypocrisy; and it yields no results (except fooling others.)
त6माप'षयने
ु न मXयमौषधमाहरे
ु स4छा6Fस_जनसWगौ संस)तMयाZधनाशनौ
ृ ।
Therefore, extreme effort should be made to get the correct medicine.
Good Scriptures and the company of the noble are the definite cures for the disease of Samsaara.
अFैकं पौ'षं यनं वज)यवेतरा ग)तसवद  ःखLया?तौ
ु न काZचदपप
यते
ु ।
Other than the single means of sincere effort, there is no other course to be followed for the attainment of
the complete annihilation of all pains.
शणृ ु तपौ'षं क~8गामGान6य ल@धये येन शाTययशेषेण राग
वेषवषZचका ू ।
Listen, I will tell you how sincere effort can get you the Aatma-Jnaana by which the cholera of hatred and
attachments dies out completely.
यथासंभवया वया ृ लोकशा6Fाव'cया संतोषस0तटमना ु भोगग0धं पOरयजेत ् ।
यथासंभवम
योगादनि
व;नतया
ु ु 6वया साधसं
ु गमस4छा6Fपरतां थमं येत ् ।
यथाा?तस0तटो ु यो गहतमपेु Lते साधसं ु गमस4छा6Fपरः शीŠं स म4यते ु ।
Act normally in whatever circumstances life has placed you, as unopposed to scriptural injunctions.
Have a cheerful and contented mind. Destroy even the least lingering fragrance for enjoyments.
Just do whatever you are supposed to do in life without any anxiety in the mind. First of all, develop
interest in the study of correct scriptures (like Vaasishtam) and the company of the noble.
He who is happy in whatever he gets in life and avoids all the actions that are been forbidden by scriptures,
and seeks the company of the noble and studies scriptures regularly, gets liberated fast.
वचारे ण पOरGात6वभाव6य महामतेरनकTपया ु भव0येते =>मवि`व0]शWकराः ।
If a person strives hard with his intellect and makes effort to realize the essence of Reality within oneself
(Aatman), even Brahmaa, Vishnu, Shiva and Indra become sympathetic towards him.
दे शे यं सजनाया
ु लोकाः साधंु चLते स वशटः स साधःु 6यातं यनेन संयेत ् ।
अeयामव
या व
यानां धानं तकथायं शा6Fं स4छा6Fमयाहम ु ु4यते ति
वचारणात ् ।
If at any place, there is a saint revered by all the truly noble ones, one should make efforts to take shelter in
him. The main study to be mastered is AdhyaatmaVidyaa (understanding the Reality that shines as oneself).
That text which explains it well is the Sachhaastram (Good scripture.) By analyzing the truth instructed
thereof, a person is freed of this.
 39

स4छा6FससWगमजैववेकै6तथा वनKयि0त बलादव

याः
यथा जलानां कतकानश ु Wगा
यथा जनानां मतयKच योगात ् ॥
By the discrimination capacities earned through the study of such scriptures and the company of the
realized Sages, Avidyaa gets forcibly destroyed like dirt in the waters by the Kataka nut, like the minds by
the practice of the ordinary Yoga practices.
(Kataka – kam jalam, shuddam tanoti – the nut which is said to clear muddy water)
रामोवाच य एष दे वः कZथतो यि6म0Gाते वम4यते ु वद कासौ ि6थतो =>म0कथमेनमहं लभे ।
Rama spoke: Who is this Lord, by knowing whom we get liberated?
Tell me, where he stays? How will I attain him?
वसटोवाच य एष दे वः कZथतो नैष दरेू अव)तटते, शर[रे संि6थतो )नयं Zच0माFम)त वतः
ु ।
एष सवमदं वKवं न वKवं चैष सवगः , व
यते >येष एवैको न तु वKवाभधाि6त 8क् ।
Zच0माFमेव शशभि4च ृ 0माFं ग'डेKवरिKच0माFमेव तपनिKच0माFं कमलोQवः ।
Vasishta spoke: He, who is said to be the Lord of all, does not stay very far. (He is the very questioning
consciousness as you.) He exists in the body always (as if embodied as you me and all).
He is known as the pure awareness (Chinmaatram).
He is this entire cosmos that is continuously keeps changing (Vishvam).
He is not just the Vishvam; but is in all (those who perceive this Vishvam); (and transcends that too.)
He is the only existing principle; but he is not the one named the ‘Vishvam’.
(He is everything that is seen; he is everything that sees; he is every seeing process; he pervades all without
divisions; yet he is not any of these; yet he alone is.)
Shiva who wears the moon is just the principle of Chinmaatram.
Vishnu the Master of Garuda is just the principle of Chinmaatram.
The Scorching Sun is just the principle of Chinmaatram.
Brahmaa, the Lotus-born is just the principle of Chinmaatram.
(What he is not, where he is not, when he is not?)
रामोवाच बाला अप वद0येत
यद चेतनमाFकं जगदयेव केवाF नाम 6यादपदे ु शता ।
Rama spoke: If just ‘awareness or Chetana’ alone is the world, even a child can speak about it (since it is
also Brahman only); why the need for instructions?!
(If he is all, it is already a state of liberation. Why bother to realize?)
वसटोवाच Zच0माFं चेतनं वKवम)त य_Gातवानस न कि^चदे व वGातं भवता भवनाशनम ् ।
Vasishta spoke: You seem to know that this world is just awareness; but you do not in the least know the
technique of destroying this worldly existence.
(True! It is awareness only that is spread out as all this; and nothing else. I know that you understand this;
but you are the one who is suffering and wanting to get out of this worldly existence. Have you realized the
truth that it is just the awareness alone, and are you aware of it as your essence?)
चेतनं राम संसारो जीव एष पशःु 6मतः ृ एत6मादे व )नयाि0त जरामरणभीतयः।
Rama! This awareness (of the perceived) is the Samsaara; Jeeva is known as a ‘Pashu’ (animal, who sees
everything without any sort of understanding); because of this only, the fears of aging, death etc arise.
(सवI अवशेषेण पKय)त इ)त पशःु animal sees everything without any particular meaning)
पशरGो
ु >यमतB ू sप दःख6यै
ु वैष भाजनं चेतनवा4चेतनीयं मनोsनथः 6वयं ि6थतः।
This human shaped creature is ignorant; though actually formless (Brahman), this creature becomes the
receptacle of all sufferings by his own ignorant state. Because of this perceiving function, the mind
perceives the world, gives false interpretation and brings about harm.
चेय)नमुNतता या 6यादचेयो0मखताथवा ु अ6य सा भवताव6था तां Gावा नानशोच)त ु ।
By knowing the natural state which is ‘freedom from the (reality of the) cognition’, or ‘turning away from
cognition’ (as false knowledge), he will not suffer again.
भ
यते uदयiि0थिKछ
य0ते सवसंशयाः Lीय0ते चा6य कमाnण ति6म08टे परावरे ।
When the Supreme who exists as the highest and the lowest is seen, the heart-knot (ego) gets broken; all
doubts get shattered; all actions get destroyed.
 40

त6य चेयो0मखवं
ु तु चेयासंभवनं वना रोcुं न शNयते 8Kयं चेयं शाTय)त वै कथम ् ।
अचेयZच6वbपं यत4चासंभवनं वना Nव 6वbपो0मखवं ु ह केवलं चेयरोधतः।
The turning away from the perceived is not possible, unless he knows that the perceived is not there at all.
Otherwise how can the perceived cease to exist?
The state of pure awareness bereft of all perceptions is not possible unless there is the Knowledge of the
non-existence of the perceived. You cannot turn away from the perceived, by just the cessation of thoughts
and reverting to the silent state of Samaadhi.
(If one has to reach the state where the perceived is non existent, you have to first of all understand that it
is actually non-existent. Unless this knowledge is acquired, you cannot get rid of the perceived; you cannot
just stop the thoughts and stay in a Samaadhi trance-state, as an escapist route. Running away from the
perceived to hide inside meditation states is another form of ignorance only.)
A JEEVA IS IGNORANCE ONLY; NO LIBERATION IS POSSIBLE
रामोवाच यि6म0जीवे ह वGाते न वनKय)त संस)ृ तः, Mयोमbपी पश6वGः
ु स =>म0कF
ु क~8शः।
साधस ु Wगमस4छा6Fैः संसाराणवतारकः 8Kयते परमामा यः स =>म0वद क~8शः ।
Rama spoke: If the Jeeva gets knowledge, Samsaara cannot perish, since he is made of emptiness, is an
animal without understanding; is ignorant. Hey Brahman! How can he ever be the Brahman state?
(A Jeeva is just an animal who is not capable of understanding anything; he is ignorance in essence; he by
definition is an emptiness who imagines his individuality, as a mind-structure. How can he understand the
state which is the state of pure knowledge in essence?)
It is said that the Supreme Self is realized by crossing over the Samsaara Ocean with the help of ‘Saadhu-
Sanga and Sachhaastram’.Tell me Brahman, how it is possible?
(Rama’s question means; if the ignorant Jeeva analyzes himself, he is not going to get any knowledge of
Para Brahman. It is like darkness searching for light. How can the lie called Jeeva ever know the truth of
Reality; since his very nature is ignorance?)
वसटोवाच यदे 4चेतनं जीवे वशीणE ज0मजWगले एतमामानम4छि0त ये ते त_Gाः पि`डता अप ।
जीव एव ह संसारKचेतना दःखसं
ु ं Qव)त कFZचत
ततेः अि6म0Gाते न वGातं कZच ु ्।
Gायते परमामा चे]ाम दःख6य ु संत)तः Lयमे)त वषावेशशा0तावव वषZचका ू ।
Vasishta spoke: This perceiving awareness called the Jeeva is shattered and lost in the desert-lands of births
and deaths; yet the Knowers and learned ones love the ‘Aatmaa’ which is their inner essence.
(The very same awareness is in the ignorant and the Knowers; the ignorant Jeeva suffers lost in the forced
succession of births and deaths. The Knower is free and is in the bliss of the Self.
Jeeva believes in the reality of the perceived; a knower knows that the perceived is non-existent; that is all
the difference is; and not in the essence of awareness, which is common to all.)
Jeeva alone is the ‘awareness of the world’ with its succession of sufferings. If this Jeeva is understood,
nothing gets known actually. (Jeeva is also a part of the perceived. If he thinks that he is real and searches
for knowledge, of course nothing gets achieved.)
Rama! Only if the Supreme Self is known (as one’s true nature) do the sufferings end, like the deadly
disease gets cured by the removal of poison.
(Jeeva has to understand that he is non-existent as a bound perceiver; that the perceived is non-existent;
and stay as the state of Reality (pure awareness) only.)
STATE OF PARAMAATMAN
रामोवाच bपं कथय मे =>म0यथावपरमामनः यि6म08टे मनो मोहा0समiा0स0तOरय)त।
Rama spoke: Brahman! Describe that state of the Paramaatman by visualizing whom the mind will be able
to cross over all the delusions. (Where I can visualize it and know it?)
वसटोवाच दे शाdेशा0तरं ा?तायाः संवदो वपःु )नमेषेणव ै य0मeये त]प ू ं परमामनः ।
Vasishta spoke: When your awareness is moving from one object to another very fast, that pure awareness
which is in-between the two cognition points, is the form of that Paramaatman.
(Pure awareness is the basic state of all. Objects disturb as perceptions. Our mind jumps from one object
to another so fast that we do not see the dividing lines between two cognition points. We always see a
complete world without the dividing lines of cognition. If we slow down our thoughts and watch out
carefully, we can understand and stay as the pure awareness between two cognition points.
 41

This is one form of contemplation suggested by Vasishta; a Vichaara process accompanied by meditation.
This verse gets repeated many times again and again in this text.
Therefore the student should understand the meaning of the verse correctly.)
अय0ताभाव एवाि6त संसार6य जगि6थतेः यि6म0बोधमहाTभोधौ त]पं ू परमामनः ।
That is the form of that Paramaatman, in which huge ocean of knowledge this world-existence as the
Samsaara is not existent at all. (Samsaara is a collection of false knowledge; it cannot exist in the correct
knowledge called Brahman; like a barren woman’s son can never have existence.)
]‹8KयHमो यF ि6थतोs?य6तमयं गतः यदनाकाशमाकाशं त]पं ू परमामनः।
That is the form of that Paramaatman where the process of the perceiver perceiving something vanishes off
completely; which is the supreme expanse (Aakaasha) which contains everything, yet is not any expanse at
all and contains nothing also (as an object of knowledge).
अश0यमव
ू य4छू0यं यि6म0श0यं ू जगि6थतं सगŒघे स)त य4छू0यं त]पं ू परमामनः ।
That is the form of that Paramaatman, which is completely void (bereft of all the perceptions) yet is like the
no-void (and stays as all the perceptions); in which this void of the world exists; which is void though it
contains hosts of worlds within it.
(Reality is an empty state though filled with the empty states of filled worlds as its nature.)
य0महाZच0मयमप बह ृ पाषाणवि6थतमजडं वा जडमेवा0त6त]पं ू परमामनः ।
That is the form of that Paramaatman which though is a principle of pure awareness, stays like an inert rock
(bereft of mind and intellect); is not inert at all (perceives as all), but is also inert within (is unaffected).
सबा>या‰य0तरं येन सवI संा?य सWगमं 6वbपसतामा?नो)त त]पं ू परमामनः।
That is the form of that Paramaatman which fills up everything inside and outside and exists as everything,
united with all, and is referred to as the real which is its nature.
(All objects inside and outside are all the expression of knowledge only; and are understood as real,
because it is the reality that bestows reality to everything.)
काश6य यथालोकः श0यवं ू नभसो यथा तथेदं संि6थतं यF त]पं ू परमामनः ।
That is the form of that Paramaatman which stays in the perceived like the brightness of the luster, or the
voidness of the void (as the very essence of Jagat.)
रामोवाच स]पं ू परमामे)त कथं नाम ह बeयते ु इयतोs6य जग0नाTनो 8Kय6यासंभवः कथम ् ।
Rama spoke: How can one know that Para Brahman is the reality (behind the perceived)?
How does this thing called Jagat be made non-existent?
वसटोवाच rम6य जागत6या6य जात6याकाशवणवदय0ताभावसंबोधे
यद bढरलं भवेत ् त_Gातं =>मणो bपं भवे0ना0येन कमणा
8Kयाय0ताभावत6तु ऋते ना0या शभा ु ग)तः।
Vasishta spoke: This delusion of the world-appearance is like the colours (like black, white, red, orange,
blue etc) seen in the colorless space; and actually non-existent except as a perception connected to the mind
(brain). If this understanding becomes evident as one’s natural state of knowledge, then that is how the
nature of Reality is understood. It cannot be acquired by any action (of meditation, worship, penance,
charity, and others based on the reality of the perceived.) Except for the complete non-occurrence of the
perceived, there is no other auspicious course to be followed.
(The absence of knowledge (Avidyaa) makes us believe in the reality of the perceived; the rise of Vidyaa
will make us understand that the perceived is not real. Real is non-existent for sure, like the various colours
seen in the voidness because of our mind-construes. Mirage River is non-existence though seen.
The ignorant Jeevas rush towards the non-existent waters to quench their thirst and suffer in the hot sand;
Knowers ignore it as non-existent and are never thirsty for its waters.)
अय0ताभावसTपतौ 8Kय6या6य यथा ि6थतेः शयते परमाथBsसौ बeयते ु जायते ततः ।
Even as it is seen and experienced, this perceived has to be realized as non-existent. What is left over as
the supreme transcendental Reality is realized and one rises as the essence itself (without the ego.)
न वदः )तfबTबोsि6त 8Kयाभावा8ते NवZचNवZच0ना)तfबTबेन कलादशBsव)तटते।
जग0नाTनोs6य 8Kय6य 6वसतासंभवं वना बeयते
ु परमं तवं न कदाचन केनZचत ्।
 42

Without the non-existence of the perceived, the reflected identity of the (real) perceiver (the Reality-state)
cannot be there ever; never does a mirror exist without anything.
(Mind or the intellect reflects always the reflections of Vaasanaa-fields as the perceived. Unless you
understand the non-reality of the reflections and stay in the non-reflecting state of the Buddhi-mirror (as a
knowledge-vision), the state of Paramaatman cannot be realized.
The Perceived blocks the pure state of the Buddhi-mirror, like a taint.
The erasing of the perceived can happen through Vichaara only.)
As long as the reality of the ‘Jagat is reflected in the mirror of the intellect’ becomes non-existent, there
cannot be the realization of the Supreme truth for anyone.
HOW CAN THIS WORLD BE NON-EXISTENT?
रामोवाच इयतो 8Kयजात6य =>मा`ड6य जगि6थतेः मने ु कथमसताि6त Nव मे'ः सषपोदरे ।
Rama spoke: Hey Muni! How can this Jagat-state of Brahmaanda which appears as the perceived be non-
existent ever? How can Meru Mountain fit inside the hollow of the mustard seed? (It is impossible.)
वसटोवाच दना)न क)तZच]ाम यद )तट6यnख0नधीः साधसं ु गमस4छा6Fपरमः
तदहं Lणा
माजयाम ते 8Kयं बोधे मगजलं ृ यथा । 8Kयाभावे ]ता च शाTये
बोधोsवशयते ।
Vasishta spoke: Rama, if you stay for a few days without worrying about it all, and concentrate only in
maintaining the company of the noble, and listen to the exposition of Brahman-knowledge, then I will erase
off the perceived in seconds, like the mirage waters vanishing off when their falsehood is understood.
When the perceived is understood as non-existent, then the perceiver-state also will subside; and only
knowledge remains left back.
]‹वं स)त 8Kयेsि6म08Kयवं सयथेLके एकवं स)त ह ि
ववे ि
ववं चैकवयोजने
एकाभावे
वयोरे व सcभव)त नाF ह, ि
ववैNय]‹8KयवLये सदवशयते ।
Since the perceiving process is in the perceived; and the perceived-state is in the seer; oneness exists in the
duality (as a twosome unit of perception); and so the duality turns into oneness (understood as a single
process connecting both the perceiver and the perceived).
If one goes off, both do not become effective.
When the two-ness and oneness, seer and seen both are gone, Sat (Reality) alone is left back.
(Perceiver is a state of perception, where Reality shines as both the perceiver connected to his perceived.
There is not two; but one only; two-ness and one-ness are concepts that belong to the ignorant.
There is just that; and nothing else.
When we understand that the perceived is not real; then the perceiver is also realized as unreal.
The reality of the perceived state itself vanishes off into nothingness. The reflection along with the reflected
vanishes off; and the Reality alone is left back like a pure reflection-less mirror.)
अह0तादजग…8Kयं सवI ते माजयाTयहं मय0याभावसंवया मनोमकरतो ु ु मलम ् ।
I will erase off all the taint of the Seen along with the ‘I’-ness, from your mind-mirror, by making the
perceived non-existent.
नासतो व
यते भावो नाभावो व
यते सतः ,यतु नाि6त 6वभावेन कः Nलेश6त6य माजने ।
Real does not cease to exist; the unreal never exists.
What difficulty is there in erasing that which is non-existent by nature?
जगदादावनप0नं
ु य4चेदं 8Kयते ततं त6वाम0येव वमले =>मZचवा6वबिTह ृ तम ् ।
Jagat was never produced in the beginning. Whatever is seen here as spread out (as the perceived) is the
self-expanded state of the ‘awareness of the Brahman’ (Brahma-Chit) within its taintless self.
जग0नाTना न चोप0नं न चाि6त न च 8Kयते हे Tनीव कटकादवं कमेत0माजने मः ।
Nothing named Jagat was produced; it is not there now also; and is not seen also, like the bracelet etc
imagined in the gold. What is the difficulty in erasing it off?
तथैति
व6तरे णाहं वkयाम बहयिNतभ ु ु रबाZधतं यथा तवं 6वयमेवानभयते ु ू ।
I will explain all this in detail through many stories and examples, so that the truth becomes experienced by
itself.
आदावेव ह नोप0नं यत6येहाि6तता कतः ु , कतो
ु मरौ जलसOरि
वतीये0दौ कतो ु iहः ।
यथा व0eयासतो
ु नाि6त यथा नाि6त मरौ जलं यथा नाि6त नभोवLः
ृ तथा नाि6त जग
rमः ।
 43

How can something that has not been produced at all have existence now; how can a river of waters flow in
the desert, how can two moons be seen ever? Just like a son of a barren woman cannot really exist, just like
waters cannot exist in a desert, just like a tree cannot grow in the sky; so also this Jagat which is a delusion
is non-existent.
यददं 8Kयते राम त…=>मैव )नरामयं एतपर6ता
वkयामु यिNततो
ु न Zगरै व च ।
Whatever is seen here Rama (as the perceived) is Brahman alone which is without afflictions. I will
explain and prove this to you directly through proper examples and stories; and not just through words.
य0नाम यिNतभOरह
ु वदि0त त_Gा6तFावहे लनमयNतमदारबcे ु ु ु
यो यिNतयNतमवमय
ु ु वमढबcः
ू ु कटाiहो भव)त तं वदरŽनमे
ु व॥
Rama! Have an open mind. Whatever truths are explained here by Knowers should not be disregarded.
A fool, who argues against these stories with a perverted sense of wisdom, will not be able to grasp any of
the truths; and is to be branded as an idiot only.
PERCEIVED ALONE STAYS REAL FOR ME
रामोवाच कयैत_Gायते यNया ु कथमेतस
eय)त 0यायानभत ु ू एति6म0न Gेयमवशयते ।
Rama spoke: What proof is there that can make this truth understood and become ascertained?
When this alone is directly experienced (as the perceived and as real), nothing else is there that can be
understood other than this.
वसटोवाच बहु कालममं bढा मPयाGानवषZचका ू जग0नाT0यवचाराXया वना Gानं न शाTय)त ।
वदाTयाXया)यका राम या इमा बोधसcये ता0Kचे4छणोष
ृ तसाधो मNत
ु एवास बcमान
ु ्।
नो चेद
वे
ु गशीलवादधादथाय
ु ग4छस तितय;धमण6तेs
य न कि^चदप से6य)त ।
योsयमथI ाथयते तदथI यतते तथा सोsवKयं तदवा?नो)त न चे4ा0तो )नवतते ।
साधसWगमस4छा6Fपरो
ु भवस राम चेतdनैरेव नो मासैा?नोष परमं पदम ् ।
Vasishta spoke: This deadly disease of wrong-knowledge namely the ‘Jagat’ which is also known as
irrational thinking is deep rooted in the minds from a long time; it cannot be removed without the
understanding of the correct knowledge. Whatever stories I will tell you Rama are for the purpose of such
understanding only. If you hear them Rama, you will stay liberated only, since you lack no intelligence.
Otherwise, if you feel impatient and walk away in the middle of the discourse, you will be deemed as
having the intelligence-level of crawling creatures only (an animal which walks on the ground and
understands nothing); and you will attain nothing of any use. Whatever one wishes to achieve, he will strive
for that only; and will acquire it also for sure; otherwise he will just feel bored and go off (mid-way.)
(You must want the knowledge of the truth to the exclusion of all other achievements of the world; and not
show surface interest only.)
Rama, if you engage yourself in the company of the wise and study of good Scriptures, then you will attain
supreme enlightenment within days if possible or within a few months at least.
WHAT IS THE BEST OF ALL SCRIPTURES?
रामोवाचआमGानबोधाय शा6Fं शा6Fवदां वर कं नाम तधानं 6या
यि6म0Gाते न शो4यते ।
Rama spoke: Great one! You are the best among the well-versed ones!
Which is the best scripture to be studied leading to AatmaJnaanam, by understanding which one never
suffers again?
वसटोवाच आमGानधानानामदमेव महामते शा6Fाणां परमं शा6Fं महारामायणं शुभम ् ।
इ)तहासोतमाद6मा4Sता
बोधः वतते सवषानाम)तहासानामयं
E सार उदाuतः ।
ते
ु sि6म0वाW;मये य6मा_जीव0मNतव
ु मLयमदे
ु )त 6वयमेवा0तOरदमेवा)तपावनं ।
ि6थतमेवा6तमाया)त जगdृKयं वचारणा
यथा 6व?ने पOरGाते 6व?नादावेव भावना ।
यदहाि6त तद0यF य0नेहाि6त न तNवZचदमं सम6तवGानशा6Fकोशं वदब ु ुधाः ।
Vasishta spoke: Hey intelligent one! The excellent scripture that needs to be studied for the sake of
AatmaJnaanam is the auspicious text named MahaaRaamaayanam (VaasishtaRamaayanam).
This is an excellent text that describes many events of the past. By listening to these stories, Knowledge
rises easily; for this text is said to be the essence of all such Knowledge texts of the past (like Upanishads).
 44

When this great literature is listened to, the never-ending state of JeevanMukti rises by itself within.
Therefore this is the most auspicious of all texts.
The perceived Jagat vanishes as it is through the practice of Vichaara, like the reality of the dream vanishes
when the nature of the dream and its objects is understood properly.
What is here is in the other texts like Upanishads also. What is not here is not in any other such texts.
Men of wisdom know this scripture as the store-house of the knowledge given in all the scriptures.
य इदं णयाि0नयं
ु ु त6योदारचमकते ृ बBध6याप परं बोधं बcरे
ु )त न संशयः ।
य6मै नेदं व'चये रोचते तकतोदयािवचारयत
ृ ु यिकंZचस4छा6Fं GानवाW;मयम ् ।
जीव0मNतवमि6मं
ु 6तु ते
ु समनभयते
ु ू 6वयमेव यथा पीते नीरोगवं वरौषधे ।
यमाणे
ू ह शा6Fेऽि6म^ोता वेयेतदामना यथावदम6माभननूNतं वरशापवत ् ।
He who listens (studies) this text daily, will experience a miracle as it were; and will attain the knowledge
that is par excellent than that given in other scriptures.
For the person who disregards this work and does not show interest in the study of the text, then he can
choose some other text of knowledge for his study as per his inclination and analyze it.
(We do not place any objection.) (He can walk the hard way.)
If this text is listened to with involvement, the state of JeevanMukti is experienced by itself, like the body is
freed of the illness when the excellent medicine is consumed.
When this scripture is listened to, the listener experiences himself whatever is explained by us, like the
instant effect of a boon or curse.
नKय)त संसतदःखमदं
ृ ु ते 6वामवचारणया कथयैव
नो धनदानतपःतवे ु दै6तकथनोदतयनशतेन ॥
This suffering of the Samsaara will perish for you by the analysis of the Aatman as you listen to the
discourse itself; not by even hundreds of other practices like riches, charity, penance, performance of rites,
and the study of other texts which are based on the reality of the perceived.
STATE OF JEEVANMUKTAS
ति4चत6त
गताणा बोधय0तः पर6परं कथय0तKच ति0नयं तयि0त
ु च रमि0त च
तेषां Gानैक)नटानामामGानवचाOरणां सा जीव0मNततोदे ु )त वदे हा0मNततै
ु व या ।
Always thinking about these truths, their entire life centered on achieving the true knowledge only,
discussing the same with others who have the same interest and enlightening each other, they are always
happy in such reasoning practices only; and enjoy it. For such people who are interested only in the
attainment of knowledge and are always in the analysis about the Reality that transcends the perceived, the
state of JeevanMukti or that which is known as the Videha Mukti (bodiless liberation) rises by itself.
JEEVANMUKTA AND VIDEHAMUKTA
रामोवाच =>मि0वदे हमNत6यु जीव0मNत6य
ु लLणं =ह
ू येन तथैवाहं यते शा6F8शा Zधया ।
Rama spoke: Brahman, tell me the characteristics of a person who has attained JeevanMukti and also of the
one who has attained the Videha Mukti; so that I will strive for that only with an intellect seeped in the
meaning of the scripture.
वसटोवाच यथाि6तथमदं य6य Mयवहारवतोsप च अ6तं गतं ि6थतं Mयोम जीव0मुNतः सो4यते ।
He is known as a JeevanMukta, for whom this (perceived) vanishes off as it is, even when he is engaged in
his regular affairs; and emptiness alone remains.
बोधैक)नटतां यातो जाiयेव सष?तवतु ु ् या आ6ते Mयवहतsव जीव0मNतःु सो4यते ।
He is known as a JeevanMukta, who is firmly established in the true knowledge; and stays as if asleep
(unaffected by the perceived) though in the waking state, doing his regular duties.
नोदे )त ना6तमाया)त सखे ु दःखे
ु मखभा
ु यथाा?ति6थतेय6य जीव0मNतः ु सो4यते ।
He is known as a JeevanMukta, for whom the luster of the face does not increase or fade in pleasure or pain
and he who accepts whatever he meets with (without reacting in the mind.)
यो जाग)त सषि?त6थो
ु ु य6य जाi0न व
यते य6य )नवासनो बोध: स जीव0मुNतो4यते ।
He is known as a JeevanMukta, who remains asleep in the wakeful state (unaffected by the perceived); who
has no wakeful state at all (of the perceived); whose awareness is free of all Vaasanaas.
 45

राग
वेषभयाद[नामनbपं ु चर0नप योs0तMयBमवद4छ6थः स जीव0मुNतो4यते ।
He is known as a JeevanMukta, who though conducting himself according to the emotions of attachment,
hatred and fear etc (outwardly reacting for the sake of others), is extremely pure like the empty sky
(unaffected by anything).
य6य नाहं कृ तो भावो य6य बcन ु ल?यते कव
ु तोsकव
ु तो वाप स जीव0मुNतो4यते ।
He is known as a JeevanMukta, who has no sense of ego (identity with the body and its connections),
whose intellect is not tainted whether he is doing anything or not doing anything. (He has no doership
sense.)
य6यो0मेष)नमेषाधाि
वदः लयसंभवौ पKयेिFलोNयाः 6वसमः स जीव0मुNतो4यते ।
He is known as a JeevanMukta, who sees his essence the same as Reality where by just the closing and
opening of the eyes (of Bodha/ not the physical eyes) within half a second, the dissolution and creation of
the three worlds occur. (He is identified with the Reality; and perceiving the world through a mind-tool;
and so the world instantly is created for him when he opens the eyes; and if he closes the eyes, it vanishes
for him; this he has realized as the truth.)
य6मा0नोि
वजते लोको लोका0नोि
वजते च यः हषामषभयो0मNतः ु स जीव0मुNतो4यते ।
He is known as a JeevanMukta, by whom the world does not get annoyed; who does not get annoyed by the
world; and is free of the excitement of joy, intolerance to anything and fear of the unwanted.
शा0तसंसारकलनः कलावानप )नकलः यः सZचतोsप )निKचतः स जीव0मुNतो4यते ।
He is known as a JeevanMukta, in whom the tumult of the world has subsided; who is taintless though
being tainted; who is bereft of a mind though having a mind.
(He knows that the perceived is not real; he is not affected by the events of the life; his mind has lost its
agitation-nature and serves as a tool only to sense the world.)
यः सम6ताथजातेषु Mयवहायप शीतलः पराथिवव E पणा
ू मा स जीव0मुNतो4यते ।
He is known as a JeevanMukta, who though moving among all sorts of objects is cool (and calm within,
without any anxiety) as if all those things belong to others, and remains complete without any want.
जीव0मNतपदं ु यNवा 6वदे हे कालसाकतेृ वशयदे हमNतवं
ु पवनोs6प0दतामव ।
When one’s body has been offered to Kaala (Death), he discards the state of JeevanMukti and enters the
bodiless state of liberation, like the wind becoming still.
वदे हमNतोु नोदे )त ना6तमे)त न शाTय)त न स0नास0न दर6थो ू न चाहं न च वेतरः ।
One who has attained the Videha Mukti does not rise (newly); does not set (as any identity); does not get
subdued (by any perceived); does not exist (as an identity) or non-exist (as nothingness); he stays not far
(he is the Knowledge state that is all) ; he is not the ‘I’ (ego), not anyone else either.
(He is the state of Reality itself.)
सयB
ू भवाू तप)त वणःु पा)त जगFयं ']ः सवा0संहर)त सगा0सज)त ृ पtजः ।
खं भवा
ू पवन6क0धं धते सषसरासरं
ु ु कलाचलगतो
ु भवा
ू लोकपालपरा6पदः
ु ।
भमभ
ू ू वा fबभतhमां लोकि6थ)तमखि`डतां तणगमलता
ृ ु भवा
ू ददा)त फलस0त)तम ् ।
fबr_जलानलाकारं _वल)त ]व)त ]तं
ु च0]ोsमतं
ृ सव)त मतं
ृ हालाहलं वषम ् ।
तेजः कटययाशा6तनोया0eयं तमो भवत ् श0यं
ू स
Mयोमतामे)त ZगOरः स„ोधययलम ् ।
करो)त जWगमं Zचतः 6थावरं 6थावराक)तः
ृ भवा
ू णवो वलय)त भि6Fयं
ू वलयो यथा ।
परमाकवपभ
ु ूवा काशा0तं वसारयन ् fFजगFसरे `वोघं शा0तमेवाव)तटते ।
यि
कि0चददमाभा)त भातं भानमपै ु य)त कालFयगतं 8Kयं तदसौ सवमेव च ।
As the Sun he heats up the world.
As Vishnu he protects all the three worlds.
As Rudra he destroys everyone.
He creates everything as Brahmaa.
As the sky he supports the groups of winds along with the Sages and Gods and non-Gods.
As the Kula Mountain he supports the guardians of the quarters.
As the Earth he supports the entire phenomenon of world existences.
 46

As the plants and trees he gives fruits and flowers.

Taking on the form of the blazing fire he burns and melts everything instantly.
As the moon he oozes out nectar.
As the deadly Haalaahala poison he gives death.
As the light he fills up the quarters.
As the darkness he brings about blindness.
As the void he becomes the sky.
As the mountain he blocks everything.
He makes the things move with the mind.
He makes the non-moving things non-moving (without the mind).
As the ocean he surrounds the earth, like covering a lady with garment.
He spreads out the light by becoming the Supreme form of lustrous Sun in which hosts of dust particles of
tri-worlds float; yet he remains tranquil.
Whatever shines here as something, he shines as that object.
He is all that is perceived in all the three modes of time.
He is everything that is there.
(There is no mind-thing in Reality to think all these things. It just is; but is all this.
When you realize the truth of all this, you stay unperturbed and as the expression of Reality; not as a super
power. Brahman is not a super godhead; but just the knowledge-essence.
When you realize the unreal nature of the perceived; you always stay with the knowledge of the Reality at
all times and will remain undisturbed and unperturbed by anything of the perceived.)
HOW CAN SUCH A STATE BE ATTAINED?
रामोवाच कथमेवं वद =>म0भयते ू वषमा ह मे 8िटरे षाथ दा?या
ु दराHTये
ु )त )नKचयः ।
Rama spoke: Brahman, tell me, how can such a state occur? My vision is still impaired. I am certain that
such a state is unapproachable and unattainable.
वसटोवाच मिNतरेु षो4यते राम =मैतसमदाuतं ु )नवाणमेतकZथतं शण ृ ु तत ् ा?यते कथम ् ।
Vasishta spoke: That is known as the state of Mukti. Brahman state alone was described. Nirvaana state
alone was explained. Listen, I will tell you how it gets attained.
रामोवाच वदे हमNता6Fै
ु लोNयं संप
य0ते यदा तदा म0येते सगतामेव गता वे
यवदां वर ।
Rama spoke: Hey Best of Knowers! Those who attain the bodiless liberation will then become again the
three worlds as the Reality state. Then they have attained again the state of the world-existence only.
(What use is such a state where you again exist as the three worlds?)
वसटोवाच व
यते चेिFभवनं ु तततां संया0तु ते, यF FैलोNयश@दाथB न संभव)त कKचन एतिFलोकतां
यातं =मेयNताथ
ु धीः कतःु , त6मा0नो संभवयेषा जग4छ@दाथकपना ।
Vasishta spoke: If the three worlds exist really, then they can attain such a state; but the object meant by the
word ‘Tri-world’ does not occur at all. (Perceived is non-existent.)
How can you interpret it as Brahman state attains again the tri-world state?
Therefore, there is not the meaning of the word ‘Jagat’ even in imagination.
अन0य4छा0तमाभासमाFमाकाश)नमलं =>मैव जगदयेतसवI सवावबोधतः ।
The second less, quiet, space like pure Brahman state as awareness only, is the Jagat; this alone is realized
when the truth is understood.
अहं ह हे मकटके वचायाप न 8टवा0कटकवं NवZच0नाम ऋते )नमलहाटकात ् ।
जला8ते पयोवीचौ नाहं पKयाम क^चन वीZचवं ता8शं 8टं यF ना6येव तF ह ।
6प0दवं पवनाद0य0न कदाचन कFZच6प0द
ु एव सदा वायज
ु गत6त6मा0न भ
यते ।
यथा श0यवमाकाशे
ू ताप एव, मरौ जलं तेज एव, सदा लोके =>मैव fFजगतथा ।
Even if I analyze thoroughly, I cannot see anything called bracelet in the golden bracelet except the
taintless gold! In the water rising as the wave, except waters I do not see any wave-ness like that; for it is
not there at all. Movement is not anything different from the wind ever anywhere; movement alone is the
wind always. Jagat also does not differ from the Brahman state.
Just like the emptiness alone is the sky, heat alone is the mirage waters, light alone is the sight, Brahman
alone is all the three worlds!
 47

रामोवाच 8Kय6य जगत6त6मादय0तासंभवो यथा =>मैवेथं 6वभाव6थं बeय

ु ते वद मे तथा ।
कथैत_जायते यNया ु कथमेतस
eय)त एति6म06तु मने ु सcे न साeयमवशयते ।
Rama spoke: Guide me with proper instructions so as this perceived Jagat becomes completely non-
existent; and Brahman alone shines like this as its very nature. What method can bring it about? How does
it get ascertained? If such a state is achieved, then there is nothing more to be achieved.
वसटोवाच बहकालमयं
ु bढा मPयाGानवषZचका ू ननं
ू वचारम0Fेण )नमूलमपशाTय)त
ु ।
न शNयते झटयेषा समसाद)यतं
ु ु Lणासमपतने >या]ौ समरोहावरोहणे ।
त6माद‰यासयोगेन यNया
ु 0यायोपपितभः जग
rाि0तयथा शाTयेतवेदं कPयते शण
ृ ु।
वkयाTयाXया)यकां राम याममां बोधसcये तां चे4Sणोष तसाधो मNत ु एवास बोधवान ् ।
Vasishta spoke: The deadly disease of misconception namely the perceived is deep rooted in the minds
from quite long time. By the magical power of the Vichaara-Mantra, it will subside by being uprooted
completely. It cannot be uprooted instantly (by hearing about its non-existence); for the time taken to
ascend and descend the mountain are the same; you cannot jump down from the top.
(The belief in the reality of the perceived is a deep rooted belief. It will take time enough of doing
Vichaara; and slowly the truth of its non-existence will be realized.)
How through the practice of suitable methods, and the proper understanding, the delusion of the world will
subside, I will tell you; listen with attention.
Good Rama! Whatever stories I relate to you for making you understand the truth, you will surely be
liberated after comprehending the instructions.

INTRODUCTORY SECTION

OF

UTPAATTI PRAKARANAM
IS

COMPLETE
आदकवीम
वामी कमहषणीतबहयो
ृ गवासठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

उपितकरणं ततीयम
ृ ्

UTPATTI PRAKARANAM
THIRD SECTION
‘PRODUCTION’

PART TWO

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi (Maa Tejaswini)

Narayanalakshmi, also known as Tejaswini in her ascetic life spent most of her life in the
Himalayan terrain, engaged in the penance of knowledge. She is well-versed in all
philosophies and is a scholar in Sanskrit language. Her mission life is to retrieve the lost
knowledge of the ancient Rishis and offer it unblemished to all the seekers of the Truth.
She is from Bangalore, Karnataka, India.
 3

JNAANA VAASISHTAM

INDEX OF EVENTS WITH PAGE NUMBERS

WHAT IS THERE WHEN NOTHING IS THERE - pg 4

NATURE OF BRAHMAN STATE AS A REALIZED STATE - pg 10

LIBERATION IS NEVER POSSIBLE - pg 12

DESCRIPTION OF HOW BRAHMAN SHINES AS THE VISHVAM - pg 14

JAAGRAT/SVAPNA/SUSHUPTI/TURYAA - pg 15

HOW DOES IT ALL START? - pg 17

HOW THE EMPTINESS OF JEEVA GETS A BODY - pg 23

JEEVA-RAASHI/HEAPS OF JEEVAS - pg 28

END OF THE BOOK - pg 33

 4

UTPATTI PRAKARANAM STARTS

अथोपितकरणं मयेदं तव क)यते यिकलोप

यते राम तेन म,ते
ु न भयते
ू ।
इयमथं जग
3ाि4तभायजातैव खािमका इयपितकरणेु क)यतेsि7म4मयाधुना ।
I will now explain to you the section on ‘Utpatti’; and tell you about what is produced; and how you get
liberated from that. ‘This delusion of the Jagat shines forth without getting produced at all. It is of the
essence of emptiness only’; I will explain this truth to you in this Utpatti Prakarana.

WHAT IS THERE WHEN NOTHING IS THERE

ं
यददं 9:यते क;च=जग7थावरज>गमं सव? सवकारा@यं ससरासर क4नरं
ु ु
त4महालये ाAते BCादपDरणामEन भवय9:यामा ,वाप याEत वन:यEत ।
(If nothing is there, what will be left back? Jagat if it is imagined to have a beginning, end is also
inevitable. If everything that is perceived perishes, what is left back?)
Whatever is seen as the Jagat with all its moving and non-moving things, of multifarious varieties, along
with Suras, Asuras and Kinnaras, becomes invisible and goes off somewhere and perishes when the great
dissolution time arrives with the destructive deities like Rudra and others.
ततः ि7तमतगFभीरं न तेजो न तम7ततं अनाGयमनभHय,तं सिकं;चदवशयते,
There remains left back only some Reality all around which is very still, profound, not lustrous or darkness,
which has no name, which is not manifest in any way;
न श4यं
ू नाप चाकारं न 9:यं न च दशनं न च भतपदाथJघो
ू यदन4ततया ि7थतं,
not a state of voidness; has no form; not any perceived; not any seeing process; not the host of objects made
of elements; yet stays stretching endlessly;
कमAयवपदे शाम पणा ू पणा
ू कृ Eत न स4नासन ्न सदस4न भावो भवनं न च,
something which cannot be described; more complete than completeness; not existing and not non-existing;
not real and not unreal; not anything that has come into being, not anything that will change in the future;
;च4माMं चेयरहतमन4तमजरं शवं अनादमNयपय4तं यदनाद Eनरामयं,
awareness alone without any perceived; endless; not aging; auspicious; without beginning, middle or end;
which is without beginning; which is without afflictions;
यि7मOजग7फरEत ु 9टमौि,तकहं सवय:चेदं य:च नैवेदं दे वः सदसदामकः,
in which the world shines forth like a swan made of pearls (pearls and swan do not differ like the Brahman
and Jagat); that which is this (perceived); that which is not at all this (is not the perceived); the Lord of the
nature of existence and non-existence (is both the perishing Jagat and imperishable Brahman);
अकणिजSवानासावTनेMः सवM सवदा णो ु या7वादयEत यो िजUे7पशEत ृ प:यEत
has no ears, tongue, no nose, no skin, no eyes (no senses that perceive); yet at all times at all places hears,
tastes. Smells, touches, sees (as awareness of all);
स एव सदसCपं ू येनालोकेन लWयते सग;चMमना
य4तं 7वXपं चाAय रOजनं ।
that alone is of the nature of existence and non-existence; by whose sight this picture of the world which is
without beginning and end, which is its own nature is seen; is its own pure state (when ignorance is
removed) (like the canvas removed of pictures); yet is the spread out colours of perception (as Jagat).
अधY4मीलत9:य3मNये ू तारकव=जगHयोमामैव सदाभासं 7वXपं योऽभप:यEत ,
like the pupil fixed in-between the eye-brows with the half-closed eyes (KhecharaMudraa) (where there is
vagueness of vision), who views this continuous Jagat-appearance of the nature of emptiness as his own
nature;
य7या4यदि7त न वभोः कारणं शशश>गवय7ये ृ दं च जगकाय? तर>गौघ इवाFभसः,
there is no another cause for this Vibhu (all pervading lord); he is the cause of this world which shines like
a hare’s horn (non-existing but existing in the state of ignorance), and rises like the host of waves from the
ocean (as not different from the ocean);
 5

=वलतः सवतोऽज[ं ;चत7थानेषु Eतटतः य7य ;च4माMद\प7य भासा भाEत जगMयं

he stays as a lamp made of Chinmaatram (awareness) alone in the mud pots of Chitta (thinking faculty)
burning (as the fire namely Jeevas) in thousands of numbers; and the three worlds stays revealed only
because of his (awareness) light;
यं वना अकादयोsAयेते काशाि7तमरोपमाः, सEत यि7म4वत4ते ]Mजग4मगतिणकाः ृ ृ ,
without him, even the sun and other luminous bodies will equal darkness only; because of him as the
essence, the mirages of the tri-worlds shine forth;
स7प4दे समदे ु तीव Eनः7प4दा4तगते न च इयं यि7मOजगलWमीरलात इव च^ता,
this grand show of the Jagat is like a burning torch that rotates and creates the illusion of a circle; for when
he moves it rises as it were; and when he is still it vanishes into him and has no existence at all;
जगि4नमाणवलयवलासो Hयापको महान ् 7प4दा7पमको य7य 7वभावो Eनमलोऽ_यः
7प4दा7प4दमयी य7य पवन7येव सवगा सता नाFनैव भ4नेव Hयवहारा4न व7ततः ु ।
he sports in producing and dissolving worlds; pervades all; is supreme;
is of the nature of movement and no-movement; his nature is taintless and is never ending; he is of the
nature of movement and no-movement both, like the wind which is everywhere (still and moving);
and differs only in words as moving and non-moving (for the observer), when it is distinguished as dual
natured when described by others;
but in truth there is no movement at all in Brahman (wind) except through words (as ‘still’ and ‘moving’);
सवदैव ब`ो ु यः सAतो
ु यः सवदैव च न सAतो
ु न ब`:च
ु यः सवMैव सवदा,
He is always awake; is always asleep; he is never asleep; never awake; he is everywhere at all times;
यद7प4दं शवं शा4तं य7प4दं ]Mजगि7थEतः 7प4दा7प4दवलासामा य एको भDरताकEतः ृ ,
he is that which never moves; which is auspicious; which is tranquil; which is the ever-moving
phenomenon of tri-world existence; which sports as the moving and non-moving principle; whose single
form fills up everything;
आमोद इव पपे ु षु न न:यEत वनाशषु य_7थोऽAयथाaाSयः शौ,यं श,लपठे ु यथा
like the fragrance (essence) in the flowers, he stays as the essence of all and does not perish when the
perceived objects perish; though is directly experienced (as self-awareness) he is difficult to comprehend,
like the whiteness pervading throughout the white garment (garment alone is observed; not the whiteness
which forms the undivided essence of all threads);
मकोपमो
ू sप योsमको
ू म4ता योsAयपलोपमः
ु यो भो,ता EनयतAतो ृ sप कता य:चाAय कOचनः,
ं
योsन>गोsप सम7ता>गः सह[करलोचनः न क;चसं ि7थतेनाप येन HयाAतमदं जगत ्,
EनDरि4Cयबल7याप य7याशेषेि4Cय ^याः य7य Eनमनन7यैता मनोEनमाणर\तयः,
though is mute-like, he is not mute (talks as the Jeevas); though still and motionless like a rock, he thinks
(as the Jeevas); though always satisfied, he enjoys everything (as the Jeevas); though he never does
anything, he is the doer of all things (as the Jeevas); though he has no limbs, he has all the limbs, and has
thousands of hands and eyes ( as the Jeevas); though he is not in anything, he pervades the entire
phenomenon of the Jagat; though he never has any sense perceptions, he performs endless actions through
the senses ( as the Jeeva perceivers); he has no thoughts; yet all these are there because of his conceptions;
यदनालोकना
3ाि4तसंसाररोगभीतयः यि7म49टे पलाय4ते सवाशाः सवभीतयः,
because of not realizing this Reality as the essence (that everyone and everything is Reality in essence), the
fears of the disease of Samsaara delusion persists; yet, when that reality is experienced as oneself, all the
desires and fears run off far;
साb_cण 7फार आभासे dवे ु द\प इव ^याः, सEत यि7म4वत4ते ;चतेहाः 7प4दपव ू काः,
he shines as the undivided witness-awareness of all; and therefore the actions become possible like the
dance etc in the presence of the lighted lamp; in his presence (as awareness) the desires of the mind vibrate
(and produce the perceived fields);
य7मा
घटपटाकारपदाथशतप>,तयः तर>गकणवीचयो वाDरधेDरव,
from him rise the hundreds and hundreds of rows of objects in the form of pots and clothes, like the
countless waves from the ocean.
 6

स एवा4यतयोदे Eत यपदाथशत3मैः कटका>गदकेयरनपरै ू ू ु Dरव काOचनं,

he alone rises as if another, as the hundreds of delusions of objects, like the Kataka, Angada, Keyura and
Nupura (various types of bracelets, armlets, anklets) in the gold;
य7वमेकोsवभासामा योऽहमेते जना:च ये य:च न वमब`ामा ु नाहं नैते जना:च ये,
he as the single essence of all; shines as you; shines as me and all these people;
he is neither the ignorant you, nor me or these people;
अ4येवाAयEतDर,तेव सैवासैव च भ>गरा ु पयसीव तर>गाल\ य7मा7फरEत ु 9:यभःू,
as if like another, as if existing outside of oneself; he alone is this Jeeva also who has momentary existence;
from him rises the row of the perceived like the row of waves in the ocean;
यतः काल7य कलना यतो 9:य7य 9:यता मानसी कलना येन य7य भासा वभासनं,
from him is the changing nature of Kaala; from him is the perception-state in the perceived phenomenon;
because of him is the flow of thoughts; because of his shine everything is revealed;
^यां Xपं रसं ग4धं शeदं 7पश? च चेतनं य
वेिस तदसौ दे वो येन वेिस तदAयसौ ।
he is that divinity which is understood as the action (as accompanied by result), shapes (as the divided
objects), taste, smell, sound, touch, and the conscious nature; he is also that by which one understands these
things. (He is both that is perceived and that which perceives; yet is not those also).
Cfदशन9:यानां मNये यgशनं ि7थतं साधो तदवधानेन 7वामानमवबNयसे ु ।
Hey good one, by contemplating on only that state which exists as the ‘Seeing’ in the midst of the ‘Seer,
Seeing and Seen’ (awareness which bridges the perceiver as the perceived), you will realize ‘That’ which is
all ‘This’.
अजमजरमना
यं शा:वतं hSम Eनयं शवममलममोघं व4
यमiचै ु रEन4
यं ।
सकलकलनाश4यं ू कारणं कारणानामनभवनमवेु
यं वेदनं व:वम4तः ॥
This expansive state of Brahman is not produced, does not age, is beginning less, eternal, is always, is
auspicious, taintless, unfailing, most adorable, blameless, free of all faults, cause of all causes, is only
experienced, is not perceivable, is the perception of the entire Vishvam within.
(It is all that the perceived is not; yet is the perceived also.)
The heat inside the ray of the sun cannot be understood unless a person is there to experience it.
The Chinmaatram (pure awareness of the Jagat bereft of the perceiver and perceived) inside the Chit-
expanse cannot be understood without the taint of a perceiver. (That is why Jagat is the formless state of
Brahman only; is with a form as it were for a perceiving mind.)
रामोवाच महालयसFपतौ यदे तदवशयते भवयेतदनाकारं नाम ना7यM संशयः ।
न श4यं
ू कथमेत
7या4न काशः कथं भवेकथं वा न तमोXपं कथं वा नैव भा7वरं ।
कथं वा नैव ;चCपं
ू जीवो वा न कथं भवेकथं न ब`तवं
ु 7याकथं वा न मनो भवेत ् ।
कथं वा नैव कि4च7याकथं वा सवमयप अनयैव वचोभ>Tया मम मोह इवोदतः ।
Rama spoke: At the time of great dissolution whatever remains back will be the ‘formless one’!
No doubt about that!
But how is it not empty? How is it not lustrous? How is it not darkness? How is it not shining forth?
How is it not the conscious principle? How is it not a Jeeva? How is it not an intelligent principle?
How is it without a mind? How is it not anything? How is it everything?
The contradictory terms used by you are confusing me as it were.
वसटोवाच वषमोsयमEत:नो भवता समदाkतः ु भेता7Fयहं वयनेन नैशं तम इवांशुमान ् ।
Vasishta spoke: You have indeed presented a very subtle question! I will easily solve your doubt like the
Sun (with shining rays) removing the darkness of the night.
महाकपा4तसFपतौ यतसदवशयते तCाम यथा न श4यं ू तददं शण ृ ु क)यते ।
At the time of great dissolution (the end of the Kalpa), whatever reality is left back is not a void principle,
Rama! Listen to my explanation.
(A note to the reader: Since Vasishta denies the creation and dissolution of the world altogether, whenever
he uses the term great dissolution, it is to be taken as the highest state of realization of a JnaanaYogi where
the world stays dissolved through reason.)
 7

अयमयं महाभोगो जगदाGयोsवभासते सयो भववसयो वा यM तM वश4यता ू ।

This great field of experiences which is shining by the name of ‘Jagat’; let it be real or unreal; but the
principle in which it shines is not void-ness. (It alone shines as void and full as the perceived.)
सौFयाFभस यथा वी;चन चाि7त न च नाि7त च तथा जगlhSमणीदं श4याश4यपदं ू ू गतम ् ।
In a calm ocean wave is non-existent (in actuality); it is also there as ready to burst forth (in the level of
ignorance); so also, this Jagat exists in Para Brahman as manifest (ready to burst forth in the ignorant
level) and as unmanifest (dissolved as itself) both; and therefore the Para Brahman state is described as
voidness (where no world exists) and no-voidness (where world exists also).
अनकmणा
ु यथा 7तFभे संि7थता शालभि4जका तथा व:वं ि7थतं तM तेन श4यं ू न तपदम ् ।
यथा न प]Mकाश4यः
ु ू 7तFभोsनकm
ु णपु]Mक: तथा भासं जग
hSम तेन श4यं
ू न तपदम ् ।
दे शकालादशा4तवाप]Mकारचनं
ु Cमे
ु संभवयथाsतो वै तेनान4ते वमS
ु यते ।
त7तFभप]Mका
ये
ु त
परमाथn जगि
7थतेः एकदे शेन स9शमपमानं ु न सवतः ।
Like the un-carved statue existing inside the wooden pillar, this world exists inside the Brahman.
Therefore ‘that state’ is not void.
(It is like a pillar that can become any type of statue.)
(Reality can exist as any perceived field of any mind depending on its ignorance level.)
When the statue has not been carved yet in the wooden pillar, it is not the ‘emptiness without the statue’.
(If a statue has not been carved, it is like the unmanifest Brahman that is ready to manifest as the minds
and perceptions.)
Jagat shines in the Brahman the same way. Therefore that (Supreme) state is not void.
(The supreme state is a potential state for the perceived.)
A statue is carved on a tree depending on time, place and availability of other instruments.
Such needs are superimposed also on the ‘Endless principle’ through delusion.
(A statue on the earth is carved using some tool by some sculptor at a particular place at particular
time. Para Brahman has no such limitations. There is no outside sculptor, or tool, or place or time.)
The analogy of the statue carved on a wooden pillar is given here to explain the Jagat existing in the
Supreme principle as the unmanifest. Only that one point is to be understood from the analogy; one should
not take all the factors in the analogy (and feel confused).
न कदा;चददेु तीदं पर7मा4न शाFयEत इथं ि7थतं केवलं स
hSम 7वामEन संि7थतम ् ।
This thing called the Jagat does not rise from the Supreme, nor does it subside.
It remains like this alone, as the Brahman the principle of existence within itself.
(Statue when sculpted appears at some time; stays for some time and erodes off some day.
It is not so with Para Brahman and Jagat.
World (Statue) never rises at all as distinct from the Reality state; or dissolve into it.
It stays as a potential state of knowledge only; as it is; without any change.)
अश4यापे
ू _या श4यशeदाथ
ू पDरकपना अश4यवासं
ू भवतः श4यताश4यते
ू ू कतः
ु ।
The word ‘void’ is conceived to explain the non-voidness.
(What is void? Void means empty of something.
What is non-void? Non-void means something is filling the empty space.
Brahman is not empty of something; nothing fills it also like an object kept in empty space.) As there cannot
be non-voidness (as against the voidness) where is the question of the voidness or the non-voidness?
(Brahman-state cannot be described as void or non-void. Void and non-void are complementary words;
each supporting the other. Brahman state has no changes of void and non-voidness. It is not void where the
Jagat is absent and fills it later to make it non-void.)
hSमoययं काशो ह न संभवEत भतजः ू सया
ू नले4दतारादः
ु कत7तM
ु कलाHयये ।
In the state of Brahman, the luster which is connected to the world of elements does not arise at all.
How can the sun, or fire or stars exist in the non-diminishing Brahman?
(Reality state is not made of elements, where light has to reveal the objects.
Reality state has no need of any luminous object to reveal itself; it is self-revealing.)
 8

महाभतकाशानामभाव7तम
ू उiयते महाभताभावजं
ू तु तेनाM न तमः ,व;चत ् ।
The ‘absence’ of light which makes the visibility of the world of elements as not possible, is termed as
darkness. Since there are no elements in Brahman, how can there be any darkness?
(We have darkness in the world when the light is absent, and in darkness we cannot see the objects made of
elements. Brahman state is not made of elements; so it has no darkness where it is not seen when the light
is absent.)
7वानभEतः
ु ू काशोs7य केवलं HयोमXपणः योs4तरि7त स तेनैव नाव4येनानभयते ु ू ।
Brahman is just like empty space. The shine of Brahman is its own experience.
What is inside one, can be experienced by that person only; and not by another one.
(What reveals it then? Brahman state is self-revealing. It does not need any outside agency to reveal it.
It alone knows itself. A second person is not there to know it.)
म,तं
ु तमःकाशाpयामयेतदजरं पदं आकाशकोशमेवेदं व` कोशं जगि7थतेः ।
This state is free of both darkness and light; and never deteriorates. It is just a storehouse of emptiness.
Understand it as the storehouse of Jagat-existence (which is emptiness only.)
]बव7य ]बवमNय7य यथा भेदो न क:चन, तथाि7त hSमजगतोन मनागप भ4नता।
There is not the least difference between a Bilva leaf and its inner portion (which is also the leaf only); so
also there is no difference between Brahman and Jagat.
सलला4तयथावी;चमद ृ 4तोघटको यथा, तथा यM जगसता तकथं खामकं भवेत ् ।
भज
ू ला
यपमानीः
ु साकारा4ता समा न सा hSम वाकाशवशदं त7या4त7थं तथैव तत ् ।
त7मा
या9ि,चदाकाशमाकाशादप Eनमलं तद4त7थं ता9गेव जगiछeदाथभागप ।
The wave is inside the silent waters; the pot is inside the formless clay.
Jagat is in Brahman similarly. How can that be empty where Jagat exists?
Example-form given as the (pot in the) clay and (wave in) the water is about objects with forms and so
have an end; and is not similar to Brahman state (in such factors.) Brahman is as expansive as empty space
and formless; so is the Jagat within it. (It is also formless).
Therefore, since the Chit-Aakaasha (Awareness expanse) is more taintless than even the empty expanse of
space, that thing which is known by the word Jagat is also taintless only.
मर\चेर4तयथा तैWoयमते ृ भो,तनु लWयते ;च4माMवं ;चदाकाशे तथा चेयकलां वना ।
The heat inside the ray of the sun cannot be understood unless a person is there to experience it.
The Chinmaatram (pure awareness of the Jagat bereft of the perceiver and perceived) inside the Chit-
expanse cannot be understood without the taint of a perceiver.
(That is why Jagat is the formless state of Brahman only; is with a form as it were for a perceiving mind.)
त7मािiचदAय;चCपं ू चेयDर,तं तदामEन जगता ता9गेवेयं ता9>माMामतावशात ्
Xपालोकमन7कारा7त4मया एव नेतरयथाि7थतमतो व:वं सषAतं ु ु तयु मेव वा ।
Therefore, though it is known as Chit (awareness), it is not even awareness.
(Such words like Chit are for explanation purpose only; and that state is beyond description.)
Jagat state stays as its essence without any perceived as the awareness state only.
Since that alone is there as the purest state of awareness only, (as just some essence of knowing), the
images that are understood by the senses and the mind stay as that only; nothing else is there.
As it exists as the Brahman essence, the perceived world is in the sleep state or it is in the transcendental
state as the Brahman only.
(Where is the world in Brahman? It is as Brahman alone as its essence.
Brahman is the essence of Jagat; Jagat is the essence of the Brahman.
Jagat is Brahman alone and stays as Brahman only, as purest of pure awareness.)
तेन योगी सषAतामा
ु ु Hयवहायप शा4तधीः आ7ते hSम Eनराभासं सवभासरसम
गकः ु ु ।
Therefore, a Knower who has realized the Brahman state is asleep in essence; and though engaged in the
world affairs stays with a quiet mind without getting affected by any appearance of the perceived; and is
the casket which holds all the appearances.
(When a yogi in the Knowledge path realizes the Brahman state, he does not become again the tri-world as
Rama stated. Brahman state is a sleep-state of all perceptions. No Jagat is there at all. It is a container for
all the perceived; but since there is no perceiver, nothing gets perceived.
 9

The Yogi stays silent within, as if the entire perceived is asleep within him as his essence. The Yogi stays as
formless Brahman only; quiet and as pure awareness.)
आकाDरcण यथा सौFये ि7थता7तोये महोमयः, अनाकतौ ृ तथा व:वं ि7थतं तस9शं परे ।
Huge waves with forms stay inside the calm waters of the ocean which has a form, like the waters only; so
also the world stays in the formless Supreme like that only (as the supreme).
पणा
ू पण?
ू सरEत यतपण? ू EनराकEतृ , hSमणो व:वमाभातं त` 7वाथ? ववb_तम ् ।
Completeness (Jagat) that spreads out from completeness (Brahman) is completeness (Brahman) only and
is formless. (Completeness means, there is no change, no deterioration, no devolving nature, no lack of
anything, no form, no taint; as opposed to Jeeva-Jagat which is an imagination of incompleteness.)
From the formless Brahman the world shines forth; it carries the same want of completeness.
(Therefore the incompleteness-state of Jeeva has to realize the completeness.)
पण
ू पण?
ू सरEत संि7थतं पण ू मेव तत ्, अतो व:वमनप4नं
ु यiचोप4नं तदे व तत ् ।
Completeness (Jagat) that spreads out from completeness (Brahman) is completeness (Brahman)
only. (Completeness never can be incompleteness; so Jagat is not produced at all.)
Therefore the world is not produced at all; whatever is produced (as Jagat) is that completeness only.
(Brahman never splits as Brahman and Jagat or as the unmanifest and the manifest.
Jagat is also Brahman only.
Brahman is completeness; never is in want of any second thing.
What is seen as the world is also completeness only.
Brahman is formless; Jagat is also formless.
Brahman and Jagat are synonymous words. How can it produce itself as another?)
चेयासंभवत7ति7म4यदे का जगदथता आ7वादकासंभवतो मर\चे कैव तीWणता ।
There is no perceived in that state; therefore there is one single essence as the Jagat (which is Brahman).
When there is no one to experience, how can there be heat in the rays?
(There is no perceiver in the Brahman state to see the Jagat; so how can a realized person become the tri-
world, when there is no world at all?)
सयेवेयमसयैव ;चतचेयादता परे , तrावाEत]बFब7य Eत]बFबाहता कतः ु ।
Perceiving mind and the perceived are unreal; yet shine as real because of being the essence of Reality.
When the reflection is made of mirror-ness only, how can it be a reflection (separate from the
mirror)? (Reflection is also mirror only.)
परमाणोरप परं तदणीयो Sयणीयसः श`ं ु सWमं
ू परं शा4तं तदाकाशोदरादप ।
That state is more supreme than the supreme atom, tinier than the tiniest; is purer, subtler, supreme, and
quieter than the inside of the empty space even.
द,काला
यनविiछ4नXपवादEतव7ततं ृ तदान
य4तमाभासं भासनीयवविजतम ् ।
Since it is undivided by space and time, it spreads out exceedingly; is without beginning or end; and though
shining forth as the perceived is without any shine of anything as perceived (like a mirror only is the
reflection).
;चCपानदयादे
ू ु व तM ना7येव जीवता, कथं 7यािiचतताकारा वासनाऽEनलXपणी ।
;चCपानदयादे
ू ु व तM ना7येव जीवता, न ब`ता ु ;चतता वा नेि4Cयवं न वासना ।
As there is no perceiving consciousness, there is no Jeeva-ness at all in Brahman.
How can there be a form of the mind-state (functioning as a Jeeva) as a Vaasanaa form supported by
Praana? As there is no perceiving consciousness, there is no Jeeva-ness at all in Brahman.
There is no intellect-state, no mental process, no sense perception, and no Vaasanaa.
एवमथं महारFभपूणम  Aयजरं पदं , अ7मl9sया ि7थतं शा4तं श4यमाकाशतो
ू s;धकम ् ।
In this manner, though it is complete with all potentialities with infinite possibilities, it is a state which
never deteriorates (into Jagat state).
In our vision that state is quiescent and emptier than the empty sky.
 10

NATURE OF BRAHMAN STATE AS A REALIZED STATE

रामोवाच परमाथ7य कं Xपं त7यान4द;चदाकते ृ ः पनरे

ु त4ममाचWव Eनपणं ु बोधव`येृ ।
Rama spoke: What is the nature of that Supreme Reality which is of the nature of blissful Awareness?
Again explain it accurately for my better understanding.
वसटोवाच महालयसFपतौ सवकारणकारणं शयते तपरं hSम तददं वoयते शण ृ ु।
Vasishta spoke: At the time if the great dissolution, only the Cause of all causes remains. That is the
Supreme Brahman. I will describe that; Listen. (Great Dissolution is the state of a Realized Yogi, who has
destroyed the perceived by the simple process of Vichaara.)
नाशEयवा 7वमामानं मनसो वितसं ृ _ये, सCपंू यदनाGयेयं तCपं ू त7य व7तन ु ः।
नाि7त 9:यं जगgृटा 9:याभावाि
वल\नवत ्, भातीEत भासनं य7यातCपं ू त7य व7तनः
ु ।
When the vibrations of the mind have been dissolved after destroying one’s own limited individuality,
‘whatever state remains of that ‘Reality’ which is beyond description, is the ‘state’ of that Reality.
(Mind is completely dead; no Vaasanaas; no attachments; no delusions; no ego; no reality in the
perceived; this is the state of the Realized Knower.
What is left back as the silent state of only the Knowledge-awareness is the state of Reality for a Yogi.)
There is no perceived; there is no perceiver of a Jagat.
Since the perceived is absent (as a real solid structure), the perceiver has dissolved off as if.
There is only the shine that shines as it is. That is the ‘state’ of that Reality.
(For the perceived to be a real experience, the perceiver should be connected to it as a mind with a
Vaasanaa. Both prove the reality of each other as in the case of the ignorant.
Whereas, in the realized Yogi, he sees no perceived, but is aware of the Bodha (information) only.
There is no Vaasanaa, no perceiver with an active mind producing the panorama of the world.
Mind is just information-store for him.
He does not have any ego or any identity with a body.
There is no ‘I’ at all even as a vague trace. It has dissolved off.
There is only the pure awareness of Knowledge.
He is in the mirror-state and not the reflection state.
He is as it is, the Reality state which shines as the essence of all information called Jagat.)
;चतेजtव7वभावाया यदचेयो4मखं ु वपःु, ;च4माMं वमलं शा4तं तCपं ू परमामनः ।
अ>गलTनेsप वातादौ 7पशा
यनभवं ु वना, जीवत:चेतसो Xपं यत
वै परमामनः ।
Jeeva is a perceiver bound to the perceived; and this is the nature of Chit as a Jeeva.
When this Jeeva-nature is without the perceived, then the Jeeva loses its perceiving nature and stays as the
pure awareness only as a form of Knowledge; is without the taint of the reality of the perceived and is in
complete silent state where the perceived makes no disturbance at all.
That is the nature of Paramaatman (as the realized state).
Even if wind and other sense perceptions give him the feeling of touch when they contact his body, he does
not feel the touch-experience (like an ignorant man identified with the body). (He just is aware that
something touches something and witnesses the information; and does not feel that he has a body and he is
touched by the wind or other sense objects.)
That is the nature of Paramaatman (as the realized state) where one is in the Jeeva-level seeing the world
through a pure mind.
अ7वAनाया अन4ताया अजडाया मनःि7थतेः यCपं ू ;चरEनCाया7ततदानघ शयते ।
Hey Anagha (taintless one)! What is left over after the dissolution of the perceived in the realized state is
like some prolonged sleep state experienced by the mind, which is endless, is without any dream of the
world, which is not senseless like the ordinary sleep, but is fully alert and conscious.
य
HयोFनो kदयं य
वा शलायाः पवन7य च त7याचेय7य ;च
HयोFन7तCपं ू परमामनः ।
That is the nature of Paramaatman (as the realized state) which is the pure awareness state of knowledge,
where the reality of the perceived is non-existent. It is like as if it is the essence of the empty space; or the
innermost nature of a dense rock; or the innermost state of wind which is still.
 11

अचेय7यामन7क7य जीवतो या 7वभावतः 7याि7थEतः सा परा शा4ता सता त7या

यव7तनः ु ।
Suppose a Jeeva has no perceived as his counterpart, and has no mind which produces the disturbance of
the perceived, that state of such a Jeeva’s natural state is the state of the Supreme which is beyond the level
of the perceived, which is tranquil and which is pure Reality of existence.
;चकाश7य य4मNयं काश7याप 7व7य वा, दशन7य च य4मNयं तCपं ू hSमणो वदःु ।
The shine, which is in the center of the perceiving consciousness, or one’s own awareness, or which is in
the center of perceiving state, is the state of Brahman.
(Here the center means the innermost subtle essence. Chit shines as the entire world. It shines as oneself
and one’s experiences also as a Jeeva. It is the awareness state that bridges the perceiver with the
perceived. If you can be rid of all the particularities and divisions, names and forms, and stay as that
awareness which forms the essence of the world, oneself, and the single perceiving state; that is the state of
pure awareness bereft of all the perceived. That is the Brahman state. A Yogi of the highest state
experiences that state at all times, with body or without body.)
वेदन7य काश7य 9:य7य तमस7तथा, वेदनं यदना
य4तं तCपं ू परमामनः ।
The awareness, or knowing of the light which reveals the perceived, and also the darkness which covers the
perceived, that awareness which is without beginning or end is the state of Paramaatman.
(Whatever you see as present in the light, and absent in the darkness, is because you know it, understand it
and are aware of it. These perceived patterns flow across the awareness which is always there. The
perceived patterns come and go; appear and disappear; but the awareness is the same changeless
beginning less endless state. It is always as it is whether there is the perceived or not.)
यतो जगददेु तीव EनयानदतXAयप
ु वभ4नवदवाभ4नं तCपं ू परमाथकम ् ।
The state of Paramaatman is such that it is as if the Jagat rises from it, though it never rises at all; it is as if
separate from the Jagat; yet not separate.
(Jagat is actually non-existent and never rises from the Supreme state as a separate phenomenon.
Yet, in the ignorant level, it rises with a beginning and end as it were.)
Hयवहारपर7याप यपाषाणवदासनं, अHयोFन एव Hयोमवं तCपं ू परमामनः ।
Though engaged in the activities of the world, a Knower stays like the inner state of rock alone; unaffected,
and non-perceiving. Though not spread out as any expanse, it is spread out as the empty expanse (named
Jagat). Such is the state of Paramaatman.
वे
यवेदनावेतृ वXपMयमदं परः ु यMोदे य7तमायाEत ततपरमदल ु भम ् ।
At every moment, the tri-fold process of the perceiver, perceived and perceiving rises and falls from that
state as directly experienced by all Jeevas; yet it is never grasped.
वे
यवेदनवेतवंृ यMेदं Eत]बFबEत अब
Nयादौ
ु महादशn तCपं ू परमं 7मतम ृ ्।
The tri-fold process of the perceiver, perceived and perceiving, reflects in that state which is the supreme
mirror bereft of the thinking faculty, and is known as the state of Paramaatman.
मनः 7वAनेि4Cयैमु,  तं यCपं
ू 7या4महा;चतेः ज>गमे 7थावरे वाप तसवा4तेऽवशयते ।
That state of the Supreme awareness which is free of the mind, senses and the dream of the perceived, in
the animals and plant-life, is left back when everything is gone (for a Yogi in the highest state of
Knowledge).
7थावराणां ह यCपं ू तiचे
बोधमयं भवेमनोब
NयादEनम
ु ु,तं तपरे णोपमीयते ।
If the plant-life were conscious only, without the mind, intellect etc, that can be compared to the state of the
Supreme.
hSमाऽकवणहरश^ ु सदाशवाद शा4तौ शवं परममेतदहै कमा7ते ।
सवYपा;धHययवशादवकपXपं चैत4यमाMमयमि4झत ु व:वस>गं ॥
When all the gods like Brahmaa, Sun, Vishnu, Hara, Indra, and Shiva have been absorbed, the Supreme
auspiciousness alone exists here. It is without perturbations because all the faults have been destroyed; it is
pure awareness alone; it is rid of the contact of the world.
(This is the state of the Supreme Knower in whom all division of gods, humans etc are dissolved off and he
stays without the disturbance of the perceived even when engaged in the world-activities, and is completely
unaffected by the contact of the world.)
 12

LIBERATION IS NEVER POSSIBLE

रामोवाच इथं Xपमदं 9:यं जग4ना7तीEत भासरंु , महालयसFाAतौ भो hSम4,वेव गiछEत ।

Rama spoke: Brahman! Where does this Jagat which is shining in this manner as solid and perceived as
real, go off at the time of great dissolution (in the mind of the realized Yogi) and become non-existent?
वसटोवाच कत ु आयाEत कm9Tवा व4NयापMः ु ,व गiछEत, ,व याEत कत ु आयाEत वद वा Hयोमकाननम ् ।
Vasishta spoke: From where and in what way does the barren woman’s son come and where does he go?
Tell me, from where does the forest imagined in the sky come or where does it go?
रामोवाच व4NयापMो ु Hयोमवनं नैवाि7त न भवयEत, कm9शी 9:यता त7य कm9शी त7य नाि7तता ।
Rama spoke: The barren woman’s son and the forest imagined in the sky never exist at all; and never can
exist. In what way can it exist as the perceived, and in what way can it disappear?
वसटोवाच व4NयापMHयोमवने
ु यथा न 7तः कदाचन, जगदा
यcखलं 9:यं तथा नाि7त कदाचन ।
न चोप4नं न च Nवंस यिकलादौ न व
यते , उपितः कm9शी त7य नाशशeद7य का कथा ।
Vasishta spoke: Like the barren woman’s son and the forest in the sky do not ever exist, this perceived also
has no existence whatsoever. That which ‘never was there in the beginning’ cannot be produced or
destroyed. How can that which ‘never has existence’ get created? What meaning does the word
‘destruction’ have in such a case?
रामोवाच व4NयापMनभोव_कपना
ु ृ तावदि7त ह, सा यथा नाशज4माxया तथैवेदं न कं भवेत ् ।
Rama spoke: The barren woman’s son and the forest in the sky do exist as some form of imagined
concepts. So why can’t this world also exist in a similar manner as an imagined concept that begins and
ends?
वसटोवाच तय7यातलदः7थ7य
ु ु ु कल तोलनं, Eनर4वया यथैवोि,तजगसता तथैव ह ।
Vasishta spoke: Comparison is made only when two things are different. Only one particular aspect of
similarity is to be taken into account. World has no existence like an imagined forest in the sky or a barren
woman’s son. Other things in the comparison have to be ignored in this context.
यथा सौवणकटके 9:यमानमदं 7फटं ु कटकवं तु नैवाि7त जगवं न तथा परे ।
When you see a golden bracelet, what you see is only the gold; the bracelet is just a conception of the mind;
so is the state of the world in the Supreme.
REALITY STATE OF BRAHMAN AND JAGAT ARE NOT DIFFERENT
आकाशे च यथा नाि7त श4यवं
ू HयEतरे कव=जगवं hSमcण तथा ना7येवाAयपलिeधम
ु त् ।
क=जला4न यथा काoय? शैयं च न यथा हमापथ
ृ गेवं भवेब`ं
ु जग4नाि7त परे पदे ।
यथा शैयं न शशनो न हमा
HयEतDरiयते, hSमणो न तथा सगY व
यते HयEतरे कवान ् ।
मBन
यां यथा तोयं ि
वतीये4दौ यथे4दता ु ना7येवेह जग4नाम 9टमAयमलामEन ।
Emptiness of the sky does not exist separately from it. The state of the world also does not exist in
Brahman as a separate object of perception.
Like the blackness does not exist separately from the collirium, like the cool-ness does not exist separately
from the snow, the world does not exist separately from the Supreme state.
Just like the cool-ness does not differ from the moon or the snow, the perceived phenomenon of the world
does not exist differently from the Brahman.
The water in the mirage-river, or the moon-ness in the two moons does not exist at all; so also, the world
here also does not exist though seen as existing in the Aatman (in one’s perceiving awareness.)
REALITY IS CAUSELESS
आदावेव ह य4नाि7त कारणासंभवा7वयं वतमानेsप त4नाि7त नाशः 7यातM कm9शः ।
A thing (like Jagat) which never existed in the beginning cannot have a cause. It does not exist at present
also. How can it be destroyed?
,वासंभवrतजाू @यं प)Hयादे
ृ जडव7तनःु कारणं भवतंु श,तं iछायाया:चातपो यथा ।
How can ‘that which is not inert like the elements’ (Brahman-state), be the cause of the objects made of
elements like earth etc (since cause and effect must be similar in character like the clay and the clay-pot)?
How can the sun be defined as the cause for the shadow (when both are of different characters)?
 13

कारणाभावतः काय? नेदं तिकOचनोदतं यतकारणमेवाि7त तदे वेथमवि7थतम ् ।

Due to the absence of the cause, no effect ever rises here. (This world (Jagat) is also causeless.)
If the indescribable Reality alone is to be the cause, then, that alone exists as this perceived, in this manner.
ABSENCE OF KNOWLEDGE IS THE CAUSE OF THE PERCEIVED
अyानमेव यrाEत संवदाभासमेव तत ्, य=जगgृ:यते 7वAने संवकचनमेव तत ् ।
संवकचनमेवा4तयथा 7वAने जग
3मः, सगादौ hSमcण तथा जगकचनमाततम ् ।
If it is ignorance (no-Knowledge state) that shines like this, then even that is the shine of the awareness
only. (There cannot exist, two separate things as Brahman-state and Jagat-state.)
The world seen in a dream is the shine of awareness only (even if it is proved unreal at the waking state.)
The shine of awareness within alone is the world-illusion experienced in the Svapna state; the creation etc
with all its factors is the spread out form of Jagat in Brahman itself.
ं
यददं 9:यते क;चसदै वामEन संि7थतं, ना7तमेEत न चोदे Eत जगिकं;चकदाचन ।
Whatever is seen here as the world is, always there in the essence of awareness (Aatman).
The phenomenon named Jagat does not set or rise in the least ever.
यथा Cववं सललं 7प4दनं पवनो यथा, यथा काश आभासो hSमैव ]Mजगतथा ।
Liquidity is water; movement is wind; light is vision; Brahman is the tri-world.
यथा परमवा7ते
ु s4ति:चदे व 7वAनसंवदः तथा जगदवाभाEत 7वामैव परमामEन ।
The dreaming consciousness alone shines like the city in the dream inside the mind.
So also, the essence of awareness within (Aatman) alone shines like the world in the Supreme Aatman.
(Aatman and Paramaatman are the same; like the sunlight coming through a window (mind) (as Aatman)
and the sunlight which is everywhere (as Brahman.)
रामोवाच एवं चेतकथं hSम4सघनययं ु वद इदं 9:यवषं जातमस7वAनानभEतव ु ू त् ।
Rama spoke: If it is so, hey Brahman, tell me how the dense state of dissolved concepts (as the unmanifest
potential state of Brahman) turns into this poisonous perception similar to the false experience of a dream?
(If the unmanifest is alone there, why it appears as the manifest world?)
PERCEIVER WITH THE PERCEIVED IS A NEVER ENDING STATE
सEत 9:ये कल Cटा सEत CटDर 9:यता, एकसवे
वयोब4धो मि,तरे ु क_ये
वयोः ।
If the perceived exists really, then the perceiver also exists.
If the perceiver exists, the perceived also exists. (Each is the complementary portion of the other).
Even if one remains, the other is bound to be there as connected to it.
Even if one is gone, then both must be gone.
अय4तासंभवो याव
ब`ो ु 9:य7य न _यः ताव
CटDर 9:य7य न संभवEत मो_धीः ।
Since the perceiver/Seer (as Chit-awareness) can never cease to exist, the Seen (the perceived) cannot be
destroyed. Therefore, the Seer of the Seen can never ever be liberated!
(Perceiver will always exist bound by the chains of the perceived.)
9:यं चेसFभवयादौ प:चा_यमपालभे ु त ् तg:य7मरणानथXपो ब4धो न शाFयEत ।
(And also) if the Seen had a beginning, it could have an end later.
(But you are saying that the seen is beginning less.)
Therefore, the bondage left back as the memory of the seen that is harmful cannot ever subside.
(It will always be there as the inner essence of Brahman.)
यM ,वचन सं7थ7य 7वादश7येव ;च
गतेः Eत]बFबो लगयेव सव7मEतमयो ृ Sयलम ् ।
Like the mirror which reflects whatever is there, the Chit will be reflecting images; since it will be of the
nature of the residual memories only.
आदावेव ह नोप4नं 9:यं ना7येव चे7वयं Cz9:य7वभाववातसंभवEत म,तता ु ।
Since the Seen is the very nature of the Seer, and only if the Seen was not produced in the beginning and
not there at all as a true existence, will the liberation ever become possible (otherwise not.)
त7मादसंभव4म,ते ु मम  ोसाय यि,तभः
ु अय4तासंभवो यावकथयामवदां वर ।
Therefore, I believe that the liberation is not possible at all.
Hey best of the Self-realized! Prove to me with proper reason that the perceived is non-existent for sure.
 14

वसटोवाच असदे व सदा भाEत जगसवामकं यथा शoवहं

ृ कथया राम द\घया कथयाम ते ।
Hयवसायकथावा,यैयावतMानव ु cणत,ं न वाFयEत ते तावि
dद पांसुयथा kदे ।
Vasishta spoke: The unreality alone always shines as the entire perceived phenomenon of the world.
Rama! I will prove the non-existence of the world to you through a story I will relate to you next, about
how the creation came to be about, listen. Unless I give you the details of the events that happen in the
story, your mind will not feel at peace like a lake filled with sand.
(Doubts will soil the mind, like the sand in the lake waters.)
(I will explain to you as to how the dense state of concepts turns into this horrid worldly existence.)
अय4ताभावम7या7वं जगसग3मि7थतेः ब`ै ु कNयानEनटामा Hयवहारं कDरयस ।
When the existence of the delusion of a created world is realized as non-existent (as real and solid), you
will normally go about the activities of life with your intellect always established in the truth.
भावाभावaहोसग7थलसWमचलाचलाः
ू ू 9श7वां वेधEययि4त न महाCमवेषवः ।
The perceived with the objects with the characters of presence and absence, acceptance and rejection, gross
and subtle, non-moving and moving, will not pierce you like the arrows thrown at the great mountain.
स एषोs7येक एवामा न ि
वतीयाि7त कपना, जगदM यथोप4नं तते वWयाम राघव ।
That single essence alone is there; there cannot be a second one even in imagination.
I will explain to you how the world arose there, Raaghava.
त7मादमाEन सकलाEन वजिFभताEन ृ सोऽपीदम>ग सकलासकलं महामा।
Xपावलोकनमनोमननकाराकारा7पदं 7वयमदे ु Eत वल\यते च ॥
From that (pure essence of awareness) alone, all these shine forth.
Dear Rama! That supremacy alone, which is all the complete and incomplete states, the abode of all forms
and sights, thoughts and ideas of the mind of multifarious varieties, rises and dissolves by itself.

DESCRIPTION OF HOW BRAHMAN SHINES AS THE VISHVAM

(Vasishta tells Rama a story of the creation.

Since Rama wants to know how the dense state of potential experiences turn into solid experiences with
Jeevas, Vasishta divides the instantaneous appearance of world-appearance as a step by step process.)

वसटोवाच
Vasishta spoke

एतमापर7माiछा4तापदापरमपावनायथेदमिथतं ु व:वं तiछणतमया

ृ ू ;धया ।
Listen with complete attention as to how Vishvam, which is like this, emerged out of the Supreme, the
quiescent, supremely sacred state.
(The word ‘sacred’ is used in comparison to the ‘unsacred world-taint’.
Actually since there is no division in Brahman as the pure and impure, these words which refer to the
Brahman as pure and sacred are to be taken in the surface level only; they are just words used by a teacher
to explain the nameless reality.)
(Since Rama wanted a methodical explanation of the world-appearance, Vasishta explains to him the
creation, descending down to his ignorant level; though all this will be disproved later as some placebo
theories only that are offered to the enquiring mind.)
सषAतं
ु ु 7वAनवrाEत hSमैव सगवसवामकं च त7थानं तM ताव^मं शण ृ ु।
Sushupti state (with dormant Vaasanaas) shines forth as the Svapna (of the perceived.)
(Deep sleep alone shines forth as the dream too in our case.)
Brahman alone is the essence of all; and shines like the created world.
It is the support of all the states of Jeevas (as Svapna, Jaagrat and Sushupti).
Listen I will explain the method involved.
 15

(JEEVA: Every Jeeva is the sleeping state of Reality only, which shines forth as the Jeeva experience.
Jeeva is not an individual with a body; but the entire perceived world experienced by his mind.
Some lingering Vaasanaa shines forth as a field of experience; and that is termed as the living entity that
lives an experience.)
(BRAHMAA: The totality of Vaasanaas of a particular creation is the creation state of one particular
Brahmaa. This Brahmaa is just one tiny shine of the Aakaashaja state mentioned previously.)
(BRAHMAN WHICH IS SUGHANA PRATYAYA:
This totality of Vaasanaa fields is the dense state of Reality (SughanaPratyaya) as mentioned by Rama.
Brahman-state of Reality is all that manifests; yet stays as unmanifest only.)
(SUSHUPTI AND SVAPNA:
Sushupti state (with dormant Vaasanaas) shines forth as the Svapna (of the perceived.)
Brahman alone is the essence of all; and shines like the created world.
It is the support of all the states of Jeevas. Listen I will explain the method involved.)

(JAAGRAT/SVAPNA/SUSHUPTI/TURYAA
Sushupti state means a deep sound sleep where the perceived including one’s own existence in the world as
an individual is forgotten. It is a blank state.
Though Sushupti is a sleep state where the world is absent for a while, the mind is not absent.
Mind is something which can never be quiet for a moment also.
It has to exist as the perceived somehow, in some way.
It then creates its own perceived field as a Svapna state (Dream state).
Svapna also means the sleep state only but yet is the mind in function as the perceived.
The dream experience is real when experienced; yet is proved as unreal when one wakes up to another
perceived world which looks more real and stable.
Waking state is relatively more real than the dream state. Both states are real when getting experienced.
However Svapna’s unreal nature is proved only when compared to the waking state.
Suppose you never wake up?
Then surely you will live in the Svapna world forever with a belief in its reality only.
The so-called waking state is also some sort of mind-function only.
Since we have not woken up from this Jaagrat, we believe in its reality and stay ignorant of the real waking
state (Turyaa).
When compared to the chaotic unconnected experiences of the Svapna-world, this waking state of the
world looks more orderly. However, both the Svapna world and the waking world have one thing in
common; they are made of incorrect information only.
When you wake up to the knowledge that the world of Jaagrat is also a flow of incorrect information only,
then you are in the Turyaa state. Turyaa is the fourth state. It is the state of Knowledge.
The real fact you have to understand is that you do not sleep and dream and wake up inside a solid world;
but your mind alone is in the three states of false information as Jaagrat, Svapna and Sushupti.
The mind rotates through these three states continuously, moving from one state to the other; and this is
known as the Jeeva-ness, a perceiver who experiences these three states.
Jeeva is not a spark of light inside the body as commonly believed; but Jeeva is the ‘entire flow of
perceived fields of a perceiver as the experiences of some Vaasanaa-fulfillments’ (Kshetra and Kshetrajna
of Bhagavad-Gita).
The world you see and the ‘I’ you believe as yourself together get the name of a Jeeva-state.
Jeeva is you and your world together; which differs from person to person.
Jeeva is a perceiver of three states of Jaagrat, Svapna and Sushupti.
Even when there occurs, a continuous flow of these three states, we are able to stand apart from these states
and analyze them as outside of us (This is the Turyaa state).
This Knowledge-part which rises through Vichaara is the Brahman state; ‘that which perceives these three
states; yet is aware of all the three states as outside of itself’.
Brahman is not any flowing information which rises and disappears like the world-knowledge; but it is that
awareness-state which is aware of all these three states as false-Bodha.
That is Brahman-state, the Reality that supports these three states.
Rather, it is the awareness that exists as these three states.
It is a Vaasanaa-less pure state without the mind or intellect or the world.
It exists as the mind and its exhibition of three states of Jeeva-ness. How it happens, I will explain; listen.)
 16

CHIT-GEM
त7यान4तकाशामXप7यान4त;च4मणेः सतामाMकं व:वं यदज[ं 7वभावतः ।
तदामEन 7वयं कि4चiचेयतामव गiछEत अगह ृ \तामकं संवदहं मशनपव ू कम ् ।
That Reality state is a Chin-Mani (awareness gem) which never ends (is beginning less also); and shines
with its endless rays (of the perceived states).
(Imagine the Reality state like the luster of a gem which shines forth with endless rays of Jeevas; but it is
not any solid shining gem; but just exists as pure awareness only.
It just exists as the principle of existence; that alone ‘is’ when nothing is there.)
It is just pure principle of existence only (and does not exist as an entity or object); and exists as the entire
Vishvam, by its very nature. (It gives the nature of reality to the perceived.)
It by itself (from the existence state) attains a perceiving state as it were.
(Existence means something exists which is beyond the description of words and meanings; it is just pure
awareness which knows nothing; not even itself as any object of knowledge.)
It does not know itself as a perceiver yet; and is at the state where the ‘I’ concept has not still formed.
(It is just ready to rise up as a perceived state; but it is not yet aware of a limited nature.)

(PURE STATE OF EXISTENCE:

There is nothing called ‘pure existence’ that you can catch up with, in the Moksha state.
It is the existence quality you see in all the objects.
It is the existence quality you see in the world.
Objects exist because this existence supports them.
Since objects are mind-made sense information only, you can say that the Reality is pure existence.
The statement ‘object exists’ presupposes the existence as the essence of an object.
Objects are just a disturbance in the mind or brain. Objects are not solid or real.
Object is some information produced by the senses and the mind that are working as one.
If this disturbance is made non-existent through reason, then what gets left back?
Just the Reality which is pure existence with no form or name or mind!
Instead of ‘object is’, reality is just the ‘is’.
What is this ‘is’?
It is the awareness, Knowledge-essence or Bodha; that which knows the perceived world of objects!
That is the state of Reality that adds reality to every perceived it shines forth as.
It is like lustrous gem made of luster only.
The gem of Brahman alone shines as the Vishvam; you cannot separate it out as gem and rays.
Rays are there because of the gem and gem is there as the rays.
Sky and emptiness are the same; wind and movement are the same; water and liquidity are the same; gold
and bracelet are the same; gem and the luster are the same; Brahman and Vishvam are the same.
Each Jeeva is a ray of Brahman shining as a mind and its world.
Brahman shines as all the Jeevas as the Knowers of objects.
Brahman is the essence of all Knowledge.
Gem is its luster; Brahman is Vishvam.
Reality shines as the minds and worlds of you, me, all the people, animals, crawling things, walking things,
insects, bacterium, cells, rocks, mud, and whatever is perceived and perceives; from Brahmaa to the inert
living cell.)
 17

HOW DOES IT ALL START?

PURE KNOWLEDGE ESSENCE ONLY

भावनामाथकलनै क?;चदहतXपक ू ं आकाशादणु श`ं ु च सवि7म4भाEत बोधनम ् ।
It is a potential state of the perceived with its multifarious varieties (that will unfold as experiences), which
are vaguely present. That state is purer than space and not any expanse of material, or mind or perceiving
consciousness. It shines as the knowledge of all.

KNOWING ONESELF AS THE OBJECT OF KNOWLEDGE

(That pure existence of awareness now knows itself as all the essence of knowledge.)
ततः सा परमा सता सचेत:चेतनो4मखी ं
ु ;च4नामयोTया भवEत क;चलpयतया तथा ।
Then, that ‘Pure Existence principle’, acting as the ‘potential state of cognitions’ deserves the name of
‘Chit’ (perceiving consciousness); for it is with a thinking faculty and is turned towards the perceived, since
it perceives.

(CHIT: This thing which perceives and exists as one and all goes by the name of Chit.
Chit is that which perceives something.
It is a thinking understanding thing.
It is the thinking Brahman.
It is the perceiver Brahman which exits as the perceived also.
It is Knowledge which shines as the knowledge of the perceived.
It is purer than space and is never polluted by any object of knowledge.
It is not a Vaasanaa-filled mind functioning as a tool of perception.
It is Reality existing as the Vishvam.
It is Knowledge, and that which is known through knowing.
Actually there is no swerving of Brahman from its unperturbed state.
Yet we can imagine the methodical steps it took to become the ignorant Jeeva, like analyzing how a wave
appears from the calm ocean.)

DENSE COMPRESSED STATE OF THE PERCEIVED (NOT IN ANY SPACE OR VOLUME)

घनसंवेदना प:चाrावजीवादनामका संभवयातकलना यदोOझEत परमं पदम ् ।
Next occurs the level where there is a dense state of perception of oneself divided as the perceived and the
perceiver, and gets the name of Jeeva (the totality of individual Jeevas); and the Supreme state is forsaken.

(Knowledge alone is. It has no form or beginning.

Knowledge contains the knowledge of itself also.
This self-awareness state of Reality is the perceived world.
This state is the knowledge of all objects of all times and places without end.
This immediately stays as the perceived worlds of countless minds.
This dense state of perception brings in the division of the perceived and the perceiver.
This division concept rises as a Jeeva with his experienced world.)

SAMSAARA
सतैव भावनामाMसारा सFसरणो4मखी ु तदा व7त7वभावे
ु न वनEतटEत
ु ताममाम ् ।
The pure state of Reality which was just existent as awareness only (Sattaa) is of the essence of expanding
as many; and slides towards lower levels (sliding state named Samsaara); and stays as this by its very
nature ( and not by any change in its essence.)

(Actually nothing changed; nothing divided the Reality state.

It was as it is; it is as it is; it will be as it is.
It is just as it is without division and without swerving from its pure state.
Yet, since it is the knowledge essence of all, it exists as the experience of all at all times.
The knowledge appears as if expanded as the perceived with perceivers.
This expanded state of Knowledge is termed as Brahman -the swollen up state).
 18

SHABDA
समन4तरमेत7याः 7वसतोदे Eत श4यता ू शeदादगणबीजं
ु सा भवयदभधाथदा ।
Immediately after this level, one’s own nature rises as emptiness (which can be filled with the perceived),
with the seed of sound (the disturbance in the silence) etc; and that rises as many sounds with meaning
(ready to be those objects).
(Shabda mentioned here is not the sound you hear with the ear; but the disturbance, quiver in the profound
state of pure awareness with the want of objects for experiences.)

(Knowledge of all is Brahman. All means many. ‘Many’ means the division.
Division means shapes which divide each other, like lines drawn on the canvas of emptiness.
Shapes need to be understood as different.
Differences are to be identified as some particularities.
These particularities need to have some coding as reference.
This coding is the sound factor.
The sound rises in a variety of ways with meanings attributed to the sounds.
Emptiness is filled with the concepts of sounds referring to divided shapes.)

AHAMTAA
अहं तोदे Eत तदनु सहै व कालसतया भवयदभदाथन n बीजं मGयजगि7थते
ु ः।
Following this, the ‘I’ ness rises (the main division which supports all other divisions) accompanied by the
sense of change (Kaala) with the never ending flow of future objects with name and form as the ‘concepts’
that act as the seed of the world-existence.

(If sounds are there as object-concepts, then there has to be someone who understands these sounds as his
knowledge. One particular shape with limbs shape takes over as the understanding entity and perceives
other shapes as different from it. It calls itself as ‘I’. This I is always turned towards the divided sense of
objects. It is some shape drawn on emptiness which perceives other shapes drawn on emptiness. This
becomes the seed for the world existence.)

UNREAL AS THE REAL

त7याः श,तेः पराया7तु 7वसंवेदनमाMकं एत=जालमसCपं ू सदवोदे Eत व7फरत
ु ्।
The power of the Supreme principle of existence shines as another, yet as the pure state of awareness only;
and this unreal net-work of perceptions rises as if real.

(There is no division in the state of pure awareness state of Reality.

Awareness is aware of divisions of the perceiver and perceived as the ‘I’ sound and other sounds referring
as objects. Sound (Shabda) is not the sound of noise but the disturbance-knowledge of the Supreme.
Instantly objects appear as experienced for the conscious ‘I’.
The knowledge of the division of conscious and inert rises up as two things; seer and seen.)

MARUT
एवंायािमका संव
बीजं संकपशाcखनः भवयहं कारकण7ततः 7प4दतया मBत ् ।
The seed of consciousness which is like this, with its spreading branches of conceptions, becomes the spark
of Ahamkaara (not the fire spark; but just a feeling of limitation acting as the first subtle atom); and its
vibration rises as Praana. (Praana is not the air; but the concept of touch, which raises the idea of many
objects separated from each other.)

(This state is the seed for the worldly existence; which is ready to grow with endless branches of concepts.
This is where the separateness of oneself as perceiver of an outside world rises in the form of Ahamkaara.
This is the quiver in the silent motionless state of Reality as it were.
This quiver appears the Praana, the power of movement.
This awareness of oneself as a separate entity is not any material thing; but emptiness only.
 19

It is the disturbance in the unperturbed Reality; and rises as the Shabda which gives rise to other
disturbances namely objects with varied shapes and qualities.
This disturbance as ‘I’ is connected to other disturbances as objects; and rises up as words with meanings
and get coded as the sound.
This entire collection of ‘I’ and the world of objects, is known as the Jeeva.
Jeeva becomes multifarious states of beings occupying fourteen worlds.)

(All these shapes with forms become impenetrable to each other through the principle of touch.
The impenetrability is understood as solidity and the shapes move about engaged in their various functions.
The objects get revealed by the touch of light; and become part of the Vaasanaa fields, namely Jeevas.
Sun, fire and other light sources reveal the objects.
Jeeva experiences various tastes in the objects; and is attracted and repulsed by them.
His experiences flow like waters and taste is experienced as belonging to objects.
Differentiation increases with the sense of smell; and the earth as a solid ground of experiences rises as a
stage for experiences.
Jeeva-state rises like this with a world around it as its field of experiences.
The senses produce the qualities of objects and Jeeva acts as a mind and perceives a world as conceived by
him, forced by Vaasanaas.
The elements mix up in various combinations and fill the world with objects like bubbles covering the
ocean.
These objects are not real solid objects, but are just forms of conceptions only.
(Emptiness alone shines as the objects made of conceptions.)

(This is how the world appears from the awareness-state of Reality.

For how long?
Instantaneously; since Reality is without any time.
Where?
Since the Reality is not located in space, Jagat exists as the nature of awareness as the Reality itself; and is
nowhere.
Worlds keep appearing and disappearing; yet the worlds are non-existent except as the conceptions of
Knowledge.
Like countless dust motes dancing in the sunlight, worlds dance in the light of Chit, in its awareness state.
Jagat is made of objects; objects are caused by five elements; elements rise from their subtle essences; and
these essences rise from the Brahman-Reality.
Brahman Reality alone, exists as all this.)

KHAM
;चदहं तावती Hयोमशeदत4माMभावना7वतो घनीभय ू शनैः खत4माMं भवयलम ् ।
Chit with the concept of ‘I’ (separateness) is now just the essence of emptiness filled with the principle of
Shabda; this becomes dense and gradually becomes the space which contains sound as the names of
objects. (Name is not any language-thing, but the idea of differentiation about objects.)

(Chit, the self-aware state of Reality is now on the path of duality as oneself and the world.
It is just emptiness which exists as the Knowledge of divisions namely Shabda.
Shabda needs a place to reveal itself; and so emptiness concept rises forth ready to fill with objects.)
SHABDA
भावनामाथXपं त
बीजं शeदौघशाcखनः पदवा,यमाणाGयं वेदव4दं
ृ वलासतम ् ।
त7माददेु यcखला जगi{|ः परमामनः शeदौघEनमताथJघपDरणामवसाDरणः ।
This concept of differentiation (Shabda) is the seed for the future objects and rises as hosts of names
branching out as many. It manifests as words, sentences, and various types of knowledge forms.
From that Supreme essence rises the entire grandeur of the Jagat spreading out as changing forms of hosts
of objects made by the hosts of sounds (like dividing the division-less ocean as foam, wave, water,
whirlpool etc, through words.)
 20

JEEVA
;चदे यं पDरवारा सा जीवशeदे न क)यते भावशeदाथजालेन बीजं Xपौघशाcखनः ।
Chit the awareness principle is now with such a family of hosts of perceived objects, and is known by the
name of Jeeva; and is the seed for the future objects which branch out as various shapes.
(It is the totality Jeeva as the Brahmaa and the individual Jeevas also as his essence.)

BRAHMAANDA
चतद
ु शवधं भतजालमावलता4तरं
ू जग=जठरगतJघं सDरयEत वै ततः।
Then, the fourteen types of beings fill up the inside and spread out in the hollow of the Jagat-belly
(Brahmaanda).

SPARSHA
असंाAताभधाचारा ;च=जवा7फर
वपः
ु ु सा चैव 7पशतमाMं भावनाrवEत _णात ् ।
पवन7क4धव7तारं बीजं 7पशJघशाcखनः सवभत ^या7प4द7त7मासDरयEत
ू ।
Still with no particular action as such, Chit spreads herself fast and instantly becomes the ‘essence of touch’
by conceiving. Spreading out as various branches of the winds (Seven types of air-currents) and acting as
the seed for the hosts of extending touch sensations, it becomes the seed for the ‘vibration of action’ of all
the beings endowed with life.

TEJAS
तMैव ;चि
वलासेन काशोऽनभवाrवे
ु त ् तेज7त4माMकं ततु भवयदभधाथकम ् ।
तसया
ू िTनवजFभाृ दबीजमालोकशाcखनः त7माCपवभे ू देन संसारः सDरयEत ।
By the play of this perceiving awareness called Chit, light (revealing senses of objects and not the physical
light) is experienced. That contains the essence of fire (not the wood-fire, but the Vaasanaa-fire) and gives
rise to future objects. That becomes the seed for the sun, fire and other light sources branching out as many
sights; and the perceived world spreads out as various forms.
RASA
भावयं7तनतामे
ु व रस7क4ध इवाFभसः 7वदनं त7य स>घ7य रसत4माMमiयते
ु ।
भाववाDरवलसामा त
बीजं रसशाcखनः अ4यो4य7वदने त7मासंसारः सDरयEत ।
Conceiving a form like the water filling up a stem to become its essence, it becomes fit to be called the
subtle essence of taste and it gives the sense of taste (when in contact with an object).
(Rasa means the essence in anything.)
It becomes the seed branching out into multifarious tastes and the world-flow extends by tasting each other.
(Taste means the sense of likes and dislikes we have for objects and people.)

ROOPA AND GANDHA

भवयCपसं
ू कपनामासौ कपनामकः संकपामगणै ु ग4 धत4माMं प:यEत ।
This Chit of the nature of conception now conceives the shapes endowed with their own unique qualities
and perceives the subtle essence of smell.
JEEVA BECOMES THE CENTRAL ESSENCE OF HIS PERCEIVED PATTERNS
भावभगोलकवे
ू न बीजमाकEतशाcखनः
ृ सवाधारामन7त7मासंसारः सDरयEत ।
Acting as the seed for multifarious extension of shapes, it conceives a world surrounding the Jeeva-state;
mind rises as the support of all; and the world keep expanding more and more.
SUBTLE ELEMENTS
;चता वभाHयमानाEन त4माMाcण पर7परं 7वयं पDरणता4य4तरFबनीव
ु Eनर4तरम ् ।
तथैताEन वमाcण वव,ताEन पनय
ु था न श`ा4यपलpय4ते
ु ु सवनाशा4तमेव ह ।
 21

The subtle essences of elements thus conceived by the Chit react with each other in various ways and fill up
the universe like bubbles moving inside the water. Mixing up in countless ways, separating in various ways
they never remain pure (deteriorate more and more) till everything perishes.
OBJECTS MADE OF ELEMENTS
संवितमाMXपाcण ि7थताEन गगनोदरे भवि4त वटजालाEन यथा बीजकणा4तरे ।
Countless fig trees remain dormant inside the tiny cell of the seed; so do these objects made of elements
remain in the emptiness of awareness as mere conceptions.

सवं पDरप:यि4त शतशाखं 7फरि4त

ु च परमाoव4तरे भाि4त _णाकपीभवि4त च,
ववतमेव धावि4त EनववताEन सि4त च ;च
वे;धताEन सवाcण _णािपoडीभवि4त च,
त4माMगणमेत7यासा संकपामका ;चEतः वेदनाMसरे oवाभमनाकारै व प:यEत ।
These subtle essences of elements cause many objects to appear and they branch out in hundreds of ways.
They shine inside the supreme subtle atom (of awareness) and stay for a long span of time (Kalpa) within a
second. (It is all instantaneous from beginning to end.)
(How? Remove all the numbers that denote space and time; remove all the qualities and superimpositions
of differences; everything exists as one only as the undivided existence state.)
They keep rolling continuously (as creations); stay without rolling also (nothing is happening also).
Conceived by the Chit they become solidified in a second.
The Chit which conceives all this sees them staying as the formless (undivided), like the dust particles
(TrasaRenu) dancing in the sunlight.

SUPREME SUBTLE SEED

बीजं जगसु ननु पOचकमाMमेव बीजं पराHयवहति7थEतशि,तरा
या ।
बीजं तदे व भवतीEत सदानभतं ु ू ;च4माMमेवमजमा
यमतो जगi{|ः ॥
Five essences of elements act as the seed for this changing state called the Jagat; the seed for that again is
the unsurpassable power of the Brahman. That Supreme alone is the seed is a fact experienced always, as
the awareness alone. It is causeless and the first cause of all. That is how the grandeur of world rises.

BRAHMAN AND JAGAT

परमे hSमcण 7फारे समे राम समि7थते अनप4ननभ7ते
ु ज7तमःसता ;चदामEन,
पव?
ू चेयवकलनं सत:चेयांशचेतनात ्, उदे Eत ;चतकलनं ;चEतशि,तवचेतनात ् ।
Rama! The Supreme state of Brahman is extensive (enough to contain countless perceived states); is equal
(without any change); stays as the changeless support of equal-ness and unequal-ness of the world-state.
From this principle of Reality which has the essence of the perceived (as potential states), the disturbance
of the perceived rises forth. From the natural state of awareness which is its power of perceiving, the
disturbance of the perceiver state rises forth.
(There is no actual rising forth or setting in Para Brahman. It is changeless.
Its natural state is to be the essence of the perceiver and perceived. That state alone exists as the worldly
existence of the countless perceivers and the perceived objects stuck in time and place limitations.
It is equal to a dream state, where the essence of the mind rises forth as the various perceived objects
inside a dream world. Nothing happens or changes; but yet it is as if the change has occurred and one is
seeing a world outside of oneself.)
ततो जीववकलनं चेयसंयोगचेतनात ् ततोऽहं भावकलनं चेयैकपरतावशात ् ।
ततो ब`व
ु कलनमह4तापDरणामतः एतदे व मन7तादशeदत4माMकादमत ् ।
Then rises forth the disturbance named Jeeva-state which is a union of the perceived and perceiver states;
then rises the disturbed state of ‘I’ ness which is concept of oneself as inside and outside, and it is
completely absorbed in the reality as the perceived (and knows not its true essence.)
This is accompanied by the deciding faculty (which understands the perceived and develops a world-view
of its own capacity based on the ignorance/learning level). This state alone appears as the mind-field (of
Vaasanaas) with the subtle elements appearing as the objects of perception.
 22

उiछनाद4यत4माM
ू भावनोrतXपणः
ू अयमथं महागुमो जगदादवलो,यते ।
The Jeeva-state (the perceiver stuck to the perceived as a Vaasanaa process only) bloats up as physical
body made of elements by the contact of other objects which are made of the subtle essences of elements.
In this manner the huge cluster of the Jagat-state is perceived (as the entwined structure of perceiving
processes.)

(To touch any object, you need to have the skin which understands touch; to see you must have eyes which
can perceive images; and so on. Each sense-object which is a disturbance in the unperturbed Reality-state
needs a counter-disturbance as a perceiver-state to exist. This necessitates a physical body to contact
physical objects.
A Jeeva exists as the disconnected states of perceiver perceiving objects, again and again without a break.
For example, a rose perceiver and a jasmine perceiver are separate processes which get connected by the
mind as memory and there rises an illusion of a single Jeeva perceiving two flowers. So it is with the entire
life of Jeeva. Jeeva is nothing but a chain of perceiving states connected by the memory factor.)

EVERYTHING IS INSTANTANEOUS
झटयेवं ^मेणेEत 7वAने परमवाकतं
ु ृ महाकाशमहाटHयामrयोrय
ु ू ू न:यEत ।
जगकरOजकOजानांु ं
बीजमेतदवापजं नापे_ते क;चदप b_Eतवायनलादकम ् ।
(All this does not happen through step by step process; or through a time-span.
Reality exists as the perceived as it is. The world is instantly there like a dream seen when asleep.)
Instantly it appears like a city in the dream, in the great forest of the infinite space of Chit, raising again and
again and perishing again and again.
For the overgrown clusters of Karanja trees of Jagat, this is the seed which is never sown; it does not
require the elements earth, water, fire etc at all.

FIVE ELEMENTS
एतिiचदामकं प:चाि
कलोHयाद कDरयEत 7वं 7वAनवपरमव ु ;च4माMकवमेव यत ्
This is of the essence of awareness only; and makes the elements like earth come into being later.
(What we experience as any world is just a concept in the awareness state of Reality; like a wave in the
ocean. That concept exists as real experience for us.)
A person, who experiences a dream, makes the dream word (in the dream-state) through his own
conceptions. (Which dream world objects are solid and real or made of elements? They are just the
conceptions in the mind appearing as a real world experience. So it is with this waking world also which is
made of the conceptions of the Viraat-mind Brahmaa, the huge Vaasanaa-state of creation.)
This world is also of the essence of awareness alone.
जगदा
य>करं ु यM तM7थमप मOचEत ु जगतः पOचकं बीजं पOचक7य ;चदHयया ।
Wherever and whenever (as any time and place), it sprouts as the Jagat for any Jeeva.
The five-fold essence (of elements) is the seed for the Jagat.
The unchanging Chit is the seed for the five-fold essence.
(There is nothing that grows out of the seed to yield a fruit.)
य
बीजं त
फलं व` त7मा
hSममयं जगत ् एवमेष महाकाशे सगादौ पOचको गणः ।
That which is referred to as the seed alone is the fruit also.
(Seed itself exists as the fruit, without any transformation or change.)
Understand therefore that this Jagat is made of Brahman (Reality) alone.
In this manner alone, the worlds made of the group of five elements exist in the Supreme space of
awareness.

PHYSICAL FORM IS NOT REAL

;चiछ,या 7वा>गभतामा
ू किपतोऽि7त न वा7तवः,
अनेनोiछनतामे
ू य यदपीदं वत4यते तदAयाकाशXपामकपनामEन स4मयं,
,व;च4न नाम तिस`ं यदस`ेन साNयते । 7वXपं यि
वकपाम कथं तसयतामयात ् ।
 23

This form with limbs that belong to one (physical body) is conceived by the power of Chit; and is not real.
(It is also part of the perceived.)
This body made of elements extends (as if outside, as in a dream) and moves about.
It is actually emptiness only that rises through conception and appears real.
Nothing ever is real that is achieved by an unreal thing. (All the actions of the unreal body also are also not
real, except as the continuous flow of experiences unfolded by Vaasanaas.)
If one’s form is just a product of conception, then how can it be really existent?
अथ चेपOचकं hSम hSमामकतया ;धया तपOचकं व` ।
Since everything that is made of elements is to be understood as the essence of Brahman only, then
understand that the body which is made of five elements is also Brahman alone.
यौढो hSमैव ]Mजग^मः यथा 7फरEत ु सगादावेष पOचकसंभवः । तथैवा
येह भतवे ू याEत कारणतां 7वयं ।
The well-established way of the tri-world with its causality process is Brahman alone. It alone shines forth
as the world made of five elements (without any division.)
That is why it itself is referred to as the pre-existing cause (not because it changes into the world as
separate from it like the clay turning into a pot).
ं
एवं न जायते क;च=जातं न लWयते ।
In this manner, there is nothing that is produced; not is anything observed as produced. (Everything is
Brahman as it is, changeless and equal.)
JEEVA STATE IS NOT REAL
7वAनसंकपपरवदससदनभयते
ु ु ू hSमाकाशपराकाशे जीवाकाशवमामEन ।
The expanded state of Jeeva (as a continuous process of the unfolding of Vaasanaa-fields limited by place
and time boundaries) is not real (and is made of mistaken knowledge only), and is experienced as real
(because of the delusion in the supreme state of changeless Reality, that is made of Brahman-space alone
(as the pure untainted awareness).
इEत ;चयवदातामा पHयाद\नामसं
ृ भवात ् ।
Therefore there is no possibility of the existence of elements in the taintless state of awareness (Chit).
इयेष जीवः क;थतो HयोिFन खामा इवोदतः ।
The so-called Jeeva is of the nature of only emptiness rising forth in empty-expanse.

HOW THE EMPTINESS OF JEEVA GETS A BODY

जीवाकाशि7वमं दे हं यथा व4दEत तi~णु ।
Now listen to the explanation of how this empty expanse called Jeeva gets a physical body.
जीवाकाशः7वमेवासौ ति7मं7तु परमे:वरे अणु7तेजःकणो7मीEत 7वयं चेतEत ;च4तया
यतदे वोiछू4यभावं भावययामनाFबरे असदे व सदाकारं संकपे4दन
ु यथा सन ्
तमेव भावयन ् Cट9:यXपतया
ृ ि7थतः ।
The empty expanse of the Jeeva-state thinks by itself that it is just a limited tiny form like a spark of the
fire, in the supreme expanse of Reality (though it is also the state of Reality only) (like a wave separating
itself from the ocean); and believes its identity as that extended subtle form made of the essence of subtle
five elements; and believing in the unreal only as the real, like believing in a moon conceived in the mind
though it is not real.
Fully ascertained in his identity as the subtle form made of elements, he stays as the state of the perceiver
connected to the perceived. (This is the conception level.)
एक एव ि
वतामेEत 7वAने 7व7मEतबोधवत ृ ं
्, क;च7थौयमवादते तत7तारकतां वदन ् ।
Though the single awareness state of Reality, he attains the divided state of himself and the world, like one
remembering oneself as separate from the dream-world while dreaming.
He attains slight grossness as it were, by staying as the one who sees through the pupil of the eye (from the
level of spark-type of conception.) (‘Pupil of the eye’ means the centre point of perception and not the pupil
of the physical eye.)
 24

यथाभावतमाMाथभाववा
य7वXपतः स एव 7वामा सततोऽAययं सोहमEत 7वयं ;चताययमाधते
7वAने 7वामव पा4थताम ् । तारकाकारमाकारं भावदे हाभधं तथा भावय4याEत तrावं ;चतं चेयाथतामव ।
As his nature is to be like what he thinks, he stays always ego-state as ‘I am so and so’.
(He understands his identity as a body with birth, death and countless wants.)
Through such a conception in the mind, he firmly believes in his limited identity, like a person finding his
way in a dream (naturally without any obstacle).
He conceives the state of the eye-pupil (centre point of perception) which gives rise to the gross body (as
the perceived object), and with the same affirmed conception (that he is the body) he attains that state like
the mind reaching its object of perception.
(Like the mind becoming the object of perception, he becomes the perceived body.)
पDरय=यैव बाSयं तत7तारककोटरे अ4तभाEत बहटोऽप
पवतो मुकु रे यथा कपसं
ू 7थो यथा दे हः सम
गकगतं
ु वचः ।
Actually, without the ‘outside, he shines within the hollow of the pupil (as a central perceiving point) only.
(He sees the body similar to a dream-experience or imagination) like the mountain reflected inside the
mirror, like the body reflected in the waters of the well, like the echo of a word which is inside a cave.
7वAनसंकपयोः संवत ् वेयेवं जीवकोऽणक ु े 7वXपतारका4त7थो जीवोऽयं चेतEत 7वयम ् ।
The Jeeva-state which is the state of awareness in the Svapna and the conception understands itself as the
tiniest atom-like entity; and staying in the form of the ‘eye in the pupil’, perceives by itself.
(Though actually Jeeva is the limitless state of Reality in essence, the Jeeva-state exists as the central point
of perception that stays as the identity of a body only, and goes through the experience of Vaasanaa-
fulfillments.)
तदे त
ब`;चतादनानसतादXपक
ु ं जीवाकाशः 7वत7तM तारकाकाशकोशगं
े_ेऽहमEत भावेन Cटंु सरतीव खे ।
Then this Jeeva-state of empty expanse (staying as a central point of perception, and identified with a
physical body perceived by the mind), becomes functional with the intellect (which understands), and the
mind (which gives a coherent meaning to the sense perceptions), and is of the nature of understanding.
Staying as the central point of perception, it conceives the seeing and starts spreading itself in the emptiness
to see something.
I WANT TO SEE BECOMES THE EYES; SO WITH ALL THE SENSES.
ततो र4d
वयेनैव भावबाSयाभधं पनः ु येन प:यEत त4नेMयगं ु नाFना भवयEत ।
It moves through two holes in the gross body which are outside of itself; and that by which it sees, go by
the name of a pair of eyes.
येन 7पशEत
ृ सा वै वTयi~णोEत Eत7त ु ु सा येन िजUEत त
Uाणं स 7वामEन प:यEत
तत7य 7वदनं प:चाCसना चोलसयEत । 7प4दते यस त
वाय:चे
ु टा कमि4Cय€जं
n
Xपालोकमन7कारजातमयप भावयत ् ।
It perceives by itself; by what it touches it as the skin, by what it hears as the ear, by what it smells as the
nose. And for its tasting nature, a tongue also jumps forth.
What vibrates is the Praana and the actions are brought about by the organs of action; it and conceives the
forms (with names) and thoughts as the function of the mind.
BRAHMAN STAYS AS THE JEEVA
आEतवाहकदे हामा EतटयFबरमFबरे एवमiछनतां
ु ू भावयतेजसः कणे
असयां सयसंकाशां hSमा7ते जीवशeदeवत ् ।
Staying as the AatiVaahika body only ( as the formless state of Vaasanaas and imaginations), staying as
emptiness inside emptiness, conceiving the extended state of perception (body made of elements) inside the
fire of Jeeva-state, and conceiving the real in the unreal, Brahman-state alone exists as the thing known by
the term ‘Jeeva’.
इथं स जीवशeदाथः कलनाकलतां ु गतः ।
In this manner, that thing referred to by the word ‘Jeeva’ has become a disturbed state of existence.
(Jeeva also means the totality state of all Jeevas.)
 25

JEEVA-EGG/COSMIC EGG
आEतवाहकदे हामा ;चतदे हाFबराकEतः ृ 7वकपना4त आकारमoडं सं7थं प:यEत।
Staying as the form of AatiVaahika, with conceived emptiness of the body appearing as gross, it sees itself
as staying inside a egg (which covers it from all the sides), as conceived by itself.
कि:च=जलगतं वेित कि:चसााs7वXपणं भावhSमाoडकलनां प:ययनभवय ु प ।
Sometimes it understands itself as inside the water; sometimes as the emperor; and sees and experiences the
disturbed state of Brahmaanda that rises from itself.
आमगभगहंृ ;चता
यथासंकपमामनः दे शकाल ^याCHयकपनावेदनं स तत ्
भावयOछeदEनमाता शeदै बN  नाEत किपतैः ।
Conceiving through the mind one’s own hollow of the womb, it understands the place, time, action, objects
through conceptions, it produces words (sounds) and binds the conceptions with sounds.
आEतवाहकदे होऽसावयसयजग
3मे असय एव कचEत 7वAने 7वो@डयनं यथा ।
This entity made of AatiVaahika body only, glitters falsely in this delusory state of Jagat, like flying in the
Svapna-state.
इयनप4न
ु एवासौ 7वयFभःू 7वयमिथतः ु आEतवाहकदे हामा भरा
यः
ु जापEतः ।
In this manner, though not produced, this Self-born rises by himself is made of AatiVaahika body only. He
is the Lord, the first one, and the lord of all.
NOTHING HAPPENS AS ANY CREATION
ं
एति7म4नप संप4ने hSमाoडकाDरcण 3मे न क;चदप संप4नं न च जातं न 9:यते
त
hSमाकाशमाकाशमेव ि7थतमन4तकम ् ।
In this delusion which appears in the form of the Brahmaanda, nothing has been produced, and nothing is
seen as born. The endless empty expanse of Brahman-Reality alone stays as it is.
संकपनगराकारमेत
सदप नैव सत ् अEनमतमरागं च एतखे ;चMमिथतम ु ्
अकतं ृ चानभतंु ू च न सयं सयवि7थतं ।
It is like the city rising in imagination. Though appears as real, it is not real.
It is like a picture rising in the empty sky without getting painted and without any colours applied.
It is not created but experienced only. It is not real, though it stays as if real.

SMRITI IS NOT THE CAUSE OF ANY CREATION

महाकपे वम,तवा
hSमाद\नामसFश
ु यं 7मEतन
ृ ा,तनी का;चकारणं वा 7वयंभुवः
तेन या9,7वयंभूः 7याता9,त=जमदं 7मतम ृ ्।
Since the deities like Brahmaa are completely liberated at the end of the Creation, the previous memories
do not cause the rise of the Self-born. Therefore, in whatever way the Self-born stays, the world is said to
be born out of him.
(What is experienced as the world is the Brahmaa of that world; just a name for the totality of experiences.)

JAGAT IS MADE OF THE EMPTINESS OF THE DREAM ONLY

अना
यनभवि7वथं
ु योऽMा7यवEनकादके 7वAनानभतं
ु ू प)Hयाद
ृ बोधे या9शं भवेत ् ।
7मतृ ः स HयोममाMामा सवदैव 7मतं ृ जगत ् ।
Whatever is experienced as the world etc, is beginning less and is equal to the state of the earth etc
experienced (in a dream), when one wakes up from a dream.
(All elements of the dream world become nothingness when one wakes up.)
The (so-called) Brahmaa is made of emptiness only like any memory.
The world is also empty always like some memory only (as the emptiness of the dream memory).
 26

DREAM IS UNREAL: JAGAT IS ALSO UNREAL

(World is a relative reality only; real as long as the truth is not realized.)
यM यM यथा तोये Cववं नाम भ
यते तM तM तथा ना4यः सगYऽप परमामEन ।
Wherever the water is in whichever form, the liquidity does not differs from it; so also, creation is also not
different from the Supreme essence of Reality.
सिटरे
ृ वमयं ौढा सम एव वयं ि7थतः ।
Creation in this manner rises up but stays equal only without any rise or fall.
भायेवं नाम hSमाoडं HयोमामेवाEतEनमलं ।
This thing known as Brahmaanda shines as the essence of emptiness only, completely free of taints.
9:यमेवमदं शा4तं 7वामEनमतव3मं Eनराधारं Eनराधेयम
वैतं चै,यविजतं ।
This perceived state is the quiescent state only, a delusion created by oneself.
It is support less, does not support anything, is non-dual and is without the union of oneness.
(One does not become two or two does not become one. There is no two-ness at all.)
जगसंवद जातायामप जातं न कचन ं ।
Though this Jagat is produced in the deluded state of awareness, nothing at all gets born ever.
परमाकाशश4यमiछमे
ू व Hयवि7थतं सगसंसारता नाि7त यदे व तदवि7थतम ् ।
It is the emptiness of supreme space. It stays completely pure.
There is nothing called the creation or worldly existence.
Whatever is there (as the changeless unperturbed Reality), that stays as it is.
नाधारं नाधेयो न 9:यं न च Cटता ृ hSमाoडं नाि7त न hSमा न च वैतिoडका ,व;चत ् ।
न जग4नाप जगती शा4तमेवाcखलं ि7थतं ।
There is no support, no supported, no perceived, no perceiving; no Brahmaanda is there, no Brahmaa, and
no disputes ever. There is no Jagat, nothing related to the Jagat.
Everything is the quiescent state only.
hSमैव कचEत 7वiछमथमामामनामEन ;चवा
CववासललमवावततयामEन
Brahman alone glitters with its pure nature, in this way, by itself, in itself.
Because of the perceiving nature, like the water rolling because of its liquidity, it rolls within itself.
असदे वेदमाभाEत सदवेहानभयतेु ू वन:ययसदे वा4ते 7वAने 7वमरणं यथा
अथवा 7वXपवासदे वेदमनामयं अखिoडतमना
य4तं नानमाMाFबरोदरम।्
Unreal shines like this and is experienced as real. In the end the unreal perishes, like one dying in one’s
dream. Or, since it is the very nature, this unreal is itself the affliction less, unbroken, beginning less
endless hollow of emptiness made of Knowledge alone.

AAKAASHAJA
आकाश एव परमे थमः जेशो Eनयं 7वयं कचEत श4यत
ू या समो यः ।
स आEतवाहकवपन ु तु भतXपी
ू प)Hयाद
ृ तेन न सदि7त तथा न जातम ् ॥
The Lord of the beings who rises in the Supreme is made of emptiness alone.
He always shines forth as that which is emptiness.
He is of the AatiVaahika form only; and is not made of elements.
Therefore elements like earth etc are not real and are not produced also.
इथं जगदहं ताद9:यजातं न कचन ं , अजातवाiच ना7येव, यiचाि7त परमेव तत ् ।
In this manner (as explained above), there is nothing like Jagat or ‘I’ ness produced as the perceived.
Since it is not produced, it is not there at all. Whatever is there is the Supreme state of Reality alone.
परमाकाशमेवादौ जीवतां चेतEत 7वयं Eनः7प4दाFभो;धकहरे ु सललं 7प4दतामव ।
The Supreme Aakaasha (expanse of awareness as Brahman) is aware of the state of Jeeva-state (of
Aakaashaja) by itself like the water in the motionless ocean hollow with its quivering nature.
 27

आकाशXपमजहदे वेवं वेतीव k

यतां 7वAनसंकपशैलादावव ;च
वितरा4तर\ ृ ।
Without discarding its nature of emptiness it understands as it were the thoughts within as its innermost
essence like the mountain in the dream or imagination.
प)HयादरSतो
ृ दे हो यो वराडामको महान ् आEतवाहक एवासौ ;च4माMाiछनभोमयः
अ_यः 7वAनशैलाभः ि7थर7वAनपरोपमः
ु ;चMकि7थर;च
ृ त7थ;चMसै4यसमाकEतः
ृ
अEनखातमहा7तFभप]Mकौघसमोपमः
ु hSमाकाशे अEनखातामा स7तFभे
ु शालभिOझका
आ
यः जापEतः पव? ू 7वयंभDरEतवतः
ू ु ा,तनानां 7वकायाणामभावादAयकारणः ।
That great Jeeva-state who is the Viraat-form who is made of all the created Jeevas has a body not made of
elements like earth etc. He is AatiVaahika body only.
He is the empty expanse of awareness that is extremely pure.
He never deteriorates (by swerving from the Brahman-state).
He is like the mountain in the Svapna state. He is like the stabilized city of dream.
He is a form equal to the painted army on a canvas painted by an artist which is inside the mind and yet
stabilized. He is like the hosts of statuettes in the huge pillar which are not yet carved.
He is the un-carved statue in the firm pillar of Brahman-expanse.
He is the first one and the lord of all.
He is before all; and is known as the Self-born.
He is causeless since there is the absence of past actions owned by him.
AAKAASHAJA AS THE BRAHMAA HAS NO KARMA-RESIDUE
महालयपय4तेवा
या कल पतामहाः मiय4ते ु सव एवातः ा,तनं कम तेषु कम ् ।
The Brahmaas of the creations are the first ones and all of them stay liberated at the time of great
dissolutions. Therefore, how can they have past actions as belonging to them?
सोऽक@य
ु एव क@यामा
ु 9:या9:यः 7वयंि7थतः ।
He is not of a solid form; yet stays as if solid; stays as visible yet is invisible and stays by himself.
न च 9:यं न च Cटा न [टा सवमेव च ।
There is no perceived; no perceiver; and no creator; and nothing at all.
Eतशeदपदाथानां सवषा n मेष एव सः।
He is the essence of all objects that are referred to with the sound and its meaning.
त7माददेु Eत जीवाल\ द\पाल\ द\पकादव संकप एव संकपािकलैEत Wमादविजतः
आदमादव Eनःश4यः ू 7वAना7वAना4तरं यथा ।
From him raises the row of Jeevas like the row of lights from the lamp.
Conception alone rises from the conception without the elements from the foremost one, full of emptiness,
like a dream rising from a dream.
अ7मादे कEत7प4दा=जीवाः संसरि4त ये सहकाDरणामभावाiच स एव ते ।
सहकाDरणामभावे कायकारणं एकमेतदतो ना4यः पर7मासगव3मः ।
Jeevas spread out from this one vibration; and have no concomitant causes; so he alone is they.
Because of the absence of concomitant causes the cause and effect are the same; therefore there is nothing
else but the delusion of the Jagat rising from the Supreme state.
hSमेवा
यो वराडामा वराडामेव सगता, जीवाकाशः स एवेथं ि7थतः प)Hया
यस
यतः
ृ ॥
Brahmaa alone is the first one, the form of Viraat.
Viraat alone is the world-state.
He alone is the Jeeva-expanse.
He alone stays like this unreal phenomenon made of elements like earth.
 28

JEEVA-RAASHI/HEAPS OF JEEVAS

रामोवाच कं 7यापDरमतो जीवो राशराहो अन4तकः आहोि7वद7यन4तामा जीवपoडोsचलोपमः ।

धाराः पयोमच
ु इव शीकरा इव वाDरधेः कणा7तAतायस इव क7माि4नयाि4त जीवकाः ।
इEत मे भगवा4hह ू जीवजालवEनणयं yातमेत4मया ाय7तदे व कट\कB ु ।
Rama spoke: What is this Jeeva (individual Self) which is limited by place and time which is also found in
heaps (as Viraat), which is continuously forming without end?
Ah the wonder of it all!!
This Supreme Self which is eternal remains as a huge mass of Jeevas like a mountain!
From where do these tiny Jeevas fall out like showers from the cloud, like the spray from the ocean, like
the sparks from the hot iron? Tell me in detail all about the Jeeva-network, Bhagavan.
I know it already; but explain to me any how.
वसटोवाच एक एव न जीवोsि7त राशीनां संभवः कतः ु शशश>गं ृ समु@डीय यातीव ते वचः ।
Vasishta spoke: Even one single Jeeva is not there! Where raises the possibility of heaps of Jeevas?
Your words sound like as if you are flying on a hare’s horn.
न जीवोsि7त न जीवानां राशयः सि4त राघव न चैकः पवतGयो जीवपoडोsि7त न क:चन ।
जीवशeदाथकलनाः सम7तकलनाि4वताः नेह का:चन स4तीEत Eन:चयोs7तु तवाचलः ।
There is no Jeeva; there are no heaps of Jeevas Raaghava.
There is not also a huge lump of Jeeva equaling a mountain.
The terms referring to Jeeva and its meanings are all just invented for the sake of explanation.
Nothing like that exists; let this be an ascertained fact in you.
श`;च4माMममलं
ु hSमा7तीह ह सवगं ।
The Supreme taintless principle of awareness, the Brahman-state alone exists pervading all.
त
यथा सव शि,तवाि
व4दते याः 7वयं कलाः ;च4माMान^मे ु णैव संफललतामव
ु
ननु मता
ू ममता?ू वा तामेवाशु प:यEत ।
Because it is all powerful, whatever conceptions it forms, it gets them by just being the awareness-state
only, like a creeper getting filled with blossoms (by its very nature); and perceives these conceptions that
are formless as with form.
जीवो ब`ः
ु ^या7प4दो मनोि
वयै,यमयप 7वसतां कच4तीं तां EनयोजयEत वेदने ।
साsब`ैु व भवयेवं भवेlhSमैव बो;धता, अबोधः े_या याEत नाशं, न तु बNयते ु ।
Jeeva, intellect, the movement as the action, mind, duality, oneness etc; in these ways it exhibits its essence,
and moves its (essence) towards their experience. Because of not knowing its true essence, it stays like this.
When the truth is realized, it stays as Brahman-state only.
Through the realization of correct knowledge the no-knowledge state perishes; but since it does not realize
the truth (it stays like this as a bound Jeeva.)
यथा4धकारो द\पेन ेWयमाणः ण:यEत, न चा7य yायते तवं , अबोध7यैवमेव ह ।
Darkness perishes when the light looks at it.
This Jeeva does not know the truth. That is why he is without knowledge and is like this only.
hSमैव जीवामा Eनवभागो Eनर4तरः सवशि,तरना
य4तो महा;चसारXपवान ् ।
Brahman-state alone is the essence of the Jeeva; is undivided and without divisions.
He is omnipotent. He has no beginning or end.
He is of the nature of the Supreme state of awareness (Knowledge).
सवानणुतया व7य न ,व;चrे दकपना व
यते, या ह कलना सा तदे वानभEततः ु ू ।
Being not a divided particle like the atom, it is the undivided whole state; and it cannot be conceived as
having divisions.
Whatever is the perceived (as with divisions) is the undivided Reality alone that gets experienced.
 29

MAHAAJEEVA
रामोवाच एवमेतकथं hSम4नेकजीवेiछयाcखलाः जग=जीवा न य=य4ते ु महाजीवैकतावशात ् ।
Rama spoke: If it is so hey Brahman, if a single Jeeva wills, why not all the Jeevas of the world do not
become one ( as his state), since every one is bound as the Mahaa Jeeva (the Viraat form)?
वसटोवाच महाजीवामा त
hSम सवशि,तमयामकं ि7थतं तथेiछमेवेह Eनवभागं Eनर4तरं
यदे वेiछEत तत7य भवयाशु महामनः ।
The essence of Mahaa Jeeva is Brahman; stays as the all powerful (as the controller of his creation) and his
will alone is acting through all (as the divided minds), though division-less and without any gap of division.
Whatever he wills, that becomes the experience for the Great one.
Whatever he wants, he becomes that very thing.
Terms like ‘Before’, ‘by his will,’ etc which denote duality rise later.
पूव? तेनेटमiछाद ततो ि
ववमदे ु Eत यत ्, प:चाgवववभ,तानां 7वश,तीनां किपतः
अनेनेथं ह भवतीयेवं तेन ^या^मः ।
At first, he makes his own conceptions by his will (which overrules the will of other Jeevas); and so raises
the duality-state; later the divided state of duality (of Jeevas) conceives more by his power acting through
them bound by the causality rules, that this should accompany this and thus, the actions are experienced.
तं वनानदयेु वासां धानेiछै व रोहEत
श,या Sयजातया hाSFया Eनयमोऽयं किपतः ।
Since actions cannot occur without such causality rules, if such actions do arise (not bound by causality, as
in the case of Rishis and gods in the form of curses and boons), even then, his will alone is prevailing there
underneath those actions also. This rule also is conceived by the power of Brahman which is his essence
only and not any produced phenomenon (as a separate desire).
य7या जीवाभधानायाः श,यपे_ा फलयसौ धानशि,तEनयमानटाने ु न वना न तु ।
धानशि,तEनयमः सEतटो ु न चेrवेत ् तफलं श,यधीनवा4नेहतानां ,व;चrवेत ् ।
That rule willed by the power named Jeeva fructifies; nothing can happen without bound by the rules
prescribed by the Main power source called Brahmaa (Creator).
If the rules prescribed by the main power were not established in the creation, then no fruit will be there for
any desire (of an ordinary Jeeva), since the fruit can result only when willed by the main power.
एवं hSम महाजीवो व
यते अ4तादविजतः जीवकोट महाकोट भवयथ न कOचन ।
चेयसंवेदना=जीवो भवयायाEत संसEतं ृ तदसंवेदनाCपं ू समायाEत समं पनः ु ।
Therefore this Brahmaa alone is the Mahaa Jeeva without any end (or beginning).
There do not exist, huge numbers of Jeevas ever.
By the act of perception (through delusion), he becomes a Jeeva and gets caught in this worldly existence.
By not perceiving (through the delusion), he remains as his true self (as the Brahman state).
एवं कEनटजीवानां =येटजीव^मा^मैः समदे ु यामजीववं तााणामव हे मता ।
In this manner, through the rules set for the life of younger Jeevas by the elder Jeeva (Brahmaa), the life
experience for Jeeva rises, like the gold-ness for the things made of copper.
अMा4तरे महाकाश इथमेव गणोऽAयसन ् 7वामैवं सदवोदे Eत ;चiचमकरणामकः ।
In this great expanse of creator and his created beings (as the natural state of quiver in the ocean of
Reality), the crowded state of the bigger one who exists as Jeevas is also not real.
The essence of Reality alone rises as if real by the amazing nature of Chit (the Supreme state of pure
awareness as Knowledge essence).
CHIT-CHAMATKAARA
7वयमेव चमकारो यतः समाप
यते ;चतः भवय4नाम दे हाद तदहं भावनं वदःु ।
The amazing nature of Chit-state which knows itself by itself (without any cause) is known as the ‘I’
concept accompanied by the body-limitation and the future experiences (bound by time.)
;चतो य7मािiचदालेह7त4मयवादन4तकः स एष भवनाभोग ु इEत त7यां Eत]बFबEत ।
This nature of Chit by which is tastes (licks) itself (and enjoys itself) by becoming one with it is also the
endless state, and that alone reflects within it as the entire range of world experiences.
 30

पDरणामवकारादशeदै ः सैव ;चदHयया ता9aपादभे ू

याप 7वश,यैव वब
Nयते
ु ।
That changeless state of Chit alone, divides itself by its own power with such forms referred to by words
like change, alteration etc, though it is indivisible as such.
अविiछ4नवलासाम 7वतो य7वदनं ;चतः चेय7य च काश7य जगदयेव ति7थतम ् ।
Chit exists always as undivided and unbroken; when it tastes itself, that shine of Chit alone goes by the
name of Jagat.
आकाशादप सW ू मैषा या शि,तवतता ;चतः सा 7वभावत एवैतामहं तां पDरप:यEत ।
आम4यामामनैवा7या य7फरEत ु वाDरवत ् जगद4तमहं ताणंु तदै ष संप:यEत ।
This expansive power of Chit which is subtler than space sees this ‘I’ ness and the world-state by its very
nature. It sees as real the huge atom state of Brahmaandas (of increasing states of duality and grossness)
within itself by itself, as its essence, like the water that rises up as waves (by itself, as itself, by its very
nature, undivided, yet as if divided.)
चमकारकर\ चाB यiचमकBते ु ;चEतः 7वयं 7वामEन त7यैव जग4नाम कतं ृ ततः ।
Chit-state is by nature the amazing power that exists as this. This amazing feat which it does within itself
by itself (without any cause) is alone gets known by the name of Jagat.
;चत:चेयमहं कारः सैव राघव कपना त4माMाद ;चदे वातो ि
ववैकवे ,व संि7थते ।
Raaghava! Chit alone exists as the awareness of the ‘Ahamkaara’. That alone conceives all this.
The subtle elements are also Chit alone. Where is the place for duality and oneness?
जीवहे वादसंयागे वं चाहं चेEत संयज शेषः सदसतोमNये भवयथामको भवेत ् ।
By getting rid of Vaasanaas and ignorance that bring about the Jeeva-state, renounce the ideas of ‘I’ and
‘you’. That which is left back (as pure Knowledge-state) that is in-between the state of Reality, and the
unreal-state of the world, is the state of realization.
WE THE REALIZED ONES
;चता यथादौ कलता 7वसता सा तथोदता अभ4ना 9:यते HयोFनः सतासते न व‚हे ।
That which is conceived by the Chit-state as its very essence, that alone we see as the undivided state in the
pure expanse of knowledge (without the clouds of delusion). We do not even know of real or unreal states.
व:वं खं जगद\हाGयं खमि7त वबधालयः ु साकारि:चiचमकारXपवा4ना4यदि7त ह।
The entire pattern of changing phenomenon called Vishvam and the mind-created Jagat are just made of
emptiness. The subtle actions of the senses which are accompanied by gross forms are also made of
emptiness alone.
Except the amazing nature of Reality which stays as all this, there is nothing else at all (for us Knowers.)
REALITY IS UNDIVIDED
यो यि
वलास7त7मास न कदाचन भ
यते अप सावयवं त7माकैवानवयवे कथा ।
When it is the exhibition of one’s own nature (as one’s own essence), then it cannot be divided, even if one
is endowed with limbs. Similarly, how can that which has no limbs at all can exist as divided (as Brahman
and world), (when Brahman’s nature is to exist as the world only, as if with limbs)?
;चतेEनयमचेयाया EननाF4या वतताकते ृ ः यCपं
ू जगतो Xपं तत7फरणXपणःु ।
Chit-state is always without the state of perception (it is aware of oneself; does not perceive anything
outside). It has no name which can define it. Chit-state is the Jagat-state.
It is expansive state which can exist as any perceived state as its Knowledge-essence.
मनो ब`रहं
ु कारो भताEन
ू ;गरयो दशः इEत या या7तु रचनाि:चत7तवा=जगि7थतेः ।
Mind, intellect, Ahamkaara, elements, hills, directions; whatever gets perceived like this, it is Chit-state
existing as the Jagat-patterns.
;चतेि:चवं जगि
व` नाजगिiचवमि7त ह अजगवाद;चिiच7याrानाrे दो जगकतः ु ।
Understand the very nature (essence) of Chit-state is the Jagat. There is never the Jagat as separated from
the Chit. If there is no world, there is no awareness at all in Chit-state.
Chit alone shines as the division; otherwise where is the Jagat?
;चतेमर \;चबीज7य Eनजा या4त:चमकEतः ृ सा चैष जीवत4माMमाMं जगदEत ि7थता ।
The amazing essence of Chit within itself, which contains the seed of mirage within, ‘that alone’ is the
essence of the Jeeva existing as the form of subtle elements and stays as this Jagat.
 31

;चता7वशि,तकचनं यदहं भावनं ;चतः जीवः 7प4दनकमामा भवययभधो Sयसौ ।

The very glitter of the power of Chit-state is the ‘I’ ness shining forth from Chit and is the Jeeva-state
which is of a moving quality (by the power of Praana) and is referred to as Jeeva later.
यिiचिiचवेन कचनं 7वसंपा
याभधामकं 7ववकारै Hयवiछे दं भ
यते नो न व
यते ।
Even while this glitter of the Chit-state as its essence of awareness gets names like ‘I’, Jeeva etc as divided
phenomena, it actually does not divide, and no such division exists.
;च7प4दXपणोरि7त न भेदः कतक ृ मणोः 7प4दमाMं भवेकम स एव पBषः ु 7मतः
ृ ।
जीवि:चतपDर7प4दः पंुसां ;चतं स एव च मनि7वि4CयXपं ससतां नानेव गiछEत ।
In this state of Chit-quiver, there is no difference as the doer and its action as the divided factors.
The vibration itself is the action also. That alone is the embodied Jeeva the Purusha.
Jeeva is the vibration of the mental faculty. Chitta belongs to the embodied entity; and he alone is the
Chitta. Mind is the form of sense experiences. Reality alone shines forth as many.
शा4ताशेषवशेषं ह ;चकाशiछटा जगत ् कायकारणकादवं त7माद4य4न व
यते ।
Chit-state is the quiescent state without divisions and their particularities. The heap of rays of the luster of
Chit-state is Jagat with its causality factors. Nothing exists other than the Chit-state of Reality.
अiछे
योsहमदाSयोsहम,ले
योsशोiय एव च Eनयः सवगतः 7थाणरचलो ु sहमEत ि7थतं ।
The principle of Brahman cannot be sliced, cannot be burnt, cannot be wetted, and cannot be dried.
It is eternal; it is in all; it is the support of all; it is unshaken. It exists as the ‘I’ (in all).
ववद4ते तथाSयM ववद4तो यथा 3मैः 3मय4तो वयं वेते जाता वगत3माः ।
Many learned men present various arguments against this. They do so because of delusion and keep
deluding others also (by believing in the reality of Jagat). We as such are free of the delusion.
9:ये मत ू n नसंXढे वकाराद पथTभवे ृ त ् नामत
ू n तनक;चते ;चखे सदसदामEन ।
If one is firm in the reality of the perceived form of the world, then the changes are observed as different
from the Reality. In a Knower who knows only the formless Reality as emptiness of awareness existing as
the real and unreal, such changes are not there.
;चतरौ चेयरसतः शि,तः कालादनामकां तनोयाकाशवशदां ;च4मधीः ु 7वमOजर\म ् ।
In the Chit-tree, the power of its inner essence as the perceived yields its own clusters of flowers with the
sweet honey of awareness named Kaala and other factors, spreading out in the endless expanse of
emptiness.
7वयं व;चMं 7फरEत ु ;चदoडकमनाहतं 7वयं वल_ण7प4दं ;च
वायर4डजामकम ु ्।
7वयं व;चMं कचनं ;च
वाDर न Eनखातगं 7वयं व;चMधातवं ु ेटा>गमप Eनमतम ् ।
By itself the Chit-state shines forth and produces the egg (Brahmaanda); and without breaking its womb,
produces the ‘vibration of difference’ as the conscious air (life) from the egg.
The amazing shine of Chit-water not dug from anywhere, with its various minerals, produces the various
intelligent creatures.
7वविiचMरसोलासा ;च==यो7ना सततोदता 7वयं ;चदे व कटि:चदालोको महामकः ।
7वयम7तंगते बाSये 7वनानादEत
ु ता ;चEतः 7वयं जडेषु जा@येन पदं सौषAतमागता
ु ।
7वयं 7पि4दताया7पि4द;चवािiचEत महानभः ।
Shining with its amazing shine, the Chit moonlight always is on the rise.
Chit alone shines forth as all the experiences and Chit alone experiences all.
Chit stays as itself (in Knowledge form) when the perceived which is conceived in an outside disappears by
its own knowledge of its essence.
It sleeps as the inert in the inert objects.
The great expanse of Jagat exists in the Chit-state of awareness as the awareness of movement, by itself
moving.
 32

JAGAT ‘IS’ AND ‘IS NOT’ ALSO

;चकाशकाशो ह जगदि7त नाि7त च ।
Jagat the shine of the Chit-luster ‘is’ and ‘is not’ also.
;चदाकाशैकश4यवं
ू जगदि7त च नाि7त च ।
Jagat the expanse of emptiness of awareness ‘is’ and ‘is not’ also.
;चदालोकमहाXपं जगदि7त च नाि7त च ।
Jagat the form seen in the light of Chit-lamp ‘is’ and ‘is not’ also.
;च4माBतEत7प4दो जगदि7त च नाि7त च ।
Jagat the movement of the Chit-wind ‘is’ and ‘is not’ also.
;च
घनNवा4तकृणवं जगदि7त च नाि7त च ।
Jagat the blackness of the dense dreariness (delusion) of the Chit-state ‘is’ and ‘is not’ also.
;चदकालोकदवसो जगदि7त च नाि7त च ।
Jagat the day of the Chit-sun ‘is’ and ‘is not’ also.
CHIT-GLORY AS JAGAT
;चक=जलरज7तैलपरमाणुजग  3मः ;चदT4यौoयंजगलेखा
Delusion of the world is like the inner subtle state of the Chit-collirium of the soot formed by the burning
oil. The flaming line of the Jagat is the heat of the Chit-fire.
जगिiचiछ>खशु,लता
Jagat is the whiteness of the Chit-conch.
जगिiचiछै लजटरं ;च=जलCवता जगत ्
Jagat is the inner dense belly of the Chit-rock. Jagat is the liquidity of the Chit-water.
जगिiचद_ुमाधय? ु ;च_ीरि7नTधता जगत ्
Jagat is the sweetness of the Chit-sugarcane. Jagat is the taste of the Chit-milk.
जगिiच`मशीतवं ;च==वाला=वलनं जगत ्
Jagat is the cold-ness of the Chit-snow. Jagat is the scorching nature of the blazing Chit fire.
जगिiचसषप7नेहो वी;चि:चसDरतो जगत ्
Jagat is the oiliness of the Chit-mustard. Jagat is the wave in the Chit-river.
जगिiच_ौCमाधय? ु जगिiचकनका>गदम ्
Jagat is the sweetness of the honey. Jagat is the armlet made of Chit-gold.
जगिiचपपसौग4Nयं
ु ;चलताaफलं जगत ्
Jagat is the fragrance of the Chit-flower. Jagat is the delicious fruit of the Chit-creeper.
;चसतैव जगसता जगसतैव ;च
वपःु ।
The reality of the Chit is the reality of the Jagat. The reality of the Jagat is the form of Chit.
REALITY STATE IS UNDIVIDED
अM भेदवकाराद नखे मलमव ि7थतं इतीदं स4मयवेन सदसrव ु नMयम ् ।
The differences seen here are like the dirt collected in the nail. Therefore the tri-world exists as the Reality
of Chit and the unreal nature of perceived, as the Reality state alone.
अवकपतदामवासतासतैकतैव च अवयवावयवता शeदाथJ शशश>गवत ृ ्।
Since there is no change at all and the Reality stays as it is, the real and unreal and the limbs and the person
with limbs etc are just words with meaning like the word hare’s horn.
अनभयपलापाय
ू किपतो यै;धग7तु तान ् न व
यते जग
यM साƒयeNयवtनद\:वरम ु ्।
Fie on those who have invented all these words do deny the reality experienced, where the world with its
hills, oceans, lands, and their lords does not exist at all.
;चदे कवास>गः 7याक7तMेतरव3मः शलाkदयपीनाप 7वाकाशे वशदै व ;चत ् ।
धतेऽ4तरcखलं शा4तं संEनवेशं यथा शलापदाथEनकराकाशे वयमाकाशजो मलः ।
 33

Since Chit alone is there, how can be there the error-notion of another thing existing as limbs or tools?
Chit is as expansive as the dense inner portion of a rock; but is the utmost pure principle spread out in its
awareness state only. It is the quiescent state which holds everything within its awareness-expanse like the
reflection of a world inside the crystal rock.
This taint of the world made of divisions is a taint which is born of emptiness alone.
सतासतामतावतामता:लेषा न सि4त ते पलवा4तरलेखौघसंEनवेशवदाततम ् ।
The ambiguous states of existence, non-existence, ‘I’ness, ‘you’ ness etc do not exist, they are spread out
like the hosts of lines embedded inside a tender leaf.
अ4यान4यामकमदं धतेऽ4ति:च7वभावतः सम7तकारणौघानां कारणाद पतामहः ।
Chit-state of Knowledge-essence by its very nature not differing from itself, holds this state of another, as
even the Brahmaa who becomes the cause of all objects bound by causality.
7वभावतो करणाम ;चतं ;च
NयनभEततः ु ू न चासवमचेयायाि:चतो वाचाप स
NयEत ।
By its very nature, Chitta alone becomes the cause of all (as a Brahmaa).
Chit is the awareness state experienced by all.
Chit cannot be denied even verbally as non-real, or as non-perceiving.
यदि7त तददेु तीEत 9टं बीजादवा>करः ु ।
Whatever is there, that rises as the perceived, like a sprout from the seed.
गगन इव सश4यभेु ू दमि7त ]Mभवनम>ग
ु महा;चतोऽ4तर77याः
परमपदमयं सम7त9:यं िवदमEत Eन:चयवा4भवानभते ु ू ः ॥
Dear Rama! Like the empty expanse of the sky, the tri-world is just the division of emptiness within the
state of the great Chit. Be ascertained in the experience that whatever is seen as this perceived is made of
the Supreme Reality alone.

वामी कBवाच
Vaalmiki spoke

इय,तवयथ
ु मनौ
ु दवसो जगाम सायंतनाय वधयेऽ7तमनो जगाम
7नातंु सभा कतनम7करणा
ृ जगाम :यामा_ये रवकरै :च सहाजगाम ॥

As the Sage was speaking words profound with knowledge, the day ended;
the people in the court saluted the Sage and left to attend to their evening duties of bath etc;
they returned again with the Sun’s rays.

॥ततीयो
ृ दवसः॥
॥THIRD DAY॥

CREATION STORY
OF
UTPAATTI PRAKARANAM
IS
COMPLETE
34
आदकवीम
वामी कमहषणीतबहयो
ृ गवासठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

उपितकरणं ततीयम
ृ ्

UTPATTI PRAKARANAM
THIRD SECTION
‘PRODUCTION’

PART THREE

MANDAPAAKHYAANAM
(LEELAA’S STORY - 1)
[QUEST FOR IMMORTALITY]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi (Maa Tejaswini)

Narayanalakshmi, also known as Tejaswini in her ascetic life spent most of her life in the
Himalayan terrain, engaged in the penance of knowledge. She is well-versed in all
philosophies and is a scholar in Sanskrit language. Her mission life is to retrieve the lost
knowledge of the ancient Rishis and offer it unblemished to all the seekers of the Truth.
She is from Bangalore, Karnataka, India.
 3

JNAANA VAASISHTAM
LEELAA’S STORY (1)

GIST IN BRIEF

Leelaa the empress and the beloved queen of King Padma wants to escape death; and in her quest for
immortality gets Knowledge bestowed by Jnapti, the Goddess of Knowledge.
In this section, the discussion is about the reality of the world we see.
 4

INTRODUCTION

This is the Mandapa story.

What is a Mandapa?
म&डप- म&डं पा)त – भषां
ू पा)त– (adorns the place) – a temporary ball erected on ceremonial occasions, an open
hall.

The story is named म&डपा,यान; the tale of the DOME.

Why the name ‘DOME’ or Mandapa?

Look all around you! Whatever the Science has discovered or religion asserts, what you actually see from
the location of your brain point is just a dome of the sky around you.
We all are inside a dome with a blue roof lighted by two celestial bodies called Sun and Moon and
decorated by tiny lights called stars at night.
Knowledge apart, we can see only the Sun moving, not us.
This is our dome; Our MANDAPA!
A Dome where truth remains hidden; the dome of delusion and ignorance.
Domes are many.
Apart from the Creation Dome, we have domes in the temples, gardens and in palaces too.
What Vasishta relates here is the story of the DOME which contains all the possible Creations and worlds
inside it as a potential state.
The story unfolds from the dome of a bedroom in the palace and ends with the dome of CHIT (Brahman)
which contains everything.
 5

MANDAPAAKHYAANA
TALE OF THE MANDAPA

THE UNREAL NATURE OF JAGAT

वसटोवाच
Vasishta spoke

WHAT IS THE JAGAT?

जगदाकाशमेवेदं यथा ह 4योि5न मौि7तकं वमले भा)त 9वामैव जगि;च
गगनं यथा ।
This Jagat-scene is just the Chit-expanse of emptiness only (for sure).
Just like some heap of pearl is seen in the emptiness of the taintless sky (though not real; but because of
some mind-state or superimposing of one’s own ideas on its whiteness); so also the Chit-expanse, the
awareness state of reality alone is the Jagat that shines as one’s own inner essence (as reflected through the
mind).
अनक>
ु ण@व भातीव ABजग;छालभिDझका Fच9त5बेनैव सोक>णा नचोकताB व
यते ।
The wooden statue of Tri-world shines without getting sculpted even. She (the statue) is sculpted as if, from
the Chit-pillar. There is no actual chiseling agent here.
(Awareness has carved the statue of the world on itself as it were.)
समGे ु ऽIतजल9पIदाः 9वभावाद;यता ु अप वीFचवेगा भवIतीव परे JKयवद9तथा ।
Though the quivering waters inside the ocean by nature do not flow off; they alone rise as the speedy
waves; so are the perceived scenes in the Reality-state which is beyond the reach of senses (Para).

(Actually the Jagat stays as the non-moving quiver of the Chit-ocean. Nothing moves; nothing happens;
except the awareness existing as the ‘Bodha’ (information/knowledge/understanding) of all the movements
and changes. Jagat is just some little potential state; that is all.)
SUNLIGHT AND THE DUST MOTE
जालाIतगतसयाू भा जालाकाररजां9यप जगLानं )त 9थलाIयणं ू ु )त यथाचलाः ।
The tiny invisible subtle ‘dust particles’, that are floating in the thin sunray that comes in through any
grilled window-structure, are considered as grosser (more solid), when referring to the world appearance
which shines solid and huge for the ignorant, like the mountains are grosser when referring to subtle atoms.

(A huge Mountain contains countless floating atoms as its building bricks.

What is the size of the mountain compared to a single atom within it?
Jagat with its countless perceived worlds anywhere and anywhere in anytime mode is like the size of that
subtle atom (which is made of emptiness only), when compared to the tiny dust mote (one among millions
and trillions) that floats in the small thin ray of sunlight that comes through the small gap in the grilled
window. Dust mote is a mountain compared to the atom-size of the world.
Imagine the vastness and capability of the Chit-state.
What solidity or real existence is there for such an empty dust mote of Jagat which floats in the smallest
part of the Chit-sun?) (In the example given above, sun ray is different from the window and the dust mote;
but Chit has no such divisions. It alone is seen as the perceived in the delusion-Bodha.)

जगLानं न भातीदं MNमणो 4य)तरे कतः जालसयाO ू शुजालं तु 4य)तरे कानभ)तदम

ु ू ्।
This shine of the world (seen as objects and people under a canopy of the blue sky) does not shine forth as
separate from the Reality state of Brahman; whereas the sunlight that comes in as a variegated design
(depending on the design of the grills) is different from the sunlight in our experience.

(Sunlight passing through the grills carries the variegated design when it falls through it.
So also the delusion level acts as the grilled window of the mind for the Chit sunlight.
Each one of us has a different idea of the world as per his or her ignorance level.)
 6

OBJECTS ARE NOT MADE OF ELEMENTS: AND ARE NOT SOLID

अनभताIयपीमा)न
ु ू जगं)त 4योमPपQण पR4यादS)न
ृ न सIयेव 9वTनसंकपयोUरव।
Though experienced, these worlds are made of empty expanse alone; the elements like earth etc do not
exist at all, similar to the dream-state or when conceiving anything in the mind.
प&डVहो जगयि9मिIवWानाकाशPपQण मXन
यां जलमव न संभव)त कBFचत ु ्।
The perceived reality of the solid forms in this Jagat, which is made of (sense and mind-conception) is pure
knowledge alone, and does not occur at all similar to the waters in the mirage river.
जगयप&डVाहे ऽि9मIसंकपनगरोपमे मरौ सUरदवाभा)त JKयता YािIतPपणी ।
The perceived state of the world is made of illusion alone and shines like the river in the desert emptiness,
and is equal to a city seen in imagination and the dream.
RELATIVE REALITY OF SVAPNA AND JAAGRAT
9वTनाZृKयेव जगतां तलादे
ु शेन केन च तलता
ु कलनोIम7ताु JKयी4य[म ज5भते ृ ।
(Dream and imagination times are momentary; but the world goes on for many days; if that is what your
argument is…)
When compared alone, as if weighing the state of Svapna and the perceived state of the waking state in a
balance (scale), the difference is observed (that the waking state is more stable than the dream state).
(Jaagrat state is real compared to dream state alone.
If you never wake up, you will live in the dream world itself believing in its reality only.)

Actually the taintless undivided state emptiness alone is exhibited in this way as the grandeur of the
perceived (be it dream or be it the waking state.)
BRAHMAN AND JAGAT ARE SYNONYMOUS WORDS
वज)यवा WवWानं जग;छ\दाथभाजनं जग
MNम9वश\दानामथ] ना9येव भIनता ।
Except as the language-interpretation that defines the word Jagat as different from Brahman, there is no
difference at all between the words Jagat and Brahman.
(Words are just sounds with meaning. The words Brahman and Jagat may sound differently; but mean the
same thing.)
MIND CLOUD AND THE REAL CLOUD
इदं वचेयFचIमाBं भानोभातं नभः )त, तथा स`मं ू यथा मेघं )त संकपवाUरदः ।
This state of Chinmaatram bereft of the reality of the perceived (that belongs to the Knowers), is like the
sunshine towards the empty sky (awareness alone shining in the empty expanse).
(It is the Chit-awareness that fills the expanse of the perceived, like the sunlight filling the sky.)

The perceiver-state of the Knower is extremely subtle like the imagined cloud in the mind towards a cloud
(floating in the sky). (What is the difference between the cloud seen inside your mind and the real cloud
floating in the sky? The same difference is there between Knower’s world and an ignorant man’s world.
For the Knower the world is like a cloud in the mind; for the deluded it is like a real cloud in the sky.)
DREAM WORLD IS NON-EXISTENT IN THE WAKING STATE; AND VICE VERSA
यथा 9वTनपरंु 9व;छं जाVपरवरं ु )त तथा जगददं 9व;छं सांकिपकजग)त ।
Like the city of the dream is swept off when in the beautiful city of the waking state, this Jagat (of the
waking state) is swept off clean when in the world-experience that is conceived in the mind or dream.

(The dream world, whatever it is like, while dreaming, is completely swept off when you wake up.
The waking world also is completely swept off, while dreaming or when absorbed in any conception.
In each of the experience, other states do not exist as memory or real.
We pass from one state to other; and believe in the reality of that state alone which is experienced.)
 7

WHAT IS THERE WHEN NOTHING IS THERE?

त9मादचेयFचGपं ू जग
4योमैव केवलं शIयौ ू 4योम जग;छ\दौ पयायौ वb FचIमयौ ।
Therefore, the ‘state of Chit bereft of the perceived’ is the ‘swept off emptiness of the world’ only.
(In the Chit-state of Knowledge, this Jagat is swept off clean and the emptiness of the world alone remains,
like the emptiness of the dream in the waking state.)

Both the words, the empty expanse (Vyoma) and the world (Jagat) are synonymous words only; and are
pure awareness states.
(Be it the awareness of the world as existent, or awareness of its non-existence, both are the same state of
awareness only, like the presence of the dream or its absence.
You are awake in the dream also; and are awake in the waking state also.)

त9माIन किIचदपIनंु जगदादSह JKयकं अना,यमनभ4य7तं यथाि9थतमवि9थतम ् ।

Therefore, the perceived like the Jagat or (any other state of perception in a dream etc) are not produced
ever. The nameless indescribable something alone stays as it is.
HOW BIG IS CHIT?
जगदे वं महाकाशे Fचदाकाशमभितमत ् तZेश9याणकमाB9य ु तलायाKचा
ु परकम
ू ्।
In this manner, this Jagat which stays in the expanse of delusion is actually the Chit-expanse which is free
of all superimpositions.
(Do not consider the Chit-expanse to be the size of the world which has lost its dividing lines.)
If you consider the Chit expanse as if in some space, then the Jagat (containing all the worlds of all times)
cannot fill even the minutest atom-span of that Chit-expanse.

आकाशPपमेवा;छं प&डVहवविजतं 4योि5न 4योममयं FचBं संकपपरवि9थ ु तम ् ।

Jagat is of the form of empty expanse alone, bereft of any form or limited shape; is in the emptiness and is a
picture made of emptiness only; and exists like a city of imagination.
LISTEN TO THE STORY NOW.
अBेदं म&डपा,यानं शण ृ ु वणभषणं
ू )नःसIदे हो यथैषो अथिKचते वािIतमेय)त ।
Now listen to the Mandapa tale, which is an ornament to the ears, by which the statements which I have
mentioned will stay in your mind as certainties without any doubt.
रामोवाच स
बोधवbये ृ MNमन ् समासेन वदाशु मे म&डपा,यानमQखलं येन बोधो ववधते ।
Rama spoke: Sage! Tell me in brief- for the proper understanding of the truths-the entire tale of ‘Mandapa’
so that my understanding improves.
 8

MANDAPAAKHYAANA
[TALE OF THE MANDAPA]

वसटोवाच
Vasishta spoke

KING PADMA
अभूदि9मIमहSपीठे कलपeोु वकासवान ् पeो नाम नपः ृ ीमाIबहपBो
ु ु ववेकवान ्
In this earth pedestal (the stage of Vaasanaa fulfillments), there once lived a king named Padma (means
lotus), who was a lotus blooming in his dynasty, blooming forth in name, fame, courage etc.
He was endowed with all riches and prosperities. He had many sons. He was endowed with discrimination.
मयादापालनांभोFधि
वषितमरभा9करः काIताकुमदनीचIGो ु दोषतणहताशनः
ृ ु
He was the ocean in maintaining honor. (The ocean never transgresses its limits; the king never crossed the
rules prescribed for him as per his status and position in life.)
He was the Sun for the darkness called enemies (and had conquered all).
He was the Moon for the ‘night lotus’ namely, his wife (making her always happy).
He was the fiery fire for the grass of faults (never allowed any breach of discipline in his subordinates.)
मेXवबुधवIदानां
ृ यशKचIGो भवाणवे सरःस
गणहं ु सानां कमलामलभा9करः
He was the Meru Mount in the groups of scholars (supporting all).
He was the Moon of fame in the worldly existence (cooling the hearts of the people).
He was the lake for the beautiful swans namely virtues (and shone among all.)
He was the taintless Sun for the lotus of prosperities.
संVामवीXपवनो मनोमातfगकेसरS सम9तव
याद)यतः सवाKचयगुणाकरः
He was the fiery storm for the enemies in the battlefield.
He was the lion for the elephants namely the minds of enemies (terrorizing them).
He was the master of all learning. He was the store-house of all extraordinary virtues.
सराUरसागरgोभवलसIमIदराचलः
ु वलासपुपौघमधःु सौभाhयकसमायधः
ु ु ु
He was the Mandara Mountain churning the ocean of the God-enemies (helped the Gods in their battles).
He was the spring season for the flower-clusters namely enjoyments. (He enjoyed the royal pleasures.)
He was the ‘Flower-bowed’ Manmatha for all prosperities. (He owned all that he desired for.)
लSलालताला9यमXसाहसोसाहकेशवः सौजIयकैरवशशी दलiलाविलकानलः ु ।
He was the gentle wind caressing the creepers of various types of valorous sports. (He had no difficulty in
winning any valorous sport.) He was courageous in performing any valorous act.
He was moon blooming up the courteous nature. (He was never arrogant or rude towards anyone.)
He was the fire for the thorny creepers of evil acts.
QUEEN LEELAA
त9यासीसभगा ु भाया लSला नाम वलासनी सवसौभाhयवलता कमलेवोदतावनौ
He had a beautiful wife named Leelaa, who was endowed with illustrious qualities; surrounded by all
auspicious things; like Goddess Lakshmi rising on Earth.
सवानुवितललता
ृ लSला मधरुभाषणी सानIदमIदचलता ि
वतीयेIददयि9मता ू
Any action she did was full of charm; her words were sweet to hear; her gait was pleasant; her smile was
like the second moon that had risen.
लतावलासकIदौघ ु भासनी रसशालनी गfगेव गां गता दे हवती हं सवलासनी
She shone like a heap of jasmines filling the creeper; was of pleasing nature; was like the divine Ganges
embodied on Earth; and moved gracefully like a swan.
अलकालमनोहाUरवदनांभोजशालनी सताfगी कQणकागौरS जfगमेव सरोिजनी
Her lotus face was lovely with the hair locks covering it like the bees; her limbs were blameless.
She was fair hued like the Karnikaa flower; and was like a lotus on the move (pleasing to the eyes).
 9

त9य भतलपपे
ू ु षोः सकलाNलाददा)यनः पUरचयाO Fचरं कतम ु Iया र)तUरवोदता ।
She was like another Rati Devi born to serve forever the Manmatha on earth (her husband) who gave joy to
one and all. (Manmatha also gives joy to all the lovers.)
उि
वhने ोि
वhना मदते
ु मदता
ु समाकलाकलते
ु ु )तAब5बसमाjाIता संjु Zे केवलं भीता ।
When he was excited she also got excited; when he was happy, she was also happy; she acted like his
reflected image; but when he was angry, she was just frightened (and never fought back).
THE TWO LOVERS LOST IN THE BLISS OF LOVE
भतलाTसरसासाध
ू मनIयद)यताप)तः अकABमे ृ मरसं स रे मे काIतया तया ।
Without ever separating a moment from his wife, the divine damsel born on earth, Padma experienced the
extreme essence of the taintless bliss of love with his beloved;
उ
यानवनगमे ु षु तमालगहनेषु च पपम&डपर5ये ु षु लतावलयसeसु
inside the bowers of the trees in the garden; inside the dark shadows of the Tamaala trees; inside the
pleasant flower-porches; inside the garden houses covered by creepers;
पपाIतःपरशkयास
ु ु ु पपसं
ु भारवीFथषु वसIतो
यानदोलासु j>डापकUरणीष ु ुच
in the flower beds of the harem; in the paths weighed down by flowers; in the swings of the gardens
blooming in spring; in sportive ponds;
चIदनGमशै ु लेषु संतानलकतलेषु च कद5बनीपगेहेषु पाUरभGोदरे षु च
in the hills covered by sandal trees; under the Kalpa trees (gifted by Indra); inside the houses made on
Kadamba and Neepa trees; inside the belly of the grove of huge pine trees;
वकसकIदमIदारमकरIदसगिIधष
ु ु ु वसIतवनलजालेषु कजको कलपlgष ू ु
inside the many special lawns of the flower gardens blooming in the spring, where the air was filled with
the fragrance of the honey oozing out of the blooming Jasmine and Mandaara flowers; and where the
cuckoo birds sang melodiously;
नानार&यतणानां ृ च 9थलेषु मददSिTतष
ृ ु ु )नझरेषु तरतारसीकरासारवषषु
in the wild grasslands of many forests which were lighted sparsely, in the water falls that sprayed water
with gurgling noise;
शैलानां मQणमाQण7यशलानं फलकेषु च दे वषमु)नगेहेषु दरप&यामे ू ु षु च
on the slabs of hills made of precious stones; in the abodes of Devarshis and Munis, and sacred ashrams
that were far;
कम
वतीष
ु ु फलास
ु ु 9मेरासु नलनीषु च वन9थलSषु कणास ृ ु फलास
ु ु फलनीषु च
in those places where the night lotuses bloomed and the day lotuses smiled; in the forest regions which
were dark and attractive with their flowers and fruits;
सरतै ु ः सरताX&यै
ु ः सIदरःु सIदरे
ु हतैः ईहतैः पेशलाIयोIयघनेमरसाFधकैः
with amorous unions belonging to the youth state equaling the gods; beautiful with various desires for
beautiful desires; with excessive tender essence of love overflowing for each other;
हे लकाभरा,यानै9तथा चाgरमिटभः ु अटापदै बह  ु
यतै
ू 9तथा गढ ू चतथ ु कैः
engaged in various intelligent games like solving riddles; listening to Puraana (Aakhyaana); playing the arts
of communicating syllables or ideas by fingers (AksharaMushtikaa), making verses with eight words;
playing many such entertaining games; finding the hidden fourth syllable of verses;
नाटका,या)यकाभKच KलोकैवIदम)तjमै ु ः दे शकालवभागैKच नगरVामचेिटतैः
watching dance-dramas; listening to literary pieces; trying to find the meanings of riddle-verses which were
accessible only to scholars (vindu); engaged in all the festivities of villages and cities in various places and
times;
phदाममालावलतैनानाभरणयोजनैः लSलावलोचनैवFचBरसभोजनैः
wearing beautiful flower garlands, decorating (each other) with various ornaments, romantically playing
with naughty looks, enjoying delicacies of various sorts;
आG कु fकमकप ु रू ता5बलSदलचवू णैः फलपपलतागDजादे
ु ु ु हगोपनखqणैः
munching betel leaves wet with fragrant pastes and camphor, carrying nail-marks on the body that are
concealed by bloomed flowers, or creepers or rose berries;
 10

समाल5भनलSलाभमालाहरणjमैः गहेृ कसमदोलाभरIयोIयं

ु ु दोलनjमैः
enjoying the sudden clinging to each other when chasing each other in playful moods; throwing flower
garlands at each other; swinging each other when seated on the flower swings at home;
नौयानयhमह9यKवदाIतो
ु rादगमागमैः जलकेलवलासेन पर9परसमg ु णैः
moving about in boats, riding on the pair of elephants, horses, and trained camels; throwing water at each
other when playing in the rivers or lakes;
नयगीतकलाला9यतालता&डवम&डनै
ृ ः संगीतकैः संकथनैवsणामरजवादनै
ु ः
enjoying musical shows that are accompanied by dance forms of music, with rhythmic clapping and
reckless dancing; poems recited to the accompaniment of Veenaa and Muraja drums;
उ
यानेषु सUरतीरवgेृ षु वरवीFथषु अIतःपरेु षु सह5य]षु फलदोलावदोलनै
ु ः।
swinging in the flower-swings in the gardens, on the trees on the river bank, in the royal paths, in the harem
mansions with tall roofs. {अIतः परंु – अIतः/अIयतरं - परंु /गहंृ OR पर9यIतः
ु ि9थतं Inner apartment of a palace (set apart for
women); female or women’s apartments; harem - so called from their being situated in the heart of the town for purposes of safety.}
WORRIED ABOUT DEATH
सा तथा सखसं
ु वZा
ृ त9य ण)यनी या सैकदा FचIतयामास शभसं ु कपशालनी ।
Leelaa the beloved wife of Padma whose happiness was ever on the increase in this manner, who always
was given to auspicious thoughts (regarding the welfare of her husband) once thought like this.
ाणेtयोsप यो भता ममैष जगतीप)तः यौवनोलसवाIीमाIकथं 9यादजरामरः ।
भBानेन सहोतf
ु ग9तनी कसमसeस
ु ु ु कथं 9वैरं Fचरं काIता रमे यगशताIयहं
ु ।
तथा यते यनमत9तपोजपयमेहतैः रजनीशमखो
ु राजा यथा 9यादजरामरः ।
Wानवbा ृ I9तपोवbा ृ िIव
यावbानृ हं ि
वजाIप;
ृ छाम तावIमरणं कथं न 9याIनण ृ ाम)त ।
This husband of mine who is the Lord of this world is dearer to me than my own lives.
How will my husband, bubbling with youth, and endowed with all good characters become ageless and
immortal? How will I, his beloved wife, with my heaving breasts (filled with love), enjoy the company of
my husband for as long as hundreds of Yugas as much as I desire, in the flower-filled gardens?
Therefore, I will try and do something by which the king whose face shines like the moon will become free
of old age and death, through the performance of penance, recitation of sacred chants, and the practice of
austerities. I will question those Brahmins who are well versed in Knowledge, penance and learning as to
how death shall not occur to mortals.
इयानीयाथ संपूvय ि
वजाIप;छ सा नता अमरवं कथं वा भवेद)त पनःपनः ु ु ।
Then having invited the Brahmins well versed in scriptures, she worshipped them in due manner and
humbly questioned them again and again ‘Hey Brahmins, how will immortality be gained?’
वाः ऊचःु तपोजपयमैद] व सम9ताः सbसbयः स5ाTयIतेsमरवं तु न कथDचन लtयते ।
Brahmins spoke: “Hey Queen, all types of powers belonging to Siddhas can be achieved through penance,
recitation of hymns and austerities; but immortality can never be attained in whatever way.”
इयाक&य ि
वजमखा ु ि;चIतयामास सा पनः ु इदं 9वWायैवाशु भीता यवयोगतः ।
Having heard thus from the mouth of the Brahmins, she felt apprehensive about getting separated from her
husband and again immediately pondered with her own intellect.
LEELAA DECIDES TO PROPITIATE JNAPTI
मरणं भतुरVे मे यद दै वाLवय)त तसवदःख)नम
ु ु7ता सं9था9ये सखमाम)न
ु ।
अथ वषसहpेण भतादौ चेIमUरय)त तकUरये यथा येन जीवो गेहाIन या9य)त ।
त
YमLतज
ृ ीवेsि9मिIनजे शZाIतम
ु &डपे भBावलो कता )नयं )नव9याम यथासुखम ् ।
अ
यैवारtयैतदथO दे वीं WिTतं सर9वतीं जपोपवास)नयमैरातोषं पजया5य ू हम ् ।
“If by good fortune my death occurs before my husband’s, then being free of all pains I will remain happily
in my own Self. Otherwise, if my husband dies after thousands of years, then I will do something by which
his ‘Jeeva’ does not go out of this house. Then the Jeeva of my husband will wander in this pure inner hall
(Mandapa) that belongs to us; and I will live happily, getting seen by my husband always.
To fulfill this wish, starting from today itself I will worship Goddess Sarasvati, the form of Knowledge
through recitation, fasting, and austerities till she gets pleased.”
 11

इ)त )निKचय सा नाथमन7वैु व वराfगना यथाशा9Bं चकारोVं तपो )नयममाि9थता ।

Having decided thus, and without informing her husband anything in the least, that great lady performed
severe penance adhering to the strict rules prescribed by the scriptures.
LEELAA’S PENANCE
ABराB9य ABराB9य पयIते कतपारणा
ृ दे वि
वजगXाWव
वपजापरायणा
ु ू ,
9नानदानतपोxयान)नयो
य7तशरS
ु Uरका सवाि9त7यसदाचारकाUरणी 7लेशहाUरणी,
यथाकालं यथो
योगं यथाशा9Bं यथाjमं तोषयामास भतारमपUरWातसंि9थ)तः ।
ABराBशतमेवं सा बाला )नयमशालनी अनारतं तपो)नटाम)तटकटचेटया ।
Breaking the fast at the end of every three-nights and three-nights only; engaged in the worship of Gods,
Brahmins, Gurus, wise men, and learned men; her physical body always going through the austerities of
bathing, charity, penance, meditation; (Leelaa) who always engaged in all acts of piety, who was the
remover of afflictions of others, propitiated the Goddess as per the prescribed time-span, as per the
prescribed action, as per the prescribed dictum, as per the prescribed manner, with her husband unaware of
all this. That lady of tender age remained steadfast and with great strains performed the prescribed penance
continuously for a period of hundred three-fold nights.
GODDESS JNAPTI APPEARS
ABराBानां शतेनाथ पिजता
ू )तमा)नता तटा
ु भगवती गौरS वागीशा समवाच
ु ताम ् ।
)नरIतरे ण तपसा भतभ ृ 7
 य)तशालना पUरतटाि9म
ु ते वसे गहाण
ृ वरमीिTसतम ् ।
Worshipped and adored for hundred threefold nights, the fair hued Goddess of speech, the divine mother
being pleased, spoke to her. “I am highly pleased by the continuous penance performed by you who have
excellent love for your husband. Child, accept any boon you like.”
राWी उवाच जय जIमजराvवालादाहदोषशशभे जय हाधाIधकारौघ)नवारणरवभे ।अ5ब मातजगIमातः
Bाय9व कप
ृ णाममां इदं वर
वयं दे ह यदह ाथयते मया । एकं तावि
वदे ह9य भतज
ु sवो ममांAबके अ9मादे व ह मा
यासीिIनजाIतःपरम ु &डपात ् । ि
वतीयं तु महादे व ाथयेऽहं यदा यदा दशनाय वराथन] तदा मे दे ह दशनम ् ।
The Queen spoke: “Salutations to Thee! Thou art the cool moonlight for the scorching flames of faults
rising due to birth and old age! Thou art the lustrous sunshine destroying the dense darkness of the heart!
Ma! Mother! Mother of the world! Protect this wretched person! Give me these two boons which I am
asking for now. Hey Mother! One is that when my husband dies, his Jeeva should not go away from this
inner hall of my harem at all. The second one, O Great Goddess, is that whenever I pray for your vision to
ask for any boon, then bless me with your vision.”
इयाक&य जगIमाता तथा9वेवम)त 9वयं उ7वाIतधानमगमोथायोमUरवाणवे ।
अथ सा राजमहषी पUरतुटे टदे वता पणवा
ू ] मतृ वषण
] बभूवानIदधाUरणी ।
Hearing this, the Mother of the World, saying, “Let it be so”, rose up and vanished from sight like a wave
in the ocean. Then that beloved wife of the King, being graced by her dear deity, became extremely happy
as if drenched fully by the shower of nectar.
TIME MOVES ON
पgमासतुकटके दनारे वषद&डके gणनाभौ 9पIदमये कालचjे वहयथ,
अIतFधमाजगामा9या: पय9त;चे ु तनं तनौ संJKयमानमेवाशु शक ु पBरसो यथा ।
Even as the ever-moving ‘Wheel of Time’ rolled on; with its circular ring of fortnight, month and seasons;
the stick of years; the nave of minutes, the spokes of days; the ‘life’ of her husband disappeared from the
body like the moisture in the dry leaf vanishes when still in sight.
LEELAA’S GRIEF
रणखि&डतदे हेऽि9ममते
ृ ऽIतःपरम&डपे
ु )नजला नलनीवासौ परां 5ला)नपपाययौ
ु ।
वषोणKवसनxव9तसकलाधरपलवा ाप सा मरणाव9थां सशयेव मगी
ृ यथा ।
ाप सा तमसाIधवं ति9मIमरणमागते दSपvवालालवे gीणे सeीUरव भषता
ू ।
काKयमाप gणेनासौ बाला वरसतं गता यथा pोति9वनी pोतःgये gारवधसरा
ू ।
 12

When her husband’s body that carried the wounds of many battlefields lay dead in the ‘AntahPura
Mandapa’, Leelaa reached the state of extreme affliction, like a lotus removed from water. Her tender lips
dried up by her poison-like hot breath. Like the deer hit by a spear, she reached the state of death. When he
died, she became blinded like the well-lighted house getting enveloped by darkness when all the light
flames burning in it get extinguished all of a sudden.
lgमाjिIदनी lgं मौनमूका वयोFगनी बभव ू चjवाक>व मा)ननी मरणोIमखी ु ।
Screaming at one moment, silent and speechless the next moment; suffering the pangs of separation like the
female Chakravaaka bird, the ‘lady honored for her virtues’, was almost at the edge of death.
JNAPTI ARRIVES TO CONSOLE LEELAA
अथ ताम)तमाBवNवलां सकपा ृ काशभवा सर9वती शफरSं {दशोषवNवलां थमा विट ृ UरवाIवक5पत ।
Then Sarasvati, the form of compassion, soothingly addressed that highly distressed lady like the first
shower falling on the fish suffering in a dried up lake.
सर9वयवाच
ु शवीभतममं
ू वसे भतारं पपख&डक
ु े आ;छा
य 9थापयैनं वं पनभ
ु तारमाT9यस ।
पपाQण
ु 5ला)नमेयिIत नो न वैष वनf`य)त भयKच
ू तव भतृ वमFचरे ण कUरय)त ।
एतदSयKच जीवोsसावकाशवशद9तव न )नगमय)त lgमतोsIतःपरम ु &डपात ् ।
Sarasvati spoke: My daughter, completely cover this dead body of your husband in a heap of flowers and
keep him; you will again get back your husband. These flowers will not fade; nor will this one deteriorate;
you will soon be serving your husband again. The Jeeva of this one is pure like space; he will not go away
from this inner dome of your harem from this instant.
LEELAA PRESERVES THE DEAD BODY IN FLOWER-HEAPS
ष|पदेQणनयना समाक&य इ)त बIधभः
ु सा समाKवासतागय पयोभUरव प)eनी ।
प)तं सं9थाTय तBैव पपपरगोपतं
ु ू किIचदाKवासता )तठZUरGे व )नधा)ननी ।
The lovely maid with the eyes like bees, heard the words of the Goddess, and consoled by her relatives like
a lotus sprinkled with waters, placed the body of her husband well-covered with flowers, and steadying
herself a little, remained like a poverty stricken person holding on to a treasure.
LEELAA PRAYS FOR THE VISION OF JNAPTI
ति9मIनेव दने सैषा ति9मI;छZाIतम&डपे
ु अधराBे पUरजने सवि9मिIनGया {ते,
WTतीं भगवतीं दे वीं शbxयानमहाFधया
ु दःखादा
ु Nवाययामास, सोवाच समपे
ु य तां,
कं 9मताि9म
ृ वया वसे धसे कम)त शो कतां संसारYाIतयो भािIत मग ृ तणा5ब
ृ ुवIमधा
ु ।
On that very same day, when all the servants were asleep, from inside that very Mandapa of her harem,
in the middle of the night, her intellect absorbed in the pure contemplation of the Supreme Goddess Jnapti,
she called out to her in extreme pain.
The Goddess appeared in front of her and asked, “Dear daughter! Why have you remembered me? What
for are you so grief stricken? The delusions of the world shine meaningless like the waters of the mirage.”
लSलोवाच 7व ममावि9थतो भता कं करोयथ क>Jशः । समीपं नय मां त9य नैका श7नोम जीवतम ु ्।
Leelaa spoke: Where is my husband staying now? What is he doing? How is he?
Take me to him. I cannot live alone without him.
 13

JNAPTI EXPLAINS THE PRINCIPLE OF JEEVA-STATE

WिTतXवाच
Jnapti spoke

THREE TYPES OF AAKAASHA

Fचताकाशं Fचदाकाशमाकाशं च ततीय
ृ कम ् ।
वाtयां शIयतरं
ू वb Fचदाकाशं वरानने ।
ति;चदाकाशकोशामा Fचदाकाशैकभावनात ् अव
यमानमTयाशु JKयतेsथानभ ु ूयते ।
There exist the ‘Mind-expanse’ the Chittaakaasha, and the ‘Awareness expanse’ the Chidaakaasha; and the
‘Gross expanse’ the Aakaasha is the third one.

Hey lady of beautiful face, understand that the ‘Awareness expanse’ to be emptier than the other two. That
(Jeeva) is a sheath (super imposition) covering the Chidaakaasha.Through the conception of the

Chidaakaasha alone, though non-existing, it is seen and also experienced.

(Brahman state is a state of all the perceived that can be there, in an unmanifest state.
It is Chidaakaasha. It is not in any space. It is the dome which holds all within it.
Through the mind a particular perceived scene is experienced. It is Chittaakaasha.
All the perceived worlds extending to countless Yojanas are within this Chittaakaasha-dome which is inside
the dome of Chidaakaasha which is in no space.
The worlds are all inside the varied material sky-domes which are inside the mind-dome Chittaakaasha
(not in space, which is in Chidaakaasha-dome (not in space).
Chidaakaasha is empty of all because it is just a no-perception state; pure existence as awareness.
It is emptier than emptiness itself.)

CHIDAAKAASHA/AWARENESS EXPANSE
दे शाZेशाIतराTतौ संवदो मxयमेव यत ् )नमेषेण Fचदाकाशं ति
वb वरवQण)न ।
Hey lady of beautiful hue, when the Consciousness moves from object to object, that which exists in
between for a minute-fraction of a second, know that to be the ‘Awareness expanse’.
(Chidaakaasha is the silence state, bereft of all the perceived and their qualities; which is your true natural
state; which is in-between the mind-states of cognitions of objects which are in material space.)

ति9मिIनर9त)नःशेषसंकपि9थ)तमेष चेसवामकं पदं शाIतं तदा ाTनोयसंशयं ।

If you remain in that never-changing point where there is no residue of any conception, then doubtless you
will attain the tranquil state which is all-pervading.
(Practice contemplating on that no-perception state that is in-between the cognition states of different
objects like the moon and the tree.)

अयIताभावसंपया जगत9वेतदाTयते नाIयथा म

वरे णाशु वं ाT9यस सIद ु Uर ।
In this world, such a state is attained by the excessive contemplation of the ‘non-existence’ (of the
perceived); and not otherwise. However, hey beautiful lady, you will soon attain it because of my boon.
(For such a state to be established as the true nature, a person should be endowed with proper reason and
has to analyze the state of the perceived. He will understand then that the perceived is nothing but a mind
created false state of reality. You do that now; and stay established in that state.)
 14

वसटोवाच
Vasishta spoke

इय7वा
ु सा ययौ दे वी द4यमामीयमा9पदं ,लSला तु लSलयैवासीिIनवकपसमाFधभाक् ।
तयाज )नमेषेण साIतःकरणपDजरं 9वदे हं खमवो}डीना म7तनीडा ु वहfगमी ।
Having spoken thus, that Goddess returned to her divine abode. Leelaa indeed remained absorbed in the
‘Trance state without perturbation’, as if in sport (with ease). She discarded in a minute her body which
was the cage for the mental faculty, like the female bird rises in the sky away from its nest.
(Since Brahman state is not a thing in space or bound by time, when Leelaa was forced by the power of
Jnapti into that state, her Vaasanaa of seeing her husband’s experience; got fulfilled; and instantly, in that
very second, she saw her husband as a young king in a country exactly similar to her own country of
Padma king. She did not see just a scene as if from a dream; but was invisibly present in a huge kingdom
on the earth with the four oceans and mountains and forests along with the countless people who abided in
that kingdom. It was as real as the earth in which she lived, solid and real without any flaw that belonged
to a dream or imagination. It was another universe itself, which contained a similar earth as hers.
Being invisible (as Brahman-vision and space like) she was not seen by anyone in that country.
And her husband was of a different age, different form and of a different character.
She also knew by her Knowledge vision that his kingdom was inside the space of the harem-dome only, and
had not gone out of it at all; as promised by the Goddess.)
(Leelaa was able to know of all this through her knowledge vision of contemplation; and not through any
sight.)

PADMA’S NEXT LIFE-EXPERIENCE AFTER DEATH

ददश 9व9थं भतारं ति9मIनेवा5बरालये संि9थतं पRवी

ृ पालमा9थाने बहराज
ु )न
स5हासने समाPढं जय जीवे)त सं9ततं
ु 9ततं
ु म&डलानीककायमाहतOम
ु ाJतं
पताकामDजरSवक>णराजधानीगहि9थतं
ृ पव
ू
वारि9थतासं,यम)नवष
ु म&डलं
दlgण
वारगासं,यराजराजेशम&डलं पिKचम
वारगासI,यललनालोकम&डलं
उतर
वारगासI,यरथह9यKवसंकु लं एकभयव)नणsतदlgणापथवVहं
ृ
कणाटनाथवरFचतपव
ू देश jयाjमं सरा
ु rाFधप)नणsतसव5ले;छोतरापथं
मालदे शसमाjाIतसवपाKचायतfगणं दlgणाि\धतटायातलfकादतवनोद
ू तं
पवा
ू ि\धतटमाहे IGसZो7तगगनापगं उतराि\धतटायातदतवQण
ू तगNयक
ु ं
पिKचमाि\धतटालोकवQणता9तमयjमं असं,यबbभपालकलाक>णा
ू Qखलािजरं
य~नवाटपठि
विजततया
ू V)नः9वनं बिIदकोलाहलोलास)त
वनकDजरम
ु ु ्
गेयवा
यो
यतxवानxवन
गगनाIतरं हयहि9तरथारािजरजोमेघघना5बरं
पपकप
ु ूरधपायं
ू गIधामोदतपवतं सवम&डलसंभाररFचतानेकशासनं
यशःकपूरजलदसशYा5बरपव
ु ु तं रोदसी9त5भभतै
ू क9वतापिजताकककं
आर5भमIथरोदारकायसं4यVभम ू पं नानानगर)नमाणसो
योग9थपतीKवरं ।
She saw her husband in perfect health (as a living person), staying in that very abode of space (of her
harem-dome) as the ‘Ruler of the Earth’ in the court-room filled with many other kings; seated on a high
throne; getting praised as ‘May the Victorious King live long’; engaged very busily in bringing into open
many affairs of the army and other groups;
staying in the main house situated in the capital city spread out with hosts of flags;
assemblage of countless Sages and Brahmin-Sages present at the eastern gate;
assemblage of countless kings and emperors present at the southern gate;
collection of countless groups of women in the western gate;
collection of countless chariot-elephant-horse retinue at the northern gate;
 15

decision taken about the battle-plans in the Southern section, through a discussion with a single servant;
making plans with the Karnaata king about the rules to be set for the eastern section;
decision taken with the Suraashtra king about the control of all Mlecchaas (lower section of people) in the
northern section;
planning with the Maala country king about conquering the entire Tangana part of the western section;
getting amused by the messenger from Lankaa who had arrived from the ocean in the southern side;
spoken about the amazing river of divine Gangaa by a Siddha arriving from theMaahendra Mountain
situated in the eastern ocean;
mysteries of his place described by a messenger coming from the northern ocean;
the setting of the sun described by the person who had visited the western ocean;
the courtroom spread out with the shine (of ornaments, garments etc) of countless subordinate kings;
the Mantra sound of Brahmins in the Yajna enclosure overlapping the sounds made by the Tooryaa
instruements (played by the singers);
the excited songs sung by the bards echoing in the bowers of the forests;
the melodious songs sung by the musicians rising and echoing all over the sky canopy;
the sky covered by the dust-clouds produced by the arrays of horses, elephants and chariots;
the place filled by the fragrance of flowers camphor and incense;
the mansion like a mountain filled by the fragrance of sandal;
the various servants and maids engaged in decorationg and renewing the many parts of the mansion;
his white blameless fame like the camphor fragrance had filled the sky mountain like clouds;
his valour shining like a single element supporting the entire sky had conquered even the shine of the sun;
all subordinate kings engaged busily in attending to various matters of the State;
the architects busily planning the construction works in the variousparts of the city.
पपाताथ महारं भा सा तां नरपतेः सभां 4योमािमका 4योममयीं महकेवा5बराटवीं ।
That lady of great enterprises, who was like the emptiness of space, descended down into the court of that
King which was like space, like the mist filling the forest of the sky.
INVISIBLE LEELAA ENTERS THE COURTROOM
YमIतीं तB तामVे दJश9ते
ु न केचन संकपमाBरFचतां पXषाः
ु कामनीमव ।
तथा ते तां न दJशःु संचरIतीं परोगतां
ु अIयसंकपरFचतामIयेन नगरSं यथा ।
The people (in the court-room) did not see her wandering amidst them, like people do not see a lady
imagined by some one else. They did not see her wandering in front of them, like no one perceives a city
created in the imagination of someone else.
(Leelaa had the identity of Leelaa and moved among all the people of that other universe like a misty wind
and saw everybody; but for their eyes, she was invisible.)
SAME PEOPLE OF HER CITY WERE IN THIS NEW CITY TOO
ा7तनानेव ताIसवाI9वाIददश सभागताIभूभत
ृ व
े ससं
ु ाTताIनगराIनगराIतरं
तZेशाI9तसमाचाराI9तथा तानेव बालकाIता एव बालव)नता9ताI9तानेव च मिIBणः
तानेव भमपालाIKच
ू ताI9तानेव च पि&डताIतानेव नमसFचवाIभृ याI9तानेव ताJशान ्
अथाIयानTयपवा
ू IKच पि&डताIसु{द9तथा 4यवहाराI9तथाIयाIKच पौरानIयाI9तथैव च
मxयाNनकाले दवसे घनदावाकलाद
ु श: अIतUरgं सचIGाकO सा5भोदपवनxव)न
महSXहनदSशैलपरपतनम
ु ि&डतं नानानगरवIयासजfगलVामसंकु लं
ि
वरटवषO भपालं
ू ा7तIया जरसोसोिDझतं ा7तनीं जनतां सवO सम9ताIVामवासनः ।
She saw her own people assembled in the court-room as if they had been moved safely from one city to
another (carried through) by a mountain. (She saw)-those countries; those happenings; those very children;
those very young ladies; those very ministers; those very kings; those very scholars; those very confidential
ministers and those very servants exactly like in her world; and others too that were not seen by her
previously; same scholars and well wishers; the same affairs of friends and different too; and other citizens
also; dark clouds enveloping the sky in the mid day; the sky with sun and moon; the rumbling clouds
caught by winds; the King who had died of old age in his past birth, as a King of sixteen years now; as
adorned by trees, rivers, hills, cities, and towns, many number of cities encircled by wilderness, and
villages alike; all the people of her own country, all the residents of the villages there.
 16

(That new world was like an exact copy of her own world; slightly different may be; but too real and too
solid and very much the same; as if her own world had gone off with the dead king along with him.)
LEELAA IS CONFUSED
सा तानालो7य ललना FचIतापरवशाsभवति9मIनगरवा9त4याः कं ते सव] मताः ृ इ)त ।
Seeing all those people and all the residents who belonged to the city of the previous existence (of Padma’s
world), the lady became apprehensive as to whether all the people of her world were already dead.
पनः
ु Wावबोधेन ा7तनाIतःपरंु गता gणेन च ददशाB साधराBे तथैव तान ् ।
Again by the enlightenment attained by the grace of Jnapti, she returned to the harem of the previous
existence. Instantly she saw in the middle of that night all of them just as she had left them (before entering
Padma’s new world). (Her world had not vanished off.)
LEELAA DECIDES TO CHECK WHETHER ALL THE PEOPLE WERE STILL ALIVE IN HER WORLD
अथ सोथापायामास )नGाकाIतं सखीजनं, आह चातीव मे दःखमा9था
ु नं दSयताम)त ।
भतःु स5हासन9या9य पाKव] )तटा5यहं यद, पKयाम 9वtयसIघातं तजीवाम नाIयथा ।
She woke up the sleeping maids and told them that she was very much depressed and wanted the court to
assemble. She explained to them that she will be alive only if she stood next to the throne of her husband
and saw all those people who belonged to the court, and not otherwise.
THE COURT GETS ASSEMBLED AT MID-NIGHT, AS AT DAY-BREAK
स राजपUरवारोsथ तयेय7ते ु यथाjमं आसीि
व)नGः सं4यVः सव: सव9वकमQण ।
All the royal servants got up from their sleep and acting as ordered by her, anxiously engaged themselves in
their respective duties.
पौराIसtयाIसमानेत5ययया ु ु ठ€कपf7तयः 4यवहारं कल)यतम4या ु ु मककरा इव ।
The lines of ‘soldiers holding sticks’ like the rays of the sun moved out, so as to bring the people and
courtiers to start the routine activities of the day on Earth (as at the rise of the sun).
आ9थानभमं ू भयाKच
ृ माजयामासरा ु Jताः ाव|पृ योदमलनं खं शर
वासरा इव ।
The anxious servants cleaned the floors of the courtroom like the autumn days wiping out the dirt of the
monsoon clouds from the sky.
अfगणं )त दSपौघा9त9थु: पीततमो5भसः आKचयदशनायेव संाTता ऋgपf7तयः ।
The lighted lamps that drank the waters of the darkness were arranged all along the path leading to the
court; and shone forth as if the lines of stars had arrived (on the ground) to see the wonder (of this mid-
night excitement).
जनताः परयामासः
ू ु परैू रिजरभमकाः
ू अ\धीIलयसंशुकाIपुरासग इवा5भसा ।
People started flooding the courtroom like the waters before the start of the Creation enter the oceans dried
up by the dissolution.
आजhमम ु िIBसामIताः 9व9वं 9थानम)निIदताः Bैलो7ये पनXपIने ु लोकपाला यथा दशः ।
All the good hearted ministers and subordinate kings (who were sympathetic towards the queen) occupied
their own seats like the guardians of direction rising again in the three worlds.
ववराक>ण
ु कपूरसाIGावKयायशीतलाः उफलकसमो
वाIतमां
ु ु ु सलामोदता)नलाः ।
The winds blew cold with the dense white dews of the camphor and filled with the thick fragrance bursting
out of the blooming flowers.
पयIतेषु तीहारा9त9थध ु वलवाससः ऋयमकाक ू  तापातमेघमाला इवाGषु ।
At both ends, white robed body guards stood, like the array of sun-dried white clouds on the RishyaMooka
Mountain (where Sugreeva lived and Sun always stayed there being favorable to him).
भापीततमःपDजाः ु पेतुः पपोकरा
ु भव
ु च&डमाXतवxव9ता9तारका)नकरा इव ।
Heaps of darkness swallowed up by the lamps made the light fall down like clusters of flowers, looking like
the hosts of stars thrown down by the dissolution winds.
आ9थानं परयामासम
ू ु हSपालानया)यन ु : उफलकमलोक>णO
ु हं सा इव सरोवरं ।
Those men who accompanied the subordinate kings filled up the court, like the swans surrounding the
bloomed lotuses scattered all over the lake.
 17

स5हासनसमीप9थे है मFचBासने नवे उपवशदसौ लSला लSलेव 9मरचेतस ।

ददश ताIनपाIसवा
ृ Iपवा
ू नेव यथाि9तथाIगुPनायाIसखीIसtयाIस{सं
ु बिIधबाIधवान ् ।
सकलमेव ह पव ू वदे व सा समवलो7य मदं ु परमं ययौ, नप)तराrजनं
ृ खलु जीवनाtयदतया
ु च बभौ शशवि;‚या।
Leelaa sat on the beautiful new golden seat next to the throne, like the amorous sport in the ‘Mind of
Manmatha’. She saw all those kings, elders, noble men, her own friends, courtiers, well wishers, and
relatives. Seeing everything as before she felt extremely happy; life shone in them as a certainty and she
shined like the moon coming out of eclipse.
(She felt relieved that none of them had died and gone off to the next world.)
इथं वनोदयामीदं दःखदंु Fचतमयलं बोध)यवेिfगतैभूप  ाना9थानादिथताथ
ु सा
वKयाIतःपरंु भतःु पाKव]ऽIतःपरम&डपे
ु ववेश पपगTत
ु ु 9य FचIतयामास चेतसा ।
‘I am just soothing my broken heart’, thus informing those other kings through gestures, she got up from
her seat, returned to the harem and sat next to the body of her husband covered by the flowers.
She started to analyze everything in her mind.
अहो वFचBा मायेयमेतऽे 9मपरमानवाः
ु बहरIतरवZेशे तB चेह च संि9थताः ।
तालSतमालह5तालमालता FगरयोऽTयमी यथा तB तथेहाप बत मायेयमातता ।
आदश]ऽIतबहKचैव यथा शैलोऽनभयते
ु ू बहरIतिKचदादश@ तथा सग[ऽनभयते
ु ू ।
तB YािIतमयः सगः कः 9याकः पारमाFथकः इ)त प;छाम ृ वागीशामtय;य[7तमसंशयम ् ।
‘Aha! What a wonderful delusion! The people in this city exist both here and there as if existing inside and
outside also. The same hills garlanded by multifarious trees like Taalee, Tamaala, Hintaalaa exist both here
and also there. Ah! All this is pervaded by Maayaa, the deluding power!
Just like a hill is seen both inside and outside the mirror, this Creation is experienced both inside and
outside the ‘Mind-mirror’.
Which one is real, which one is illusory?
I will worship the Goddess of Knowledge and ask her about this doubt of mine and get it cleared.”
इ)त )निKचय तां दे वीं पजयामास
ू सा, तदा ददश च परःु ाTतां कमारSPपधाUरणीं
ु भGासनगतां दे वीं,
उपवKय परोगता
ु परमाथमहाशि7तं लSला प;छ)त
ृ भव
ु ि9थता ।
Deciding thus, she worshipped the Goddess. She saw in front of her the goddess in the form of a young
maiden seated on a splendid throne. Leelaa humbly sat on the ground and questioned about the great power
of the Supremacy.

लSलोवाच
Leelaa spoke

अनुकंTय9य नो दे वी भजIय
वे
ु गमतमाः
ु । वयैवं कल सगादौ 9थापता ि9थ)तXतमा ।
तददं यपरः
ु Nवा प;छाम
ृ परमेKवUर, त
Mह ू वकृतो ननं
ू सफलो मे9वनVहःु ।
Hey Devi, the great never are annoyed at a person who deserves compassion.
By you alone, these Creations exist within their own boundaries.
Therefore O Great Goddess, I place this question before you with all humbleness. Please answer me.
May your grace immediately become fruitful to me!
 18

WHICH WORLD IS REAL, THIS OR THAT?

CHIT IS THE MIRROR THAT REFLECTS ALL THE WORLDS.

अ9यादश[ जगIना5नः खादTयFधक)नमलः य9य योजनकोटSनां कोटयोsवयवो मनाक् ।
)नःसंFधतवचोvयो)तघनो मदसशीतलः
ृ ु ु अचेयFचद)त ,यातो ना5ना )नभितरVतः ।
For ‘That one’ (Chit), which is the ‘mirror purer than the sky’ mirroring the thing called the world,
distances of tens of millions of tens of million Yojanas (immeasurable) form just a very minuscule part.
‘That’ which is unattainable to words, the dense form of light (Knowledge), soft (formless) and cool
(removes the heat of all sufferings), without boundaries yet the foremost in all dealings, is known as the
Chit which cannot be perceived by the senses. (That alone contains these two worlds also.)
द7कालकलनाकाशकाश)नय)तjमाः यBेमे )तAब5बिIत परां पUरण)तं गताः ।
The various phenomena like space and time, visibility and the light reflected in this (Chit) mirror have
attained the extreme ends of changes (and are completely different from the Reality state).
ABजग)तAब5बीबहरIतKच संि9थता तB वै कABमा ृ का 9याकासौ वा 9यादकABमाृ ।
The wonder of this reflection of tri worlds exists both inside and outside.
(That world is inside this harem; and yet outside of it.)
Here, which one is illusory (mind-made) and which one is truly existent as real?
ृ
(कABम - कया
ृ )नमत-ं factitious, fictitious, feigned as opposed to अकृABम - natural, unfeigned, inartificial)
(One Yojana is a distance of eight to nine miles)

ी दे 4यवा
ु च
Devi spoke

अकृABमवं सग9य क>Jशं वद सIद ु Uर क>Jशं कABमवं

ृ 9या
यथावकथये)त मे ।
Hey beautiful lady! Tell me what you mean by a non-artificial (real) Creation.
Tell me what exactly artificiality (not real) is!

लSलोवाच
Leelaa spoke

यथाहमह )तठाम वं च दे व ि9थतांAबके असावकABमः

ृ सग इ)त दे वेश वेƒयहं ।
यBाधना ु स भता मे ि9थतः सगः स कABमः
ृ अहं मIये यतः शIयोू दे शकाला
यपरकः ू ।
Hey Devi Ambike! I am staying here and you are also present here.
(We both are real; and this is a real experience.)
(Therefore), this, Deveshi, I understand to be not the illusory one.
That world where my husband exists, that one I believe is the illusory one, as it is just the empty void
(Shoonya) and the space-time phenomenon is incomplete.
(It is inside the space of the harem; and so it cannot really exist. It must be empty void only.)

ी दे 4यवाच
ु
Devi spoke

कABमो
ृ sकABमासगा
ृ Iन कदाचन जायते नह कारणतः कायमुदे यसJशं 7वFचत ् ।
Illusory unreal one cannot ever come out of the non-illusory real one.
The effect is never different from the cause. (Unreal cannot come out of the real.)
 19

लSलोवाच
Leelaa spoke

JKयते कारणाकायO सवलgु णमंAबके अ5\वादातमश7ताु म

घट9तvज9तदा9पदं
ृ ।
Ambike! The effect can be seen as different from its cause.
(For example) the clay is unable to hold the water, but the pot made out of it can do so (though both are
different, yet pot comes out of the clay only).

ी दे 4यवाच
ु
Devi spoke

संप
यते ह यकायO कारणैः सहकाUरभः म,यकारणवै
ु Fच„यं कFचं तBावलो7यते ।
When the effect is caused by many concomitant causes the main cause may somewhat look different (as in
the case of the pot which needs a potter, wheel, water, heat etc.)

वद तLतस ृ ग9य कं पR4यादष

ृ ु कारणं तLम
ू &डलतो भ)तजा
ू ता तB वरानने ।
Tell me hey pretty faced girl, what caused the elements like earth etc in your husband’s world where the
Creation has occurred there? (Where are the concomitant causes in the creation of your husband’s world?)

गतं चेदत उ}डीय कतः ु 9यादह भतलं ू सहकारSQण कानीव कारणाIयB कारणे ।
If this world has gone off flying from here to exist there, then how can this world exist still?
What are the concomitant causes accompanying the main cause?
(Where is the Creator, the tools, purpose, plan, etc? Who made that world, with what?)

कारणानामभावेsप योदे )त सहकाUरता तपव ू कारणाIनाIयसव]णेयनभयते ु ू ।

Even in the absence of such causes, the sameness is due to the previous cause only.
(Even if concomitant causes are missing, we can still say that that world is caused by this world, because of
the sameness found in both.)
It is a matter of everyone’s experience (that cause and effect carry the same qualities.)

लSलोवाच
Leelaa spoke

9म)तः
ृ सा दे व मLत9
ु तथा 9फारवमागता 9म)त9तकारणं
ृ वे)e सग[sयम)त )नKचयः ।
My husband’s residual memories must have extended and spread out like that, Devi!
I understand ‘memory’ alone as the cause of that creation for sure.

ी दे 4यवाच
ु
Devi spoke

9म)तराकाशPपा
ृ च यथा तvज9तथैव ते भतःु सग[sनभतो ु ू sप स 4योमैव तथाबले ।
Dear girl, memory is just some abstract space (emptiness) and whatever comes out of it, is that alone
(emptiness only). The world of your husband though experienced as the real is ‘empty expanse’ only.
 20

लSलोवाच
Leelaa spoke

9मयाकाशमयः
ृ सग[ यथा भतम ु म ोदतः तथैवाहं मIये स सग[sB )नदशनं ।
Just as my husband’s world has risen as the ‘expanse of memory’, this also must be like that, I believe!
That Creation proves this fact. (If that world is an outcome of memory, then this world also should be an
outcome of some memory only; and therefore is empty expanse.)

ी दे 4यवाच
ु
Devi spoke

एवमेतदससग[ भत9 ु तैभा)त भासरः

ु तथैवायमहाभा)त पKया5येतदहं सते ु ।
It is indeed so! The unreal world of your husband shines as real because of those memories.
Similar is the case with this one. I indeed see it like that, dear daughter.

लSलोवाच
Leelaa spoke

यथा पयरुमूत[s9मासगासग[ Yमामक: जात9तथा कथय मे जग

Yम)नवतये ृ ।
Explain to me as to, how from my husband’s formless self (Jeeva-state), that creation of a deluded nature
was produced from this creation, so as to clear my delusion about the world.

A TINY STORY INSIDE THE CREATION MANDAPA

ी दे 4यवाच
ु
Devi spoke

ाक् 9मतृ Y
े ािIतमाBामा सग[यमदतो
ु यथा 9वTनYमामको भा)त तथेदं कRयते शण ृ ु।
As to how ‘this Creation’ that has arisen as the mere essence of the previous memory, shines as the
delusory world of dreams (after death-experience), I will explain, listen.

(The term ‘Chidaakaasha’ refers to the conscious understanding of some perception.

Whatever we perceive in any time-mode or space-mode is included inside the ‘expanse of awareness’.
Imagine the Chidaakaasha itself as a dome.
Though it is bereft of all appearances and is actually empty, all the worlds exist inside the Chidaakaasha
dome alone. A creation of a Brahmaa is another tiny dome inside that emptiness-dome of awareness.

Imagine again, a very ancient ruined dilapidated dome-like structure with dust and mud covering all its
floors, walls and roofs; with some unruly kids playing about ; insects hovering allover the roof tops;
anthills in each and every nook and corner; a very old man whose age cannot be guessed sitting in some
dark corner brooding over something; some areas damp with shallow streams of muddy waters flowing
here and there; dark corners all over the place; deep pits here and there; winds making weird noises as
they flow through the holes on the roof; old pillars with statues corroded by the winds etc.

This is just one tiny dome out of the countless similar domes existing in the huge ‘Chidaakaasha-dome’
containing all the worlds which were ever created, are created and will be created. The event about to be
described to Leelaa occurred in a very tiny pore of an anthill in some tiny corner of this dilapidated dome.)
 21

अि9त 7वFचि;चदाकाशे 7वFचसंसारम&डपः

There exists some Mandapa of worldly existence in some awareness expanse;
आकाशकाचदलवसं9थाना;छादताक)तः ृ
its structure is covered on the surface by broken parts made of skies shining like crystal pieces;
मेX9थ5भ9थलोकेशपरI…ीशालभिIजकः
ु
wives of Indra acting as the statuettes adorning the pillar of the Meru Mountain (the support of the
creation);
चतदु शापवरकि9Bगत[ भानदSपकः ु
with the apertures of fourteen worlds; and the three-world pits lighted by the lamp of the sun;
कोण9थभतवमीक4याTतपव
ू तलोटकः
lumps of mud namely mountains spread all over the anthill existing in some corner;
अनेकपBजरु ठजेशMाNमणा9पदं
the abode of the very aged Brahmin namely Brahmaa with many sons;
जीवौघकोशकारायो 4योमोxवतलकालमा
filled with hosts of insects called Jeevas bound by their own shells;
नभो)नवाससbौघमशकाहतघ5घमः ु ु
the topmost space near the roof dark and empty; the humming noise made by the mosquitoes namely hosts
of Siddhas residing in the sky;
पयोदगहधमोVजालावलतको
ृ ू णकः
one corner enveloped by the network of smoke namely clouds;
वातमागमहावंशि9थतवैमा)नक>टकः
flying insects namely those traveling in airborne vehicles that stay inside the huge bamboo kept as the air
passage;
सरासराददबा
ु ु ु ललSलाकलकलाकलः ु
filled with terrible noise arising out of the games played by the unruly children namely Gods and demons;
लोकाIतरपरVामभा ु &ड़ोप9कर)नभरः
the villages namely various worlds filled with vessels of various ingredients;
सरःpोतोि\धसरसीजलोlgतमहSतलः
the ground dampened by the waters of the streams entering the lake of the ocean;
पातालभतल9वग
ू भागभासरकोटरः
ु ।
the cave shining with the three divisions of Paataala, BhooLoka and Svarga.

STORY OF VASISHTAA BRAHMIN

तB कि9मिIKचदे कि9मIकोणेव5बरकोटरे शैललोटतलेवेको FगUरVामकगतकः । ति9मIनदSशैलवनोपगढे

ू
सािhनः सदारः सत ु वानरोगः गोgीरवा‡ाजभयानभWः सवा)तFथधमप  रो ि
वजोsभतू ्।
Somewhere in (that Creation Mandapa), in some unobstrusive single unseen tiny little cavity in the tiny
hollow of space, below the tiny clod of mud lump namely a hill, exists a tiny hollow place named
‘GiriGraama’ (like a tiny worm hole under a small mud lump inside a muddy ground).
In that village surrounded by rivers, hills and forests, there lived a Brahmin, who regularly worshipped the
‘Sacred Fire’; who had a wife; who had many sons; who was without any ailment; who had enough milk-
yielding cows; who had no cause to fear from the King; who followed religiously the duty of serving the
guests.
वतवेषवयःकमव
यावभवचेिटतैः वसट9येव सJशो न तु वासटचेिटतः ।
In the matter of wealth, dress, age, actions, learning, property and behavior, he was equal to Vasishta
himself; but was not acting like Vasishta (the Preceptor of RaghuVamsha Kings).
(This one was just named Vasishta; that is all!)
 22

वसट इ)त ना5नासौ त9याभदIदसIदरS

ू ु ु ना5नावXIधती भाया भमौू 4यो5IयXIधती ।
He had a wife beautiful like the taintless moon, known by the name of Arundhati on this Earth, but real
Arundhati (star) was in the sky (or Arundhati in the heaven as the wife of Vasishta).
(She also never opposed her husband in anything.)
वतवेषवयःकमव
यावभवचेिटतैः समैव साTयXIधया न तु चेतनसतया ।
In the matter of wealth, dress, age, actions, learning, property and behavior, she was indeed identical to
Arundhati but not equal to her state of Self-realization. (She was not the Arundhati, the wife of Sage
Vasishta.)
अकृABमेमरसा वलासालसगामनी सा9य संसारसव9वमासीकमदहासनी ु ु ।
She was filled with unfeigned love for her husband; was very lively; was pleasant with the smile of the
night lotus to all around her.
BIRTH OF A VAASANAA
स व9त9य शैल9य साणौ सरलशा
वले कदाFचदपवटः
ु संददशाधो महSप)तं,
समVपUरवारे ण यातमाखेटके;छया महता सैIयघोषेण मेरोUरव Aबभसया,
चामरै ः क>णचIGा5शपताकाभल
ु तावनं कवा
ु णं खं सत;छBम&डलै PTयकुˆमं,
अKवपादखन`माजरे
ू णुपरावतां
ू ृ बरं हाि9तकोतंभतकरवाताˆालकगोपतं,
महाकलकलावतGवZhभतम&डलं ू कचकाDचनमाQण7यहारकेयरम&ड ू लम ् ।
That Brahmin once while resting on the grass-land spread with pine leaves on the summit of the hill,
chanced to see down below the hill, the king who was traveling with his entire retinue with a desire to hunt;
the shouts of the armies surrounding him piercing the sky like Meru Mount; the chowries and the white
colored banners spreading out like the moonlight in the flower garden; constructing a lovely mansion in the
sky with layers of many white royal umbrellas; filling the skies with the dust rising from the metal shoes of
the horses digging the earth; well hidden by the trunks of the elephants blocking the winds and the sunrays
like the ‘pearl decorated golden dome’; melting the directions all over the Earth with the tumult of excited
noises; encircled by garlands and armlets made of shining gems and gold.
तमालो7य महSपालमदं FचिIततवानसौ अहो नु र5या नपता ृ सवसौभाhयभासता ।
पदा)तरथह9यKवपताका;छBचामरै ः कदा 9यां दशद7कDजपरको
ु ू sहं महSप)तः ।
कदा मे वायवः कुIदमकरIदसगIधयः
ु पा9यIतःपर9Bीणां
ु सरतमशीकरा
ु न्।
कपूरेण परI…ी
ु णां पणन
ू ] यशसा दशां इIददयावदाता)न
ू कदा कयाO
ु मखाIयहम
ु ्।
Observing the King, he started thinking like this.
Ah! Pleasant indeed is the royalty shining with all sorts of prosperities!
When will I also be a King possessing the ten elephants of the quarters, along with the foot soldiers,
chariots, elephants, horses, the banner, the royal umbrella, and the chowries?
When will the winds fragrant with the pollen of the jasmine suck the sweat formed by the effort made in
the sexual unions with the ladies of the harem?
When will I make the faces of my wives fully white with the camphor and the directions with my white
fame and make them shine as with the moon rise?
(दक् -दश-ददा)त अवकाशं –gives place to move) (Elephant-deities guard the directions.)
(परI…यः
ु – women who support the city with their virtues, leraning and conduct)
इथं ततःभृ येव वः संकपवानभ9वधम
ू )नरतो )नयं यावvजीवमतिIGतः ।
हमाश)नUरवा5भोजं जजरSकतुमाJता जले जजUरतेवाथ जरा ि
वजमपाययौ ु ।
In this manner, from that moment itself the Brahmin became filled with desire. He was engaged in his own
prescribed duties always, but restless as long as he lived. Like the hail-snow intent on destroying the lotus,
old age fell on the Brahmin like the shattered bridge on waters.
आसIनमरण9या9य भाया 5ला)नमुपाययौ त9य शा5य)त पपत‹ ु लतेव Vीमभी)ततः ।
मामथाराFधतवती सा तत9वमवाfगने अमरवं सदापं
ु ु ब
xवे
ु मं सावणो
वरं
ृ ।
दे व 9वम&डपादे व जीवो भतम
ु तृ 9य मे मा यासीदयत9त9याः स एवाsfगीकतो
ृ मया ।
 23

As he lay on his death-bed, his wife felt very apprehensive like the creeper fears the summer when the
spring season comes to an end. Then she propitiated me as you did, hey lady.
Understanding ‘immortality’ to be non-attainable, she asked me for this boon.
“Devi! Let not the ‘Jeeva’ of my dead husband leave this Mandapa (inner-hall of the cottage-dome) of
mine.” That request of hers was granted by me.
VASISHTA-JEEVA IS BOUND TO THE HOUSE SPACE
अथ कालवशाि
वः स पDचवमपाययौ ु ति9मIनेव गहाृ काशे जीवाकाशतया ि9थतः ।
Then, that Brahmin died in course of time. He remained in that ‘house-space’ itself as the ‘Jeeva-space’.
BRAHMIN VASISHTA IS KING PADMA
संपIनः ा7तनानपसंकपवशतः 9वयं आकाशवपरैु वेष प)तः परमशि7तमान ्,
भाविजतभपीठः
ू तापाjाIतवटपः कपापालतपातालि9Bलोकवजयी
ृ नपः
ृ , 00
कपािhनरUरवgाणां
ृ 9Bीणां मकरकेतनः मेXवषवायनां
ू साxव\जानां दवाकरः
आदशः सवशा9BाणामFथनां कपपादपः पादपीठं ि
वजाŒयाणां राकाधमामतिवषः ृ ।
Being under the control of numerous desires of the past birth, remaining in the state of the ‘space-form’
itself (as the Brahmin-Jeeva), he became the Mighty Ruler of the Earth (as Padma).
He had conquered the entire earth with his valour. He had taken over the heaven with his strength. He ruled
the Paataala with compassion. He had thus conquered the three worlds.
He was the dissolution fire for the trees named enemies; he was the god of love for the women; he was the
Meru Mountain blocking the stormy winds of wicked sense pleasures; he was the Sun for the lotuses
namely saints; he was the mirror reflecting the knowledge of all scriptures; he was the heavenly Kalpa Tree
fulfilling the wishes of the needy; he was the foot-stool for the foremost among Brahmins; he was the ever
shining full moon of righteousness oozing nectar.
9वगहाtयIतराकाशे
ृ Fचताकाशमयाम)न ति9मिI
वजे शवीभते ू भताकाशशरSUर
ू Qण,
सा त9य MाNमणी भाया शोकेनायIतकशता शक ु े व माषश5बीका {दयेन ि
वधाभवत ् ।
When the Brahmin turned into a dead body in the ‘element-space’ (Bhootaakaasha) inside the ‘space of his
own house’, (Grhaakaasha) inside his own ‘Mind-space’, (Chittaakaasha), his Brahmin wife shattered by
the grief had a broken heart like the dried up bean seed in the pod.
(Element is also emptiness only; Jeeva is also emptiness only; mind is also emptiness only.)
भBासह शवीभता ू दे हमस
ु vृ य दरतः
ू आ)तवाहकदे हेन भतारं समपाययौ
ु ।
नदS )नखातमव तं भतारमनसय ु ृ सा आजगाम वशोकवं सा वासIतीव मDजरS ।
She also died along with her husband and throwing afar the body, she reached her husband with her
‘AatiVaahika’ body. Like the river rushing through the grounds dug already, she followed her husband and
became happy like the flower creeper in spring.
तBा9य व9य गहाQणृ सिIत भ9थावरादS)न
ू धना)न सिIत
अ
याटमं वासरमाTतमयोजsवो
ृ FगUरVामककIदर9थः ।
स ते भता
य संपIनो ि
वजो भपवमागतः
ू यासावXIधतीना5ना MाNमणी सा वमfगने ।
इहे मौ कXतो
ु राvयं तौ भवIतौ सदं
ु पती चjवाकावव नवौ भव
ु जातौ शवावव ।
एष ते कFथतः सग: ा7तनः संस)त ृ Yमः YािIतमाBकमाकाशमेवं सग[ ह भासते ।
Even now the same houses, same land, same estate, and the same wealth of that same Brahmin are still
there. Today the Jeeva of the dead person (Vasishta) has passed eight days staying in the hole of the little
GiriGraama Village. That Brahmin having attained the King’s personality has become your husband.
That Brahmin-lady named Arundhati is actually you, O Good lady!
You both who were a good pair of husband and wife now rule the kingdom like the newly paired
Chakravaaka birds (ruddy goose), like Shiva and Shivaa born on Earth.
Thus has been related to you the story of the past life, the delusion called worldly existence.
The ‘empty expanse’ which is of the essence of illusion alone shines like the Created World.
 24

Yमाद9माि;चदाकाशे Yमोऽयं )तAबि5बतः असय एव वा सयो भवतोभवभfगदः ।

In this ‘awareness expanse’ delusion alone is reflected because of delusion;
(Previous delusions cause the post delusory states.)
false (according to me), or true (according to you all), giving rise to the entire world perception to people
like you (as real).
त9मा
YािIतमयः कः 9याको वा YाIयुिDझतो भवेसग[ )नरगलानथबोधाIनाIयो वज5भ ृ ते ।
Therefore which one (world perception) is delusory, which one is free of delusion?
The Creation shines forth in all its grandeur because of the continuous flow of false knowledge.
Nothing else is there.

ी वसट उवाच
Vasishta spoke

इयाक&य Fचरं चाX व9मयोफललोचनाभवोवाच

ु ू वचो लSला लSलालसपदाgरम ् ।
Listening to all this, Leelaa remained with her eyes wide open for a while amazed and surprised.
Then she spoke in an amused manner.

लSलोवाच
Leelaa spoke

दे वी व
वचनं मRया कथं संपIनमीJशं, कः वजीवः 9वगहेृ 7वामी वयमह ि9थताः ।
ता7लोकाIतरं साभ9ते
ू शैला9ता दशो दश कथं भािIत गह
ृ 9याIतमLता येववि9तथः ।
मत ऐरावतो बbः सषप9येवकोटरे मशकेन कतं
ृ यbं
ु स5हौघैरणुकोटरे ,
पeाgे 9थापतो मेX)नगीण[ भfग
ृ सनना
ू ु 9वTना\दगिजतं वा
ु FचBं नयिIत
ृ बहणः,
असमDजसमेवैत
यथा सवKवरे
] KवUर तथा गहाIतः
ृ पFथवी
ृ शैलाKचेयसमDजसम ् ।
यथावदे तZेवेश कथयामलया Fधया सादानगहSते ु ृ ह नोि
वजIते महौजसः ।
Devi! How did your words turn into falsehood like this?
Where that Jeeva of the Brahmin in his own house and where we (the King and queen) who reside here!
How can a world of ours here, so different, with all that land, all those hills, those ten directions, exist
inside that house (in GiriGraama)? (It is impossible!)
The intoxicated Aeiraavata elephant (belonging to Indra) is chained inside the hollow of the mustard seed!
War was fought by the mosquito with hosts of lions inside the hollow of the atom!
Meru Mountain kept inside the lotus seed-bead was swallowed by the larva of the bee!
Peacocks dance beautifully hearing the thunders roar in the dream!
As all these are impossible, O Goddess, so is the story related by you!
Hey the queen of all Gods! All this is as absurd as the statement that ‘Earth and hills (of this world) exist
inside a house’ sounds absurd.
Whatever the truth is, please explain all without confusing the intellect.
Great ones do not agitate those blessed with grace.

ी दे 4यवाच
ु
Devi spoke

नाहं मRया वदामीदं यथाव;णु सIद

ु Uर भेदनं )नयतीनां ह jयते ना9मदादभः ।
वभ
यमानामIयेन 9थापया5यहमेव यां मयादां तां मया भIनां कोsपरः पाल)यय)त ।
I do not utter falsehood! O beautiful lady, listen to whatever I relate!
The breaking of rules is not done by the likes of us!
 25

That boundary or rule which I have ordained as not to be crossed over by others, if I myself break it, who
else will follow that rule?
सVामि
वजजीवामा ति9मIनेव 9वसe)न 4यो5Iयेवेदं महाराrं 4योमामैव पKय)त ।
That ‘essence of the Jeeva of that Brahmin who lived in that village’ of the nature of ‘emptiness’ is in that
‘emptiness’ of that ‘very house’ of his, and visualizes ‘emptiness’ only as this Earth and country!
(4योम - 4यय)त - something which covers - sky - space- atmosphere all around you/emptiness)
(Jeeva is formless and is emptiness which thinks as it were; so the Brahmin Jeeva is the emptiness which is
in the emptiness of the house in GiriGraama; it is seeing this emptiness of your world as a king; and seeing
another world also as emptiness only after the death here.
Everything is a picture drawn on emptiness. What is the inside or outside in the emptiness drawings?)
ा7तनी सा 9म)ृ तलुTता यवयोXदताIयथा
ु 9वTने जाV9म)ृ तय
वदे तIमरणमfगने ।
That memory of the past life is deleted; another one has arisen for you both now!
O lady, this thing called ‘Death’ is like the memory of the waking state in the dream state!
(Jaagrat is forgotten in the dream. Death makes you forget the previous existence.)
यथा 9वTने ABभवनं ु संकपे ABजगत ् यथा यथा कथाथसंVामो मXभमौ ू जलं यथा त9य MाNमणगेह9य
सशैलवनपतना इयमIतःि9थता भमः ू संकपादशयोUरव ।
Just like the three worlds exist inside the dream, just like the three worlds exist in the thought, just as
battles exist in stories, just like water exists in the desert - ‘this city (of Padma) ’ surrounded by forests and
hills exists inside that ‘house of the Brahmin’ (in GiriGraama), like the world reflected in the mirror and the
mind.
असयैवेयमाभा)त सयेव घनसगता त9य सयावभास9य Fच
4यो5नः कोशकोटरे ।
This densely created phenomenon (of perceived) is unreal, yet shines as real inside the ‘hollow storehouse
of the Chidaakaasha’ which shines as the Truth.
असया
य
समपIनं ु 9मृ या नाम तदTयसत ् मगतणातरिfग
ृ ृ &यां तरfगोऽप न स
यतः ।
That which has arisen out of untruth just through memory, is also unreal; similar to a single (mirage) wave
of the mirage-river filled with waves, is also not real!
इदं वदSयं सदनं त
गेहाकाशकोशगं वb मां वां च सवO च ति;च
4योमैव केवलम ् ।
This house of yours (here); that world (of the Brahmin) seen inside the house-expanse hollow; myself; you;
and everything else is just that Chidaakaasha (awareness-expanse)! (Nothing is real!)
9वTनसंYमसंकप9वानभ)तपर5पराःु ू माणाIयB मः,या)न
ु संबोधाय दSपवत ्
The continued grand show of experiences in one’s mind while dreaming, is the only proof which will lead
to the true understanding like a lighted lamp.
(Compare the dream and the world experience; both are unreal; and vanish into nothingness.)

ि9थतो MाNमणगेहाIति
वजजीव9तदं बरे स समGवना ु पRवी
ृ ि9थता\ज इव ष|पदः ।
That Brahmin’s house exists; the Jeeva of the Brahmin exists inside that.
(All this is happening inside that house of Brahmin only, because that Jeeva is entrapped inside that
house.) This Earth with its oceans and forests exists in some one tiny corner of it like a bee in a lotus.
त9याः कि9मिIKचदे कि9मIपेलवे कोणकोटरे इदं पतनदे हाद केशो&क इवा5बरे ।
‘This’ city, the body of Padma etc. exist like a ‘hair ball’ floating in the sky (seen by the infected eye), in
some one tiny hole of ‘that hollow of Chit’ (named GiriGraama).
ति9मIनि9मIपरेु तिIव तदे व सदनं ि9थतं त9मािकं Bसरे &वIतजग
वIृ दमव ि9थतम ् ।
Beautiful lady! In ‘this creation’, ‘that house (of the Brahmin)’ alone is there, in which hosts of worlds
exist inside like the dust particles floating in the sunlight! So what!
(That creation of GiriGraama is alone the real one, inside which this world of Padma exists and his future
world also exists which you saw in the Samaadhi.
Like dust particles floating in the sunlight, these worlds are floating inside that house of Brahmin, in the
Chit sunlight! And who knows in which emptiness, that Brahmin’s world is floating?)
 26

परमाणौ परमाणौ सिIत वसे Fचदाम)न अIतरIतजगIती)त कवे ं तIनाम शf7यते ।

Dear Daughter! In each and every supremely subtle atomic state of the conscious essence, there exist
worlds inside worlds! Why should this fact be a matter of doubt?

लSलोवाच
Leelaa spoke

अटमे दवसे वः स मतःृ परमेKवUर गतो वषगणोs9माकं मातः कथमदं भवेत ् ।
Hey Parameshvari! That Brahmin died eight days ago!
Mother, for us so many years have passed! How can this be possible?

दे 4यवाच
ु
Devi Spoke

दे शदै ‘यOयथा नाि9त कालदै ‘यO तथाfगने ना9येवे)त यथाIयायं कRयमानं मया शण ृ ु ।
Just as there exists not the long duration of space, the long duration of time also is not there, O lady, listen
to my explanation of how they are not there.
TIME AND SPACE MEASURES ARE NOT ABSOLUTE AND SAME FOR THE MINDS
यथैत)तभामाBं जगसगावभासनं तथैत)तभामाBं gणकपावभासनम ्
gणकपं जगसवO वतामतामजIमनां यथाव
)तभास9य वसे jममदं शण ृ ु ।
(Each Jeeva experiences its own measure of time and place as his world.
There is no fixed clock or calendar in Brahman state as a common measuring point.
Each person sees and experiences a different world and different time and place measure, according to his
mind-structure.)
Just as the extension of the world perceived is just an appearance only (seen by the mind), the idea of the
‘second’ and ‘Kalpa’ (as time) is also just an appearance (connected to the perceived).
For those who get born with the ideas of ‘you’ and ‘me’ (through delusion), the entire world is made up of
second and Kalpa (as delusory ideas).
Dear daughter, listen to the exact process of the occurrence of such appearances!
WHAT HAPPENS AFTER THE DEATH-SWOON?
अनभय
ु ू gणं जीवो मRयामरणम;छ
ू नं व9मय
ृ ा7तनं भावमIयं पKय)त सqते
ु ।
तदे वोIमेषमाBेण 4यो5Iयेव 4योमPTयप आधेयोsहमहाधारे ि9थतोsहम)त सIद ु Uर ।
O virtuous lady! O pretty one!
The Jeeva though existing as ‘empty space’, just for a second experiences ‘the false swoon of Death’;
forgets the previous state of existence (all life events); and perceives another (new) one; within the wink of
the eyelid; in the ‘empty space itself’; thinking ‘I am to be supported, I exist inside this support’.
(Jeeva is Chit in essence; and independent of all supports.
Death is a myth. It is just a sleep of a second.
After the sleep faint of death, the Jeeva immediately sees a new world and forgets his previous life; like one
forgets the waking state when dreaming.
The very space around him turns into a world of his experience.
He believes he is a tiny Jeeva inside that new world and is supported by that world. He believes also that
he is a physical body living inside that world.)
ह9तपादादमाIदे हो ममायम)त पKय)त यदे व चेत)त वपः9तदे ु वेदं स पKय)त ।
This body with the hands and feet etc is mine’ - so he feels; and whatever form is in his mind, he sees that
as his body.
(Years do not pass for him; but memories only stay as experiences, proving his life-long existence there.
He can see himself as any age as he desires. There is no time at all as real.)
 27

एत9याहं पत:ु पBो

ु वषा&येता)न सिIत मे इमे मे बाIधवा र5या ममेदं र5यमा9पदं
जातोsहमभवं बालो वbं
ृ यातोहमीJशः बाIधवाKचा9य मे सव]
तथैव वचरIयमी Fचताकाशघनैकवा9वेऽTयIयेऽप भविIत ते ।
‘I am the son of this father; I have passed so many years in my life, these are my relatives who bestow joy
on me; this house of mine gives me happiness. I was born; I was a child; I grew up to be like this. All these
relatives of mine are also like this. Those who are mine and others (who are not mine) also exist’
In this manner, by the denseness of the Mind-space, people belonging to one’s own and others appear.

एवं नामोदतेऽTय9य Fचते संसारख&डके न किIचदTयtयदतं ु ि9थतं 4योमैव )नमलम ् ।

Even if such ideas arise in the ‘mind’, which is actually the fragment of the world; actually nothing arises
there and it is as pure as the empty sky. (Nothing happened at all as death or birth or life.)

9वTने GटUर य
वि;चत
व’Kये Fचदे व सा ।
In the dream the dreamer himself is the dreamed-world also; similarly the world perceived by the (deluded)
mind is Chit only (which is the essence of all Jeevas).

सवगैकतया य9मासा 9वTने Jटदशना यथा 9वTने तथोदे )त परलोकJगादभः ।

परलोके यथोदे )त तथैवह े ाtयदे
ु )त सा त9वTनपरलोकेहलोकानामसतां सताम ् ।
Since the dreamer exists equally all over the dream (as the dream people and dream objects), the perceived
objects rise up when perceived in the dream (as his essence only). (He himself is the full dream world.)
Just as the perceived objects rise up in the dream, so the objects rise up when we see the next worlds also.
(Each world seen by a Jeeva is made of the Jeeva awareness only.)
Just like they rise up in the next worlds, here also it occurs the same way.
(This world seen by you is also made of the same Jeeva essence only.)
The unreal (false knowledge) appears as real in the dream world, in the next world and in the present world.
(Brahmin died and sees the next world as this world. He died here as the king and sees again another next
world. It is like dreaming inside a dream. It is a continuous flow of dreams only.
Which one is real and which one is unreal?)
न मनागप भेदोऽि9त वीचीनामव वाUरQण
There is not the least difference between the worlds of the dream and the worlds seen here and the next, as
the waves of the ocean do not differ from each other.
अतो जातमदं वKवमजातवादनाश च 9वPपवातु ना9येव य;च भा)त Fचदे व सा ।
Therefore this world which is produced is not created, nor can it perish.
(No one made it like a pot out of clay.)
It does not exist at all by its very nature of unreality. (Unreal cannot exist.)
Whatever is seen is, Chit only.
(Reality of Chit is seen as the wrong knowledge named the world.)

CHIT STATE
यथैव चेय)नहiणा परम4योमPपणी सचेयाप तथैवेषा परम4योमPपणी ।
Chit is of the nature of Supreme Space without the taint of the perceived world.
Chit is of the nature of Supreme Space with the perceived world also.
त9मा;चेयमतो नाIय
वीFचवादSव वाUरतः वीFचवं च रसे नाि9त शशशfगवदे ृ व ह ।
The cognized phenomenon is not different from Chit like the wave-ness does not differ from the ocean.
The wave-ness does not exist in water like horns do not belong to the hare.
सैव चेयमवापIना 9वाभावाद;यताTयलं ु त9माIना9येव JKयोऽथः कतो ु sतो G“JKयधीः ।
That Chit alone attains as if the complete appearance of the cognized phenomenon though it is changeless
by nature. Therefore there does not exist something called the Seen (perceived world).
So, where arises the question of the phenomenon of the ‘Seer and the Seen’ also?
 28

(When Seen is non-existent, how can the seer as connected to the Seen exist?
Both are non-existent. The Very idea of ‘I see a world’ is meaningless; and just a mind-made narrative.)

)नमषेणैव जीव9य म)तमोहादनIतरं

ृ ABजग
ZृKयसगीः )तभामपग;छ)त ु ।
The very next instant after the death-faint of the Jeeva, the grand show of the created world of the Seen,
complete with the three worlds shines forth (as the next world).
(All that is seen as the world made of parents, relatives, house, family, people etc is just an instantaneous
production of the mind.)
यथादे शं यथाकालं यथार5भं यथाjमं यथोपादं यथामात ृ यथापत ृ यथौरसं यथावयो यथासंव
यथा9थानम ्
यथेहतं यथाबIधु यथाभयं ृ यथेहा9तमयोदयं अजात एव जातोsहम)त चेत)त Fच
वपःु ।
The ‘Chit-body’ (Limited consciousness as the individual Self), though unborn, imagines itself to be born,
at the suitable place, at the suitable time, at the suitable beginning, in the suitable manner, as the suitable
birth, with the suitable father, with the suitable mother, with suitable progeny, at the suitable age, with the
suitable cognition, at the suitable establishment, with the suitable want, with the suitable relatives, with the
suitable servants, with suitable rise and settings.
(All that is seen as the many years of time-span is also just an instantaneous production of the mind.)
दे शकाल jयाG4यमनोबbी ु िIGयाद च झटयेव मते ृ रIते वपःु पKय)त यौवने ।
एषा माता पता Nयेष बाल ऽभवम ू हं िव)तनानभतो ु ू ऽनभतो
ु ू वा यः 9या9म)तमयः
ृ jमः ।
After the event of death, instantly the imagined identity (of the next life) perceives the place, time, action,
objects, mind, intellect, senses in the youthful state (or any state of life as per the Vaasanaa).
Ideas like -‘This is the mother, this is the father, I was a child once’ and so on; rise successively as the
memory whether experienced or not experienced.
(Memory can be any idea rising in the mind; need not be experienced also.)
पKचा
युदेयसौ त9य पप9येु व फलोदयः )नमेषेणैव मे कपो गत इयनभयते ु ू ।
Later like the flower changing into a fruit (instantaneously) , it experiences a time span of Kalpa in a
second.
(Time-span is just an experience of the mind; not real.)
राAB
वादशवषाQण हUरKचIGे तथा NयभकाIता ू वरहणामेकं वासरं वसरायते ।
The twelve years were experienced by King Harishcandra within one night.
For those separated from their beloved, one day is like a year.

मतो
ृ जातोऽहमIयो मे पते)त 9वTनताि9वव अभ7त9यै ु व भोग9य भ7तधीXपजायते
ु ।
‘I died’; ‘I am born’; ‘this other person is my father’- ideas like this;
‘though not experienced’ - the idea of experience;’
even if experienced’ - the idea of non-experience; arise as in the dream state.

(Mind alone is the proof of our experience and non-experience.

What it says is the truth for us; we believe it blindly, though it is made of lying nature alone.)

भ7ते
ु ऽTयभ7त
ु धीः Jटमयलिfगतवादषु शIयमाक>ण
ू तामे)त तयं
ु 4यसनमसवै
ु ः
वलंभोsप लाभKच मद9वTनादसंवद ।
For the stubborn ones who ascertain the Seen as real, ‘Empty void’ spreads out equally as tragedies and
festivities, deceit and profit in the intoxicating dream of perception.
(For those who believe in the mind and the mind-created reality of the world, events appear as real in the
empty void as void only.)
तै`&यं यथा मUरचबीजकणे ि9थतं 9वं 9त5भेषु चारFचतपBकजालमIतःु ।
JKयं वनIयददमेवमजेsि9त शाIतं त9याि9तबIधनवमोgJशः कतः ु काः ।
Like the sharpness innately existing in the rays of the Sun, like the un-sculptured forms inside the stone
pillar, the ‘Seen’ exists undifferentiated in the ‘unborn’ as the tranquil state.
How and what bondage and liberation exist for it?
 29

(Sharpness of the sun needs the perceiver of the sharpness in the rays.
Stone needs a perceiver to conceive statues.
Brahman has to have the perceiver state to know itself as something.
Brahman exists as the stone and also the sculptor and also the statue; as if it is a sculpted statue.
No-intellect state of Reality exists as the intellect-seen picture of itself. That is Jagat.
Brahman exists as if it is the world.
This is the nature of Reality named Brahman.)

)तभािIत जगIयाशु म)तमोहादनIतरं

ृ जीव9योIमीलनाद`णो PपाणीवाQखलाIयलम ् ।
After the swoon of death, within the wink of the eye of the Jeeva, instantly all worlds arise with
multifarious forms.
(So many people have died, are dying and will die.
Each one experiences a mind-world that rises after death, after death, after death…!
Life of each person is a dream within a dream within a dream…, without an end ever reached.
Worlds are made of these interconnected dreams only of many minds only!

द7कालकलनाकाशधमकममया)न च पUर9फरIयनIता)न ु कपाIत9थैयव  िIत च ।

With all rules of Dharma and Karma, with all sorts of time/space boundaries of various world existences,
countless worlds come into being, remaining stable till the end of the Kalpa (when the totality of all dream-
lives get swept off.)
(The end of the worlds, exist as a counter part of the belief in the beginning of the world.)

नानभतं
ु ू न यZृटं तIमया कत ृ मयप तgणा9म)ततामेृ )त 9वTने 9वमरणं यथा ।
Even what is not experienced, what is not seen is imagined to be one’s action in the instant-memory which
arises after the death-swoon, like one experiences one’s own death sometimes in the dream.

YािIतरे वमनIतेयं Fच
4योम4योि5न भासरा
ु अपकु}या जगIना5नी नगरS कपनािमका
इदं जगदयं सगः 9म)ृ तरे वे)त ज5ृ भते दरकप
ू gणाtयासवपयासैकPपणी ।
The ‘Delusion’, in this manner, shining endlessly in various ways, in the ‘emptiness of the Conscious-
space’; by its very nature creating the contrariety (reverse phenomenon) of deep rooted ideas of ‘distance,
Kalpa, moment’; creating a false sense of solidity named the ‘world’, a city made of conception; extends as
the memory of ‘This is the world’; ‘This is Creation’.
(अप - न पा)त- न रg)त पतनात ् – Irreversible down-fall)
(All this is delusion. Delusion alone shines as these many worlds, in the emptiness of awareness.
Delusion is the belief in the false information produced by the senses.
World is like an imagined city only! It does not really exist anywhere at any time.
Time, distance etc are all mind-made ideas. Solidity is also a mind-experience only.
World is made of just the memories (ideas); which are emptiness.
At this moment whatever you know as a life is nothing but ideas or memories contained in the mind.
World is made of memories only.
You yourself are a memory only; if you as an idea do not exist in your mind and the minds of others; then
how can a life be possible at all?)

WHO IS THERE TO PROVE EXPERIENCE OR NON-EXPERIENCE?

नानभतानभता
ु ू ु ू च WिTतUरथं ि
वPपणी पव ू कारणUर7तैव FचGपै ू व वतते ।
The knowledge (perceiving, understanding) is of two types- experienced and not experienced.
Without any previous reason as such, it shines forth from Chit.

नानभते
ु ू sनभतवसं
ु ू वदIतXदे यप 9वTनYमादावIयि9मिIपतरSव पतःु 9म)तः ृ ।
Even if not previously experienced, the memory of experience rises in the mind; like sometimes in a dream,
the memory of the father is superimposed on another person.
 30

(In dreams also random experiences appear; some other face looks like a father’s; some other like a son’s.
At that moment of dreaming we believe it to be real. A life-experience is also a random experience without
any support backwards or forwards. Life is what you believe now at the moment of experience.
Rather, life is what your mind narrates it as.)

कदाFच9म)ततां
ृ य7वा )तभामाBमेव सत ् भा)त थमसगष ] ु Pपेण तदनjमात
ु ्।
Sometimes the existence shines forth without the memory factor at all in the first Creations; the ones with
similar nature arise at a later stage. (Logically a ‘first creation’ cannot be based on previous memories; for
there was no ‘previous’ in the ‘first’.)

JKयं ABभवनादSदमनभतं
ु ु ू 9मतौ
ृ ि9थतं केषािIचतिIव केषािIच9मरणं वना ।
The ‘Seen phenomenon’ of all the three worlds exists in the memory for some (Jeevas) as ‘experienced’,
hey slender lady, in some as ‘non-experienced’.

(SMRITI here refers to the sum total of all unmanifest Vaasanaas or unfulfilled thought processes
conjoined with the ‘Creation Vaasanaa’.
This totality is referred to by the term ‘Brahmaa’ or the ‘Lotus-born’.
These Vaasanaas or ideas of unfulfilled thought processes randomly manifest through some life processes.
This channel of experience is termed ‘Jeeva’.
Jeeva is not a person; it is just the principle of life undergoing some experience.
With randomly arising thought process within it, the Jeeva may sometimes feel the ‘experienced’ as
memory or even ‘non-experienced’ as the memory.
Jeeva is just an identity-less wave of the ocean; any water drop of the ocean can belong to it as its memory
instantaneously.)

)तभासत एवेदं केषािIच9मरणं वना Fचदणूनां जेशवं काकतालSयव

यतः ।
Sometimes it shines forth as the ‘ruling personality’ (a king or emperor) in the ‘Chit-atoms’ without any
memory factor at all like the maxim -‘the crow sat and the fruit fell’ (co-incidence).
(One can experience randomly the life of a king, even if there was no previous experience of a king’s life as
such. The Brahmin Vasishta was stuck by a Vaasanaa for a king’s experience and he was a king in his next
world as Padma. It can happen without any such Vaasanaa also.)
(Jeevas are like clay dolls made by a child with no purpose as such. They can be anything and anybody.
All are mud lumps only.)

अयIतव9मतं ृ वKवं मोg इयभधीयते ईिTसतानीिTसते तB न 9तः काचन क9यFचत ् ।

When there is complete forgetfulness of the world, it is known as liberation.
Likes and dislikes do not exist in the least there.
(When no ‘Smriti’ can corrupt your mind to form an experience, it is termed as ‘Liberation’.
What is unreal stays unreal.)
अयIतsभावसंपितं वनाहIताजगि9थतेः अनपादमयी ु Nयेषा नोदे येव वम7तता
ु ।
Without the complete non-occurrence of the worldly existence as connected to the ego, there is no
liberation even if truly nothing is produced.
(Even if the life-experience is unreal, unless one knows it as unreal, there is no freedom from the random
experiences that befall one. Dream experiences can cease once for all, by waking up only.)
रvvवां सपYमः सपश\दाथासंभवं ि9थतं अनपादमयंु य7वा शाIतोऽप ह न शा5य)त ।
The delusion of the snake in the rope does not go off even if there is nothing there (as a snake); since the
snake exists (as real) in the possible existence of the just the meaning of the word ‘snake’.
(As long as the idea of the snake is there, the delusion of the snake in the rope cannot vanish.
Snake is just a word with meaning though it is non-existent.
Jagat is also just a word with meaning; and non-existent.)
 31

अधशाIतो न शाIतोsसौ समेयथतया पनः ु उदे येकपशाचाIते पशाचोIयो Nयधीमतः ।

Half and half cure does not work here (like temporary bouts of intellectual comprehension.)
It rises again along with new meaning like if one ghost idea is removed; another ghost pops up immediately
for the ignorant.
(As long as the idea of the ghost is there, fools will see ghosts everywhere. Even if one ghost is gone they
will see another one elsewhere. Unless the very idea of the word ‘ghost’ is destroyed, they are not free of
the ghost.)

संसारKचायमाभोगी परमेवे)त )नKचयः कारणाभावतो भा)त यदहाभातमेव तत ् ।

The worldly existence is the limitless state of experience only; this is a decided fact.
It shines without any cause. What is seen here is just an appearance.

IS THERE A CAUSAL MEMORY?

लSलोवाच
Leelaa spoke

MाNमणMाNमणीPपे सग] कारणसंस)ृ तः कथमtयिथता ु सा9य 9मरणीयमदं वना ।

How did the causal memory arise in the Creation where exist the forms of the Brahmin and his wife,
without any ‘previous causal memory’ as such?
(What ‘memory’ caused the existence of the Brahmin of GiriGraama?
If ‘memory’ alone goes on recreating worlds after worlds, then each life should have one ‘causal memory’
at the back, and so on ad infinitum.
So if Padma and Leelaa were the effects of ‘memories’ of Vasishta and Arundhati Brahmin couple, then
what were these Brahmin couple the effect of?
If they were not caused by their own direct memories, then whose memory became the causal factor in
their existence?)

दे 4यवाच
ु
Devi Spoke

MEMORY OF BRAHMAA IS THE CAUSE: BUT NOT FROM THE PAST

पतामह9म)त9तB
ृ कारणं त9य न 9म)तः ृ पवO
ू न संभवयेव म7तवापव
ु ू जIमनः ।
The memory of Brahmaa (totality structure) alone is the cause there, but not the ordinary memory
phenomenon of an embodied individual.
Since there is no previous birth, there is no past there.
(A wave is just a wave made of ocean waters. It is not a succession of the same wave appearing again and
again. Brahmaa is huge wave made of tiny waves. It is also ocean water only; without any previous
memory factor. Any water drop can be the part of any wave.)

(All experiences rise up from the Reality state alone from it knowledge essence.
It is not the Jeeva experiencing any experience with any particular identity; but it is the experience
producing the Jeeva to experience it; and giving it an identity.
Your experiences make you a Jeeva; you do not experience anything as any separate entity.
Life lives you! You do not live a life!)

पवO
ू न संभवयेव 9मरणीयम)त 9वयं पeजादवमाया)त चैतIय9य तथाि9थतेः ।
There does not occur any past; but just by a voluntary act of remembrance, the Lotus-born and others arise
in the Supreme Consciousness just like that, without any reason.
(What is ‘past’ but an idea in the mind?)
 32

अभवमहमय
ू Iयः जानाथः जापतेः काकतालSयवकिKचLव)त )तभामयः ।
‘I have arisen’; some vibration like this occurs as if separated from the ‘Source’ as in the case of the ‘crow
and the palm fruit’ (co-incidence), and the appearance of Brahmaa occurs; which instantly causes all the
worlds to occur.

(As previously mentioned many times, the ‘I’ is the instantaneous perception of all worlds.
This ‘I’ ness as a seer seeing something as separate is Brahmaa.
He is the border-line state of the manifest and unmanifest.
He is made of all the small ‘I’s of his beings.
He is Brahman alone as if with the Knowledge of oneself.
Actually these divisions, names are all our own mind-made explanations, in the delusion level.
Reality alone is; nothing else!)

एवमtयदते
ु लोके न किDचIन कदाचन 7वFचदtयदतं ु नाम केवलं FचIनभः ि9थतम ् ।
In the world arisen in this manner there never ever arises anything as such anywhere!
(Jagat is just a made up story of the mind; and is not really existent.)
Only the Chidaakaasha the state of Consciousness exists without any blemish.

ि
ववधायाः 9मते ृ र9याः कारणं परमं पदं कायकारणभावोsसावेक एव Fचदं बरे ।
The cause of both types of memories; the experienced and not-experienced, is just the Supreme state.
It alone is both the ‘Cause and the effect phenomenon’ in the ‘expanse of awareness’.
(Awareness gives life to the idea of experience and non-experience both.)

कायO कारणं चैव कारणैः सहकाUरभः कायकारणयोरै 7यातदभावाIन शा5य)त ।

The effect and the cause are separated by the want of concomitant causes (in our world).
(In the case of Jagat and Brahman), the effect and cause are the same, and there are no concomitant causes
(to separate them); so the oneness does not disappear.
(Brahman as the cause is also Jagat the effect; the same principle described with two different words.)

महाFचGपमे
ू व वं 9मरणं वb वेदनं कायकारणता तेन स श\दो न च वा9तवः ।
Understand ‘memory’ (ready to burst forth experience) as the very nature of the great Chit.
This memory as experience is made of causality. Therefore, it is just a word with meaning; not real.
(Causality is part of the perceived; it has no place in Brahman state.)

एवं न किIचदपIनं
ु JKयं Fचvजगदा
यप Fचदाकाशे Fचदाकाशं केवलं 9वाम)न ि9थतम ् ।
Therefore nothing rises as perception in the form of the world and others in the Chit.
The Chidaakaasha exists in Chidaakaasha as its own essence.

लSलोवाच
Leelaa spoke

अहो नु परमा Jिटद शता दे व मे वया Pपीजागती ातः भयेवg

े ण
य)तः
ु ।
इदानीमहमेत9यां यावपUरणता Jश नाtयासेन वना ताव)LIधीदं दे व कौतुकम ् ।
यBासौ MाNमणो गेहे MाNम&या सहतोऽभवतं सगO तं FगUरVामं नय मां तं वलोकये ।
Ah! The most Supreme Vision of Understanding has been bestowed on me by you O Devi, like the entire
world becomes visible in the early morning light.
Since I am not fully mature in this vision being without proper practice O Devi, please satisfy my curiosity.
Take me to that creation where that GiriGraama village exists where that Brahmin lived with his wife in
that house; so I can see it all myself.
 33

(The very purpose of Jnapti seems to be to kindle the curiosity of Leelaa and lead her towards a higher
state of realization. The Goddess gradually raises the intellectual level of Leelaa and gives her the status of
a friend and companion to herself. As she expected, Leelaa was now more intrigued about the mysteries of
the universe than with the life she wanted to lead with King Padma.
In reality, the worlds of Padma or Vasishta or anyone do not exist as solid worlds which can be visited like
picnic spots. Each mind creates its own world, and to visit it one must rise to the level of Chidaakaasha and
discard one’s own mortal identity. Staying as the Chit state which fills up all minds and the conceived
worlds of all minds, one can easily see what another person is conceiving in his own mind.
Lower beings can never enter the worlds of higher beings, but a mortal can raise oneself to the level of the
Chidaakaasha and visit the mental worlds of other mortals.
Jnapti, using the Vaasanaa for knowledge in Leelaa, makes her discard her mortal coil.
Jnapti knows that soon Leelaa will forget the very existence of her physical body and rise to a higher level
with a divine form. But without disclosing the future, she just advises Leelaa to contemplate on the
Chidaakaasha and become the AatiVaahika body.)

दे 4यवाच
ु
Devi Spoke

अचेयFचGपमयीं
ु परमां पावनीं Jशं अवलं\येममाकारमवम;य
ु भवामला ।
ततः ाT9य9यसIदे हं 4योमामानं नभःि9थतं भमट
ू नरसंकपो गगनाIतःपरंु यथा ।
एवं ि9थते तं पKयाव: सह सगमनगलं अयं तZशन
वारे दे हो ह परमागलम ् ।
Taking recourse to the ‘Supremely Sacred Vision’ of the nature of Pure Consciousness bereft of the
cognized world, discard this form and become taintless.
(To dis-identify with the physical body is the first step.
You must stay as the empty state of mind only, as your identity.
Whatever vision gets experienced is not in any space; but in your mind only.
Vasishta’s world is the world conceived by the mind of Vasishta Brahmin.
To know its experience, you must also be a mind only.)
Then doubtless you will attain space-like nature which can exist in the sky, similar to a man staying on the
Earth entering the harem situated in the sky as conceived by him.
If it be so, then we will both together see that world without any obstruction.
The physical body actually is a great impediment existing in the doorway of such a vision.

लSलोवाच
Leelaa spoke

अमना
ु दे व दे हेन जगदIयदवाTयते न क9मादB मे यि7तंु कथयानV ु हाVहात ् ।
Why can’t another world be entered with this (physical) body, Devi?
Explain this to me favoring me with kindness.

दे 4यवाच
ु
Devi Spoke

जगIतीमाIयमूता)न म)त
ू मिIत मधाVहाभव)Lरवबbा)न
ु ु है मानीवोमकाFधया ।
हे 5Iयम
ू काPपधरे sTयमू कावं न व
यते यथा तथा जगGपे ू जगIनाि9त च MNमQण ।
These worlds are indeed formless! (They exist as mind-structures.)
Because of the grip of wrong conceptions, they are cognized as with forms by you people, like the
cognition of the ‘ring’ in the gold.
 34

Though the gold appears with the form of the ring, there is no ‘ring-ness’ in gold.
Similarly in the appearance of the world there is no ‘world’ in Brahman.
(Brahman exists as the mind-conceived worlds only; which are made of false information brought by the
senses. To enter a false world of another mind like Brahmin Vasishta, you have to discard your false form
here and become space-like. This space like existence alone can enter the space of GiriGraama and see
what the story is there now.
For example, you exist now as a ring in the gold.
To see what the anklet world is, you discard the ring idea; stay as gold; and see what the anklet is like.
Otherwise, a ring cannot know of an anklet.)

जगदाकाशमेवेदं MNमैवेह तु JKयते JKयते काFचदTयB धलरं ू बु)नधावव ।

This world is just ‘space’ (emptiness). What is seen is ‘Brahman’ alone.
Whatever is seen here is like the dust in the ocean.

अयं पDचो मRयैव सयं MNमाहम

वयं अB माणं वेदाIता गरवो ु sनभव9तथा
ु ।
This world made of elements is unreal. ‘I am the non-dual Brahman’ is the Truth.
(This ‘I’ of Brahman is the common essence of all; and not the ego.)
Upanishads and the experience of the great Sages is the proof here.

MNमैव पKय)त MNम नाMNम MNम पKय)त सगादना5ना Fथतः 9वभावोs9यैव चेJशः ।
Brahman (no-identity) alone sees Brahman (as some identity).
(Gold alone exists as the ring and knows itself as the ring.)
Non-Brahman (body-awareness) does not see Brahman.
(Ring is not aware of the gold.)
That which is well-known by the name of Creation etc. is the very nature of Brahman.
(Gold can exist as some shape only. Reality has to exist as the Jagat only.)

न MNम जगतामि9त कायकारणतोदयः कारणानामभावेन सवषां ] सहकाUरणाम ् ।

The relationship between Brahman and the world is not the Cause and effect relationship, as there exist, no
concomitant causes anywhere.

यावदtयासयोगेन न शाIता भेदधी9तव ननं ू तावदतGपाू न MNम पUरपKयस ।

As long as your sense of duality is not removed through proper practice, you will not be able to visualize
Brahman without discarding (identity with) the form.

तB Pढं उपायाता य इमे व9मदादयः अtयासा

MNमसंपतेः पKयाम9ते ह तपरम ् ।
People like us who are well adept in such Knowledge, can visualize Brahman in each and everything,
because of the long time practice in the realization of Brahman.
संकपनगर9यैव ममाकाशमयं वपःु MNमैव चाIतः पKयाम दे हेनानेन तपदम ् ।
My form is also made of space alone (is just a picture drawn in emptiness), like a city imagined in the
mind; and is Brahman in essence. (I am aware of this truth at all times.)
Even acting as this (imagined) body, I see ‘That state’ alone, inside myself.
(I do not identify with this form, which you see as Sarasvati.
For you convenience and comfort, I appear as if with a form for you.)

वशbWानदे
ु हाहा9तथैते पeजादयः MNमामजगदादSनामंशे सं9थानमfगने ।
Brahmaa and others endowed with extreme purity can have knowledge only as their befitting bodies.
O pretty girl, they remain established in the state of Brahman which uniformly exists as the essence of
Brahmaa, world etc.
 35

तवाtयासं वना बाले नाकारो MNमतां गतः ि9थतः कलनXपामा तेन वं नानपKयस ु ।
Child, being without practice, your nature has not attained the (original) state of Brahman.
Your form (as Leelaa) exists as the product of misconception only.
Because of that you are unable to have the true vision.

यB 9वसंकपपरंु 9वदे हेन न लtयते तBाIयसंकपपरंु दे होsIयो लभते कथम ् ।
When you cannot access with your physical body, even the city built in your own imagination, how can
you, being another body get access to another person’s imagined world?
(We have to enter another imagined world.
Therefore first discard this imagined body of yours.
To enter another ghost world, this ghost has to be removed first.)

त9मादे नं पUरयvय दे हं Fच
4योमPपणी तपKयस तदे वाशु कX ु कायवदा5वरे ।
So discard this body and remain as the form of Chit-space and see everything now.
You are an expert in completing any enterprise you undertake.
(Do not have the fear of losing the body.)

संकपनगरं सयं यथासंकिपतं )त सदे हं वा वदे हं वा नेतरं )त कDचन।
The conceived city is real only for the conceiver.
Whether with body or without body, it is not real for the other person.
(Your world is real for you alone; Vasishta’s world is real for him alone.
Both are unreal only. So do not fear the losing of the body. It is just an idea in the mind.)

आदसग] जग
YािIतयथेयं ि9थ)तमागता तथा तदाभृ येवं )नय)तः ौढं आगता ।
When the Creation first began, the delusion of the world rose along with it.
From then onwards this is the rule maintained from the beginning.
(Worlds of Jeevas stay separate and impenetrable to other Jeevas.
World may look the same for all; but each mind has a different world existence as its private experience.)

लSलोवाच
Leelaa spoke

वयो7तं दे वी ग;छावो MाNमणMाNमणी जगसहे तीदमदं वि;म कथं गIत4यमंब हे ।

इमं दे हमहा9थाTय शbसवानपा)तना
ु ु चेतसा तं परं याम लोकं वं कथमेष तत ् ।
Devi, you told me that we both will go there to that world of the Brahmin couple together.
But I say, how can we go there, Mother? I am going to place this body here and go to that supreme world
with the mind filled with pure Sattva. How will you come there?
(I still see your form. Will you also not discard it?)

दे 4यवाच
ु
Devi spoke

संकप4योमवg9ते ृ यथा सIनप 9वामकः न कु}यामा न कु}येन रोxयते नाप कु}यहा ।
Whatever be your tree conceived in the sky as you imagine it, it is not a blocking wall; it is not blocked by
a wall; nor is it going to break a wall!
(The term ‘wall or blockage’ refers to solidity of a physical object.
‘Tree imagined in the sky’ is the world conceived by the mind in empty void and believed to be real and
solid. ‘There is no solidity at all in anything; so where is the question of the Mind/ body difference?
 36

I, as Jnapti am always in the state of Chit. I do not see any thing solid or hard anywhere. My body is also
an appearance willed by me so that you, who are used to forms will feel comfortable with a form of mine.
Since both of us are just vibrations in the Chit actually, there is no question of losing each other when you
come out of your body’; argues Jnapti. We will stay as our identities as the Goddess and Leelaa.
We will see each other as conceived by our minds, as if with forms.
These forms will be visible to us both; but will be invisible to others.
These forms will be like pictures drawn on empty space.)

शZै
ु कसव)नमाणं FचGप9यै
ू व तिकल )तभानमत9त9मापर9मा)L
यते मनाक् ।
सोsयमेताJशो दे हो नैनं संयvय या5यहं अनेनैव तमाTनोम दे शं गIधमवा)नलः ।
This body of mine is just made of pure space of Chit; it is just an appearance; very slightly does it differ
from ‘Chit’. So I with such a body don’t have the need to discard it and go.
With this body itself I will reach that world like the wind carrying fragrance.

यथा जलं जलेनािhनरिhनना वायना)नलःु मलयेवमतो दे हो दे हैरIयैमन

 ोमयैः ।
Water mixes with water; fire with fire; wind with wind; so also this body can mix up with other bodies
which are conceived by the Mind.
(My body is just a picture drawn in emptiness; and not real.
I know that it is not real and have no identity with that form.
Therefore, the form of Jnapti will stay the same always, as willed by me.
I am made of emptiness only; and have no problem in entering some other emptiness-world.
(I am gold-state always; and never the ring state.)

न ह पाFथवतासंवदे य पाFथवसंवदा एकवं कपनाशैलशैलयोः 7वाह)तमथः ।

By imagining oneself as the physical body, one does not ‘become’ the physical body.
(I have conceived this form of a goddess; but it is not a physical body like yours made of delusion.)
The imagined mountain is the same as another imagined mountain.
(Your form and my form; both are unreal and non existent.
I know it; you do not. That is all the difference is.)
What harm can be there to each other?
(‘Even if you because of ignorance believe your body to be solid and have to discard it here, know that it is
also an appearance. You do not know it yet as a fact; so you have to discard the identity with it. But for me
I already know that all forms are just projections of the mind. I do not identify myself with my form. So I
need not go through the act of discarding it’; argues Jnapti.)

आ)तवाहक एवायं वाZृशैिKचतदे हकः आFधभौ)तकया ब

xया
ु गहS
ृ तिKचरभावनात ् ।
यथा 9वTने यथा दSघकालxयाने यथा Yमे यथा स)त संकपे यथा गIधवपतने ।
(AatiVaahika body is just a mind-body.)
For people like you also, there is only the AatiVaahika (subtle) body.
(Your physical bodies are just sense-produced information only.)
By prolonged superimposition of a physical structure, it is cognized as such; as in the dream, as in the
contemplative state of long duration, as in delusory states, as in imaginations, as in illusory worlds.
(No one has a physical body actually.
The AatiVaahika body (Mind-body) is common to all and has no form; yet it projects some form and the
ignorant believe it to be real and solid; and identify with it like in a dream etc.)
वासनातानवं ननंू यदा ते ि9थ)तमेय)त तदा)तवाहको भावः पनरे ु य)त दे हके ।
When the ‘diminished Vaasanaa state’ gets stabilized in you for sure, then you will again get back the
‘mind-state’ as your body. (Mind-body is made of delusion and desires. When it is freed of it all, it will
discard the belief in the physical body as real.)
 37

लSलोवाच
Leelaa spoke

आ)तवाहकदे हवयये घनतां गते तामवाTनोययं दे हो दशामाहो वनKय)त ।

If the sense of AatiVaahika body becomes dense, then this (physical) body will attain that (formless) state
and perish!?
(Leelaa is sort of shocked by Jnapti’s statement. It is not easy for Leelaa to just discard the identity with the
physical body and walk out. The physical body is her only connection to her world and the future life with
king Padma. Suppose she left it and it just died? She felt that she would be forever lost in the world of
Minds and wander like a ghost!)

दे 4यवाच
ु
Devi spoke

यदि9त नाम तBैव नाशानाशjमो भवेव9ततो ु य;च ना9येव नाशः 9यात9य क>Jशः ।
If anything really exists, then you can talk about its perishing or non-perishing!
When actually it does not exist at all, then how can it perish?
(Your physical body is just a knowledge-structure created by the senses every moment newly.
It is not any permanent thing staying as real and solid always.)

रvvवां सपYमे नटे सयबोधवशासते ु सप[ न नट उIनटो वेयेवं कैव सा कथा ।
If the misconceived idea of the snake in the rope is destroyed by the understanding of the truth, what
meaning is there in asking whether the snake died or not!
यथा सयपUरWानाGvvवां सप[ न JKयते तथा)तवाहक WानाZृKयते नाFधभौ)तकः ।
Just like the snake is not seen in the rope, when the truth is understood, so also by the understanding the
truth about the AatiVaahika body, the AadhiBhautika body is not seen at all.

कपनाप )नवतत ] किपता यद केनFचसा शला समपा9तैव या नेहाि9त कदाचन ।

Any conception conceived by anyone is sure to vanish.
The statue is ‘already gone’ which was never there.
(Every moment the body vanishes and the mind renews and recreates the body again and again as an idea.)

परं परे परापण

ू मदं दे हादकं ि9थतं इ)त सयं वयं भGे पKयामो नाभपKयस ।
The body etc exists as the Supreme, in the Supreme, filled with the Supreme; thus we (Knowers) see the
truth, O good one! You are not able to visualize this truth (because of delusion).

आदसग] भवेि;चवं कपनाकिपतं यदा तदा ततः भृ येकसवं JKयमवे`यते ।
In the beginning of the creation, whatever was conceived exists from that instant itself, as the perceived
phenomenon with the same essence (all at once as emptiness of Chit awareness).
(This is the truth you have to realize yet.)

लSलोवाच
Leelaa spoke

एकि9मIनेव संशाIते द7काला

यवभाFग)न व
यमाने परे तवे कलनावसरः कतः ु ।
Why did the perturbation arise in the tranquil state of the Supreme Reality which exists as the One without
the divisions of space and time?
 38

दे 4यवाच
ु
Devi spoke

कटकवं यथा हे ि5न तरfगवं यथा5भस सयवं यथा 9वTनसंकपनगरादषु ।

ना9येव सयनभवे ु तथा ना9येव MNमQण कपना4य)तUर7तामत9वभावादनामयात ् ।
The bracelet in the gold, the waves in the ocean, the reality felt in the worlds imagined or dreamt, have no
real existence. Similarly, the perceptions conceived as different from the Changeless state do not exist at all
in the Supreme Brahman.
(Where is the question of ‘why all this?’
There is no ‘this’ at all!)
यथा ना9यंबरे पांसुः परे नाि9त तथा कला अकलाकलनं शाIतमदमेकमजं ततम ् ।
Just like the sand does not exist in the sky, no taint exists in the Supreme!
It is taintless, devoid of perturbations, quiet, One, Unborn and all pervading.
यददं भासते किIचतत9येव )नरामयं कचनं काचक9येव काIत9याऽ)तमणेUरव ।
Whatever is shining (as this perceived phenomenon) is the shine of that Changeless One, like the shine of
the shining stone or the attracting power of the rare gem.
Reality alone is: unreal is not there at all.
Delusion alone makes you ask questions as ‘why this Jagat’, like asking ‘why rope appears as a snake’.
Snake has no existence at all in the rope-level. So there is no snake at all.
You see the snake…? Then get rid of that false idea.)

लSलोवाच
Leelaa spoke

एतावIतं Fचरं कालमेते दे व वयं वद Yामताः केन नामाप

वैता
वैतवकपनैः ।
Devi, why are we deluded by the ideas of duality and non duality from such a long span of time?

दे 4यवाच
ु
Devi spoke

अवचारे ण तरले YाIतास Fचरमाकला ु अवचारः 9वभावोथः स वचाराि

वनKय)त ।
By ‘non-enquiry’ (ignorance) alone you are deluded and suffering so long.
‘Non-enquiry’ is the nature of all; it perishes by ‘enquiry’.
(Think and analyze the perceived.
Do not believe what is presented by the senses.
Do not believe the stories created by the mind.
Think; think; think with reason.)
अवचारो वचारे ण )नमेषादे व नKय)त एषा सतैव तेनाIतरव
यैषा न व
यते ।
The ‘non-enquiry’ perishes by ‘enquiry’ in a second.
Actually there is only that pure existence. Ignorance does not exist at all in it.
(Light alone is; no darkness ever.)
त9माIनैवावचारोsि9त नाव
याि9त न बIधनं न मोgोऽि9त )नराबाधं शbबोधमदं ु जगत ् ।
So in reality, there is no ‘non-enquiry’, no absence of knowledge, no bondage, and no liberation.
There is only this unaffected Pure Knowledge.
एतावIतं यदाकालं वयैतIन वचाUरतं तदा न संबbा ु वं YाIतैवाणव आकला ु ।
All this time you never thought like this; so you were not enlightened and were like the churning ocean.
अ
यभ)त ृ बbास
ु वम7तास
ु ववे कनी वासनातानवं बीजं प)ततं तव चेतस ।
From now onwards you have become enlightened. You are endowed with discrimination and are liberated.
The seed which destroys all Vaasanaas has fallen in your mind.
 39

आदावेव ह नोपIनं JKयं संसारनामकं यदा तदा कथं तेन वा9यIते वासनाप का ।
When the Seen known by the name of Samsaara (worldly existence) never arose in the beginning itself,
then how can these Vaasanaas be entertained by the Supreme and what meaning has this thing called
Vaasanaa?
अयIताभावस5पतौ G“JKयJशां मनः एकxयाने परे Pढे )नवकपसमाFध)न ।
वासनाgयबीजेsि9मन ् किIचदfकUरते
ु {द jमाIनोदयमेयिIत राग
वेषादका Jशः ।
संसारसंभवKचायं )नमल ू वमपै
ु य)त )नवकपसमाधानं )तटामलमेय)त ।
When there is the complete absence of ‘Seer, Seen and Seeing’ in the mind; when there is single-minded
absorption in the Supreme in the state of Nirvikalpa Samaadhi; when the seed of the ‘destruction of
Vaasanaas’ sprouts even a little in the heart; when emotions like desires and hatred gradually stop rising
any more; the occurrence of this ‘Samsaara’ gets uprooted completely, and the ‘perturbation-less state’ gets
firmly established as one’s own nature.
वगतकलनकालमाकलfका गगनकलाIतर)नमलांबनेन
सकलकलनकायकारणाIतः क)तपयकालवशाLवयसी)त ।
With all dark faults of delusion gone; by taking shelter in the taintless one inside the play of space; you will
become the ‘essence’ of the ‘entire cause and effect phenomenon’ in a very short span of time.
यथा 9वTनपUरWाना9वTनदे हो न वा9तवः अनभतो ु ू sTययं त
व
वासनातानवादसन ् ।
When you know the truth about the dream, the dream-body though was experienced, is understood to be
unreal because the Vaasanaa in the dream thins out.
यथा 9वTनपUरWाना9वTनदे हः शा5य)त वासनातानवात
वvजाVZेहोsप शा5य)त ।
Similar to how the dream body vanishes by understanding the nature of the dream, the body in the waking
state also vanishes by the lessening of the Vaasanaas.
9वTन संकपदे हाIते दे होsयं चेयते यथा तथा जाVLावनाIते उदे येवा)तवाहकः ।
At the end of the dream, this (physical) body in the waking state is perceived as real; similarly at the end of
the waking state (at the time of realization), the AatiVaahika body rises up as real.
9वTने )नवासनाबीजे यथोदे )त सषTतता
ु ु जाVयवासनाबीजे तथोदे )त वम7तता ु ।
While dreaming, the ‘deep sleep state’ arises when there is no seed of Vaasanaa, similarly when there is no
seed of Vaasanaa in the waking state, liberation arises naturally.
THE STATE OF JEEVANMUKTI
येयं तु जीवIम7तानां
ु वासना सा न वासना शbसवाभधानं
ु तसतासामाIयम;यतेु ।
The Vaasanaa of the ‘JeevanMuktas’ is not a Vaasanaa at all. It is pure Sattva (Sato bhaavaha) (Existence)
ands known as Sattaa Saamaanyam (the common principle of existence in all).
(The Knower exists as a pure mind untainted by ignorance.
He sees himself as state of Reality only, which is the common essence of the entire perceived.)

या सTतवासना
ु )नGा सा सषिTत
ु ु Uर)त 9मताृ ।
That ‘sleep where the Vaasanaa is asleep’, (not fully annihilated) it is known as Sushupti. (Deep sleep)
(In deep sleep state, Vaasanaas are dormant and burst forth when you wake up.)
यसुTतवासनं जाV
घनोsसौ मोह उ;यते ।
The ‘dense sleeping Vaasanaa in the waking state’ (ignorance) is known as Moha. (Delusion)
(The woken up man also is asleep only; for he is lost in the dream of life.)
gीणवासना )नGा तय ु श\दे न कRयते ।
The ‘sleep where the Vaasanaas are lessened’ is known by the name of Turyaa.
(A Knower is awake from this dream of the world also; and is in the Turyaa state, the state of True
Knowledge. He is asleep to the world-dream made of Vaasanaas.)
 40

जाVयप भवयेव वदते परमे पदे gीणवासना येह जीवतां जीवनि9थ)तः ।

अम7तैु रपUरWाता सा जीवIम7ततो;यते
ु ।
If in the waking state itself the Supreme State is realized, the state of life for such a person is
the ‘thinned out Vaasanaa state’.
That state which is not understood by the non-liberated is known as the state of JeevanMukti.
(How can a dreaming person know of the waking state ever?
How can darkness know of light?
Ignorant can never grasp the state of a Knower.)

शbसवानप)ततं
ु ु चेत: तनवासनं
ु आ)तवाहकतामे)त हमं तापादवा5बुताम ् ।
The Mind which incessantly is filled with pure Sattva, which has all the Vaasanaas thinned out, attains the
‘AatiVaahika’ state, like the snow melting into water by heat.
(A Knower exists as a pure mind-state. He has no body at all.
He is an emptiness point of Brahman which is manifest as pure intelligence.)

आ)तवाहकतां यातं बbं

ु FचताIतरै मन ः सवजIमाIतरगतैः सZैमल)त नेतरत ् ।
The Mind which has attained the AatiVaahika state and enlightened is seen in the case of Siddhas who have
transcended the Mind and who have crossed over the Creation and birth phenomenon; not in others.

यदा तेsयमहं भावः 9वtयासा;छािIतमेय)त तदोदे य)त ते 9फारा JKयाIते बोधता 9वयम ् ।
When ‘I am this (limited form)’ idea in you is made quiet by your practice, then the knowledge will arise in
you naturally ending all the Seen phenomena.

आ)तवाहकताWानं ि9थ)तमेय)त शाKवतीं यदा तदा NयसंकपाIलोकाIG`यस पावनान ् ।

When the knowledge of the AatiVaahika state becomes firmly established, then you will see the un-
conceived sacred worlds (of Siddhas and Sages.)

वासनातानवे त9माकX ु यनम)निIदते ति9मIौढं उपायाते जीवIम7ता ु भवयस ।

O blameless one, therefore you make efforts to get the Vaasanaas thinned out.
If you become perfect in that, you will become a JeevanMuktaa!

यावIन पUरत9वे
ू ष शीतलो बोधचIGमः तावZेहमव9थाTय सगाIतरमवे`यताम ् ।
Since this cool moon of enlightenment is not fully blossomed, leave this body here and see the other
worlds. (Let us first fulfill your Vaasanaa for seeing the Brahmin’s world.)

मांसदे हो मांसदे हेनैव संKलेषमेय)त न तु FचतशरSरे ण 4यवहारे षु कमसु ।

यथानभवमे
ु वैत
यथाि9थतमदा{तंु आबालसbसंसbं न नाम वरशापवत ् ।
The body made of flesh can adhere to the body made of flesh only in the day to day world of actions, not
with the body made of Mind!
(Here in the state of ignorance, the belief in the flesh body is so strong that one can move about as a form
only to connect with others. It is not so in other worlds.
As per the mind-state, so is the world experienced.
That is why in this world, form becomes a necessity and I also, though formless, appear as if with a form
for you.)
That is a matter of experience as exactly felt by a child or a Siddha and does not change through a boon or
curse. (I have no power to remove the ignorance of all; and make them formless through a boon or curse.
Ignorance is the protection for the ignorant. No one can destroy it as a boon or curse.)
अवबोधघनाtयासाZेह9या9यैव जायते संसारवासनाकाय] ननं ू FचतशरSरता ।
By the unceasing practice of knowledge, the state of the ‘Mind-body’ arises in this body itself with the
thinning of Vaasanaas.
 41

उदे यIती च सैवाB केनाFचIनोपल`यते केवलं तु जनैद]हो ”यमाणोsवलो7यते ।

When it (mind-body) leaves the body also, (at death) no one sees it.
The people see only the physical body of the dying person.
दे हा9वयं न ”यते न च जीव)त कDच ते के कल 9वTनसंकपYाIतौ मरणजीवते ।
This body of yours does not die or live; since both the life and death are delusions of the Mind.
(When the mind-body stops producing the physical form, the body lies motionless.
The ignorant call it as death.
The dead person is already alive in another mind-made world with a new body created by his Vaasanaas.
No one is born; no one dies; it is just the mind made myth because of ignorance.)
जीवतं मरणं चैव संकपपXषे ु यथा असयमेव भायेवं ति9मIपुAB शरSरके ।
Both life and death, O daughter, are false with reference to a person in imagination.
So it is with the (physical) body, Daughter!
(When a person himself is an imagination, what is birth or death for him?
How can a barren woman’s son get born or die?)

लSलोवाच
Leelaa spoke:

तदे तदपदटं
ु मे Wानं दे व त ्वयाsमलं यि9मI)तगते
ु शािIतमे)त JKयवषFचका
ू ।
अBोपकXते
ु Mह
ू कोstयासः क>Jशोsथवा स कथं पोषमाया)त पटे ु ति9मIKच कं भवेत ् ।
Devi, you have taught me enough Knowledge by hearing which this cholera namely the Seen will get
cured. Tell me which practice will help here? Or, what type? How does it improve?
When fully developed, then what happens in that state?

दे 4यवाच
ु
Devi spoke

य
येन jयते किIच
येन येन यदा यदा वनाtयासेव तIनेह सbमे)त कदाचन ।
Whatever is done by anyone anytime does not succeed without practice.
ति;चIतनं तकथनमIयोIयं तबोधनं एतदे कपरवं च तदtयासं वदब ु ध
ु ाः ।
Thinking about ‘That’, speaking about ‘That’, enlightening each other about ‘That’, single mindedness
towards ‘That’, is known by the wise as ‘Practice’.
ये वर7ता महामानो भोगभावनतानवं भावयIयभवायाIतभ4या भव ु जयिIत ते ।
Those great ones who have attained dispassion and are not interested in enjoyments are indeed
praiseworthy in this world.
उदतौदायसौIदयवैराhयरसगभणी आनIद9यिIदनी येषां म)त9तेstयासनः परे ।
They are considered to be the excellent practitioners of the Supreme, when in their ‘minds’ has risen the
beauty unsurpassed; when their minds are filled with the essence of dispassion and ooze out bliss Supreme!
अयIताभावस5पतौ WातW] ु य9य व9तुनः य7याु शा9Bैयत  Iते ये ते MNमाtयासनः ि9थराः ।
Those alone are well-established in the practice of Brahman who makes efforts through the help of the
Scriptures ,for the attainment of the complete disappearance of ‘the object of the knowledge’ and ‘the
knower of object’ (based on the divisions created by the ignorant mind.)
सगादावेव नोपIनं JKयं ना9येव तसदा इदं जगदहं चे)त बोधाtयासं वदःु परे ।
‘Creations etc. have not arisen at all.’
‘This world’, ‘I’ - all these perceptions do not ever exist in the Supreme’.
Realization of these statements is known as the practice of Knowledge.
 42

JKयासंभवबोधेन राग
वेषादतानवे र)तबलोदता यासौ MNमाtयासः स उ;यते ।
By the understanding that the ‘Seen’ does not occur, when the feelings of attachment and hatred thin out;
when the ‘bliss of the Brahman’ rises forcefully, that is called the practice of Brahman.

KNOWLEDGE IS THE ONLY PATH

Jयासंभवबोधेन वना
वेषादतानवं तप इय;छते ु त9माIन Wानं त;च दःखततु ्।
Without attaining the Knowledge which destroys the Seen, merely practicing the control of hatred etc. is
known as ‘Penance’. It only increases the suffering; it does not bestow Knowledge.
(Forced abstinence from pleasures and stressed meditation hours provide no cure for ignorance.)
WHAT IS KNOWLEDGE?
JKयासंभवबोधो ह Wानं Wेयं च कRयते त
tयासेन )नवाणमयtयासो महोदयः ।
“The experienced understanding that the ‘Seen’ does not arise at all”
is known as the ‘Knowledge’ and ‘That which is to be known’.
By the practice of this, one attains the ‘Supreme beatitude’.
Such a practice is the most glorious one.

भवबहल)नशा)नताIत)नGासततववे
ु कवबोधवाUरसेकैः
गल)त हमशीतलैरशेषं शरद महामहकेव चेतसी)त ।

The thick (world) sleep of the night extremely dark with the dense ignorance;
melts off in the mind completely, like the mist in the autumn,
when the snow cold waters of discrimination and rational understanding are sprinkled continuously.

वामी कXवाच
Vaalmiki spoke

इय7तवयथ
ु मनौ
ु दवसो जगाम सायंतनाय वधयेऽ9तमनो जगाम
9नातंु सभा कतनम9करणा
ृ जगाम Kयामाgये रवकरै Kच सहाजगाम ॥

As the Sage was speaking words profound with knowledge, the day ended;
the people in the court saluted the Sage and left to attend to their evening duties of bath etc;
they returned again with the Sun’s rays.
आदकवीम
वामी कमहषणीतबहयो
ृ गवासठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

उपितकरणं ततीयम
ृ ्

UTPATTI PRAKARANAM
THIRD SECTION
‘PRODUCTION’

PART THREE

MANDAPAAKHYAANAM
(LEELAA’S STORY - 2)
[AAKAASHA UPANISHAD]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

JNAANA VAASISHTAM
LEELAA’S STORY (2)

INTRODUCTION

Vaasishtam is an easy to read Upanishad.

The same truths of the Upanishad are presented here through simplified stories, tales and anecdotes, for the
easy understanding of the students.
Upanishads rather are made of code-language; and difficult to grasp.
The Supreme knowledge is held concealed within the coded words of the Mantras.
The ordinary words like fire water etc have more subtle meanings than the fire water etc of our day to day
elements. Surface reading does not reveal the hidden truths.

To explain the basic terminology of the Upanishads-

Aakaasha for example, means the field of Vaasanaas, the potential state of Brahman ready to burst forth as
any experience.
Fire refers to the Jeeva who suffers through delusory life existences.
Water refers to experiences; and clouds refer to the potential state of experiences.
Wind refers to the movement sensation; and connects the objects to one another and separates them also as
different.
Bhoomi is the gross field of experiences.
Moon is the mind-phenomenon.
Sun is the witness state.
Stars are the rules or ideas that are fixed by the creator.
Lightning refers to the flashes of thoughts that continuously occur in the mind.
Gandharva Loka refers to the illusory world existence.
Siddha Loka refers to the state of Knowers of the highest grade.

Aakaasha the emptiness expanse alone exists as the fire, water, wind, and earth.

This is explained in a story form in this particular section of Leelaa’s story in the Mandapa tale.
 3

[SPACE-JOURNEY OF LEELAA AND JNAPTI]

Again Vasishta introduces a very abstract theory of space, sound and images in this section.
Here he gives a detailed travel experience of Jnapti and Leelaa through the space as ‘space forms’.
Though outwardly this section looks too poetic and a wasteful description of fantasy travel wasted in a
Brahma-Jnaana text, actually the physics of space alone gets explained here.
It is again a very tough and abstract subject, beyond the ordinary day to day mind of a man.

What is Space or Aakaasha?

Aakaasha is something that reveals something; or the capacity of revealing something.
Aakaasha is the canvas that exists as the perceived picture.
Aakaasha exists also as Kaala, the change phenomenon that goes by the common term time.

Though we live in space and time always, we do not know at all, what space and time are really.
For a common man, space is what is contained as lines and dots in a geographical map; and time is what is
depicted by the clock on his shelf.
He does not understand that he himself is a shape imprisoned by these two measures.
A body that is physical and made of elements can exist only at some time and at some place.
Human bodies are also like the rest of the objects, measurable in time and location.
‘Form’ is a shape contained by the measures of space and time.
There is no escape, be it a god or a human.

And this space and time idea is different for each class of species.
What a hill is for an ant is just a tiny rock for a human.
What universe is for a human is just a dust mote for a Shiva.
And accordingly size also varies for all the species.

It is mentioned in the Puraanas that our coconut tree of this ‘KaliYuga human world’ is just the size of a
grass for the people of MahaaBhaarata and Raamaayana.
You can imagine their world now, as to how huge it will be.
Even days and nights are longer for those people.
They could do more work in a day than us, who in fact measure our days as only the limits of breakfast,
lunch and dinner hours.
If the humans of the ancient world were so tall and huge, then you can imagine what the god-world
residents will be like. They will cover our entire sky itself; and look upon us like ants crawling on some
mud hill.
Or, maybe they have to see the humans through a microscope like analyzing tiny atom-sized creatures.
They may also have different life-styles; different senses; different physique; and different biology also.
We can never know of it from here.
We do not even know our world physics; how can we know of higher world physics?

We believe that we humans are the center of creation; and the entire world is analyzed by us through our
limited vision only; we cannot even think of any other world that could be better or different from our tiny
earth.
What all we believe as the universal truths, little aware of our smallness and worthlessness!
We believe that Jaagrat, Svapna, and Sushupti as a feature that is common to all the worlds that may exist
in the creation. We believe that every god or any other world resident also should function with the same
senses. We believe that our philosophy and science is the only one that describes the entire perceived.

We are all actually the blind frogs of the deep well!

Vasishta breaks up the self-conceited theories of our existence; presents us a grand vision of the perceived,
through this space-travel episode, and suggests how huge and unimaginable the perceived world is.
 4

BRAMAAKAASHA
Brahman is a potential state for any perceived scene.
What it cannot exist as?
It is the Aakaasha that exits ‘as’ the perceived.
Call it Chidaakaasha, or Chittaakaasha or Aakaasha; it is all this and something more also!
We can never reach the end of its potential states as the perceived.
It is beyond the imagination power of the mind.

Brahman the Reality state is the canvas that exists as its pictures also.
It can exist only as the pictures.
You cannot separate the pictures from the canvas.
This Brahman-canvas is not fixed in space and time.
It itself is the picture of space and time.
It is just the canvas-ness.
This canvas-ness is itself a changing pattern of pictures.
Canvas-ness exists as any picture the mind can imagine as.
This imagining power is the mind; it is the power of Brahman; the nature of Brahman.

Mind exists as the changing pattern.

Every second it exists as a new picture in each and every mind, from a Brahmaa to the worm crawling
underground.
That is why Vasishta states that Jagat has no beginning and end.
Every moment of your perceived scene is a fresh new creation of the mind; with its own past memories and
future thoughts.

Every perceived scene of your life is the instantaneous new creation of the potential nature of Brahman.
That is why it is called Jagat – the continuously rising and disappearing pattern of senses.
Sense may differ for different beings; but change is common for all the forms and names.

Brahman alone appears as your perceived scene with a new garb every moment.
You are in Brahman; you see Brahman; hear Brahman; smell Brahman; touch Brahman; taste Brahman.
You are the Brahman. I am Brahman, or Brahman exists as you me and all.
There is nothing else.
All words are mind-made.
All divisions are mind made.
All measures are mind made.
All names and forms are mind made.
All the perceived is mind made.

Canvas as pictures is Brahman.

We can divide this as-
Pure canvas – Chidaakaasha
Entire painting – Chittaakaasha
Picture inside the painting – Aakaasha

You can call the canvas (if without pictures) as the unmanifest Brahman and the canvas with pictures as the
manifest Brahman. But, the canvas never exists as pure canvas; as a separate state of emptiness.
It always exists as the changing pattern of pictures only.
You can exist as the pure canvas state in the Knowledge level only.
You cannot erase the pictures of the canvas ever; or reach the end of it ever.

Jagat is beginning-less, endless and eternal as Brahman.

Jagat is Brahman; Brahman is Jagat.
Canavas and pictures exist as one. You cannot divide them ever.
The space travel of Jnapti and Leelaa subtly explains all this.
 5

[JNAPTI AND LEELA JOURNEY TOWARDS GIRIGRAAMA]

ी वसट उवाच
Vasishta spoke
JNAPTI AND LEELAA ENTER THE NIRVIKALPA SAMAADHI STATE
इ)त संकथनं कवा
ृ त,यां )नश वरा.गने, स1ते
ु प3रजने ननमथा5तःपरम6डपे
ू ु ,
9ढा;खलागल
वारगवा>े द>चेतस, पपकर)न?यतमां
ु ू सलामोदम5थरे ,
अAलानमालावसनशवपाBवासनि,थते, सकलामलपण5दवदन
यो)तता,पदे
ू C ु ,
समाDध,थानकं गवा त,थतु)नBचलाि.गके, रन,तंभादवोकGणC DचHे भतववापत,े
सवा,तयजतुिBच5ताः संकोचं समपागते
ु दवसा5त इवािIज5यौ सतामोदले
ृ ;खके,
बभवतभ
ू ु शृ ं शा5ते शKे
ु ,प5दवविजत,े Dगरौ शरद )नवात इव LटाLमालके,
)नवकपसमाधानाMजहतु: बाOयसंवदं , यथा कपलते का5ते पव ू मव5तरे
ृ रसम ् ।
The two excellent ladies, having conversed like this on that night-that very night;
in that very dome of the inner apartments;
as the servants were deep asleep unaware of all this;
inside the locked doors well guarded by strong men;
as the fragrance of the heaps of flowers (covering the dead body of Padma) filled all the corners;
seated next to the dead body covered with unfading flowers;
lighting up the surrounding space with their taintless moon like faces;
reached the Samadhi state and remained with motionless bodies, like portraits rendered on the surface of
the pillar made of gems.

They discarded all thoughts (and withdrew their senses) like the pair of lotuses shrinking at the end of the
day, spreading the fragrance only.
Their minds became tranquil and pure.
There was not the least vibration whatsoever; as in the mountain in the autumn, where the clouds are
dissolved off and no wind blows in the least.
Through the tranquility of vibration-less state, they both discarded the cognition of the outside world like
the two pretty Kalpa creepers discarding their previous moist essence when the season ends.
(Jnapti was always in the Nirvikalpa Brahman state.
By her grace, she made Leelaa enter the thoughtless state where the world naturally remains absent.)

(Their journey took place inside that room only; in that very night only; without the physical bodies used as
vehicles.)

(They both entered the state of the canvas-ness, by withdrawing the mind from the pictures.)
अहं जगद)त Lाि5त9Bय,यादावनQवः ु यदा ताRयामवगत,वय5ताभावनामकः
तदा 9Bयपशाचोsयमलम,तं गतो
वयोः असवादे व चा,माकं शशश.गमवानघ ृ ।
When they both attained ‘such a state’
where ‘I and the world’; ‘these delusory perceptions had not arisen in the beginning’;
where there was the ‘complete absence of all fluctuations’,
then this ‘ghost of perceptions’ vanished completely for both of them,
like we lose the hare’s horn because it does not exist at all, O Taintless Rama!
(When the pictures on the canvas do not exist at all, and only canvas-ness exists as the essence of all
pictures, what is the difficulty in removing it as unreal?)
आदावेव य5नाि,त वतमानेsप ततथा भातं वाssभातमेवातो मगतणाAब ृ ृ ुवMजगत ् ।
That which is not in the beginning will not be there in the present also.
The world whether it shines forth or not is like the waters of the mirage only (and non-existent except as an
appearance).
 6

,वभावकेवलं शा5तं ,Hी

वयं त
बभव
ू ह च5UाकादपदाथVघैदरू मXतमवाAब
ु रम ् ।
तेनैव Yानदे हेन चचार Yि1तदे वता मानुषीिवतरे णाशु YानाYानZपणा ।
The two ladies became the quiescent state which was their true nature, like the sky freed of all the hosts of
objects like the moon, sun etc.
(Nothing was there and absolute silence prevailed, like the empty expanse of the sky.)
The Goddess of Knowledge moved with her ‘form of Knowledge’ itself.
(She was always the same with form or without form.)
The human lady had another type as befitting her Knowledge/Ignorance state.
(Leelaa had a shining body made of space and identified with it, since she was still ignorant.)

How much space did they actually travel?

Just a thumb space, you can say!
What distance the ocean has to travel from one wave to the other?

गेहा5तरे व ादे शमाHमा[Oय संवदा बभवतिBचदाकाश[प

ू ु 6यौ \योमगाकती ृ ।
Ascending just a ‘thumb-span of space’ inside the house itself through the conscious will, they both took
the nature of the ‘Conscious-space’ with forms fit to travel in space.
(They were part of the space, like drawings on the empty space.
They were endowed with just mind-forms.
They saw the room where the dead body of Padma was there, as part of the space itself.
They moved just a little to enter the Jeeva-state of Vasishta; and their travel in Yojanas of space started.)

अथ ते ललने ल]लालोले ललतलोचने ,वभावा^चेयसंवतेनभ

 ो दरमतो
ू गते
तH,थे वाथ Dच_वृ या प1लवाते
ु ु नभ,थलं कोटयोजनव,तीण` दराaू ू रतरा5तरम ् ।
Then as those two charming ladies of lovely eyes- being joyously involved in the sport, because of the pure
nature of the perceiving Consciousness, wandered far from there.
(Where was there or here? It was just the empty space expanse.
They were space forms travelling across space, like waves travelling across the surface of the ocean.)
Remaining in the house itself, they both floated far, from far to far away places in the sky, which extended
millions of Yojanas.
9Bयानस5धान)नज,वभावादाकाशदे
ु हे अप ते मथोsH पर,पराकारवलोकनेन बभवतः ू ु ,नेहपरे वय,ये ।
By pondering on the true nature of the Seen, though endowed with space-bodies, they could see each
other’s form, and they both became friends feeling affectionate towards each other.

SPACE-TRAVEL OF THE SPACE-LUMPS

INTRODUCTARY EXPLANATION

The space formation explained by the story is like this:

In some remote hill-village of another Brahmaa’s creation, the Jeeva ness of the Brahmin Vasishta is trapped.
That is actually the original story-location.
The entire story of Leelaa is happening inside the cottage of the Vasishta Brahmin.
That world is more real than Leelaa’s world.
Leelaa’s world is a world created by the dominant Vaasanaa of Vasishta Brahmin, inside the space of the little
cottage at GiriGraama.
Arundhati also is in the same world of Vasishta’s Vaasanaa, because of her love and devotion for her husband.

The Jeeva of Vasishta has no way of leaving that house to enter the other worlds of its Karma-fruits.
This plan of entrapping the Jeeva will keep the Jeeva preserved; so thought Arundhati; and so thought Leelaa
who trapped her husband’s Jeeva also inside her bed room dome.
In both lives, Leelaa had asked for the same boon. Her Vaasanaa for the husband’s love was as strong as ever.
 7

Leelaa of the dream-world of Vasishta Brahmin and Arundhati has to now travel back to the original place
where her story had started.
Where was it?
It was in the same place where the king Padma’s dead body is kept.
But Padma’s body is inside the dream of Vasishta’s body.
So one has to cross over Padma’s dream and enter his original dream where Vasishta’s house is situated.

What is the distance between Padma’s world and Vasishta Brahmin’s world?
It is the distance between two creations; rather the creation within a creation; dream within a dream.

Where are the Creations? In the mind of Vasishta Brahmin!

What is the basic source of the creation?
Awareness factor! Chit!
This Awareness is the common essence of both creations.

Chit is the canvas on which two, or rather three stories are going on simultaneously.
At the same instance , eight days are over in Vasishta Brahmin’s world (after his death), Leelaa’s many years
have passed with the king becoming old and dying; in the next world the king is sixteen year old and
crowned as the heir of the kingdom.

Three films simultaneously running in the mind channel of Leelaa and Padma; or rather Arundhatee and
Vasishta to be exactly right.
To enter each story, you have to go back to the screen level and enter the picture from inside the screen.
If Leelaa can stay as the canvas only, then only she can enter the GiriGraama story world.

Therefore she contemplates and discards the identity with her body.
But this discarding is just a temporary meditation phase.
It is not the result of any Knowledge rise.
As a canvas she can be the white paper of the canvas only and not the canvas, because she is still ignorant.
She cannot rise herself to the level of Brahman state; but can stay only as a space, by the power of Jnapti.

They both sit in contemplation; Leelaa forgets for some minutes, her identity as the physical body; keeps only
her mind-body (AatiVaahika) in tact in the form of her love for her husband, and devotion for Jnapti.
She is emptiness only now, as just a form of thought-collection.
She is now the empty space-point in her bedroom.
She just has to move slightly in that space, like the wind, to enter the original creation.

What is space?

Space is not a solid distance which you can travel.

It is just the measure understood by the mind.
Space is just the elasticity capacity of a Vaasanaa.
That means, any subtle desire in you needs some place and time and logic to get itself fulfilled
For example if you desire to visit a temple in Himalayas, then -that much distance, that much time, that many
logical situations of money, travel arrangements, vehicles, food-sources etc have to be a part of that
Vaasanaa fulfillment.
In this manner, every subtle need of yours gets fulfilled by the newly rising perceived scene bound by
causality and time/space factors.
For example, a ‘to be clean’ Vaasanaa rises as soaps, bathrooms, showers, buckets, oral care things and also
shops that sell them, and of course the money you earn for purchasing these.
Every scene of your life is a newly painted picture of Vaasanaa fulfillment rising fresh and new every moment
with a past and future inbuilt already.

Space is part of this Vaasanaa-fulfillment.

Space is also the time factor as its twin-brother.
Both stay always together. You cannot separate them ever.
If you are at certain place, you are at certain time too.
 8

Space-measure is different for different minds and time-measure is also different for different minds.
An ant has to travel many days of its life, if it has to reach the distance you walked in an hour.
It will have its own measure of time (by instinct at least); (or its own clock).

Space and time also is a private experience.

Each mind carries its own clock and calendar.
Brahman does not have a single clock or calendar as a common factor for all the worlds.
Actually Padma’s world is experienced by the ‘Vaasanaa filled Jeeva’ within the dome of the tiny cottage of
the Brahmin itself.
Inside the bedroom dome of Padma’s world, another world is experienced by Padma as another world.
Two worlds full of mountains and oceans are now contained within the cottage of Vasishta Brahmin.

The story is actually happening inside the creation where Vasishta Brahmin belongs to.

Vasishta and Arundhati are the original characters of the story; though they appear in the flashback only.
How is it possible?
It is impossible if you believe in the space factor as some solid expanse extending for great distances, and
another world starting from its border with its own great distances; and still another world starting from its
border line.
This not so!
World is just a mind-created conception of time and distance.
It can think of countless worlds in emptiness itself.

SPACE-POINTS SEEING SPACE

When Jnapti and Leelaa took on space-forms, they as the space-canvas were able to visualize all the beings
in all the space-measures.
They could even see the voidness of a Knower’s mind that was rid of the perceiver/perceived idea.

The experiences of space travel narrated here, are not just wasteful additions in a philosophy book; but
explain the principle of space which itself exists as all the beings in all the universes.

What is Space?

Space is what exists as the objects and people around you including your body-object also.
Space is some subtle element which exists as lumps here and there in various shapes; and exists as a world for
the mind.

Since every point of space is Reality state only (as Brahman), every point is an awareness point only as
Brahman.
The space around you is made of atoms of Brahman you can say.
Each point is a potential state of Brahman.
Each point you see is Brahman.
Each atom is Brahman.
Each atom is the entire perceived phenomenon as its essence.
Brahman fills Brahman as Brahman.

You are also nothing else but Brahman.

The entire world you see is just some lumpy rugged space-screen, which exists as sense-seen pictures.
The lumps are smelt, seen, heard, tasted, and touched by the awareness as the perceiver; and rest of the
world becomes the perceived.
Division is mind-made.
Actually there is only the undivided space expanse which is in lumps called objects.
 9

What is an object (matter)?

Space alone is the object that is seen and not seen.
Lump or dense space is the object (matter) and the non-lump space is empty of object.
You are also just a lump of space as the body.

Object is just the denseness portions of space; like waves in the ocean; or ice in the water.

Space itself expresses itself as all the objects of various shapes.

That is why Aakaasha is considered as the first subtle principle.
Aakaasha is the shine of all.
Aakaasha ‘is’ the perceived.
That is why the perceived is just the empty expanse of nothingness.
This space is contained within the mind-factor named Aakaashaja.
This emptiness of Aakaashaja is the mind-conceptions of all.
This mind principle (Aakaashaja) that is made of emptiness, contains space of enormous expanse existing as
objects, and is just a minuscule point of awareness.

What is it be a space body like Jnapti?

If a conscious entity becomes space, he exists as all.

Jnapti and Leelaa were also expression of space only, now.
They were emptiness personified.
But, Jnapti and Leelaa had retained their boundaries of bodies as the imagined picture of themselves.
They were ‘space entities’ travelling is space; waves travelling the ocean.

They as the thinking space lumps were able to see the space existing as objects and people; standing outside
of space also, as it were.

‘Space, the Aakaasha exists itself as the lumps of objects which make sound.’
This statement only is explained through the description of the space journey of Leelaa and Jnapti.
This description will help one to exist as space for a few minutes, at least as an imagined process.

You are also a space lump as a body.

Discard the dividing line of the body and contemplate as being the space only, without divisions.
You will remain as space and will see the entire perceived phenomenon as yourself.
That is what happened to Leelaa when she moved from one creation scene to the other.
She did not travel in space; but was the space seeing itself through Leelaa’s mind.

Is it possible?
What is not possible, when the Brahman is the potential state of any perceived?

This is a highly abstract thought that is explained by Vasishta through the description of this space-travel.
It is the subtle Physics of space-phenomenon.

Read along Leelaa’s travel experience and lose yourself in the experience of the space-identity.
It is a unique experience given to only the blessed pure.
Even to understand this concept, the mind has to be very pure and detached.
Only a Mumukshu with the qualities as described in the Mumukshu section can really experience such an
extraordinary state of Aakaasha-identity.
AUM
 10

STORY CONTINUES

(Jnapti took hold of Leelaa’s hand and stood inside the space of the bed-room dome.
Both of them were like pictures drawn on space. They had no physical body and were mist-like.
No one could see them; but they were visible to each other.
As Leelaa waited with a thrilling heart, she instantly found herself inside some vast emptiness.
The world of Leelaa was no more there.
They both had entered the ‘space within the space’.
They had pierced through the element-Aakaasha and entered the subtle mind-space of the Creator.
Creator was but the essence of Knowledge; and Jnapti, a minute manifestation of that knowledge had no
problem in acting as a lamp held in the hand of her devotee.)

Open the world of imagination; and see yourself as space.

What happens when the wave stays as the ocean?
It sees everything of the ocean at once.
It sees all the waves at once.

What happens if space consciously sees itself as a mind-function like Jnapti or Leelaa?
It sees at once itself as all the objects and people.
It hears all the sounds at once.
It is aware of all the forms at once.
It just is self-aware.
This is what Leelaa experienced.
She was space which was aware of itself as all.
She at once saw everything of the perceived, like you are aware of your limbs at once.

Space is also the time, as another name.

How much time it takes for time to know itself?
How much space it takes for space to travel itself?
No time; no distance; but instantaneous experience.
Leelaa was instantly aware of the next creation and was in GiriGraama instantly; for, it was just the moving
into her own depth of the mind.
But, it took that much time and space to describe it in words and meanings.
We the space lumps can have limited vision only of this experience, as explained by Vasishta in these
beautiful verses. We may skip it as worthless poetry also, as having no relevance to Self-realization process.

Analyze the concept hidden in these verses.

If Leelaa’s space travel is instantaneous as the space-form, and yet she saw so many people and objects and
worlds, can you imagine now the instantaneous existence of the entire perceived as Brahman awareness?

Self awareness of space is what is described here in detail.

Self awareness of Brahman is the perceived.
Jagat is the detailed description of this self awareness of Brahman.
That is why a JeevanMukta sees everything as himself.

दराaू
ू रमभ1लय ु शनै[^चैः पदं गते ह,तं ह,ते समालAIय या5यौ द9शतन ु भः
Leaping from distance to distance, as they ascended higher and higher slowly; holding each other’s hands
in a friendly manner; and traveled, they both saw the sky -
एकाणवमवो ^छनं ू गAभीरं )नमला5तरं कोमलं कोमलम[दास.गसखभोगदं ु
आOलादकमलं सौAयं श5यताAभो)नमMजनात
ू ् अय5तशुaं गAभीरं स5नमप सMजनात ्
(गAभीरं - ग^छ)त जलमH – very deep)
(sky) which was a great void; which was like a single ocean, which was deep and taintless inside; soft;
highly pleasant by the caress of the soft winds;
 11

(Vast Emptiness! Unique Silence!

Leelaa and Jnapti were now inside a huge hollow of emptiness.
It was a sea of ‘nothingness’ like in deep sleep.
It was deep, taintless and stretched in all directions to enormous distances never reaching the end.
An indescribable softness pressed them all over and gave a pleasant sensation.
It was like bathing in void waters. )

What it is to be the space forms and pierce through space?

(the sky) was like a lotus bestowing joy alone; was very quiet; felt very clean because of bathing in the
waters of voidness; was deep; and more pleasing than a good man.

First thing you are aware of in such a space-state is the silence.

No sound, no images; no sense perceptions at all; but just a softness as nothing.
So pure and clean!
No directions; no up and down; no sun or moon; no ‘I’ or ‘you’; but a feeling pure silent expanse of
nothingness.
A very very silent state indeed!

श.ग,थ)नम
ृ लाAभोदपीनोदरसधालयेु वशमतराशास
ु ु पण
ू च5Uोदरामले
They rested in the inner bellies of the white clouds settled atop the mountains, and the directions, and inside
the belly of the taintless full moon.
(As the forms of space, they had no boundaries set for their movement. They enjoyed the softness inside the
white snowy clouds; and melted through the moon shining in the sky.)

Next you feel that you are the soft white clouds that fill the sky; you feel the division of directions as up and
down, above and below, you see the sun and the moon and the directions indicated by them.

UPANISHAD:
Clouds in the Upanishads mean the Vaasanaa-states.
Moon is the mind-state.
Pure Aakaasha exists first as the Vaasanaa state and the mind-state.
Then the divisions in the undivided Aakaasha appear as directions.

सKग5धवम5दारमालामोदमनोहरे च5Uम6डल)नfा5ते रे माते मधरा)नले ु

Coming out of the moon-sphere, they enjoyed the sweet winds pleasing with the fragrance of the Mandaara
garlands worn by Siddhas and Gandhravas.

UPANISHAD:
Then appear the world of Siddhas, the realized states of Knowers of the extreme purity and Knowledge; who
exist as the Brahman-state with intelligence.
Then appear the illusory worlds which are referred to as Gandharva Lokas.

The entire space was filled with the beautiful fragrance of the perceived, as the wind and its movement as
the fragrance.

Winds in the Upanishads refer to the contact principle; and form the basis of divisions.

स,नतभ ु 3ू रघमा5ते तgडhXताIजसंकु ले सरसीव जलापरम5थरे

ू मेघम6डले
(As Jnapti took Leelaa out of that sphere they were stuck by extreme heat; and jumping over that heated
area, they fell into huge array of dark clouds with countless lightning flashes as if it was a huge dark lake
with red lotuses.)
After an experience of the hot sun, they bathed in the lake with red lotuses which was actually the sphere of
clouds filled with moisture with red flashes of lightning.
 12

UPANISHAD:
After that, the fire namely Jeeva comes into existence.
Moon sphere comes first and the sun sphere appears later.
Mind function of division appears first; then appears the fire (heat) of the Jeeva chained by divisions of time
and space. Red lotuses namely ‘Rajas filled minds appear’ with Vaasanaa clouds of ignorance and flashes of
lightning as thoughts (conceptions).

भतलौघमहाशै
ू लमणाला.करकोटष
ृ ु ु द>ु बLमतःु ,वैरं LमयV सरसीिवव
like two bees hovering over lakes, they both wandered freely in all directions, moving about crores of lotus
sprouts namely the great mountains like the Himalayas filling hosts of earths;

(Crossing those huge clouds filling the entire space like an ocean, they both entered a region filled with
great mountains. Somewhere the Divine Ganges flowed with unfathomable speed and descended down to
the physical world of earth beings. Jnapti dragged Leelaa under its falling waters and sported around, by
hiding under the clouds tossed about by the stormy winds along the water fall.)

UPANISHAD:
Experience of objects appears next as bees enjoying the honey from the lotuses.
Hosts of worlds appear as the minds namely lotus sprouts; which appear as mountains namely the solid
objects of worlds as real experience.

धारागहDधया
ृ धीरग.गा)नझरधा3र;ण Lेमतवा ु तव>ुIधमेघम6डलम6डपे
like entering a shower-house, they wandered inside the bower of clouds blown by the winds (which were
like sprays of cool waters), in the violent waterfalls of the heavenly Gangaa;

(Beyond that they both saw innumerable worlds in various stages of formation.
Universes appeared sometimes stuck together next to each other; sometimes one on top of another;
sometimes in a never-ending array.)

UPANISHAD:
There were clouds of Vaasanaas ready to burst forth as experiences; not yet pouring out as the rain of
experiences. These clouds were supported by the wind namely the power of vibration which would support
them in their manifestation as experiences.
It is cool because this unmanifest state is Brahman in its potential state; and is not yet the Jeeva-state of
suffering (heat).
Then appear the violent Gangaa waterfall which refers to the purest state of Chit as the Jagat experience,
where no divisions exist.

ततो मधरगाम5यौ
ु वाAय5यौ ,वशिXततः श5ये ू द9शत\यjम
ु महारं भा)तम5थरं
Then the ladies of pleasant gait rested awhile by their own power and watched the churning processes that
occur at the beginning of the creation in the void sky;

Then the creation processes were experienced by the space-ladies, where countless worlds of countless
minds were ready to be experienced as perceptions.

अ9टपव
ू म5यो5यं सवस5कटकोटरं अपय
ू माणमाश5यं
ू जगकोटशतैरप
उपयुपयुपयु^चैर5यैर5यैवत
ृ ं पथ
ृ क् वDचHाभरणाकारै भूत
 लैः सवमानक
ु ैः
 13

They both saw-a hollow of the sky- filled with all types of beings;
unseen by them both before this (Brahman-Aakaasha always can be something new even for the
knowledge-deity); a great void that never can be completely filled up though hundred crores of worlds
floated in it; different types of worlds situated one on top of another on top of another on top of another and
so on, piling up higher and higher; and surrounded by more worlds, yet staying separate and unconnected;
with lands shining like multifarious ornaments with their own flying ships;

Space or Aakaasha existed as all the worlds by itself.

There was no creator or god or designer; but just the emptiness of awareness which existed as the Aakaasha ,
which in turn existed as all the objects; like the ocean with waves.
There was no number that could count the worlds that appeared as continuous churning of Vaasanaa
processes.

Leelaa and Jnapti were at once experiencing the existence of countless worlds and could know them also as
space-forms.

If described as actual scenes of the world-formation, then you could say that the worlds piled up like sand
heaps one on top of another, surrounding each other, yet separated from each other like sand particles.
Each world had its own beauty and wealth.
The whole of space with such worlds was like an ornament made of varied precious stones.

(Central to all these worlds was the golden mountain of Meru shining like a jewel amongst all.
It was surrounded by many mountains containing many jewels and it was a mixed shine of colours like a
place made of precious stones only.)

प3रतः प3रत\योAनां
ू मेवादकलभभतां
ु ू ृ पkरागतटो
योतैः कपMवालोपमोदरं मXताशखरभापरै
ु ू हमवसानस5दरं
ु ु
काlचनाU,थलाDचभः काlचन,थलभासरंु महामरकताभाभः शा
वल,थलनीलमं
surrounded all over by huge mountains like Meru (of all earths) rising high covering the skies;
slopes of the mountains shone red with the rubies; and it appeared as if its belly was set on fire at the
dissolution times;
snow Mountains looked beautiful covered by the peaks shining like pearl heaps;
golden Mountains shone forth, making the whole place like a golden land;
emerald grasses filled the landscape darkening the mountain here and there.

Imagine the colorful extravaganza!

Each world was supported by the luster of the Creator in the form of the golden Meru Mountain, the ruby
mountains shining like fires, the White Mountains shining like pearl heaps, the golden mountains shining
yellow and the ordinary mountains shining like emerald with their grass lands.
Is it not a beautiful Aakaasha form, like a canvas filled with colours all over?

Uट9Bय
ृ >यासXतजातmवा5तोथकालमं
Some places looked black and void-like because of the true vision of those who had removed the division
of the Seer and the Seen.

But of course there were these Knowers who never saw the perceived as separate from their selves; and so
stayed empty of all perceptions.
To see the beauty, you need a slight belief in the illusion; to be the beauty, you do not need any illusion.
Aakaasha shone as these pure mind-spaces too; and appeared division-less and empty and pure.
BEAUTY OF THE PERCEIVED
पा3रजातलतालोलवमानगणकेतनं अतो मlज3रकाकारमव वैदय ू भतलं
ू
Somewhere were parked the air vehicles under the gently moving creepers of Paarijaata and were like
clusters of flowers from close by (being covered by the falling flowers) and a land of Vaidurya from far
(because of their shine of precious stones).
 14

(Everything in the perceived is illusory only; ‘real’ is something; looks something else.)

मनोवेगमहासKिजतवातगमागमं वमानगहदे ृ व,Hीगेयवा

यसघAघमं
ु ु
They both saw-great Siddhas moving to and fro who had won the race with the wind, with the speed of the
mind. They both heard the humming noise of the musical instruments and the melodious songs of the
celestial maidens journeying in their air ships.

What is the speed of the mind? It is the speed of rising thoughts; faster than the wind.
Even that is slower to the Self-state which is already everywhere as everything.
So says the Upanishad.
Aakaasha is not just the distance and time; but also some thing we refer to as sound.
The space-mind can hear all the sounds at once, without any confusion, like we hear the sound of many
musical instruments at once.
Jnapti and Leelaa heard at once every sound of the perceived, fully distinct and clear.

HैलोXयवरभतौघसं
ू चारावरला5तरं अ5यो5या9टसंचारसरासरकलाु ु ु कलं ु
The hosts of beings of the three worlds filled the space without a gap.
The Suras and Asuras moved with great excitement (busy in their affairs) unseen to each other.

Perceived is not just the fullness and emptiness of space; it is filled fully to the brim with objects and people.
The worlds are not situated one after the other or one above the other; but are at a single point of awareness
at once altogether. Aakaasha is full and complete always.
Imagine for a second, how it would be see all worlds at once at one point, without divisions and yet with
divisions. People of one world were not aware of the other world.

पय5ति,थत कमा6ड
ू र>ःपशाचम6डलं वात,क5धमहावेगवह
वैमा)नकnजं
They both saw-the worlds of Kooshmaandaas, Raakshasas, and Paishaachas situated at the border areas.

Worlds were not made of the same size of people with same weight.
There were also huge beings, giants, terrifying spirits which consumed flesh, and ugly too (for our limited
vision).
What is beauty or ugly in the space which exists as shapes and names?
Everything is the auspicious state of Brahman alone.

वहि
वमानसीकारमिटoाOयघन
ु mव)न oह>घनसंचाराचल
वातय5Hकं
The sound made by the air Vehicles whizzing past was so dense that it could be held by a fist.
The dense movement of the planets and stars were making the wind-mill rotate.

What is the main quality of these objects?

Movement!
Movement is always accompanied by sound.
Imagine hearing all sounds at once.
Imagine hearing the sound of all the air vehicles at once.
Sound was so solid that it could be held in a fist as it were.
And as the space forms Jnapti and Leelaa could even hear the sound of the moving stars and planets and in
their instantaneous experience; it rose up as storms that could rotate a possible giant wind mill erected in
the center even.

)नकटातपदpधापसKसaोिlझता,पदं अकाBवमखवाता,तदpधमpधवमानक

ु ु ं
Some lower classes of Siddhas (with less power) were leaving the place fast, scorched by the closeness of
the Sun. The hot breaths of the sun’s horses were burning the front of the parked air-vehicles.

And, Jnapti and Leelaa felt the heat of the suns of all creations at once.
 15

GOD WORLD AND SHIVA-WORLD

लोकपाला1सरोव5दसं
ृ चाराचारचlचलं दे \य5तःप3रकादpधधपधमाAबदाAबरं
ु ू ू ु
There was an excited buzzing movement of groups of Lokapaalas and Apsaraas, with appropriate activities.
The smoke rising from the incense sticks lit in the harem of Devee (Durgaa) rose up as clouds to fill the
sky.

So many worlds; so many heavens; so many Apsaraas; so many tri-worlds; and so many Gods!
And so much movement!
And so much sound!
All busy in their own affairs!

Shiva’s world was the hugest; and the incense smoke lit by Shiva’s spouse filled the quarters like clouds.
SIDDHAS
(Siddhas in the next two lines refer not to realized Siddhas; but those who had mastered powers through
penance and other methods.)
,व,वगाहू तदे व,Hी,वा.गवLटभषणं ू सामा5यसKस.घोoतेजःपlजतमोबलं
ु
बलविसKसंघqगमागमवघतqतैघन  ैः सांशुकपाBव,थहमव5मे[म5दरं
The high class of Apsaraas that were brought to the worlds of Indra and other gods were running off from
other lower class of Siddhas and others (who had not mastered much Siddhis), ignoring them all, with self-
conceit; their ornaments slipped and filled all over the space, and shone like lights lit everywhere; and the
ordinary Siddhas who were filled with frustration and jealousy covered the place with the dense darkness of
their minds.

Even with their limited minds filled with ignorance, everyone was rocked by hatred, jealousy, arrogance, and
anger; even if they were Siddhas who had mastered powers.

(Space stayed as not the objects; but also as the emotions of the people and had various shades of
brightness and darkness.)
Those Siddhas who had mastered powers and developed self-conceit were rushing madly in and out of the
mountain regions (heads held high with arrogance). The clouds on top of the mountains were broken by
such harsh movements and covered the mountains like clothes. It was as if the Himavaan, Meru and
Mandara Mountains wore clothes out of fear of these Siddhas, and stood humble and with their heads bent.

BIRDS
काकोलक ू ै गr
ृ भासै राशभतै
ू Bचलैवतृ ं नय)Qडा
ृ कनीसंघै,तर.गै3रव वा3रDधं
The place was surrounded by the moving heaps of birds of various types like the crows, owls, vultures and
hawks; and rotated as it were in circles. It was wavy at some places because of the dancing groups of
Daakinees. (The Daakinees were so heavy that the space bent here and there, when these beings danced
with heavy steps.)

If all the birds of all creations can be seen as flying at once, well you will feel the sky itself rotating around
your head; so it was for Jnapti and Leelaa.

Space was like a cloth holding the objects.

When the huge giant Daakinees who rose up to the sky in size danced with heavy steps, well; the space
became wavy and rugged with their weight.
Space had its own structure-changes according to the hugeness of people and objects.
Or rather, space itself stayed as heavy objects with extreme denseness.

वतै
ृ यjDगनीसंघैः Bवकाकोsखराननैः )नरथ` योजनशतं गवाग^छ)Qरावतं ृ
They saw -groups of busy yoginees with the faces of dogs, crows, camels, and donkeys; varieties of beings
going and still going for hundreds of Yojanas without any purpose.
{Daakinees, Kooshmaandaas, Raakshasas, Paishaachaas are varieties of beings found in the Cosmic egg.}
 16

Space extends with movement.

As much as you go forward, the space can provide place for you to move with no end in sight.
There were many beings that were just moving and moving; but never could see the end.
Aakaasha is what exists as Change; how can there be an end to change?

लोकपालपरोmवा5तधमध
ु ू t ू ाऽLमि5दरं
As the Lokapaalas rested at the ends, blinding darkness enveloped like the dark smoke and made it a house
of dark clouds.

Worlds were covered by illusion and it appeared as if dark clouds filled the space all over.

सKग5धवमथन ु ारIधमथनोसवं
ु ,वगगीत,तवो5मतमदनाfा5तमागगं
There were the festivities of love started with the union of Siddha and Gandharva couples. The paths were
crowded with people who were excited with passion by hearing the melodious songs rising from the
heaven.

People had their own experiences of love and passion, unaware of other worlds.

अनारतवहK6यचfलv>तप>कं
Because of carrying the wheel of asterism, the space appeared to have wings (fortnights).

So fast the star constellations were moving in the experience of Jnapti and Leelaa, that they appeared to
have wings!

THE WONDERS OF THE PERCEIVED

वात,क5ध)नखाता5तवहिHपथगाजलं आBचयावलोकन\यoसंचरिHदशाभकं
Ganges waters were digging through the outside and inside of the seven classes of winds.
The heavenly children were wandering about, absorbed in seeing all these amazing scenes.

सदे हसंचर
वwचfशलासशिXतमत
ू ् XवDचि5नभितभवनं गाय5नारदतंुबु[
With all the Gods moving about, it was as if the weapons of Vajra, Chakra, Shula, sword, Shakti etc had
obtained the bodies and were moving about. (Only weapons were seen and not the weapon-holders.)
Somewhere there were open houses where Naarada and Tumburu were singing.

CLOUDS

(Imagine seeing all the clouds of all the worlds at once.)

मेघमागमहामेघमहारं भाकलं
ु XवDचिचH5य,तसमाकारमककपा5तवा3रदं
ू
उपतकMजलाU]5Uस5दराAभोधरं
ु XवDचXवDचकनक)नप5दका5ततापा5तवा3रदं
XवDचapदाहतापाxयमयमकां
ृ ू बुदांशुकं XवDचि5नपवनाAभोDधसंरAभं श5यताजलं ू
somewhere gigantic dissolution clouds filled the ‘sphere of clouds’ ready to begin their function of
destruction;
somewhere the clouds of dissolution were silent like a painting on a canvas (because it was not time yet for
destruction);
somewhere the cloud was beautiful as the floating black cloud-mountain;
somewhere the dark clouds removed the heat when the heat was spreading like molten gold;
somewhere the clouds with pouring waters were worn by the RishyaMooka Mountain stuck by the heat
burning the directions;
somewhere it was looking like a windless ocean without any waters (cloudless);
 17

AMAZING SCENES OF AAKAASHA AS THE PERCEIVED

XवDच
वातनद]ौढवमानतणपलवंृ XवDच
चलदलnातपटवXकाि5त)नम
ृ लं
somewhere the mighty air vehicles were carried off like grasses and leaves, in the heavy floods of winds;
somewhere taintless like the ‘back side shining skin’ of the moving bee swarm;

XवDच5मे[नद]कपवातधलवधसरं
ू ू XवDचि
वमानगीवाणभाDचHबला.गकं
somewhere it was dusty with the golden dust spread by the winds which sprayed the waters of Meru
Rivers; somewhere it had variegated shines of the vehicles of the gods;

XवDचि5नर5तरो5नतमातम6डलमालतं
ृ ृ XवDचि5नयं नव>ीब>ुIधयोगीBवर]गणं
somewhere garlanded by the group of mother-deities dancing violently without a break; somewhere the
groups of Yogeeshvarees intoxicated by the fresh wine at all times;

XवDच^छा5तसमाDध,थवा5तम)नमालतं ु समं दरा,त

ू संरAभसाधDचतमनोहरं
ु
somewhere garlanded by the Sages resting in the quiescent state of Samaadhi; somewhere equal-minded
(uniform) and pleasant like the minds of the Sages who had discarded their anxieties anger etc;

गायिक5नरग5धवसर,Hीम6डलं
ु XवDचXवDच,तIधपराकGण`
ु वहपरवरं
ु XवDचत ्
somewhere spread out with cities which were frozen; somewhere carrying the great cities of Tripuras;
somewhere the groups of women of Kinnaras, Gandharvas and Suras singing melodiously;

XवDचUUपरापण`
ु ु ू XवDच
yOममहापरंु कवDचन ्मायाकत ृ परंु XवDचदागाम पतनं
somewhere covered by Rudra-cities; somewhere by huge Brahma-cities; somewhere illusory cities;
somewhere future cities;

XवDच
Lमच5Uसरः XवDच,तIधमयंसरः XवDचसरिसKगणं XवDचद5दकतोद ु ृ यं
somewhere illusory lake shining like the moon; somewhere lakes created by the miraculous powers;
somewhere Siddhas sliding fast; somewhere the rise of the moon;

XवDच
सयjदयमयं
ू XवDचUाzHतमोमयं XवDचसंmयांशुकपलं XवDच5नीहारधसरं ू
somewhere the sun always on the rise, somewhere completely dark with never ending nights;
somewhere yellow with the shine of Sandhyaa; somewhere dusty with mist;

XवDच_ हमाLधवलं XवDच

वषपयोधरं XवDच,थल इव आकाश एव वा5तलोकपं
somewhere white like the snow cloud; somewhere the pouring cloud; somewhere the Lokapaalas resting in
the sky itself as the seat;

ऊmवाधोगमन\यoसरासरगणं
ु ु XवDचपवा
ू परोतरायाAयदXसंचाराकलं
ु XवDचत ्
somewhere the groups of Suras and Asuras busy moving up and down; somewhere moving in the east,
west, north and south directions;

अप योजनल>ा;ण XवDचaुःापभूधरं अवनाशतमःपण` ू 9ष

गभjपमं XवDचत ्
somewhere (Lokaaloka) mountain with lakhs and lakhs of Yojanas without any end; somewhere like the
wombs filled with dense imperishable darkness as the inside of rocks;

अवनाशबहते
ृ जः Xविचदकानलोपमं हमानीजठराशीतं XवDच
च5Uादसkसु
somewhere places with imperishable splendorous luster like the suns on fire; somewhere cold like the belly
of the snow heap in the abodes in moon;
 18

XवDच
वहपरोवतु ृ कपव>लतावनं
ृ XवDचaैयहतोत.गपतaे
ु वपतनं
somewhere the garden of Kalpa tree and creepers served by getting carried away by the Deva servants
(afraid of the Daityas); somewhere the city of gods falling from the height destroyed by the Daityas;

वैमा)नक)नपातेन विOनलेखाि.कतं XवDचत ् XवDचकेतशतोपातमथः

ु संघqपqतं
somewhere with burning tracks of flames formed by the fallen air-ships; somewhere the flying meteors
colliding and stuck like plates;

XवDच^छभoहु गणoह]ता|यम6डलं XवDचUाzHतमो\या1तं XवDचaवसभा,वरं

somewhere the auspicious planets catching the foremost places; somewhere covered by darkness like the
night; sometimes shining like the day;

XवDचद
गज
ु दAभोदं XवDच5मकामलाAबदं
ू ु वातावकGणशुXलाLख6डपपोतरं ु XवDचत ्
somewhere the roaring thunder cloud ; somewhere the silent taintless cloud; somewhere the pieces of white
cloud blown by the wind shining beautiful like the floating flowers;

XवDचदय5त)नःश5यमवदातमन5तरं
ू आन5दमदशा5ता^छं
ृ ु Y,येव }दयं ततं
somewhere spread out like the heart of a Knower;
without any dust of action; quiet; soft; blissful; with no gap for ignorance; pure; complete void of all the
perceived;

शfवाहनभे
ु कोघैःXवDच
गलकतावरं
ृ श5यवा3रवलतं
ू >ेHमाकाशवासनां
somewhere the vehicles of deities like Shukra, like frogs making a ruckus; somewhere filled by the river of
voidness; somewhere the fields of the sky-dwellers;

मयरहे
ू मचडादपv>भः
ू XवDचदावतंृ व
याधर]णां दे वीनां वाहनैवहता,पदै ः
somewhere surrounded by birds like the peacocks and golden crested birds that belonged to the
Vidyaadharee queens as vehicles that were kept in their respective shelters;

XवDचदLा5तरो5नय
गहमायरम6डलं
ृ ु ू XवDचदिpनशक ु ै ः Bयामं शा
वलानामव ,थलं
somewhere the groups of peacocks of Guha (of many cretions) dancing wildly; somewhere dark by the
parrots of Agni (of many creations) and looking like a land filled with green grass;

XवDचेतशे महषमहAना वामनाAबदं ु XवDचदBवै,तणoामश.काo,तासताAबदं

ृ ु
somewhere a dwarf cloud made dwarf by the hugeness of Yama’s buffalo; somewhere the white cloud
grasped by the horses mistaking it to be the heap of grass;

XवDचaेवपर\या1तं
ु XवDचaैयपराि5वतं
ु अ5यो5याा1यनगरं नगर5rकरा)नलं
somewhere spread out by cities of gods; somewhere filled with Daitya cities; the cities unreachable for
each other with winds piercing through mountains also;

XवDच
कलाचलाकारनय
ु ृ Qै रवभासरंु XवDचसप>शैले5Uसमनयि
वनायक
ृ ं
somewhere shining forth as the dancing Bhairava who was so huge like the Kula Mountain; somewhere
Vinayaka was dancing along with the mountains with wings;
 19

XवDच
घघरवातौघप>ो~डीनपवतं XवDच
ग5धवनगरसर,Hीव5दब5धरं
ु ृ ु
somewhere the mountains flying high with the wings producing gurgling streams of winds; somewhere
bent with (the weight of) the crowds of heavenly maidens belonging to Gandharva Loka;

XवDच
वहि
ग3रmव,तव>ल>ोि^ताAबदं
ृ ु XवDच5मायाकताकाशनलनीजलशीतलं
ृ
somewhere the clouds were lifted up like an umbrella by the lakhs of trees which were destroyed by the
flying mountains; somewhere there was lotus in the sky in the cool waters by magic;

XवDचद5दकराकिट
ु ृ शीतलाOलादमा[तं XवDचत1ता)नलादpधUमपव ु तवा3रदं
somewhere the wind was pleasing with the coolness brought from the moon rays; somewhere the hot winds
burnt up the trees, mountains and clouds;

XवDचदय5तसंशा5तवातादे का5त)नmव)न XवDच

पवततयाLशखाकटशतोदयं
ु ू
somewhere no sound at all because of the completely still wind; somewhere hundreds of clouds rose up like
mountains with peaks;

XवDचाव~भवो5मतघनाLरवघ
ृ घरं XवDचसरासरगणवतरणदग
ु ु ृ ु मं
somewhere was the gurgling sound of dense clouds maddened by the monsoon arrival; somewhere the start
of the terrible battles of Sura and Asura clans;

XवDच
\योमािIजनीहं सी,वनाहताIजवा
ू हनं XवDच5म5दा कनीतीरनलनील6टका)नलं
ु
somewhere the swan vehicle of Brahmaa invited by the cries of female swans in the lotus lake of the sky;
somewhere the winds robbing the lotuses (of their fragrance) which were near the banks of Mandaakini
River;

,वशर]रे ण ग.गादस3रतां सि5नधानतः ो~डीनम,यमकरकल]राAबजकम ु ु ू कं

somewhere because of the presence of the Ganges river, the fishes, crocodiles, crabs, lotuses and tortoises
rising up with their own divine bodies (released from the curses);

पातालगाकज)नतभ^छायाकाकचोपनै
ू ः XवDचXवDचम6डलेषु o,तच5Uाकम6डलं
somewhere the movements like that of crow of the shadow of the earth rising because of the sun entering
the back portion of the moon (at eclipse-time); the sun and the moon spheres caught in various
constellations (in astrological calculations);

XवDचसगा)नलाधतमायाकसमकाननं
ू ु ु पतपपहमासारHस
वै
ु मा)नका.गनम ् ॥
somewhere the illusory flower gardens blown by the winds blowing from the illusory worlds created in
sport by the gods (to please their spouses); somewhere the women in the air-vehicles trembling in the spray
of snow and the flowers falling on them (because of some powerless gods).

However much the grandeur of the perceived was, it was not so great after all!
It was more like tiny mosquitoes hovering all over a huge fruit!
Illusion is illusion; nothing more than that.

What grandeur is there in non-existence?

 20

उदAबरोदरमशकfमLमMजगHया5तरगतभत
ु ू सlचयं
वल.य त
वरललने खमु^चकैमह]तलं पनरप ु ग5तम
यते
ु ु ।
Jumping across the collections of beings inside the three worlds equal to the fluttering mosquitoes inside
the Udumbara fruit, the two charming ladies got ready to descend down to the Earth again from the top-
most regions of the sky.

(Having had the experience of being the self-awareness state of space, Jnapti willed to see the place where
Leelaa’s original world was situated.
Immediately, like tuned to the correct channel, Leelaa saw the GiriGraama village down below on the
earth, like a mud hill.)

JNAPTI AND LEELAA DESCEND DOWN TO GIRIGRAAMA

नभः,थलाि
ग3रoामं ग^छ5यो किlचदे व ते Yि1तDचति,थतं भमतलं ू द9शतःु ि,Hयौ ।
As they descended down from the sky-region towards some place called GiriGraama (Hill-village)
the two ladies saw the land existing in the Mind of Jnapti (what she wanted to show Leelaa).
इ)त जलDधमहाUलोकपालzHदशपराAबरभतलै ु ू ः पर]तं जगददरमवे
ु ‚य मानषीु Uाpभव
ु )नजमि5दरकोटरं ददश ।
After seeing the belly of the cosmic egg which contained oceans, great mountains, all the directions ruled
by the respective deities, the heavens, and the earth, the human lady suddenly saw the hollow in the earth
which contained her house inside it.
आदकवीम
वामी कमहषणीतबहयो
ृ गवासठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

उपितकरणं ततीयम
ृ ्

UTPATTI PRAKARANAM
THIRD SECTION
‘PRODUCTION’

PART THREE

MANDAPAAKHYAANAM
(LEELAA’S STORY - 3)
[PARAMAAKAASHA TATTVAM]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

JNAANA VAASISHTAM
LEELAA’S STORY (3)

INTRODUCTION

This is the story of Arundhati and Vasishta, the original characters who were at the beginning of the story
actually. Leelaa and Padma are the dream characters of this world of Vasishta.
Their world is inside the mind-space of Vasishta.
Their world is just a Vaasanaa-fulfillment state of Vasishta, the ignorant Brahmin.
The ignorance does not stop at Padma-world; but rises forth as Vidooratha-world also after Padma’s death.

What we ourselves are experiencing now at present is the Vaasanaa fulfillment world after some death
experience somewhere or ‘here’ itself. Imagine the dead body lying invisible to us now, where we are
dreaming this present world.
May be it is our first or second birth also!
Who can write the chronology of each wave that rises and subsides within a flash of a moment?
We Jeevas are the waves rising forth from Chit-ocean.
We are in essence beginning less and endless; but imagine that we have a beginning and end, a past and
future. In these imaginary life stories of Jeevas, death is the point where identities of names and forms
change instantly.
Dead bodies lie dead; and living minds create new bodies to continue their journey of Vaasanaa fulfillment.
We can go on opening up the past scenes of dead bodies after dead bodies, to solve the answerless question
of ‘who died first?’
No one ever died! Death is also just an imagination, for those believe in their beginning as birth.

Nothing was there in the beginning; even the beginning was also not there.
All this is just a city built by the mind.

This is the main gist that is to be understood in this story-section of Leelaa where she visits her past life and
understands the unreal nature of it all.

There is also more of Aakaasha-Upanishad; the knowledge of space existing as the perceived.
The principle of Paramaakaasha, the Brahman expanse, if it can be imagined as a scene, how it would be?
Vasishta explains; Vaalmiki sings; ‘Silence’ pervades.
 3

INDEX OF EVENTS

Leelaa and Jnapti enter the GiriGraama world - pg 4

Rama’s question about Leelaa’s relation to the son of past birth - pg 7

Leelaa understands the amazing nature of the space as emptiness - pg 10

Rama’s question about how Leelaa crossed from one solid world to another - pg 15

GiriGraama description - pg 16

Arundhati’s life as a Brahmin’s wife - pg 20

Leelaa understands the mystery of worlds within worlds - pg 22

Aakaasha Brahman – Paramaatma Tatvam as a manifest scene - pg 23

Supreme expanse-Paramaakaasha - pg 26

Rama’s question about directions in empty expanse - pg 27

 4

वसटोवाच
Vasishta spoke

STORY CONTINUES
LEELAA AND JNAPTI ENTER THE GIRIGRAAMA WORLD

जल*धमहा,लोकपाल-.दशपरा0बरभतलैु ू ः पर5तं जगददरमवे

ु 7य मानषी ु ,ा9भव
ु :नजमि;दरकोटरं ददश ।
The human lady (Leelaa) saw the belly of Jagat filled with oceans, huge mountains, the cities of Lokapaalas
and gods with the skies and lands, and soon saw the hollow of her house too (where she had lived as
Arundhati, the wife of Brahmin Vasishta).
(Leelaa just did not see a house with people in a dream-scene; but actually entered another creation with
all its solid mountains, oceans, god worlds, nether worlds, and countries and people; very very real in
experience and on the run too, like her own world of Padma.
Staying as the ‘form of space’, she could feel the expanse of that new Jagat, which rose from the creator’s
mind like a lotus in bloom. She saw clearly the house where her sons and relatives of the past life were still
mourning the death of their parents. )
THE HOUSE WHERE PEOPLE ARE MOURNING THE DEATH OF THE BRAHMIN COUPLE
इ:त ते वरव>ण;यौ ततो @AमाBडमBडलािनगया;यदनाDते
ु य. त
@ाAमणाEपदं
ततो दFशतु: सगH त. ते सIयोषतौ अFKये एव लोकEय मBडलं @ाAमणाEपदं
*च;तावधरदासीक
ु ं बापिMल;नाNगनामखं
ु वPवEतायवदनं शीणपणा0बुजोपमं
नटोसवपुरायमगEयातमवाणवं Qीमद9धमवो
यानं व
यI9धमव
ु ,मं
ु
वातिRछ;नमवा0भोदं हमद9धमवा0बजं ु अपEनेहदशं द5पमवालोकनभेदनम ् ।
In this manner, when the two fair-hued beauties came out of the sphere of the Brahmaa’s Creation and
reached that place where the house of the Brahmin was situated;
those two female Siddhas (Leelaa and Sarasvati) staying invisible to all, saw that house, the ‘Dome of the
Brahmin’s world’ which contained the ‘abode of the Brahmin’;
where the servant-circle was overwhelmed by grief;
the faces of the women-folk were wet with tears;
all the faces of the people there were stained with tears and distorted by grief, like the lotuses with their
leaves and petals torn off;
like the city which had lost the joy of festivals; (sad)
like the ocean drunk off by Sage Agastya; (empty)
like the garden dried up in summer; (no joy)
like the tree scorched by lightning; (darkened minds)
like the cloud torn by winds; (shattered)
like the lotus hit by the snow; (unable to bear the sudden tragedy)
like the lamp fluttering with very little oil, darkening the surroundings. (no clear vision)
आस;नमयकTणाकलवM.काि;तसं
ृ ु ु शीणजीणतTपणवनोपमानं
विटUयपायपVरधसरदे
ृ ू शWXं जातं गहेृ Kवरवयोगहतं गहंृ तत ् ।
That house, which was ruined by the death of the Master of the house, was dreary like a dusty land which
had no rains; was like a forest where all the trees and leaves were destroyed; with the faces looking
pathetic; as if the death was present there in person.
THE TWO GODDESSES
अथ सा :नमलZान*चरा[यासेन स;दर5
ु संप;नसयसंकपा सयकामा च दे वविच;तयामास
मामेते दे वीं चेमां Eवब;धवाः पKय;तु तावसामा;यललनाWपधारणीम ् ।
That beautiful lady (Leelaa), who had become empowered like a divinity to make true anything she willed
or desired by the practice of taintless Knowledge, thought -‘These relatives of mine should see myself and
this Goddess as endowed with ordinary female forms.’
 5

ततो गहजनEत.
ृ संददशाNगना
वयं ल7मीगौय\युगमव सम]ासतमि;दरं
ु ।
Then the people gathered in the house saw the two ladies as if the pair of Lakshmi (red in hue as Leelaa)
and Gauri (white in hue as Jnapti) was spreading their luster all over the dwelling.
DESCRIPTION OF THE TWO GODDESSES
आपादववधा0लानमालावसनस;दरं ु वस;तल70योयग ु लमवामोदतकाननं
(They wore garments and ornaments made of fragrant divine flowers only.)
They both were beautiful by wearing various types of garlands and garments made of flowers, from head to
foot. Like the pair of spring beauties, they filled the forest with the fragrance of flowers.
सव^ष*धवनQामं परय;यो
ू रसायनैः शीतलाAलादसखदं ु च;,ोदयमवोदतं
(They spread out a shine like that of a moon.)
Their luster made all the plants and trees in the village become fruitful and nectar like. It spread out as a
pleasant coolness as if the moon had risen there (on earth).
ल0बालकतालोललोचनालवलोकनैः करकवलयोि;म ु मालतीकसमोकरान
ु ु ्
(They had curly locks which moved like tender creepers. The eyes which were large and black were like the
bees hovering near the creepers. Their eyes were white with black pupils; and their looks fell like blue
lotuses and white jasmine flowers).
Their eyes were like bees hovering next to the long curly locks that looked like creepers.
They threw looks like blue lotuses mixed with white Maalati flowers in heaps.
,तहे
ु मरसापरसVरसरणहाVरणा
ू दे हभावाहे ण कनक_कतकाननं
ृ
(Their bodies shone like golden luster; and were not made of any solid elements.)
The entire forest shone forth like gold by the floods of luster flowing out of their bodies like the stream
made of molten gold.
सहजाया वपल ु 70या ल5लादोलावलासनः त एते तरNगा`या :नजलावBयवाVरधेः
(They were the beauty state of Brahman as it were. The movement of their limbs was so charming that it
looked as if the beauty deity travelled in their bodies like seated in a palanquin.
They were with forms as if the ocean of charm rose up as these two waves.)
Their ‘natural beauty’ of their forms (being in the state of Brahman), had made their bodies as its playful
palanquin (they moved with such a charm); they were like the waves of their own ocean of charm.
वलोलबाहल:तकायगे
ु ु नाTणपा>णना कर;नवनवं है मं कपवXलतावनं
ृ
(Their arms were like creepers with the red flowers of tender hands at the end.
When they moved, at each of their steps, it was as if a golden creeper of the Kalpa tree sprouted afresh.)
Their arm-creepers with the reddish hands produced the ‘forest of creepers of golden Kalpa trees’ newly at
every movement.
पादै रमदता0लानपपकोमलपलवै
ृ ु ः EथलाaजदलमालाभैरEपश]तलं ृ ू पनः
ु
(Their feet were like flowers that were not trampled by foot.
Their tender feet were not trampled by the touch of the ground actually.)
Their feet were soft like tender buds of flowers that were not crumpled by the feet.
Their feet which looked like garlands made of the petals of land lotus, did not touch the ground also.
ताल5तमालखBडानां शकाणां ु श*च
ु शो*चषां आलोकनामतासे ृ कैजनय
बालपलवान ्
(Their tender looks were full of compassion.)
They produced tender sprouts with the sprinkling of nectar with their looks, from their eyes which were
pure white like the dried up parts of Taalee and Tamaala branches.
PEOPLE IN THE HOUSE SEE THEM
नमोsEतु वनदे वी[यामयMवा
ु कसमाcजलं
ु ु तयाज dयेटशमाथ साधe गह
ृ जनेन सः ।
पपात पादयोगहे H तयोवf कसमाcजलः
ु ु ालेयसीकरासारः प:g;या इव पgयोः ।
He poured the handful of flowers on their feet, like the lotus creeper dropping cool icy water drops on the
two lotuses. ‘Salutation to the Goddesses of the Forest’, so saying, the eldest son offered a handful of
flowers along with the other members of the family.
dयेठशमादयः ऊचःु जयतां वनदे Uयौ नो दःखनाशाथ
ु मागते ायः परपVर.ाणमेव कम :नजं सतां ।
इ:त त
वचना;ते ते दे Uयवचतरादरात
ू ु ् आiयात दःखं
ु येनायं ल7यते दः>खतो
ु जनः ।
 6

Elder son and others spoke: “Welcome O ladies! You both have arrived here to console us in this hour of
suffering. Usually the noble ones are always engaged in helping others.”
When he said those words, the two ladies spoke to him with affection;
“Tell us your troubles. Why all of you are so sad?”
dयेठशमादयः ऊचःु दे Uयाभवतां िEन9धावह@ाAमणदं पती सवा:तथी कलकरौ ु Eत0भाभूतौ ि
वजिEथतेः ।
ताव
य गहमसdय
ृ ु ृ सप.पशबा;ध
ु ु वं Eवगe गतौ नः पतरौ तेन श;यंू जग.यम ् ।
Elder son and others spoke: O Pair of Goddesses! This Brahmin couple was very much loved by all.
They treated all the guests with respect; they were like pillars for the Brahmin community.
Now both our parents have discarded their house along with the children, animals and relatives and gone
off to heaven. After their departure all the three worlds look empty.

(For a Knower who sees himself as complete (as Brahman), the world also looks complete (as Brahman).
For a passionate man, the world is filled with passion only; for a sad person, the world appears sad; for a
greedy man, the world appears greedy. What one’s mind is like; so does the world appear to him.)
ENTIRE WORLD SEEMS TO MOURN FOR THE DEAD BRAHMIN
(This is the power of the mind; to add its own emotions to the things seen around it.
Everything looks beautiful when one is happy; everything looks desolate when one is beset with sorrow.
A Knower of Brahman alone sees everything as it is; as the nothingness of awareness.)
पjXणो गहमाTAय
ृ वjXप;तः :तXणं दे हं श;ये ू मतं
ृ भMया शोचि;त मधरैु ः Eवरै ः ।
The birds ascend to the roof; and spreading their wings every second in the void, cry with melodious
sounds and mourn the dead body.
गहागTगरारावलालापलपनाकलः
ु ु ु ु सVरEथलाधाराभः
ू ु पVररोद:त पवतः ।
The mountain also cries with huge tear drops in the form or streams, and feels apprehensive; and lets out
loud gurgling noise of lamentation from the cave-faces.
:नजराk;दकाVरBयो मMता0बरपयोधराः
ु तDत:नःKवासवPवEताः परं काKयमता दशः ।
The directions have thinned out (by the sorrow); for, they are lamenting with the noisy water cascades;
have let loose the clouds covering the sky (garments covering the bosom) ; are letting out the hot air as
their heavy breath.
XतवXतसवाNगः कTणाk;दककशः उपवासरतो Qामो द5नो म:तपरः ृ िEथतः ।
The village (populace) is hurt all over the limbs (by rolling on the ground); is screaming aloud in a
pathetical manner; has stopped the intake of food; and is ready to die.
दवसं :त वXाणामवKया
ृ या-ब;दवः
ु गRछलोचनकोशे
ु [यEतापोणा:न पत;यधः ।
If you observe the day, the dew drops on the trees are like tear drops; they are hot by the sun and fall down
from the eyes namely clusters of leaves.
शा;तजनसंचारा रlया सXारवधसरा ू वधवावगतान;दा संशू;यmदया िEथता ।
The chariot road is empty of people’s movement; is dusty by the salty sand; stays with the empty heart like
a widow who has lost all her joys.
को कलाललाप;यो विटबापहता
ृ लताः उणोणKवसना दे हं nनि;त पलवपा>णभः ।
The creepers are hit by the tears falling as rains; are crying through the sounds of cuckoo birds and bees;
are hitting themselves with their leaf-hands (are violently rocking in the winds), with the hot winds coming
out as breaths (blowing winds).
आमानं शतधा कतeु बहRoवpशलातले
ृ :नझराः पत;येते तापतDतशर5रकाः ।
The waterfalls are burnt by the heat of the sun (are hot by the sorrow) and are falling on the huge rock
surface down below, to shatter themselves to hundreds of pieces (unable to bear the sorrow.)
:नःशNकया गतीका मका ू वललताशयाः
ु अ;धेन तमसा पणा
ू गहा
ृ गहनतां गताः ।
The houses are like desolate forests for sure; the auspicious decorations are absent; silent; all pots and pans
are empty (like empty minds); are filled with darkness.
उ
यानपपखBडे
ु [यो Tद
[यो pमरारवैः प:तग;धो ू व:नया:त Eवामोदापरनामकः ।
The flower clusters in the garden are crying through the sounds of bees; and instead of their own fragrance,
some foul smell comes out of them (as if rotten) (as if in sorrow).
 7

चै.,मवलास;यो
ु वरसाः :तवासरं लताः कशाः ृ वल5य;ते संकु च
गRछलोचना
ु : ।
The creepers which are blown by the winds of Chaitra month are dried up, and are slowly thinning away
with their eyes namely the clusters contracting.
XेDतम0बधौ
ु ु दे हं वता
ृ ग;तमाकलाः
ु ु कयाः
ु कलकलालोलं दोलय;यEतनंु भव ु ।
The water canals are ready to throw their bodies into the ocean (in sorrow) and are rolling on the ground
with apprehension.
अशNकमशकापातEप;दमDय:तचापलं कलय;यः िEथता वाDयो :नEप;दान;दमाम:न ।
The (old) wells are quietly absorbed in their own bliss, though aware of the movement of the people; and
though the mosquitoes are falling and disturbing them (like the old people who remain quiet and thoughtful
amidst the hubbub of the house).
गायिक;नग;धवव
याधरसराNगनं ु ननम
य
ू नभो जातमEमताता[यलंकृ तम ् ।
The sky, where the Kinnaras, Gandharvas and Vidyaadharas sing, has now been decorated by our parents
also.
तrेUयौ kयतां तावदEमाकं शोकनाशनं महतां दशनं नाम न कदाचन :नफलम ् ।
So let the Goddesses remove our grief. The vision of the great ones never goes waste.
LEELAA TOUCHES THE HEAD OF HER SON
इयMतव;तं
ु सा प.ं
ु मिPन
ू पEपश पा>णना पलवेनानता नtं मलQि;थमवािaजनी
ू ।
As he uttered these words, she (Leelaa) touched the head of her son with her hand, like the lotus plant
bending down; and with one of its leaves touching the bottom stem which is prostrate.
तEयाः Eपशन H तेनासौ दःखदौभा
ु 9यसNकटं जहौ ावu ृ घनासNगा
Qीमतापमवाचलः ।
By her touch, he was freed from the grief of the unfortunate tragedy, like the mountain is freed of the
summer heat by the contact of the monsoon clouds.
सव\ गहजनः
ृ सोऽथ तयोदUयोव
H लोकनाल7मीवा;दःुख:नमुMतो बभवामतपो
ू ृ यथा ।
Then all those people who were in that house were freed of the grief and became happy as if fed with
nectar, by the vision of those two ladies.
रामोवाच
Rama spoke

तयाEय ल5लया मा.ा प.Eय ु dयेठशमणः कEमा;न दशनं दतं मोहं तावि;नराकT ु ।
Why did not Leelaa appear before her son in the form of his mother itself?
Clear this doubt of mine, O Sage!
वसटोवाच
Vasishta spoke

WORLD IS DIFFERENTLY EXPERIENCED BY THE KNOWER AND THE NON-KNOWER

बIः
ु पlUया
ृ दबोधेन येन पlUया
ृ दसNगकः तEय पBडामतां धते Uयोमैवा;यEय केवलम ् ।
For the (ignorant) person who perceives in the reality of the existence of objects made of elements like
earth, and is in contact with elements like earth etc, everything exists as solid and hard.
For the Knower everything is just ‘empty expanse’. (Leelaa was a Knower now.)
असदे वाNग सदव भा:त पlUया ृ दवेदनायथा बालEय वेतालो नाभा:त तदवेदनात ् ।
Unreal alone shines as the real by the cognition of objects made of earth etc.
A ghost appears not, if the child does not cognize it.
(Object is a brain made understanding; and not real except for that brain.
In the same empty expanse, various worlds are experienced as real by various minds at the same instance.
For a Knower, these delusions do not bind the mind.
Leelaa was not a physical body any more. She was just the space appearing as if with form.
She did not have any delusion. Arundhati (name and form) was a character outside of her real being.
She had no more the motherly attachment towards the ‘past life characters and their life-stories’.)
 8

IN THE STATE OF TRUE KNOWLEDGE, WORLD IS NON-EXISTENT

यथा पlUया
ृ दना भातमपlUया
ृ द भवेXणाEवDने EवDनपVरZानातथा जाQयप Eफुटम ् ।
What exists as the solid world made of elements in the dream of a second-span, loses its solidity when one
knows that it is a dream (when woken up). Similarly all the objects seen in the waking state also have no
solidity. (They get proved as unreal at the rise of knowledge.)
(Leelaa had woken up from the delusion of the reality of the world-dream. She was amused rather by the
death-drama that was going on there.)

PHYSICAL BODIES ARE SENSED OBJECTS ONLY; NOT REAL

पlUया
ृ द खतया बIंु खमवयेवानभयते
ु ू तथाह Xुaधधातनांू कुuयेषु ख इवो
यमः ।
When a Knower experiences the ‘objects made of elements’ as ‘empty expanse’, he reacts to the chemically
filled solid bodies (blocking walls) (bodies) as ‘empty expanse’ only.
(For Leelaa, the world was nothing but the undivided empty expanse seen as divided.
For her, objects and people were all made of empty expanse only.
She already knew by experience the truth of Brahman as space.)

WORLD-DREAM IS REAL FOR THE IGNORANT

EवDने नगरमवx ु वा श;यं
ू खातं च बPयते
ु EवDनाNगना च कTतेु श;याDयथ
ू kयां नणृ ाम ् ।
All that is seen in the dream is just empty expanse only, whether it is a city or a world.
Even a girl in a dream affects one as if real!
(For the ignorant, their solid world is real and the experience is also real.)

AN IGNORANT MAN LIKE THE BRAHMIN SEES UNREAL WORLDS ALONE AS REAL, AFTER THE DEATH-FAINTS
खं पlृ Uयादतया बIं ु पl
ृ Uयाद भव:त XणामRछा
ू यां परलोकोsप यXमनभयतेु ू ।
When one cognizes the ‘empty expanse’ itself as the solid object made of elements through ignorance;
then, instantly it appears as solid only.
Even if one dies and enters another world, he has the same type of cognition.
(For the ignorant men, who are deep rooted in the belief of a solid world, the empty expanse looks as a
solid world only. He can never get out of that delusion ever.)

EACH JEEVA HAS A DIFFERENT EXPERIENCE OF THE WORLD

बालो Uयोमैव वेतालं tयमाणोs0बरे वनं केशोByकं खम;यEतु खम;यो वेित मौिMतकम ् ।
Like the child seeing a ghost, or a dying man seeing a forest in the sky, some see hair balls in the sky, some
the sky alone, and some see pearls in the sky.
(Each sees the world as per the knowledge or ignorant level.)

FOR THE DELUDED, HALLUCINATIONS ABOUND; NOT FOR THE KNOWER

.EतXीबाध:न,ाKच नौयानाKच सदै व खे वेतालवनवXाद ृ पKय;यनभवि;त
ु च ।
Those struck by fear, those who are intoxicated, those who are half asleep, those who travel in the ship
always see ghosts, forests, or moving trees; and experience it as real.
IGNORANT ARE HABITUATED TO DELUSION; THEY CANNOT BE WITHOUT IT
यथाभावतमेतष े ां पदाथानामतो वपःु अ[यासज:नतं भा:त नाEयेकं परमाथतः ।
As per their own beliefs, the objects appear with solid forms for them due to prolonged practice; but it is
not the truth.
LEELAA WAS A KNOWER NOW BECAUSE OF JNAPTI’S GRACE
ल5लया तु यथावEतु बIा ु पl ृ Uयाद नािEतता आकाशमेव संवया भा:त pाि;ततयोदतम ् ।
In the case of Leelaa, since she had understood the non-existence of the elements like earth etc, she sees the
empty expanse itself shining forth as awareness, and the world as rising out of the delusory perception.
WHEN THE TRUTH IS KNOWN, THE FAMILY ATTACHMENTS DISSOLVE OFF
@Aमामैक*चदाकाशमा.बोधवतो मने
ु ः प.म.कल.ा>ण
ु कथं का:न कदा कतः
ु ।
FKयमादावनप;नं
ु यRच भायजमेव तत ् संय9Zानवतामेवं राग
वेषFशो कतः
ु ।
 9

For a Sage who has realized that the Brahman-state alone exists as the entire empty expanse; then, how,
who, when and wherefore the son or friend or wife etc.?
The Seen was not there in the beginning. Whatever is seen is not at all born.
(It is instantly produced at the time of experience itself.)
For those who have known the Truth, wherefore exist, the attraction or repulsion?
LEELAA WAS NOW THE BRAHMAN ACTING AS LEELAA’S MIND
हEतः शरस यrतो ल5लया dयेठशमणः तभाविEथतार0भसंबोधायािKचतेः फलम ् ।
When Leelaa placed her hand on the head of the eldest son, it was just a fructification of the relationship
maintained in the previous life for the son, (as a finish-line to a story) and not out of attachment towards
him. (It was Brahman-state expressing as Leelaa’s action.)

BODHA ALONE EXISTS AS ALL THE ACTS OF PERCEPTIONS

बोधो ह चेत:त यथैव तथा शभा:न
ु स7मEत
ू ु खादप तथा:ततरां वशIः
ु ।
सव. राघव स एव पदाथजालं EवDनेषु किपतपरेु वनभतमेु ू तत ् ।
Chit, the principle of Knowledge alone cognizes whatever auspiciousness occurs.
O Rama, the Supreme is subtler than the space and is extremely pure.
That alone appears as the entire network of objects and is experienced like the city in a dream.

(Brahmin’s son was also Brahman only; but the mind here was ignorant.
Leelaa was in the Brahman-state and no more attached to any son or husband.
She was an empty mind. She saw no divisions.
Brahman the Leelaa-mind consoled the Brahman the Leelaa’s son.
Who is what but the Brahman?)

STORY OF LEELAA CONTINUES

तिEमि;गVरतटे Qामे तिEम;मBडपकोटरे अ;त*धमापतF

ु zवा ततEते सIयोषतौ,
अEमाकं वनदे वी[यां सादः कतः ृ इयथ शा;तदःखे ु गहजने
ृ EवUयापारपरे िEथते,
Then those two female Siddhaas vanished from sight in ‘that village situated at the mountain base’, in ‘that
hollow’ of ‘that Dome (of Vasishta’s mind-field)’.
The people in the house were freed of sorrow thinking that they had been graced by the Goddesses of the
forest; and they returned to attend to their own affairs.
मBडपाकाशसंल5नां ल5लामाह सरEवती UयोमWपा UयोमWपां Eमयातणीमव ू िEथताम ् ।
Leelaa was silent and was lost in the wonder of the dome-expanse.
(She had an amazing experience; and was lost in the wonder of it all and remained silent.) Surprised by her
silence, Sarasvati, the form of empty expanse addressed Leelaa who was made of empty expanse.
(What happens when two realized people talk to each other?
Though they both were in the state of Brahman, Jnapti was higher in knowledge than Leelaa.
Two space points talked to each other now.)
(They had no physical bodies, no sound mechanism of throat; but, yet they talked and understood each
other. Sound after all, is mind-conceived. It does not need any element as a support.)

संकपEवDनयोयषां
H य. संकथनं मथःयथेहाथ kयां धते तयोः सा संकथा तथा ।
पlUया
ृ दनाडीाणादऋतेsDयदता ु तयोः सा संकथनसंवितः EवDनसंकपयोVरव ।
Just as it is possible to converse in dreams or conceived worlds, the ladies in the form of space also could
converse with each other. Though bereft of bodies made of elements, nerves and ‘Praanas’ (winds), they
could converse as in a dream or as in a conceived world.
 10

दे Uयवाच
ु
Devi spoke

Zेयं Zातमशेषेण FटाFटाथसंवदः ईFशीयं @Aमसता कम;य

वद पRछस ृ ।
Whatever has to be known has been known completely including the understanding of the perceiver-
perceived phenomenon (as nothing but the empty expanse seen through delusion.)
This is truth about Brahman. Tell me what else you want to ask.

ल5लोवाच
Leelaa spoke

मतEय
ृ भतजु ~वोsसौ य. राdयं करो:त मे त.ाहं कं न तैः Fटा FटाEमीह सतेु न कम।्
Why was I not seen by them where my dead husband’s Jeeva (as Padma’s new life) is ruling the kingdom?
How was I seen by my son?
(Why did not the people in King Padma’s new life-experience (inside the bedroom dome) did not see me,
when I visited them before? Why is my son in this Vasishta’s world able to see me?)

दे Uयवाच
ु
Devi spoke

अ[यासेन वना वसे तदा ते

वैत:नKचयः ननमEतंू गतो नाभूि;नःशेषं वरव>ण:न ।
Dear daughter! Being without practice (of realization state of knowledge), the certainty about duality had
not disappeared completely for you at that time, O fair lady!
(You were deluded then. You had no true knowledge of all this.)
अ
वैतं यो न यातोsसौ कथम
वैतकमभः युdयते तापसंEथEय RछायाNगानभवः ु कतः
ु ।
How anyone who has not lost the sense of differentiation through the realization of non-duality, ever act
without differentiation? How can a man standing under the hot sun experience the coolness of the shade?
ल5लाEमी:त वना[यासं तव नाEतं गतोsभवयदा भावEतदा सयस;कपवमभू;न ते ।
As long as the belief ‘I am Leelaa’ had not disappeared through the practice of knowledge, you could not
acquire the power of making the desired things happen.
अ
यास सयसंकपा संप;ना तेन मां सुतः संपKयिवयभमतं फलतं तव स;द ु Vर ।
इदानीं तEय भतE ु वं समीपं यद गRछस ततेन UयवहारEते पूवव  संवतते ।
Now you are empowered to make true anything you want (because you are not identified with Leelaa’s
character as a wife or a mother.)
That is why your wish that your son should see you became fruitful, O beautiful lady!
Now, (in this state of knowledge), if you go near your husband (the new life of Padma), then, the same type
of dealing can happen as before. (You can see him and get seen by him.)

ल5लोवाच
Leelaa spoke

(Leelaa tries to grasp the wonder of her huge kingdom situated inside the tiny cottage-space of the
Brahmin. She observes the tiny space inside the cottage and exclaims.)
इहै व मि;दराकाशे प:तवो ममाभवत ् इहै व स मतोृ भवा
ू संप;नो वसधा*धपः
ु ।
Here alone in this ‘space of the house’, my Brahmin husband was there! Here alone he died and became a
king! (Here inside this cottage is situated Padma’s world and I lived as his queen (here itself).
This is the original creation where we were united as husband and wife at first.)
 11

इहै व तEय संसारे तिEम;भूमBडला;तरे राजधा:नपरेु तिEम;पुर;यिEम UयविEथता ।

Here alone, in his world (as the Brahmin), in another Creation (seen by him after death), I was his queen
residing in the capital city!
(Inside this empty space of the cottage exists a kingdom filled with people; and no one of this world is
aware of that world at all.)

इहै वा;तःपरेु तिEम;स मतो

ृ मम भप:तः
ू
इहै वा;तःपराकाशे
ु तिEम;नेव परेु नपः
ृ संप;नो वसधापी
ु ठे नानाजनपदे Kवरः
सवाजव जवीभाव इहै वैवं UयविEथतः ।
Here alone (inside this cottage space of Vasishta), inside the harem (of Padma’s world), the king-husband
of mine died!
(My harem is inside this empty space only; and his dead body as Padma is here only!)
Here alone (in this cottage-space), in the space of the harem, in a city there itself, he became a king ruling
the country filled with people!
(In the harem space, he is seeing another kingdom and another world!
Then, that world is also here only in Vasishta Brahmin’s house-space!)

All those things occurred so fast and in such a simple manner ‘here’ alone!

अिEम;नेव गहाकाशे
ृ सवा @AमाBडभमयःिEथताः
ू सम
गक
ु े म;ये यथा;तः सषपोकराः ।
In this very ‘house-space’ all those worlds (of the Brahmin) stay like heaps of mustard seeds inside a
casket.

सदाsदरामहं
ू म;ये त]तम ु म
 मBडलं Mव*चपाKवH िEथतमह यथा पKयाम तकT ु ।
I believe that the conceived sphere of my husband is not far! (It is here only!) Make it such that I see it
nearby!” (Let me see that also, here itself; so I will be able to enjoy the wonder of it all!)

(Leelaa has to understand yet that there is no here or there in Brahman-Reality.)

दे Uयवाच
ु
Devi spoke

(Devi controls her excitement of wonder; and makes her analyze her own identity and her husband’s
identity also. She addresses her as Arundhati, the original identity-name.)

भतला
ू T;ध:तसते ु भतारEतव सं:त .यो नामाथवाभव;बहवः
ू शतसंमताः ।
My daughter Arundhati on Earth!
(First tell me who your husband really is! Which husband do you want to meet?)
Your husband at present has become three or may be hundreds or more!

(You have seen three worlds for now that your husband has dreamt.
There may be past worlds also where he lays dead and had seen worlds after worlds pushed by his
Vaasanaas. He may have more worlds in the future also accordingly.
In each world he has a different form and different parentage.
He may have different wives also. He may have different characters also.
He may not recognize you also, in those worlds.)

नेद5यसां .याणां तु ि
वजEते भEमतां गतः राजा माया;तरगतः संिEथतोs;तःपरेु शवः ।
If we consider only the recent three ones, your Brahmin husband has been cremated!
The king (Padma) remains as a corpse under the garland of flowers!
(Two are dead already. The third one is more ignorant and has developed more Vaasanaas.)
 12

संसारमBडले AयिEम;Eतत
ृ ीयो वसधा*धपः
ु महासंसारजल*धं प:ततो pममागतः ।
भोगकलोलकलनावकलो मलचेतनः जाuयजजर*च
वितः
ृ संसारा0भो*धकRछपः ।
*च.ा>ण राजकाया>ण कव
ु ;नDयाकला;या
ु प सDतः
ु िEथतो जडतया न जाग:त भवpमे ।
ईKवरोऽहमहं भोगी सIोऽहं बलवान ् सखी ु इयनथमहारddवा वलतो वशतां गतः ।
The third one is an emperor in another sphere of existence!
He is drowning in the huge ocean of worldly existence.
His mind is tainted and agitated by the waves of worldly pleasures.
His mind is stagnant, and is filled with anxieties.
He is a tortoise caught in the ocean of Samsaara (carried uncontrollably)!
Though busy in various affairs of the State, he is asleep through ignorance; and does not wake from the
delusion of existence. ‘I am the Lord, I am successful, I am mighty, and I am happy’; thus he is tied up by
the huge rope of delusion!
तकEय वद भतE ु वां समीपं वरव>ण:न वाया वना;तरं ग;धलेखामव वना;नये ।
So my dear daughter! Tell me which husband you want to be taken to, like the fragrance of sandalwood
carried by the wind from one forest to another forest (for no purpose)?
अन ्य एव ह संसारः सोs;यो @AमाBडमBडपः अ;या एव तता वसे Uयवहारपर0पराः ।
That is an entirely different world; that is another dome of a Brahmaanda!
The affairs of that world are completely different, hey daughter!
संसारमBडलानीह ता:न पाKवH िEथता;यप दरंू योजनकोट5नां कोटयEतेिवहा;तरम ् ।
Though all these ‘spheres of worldly existences’ remain close to each other, the distance between them is
millions of Yojanas!
(Intellectually it can be proved that all the worlds of your husband exist inside this cottage space; and you
can believe also that the moment you enter that cottage-space, you will see your husband immediately.
It is not so easy. All the worlds exist in great distances away from each other.)
आकाशमा.मेतष े ामदं पKय वपःु पनःु मेTम;दरकोट5नां कोटयEतेवविEथताः ।
Observe again that these world-forms are of course made of ‘empty space’ only; but inside them, hosts of
countless Meru and Mandara Mountains exist.
(Though everything is empty space only; and everything is made of empty space only; yet they exist as the
lands and mountains which are at measurable distances from each other.
In the same logic, creations also exist at very great distances from each other.
If you are the canvas of space expanse, you can know all the objects at once as the essence of space; but if
you want to be a part of the picture in the canvas, then you have to walk on the roads depicted on the
canvas.
A canvas with a picture of the mountain is all over the mountain at once.
But a man who is a picture in the canvas has to ascend the mountain step by step.
If the identity of the limitation is there, then you have to bear with the limitations of space and time also.)

परमाणौ परमाणौ सववगा:नरगलं महा*चतेः Eफर;यक ु  Tचीव .सरे णवः ।

In each and every atom (of this empty expanse), varieties of countless worlds appear forth, without any
break, from the Supreme Chit, like dust particles rising up in the sunlight!
महार0भगW ु Bयेवमप @AमाBडका:न ह तलया ु धानकामा.मप ता:न भवि;त नो ।
Though all these Brahmaandas appear to be huge and gigantic, they are just like tiny seeds of the coriander
in reality! (for they stay in the empty expanse of the mind only)
नानारनामलो
योतो वनव]ा:त खे यथा पlUया ृ दभतरहता
ू जगिRछ]ा:त *च;तया ।
The world though is bereft of elements like earth etc, shines through thoughts (conceptions and Vaasanaa-
fields), like the forest filled with various gems shines lustrously in the sky! (in imagination only)
कच:त ZिDतरे वेदं जगदयाद नाम:न नतु पlUया ृ द संप;नं सगादावेव कcचन ।
Only Knowledge (essence as Brahman) shines in the name of world etc!
There are no solid worlds made of elements at all!
 13

यथा तरNग: सरस भवा ू भवा

ू पनभ
ु वेिव*च.ाकारकालाNगदे शाZDतावलं तथा ।
Just like the waves repeatedly get formed on the surface of the lake, these various pictures contained in
various space and time boundaries rise in Jnapti (Knowledge-awareness as Brahman) abundantly.
(Each wave, though very next to each other, and at the same point of a lake, are the waves of varied
conceptions of creations. Each creation is unapproachable and unseen to the other.
Each creation carries its own time and place calculations.
That is why, in Vasishta’s world it is calculated as eight-days; in Padma’s world as many years.
Each is different story book of the mind; with its own time and space measures.)

ल5लोवाच
Leelaa spoke

(Every Jeeva is nothing but a bundle of Vaasanaas, experiencing some, losing some, gaining some.
When the death like cessation of a particular life-dream, occurs, then, the most dominant Vaasanaas, start
fructifying in another identity of another name and form; as a male or female; or as a human or animal; or
as a god-world resident or a Sage; or inert or conscious.
Actually, who is who…???
Leelaa analyzes her own mind; and sees her own births as various forms in various creations; or rather
understands the futile nature of an identity as a Vaasanaa-fulfillment process.)
एवमेतजग;मातमया Eमत ृ महाधना
ु ममेदं राजसं ज;म न तमो न च सािवकम ् ।
Indeed it is so! O Mother of the Universe! I remember now!
This is my birth (as Arundhati) with Raajasic character, neither Saatvic, nor Taamasic!
(I, as Arundhati, was a dutiful wife, serving the family day in and day out; but I had not developed any
Saatvic quality of Mumukshutva or enquiring nature.)
@AमणEववतीणाया अटौ ज;मशता:न मे नानायोनी;यतीता:न पKयामीवाधना ु पुनः ।
Eight hundred births have been passed in various wombs by me, after descending from the Brahman (as a
delusory state)! I see them all again.
संसारमBडले दे व किEमि;Kचदभवं परा ु लोका;तराaजpमर5 व
याधरवराNगना ।
दवा
ु सनाकलषता
ु ततोऽहं मानषी
ु िEतथा संसारमBडलेs;यिEम;प;नगेKवरकामनी ।
कद0बक;दज
ु 0बीरकरcजवनवासनी प.ा0बरधरा Kयामा शबयहमथाभवम ् ।
वनवासनया म9धा
ु स0प;नाहमथोIता गलRछनयना
ु ु प.हEता वनवलासनी ।
पुBयामलता साहं म:नसNगपव-.ता
ु वनाि9नद9धा तEयैव क;याभवं
ू महामने
ु ः ।
अE.ीवफलदातणां
ृ कमणां पVरणामतः राजाहमभवं ीमा;सरा€े
ु षु समाःशतम ् ।
ताल5नां तलकRछे षु राजदकतदोषतः
ु ृ नकल5
ु नववषा>ण कटन
ु टािNगकाभवम ् ।
वषा;यटौ सरा€े
ु षु दे वी गोवं कतं
ृ मया मोहाrुजन दटा
ु Zबालगोपालल5लया ।
In the circle of worldly existences, O Goddess, long back I became a Vidyaadharaa woman, a mere bee
hovering in the lotus of a different world (intent on only the enjoyments of pleasures)!
(I gathered up some bad qualities and was pushed down to a human level.)
Then I was a human lady tainted by wicked Vaasanaas!
(Then I again landed up in a lower world; but as a queen of serpents).
In the circle of worldly existence, somewhere else I became the beloved (serpent) of the King of Serpents!
(I gathered good Vaasanaas to become a human again, but had not much merits to get a good birth.)
Then I became a hunter woman, dark hued, dressed with leaves and lived in the forest filled with Kadamba
trees, jasmine creepers, Jambeera trees, and bowers of Karanja trees!
(I loved the forest trees and creepers so much; that after death, I ended up as a flower creeper.)
Then by the Vaasanaa for the forest, I had a form where clusters of flowers became my eyes, and leaves
became my hands! (Since I had no mind-function to create any havoc, I was just a creeper without any
Vaasanaas. Since I was liked by the Sages, I took birth as a creeper again in some hermitage grounds.)
 14

I was a creeper in the garden in a sacred hermitage; and became pure by the company of Sages!
Then I got burnt by the forest fire and was born as the daughter of the great Sage!
Through actions (of valour and manly courage) that result in non-female forms, I became a King endowed
with all auspicious things in the Suraashtra kingdom for hundred years.
(Again I gave way to wicked Vaasanaas; and took a lower birth.)
Having performed many evil deeds as a king, I lived as a mongoose afflicted by leprosy, and had
deteriorated limbs, while living in the damp regions of a lake!
Then I sported as an evil, wicked, ignorant cowherd boy, and later I experienced cow-ness for eight years in
the country of Suraashtra, Hey Devi!
वह;9या वैVरव;यEता वागरा ु वपनावनौ Mलेशेन महता िRछ;ना अधमा वासना इव ।
I was later a bird caught in the net spread by the enemy (hunter) in the forest grounds, and was torn by
immense pain like the mean variety of a Vaasanaa!
क>णकाkोडशयासु वा;तमलना सह पgकgलको ु शेषु भMत कcजकया
ु रहः ।
I rested with the bee in the bed of the inner seed of the lotus, secretly consuming the pollen in the hollow of
the lotus buds.
pा;तमतNगशNगास
ु ु ृ ु हVरBया हार5ने.या वनEथल5षु र0यासु कराताहतममया ।
I wandered in the tall mountain-peaks and forest-lands, as a deer with pretty eyes and was killed by the
forest dwellers with their arrows.
Fटं नटासु द7विaधकलोलैTAयमानया मEया अ0बकRछपाRछोडे ु मोघमाननताडनम ् ।
In the form of a fish, with the direction-sense lost, I was carried away by the ocean waves; fell on the
tortoise backs in the shallow waters; was hit on the face by the fisher men; and was wasted away.
पीतं चमBवतीतीरे गाय;या मधरEवनं ु पल;
या
ु सरता;ते
ु षु नालकेररसासवम ्।
I was a fisher woman, and singing melodiously I drank the liquor made of coconut waters after passionate
unions with my husband, on the banks of Charmanvati River.
सारसीसरसाल;या सीकारमधरEवरं ु सारसः सरतैु ः Eवैरं साम;तःKचाTरिcझतः ।
Like the bee intoxicated by the lotus honey, I entertained well my husband, the chieftain, with the hissing
soft sweet noises that were unrestrained, when in unions with him.
ताल5तमालकcजे ु षु तरलाननने.या XीबेXणावXोभैः कतं ृ का;तावलोकनम ् ।
(In another birth), inside the dark bowers of Taalee and Tamaala trees, I lost in intoxication, gazed at my
lover with my eyes fluttering continuously, with my looks unsteady by the consumption of liquor.
कनकEय;दसंदोहस;दरै ु रNगपcजरै ः EवगऽDसरोऽ0बिज;याश
H ु ु तोषताः सरषzपदाः
ु ।
With my body cage of limbs oozing out molten gold luster, I as an Apsaraa entertained the Suras, like a
lotus entertains the bees.
म>णकाcचनमा>णMयमMता:नकरभतले ु ू कप,मवने
ु मेरौ यनाू सह रतं कतम ृ ्।
On the ground spread out with pieces of gold, precious stones, gems and pearls in the forest made of Kalpa
trees, I enjoyed the company of the young Suras.
कलोलाकलकRछास
ु ु लसगRछलतास
ु ु च वेलावनगहाEवaधे
ु िKचरं कम
ू तया िEथतम ् ।
In the moist wet lands near the ocean, inside the bushes of creepers and inside the caves of Velaa forests, I
lived as a tortoise.
तरतारतरNगासु दोलनं सरसालनां चलRछदपटाल5षु राजह0Eयं मया कतम ृ ्।
I lived as a RajaHamsa (white royal swan) and enjoyed the fluttering bees which sat on my moving wings
(mistaking it to be the lotus), when I swung across the moving waves of the lake.
शामल5दलदोलायमा;दोलनदVर,तां मशकEय मयालोMय द5नं मशकया सह िEथतम ् ।
Then I attained the birth of a mosquito by looking at wretched state of another mosquito hanging on to the
grass leaf moving in the wind (when I died as a swan.)
तरतारतरNगासु चcच
वीRयQच0बनै ु ः pा;तं शैल‚व;तीषु जलवcजलल5लया ु ।
As a water-bird I wandered in the hill-streams kissed by the edge of the ripples in the moving waves.
 15

ग;धमादनम;दारमि;दरे मदनातराः ु पा:तताः पादयोः पवeू व

याधरकमारकाः
ु ।
Inside the hollow of the house in the Mandaara groves of Gandhamaadana Mountain, the Vidyaadharaa
princes who approached me passionately were made to fall at my feet.
क_णकपूरपरेू षु तपेषु Uयसनातरा
ु *चरं वललताEमी;द-ब0बे
ु ु िवव शशभा ।
In the beds spread out with camphor fragrance (to cool the heat), I had rolled for long unable to bear the
separation from my lover, like the moon luster in the moon discs.
यो:नवनेकवधदःखशताि;वतास
ु ु pा;तं मयो;नमनस;नमनाकलाN9या
ु
संसारद5घसVरतKचलया लहया दवा ु रवातहVरणीसरणkमेण ।
I wandered in wombs suffering hundreds of pains of various types, afflicted in the mind by going up and
down repeatedly (through higher and lower births), caught in the ever-moving waves of the lengthy river of
worldly existence, like the swift antelope runs madly following the wind without control.

रामोवाच
Rama spoke

वƒाNगसारा
@AमाBडकुuयाि;न-बडमBडलाकोटयोजनसंपुटाकथं ते :नगतs े बले ।
How did those two ladies get out of the thick boundaries of diamond like hard solid worlds, covering
distances of millions of Yojanas?
(How did they pass from one solid creation to another creation?)
(Rama is still unable to grasp the emptiness of world-appearances. He wants to know how they managed to
leave one universe and go to another, when he may himself not be able to do so.
Even a Knower has to be bound by the solidity rules of the world, even if he is realized. He cannot turn into
empty space by will.)

वसटोवाच
Vasishta spoke

Mव @AमाBडं Mव त:]ितः Mवा.ासौ वƒसारता कलावKयं िEथते दे Uयाव;तःपरवरा0बरे ु ।

What Universe? What solid boundary? What diamond like hardness, since the two divine ladies remain
only in the ‘space of the harem’! (It was not any solid group of worlds. All this happened in the harem
space; which was actually inside the Brahmin’s cottage-space.)
(All this was just another mind-experience. If the mind believes that there are worlds after worlds existing
in the same point of space, then the mind can experience the travel also.)
तिEम;नेव *गVरQामे तिEम;नेवालया0बरे @ाAमणः स वसटाiय आEवादय:त राजताम ् ।
तमेव मBडपाकाशकोणकं श;यमा.क
ू ं चतःसम,पय
ु ु ;तं भतलं
ू सोsनभतवा
ु ू न् ।
आकाशम:न भपी
ू ठं तिEम;Eत,ाजपतनं राजसgानभव:त
ु स च सा चाDयT;धती ।
ल5लाभधाना सा जाता तया च ZिDतर*चता ।
In that very GiriGraama, in that very space of the house, that Brahmin named Vasishta experiences the life
of a king. In that very tiny corner of the ‘dome-space’ which is just void, he (as Padma) experienced the
land which spreads out with four oceans! He and his wife Arundhati (as Padma and Leelaa) experience the
palace, the capital city and that country and all that in that empty space (of GiriGraama house).
And that lady (Arundhati) was born with the name of Leelaa; and she (also) worshipped Jnapti.
(Arundhati carried the Vaasanaa of devotion to husband and devotion to Sarasvati as her main essence;
and these qualities continued in her next birth as Leelaa also.)
ZDया सह समलNnयु खमाKचयमनोहरं ादे शमा.े नभस सा त.ैव गहोदरे ृ ।
@AमाBडा;तरमासा
य *गVरQामकमि;दरे @AमाBडापVर:नगय Eवगहेृ िEथ:तमाययौ ।
EवनाEवDना;तरं ाDय यथा तपगतः पमा
ु न् ।
 16

After crossing wondrous and amazing skies along with Jnapti (as space-form), she entered the innermost
point of the Cosmic Egg (Brahmaanda) in ‘that house in the GiriGraama’; in the limited space of the empty
sky, inside that very house (where the Brahmin had died).
(It was just the space to space transformation of the perceived. Actually nothing travelled anywhere.
It was just an experience she obtained by the grace of Sarasvati.
It is like the reflection (which is also made of mirror) entering the innermost point of the mirror-ness and
seeing another reflected world.)
She came out of that Brahmaanda and then reached her own house (of Arundhati), like a person enters
from one dream-world to the other, even as he remains in the bed itself.
:तभामा.मेवैतसवमाकाशमा.कं न @AमाBडं न संसारो न कुuयाद न दरता ू ।
Everything is just appearance in the expanse of emptiness only.
There is no Brahmaanda, no worldly existence, no solid boundary, no distance!
Eव*चतमेव कच:त तयोEताFNMमनोहरं वासनामा.सोलेखं Mव @AमाBडं Mव संस:तः ृ ।
Their own minds shine like this as the desired worlds. It is just a picture painted by the Vaasanaas!
Where is the Cosmic Egg, or where is the worldly existence?
:नरावरणमेवेदं ZDयाकाशमन;तकं क*च ं Eव*चतेनो;नीतं Eप;दयMये ु व माTतः ।
The expanse of the Chit is endless, without any extending obstructions.
The vibration in Chit is the mind; like the vibration in the space is the wind.
*चदाकाशमजं शा;तं सव.ैव ह सवदा *चवाdजगदवाभा:त Eवयमेवामनाम:न ।
The unborn Chidaakaasha alone always everywhere shines by itself, in its own Self like this world because
of its cognizing power.
येन बIं ु तु तEयैतदाकाशादप श;यक ू ं न बIं
ु तEयैत
वƒसाराचलोपमम ् ।
For an enlightened one, this world is emptier than space.
For a non-enlightened person this world is like a mountain as hard as the diamond.
गहृ एव यथा EवDने नगरं भा:त भासरंु तथैतदसदे वा;तिKचIातौ भा:त भाEवरम ् ।
The house (here) itself shines as a big city in the dream.
This world (of Arundhati) also, though unreal, shines lustrously inside the essence of Chit (the awareness).
यथा मरौ जलं बIं ु कटकवं च हे म:न अससदव भातीदं तथा FKयवमाम:न ।
Like the water in the desert, like the bracelet in the gold, this unreal world appears real as ‘the Seen
phenomenon’ in one’s own Mind.
STORY CONTINUES

GIRIGRAAMA -DESCRIPTION

एवमाकथय;यौ ते ललने ललताकती

ृ गहा
ृ ि;नययतबा
ु Aयं चाTच;kमणkमैः
आFKये Qामलोकेन ेXमाणे परो*गVरं
ु चि0बताकाशकहरं
ु ु संEपृ ठादयमBडलम ् ।
Conversing in this manner, those ladies of charming forms went out of the house through the beautiful
pathways (in the village). As they looked all around the village-world, they saw in front of them, a huge
mountain raising high to kiss the hole in the sky with its peak touching the solar sphere.
नानावणा>खलोफलव*च.वन:नम
ु लं नाना:नझर:नAलादकजवनवहNगमं
ू
व*च.मcजर5पcजपcजरा0बदमBडलं
ु ु EवpमRछगलRछाQवा;तखगसारसं
ु ु
सारवcजलवEतारगDता>खलसVरतटं
ु ु असमाDतशलाKवpलतावतनमाTतं
पपाQपहताकाशकuयकवाVरदं
ु ु पतrीघसVर‚ोतःEफर;मMताकलापक
ु ु ं
चल
वXवनUयहवातवे
ृ ू िलसVरतटं नानावनाकुलोपा;तRछायासततशीतलम ् ।
(They saw) taintless forests looking strange being covered fully with varieties of flowers with various
colours; many numbers of water falls of various sizes and the forest birds cooing out for their mates; trees
rising high with clouds of colorful clusters of flowers; Saarasa birds resting at the edge of the Guluccha
creepers with the white clusters that were beautiful like clouds; lather drops raising from the spraying
waves hiding the river banks completely; the winds rolling the creepers that rose up from the rocky holes
 17

and had no support to hold on to (a samyag aapta- asamaapta); clouds acting as blocking wall in the sky to hold
back the flowers growing on the edge of trees in the peaks; a beautiful network of pearl garlands produced
by the water streams falling from far above; the river banks windy because of the violently moving groves
of trees in the forest; the place always cool with the shades provided by the different forests.
अथ ते ललने त. तदा दFशतःु Eवयं तं *गVरQामकं Uयो0नः EवगखBडमव Rयुतम ् ।
Then those two ladies saw the village as a piece of heaven fallen on Earth.
PIECE OF HEAVEN ON EARTH

[GiriGraama was a beautiful place.

GiriGraama means villages built along the slopes of the hills and mountains rising high into the sky.
The hills are usually in higher landscape and are almost at the level of clouds.
Houses built in the hills also are usually covered by the misty clouds.
The sky looks very near as if one can pluck the stars like flowers.
Streams flow from every nook and corner of the hills.
Fertile soil makes the trees and creepers grow into enormous sizes unheard of in plains that are stuck to the
hot tropical lands near the sea.
The village folk in this GiriGraama were simple folk who were content and happy in their own world of
cows and fields.
Cows had abundant grass to eat and yielded milk in abundance too.
Milk butter and curds were consumed like water.
These simple folk lacked nothing in life.
Brahmins were kind to even pests and were engaged in their routine life of rites and sacrifices.
Womenfolk were devoted wives who were happy to be engaged in their endless jobs of house-keeping,
cooking, tending cows, cutting grass for the cows, collecting sticks for fuel, bringing water from the
streams, caring for calves, tending plants and creepers, tending to their children, serving the husband and so
on. Usually they did not need much and were happy content.
Arundhati belonged to one such family, where she never knew the word ‘rest’.
She worked hard for the family; and loved her life.
She was devoted to her husband and served him like a god.
She knew nothing except her family and their welfare.
Even in such a closed life, her husband chanced to develop a Vaasanaa for wealth and luxuries and pined
for such a royal life; and eventually lived as Padma, the great emperor.]

[Vaalmiki gives a description of the hill village in detail.

Jagat is not just the delusion and illusion you have access to; but is the beauty also of Brahman state which
expresses in such bountiful expressions of Nature.
A realized person alone can understand the beauty of Brahman and write it also in words.
Salutation to Vaalmiki the greatest poet and Knower! ]

Here is the gist of the verses that describe GiriGraama.

[Whatever you can imagine as beautiful and pleasing in nature was there already as a nature made
heaven; flowers, bees, birds, cows, cool shades of trees, flower- filled branches, misty surroundings looking
ashy because of the rocks, sunlight unable to piece through; pearl-like water drops rising from the rock
surfaces by the splashing water falls; reminding one of the milk ocean which dashed against the Mountain;
the yards filled with trees weighed by fruits; the trees standing in a group holding abundant flowers; the
winds blowing with a hissing noise scattering flowers everywhere.
Birds lacked nothing; the trees were oozing with fruits and honey filled flowers; they hid whenever the
water drops hit the rocks with a tinkling sound like that of a twanging bow; they swallowed the water that
rose up in sprays; they moved over the rivers like twinkling stars on the move.
Little boys hid their half-eaten milk cakes to protect them from the cats and crows perching on top of the
trees. Children were decorated with flowers on the head and as garments also.
The surroundings were always cool with the date trees, lemon and orange trees.
The hungry hunter women looking like black hued trees with their ears covered with flowers moved along
the roads attracting village flies.
 18

The noise of the streams and rivers made conversations to be loud and shrieking.
Lazy people sought the shady solitary places to lie around.
Little boys crowded the cross sections of the roads; their faces and hands were covered by curd; their lips
smelt like flowers; they wore no clothes; and tossed around the cow dung cakes making a lot of noise.
The rivers made the creepers on the land to bend like swings (for the children to play around); and made
wavy marks on the banks.
The flies were in stupor and moved slowly, stuck by the thick smell of the milk and curd.
The children were crying and making tantrums asking for more eatables and delicacies made of milk.
The women who had their hands covered by cow dung (while making cakes as fuel) were having small tiffs
with each other, and were struggling to tie their loosened hair, making themselves a laughing stock for
others.
The crows which were trying to grab the offerings at rites were chased away by the pious Brahmins who
had mastered their anger emotion, by throwing flowers and leaves at them (and not the sticks and stones).
The outside of the doors and road ends were bordered with thorny Kurantaka plants.
Daily in the mornings the outside yards would be filled with flowers brought from the bushes growing
wildly all over the open holes.
The forests abounded in varieties of deer which moved freely without fear.
Just born deer cubs could be found in the beds of newly sprouted grasses.
Flies could be found hovering near the ear of a child left sleeping alone in a house corner; and near the
mouths of children oozing with the curd and milk they had consumed.
Honey was stored in houses making bees scarce in those places.
Gardens with Ashoka trees in full bloom contained sporting houses constructed with sticks coloured by
plant dyes.
The trees were always wet with the sprays carried by the wind; and were covered by fresh flowers always.
The entire grass land was covered by the scattered Kadamba buds.
The place was white with the Ketaki flowers that bloomed even if the creepers were cut again and again.
The flags hoisted for auspiciousness fluttered always making murmuring noises.
The clouds entered through the window holes and rested on the roof tops.
Rows of pools shone with lotuses that looked like full moons and made it difficult to identify the real moon.
The grassy ground was covered without a gap with the shades of branches.
Each grass edge had a water drop on it which reflected the light as if holding a star.
Always the bloomed flowers fell like snow fall and made the house look white as if covered by snow.
The trees were of various types and shone colorful with many varieties of fruits, flowers and leaves.
The married ladies slept in the misty cloud that seeped inside the rooms.
The lamps were rarely in use because of the lightning flashes of the clouds near the roof tops.
The bowers were filled with thundering noise when the winds hit them and echoed inside the caves.
The houses were beautiful with the birds like Chakora and Haareeta and their sweet cries.
The tender leaves rested in the slowly moving winds that were heavy with the fragrance of just bloomed
Kandali flowers.
WHO CAN DESCRIBE THE BEAUTY OF THE HOUSES IN THE HILLS?
(The hills were filled with trees and birds, creepers and flowers, waterfalls and mist, deer and cows, winds
and fragrance and all the beauty of the nature one can imagine.
Imagine the glory of living in such hill houses. How beautiful these houses were!)
All the adjectives given here refer to the houses in hills and their beauty. Some verses presented here also
have Shabda Alankaara, where the sound of the verses itself reflects the sense of the words.
In total, the verses reflect the joy spread out in these mountain villages.)

लावकालापल5लायामाल5नललनागणं कोकको कलकाकोलकोलाहलसमाकलं ु

Groups of women were absorbed in the various cooing sounds of the birds like parrots, Sarikaas etc (which
repeated their words.) The place was filled with the combined ruckus of birds like ruddy geese, cuckoos
and ravens.
शालतालतमालाaजनीलतफलमालनं वल5वलयव;यासवलासवलत,मं ु
It was garlanded by the fruits looking like blue lotuses of Shaala Taala and Tamaala trees.The trees were
enveloped all around by many types of creepers.
 19

आलोलपलवलतावलतायनानामफलक;दलशल5;„सगि;धतानां ु ु ु

The gracefully moving creepers were enveloping all around in an increasing manner.
The fragrance of the bloomed Kandala and Shilindra flowers filled everywhere.
ताल5तमालदलताBडवमBडपानामारामफलकसम,मशीतलानां ु ु ु ु
The Mandapas were covered by the violently falling Taalee and Tamaala leaves.
Gardens (that were naturally formed) were cool with the fragrant bloomed flowers.
साराववाVरचलनाकलगोकलानामानीलसEयकसमEथलशोभतानां
ु ु ु ु
The cows were apprehensive by the wild noise made by the water streams.
The entire area was beautiful with the dark green plants and flowers.
तीर,मकरगDतसVर,याणां
ु ु नीर;„पिपतलताQवतानकानां
ु
The trees on the banks hid the streams that moved fast.
The flowers at the edge of the creepers were densely grown and made a canopy of flowers.
उ
यानक;दमकर;दसग
ु ु ि;धतानां ग;धा;धषzपदकला;तVरतां ु बुजानां
The fragrance of the honey of jasmine flowers filled the gardens.
The lotuses were covered by the bees blinded by the fragrance.
सौ;दयिजतपर;दरमि;दराणां
ु राजीवरािजरजसाT>णता0बराणां
The place was more beautiful than the mansion of Indra.
The sky was red with the pollen of the groves of lotuses.
रं होवहि
गVरनद5रवघघराणां क;दावदातजल
य:तभासराणांु ु ु
The murmuring noise of the speedily moving rivers was heard always.
The waters shone with the whiteness of jasmines.
सौधिEथतोलसतफललतालयानां ु ल5लावलोलकलकBठवहNगमानां
The creepers on the roofs covered the top of the houses with the bloomed flowers.
Birds sang melodiously as they flew about in sport.
उलसकौसमदलाEतरणEथयनामापादमावलतमायवलासनीनां
ु ू
The young relaxed on the beds made of soft flowers.
The girls moved about covered by garlands from head to foot.
सव. स;दरनवाNकरद;तराणां
ु ु ु संजातकोमललतोपलसंकु लानां
Everywhere was the rugged covering of sprouts.
There were crowds of lotuses with their tender petals.
:तटपयोदपटसंवलतालयानां नीहारहारहVरतEथलवतानां ु
The houses were covered all over by the layers of motionless clouds.
The place was renowned for the dark areas garlanded by misty sprays.
सौधEथमेघत…डदाकलताNगनानां ु नीलोपलोलसतसौरभस;दराणां ु
The women on the terraces were frightened by the flashes of lightning in the clouds so nearby.
They were made beautiful by the fragrance of the bloomed blue lotuses.
हंु कारहाVरहVरतो;मखगोकलानां
ु ु वaधम9धमगसारगहािजराणाम;नयबह
ु ृ ृ ु ृ घनसीकर:नझराणां
The cows were moving towards the grass with their mooing sounds pleasing all.
The guileless deer moved about freely in the courtyards.
The peacocks danced in the sprays of the huge waterfalls.
सौग;PयमतपवनाहतवMलवानां वौष*धdवलनवEमतद5पकानां ृ
The residents were made breathless by the thick fragrance blown by the mountain winds.
The lamps were forgotten because of the lustrous creepers in the fields.
कोलाहलाकुलकलायकलाकलाु ु ु नां कयाकलाकलकलातसं
ु ु ु कथानां
There was always the maddening sound of the birds settled inside their nests.
Their conversations subdued even the noise made by the heavy waterfalls.
 20

मMताफ
ु लकरस;दर-ब;दपातशीता>खल,मलता
ु ु ु तणृ पलवानां
All the leaves and grasses and creepers and trees were always cool with the beautiful water drops covering
them like pearls.
ल7मीमनEतमतपपवकासभाजां
ु शMनो:त कः कल:यतंु *गVरमि;दराणाम ् ।
The flowers never ever stopped blooming. Who can describe the beauty of the houses in the hills?
THE TWO DIVINE LADIES ENTER THE VILLAGE GARDENS
त. ते पेततदUयौ
ु H Qामेs;तःशीतलाम:न भोगमोX*यौ शा;ते प0सीव ु वदताम:न ।
They descended down to that village which cooled their inner selves similar to the experience of a person
who feels peace when sense-pleasures and liberation both get subdued at the time of realization.
कालेनैतावता ल5ला तेना[यासेन साभवशI ु Zानैकदे हवाि.कालामलदशनी ।
By this time Leelaa, by sincere practice had become endowed with the form of Knowledge and was able to
visualize clearly the occurrences in all the three phases of Time.
अथ सEमार सवाEताः ाMतनीः संसत ृ ग
े त
 ीः सा Eवयं Eवरसेनैव ा9ज;ममरणादकाः ।
Then she remembered all that had happened in the Creation in the past; and by her own knowledge knew
about the births and deaths she underwent in the past.

ल5लोवाच
Leelaa spoke

ARUNDHATI’S LIFE AS A BRAHMIN’S WIFE

दे व दे शममं Fzवा वसादाEमरा0यहं इह ताMतनं सवe चेिटतं चेिटता;तरम ् ।
Devi, seeing this village, now I remember by your grace all the actions done here in my past life and even
all that happened between those actions.
इहाभवं ू जीणा शरालाNगी कशाृ सता @ाAमणी शकदभा
ु QभेदWXाकरोदरा
भतःु कल
ु कर5 भाया दोहम;थानशालनी माता सकलप.ा
ु णाम:तथीनां यंकर5
दे वि
वजसतां भMता सMताNगी घतगोरसै
ृ ः भजनी चTक0भादभा
ु Bड़ोपEकरशो*धनी
:नयम;नलवाMतैककाचक0बकोठका
ु जामातदहत
ृ ु pात
ृ ृ पतमातपजनी
ृ ृ ू
आदे हं सgभृ यैव Xीणदनयामनी वाचं *चरं *चरम:त वाद;य:नशमाकला
ु
काहं क इव संसार इ:त EवDनेsDयस;कथा जाया ो-.यमढEय
ू ताFशEयैव द*ध
ु यः
एक:नठा समRछाकगोमये;धनसcचये 0लानकंबलसंवीतशरालकशगा-.का
ृ
तणक_कणजाहEथकम:नकासतपरा
ृ गहशाकायानासे
ृ सवराहतकप
ू रा
नीलनीरतरNगा;ततणतप
ृ तत>णका :तXणं गह
वारकतले
ृ ृ पनवणका
नीयथeगहभयानामाद5नकतवाRयता
ृ ृ ृ मयादा:नयमादaधेवHलेवा:नशमRयता
ु
जीणपणसवणfककणदोला*धWढया काठताuयजराभीतजीववये ृ व*चिAनता ।
Here I was born as a Brahmin lady; thin and pale; my stomach dried up as if pierced by the sharp edges of
the Darbha grass (never ate much to fill the belly); was a devoted wife acting as the light of the husband’s
household; was talented in churning butter; was a caring mother for the children; was a loving host to
guests; was respectful towards Brahmins and Gods and saints; my body was always whitened by the
constant contact of milk and ghee; was good in washing vessels like frying pans, oblation vessels, pots etc;
was always wearing just one glass bangle that was tainted by a piece of cooked rice on my wrist;
was a devoted server to the son-in-law, daughter, brother, mother and father; day and night was withering
away my limbs like a servant-maid of my husband’s house; was always anxiously saying, ‘Oh, it is late’
‘Oh it is late ’; was always wondering about questions like ‘who am I’, ‘what is this world’ even in my
dreams (being so much lost in the never-ending continuous house-jobs); was acting the wife for a person
who was ignorant though versed in Vedas and who was completely immersed in the house affairs like me;
was always engaged in collecting sticks for the fire worship of my husband, collecting dried up branches
for making the fire in the kitchen, collecting cow dung for the fire kindling; was using a worn out blanket to
cover my emaciated body thinned out like the nerves; was engaged in removing the worms from the root-
 21

ends of the calf’s ears; was carrying the frying pot in the hand hurrying through the process of washing and
cooking of vegetables for the household; was feeding the calves with tender grass brought with effort from
the edge of the ponds; was every moment decorating the door step of the house with colors; was
commented upon by others who sympathized with me about the unruly behavior of servants; was like the
ocean wave, never swerving the honor limits of the family.
Gradually I was given to the aging process in such a routine mechanical life with my body turned pale like
a dried up leaf, with the left deafened ear hanging and shaking because of the shivering head, as if ready to
beat up that ear with the stick raised high, fearful of the aging process.”
(And the old lady had died instantly when her husband had died bed-ridden.)
इयMवा
ु संचर;ती सा शखVरQामकोटरे संचर;याः सरEवया दशयामास सEमयम ् ।
Having spoken thus, as she wandered in the village at the base of the mountain, Sarasvati who walked
along with her, showed many familiar places to her, which surprised her extremely.
इयं मे पाटलाखBडमिBडता पपवाटका
ु इयं मे पिपतो
यानमBडपा
ु शोकवाटका
इयं पकVरणीतीर,मा
ु ु ssQि;थततणका इयं सा क>णकाना0नी त>णका मMतप
ु >णका
इयं सा मेsलसाक_णा वराक_ जलहाVरका अ
याटमं दनं बापिMल;नाXी पVररोद:त
इयं दे व मया भMतमहोषतमह
ु िEथतं इह सDतमहापीतमह
ु दतमहाmतम ्
एष मे dयेठशमाiयः प.ो
ु रोद:त मि;दरे एषा मे जNगले धेनुद\9„ी चर:त शा
वलम ्
गहेृ वस;तदाहाय WXXारवधसरं
ू Eवदे हमव पcचाXं पKयेमं घणं मम
त0बीलताभTQाभः
ु पटाभVरव
ु वेिटतं महानसEथानमदं मम दे हमवापरम ्
एते रोदनताtाXा बा;धवो भव ु ब;धनं अNगदापतT,ाXा आहर;यनले;धनम ् ।
Here is my flower garden adorned by the uncut red-hued trumpet flowers; here is the dome in my garden
filled with flowers; and here is the grove of Ashoka tree; here is the temple lake with the tree on its bank
where the calf was tied with a loose rope and left to graze; here is that calf by the name of Karnikaa that is
not eating grass because of my death; here is that water-maid who orphaned by my death is filled with tears
in the eyes and crying on the eighth day of my death; here is where I ate my food; here I lived; here I stood;
here I slept; here I drank water; here I gave; here I fetched things; this eldest son of mine is crying for me
here in the house; here is the cow that is grazing in the forest and was milked by me; here are the ashes of
the fire lighted on the spring festival day; here is the porch with five windows which I loved like my own
body; this is the cooking area, which is like my other body, surrounded by Tumbi creepers grown by me;
these are the relatives who bound me to this Earth; their eyes are reddened by crying incessantly; and
wearing the Rudraaksha (rosary) on their bodies they are bringing firewood to light the fire.
MY HOUSE-MANDAPA
अनारतं शलाकRछे गRछाRछोटनकाVरभः
ु तरNगैः Eथ*गताकारं Eपटतीरलतादलैः
सीकराक_णपय;तशा
वलEथलसलतैः शलाफलहकाEफालफे:नलोपलसीकरै ः
तषार5कतमPयाAनदवाकरकरोकरै
ु ृ ः फलपपोकरासारणादोकतट,मै
ु ु ु ः
व,मै ु ं ु
ु Vरव संkा;तफल कशककाि;तभः UयाDतया पपराशीनां
ु समलासनकाVरभः
ु
उAयमानफलापरससUयQQामबालया
ू ु महाकलकलावतमतया Qामकयया
ु
वेिटततरलाEफालजलधौततलोपलः घनप.तTRछ;नRछायासततशीतलः
अयमाल7यते फललतावलनस;दरः
ु ु गल
गल ु ुRछकाRछ;नगवाXो गहमBडपः ृ
I now see my house-Mandapa, beautiful with the surrounding creepers with bloomed flowers; the window
covered by clusters of flowers and fruits of the tree that is loosing its leaves.
Always the water waves will splash against the moist rocks and the mist was stabilized there permanently.
The banks were covered by leaves always. The creepers on the edges of the grass land were always wet by
the spray of water drops. The waters hitting the rocks would cover the surface with lather and the spray
would fill the air. The rays of the mid-noon sun were also very cold. The trees on the banks would feel
excited as it were by the humming noise of the bees that sought their bloomed flowers. The shine of the
Kimshuka flowers made the place look like a coral land. It was so joyful to see the place covered by
varieties of flowers. The village girl would be engaged in catching the fruits that were carried across by the
floods. The village stream flowed across with great noise. The rocks would always be washed by the
 22

flowing waters. My house would be always cool by the shade provided by the trees filled with dense
foliage. Here I see my house beautiful surrounded by flowering creepers.
अ. मे संिEथतो भता जीवाकाशतयाssक:तः ृ चतु:सम,पय
ु ;तमेखलाया भवःु प:तः
आ Eमतं
ृ पव
ू मेतन
े कलासीदभवाcचनं शीˆं Eयामेव राजे:त ती‰संवेगधमणा
दनैरटभरे वासौ तेन राdयं समृ Iमिचरकालययदं ाDतवा;परमेKवVर
अ.ासौ भतज
ृ ीवो मे िEथतो Uयोि0न गहेृ नपः
ृ अFKयः खे यथा वायरामोदो
ु वा:नले यथा
इहै वाNगुटमा.ा;ते त
Uयो0;येव पदं िEथतं म]तरृ ाdयं समवगतं योजनकोटभाक्
आवां खमेव EवEथं च भतरृ ाdयं ममेKवVर पणe
ू सह‚ैः शैलानां महामायेयमातता
तrेव भतन ृ गरं पनग
ु ;तंु ममेिDसतं तदे ह त. गRछावः कं दरंू Uयवसा:यनाम ् ।
Here my husband stays as the ‘Jeevaakaasha of Vasishta’ and is now the lord of the Earth surrounded by
four oceans (as Padma). Now I remember; he had this excessive desire for becoming a king soon and
always spent his time thinking about it. O Supreme Queen! Within eight days itself, he has attained the
prosperous kingdom with the idea that it happened over a long time.
Here stays the Jeeva of my husband (Padma) in the ‘house-space here’ as the king and is unseen by any one
like wind in the sky or the fragrance in the wind!
In ‘this thumb like space’ itself, ‘that world’ exists.
The kingdom of my husband was understood by me to be million Yojanas away!
We both remained just in the empty sky! So did the kingdom of my husband with thousands of hills!
This is a wide spread delusion indeed!
Devi! I want to go to my husband’s place again. Come, let us go there.
What is distance for those who are determined to reach the goal!
(I do not mind, how many Yojanas we have to pass to reach that other creation!)

वसटोवाच
Vasishta spoke

इयMवा
ु णता दे वीं सा वKयाशु मBडपं वहNगीव तया साकं पDलवे
ु ु स:तभं नभः ।
Having said this, she saluted the Goddess and entered the ‘Dome’ and floated in the colorless lustrous sky
along with her, like a bird.

AAKAASHA BRAHMAN – ‘PARAMAATMA TATVAM’ AS A MANIFEST SCENE

Again it was an experience of existing as space and experiencing the space-body as oneself.
Space was a nothingness which appears as everything.
Whatever you see or feel is the space appearing as such an object, such a scene, including you the so-called
perceiver.
This nothingness exists as all the mind-worlds of all minds anywhere and everywhere.
What happens if you experience all the worlds as the space-form itself?
You exist as worlds of all varieties with great distances in-between.
No world can know of the other world, like you never know what dream the person next to you is having.
All exist as their own proofs of existence.]
(Leelaa as a wave made of space traveled herself as space and saw everything, as if different.
She was now the space endowed with a mind as it were.
But without the guidance of knowledge, she would be lost in that enormous expanse of Brahman as space.}
भ;नाcजनचयiयं सौ0येकाणवस;दरं ु नारायणाNगसFशं भNगपटामलRछव
ृ ृ
मेघमागम:तk0य वातEक;धाव:नं तथा सौरमागम:तk0य च;,मागमतीय च
„व
ु माग\तरं गवा साPयानां मागमेय च सIानां समतीयोव~मल;nय
ु EवगमBडलं
@Aमलोकोतरं गवा तषतानां
ु च मBडलं गोलोकं शवलोकं च पतलोकमतीय
ृ च
वदे हानां सदे हानां लोकमुतीय दरगं
ू दराIू
ू रतरमथो गवा कि;च
बIा
ु बभव
ू सा ।
 23

Crossing over the path of clouds, the paths covered by the branches of winds, solar sphere, moon sphere,
the sphere of stars like Dhruva, the world of Saadhyaas (Celestial beings), the world of Siddhas, the sphere
of heaven, Brahmaa’s world, Naaraayana’s world where everyone is happy, Go-Loka, Shiva Loka, world of
ancestors, world of those with bodies and without bodies; she traversed far, further than the furthest lands
and then suddenly she became aware of her surroundings.

STATE OF NIRVIKALPA OF A MAHAA YOGIN LIKE SHIVA OR VISHNU

(Leelaa now entered the Nirvikalpa Samaadhi mind of a Knower; where no perceived exists.
There was not even the witness state of the Sun or the mind-state of the moon; or the star state of
conceptions; or the fire state of Jeeva-ness.
It was a dark nothingness, where space existed as the nothingness of the mind of a Jnaani.)

पKचादालोकयामास समतीतं नभEथलं याव;न कि;चRच;,ाकतारा

याल7यते Aयधः
तमिEतमतग0भीरमाशाकहरपरक ु ू ं एकाणवोदरiयं शलोदरघनं िEथतम ् ।
She stopped her flying and looked back at the region of the sky which she had just crossed over.
No stars or sun or moon were visible down there. The entire region was filled with dense darkness in
whichever direction she looked. It was like the deep inside of an ocean, as dark as the inside of a rock.

ल5लोवाच
Leelaa spoke

तrेव भाEकराद5नां MवाधEतेजो गतः वद शलाजठर:नप;दं मुिटQाAयं तमः कतः ु ।

Devi! Where has the light of the Sun and stars gone? Where forth this darkness has appeared which is like
the inside of a rock and is so dense that it can be caught in the hand?

दे Uयवाच
ु
Devi spoke

एतावतीममां Uयो0नः पदवीमागतास भोः अकाद5;यप तेजांस यतो FKय;त एव नो ।

यथा महा;धकूपाधः ख
योतो नावलोMयते पृ टगेन तथेहातो नाधः सय\ ू sवलोMयते ।
Oh! You have come to such a region of space where even the light of the Sun cannot be seen!
Just like when at the bottom of a very deep dark well, the light of the sky cannot be seen when you look
back, so also the Sun cannot be seen down here.

(It is the deepest region where the mind is silenced completely, where there is not the least vibration of an
‘I’. It is the state where Yogis revel in the complete absence of the perceived.)

ल5लोवाच
Leelaa spoke

अहो नु पदवीं दरू मावामेतामपागते

ु सय\
ू sDयधोणुकणव;न मनागप ल7यते ।
इत उतरम;या Eयापदवी का नु क_Fशी कथं च मातः एतUया कlयताम:त दे व मे ।
Ah! We both have come so far and the Sun cannot be seen even in the least like the piece of the atom!
Is there another region of space beyond this? How and what is it?
How do we go from here, Mother? Please tell me O Goddess!
 24

दे Uयवाच
ु
Devi spoke

RISING UP OUT OF SAMAADHI STATE

इत उतरमQे ते @AमाBडपटकप ु रं यEय च;,ादयो नाम धललेू शः समिथताः
ु ।
Beyond the region where you stand, is the next layer of the ‘Cosmic egg’ which is hollow and dark, like the
inside of a pot, from where the dust particles like Moon and other celestial objects rise up.
(I will guide you out of this dark still state.
Here the vibrations of the mind rise up slowly like dust, and slowly the other lights start appearing as the
witness state of the Yogi, as the Sun and his nectar filled mind of the Moon.
It is as if his mind is getting filled with the dust motes of worlds.
This is the state where worlds start to rise up as dust motes, where the very space of Brahman exists as the
objects of the perceived that are bound by time.
As many minds, so many worlds!
As many potential states, so many perceived states!
What cannot be there as the perceived?
The perceiving state of Brahman exists, as the endless perceptions as its potential essence.)

(Cosmic egg - Brahmaanda is the conception-pot which goes by the name of Aakaashaja who exists as the
various Brahmaas of various worlds as the creation potentiality.)

वसटोवाच
Vasishta spoke

इ:त कथय;यौ ते ाDते @AमाBडकपरं pमयावव शैलEय कuयं

ु :न-बडमBडपं
अMलेशैनैव ते तEमा:नगते गगनादव :नKचयEथं ह य
वEतु त
वƒगT ु नेतरत ् ।
Conversing like this, they both having reached that pot of the cosmic egg, quite easily came out of the
dense thick dome of space that was hard like the wall of the mountain; like a pair of bees flying from one
region of space to another.

Only to a person who is certain in his conception of the hardness of the world that the world appears solid
like a diamond, not to the other.
WATERS AS POTENTIAL EXPERIENCES
:नरावरणवZाना सा ददश ततEततं जला
यावरणं पारे @AमाBडEय:तभासरंु
@AमाBडाrशगणतEतोयं
ु त. UयविEथतं आिEथतं वेठ:यवा तु व*गवाXोटपटगा ृ
Leelaa now had, the ‘Knowledge of the unveiling of sheaths’; she saw beyond that cosmic egg, the
covering of waters shining profusely. Water, ten times more than the size of the cosmic egg was found
there, covering that like the (wrinkled) skin of the walnut seed.

(Leelaa had removed all the five sheaths that blocked the vision of Reality.
She saw the formation of the perceived as if outside of it.
Upanishads manifested in front of her as processes of Brahman existing as the perceived.
The Potential state of Brahman was actualizing as Aakaashaja, the space born.
There was the vision of pure waters that covered the conception state of Brahmaanda.
It was ten times bigger than the Brahmaanda.
So many experiences (waters) were ready to be experienced as Jeeva states.
It was wavy and wrinkled, waves overlapping each other and looked like the skin of the walnut which
covered the inner kernel.)
 25

तEमाrशगणो ु विAनः तEमाrशगणो ु s:नलः ततो दशगणं ु Uयोम ततः परमम0बरं ।

Next was the fire, ten times more than that; then wind, ten times more than that; then sky, ten times more
than that; then beyond that, the ‘Supreme space’.
(These waters as experiences were covered by the fire ten times more than that as the Jeeva-states, which
existed by consuming the waters of experiences.
Ten times more than that was the Wind, the vibration principle which supported the worlds of Jeevas.
It connected the Jeevas to their experiences and produced the phenomenon of division as the contact
principle. It provided solidity to the emptiness of nothingness.)

(What is beyond all these waters, fires, winds and cosmic eggs?
Nothing, but the Nothingness of Reality state referred to by the sound ‘Brahman’!
तिEम;परमके Uयोि0न मPया
य;तवकपनाः न काKचन सम
यि;त ु व;Pयाप.कथा
ु इव ।
केवलं वततं शा;तं तदनाद गतpमं आ
य;तमPयरहतं महयाम:न :तट:त ।
Beyond that ‘Supreme space’, ideas like the beginning, middle and end never ever arise, like the tale of the
barren woman’s son! Only the beginning less, all pervading, tranquil state without delusions, without
beginning, middle and end remains in its own essence!
HOW BIG IS IT?
आकपमतमबले
ु न शला पतेRचेतिEम;बलापतगराडप चोपतेRचेत ्
त
योजनं न लभते वमलेsबरे s;तमाकपमेकजवगोsDयथ माTतोsप ।
If a rock from the top falls from the start of the Kalpa with full force, or if Garuda himself flies from the
bottom making use of his full power, or even if the wind flows with all its force both sides with the same
speed from the very start of the Kalpa, nothing can measure even a Yojana of that taintless Chidaakaasha!
(How can you measure that which can be the potential state of any space conception?
How can a wave measure the ocean which is the source and support of never ending waves?)

वसटोवाच
Vasishta spoke

SUPREME EXPANSE-PARAMAAKAASHA

पlUय
ृ Dतेजसां त. नभEव;नभसोरप यथोतरं दश गुणानतीयावरणा;7णात ् ।
ददश परमाकाशं तमाणवविजतं तथा ततं जगददं यथा त.ाBडमा.कम ् ।
Crossing in a second, all the earth, waters and fire, air and sky each of which exceeded ten times more than
the other, she saw the ‘Supreme Space’ which spread out without any measure.

WHAT IS IT TO PEEP INSIDE THIS SUPREME EXPANCE OF REALITY?

ताFशावरणा;सगा;@AमाBडेषु ददश सा कोटशः EफVरता;Uयोि0न
ु .सरे णू:नवातपे ।
She saw billions and billions of layers of worlds covering each other in the cosmic eggs that floated in the
space like the dust particles in the sunlight.

महाकाशमहा0बोधौ महाश;यववाVरू >ण

She saw the great ocean of the ‘Supreme Space of Chidaakaasha’ filled with waters of great void (absence
of knowledge);
(Worlds are seen only in the state of separation from one’s true essence.
It is a state of delusion. It is the state of ignorance of true essence.
It is empty of everything; yet is filled with the waters of experience.
महा*च
,वभावोथा;ब
बदानबु ु ुदभान ्
worlds to the count of hundreds of millions rising from the Chit like bubbles;
(Can you count them ever?)
 26

काि;KचदापततोsधEताकाि;KचRचोपVर गRछतः काि;Kचितय9गतीन;याि;Eथता;Eथaधा;Eवसंवदा ।

some (worlds) were falling down to the bottom; some going up from the bottom; some moving fast; some
staying still by such cognitions which made them still.
(Worlds are nothing but minds made of experiences.
Minds that are heavy with ignorance go down and down into dense dark states from which they never rise
up maybe. Some minds rise up slowly with knowledge and start their journey upwards. Some are faster and
some are slower. Some go up and down without any control.
Some worlds stay still like the minds of the JeevanMuktas, where worlds stand still and motionless.)

य. य.ोदता संव
येषां येषां यथा यथा त. त.ोदतं Wपं तेषां तेषां तथा तथा ।
Wherever the cognition arises for whomsoever in whatever way there and all, the forms arise for those and
all, in that very manner.
(As the mind, so the world appears.
Mind is the want of an experience.
It burns like fire and consumes the waters of experiences.
The flames increase more and more by these waters.
Fire burns more fiercely.
Waters give rise to fields of experiences like the lands filled with plants.
Fire consumes them all.
Winds of attachment keep blowing and the fire keeps burning; and the worlds keep appearing without
beginning without end.)

(Para Brahman as the space phenomenon is the undivided expanse of potential experience, where there is
no fixed ‘up and down’ or ‘above and below’.
Every experience comes with its own measure of space and time.
Every Vaasanaa has its own field of experience, with its own time-span and space-span and the causality
factors also. )
नेहैव तE. नामोPवe नाधो न च गमागमाः ।
(In the Para Brahman state) there is nothing called ‘above’ there; there is no ‘below’; there is no ‘going’
and ‘coming’.

अ;यदे व पदं कि;चतEमाrेहागमं ह तत ् ।

(The Jeeva state) is a completely different state; it is the state of ignorance where the body appears.
(Jeeva state is made of the conceptions of divisions only.
It has movement as its main support; and believes in distances, movement from one place to another; and is
conscious of time and change.)

उप
योप
यते त. Eवयं संवEवभावतः Eवस;कपैः शमं या:त बालसंकपजालवत ् ।
The cognition by its very nature again and again rises by itself in space and subdues by one’s own will like
the unpredictable nature of the child’s play.
(Brahman alone rises as these waves of perception as the space expanse and subsides within.
There is no will, purpose, motive, tools, plan, mind, intellect; nothing; but just the very nature of Reality to
exist as all this.)
(If space is just emptiness without any change whatsoever, then how do we get the sense of directions?
This is Rama’s question.
रामोवाच
Rama spoke

कमधः EयािकमPवe ू Eयािकं :तयMत. भासरेु इ:त @ह ू मम @Aमि;नहै व यद न िEथतम ् ।
What exists at the bottom, what exists at the top, what exists across, in that luster (Chit) when ‘here itself’
is not there? (If the word ‘here’ itself has no meaning, then how do we form conceptions of - there and
above and below?)
 27

वसटोवाच
Vasishta spoke

ससवावरणा एते महय;तवविजते @AमाBडा भाि;त दF ु टे Uय\ि0न केशोByको यथा ।

These cosmic eggs (Brahmaandas) covered with all sorts of layers exist in that endless Supreme like hair
tufts (floaters) shining in the sky for those with eye-infection.
(Rama! Worlds are nothing but various types of delusion states; not real; but appear to be real because of
the experience undergone. If the true Knowledge rises, the reality of the worlds vanishes like the reality of
the dream worlds when woken up.)

अEवात;Šयाधावि;त पदाथाः सव एव य@AमाBडे पा*थवो भागEतदधEतPव ू म;यथा ।

The Earth-part of the cosmic egg where all objects fall without control is the ‘bottom’ portion; the other
one is the ‘up’.
(The part of the Brahmaanda, where things fall is the bottom.
The more the ignorance, more deep is the bottom.
Any rise from ignorance is up only!)

पपीलकं महतां Uयोि0न वतुललोठके दशदMकमधः पादाः पठ ृ मPव

ू मदाmु तम ् ।
In the spherical mud ball, in the huge space of the ants, any of the ten directions where the feet are, is the
‘bottom’ and the back portion is the ‘up’ portion, to quote an analogy!
(If the whole Earth or whichever spherical planet is observed, the surface you walk along becomes the
bottom, whatever be its position in the space arena.
Vasishta here gives the analogy of a round mud-ball where ants are moving on the surface.
For the ants, the ground is the bottom whether they are walking upside down or downside up on the surface
of the mud ball. Where their back is, that is the upward direction for them. On the ground they look all
around and create the directions according to their position on the ball-surface.
Humans create directions according to the sight of the Sun and its disappearance.
In the huge space beyond the solar system where the Sun has no place, there are no directions or ‘up and
down’ notions.)

(In the Upanishad sense, the ignorant are all like ants which can never even know that they can grow wings
and fly up. They are stuck to the mud ball of desire-fulfillment only.
They keep moving round and round the mud ball of Vaasanaas, never finding an end to it.
This is the bottommost section of Brahmaanda, the perceived state.)

(Next, Sage Vasishta describes the countless universes (or mind-structures) which randomly appear, evolve
and disappear.)

वXवमीकजाले
ृ न केषाि;चIृद भतलं ू ससरानर
ु दै येन वेिटतं Uयोम :नमलं ।
Some worlds contain just trees and anthills; the taintless sky is occupied by god like beings, non-human
species, demons and others.
(Worlds can be without Jeevas also; as the inert state of minds, which are steeped in dense ignorance.
Many other species also exist in their own mind-created worlds.)

संभतं
ू सह भते ू न सQामपरपवु तं इदं कपनभते ू न पMवाXोटमववचा ।
Some contain villages, cities and mountains with beings of any imagination, making the surface look like
the wrinkled skin of the ripened walnut fruit.
(Look at the earth we abide also. We are just eruptions formed on the surface of this planet, as a part of the
earth itself, like boils on it or fungus on it. From far above this planet must look like a walnut covered by
wrinkled skin of a walnut, made of our body-shapes; or we may look like ants moving on a mud hill also.)
 28

यथा व;Pयवनाभोगे Eफरि;तु करे णवः तथा तिEम;पराभोगे @AमाBड.सरे णवः ।

Like elephants abound in the Vindhya forests, countless cosmic eggs exist like dust particles floating in the
sunlight, in the Supreme Chidaakaasha.
(There is no account of what the minds can conceive as perceptions, and there is also no count of how
many worlds exist in the Reality-state.)

(There is just that Reality state; call it Brahman or Truth! Names have no meaning.)
तिEम;सवe ततः सवe तसवe सवतKच यतRच सवमयो :नयं तथा तदणुकं :त ।
Everything is in ‘That’; everything is from ‘That’; ‘That’ is everything; ‘That’ is everywhere; ‘That’ fills
everything; ‘That’ is eternal; ‘That’ is in every atom.
(What else is there?)

शIबोधमये
ु तिEम;परमालोकवाVरधौ अज‚मेय गRछि;त @AमाBडाiयाEतरNगकाः ।
Wavelets called cosmic eggs beyond the count of numbers appear and disappear in that ocean of Supreme
vision which is of the nature of pure untainted knowledge.
(Reality is - just the Knowledge – Bodha – the understanding essence – the information - that stays as all
this. What you know is the world you see.
The worlds are differently perceived as per the knowledge and ignorance-level of the perceivers.
Worlds keep going down in ignorance; and rising up in knowledge.
Ants stuck to the fields of Vaasanaa-grounds also can grow wings of Viveka and Vairaagya and fly high.
Some minds stay still like the worlds of JeevanMuktas, who see nothing but emptiness rising as the patterns
of the world.
Some fly so high that they exist as the perception-less state where no sun or moon or stars exist, like the
Shiva, the greatest Knower.
Some are so much stuck to the mud that they stay as the inert worlds of stones and rocks, where the
perceiving sense also is not there.
Yet, actually, nothing happens or occurs in the Reality-state.
It is just the Bodha-essence that stays as all this.)

अ;तः श;याःू िEथताः के*चसंकपXयरा.यः तरNगा इव तोयेsaधौ ोAय;ते श;यताण ू वे ।

Some are just empty inside like the nights where there are no thoughts as in deep sleep; they rise in the
ocean of void like waves in the waters of the ocean.
(Some states are just dormant Vaasanaa states where the ignorant are asleep.
It is the dark silence of ignorance. It is the emptiness of ignorance which is ready to burst forth as a wave
of experience.)

केषाि;चद;तः कपा;तः वतोृ घघरारवः न तोु s;यैन च Zातः Eवभावेन ।

Some noisy by nature have just begun the process of Kalpa with a murmuring noise, never heard by anyone
or known by anyone.
(Some mind-worlds are bursting forth as worlds as the Brahmaa and his beings.
A murmuring sound rises as it were like a seed sprouting.
Who hears it? No one! Which mind can see another mind’s processes?)

अ;येषां थमारं भे शIभष

ु ू ु वज0ृ भते सगः संसMतबीजानां कोशेsNकरकलाु यथा ।
Some are at the beginning process and the creation shines as pure matter like the sprout appearing in the
seed ready to grow. (Just the ‘fields’ that are ready to be experienced appear first. Then they rise up as
perceivers attached to them.)

महालयस0पतौ सया ू *चव

यतो,यः
ु वता
ृ गलतंु के*चतापे हमकणा इव ।
Some worlds are in the process of dissolving where the mountains are ready to melt by the fire of the
burning sun, like the snow-flakes melting by heat.
(Some minds are dissolving their worlds by the Knowledge state of witness.)
 29

आकपं :नपत;येव के*चदाDतभमयः ू यावि

वशीय जाय;ते तथा संव;मयाः कल ।
Some never get fully formed and keep on dissolving (because of shallow Vaasanaas.)
Cognitions also keep breaking down and keep appearing again, do they not?!
(Our perceived also is made of unstable fields of experiences only.
We want this and that; minds create this world and that as experiences; but the most dominant want
becomes fructified in the end, as our experienced perceived state.)

Eतaधा इव िEथताः के*चकेशोByकमवा0बरे वायोः Eप;दा इवाभाि;त तथा ोदतसंवदः ।

Some remain frozen and unmoving; some float like hair balls (floaters) in the sky; some are like
movements of the winds prompted by the cognition.
(Some potential states are never opened up at all; for the lack of imagination may be!
Some are on the move, through denser conceptions, like hair balls seen by the mind infected with delusion.)
आचारा
वेदशाE.ाणामा
य एवा;यथोदते आर0भोऽप तथा;येषाम:नयः संिEथतः kमः ।
The culture, Knowledge-guides (Vedas), scriptures might be different in different beginnings.
Beginnings also may not have any fixed process as a rule.
(We are not the only special denizens of the Brahman-worlds. Our language is not the only one in the
creation. Our philosophy is not the only one that holds good for the Reality state.
Brahman state also need not stay with the name of Brahman in any other creation.
Cultures differ, languages differ, senses differ, suns and moons differ (may not be there also), days and
nights differ, distances differ, sizes of bodies differ, shapes of bodies differ, learning methods differ,
philosophies differ, sciences differ, knowledge levels differ, dimensions differ, Scriptures differ.
Some worlds may not have Svapna and Sushupti states also.
We have Brahmaa as our Creator here; other worlds may have different creation theories, as per their own
mind-made causality principles.
Worlds are just giant story books of the mind. There are no rules set as to what story has to be there.
Mind is the sole author; and it is talented in imagination. Any world can exist as any type.)

के*च
@AमादपTषाः
ु के*चि
वBवादसगपाः के*चRचा;यजानाथाः के*चि;ननाथज;तवः ।
In some creations, Brahmaa is the first being; some creations are protected by Vishnu as the first being;
some have other type of protectors; some have creatures without anyone to protect them.
(Even Gods are part of the mind-process only.
Gods create humans; and humans create gods. Both exist as entwined imaginations of minds.)

के*चि
व*च.सगHशाः के*चितय;9मया;तराः के*चदे काणवपणा ू इतरे ज:नविजताः ।
Some worlds are controlled by strange types of rulers; some have only lowly evolved creatures; some are
covered by one single stretch of ocean; some have no life at all in them.
के*चिRछलाNग:निपBडाः के*चकृममया;तराः के*चrेवमया एव के*च;नरमया;तराः ।
Some are like dense hard rocks; some are filled with worms and insects only; some are filled with divine
beings; some have only humans.
के*चि;नया;धकारा`याEतथा शीलतज;तवः के*चि;नयकाशा`याEतथा शीलतज;तवः ।
Some worlds are always filled with darkness and the unknown species adapted to darkness live there; some
worlds are always filled with bright light and the unknown species adapted to light live there.
के*च;मशकस0पूणा उद0बरफल*यः
ु :नयं श;या;तराः
ू के*चRछू;यEप;दामज;तवः ।
Some worlds are filled with only mosquitoes like the Udumbara fruit; some have nothing inside; some have
beings which are empty of any vibration or thought.

सगण H ताFशेना;ये पणा

ू येs;त*धयामह कपनामप नायाि;त Uयोमपूणाचलो यथा ।
In the innumerable minds, much more worlds exist filling the space.
They are beyond imagination, like a mountain made of empty space.
 30

ताFगंबरमेतष े ां महाकाशं ततं िEथतं आजीवतं गRछ:]वBवा

यैय;  न मीयते ।
Thus exists the Supreme space filled with such Cosmic eggs; even if Vishnu and others travel throughout
their eternal lives ‘it’ cannot be measured.

येकEयाBडगोलEय िEथतः कटकरनवभूताकिटकरो ृ भावः पा*थवः EवEवभावतः ।

In each and every sphere of a world, the inner core of the earth exerts gravitational pull on all objects by its
very nature, like the diamond inside the spherical bracelet.
(All beings are stuck to their worlds by the gravity of Vaasanaas or wants of fulfillment.
As long as these dormant Vaasanaas exist as the inner core of a person, the worlds keep forming around
him as experience fields; hard and solid like embedded diamond inside the bracelet. As long as the bracelet
idea in the gold is there as delusion, we are all stuck to the frame of space and time; and stay as the body-
realities. Once the gold (Reality state) is understood, diamond (division) melts off by itself.)

यः सववभवोsEमाकं *धयं न वषयं ततः तdजगकथने शिMतमम नािEत महामते ।

The complete understanding of all that exists is beyond our capacity.
I do not have the power to describe those worlds, O wise one!
(Even I cannot explain the grandeur of the Reality state.
Words can never catch it in description; mind can never grasp it as a conception.
It is beyond the reach of intellect also.)

भीमा;धकारगहने समयरBये
ु नययदश
ृ तपरEपरमेव मताः
यXा यथा वतते परमांबरे s;तरे वं Eफरि;तु सबह:न
ु ू महाजगि;त ।
In the dark dense huge forest, dance the intoxicated Yakshas (mythical beings) unseen by each other.
Similarly all these countless huge universes rise in the all-pervading Supreme space.
(Like the Yakshas do not see each other, all these worlds exist on their own, unknown to each other.)
आदकवीमवा मीकमहषणीतबहयो
ृ गवासठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

उपितकरणं ततीयम
ृ ्

UTPATTI PRAKARANAM
THIRD SECTION
‘PRODUCTION’

PART THREE

MANDAPAAKHYAANAM
(LEELAA’S STORY - 4)
[HOW THE WORLD-SCENE APPEARS INSTANTLY]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

JNAANA VAASISHTAM
LEELAA’S STORY (4)
INDEX OF TOPICS

PAGE 4
Leelaa and Jnapti return to Leelaa’s world
Leelaa wants to visit the next world of king Padma
Again as space form she journeys across space
Another story of another king was going on there
PAGE 5
Battle scene
Leelaa observes the battle-scene from the sky
PAGE 6
Battle description
Sun sets after a full day of battle
PAGE 7
The king also returns home
Rama questions Vasishta about the gross body entering a hole
Vasishta explains the delusion of the solid body
PAGE 9
Every object you see is your mind expansion only
Rama questions Vasishta about how the mind becomes the world-scene
Vasishta explains the nature of the mind
PAGE 10
Private dissolutions and cosmic dissolutions
Rama questions Vasishta about whether Brahmaa also carries the memories of his creation
Vasishta explains the Mukta-state of higher beings
PAGE 11
Saankhya of Vasishta
PAGE 12
Instantaneous new world-dream after death
PAGE 13
Dream so perfect and complete
World-forest
PAGE 17
Jnapti explains the time-factor and space-factor of the three worlds to Vidooratha
PAGE 20
Jnapti explains the unreal nature of the world
PAGE 21
Vasishta explains that, for the ignorant the world is solid and real
Are the other people in the mind-world of a Jeeva real? - Rama questions
Dream-world example
PAGE 22
Rama argues that the dream world is not comparable to waking world
Vasishta answers that this world is a dream of many minds grouped together as Brahmaa
Do the dream worlds continue later also? - Rama questions
Vasishta explains that everything is Reality state only
PAGE 25
Entry of second Leelaa
PAGE 26
Leelaa’s question about second Leelaa’s existence
Mind experiences Vaasanaa-fields only
Everything is unreal as the world, real as Brahman
PAGE 28
Jeeva-state is not an individual entity; but only a process of Vaasanaa fulfillment
 3

PAGE 31
Leelaa’s question about the boon given to ignorant Leelaa
Jnapti explains the Jeeva-Shakti
PAGE 36
Jnapti explains the falseness of all the worlds
PAGE 38
Jnapti explains the appearance of another Leelaa in Vidooratha’s world
PAGE 41
Jnapti explains the journey of second Leelaa after her death
PAGE 43
Jnapti explains the reaction of the people to Padma and Leelaa’s revival from death
Jnapti explains the deep-rooted belief in the non-existent physical body
PAGE 45
Jnapti explains the Niyati ordained by the Creator
PAGE 47
Ordained life-span measure
PAGE 48
Jnapti explains the pains undergone by the ignorant at death-time
PAGE 51
Jnapti explains the process of death accompanied by the next world-dream
PAGE 52
Pretas (those who have departed from here) and their varieties
PAGE 53
After-death experiences
PAGE 54
Jnapti explains the cause of the delusion
PAGE 56
King Vidooratha’s after-death experience
PAGE 58
Vasishta explains the truth of funeral rites
PAGE 61
Vasishta explains the non-existence of the physical body
PAGE 63
Ignorant have no capacity to think properly
PAGE 64
What happens to the world dream when one wakes up?
PAGE 64
Jnapti explains what happened to Leelaa’s physical body
PAGE 68
Everyone lived happily ever after as Muktas
 4

वसटोवाच
Vasishta spoke

DOME OF VIDOORATHA WORLD

LEELAA AND JNAPTI RETURN TO LEELAA’S WORLD
एवमाकलय*यौ ते -नगय जगतो -नजात ् अ*तःपरंु द2शतु: झटयेव व-नगते
ि6थतपपभरापण
ु ू महाराजमहाशवं शवपा:व;पवटा*ति:चतल<लाशर<रकं
घनरा>?तया पा पमहा-न@ाजनाकलं ु धपच*दनकप
ू रू कु Bकुमामोदम*थरम ् ।
Thus conversing happily with each other, they both came out of their world and saw the harem as if they
had left it just an instant back;
(Even after their long journey across the space (as space-forms), and the wanderings in GiriGraama, no
time-span had passed in this world of Leelaa. Leelaa’s body was sitting motionless absorbed in
contemplation next to the king Padma’s dead body as before; and no time had passed at all after that
moment of contemplation-practice of Leelaa.
This world time of Leelaa was not disturbed by that world time of Arundhati.)
and saw the un-decayed dead body of the great King covered with flowers; the body of Leelaa sitting next
to the dead body, absorbed in contemplation; all the people fast asleep because of the dark dense night; the
mixed fragrance of incense sticks, sandalwood, camphor, saffron spread all over the hall.
LEELAA WANTS TO VISIT THE NEXT WORLD OF KING PADMA
तमालोDयापरं भतःु संसारं ग*तमा
ु 2ता पपात ल<ला संक पदे हेना?ैव त*नभः
ववेश भतुः संक पसंसारं कि*चदाततम ् ।
Having seen the dead body of this husband (Padma), Leelaa was eager to visit the other world of her
husband. With her conceived body made of space, she immediately descended down into that sky of the
other world. She entered the world conceived by her husband which lay spread out a little in front of her (in
the empty space of the harem bed room).
AGAIN AS SPACE-FORM SHE JOURNEYS ACROSS SPACE
संसारावरणं भवा भवा FGमाHडकपरं ाप साधJ तया दे Kया पनरावर
ु णाि*वतं FGमाHडमHडपं 6फारम ् ।
By breaking through many layers of worlds again and again of the great cosmic hollow, she along with the
Goddess entered again a cosmic dome spread out in front of her with many more layers.
तं व:य तथा जवाददश भतःु संक पजगMजंबालप वलं सNह<व शैलकहरं ु तमो जलदपिBकलम ् ।
Like a female lion entering a dark cave, she quickly entered inside (that creation) and saw the deep mire of
the conceived world of her husband, the dark turbid mire of turbulent clouds.
(The other world of Padma was more Vaasanaa-bound and based on ignorance only; and so the space was
like a moist mire (of worldly thoughts) covered by clouds (of desires).)
दे Kयौ ववशत6तते
ु Kयोम Kयोमािमके जगFGमाHडेs*तयथा पDवं मद>ब वं ृ ु पपीलके ।
The two ladies, with forms of the empty space, entered that (next) world made of empty space that was
inside the Brahmaanda, like two ants entering the soft ripe Bilva fruit (with ease).
त? लोका*तराHय@<न*तPरQमतीय ते ापभ ु ूतलं शैलमHडलांभोRधसंकु लं
मेSणाल*कतं ृ जNबवीपं
ू नवदलोदरं गवाथ भारते वषT ल<लानाथ6य मHडलम ् ।
Then the two Goddesses crossed over other worlds, mountains and skies of that universe; and descended
down to the sphere of earth filled with hills and oceans. They then entered the sphere of Leelaa’s husband
in Bhaarata Varsha, in the Jamboo Dveepa with nine divisions and adorned by Meru Mountain.
(It was another copy of the same world as Padma’s.
All the three worlds had their own Bharata Varsha, Jamboo Dveepa and the Meru Mountain, in all
completeness.)
ANOTHER STORY OF ANOTHER KING WAS GOING ON THERE
(When Leelaa had visited that world a few minutes back, the king named Vidooratha was just the crown
prince aged sixteen; however in this next visit of Leelaa, he is already some seventy years old and is in the
midst of a battle with an enemy king named Sindhu. It was the same night of Padma’s death in Leelaa’
world; but here, many years had passed already.)
 5

BATTLE-SCENE
एति6म*न*तरे ति6म*मHडले मिHडतावनौ चUेsव6क*दनं कि:चसाम*तो@Dतभूमपः ।
तेन संVामसंरNभे ेQाथJ समपागतै
ु ः ?ैलोDयभतै
ू 6तKयोम बभवाय*तसं
ू कटम ् ।
अशिBकतागते तते दे Kयौ द2शतन ु भः नभ:चरगणाUा*तमंबुदै Pरव मालतम ् ।
Meanwhile, in that circle of Creation, the adornment of Earth, some subordinate King (Sindhu) desiring to
expand his land had made an attack (on Vidooratha’s kingdom).
The sky above was highly crowded by the residents of the three worlds who had assembled there to observe
the proceedings of the battle. The two goddesses, entertaining no anxiety or apprehension, saw the sky
crowded with various types of sky-dwellers, as if adorned by clouds.
(Leelaa had no more apprehension connected to any life-story of any world of her husband. Her mind was
now full of curiosity about the wonders of the perceived worlds; and she just saw everything from the
witness state only. She just wanted to understand the mystery of creation with the help of Jnapti.)

[Vasishta next describes in detail the battle scene to Rama who shows interest in the proceedings of the
battle. The verses that describe the battle are not included here.]

LEELAA OBSERVES THE BATTLE-SCENE FROM THE SKY

अथ वीरवरोकHठनयदWसरस
ृ ि6थता ल<लावलोकयामास KयोिNन वयाि*वतावनौ
Even as the dancing divine damsels waited eagerly for the bravest soldier (who may die at any moment and
thus gain merit), Leelaa along with Jnapti remained in the sky and observed the proceedings of the battle;
6वराXमHडले भतप ृ ालते बलमालते कि6मि*:चिवततारHये िवतीयाकाशभीषणे
सेनािवतयमQुYधं सौNयािYधिवतयोपमं महारं भघनं मतं ि6थतं राजवयाि*वतं
यZसMजं
ु सस*नZ
ु मZमि[नमवा\त
ु ं लया-नलसंQुYधमेकाणवमवोिथतं
आलोलक*तलमसलासपर:वधां
ु ु शु:यामायमानदवसातपवाPरपरैू ः
एकाणवं भवनकोशमवाRचरे
ु ण कतJु 6मयतमगाधमन*तपरै
ु ू ः ।
in that country that was ruled by her husband (Padma’s next incarnation) and garlanded by armies; at some
huge forest-land, terrifying like the appearance of another sky (of armies).
‘Two highly agitated armies’ stood as if the calm ocean had become two-fold; densely packed for the great
event of war; with the two angry kings facing each other in the center of the field; ready to battle; well
prepared; awe-inspiring like the kindled fire; terrifying like the dissolution winds; looking like a newly
arisen huge ocean; with the ‘moving clouds’ of all types of weapons Kuntala, Musala, sword, axe etc (that
were flashing like lightning and) darkening the day as if wanting to quickly make the world into a single
deep ocean with floods of blood.

रामोवाच
Rama spoke

भगव*यZमे
ु त*मे समासेन मना[वद -तरा ु Gलायते ोतय ु 6मादे ताभSिDतभः ।
Lord! Tell me briefly what happened in the battle field. My ears long to hear such descriptions of war.

वसटोवाच
Vasishta spoke

अथ त?ैव ते दे Kयौ संVामं तमवे]Qतंु वमाने कि पते का*ते SZे SSहतःु ि6थरे ।
Those two divine ladies intending to watch the battle ascended a beautiful air-vehicle stationed at the sky
created by their will.
एति6म*न*तरे त? ल<लेशः -तपQतः तमसो ु ढुमशDतः संमखKय-तकरे
ु रणे
लयाणवक लोल इवोपयो\ये भटे जहौ सानावव शलां भट6योरस मगरं
ु ।
 6

Leelaa’s husband (Vidooratha) meanwhile unable to face the onslaught of the enemies in the battle field
rose up like the dissolution waters and hit with his mace, the enemy soldier who was trying to attack him,
like hitting at the surface of a rock.
अथ संवतः ृ सभं लयाणवरं हसा सेनयोः श6?सNपातः कर*ननलवयतः ु
पतसमदमातBगकंपतोवaलठ@यः
ु य*?पाषाणचUौघदरू व@तखे
ु चरः
दरू ोbडीनकचखbगखHडतारकताNबरः वcमिट
ु -निपटपटस\टसBकटः
नाराचवषवरवाPरदवीरपरमताdसं
ू dमसनत
ृ कब*धबहe
क पा*तकाल इव वेगववतमानमातBगशैलवलतो रणसNdमोsभत ू ्।
Then, like the speedy waters of dissolution, weapons started getting hurled between both the armies with
great violence shedding lightning like fires.
The violent intoxicated elephants fell on the ground shaking the earth, making the waters (of rivers and
oceans) everywhere roll hither and thither. The sky dwellers (Gods) ran away in panic from the hosts of
wheels and rocks hurled by the machines.
The sky was filled with stars by the shining metal pieces flying from the dashing swords thrown far into the
sky. The armors of the soldiers were powdered by the hard punches of diamond like fists.
The headless bodies danced like the highly excited peacocks due to the mad onrushing clouds namely the
crowds of brave soldiers raining profusely the sharp metallic arrows.
Mountains of elephants were rushing speedily encircling the place like the arrival of the ‘Dissolution
Time’. Thus was the grandeur of the War! {नाराचाः - नरान ् आचम-त – sips the blood out of humans}

[Sage Vasishta describes to Rama in detail the battle that took place between the two armies making Rama
feel interested in warfare and weapons so that he will get the desire to master all the weapons under the
guidance of Sage Vishvaamitra in the future. Those verses are not included here.]
SUN SETS AFTER A FULL DAY OF BATTLE
एवामयाकले
ु यZे
ु सा6फोटभटस*कटे खाणवे पPरते
ू हे -तव*ृ दम*दाकनीगणैः
अटभागदशाशेषतापमधराक-त ु ृ श6?घातहतो वीर इवाक6तनतां ु ययौ ।
(Sun falls down like a wounded soldier, losing all his vigor.)
In such a dreadful war filled with sounds of soldiers clashing together, even as the ocean of the sky got
filled with Ganges Rivers of hosts of weapons (acting like huge waves), the Sun fell down like a brave man
hit by the weapon, his heat (vigor) lessened and his form beautiful (like an wounded soldier) because of the
loss of eight parts (limbs) of the day.
(The soldiers were also exhausted after a heavy battle.)
अथ सेनादनाथाgयां वचाय सहमि*?भः दताः ू पर6परं वता
ृ यZं
ु संhयताम-त ।
Then the chief of the armies consulted with each other along with the ministers; and messengers were sent
to both sides that the war should be withdrawn.
त? मवशा*म*दय*?श6?पराUमैः रणसंहरणं काले सवiरेवोरर<कतम ृ ्।
Being tired and worn out, and unable to maintain the same vigor in wielding weapons anymore, both the
armies agreed to stop the battle at that time.
ततो महारथोतBगक ु े ता*तकता6पदं
ु ृ बलयोराSहोहै क एको योधो jवो ु यथा।
सkऽशक ु ं dामयामास सवदB[मHडले सतं :यामेव द<घशुZांशंु यmं ु संhयताम-त ।
In each side of the army, a soldier climbed up to the highest part of the pillar in the huge chariot, like the
star Dhruva (making himself visible to all and hoisting a flag.) Each of them waved a cloth (flag) of white
colour, in all the directions, that shone like a moon at night time; signaling the battle to be withdrawn.
ततो द*दभ
ु ु यः नेदःु -तnव-नतद*[मखाः ु महालयसंशा*तौ पकरावत
ु का इव ।
Then the large kettle-drums resonated echoing in all directions, like the whirlpools in a lake after the
dissolution was over with.
व-नग*तंु ववते ृ रणारHयाबलवयं वाPरपर:चतद
ू ु Qु लयैकाणवादव ।
The two armies prepared themselves to get out of that war-forest, like the floods from the dissolution ocean
receding from the four directions.
 7

योधदो@ म
ु संचार6तनतामाययौ
ु शनैः भकNपा*ते
ू वन6प*द इवाdा*त इवाणवः।
The movement of the armies among soldiers decreased slowly, like shaking of the forest stops slowly at the
end of the earthquake, or like the ocean remains still when the clouds are gone (in autumn).
व-नग*तंु ववतेृ रणादथ बलवयं वाPरपर:चतद
ू ु Qु लयैकाणवादव ।
The two armies started to return to their camps from the battle-field, like the waters receding from all the
four directions from the flooded ocean.
अथ वीर इवारDतः कालेना6तमतो रवः अ6?तेजः पPरNलानतापो अYधौ समि*झ ु तः ।
Then as the time passed, the Sun went down like a brave soldier covered in red (as if by blood).
His face lit by the onslaught of weapons (as the brightness of the evening-sun), his valor (shine) on the
decrease, he got hurled into the ocean.
THE KING ALSO RETURNS HOME
-नःशYदे nवा*तसंचारे -न@ाSZककYगणे
ु ल<लाप-तSदारामा कि*चिख*नमना इव
ातःकायJ वचायाशु मि*?भम*?कोवदै ः द<घच*@समाकारे शयने हमशीतले
च*@ोदर-नभे चाSगहेृ शशरकोटरे -न@ां महत ु ू मगम*म@ते ु Qणपकरः
ु ।
Even as all the beings in all the directions were stopped from moving in darkness because of the sleep; in
the silent night,(back in the city, after the battle of the first day) Leelaa’s husband of noble character,
slightly depressed as it were (by the strength of the enemy army), discussed the morning plans with his
ministers who had expertise in good counseling, and lay down to sleep on the ‘bed’ which was shaped like
the half moon, which was cool like the snow; which was white like the moon’s inner side; which was
placed in the beautiful room which was cool inside; and his lotus eyes slowly closed in deep sleep.
अथ ते ललने Kयोम तपPरयMय तगहंृ र*jैववशतवा ु तलेखेsYजमकलं ु ु यथा ।
Then those two ladies left the skies and entered the room through the atom holes like two wind-lines
entering the closed lotus bud.

रामोवाच
Rama spoke

कय*मा?मदं 6थलं ू शर<रं वाि[वदांवर र*jेण त*तत

ु नुना कथमा:वावशभो ।
O Best among orators! How did this gross body of a four-hand size manage to go through the hole with a
string-like body?
वसटोवाच
Vasishta spoke

आRधभौ-तकदे होsहम-त य6य म-तdमः त6यासावणुर*jेण ग*तंु शDनो-त नानघ ।

He, who has the delusion in the mind that ‘I am the physical gross body’, cannot enter through the subtle
atomic holes ever Rama!
रोRधतोsहमनेने-त न माNय?े-त य6य धीः अनभतानभवती ु ू ु भवतीयनभयतेु ू ।
‘I am blocked by this’; ‘I cannot pass through this’; he whose intellect has had experiences as such, expects
the same and experiences the same.
येनानभतं
ु ू पवा
ू धJ गoछामी-त स तिUयः कथं भव-त प:चाधJ गमनो*मखचे ु तनः ।
When the first part of his existence in all the past lives has been experienced as endowed with grossness of
the physical form, then how can he say ‘I will go (through gross objects)’ and make it happen in the next
half even if he wants to pass through?
(You cannot think that you are a mind-body and pass through a solid object. You are habituated by the
mind to believe in the solidness of objects. This belief cannot be intellectually removed.
As long as the conception of the body is there in the awareness of that particular mind, the body will obey
the rules of the creator and will remain impenetrable to other solid bodies.)
 8

नह वायूnवमाया-त नाधो गoछ-त पावकः या यथैव वता ृ Rचसा तथैव ा-तिटता ।
Water cannot flow up; fire cannot burn downwards. (These are the rules fixed by the Creator.)
In whatever way the Chit has been acting, it will be established that way only (for that creation.)
छायायामपवु ट6य कत6तापानभतयः
ु ु ू य6य संवेदनेs*योsथः केनRच*नानभयते ु ू ।
How can one experience heat when sitting under the shade? Nobody can experience a different thing when
perceiving one particular thing. (When shade is perceived, you cannot expect heat as the experience.)
यथा संवतथा Rचतं सा तथावि6थ-तं गतापरमेण यनेन नीयतेs*यदशां पनः ु ।
Whatsoever the perception, so functions the mind; whatsoever the mind understands, so stays the
established belief system! (Brains here are hardwired to see solidity in objects.)
Extreme effort is needed to change it into another experience.
सपiकययो रMMवामसप यये बलािनवततs े *यथा वेष -तठयेव यथाि6थतः ।
The belief in the existence of a snake in the rope is converted to a ‘non-snake idea’ forcefully; otherwise
the belief continues to exist as it is.
(Snake has to be completely non-existent (even as an idea) if you want to see the rope as it is.)
यथा संवतथा Rचतं यथा Rचतं तथेहतं बालं यप संसZमेतको नानभतवा ु ू न् ।
As per the understanding, so the mind; as is the mind so the desired act.
This is a well affirmed experience from a child to a Siddha.
(What the mind understands, that alone is the perceived world; and the actions also go in the same way,
based on the mind-structure.)

(How does Leelaa pass through the solid objects?)

यः पनः
ु 6वWनसंक पपSषः ु -तमाक-तः
ृ आकाशमा?काकारः स कथं केन रोnयते ।
However, if again one is just a person in imagination that is reflected in the mind with the ‘form made of
space alone’, how and by what can he be stopped?
(Leelaa is made of space-form. Space is a penetrable thing for all. Her imagined form as a goddess dressed
in flowers is just an imagination only; not real. The forms of Jnapti and Leelaa are visible to each other as
a part of amusement only; and not real. As the space, they can be any space point at will.)

Rचतमा?ं शर<रं तु सव6यैव ह सवतः वयते वेदनाoचैतDवRचदे तीव qगतात ् ।

Everywhere everyone has only the body made of mind (ideas, beliefs, desires, etc).
Because of the understanding arising in the heart, the idea of the physical body arises vaguely as it were.
(The Vaasanaa for a physical body produces the idea of a physical body that is needed for the sake of
desire fulfillment. Body is another object perceived by senses only; and is as unreal as any other sense
perceived object.)
यथाभमतमेवा6य भवय6तमयोदयम ् ।
As per one’s wish the pattern of the gross body rises and disappears.
(Every experience is packed with the body as a part of experience. At every experience, a body rises as a
fresh sense perception and vanishes after the experience is over with.)
आदसगT 6वभावोथं प:चावैतैDयकारणम ् ।
In the beginning it (body idea) arose because of the ignorance, naturally (as a part of Vaasanaa fulfillment).
(Mind-body made of Vaasanaas produces the idea of a physical body.) Later the belief in duality made the
oneness of both (and the identity of the physical body rises as a certainty.)
Rचताकाशं Rचदाकाशमाकाशं च ततीयक ृ ं वnयेत?यमेकं ववनाभावनावशात ् ।
Awareness expanse, Mind expanse, and the element- expanse (which reveal the perceived); all these three
Aakaashas are one and the same; but exist as different principles because of the idea of differentiation.
एतिoचतशर<रवं वZ सवगतोदयं यथा संवेदनेoछवायथासंवेदनोदयम ् ।
Know this principle of ‘Mind-body’ alone as appearing as everything, as per the perceived scene that one
desires (being Vaasanaa-bound), and as per the understanding one has (based on his ignorance level).
(What you perceive is the expanded state of your mind only; like the conception of a sculptor becomes the
statue outside. What you believe, what you know, appears as the world for you alone, as your private
experience.)
 9

EVERY OBJECT YOU SEE IS YOUR MIND EXPANSION ONLY

वस-त ?सरे Hव*त-rयते गगनोदरे ल<यतेsBकरकोशे
ु षु रसीभव-त प लवे
उ लसयंबवीRचवे
ु नय-त
ृ शलोदरे वषयंबुदो भवा
ू शल<भयाव-तठते
ू
यथेoछमंबरे या-त जठरे sप च भभतां
ू ृ अन*तराकाशवपध
ु तेsथ परमाणुतां
भवय@धराधारो बZपीठो नभः शराः दे ह6या*तबहरप दधघनतनSहम
ू ्
भवयाकाशमाधते कोट<ः पsजसsनां अन*याः 6वामनksभोRधरावतरचना इव ।
(The Mind-body alone) resides in the dust particles floating in the sunlight; smells the hollow of the sky;
sleeps in the tiny openings in the sprouts; exists as the moisture in the leaf; jumps about in the waves of the
waters; dances inside the rocks; pours down as clouds; stays still a rock; moves in the sky or the hollows of
the mountain as it wills.
It has the form of the endless space; or exists as the tiniest atom; becomes the mountain supporting the
land; is firmly rooted; holds the sky as the head; holds the forests both inside (as in dreams) and outside the
body; holds the entire space; supports millions of abodes of the ‘Lotus-borns’ within itself continuously,
like the circular patterns appearing on the ocean surface.
(What the mind thinks, the world appears that way.
All that you see, smell, taste, hear, or touch is the mind acting that way.
If the mind did not produce these perceptions, there will not be any world at all.)
अनिव[न
ु बोधोsसौ सगादौ Rचतदे हकः आकाशामा महा*भवा ू वेित कततां
ृ ततः ।
The ‘Unperturbed Understanding’ (Chit) which is of the nature of empty expanse, at the beginning of
Creation takes on the form of the Mind (Brahmaa) and cognizes (as the Jeeva) the occurrences around, as
per one’s actions of the previous life.
(The awareness is pure and without any want. It is complete in itself. It is empty of all perceptions.
When the perturbation of a creation occurs in the form of the Aakaashaja principle, all the potential states
of Reality come into existence as experiences. The experiences are inbuilt with Jeevas.
A delusion of the past and future events rises, connecting all experiences as rising from actions that are
performed with the want of results. )
असयमेव वाPरवं बnयोदे
ु तीव ततथा व*nयाप?ो ु sयम6ती-त यथा 6वWने dमो नरः ।
The waters in the mirage are unreal, but arise because of misunderstanding in the intellect; like a man
getting deluded in the dream thinking that he is the son of a barren woman.
(So absurd is the belief in the reality of the world!)

रामोवाच
Rama spoke

कं Rचतमेत\व-त कं वा भव-त नो कथं कथमेव न स@पं ू ना*य\व-त वीQणात ् ।

How does the Mind become all this, and how can it be made to become none of this?
How is it real and how can it be understood as unreal?
How does it not become something else by just seeing?
(If it is mind alone that is seen as the world, why can I not see something else, even if willed?)

वसटोवाच
Vasishta spoke

येकमेव यिoचतं तदे वंtपशिDतकं पथ ृ Dयेकमदतः

ु -तRचतं जगdमः ।
The Mind which is different for everyone is endowed with the power to create forms.
(Each mind is differently made and has varied levels of ignorance, beliefs, self-formed philosophy, self-
made morals, and the belief in different deities, various types of attachments, countless needs, uncontrolled
anxieties, various delusions and illusions.
Even an ordinary tree looks different for different people and different species of lives.)
Every Mind is different and rises separately as the delusion of the world.
 10

PRIVATE DISSOLUTIONS AND COSMIC DISSOLUTIONS

Qणक पजगसBगा: समयि*त ु गलि*त च -नमेषाक6यRचक पाक6यRचoच Uमं शण ृ ु ।

The hosts of worlds arise every second by the conception of some one person; and melt away by the
conception of some other person. I will explain to you how it happens, listen.
(Worlds are private minds; they dissolve and rise as private experiences only.)
मरणादमयी मoछा ू येकेनानभयते
ु ू यैषा तां वZ समते
ु महालययामनीम ् ।
Know the death swoon which is experienced by everyone separately, as the night of great dissolution.
(When a person dies, his world dissolves off along with his death.)
तद*ते तनते ु सगJ सव एव पथ ृ क् पथ ृ क् सहज6वWनसंक पा*संdमाचलनयवत ृ ्।
At the end of it, the conceived world of everyone disappears separately, like the dance of the mountain
created in one’s own dreaming mind ceases to exist when the dream is over.
(Each one carries a world as his perceived field; and that world meets its dissolution when he dies.
It is similar to the dissolving off of the private dream worlds when waking into another plane of mind.)
महा लयराuय*ते Rचरादाममनोवपःु यथेदं तनते ु तवयेकं मयन*तरम
ृ ्।
After the great night of dissolution, after a long time the ‘Mind-form of all’ namely (Hiranyagarbha)
Brahmaa disappears; so also every mind disappears after death separately.
(Brahmaa is the totality mind of all Jeevas. He is the huge dream world made of mini-dream worlds of
Jeevas. His dream of creation after a Kalpa dissolves off at his will; and he also melts off into Para
Brahman. Similarly when a person dies, his world dissolves off.
A Jeeva is just a Vaasanaa fulfilling process. It has no identity. Name and form are temporary labels one
has to own for avoiding confusion in the society.
When death occurs, the physical body imagined by the mind stops functioning.
Mind imagines another world as another Vaasanaa fulfillment process.
Each death is dissolution state of the world for that particular mind.)

(When you meet the death, the brain which wrote the world picture for you stops its functioning; and you
see nothing of the world you were used to. Every object and every person vanishes off for you, along with
the cessation of brain functions. You reach a blank sleep state, where your very identity of the past life is
completely erased off. The mind then experiences another world with another name and form, of whatever
age, at the very next moment, in that very space; and seeks to fulfill its Vaasanaas.
This is what happened with Vasishta Brahmin and King Padma.
This process goes on repeating without end, as long as Vaasanaas are not destroyed completely.)

रामोवाच
Rama spoke

मतृ रे न*तरं सग; यथा 6मया

ृ नभयते
ु ू Rचरातथानभव-त
ु नातो व:वमकारणम ् ।
After the death, the Creation is experienced again due to the memory factor and the experience continues
for a long time. Therefore the world is not without a cause?
(The past memories become the cause of similar experiences in the next world; similar to Padma having
the same type of kingdom in his next world also.
Hiranyagarbha also must carry memories as the cause of the next creation. Is it not so?)

वसटोवाच
Vasishta spoke

मह-त लये राम सवT हPरहरादयः वदे हमDततां

ु याि*त 6मतेृ ः क इव संभवः ।
At the time of the great dissolution Rama, Gods like Vishnu, Shiva and others attain ‘liberation bereft of
the body’; so how can the memory occur? (Everything dissolves off like a dream.)
 11

अ6मदादः बZामा
ु कलाव:यं वमoयते
ु कथं भव*तु नो मDता
ु वदे हाः पsजादयः ।
Even enlightened ones like us become liberated; no doubt about that.
How not then the Lotus-born and others attain liberation?
(Trinities including Brahmaa are always in the knowledge state. They give no importance or validity to the
world narratives of their lives. They never carry any memory; since they know the meaninglessness of the
mind-made stories. Therefore no memory is left back for a knower like Brahmaa.)
अ*ये वप च ये जीवा6तेषां मरणज*मसु 6म-तः ृ कारणतामे-त मोQाभाववशादह ।
But in the case of others who are ordinary Jeevas, memory becomes the cause in their birth and death
occurrences, as no liberation-state rises for them.
(For the Jeevas bound by ignorance, the memories of the past life lead to similar experiences.
For example, the memory of the royal life continues in Vasishta to become a king again and again.
But both lives are not similar also; because he is a different person with different Vaasanaas in both lives.
Most dominant Vaasanaas and memories accompany him as the cause of his next-world experiences.
Till he attains knowledge as his state of existence, he will continue to see the worlds prompted by the
Vaasanaas and pushed by the result of Karma.)

SAANKHYA OF VASISHTA

(A briefing of the words used in the next few verses. Vasishta gives his own meanings to these words}
{In Saankhya philosophy-
Prakrti means that which is primary and that which precedes what is made.
It comes from - Pra - (before) and - Kri - (to make)
It is the one root of the universe. It is called Pradhaana or the chief, because all effects are founded on it
and it is the root of the universe and of all objects.
Pradhaana or Prakrti is eternal, all-pervading, and immovable.
It is one. It has no cause, but is the cause of all effects.
Prakrti is independent and uncaused, while the products are caused and dependent.
Prakrti depends only on the activity of its own constituent Gunas (metaphysical properties).
Prakrti is destitute of intelligence. It is like a string of three strands.
The three Gunas form the three strands.
Prakrti is mere dead matter which is equipped with certain potentialities due to the Gunas.
This Creation, from intellect down to the elements, is brought about by the modifications of Prakrti.
Having observed the effects, the cause (Prakrti) is inferred.
It is imperceptible from its subtlety. It must, therefore, be inferred from its effects. )

[Vasishta changes the meaning of these terms to continue his DrshtiSrshtiVaada; the world arises newly at
every moment as per the mind-state of a Jeeva.]

जीवो ह म-तमoछा
ृ ू *ते यद*तः ोि*मषि*नव अनि*मषत
ु एवा6ते तधानमदा ु qतम ् ।
The Jeeva at the end of the death-swoon is with his eyes open as it were inside; but remains with closed
eyes outside; that is called the ‘Pradhaana’ {the Primordial matter}.
(The dead body is inert and motionless; and the eyes are closed. They will not open again and see this
world. However the mind does not close its eyes; it is open to another world experience.
This is the chief cause which leads to another creation experience.)

तKयोमक-तः ृ ोDता तदKयDतं जडाजडं सं6मते ृ र6मते

ृ :चैव Uम एष भवोदये ।
It is of the nature of space (empty and non-material); unmanifest (ready to burst forth); inert and non-inert
(This state is inert because it is not a conscious controlled state; non-inert because it is made of awareness
only.) This is the process of memory and non-memory which causes the world-existence.
(The past identity and the life events are completely forgotten; but some dormant Vaasanaas, knowledge,
and beliefs remain as the package to be carried over in another form and name.)
 12

INSTANTANEOUS NEW WORLD-DREAM AFTER DEATH

बोधो*मखवे
ु ह महतवबZं ु यदा भवेतदा त*मा?दDकालUया भतायदे ू ु -त खात ् ।
When the Mahat principle wakes up, then the elements, their effects, time and directions arise from the
empty expanse. (When the new ‘I’ (as a body) rises with its dormant Vaasanaas and memories, then a
world filled with objects made of elements, the past and future inbuilt, all the causal factors intact, rises out
of the nothingness.)

तदे वोoछन
ू माबZंु भवतीि*@यपvचकं तदे व बnयतेु दे हः स एषोs6या-तवाहकः ।
Then the five senses arise with subtle nature. The AatiVaahika body alone causes the AadhiBhautika body
to be experienced. (Mind rises as the five sense experiences and reveals a solid world.
With the dormant Vaasanaas and memories as the seeds, it instantly presents a physical body (of any age)
connected to a new world of experience. The AatiVaahika body which is a collection of desires and
memories and also any knowledge level of spirituality, and the results of actions done with the idea of
doership, produces a body suitable to it. (The body need not always be human also; it can also be of any
lower species or even the inert state of objects, based on the denseness of Vaasanaas.
A man who has developed a desire for liberation will also continue his spiritual journey with a suitable
perceived, if he dies before he reaches his goal of realization before death – says Gita.)

Rचरकालययतः क पनापPरपीवरः आRधभौ-तकता बोधमाधते चैष बालवत ् ।

By a long held assertion, expanding well by the ascertained belief and imagination, the mind conceives a
physical body like a child experiencing a ghost.
(The belief that the physical body alone is the identity of a person, together with the attachment and love
one has for the physical body, rises as another Vaasanaa fulfillment, like a boy who imagines a ghost will
really see a ghost, even if it is his own imagination.)

ततो दDकालकलना6तदाधारतया ि6थताः उय*यनदता ु एव वायोः 6प*दUया इव ।

Place time conceptions exist by the support of the belief in the physical body; and keep rising like the
movements of the wind though they are not real.
(A physical body has to exist in some time and place frame. It should be sensed by all the senses. The mind
has to always see it as the same, till another phase of death experience occurs. The parentage should be
there; past memories of the life should be there; relatives and friends should be there. All this instantly rise
up within a space/time frame with a physical body of any age depending on the most dominant Vaasanaa.
Like the still wind moves, the mind-body which is made of emptiness vibrates with the extension of a
physical image as its identity.)

वZमथमयं
ृ यातो मधै
ु व भवनdमः
ु 6वWनाBगनासBगसम6वनभतो ु ू sWयस*मयः ।
In this manner, the delusion of the world increases wastefully (for no purpose), like the company of the
lady in the dream, which though experienced as real is actually unreal.
(Why is the world there? Who created it?
Such questions are meaningless; since the world appearance you experience is a picture produced by the
Vaasanaa filled mind; instantly and without any superior purpose or as any great design of any
Supremacy. Each mind sees a world-experience of its own like a dream experienced when asleep; real as
an experience only; but unreal as any solid creation.)

य?ैव wयते ज*तःु प:ययाशु तदे व सः त?ैव भवनाभोगममामथमव

ु ि6थतं ।
Wherever the creature dies he sees the same type of world again, there itself, existing from a long time as it
were, and as if already occupied by people and objects.
(The entire world of a particular Jeeva exists in the emptiness of its mind only. What the mind sees as the
measures of place end time become the place of death of the body also, like seeing one’s death in a dream
at some location; that place is actually nowhere but only within the mind-expansion.
When a dying faint occurs, the mind again deletes the body picture and instantly remakes another one in
another world-experience as per the denseness of Vaasanaas and some dominant memories of the previous
life.)
 13

DREAM SO PERFECT AND COMPLETE

Kयोमैवानभवयoछमहं
ु जगद-त dमं Kयोमtपं Kयोमtपी जीवो जात इवामवान ्
सरपतनशै
ु लाकतारा-नकरस*दरं
ु जरामरणवैक यKयाRधसंकटकोटरं
6वभावसंरNभ6थलसxमचराचरं
ू ू साYnयyयवaनद<शाहोरा>?क पQणQयं
ु
अहं जातोsमना
ु प?ा कला?ेयाWत-न:चयं इयं माता धनमदं ममेयुदतवासनं
सकतं
ु ृ दकतं
ु ृ चेदं ममे-त कतक पनं
ृ बालोsभवमहं
ू वय यवेु -त वलसzधृ द ।
The Jeeva who is just a ‘form of emptiness’ experiences the world which is the ‘form of emptiness’ as the
delusion of ‘I’ and the ‘world’, in the ‘emptiness’ itself as if endowed with identity.
(What is a Jeeva actually? Jeeva is just a chain of experiences experienced by a mind within itself as if
outside; similar to a dream experience!)
(Dream experience is unstable, meaningless, and random; but the world experience of a Jeeva experienced
within the mind looks like a full-fledged complete creation with beginning and end which already existed
before he took birth in it.)
The world he sees is beautiful with heaven, hills, sun and collection of stars; the hollow dark hole filled
with sufferings of old age, death and diseases; busy in striving for one’s needs and removing what is not
liked; filled with the moving and non moving, subtle and gross objects; endowed with oceans, mountains,
lands, rivers and their respective lords, nights and days, Kalpa and moment and their destruction; filled with
ascertained beliefs-‘I am born from this father’ this is my mother’ ‘this wealth is mine’- and developing
Vaasanaas accordingly as connected to them ;imagining -‘this is good action’ ‘this is bad action’ ‘this is
mine’ ‘I was a child’ ‘now I am young’, and thus feeling merry inside.

WORLD-FOREST
येकमेवमदतः
ु संसारवनखHडकः ताराकसमतो
ु ु नीलमेघचvचलप लवः
चर**मगानीकः
ृ सरासरवहBगमः
ु ु आलोककौसमरजाः
ु :यामागहनकvजकः
ु
अिYधपकPरणीपण;
ु ू मेवायचललोटकः Rचतपकरबीजा*त-न
ु ल<नानभ
ु वाBकरः
ु ।
य?ैष wयते जीव6त?ैवं प:य-त Qणायेकमदते ु वेवं जगखHडेषु भPरशः
ू ।
In this manner in each and every one, a piece of the ‘world-forest’ rises separately with stars as flowers and
the floating dark clouds as leaves; the men moving about are the herds of animals, the birds floating above
as Suras and Asuras; the days appearing like pollen of flowers; the nights appearing like dense dark
bowers; filled with the ponds of oceans; covered by rocks like Meru; the sprouts of life experience
concealed within the seed of the mind-lotus.
Wherever the Jeeva dies (as per the location presented by the mind), there itself it sees at the very next
instant, all this in the separately risen pieces of world (of many minds).

कोटयो FGमS@े *@मSवणवव6वतां

ु RगयिYधमHडलवीपलोका*तर2शां गताः ।
Millions and billions of Brahmaa, Vishnu, Rudra, Indra, Marut, and Vivasvaan who have seen different
worlds filled with the mountains, oceans and islands, are gone off.
(Each world a mind sees is inbuilt with the Tri-world and its gods, oceans, mountains and lands.
All these rise up with the mind and dissolve off with the mind.)

याता या6यि*त या*येता 2टयो नटtपणीः या FGमHयुपबंह ृ ाbया6ताः के गण-यतंु Qमाः ।

The worlds that are perceived are already dissolving off every moment; they have gone, will go and are
going off. Who can keep count of those countless manifestations happening in Brahman?
(Every moment what you are seeing is dissolving of to become just memories. Nothing is stable. Change is
the only changeless thing in this world. Worlds rising and dissolving as Vaasanaa-fields are countless.)

एवं कbयमयं
ु व:वं ना6येव मनना2ते मनने चलमेवा*त6तददानीं वचारय ।
Therefore, there exists not, any solid world except in one’s own thinking (as memories and ideas.)
In this thinking process, vibration (agitation) alone occurs inside; analyze this yourself!
 14

(The world you see is actually just the few objects around you that can be reached by the senses. Rest of the
world is present for you as memories and ideas only. All these memories and ideas make you believe in a
solid world extending far and near.
What are these ideas or thinking that goes on in you? It is just an agitation within.
Is world just an agitation? Analyze.)

यदे व तिoचदाकाशं तदे व मननं 6मतंृ यदे व च Rचदाकाशं तदे व परमं पदं ।
What exists is Chidaakaasha! ‘That’ alone is the ‘thinking’!
That which is Chidaakaasha is the Supreme state.
(Agitation is something you are aware of.
This awareness alone stays as the agitations also; it alone is the world.
This power of seeing the world as an experience is the Chit-expanse, the awareness expanse.)

यदे वाNबु स आवत; नाव6यावत व6तु सन ् @टा एवा6ते 2:यमव 2:यं नवि6त व6तु सत ् ।
Water alone is the circular pattern (seen on its surface); circular pattern is not an object (that is different
from water). The Seer alone exists as the Seen; the Seen is not the actual reality.
(Like the circles seen on the waters, the Jagat is seen in the Chit-expanse.
Water is not different from its patterns; Jagat is not different from Chit.
Chit expanse is pure awareness which exists as the awareness of the world.
Chit alone sees different worlds through different minds as it were.
Chit alone exists as all the perceived worlds of all the minds.)

मबZाथ;
ु जगoछYदो वयते परमामतं ृ वबZाथ
ु 6तु ना6येव वमहं शYदकादप ।
The word ‘Jagat’ exists as the Supreme nectar with the meaning as ‘I’ (Chit-state); there is no meaning at
all as ‘you’ (as duality).
Even the one who keeps repeating ‘I’ and ‘you’ - also means the ‘I’ alone (which is all)!
(Jagat is just the ‘I’ in all. There is no ‘you’ at all.
All dreams are the minds with the ‘I’ as the essence; as the awareness of the Self as the essence.
The ‘you’ in dreams also is the ‘I’ only. ‘You’ exists as the part of ‘I’.
‘You’ cannot exist without the ‘I’.
This ‘I’ is not the ‘body-I’ but the very awareness which is common to all beings.)

त6मा ल<लासर6वयावाकाशवपुषौ ि6थते सवगे परमामाoछे सव?ा-तघेsनघे

य? य? सदा KयोिNन यथा कामं यथेिWसतं उदयं कSत6ते ु न तगेहेsि6त ग-त6तयोः ।
Therefore as Leelaa and Sarasvati are of taintless nature, as they are ‘forms made of empty expanse’ only,
as they can move everywhere in the ‘Supremely pure expanse’ without meeting any obstacle; they rise up
in those places also, wherever they feel like and entertain a desire to go in the Supreme ‘space of
Chidaakaasha’. That is how they were able to enter the king’s room.
(Leelaa and Jnapti were now made of Aakaasha itself. Worlds were their limbs as it were.
Just like you can move just a tip of the finger, even if the whole body is yours, these two can exist as any
space-form and look at it easily.
There is no coming are going for them anywhere. They were all the ‘wheres’ anywhere.
Like a canvas can see even a tiny dot in the painting drawn on it, they could also see the inside of the king’s
room instantly, just by will.)

सव? संभव-त Rचगगनं तद? सवेदनं कलनमामननं वसाPर

तoचा-तवाहकमहाहरकbयमे
ु ु व दे हं कथं क इव तं वद कं SणZ ।
The Chidaakaasha is everywhere. That alone extends out as the Mind and perceives.
That alone is the AatiVaahika. The body is not solid at all.
So how, what and which can block what? Tell me!
 15

Chidaakaasha alone exists as the material Aakaasha which stays as all the objects of the perceived.
It is the awareness which is aware of all the places and objects.
When it is aware of objects it goes by the name of mind. Mind is nothing but the AatiVaahika body
mentioned previously. This AatiVaahika is just emptiness of thoughts, like the movement of the wind.
So what can block what?)
STORY CONTINUES
तयोः वटयोदKयोः
T पsसs बभव
ू तच*@वयोदयोयोतधवलोदरस*दरं
ु
कोमलामलसौघ*nयमदम*दारमाSतं
ृ ु तभावेन -न@ालुनप
ृ तेर*तराBगनं
सौभा[यन*दनोयानं व@तKयाRधवे
ु दनं सवस*तं वनमव फ लं ु ातPरवाNबुजम ् ।
As those two goddesses entered, the abode of the King Padma (of previous existence) immediately became
beautiful with its whole inside filled with white light as if by the rise of two moons, filled with caressing
soft pure winds carrying the fragrance of Mandaara flowers.
By their presence, the inner hall where the king and others were sleeping was now like the garden of
prosperity; freed of all ailments and pains; like the forest in bloom in the spring season; like the lotus
opening its petals in the early morning.
तयोदहभा
T पूरैः शश-न6य*दशीतलैः आGलादतोऽसौ बभधे ु ु राजो]Qत इवामतै ृ ः ।
आसनवयवा*तं स ददशाWसरोवयं मेSशBगवये
ृ च*@>बNबवयमवोदतम ् ।
-नमेषमव संRच*य स वि6मतमना नपः
ृ उत6थौ शयनाoछे षादव चUगदाधरः ।
पPरसंयमतालं>बमा यहाराधराNबरः पपाहार
ु इवोफ लं
ु जVाह कसमाvज
ु ु लम ् ।
उपधानदे श6था6वयं पटलकोटरात ् बZपsासनो भमौ
ू भवोवाचे
ू दमानतः
जयतां जनदौि6थयदाहदोषशशभे दे Kयौ बाGया*तरतमोव@ावणरवभे ।
Due to the luster emanating from their bodies, like the cool rays oozing from the moon, the King felt happy
as if sprinkled by nectar drops; and woke up.
He saw the two divine damsels seated on two thrones like two moons rising on the two peaks of Meru
Mountains. That King pondered for a minute silently and feeling surprised, got up from his bed like Lord
Vishnu adorned with mace and the discus getting out of the ‘Aadi Shesha’ serpent-bed.
Hurriedly adjusting his garments and flower garlands properly, he himself brought a handful of flowers
from the basket of flowers kept in the worship altar like a carrier of flowers (servant).
Seated in the lotus posture on the bare ground, with bent head, he said;
“Salutations hey divine ladies! You both are the (cooling) moonlight for the faults burning up a person in
bad times. You both are the (blazing) sunlight in dispelling the darkness both inside and outside.”
तयोSDवे-त तयाज पादयोः कसमाvजलं
ु ु तीर@मौ
ु वकसतः प-s*योः पsयोPरव ।
After reciting the hymn, he offered the handful of flowers at their feet like the blossomed tree on the lake-
bank, drops its flowers on the two lotuses in the lake.
ल<लायै भूपज*माथ वDतंु मि*?णमी:वर< बोधयामास पा:व6थं संक पेन सर6वती ।
The Supreme Goddess Sarasvati willed the minister sleeping next to him to wake up so that he could
inform Leelaa about the kings’ birth.
(This world of Vidooratha was not an instant dream experience; but he was really existing there as a king,
born in a dynasty of Ikshvaaku and had been living there for many years passing through moment to
moment of that life-time. He had his own memories about his life there. He did not remember anything
about his previous life of Padma. He was a new person with a new identity here. To explain this to Leelaa,
Jnapti wills that the minister should wake up and inform Leelaa bout the king’s ancestors and their names.)
बZोWसरसौ
ु 2{वा णNय कसमाvजलं
ु ु तयोः पादे षु संयMय ववेश परतोु नतः ।
He woke up and saw the two divine ladies; saluted them both; offered handful of flowers at their feet; and
came in front of them with his head bent.
उवाच दे वी हे राज*क6वं क6य सत ु : कदा इह जात इ-त वा
ु स म*?ी वाDयमFवीत ् ।
The Goddess said, ‘Hey King! Who are you, whose son are you, when were you born here?’
Hearing this, the minister spoke.
 16

दे Kयौ यमसादो
ु sयं भवयोरप यपरः
ु वDतंु शDनोम तददं ूयतां ज*म मभोः ।
आसीदxवाकवं
ु श6थो राजा राजीवलोचनः ीमान ् क*दरथो
ु नाम दो:oछायाoछादताव-नः
त6याभद*द
ू व
ु दनः प?ो
ु भ@रथाभदः, त6य व:वरथः प?6त6य
ु प?ो
ु बह@थः
ृ , त6य स*धरथः
ु प?ः
ु ,
त6य शैलरथः सतः
ु , त6य कामरथः प?6त6य
ु पु?ो महारथः, त6य वणरथः
ु प?6त6य
ु प?ो
ु नभोरथः,
अयम6मभ6त6य
ु प?ः
ु पणा
ु मलाक-तः
ृ ।
अमतापPरतजनः
ृ ू Qीरोद6येव च*@माः मह-\ः पHय
ु संभारै वदरथ
ू इ-त तः
ु ।
जातो मातःु सम?ाया
ु गौया गह
ु इवाsपरः पताs6य दशवष6य दवा राMयं वनं गतः ।
पालययेष भपी
ू ठं ततःभ-ृ त धमतः ।
भवयावयसंाWते फलते सकत@मे
ु ृ ु दे Kयौ द<घतपःDलेशशतैदु ापदशने ।
इययं वसधाधी
ु शो वदरथू इ-त तः ु अय यमसादे
ु न परां पावनतां गतः ।
Hey Goddesses, it is by your Grace alone that I am able to speak in the benign presence like yours!
Then please be kind to listen to the birth-history of my Lord!
There existed a king of noble characters, lotus eyed and born in the dynasty of Ikshvaaku, named
Kundaratha who sheltered the Earth under the shade of his mighty arms.
His son was named Bhadraratha, with the face like the moon.
His son was Vishvaratha. His son was Brhadratha. His son was Sindhuratha. His son was Shailaratha.
His son was Kaamaratha. His son was Mahaaratha. His son was Vishnuratha. His son was Nabhoratha.
This, our Lord of wholly taintless form is his son.
The people are filled with nectar as by the moon rising on the milk ocean.
He is named as Vidooratha by the great men of excellent merits.
(The people are already endowed with virtuous characters and are like the waters of the milky ocean.
Vidooratha’s birth added the shine to the ocean by its luster and they became more virtuous like the milky
ocean becoming nectar by the rise of the moon).
He was born of Mother Sumitraa, like another Guha born of Gauri. His father (who was filled with
dispassion towards the worldly life), gave off the kingdom to him when he was ten years old and went
away to the forest. From then onwards he has been ruling the kingdom righteously.
The tree of his merits has fructified today by your arrival, since hundreds of pain filled penance and
austerities cannot bestow the vision of you like this.
In this manner, this king is well-known as Vidooratha.
Today by your grace he has attained the most sanctified state.
इयDवा
ु संि6थते तणीं
ू मि*?Hयव-नपे तथा कृताvजलौ नतमखे ु बZपsासनेsवनौ
राज*6मर ववेकेन पव ू जातम-त 6वयं वद*ती मिnन ू प6पश तं करे ण सर6वती ।
Having said these words, as the minister stood there silently; and the King also remained seated on the
ground in the lotus posture, his hands folded and head bent; ‘O King, remember with discrimination all that
happened in the past birth’; so saying Sarasvati placed her hand on his head.
अथ हादJ तमो माया पs6य Qयमाययौ सवकासं ु च qदयं }िWत6पश;दयेऽभवत ्
स6मार पव ु वता*त
ृ म*तः 6फरदव
ु ि6थतम ् ।
Then, the dark delusion in the heart of Padma disappeared. By the touch of the Goddess, his heart opened
up fully. He remembered all that happened in his past life as it shone forth.
यDतदे हैकराMयवं ल<लावलसताि*वतं }ावा }िWतवता*तं ृ
ल<लाया6तु वजिNभतं
ृ आमोद*तं बभवासावGयमान
ू ु इवाणवे
उवाचाम-न संसारो बत मायेयमातता पPर}ाता सादे न दे KयोPरह मयाधना ु ।
Remembering the story of his past life by the grace of Jnapti, where his own body and the kingdom were
left back, and where he had led a happy life with Leelaa; he felt as if he was drowning in the ocean.
He said to himself, ‘Ah! This worldly existence is pervaded with delusion!
By the Grace of the two Goddesses I have understood everything now!’
(He also understood that he had died as Padma on that night only; but had passed many years as a king
here, in this world in one night of his previous life.)
 17

राजोवाच हे दे Kयौ कमदं नाम दनमेकं मत6य

ृ मे गतमयेह जाता-न वयो वषा~ण सWत-तः
6मराNयनेककाया~ण 6मराम पतामहं 6मराम बा यं ताSHयं म?ं ब*धपPरoछ ु दम ् ।
The King spoke: O Goddesses, what is this amazing fact that I have been dead only for a day and already
seventy years have passed for me born here! I do vividly remember many actions here, I remember my
great grandfather, I remember my childhood, my youth, my friends, and all my relatives and others who
lived with me here.

(The time factor of three lives is like this:

In the eight days after the death of the Brahmin, King Padma had lived many years and died; and in the
very same night of his death he had experienced many years of life as Vidooratha. That means, all this is
happening in the house-space of the Brahmin only, within the eight days after his death.
How can eight days of GiriGraama world equal to many years of Padma, and one night of Padma equal to
many years of Vidooratha?)
}िWतSवाच
Jnapti spoke

राज*म-तमहामोहमoछा
ृ ू याः समन*तरं ति6म* लोका*तरे sतीते ति6म*नेव महत
ु ू के
ति6म*नेव गहेृ चाि66म*नेव KयोN*यप सs-न अयं त6य गह6या*तKय;म*ये
ृ व कल ि6थते
RगPरVामकव6य गहेृ s*तभप ू मHडपः ।
Raajan! Immediately after the delusion of the swoon of death (as Vasishta),
in ‘that very different world’ you had lived in the past (as Vasishta),
in ‘that’ very instant, (of Vasishta’s death),
in ‘that very house of the village’ (of Vasishta),
and in ‘this very palace space’ (of Padma),
‘this world’ (of Vidooratha) exists in ‘that very space of the house’ (of Padma),
inside the ‘house of that Brahmin of GiriGraama’, which is the dome (Mandapa).

(In the GiriGraama village you died; that very instant after the swoon of death in that very house-space,
you lived the life of Padma. In the palace-space of Padma you are living the life of Vidooratha.
The palace-space of Padma is actually inside the house-space of Vasishta.
Vasishta’s house space is the ‘dome’ where Padma’s world exists.
Inside Padma’s world is the Vidooratha’s world. )
(The first half of the verse explains the time factor. All these worlds came into existence at the very instant
of Vasishta’s death.
The second half of the verse explains the space factor. Both the worlds of Padma and Vidooratha are
contained within the house-space of Vasishta)

त6या*तरे यमाभा-त येकं च जगगहंृ कल FाGमणगेहा*तजaव6ते मदपाि6थतः ु ।

In ‘that space’ (of Vasishta’s house), this ‘world-house’ (of Vidooratah) exists as a ‘different world’.
You are that Jeeva who lived in the Brahmin’s house who worshipped me.
त?ैव त6य भपी ू ठं ति6म*:च कल मHडपे त6यैव च गह6या*तPरदं ृ संसारमHडलम ् ।
There itself his (Vasishta’s) world is still there. (That world is still continuing as before.)
In that very ‘Mandapa (dome of creation)’, inside that very house of his, is this ‘sphere of this world’.
त?ैवेदं तव गहंृ ि6थतमारNभम*थरम।्
त?ैव चेतस तव -नमलाकाश-नमले -तभानमदं जातं Kयवहारdमाततम ्।
There alone (in GiriGraama world), where all these churning processes started, stays ‘this house of yours’.
There alone in your ‘taintless Mind’ taintless like the sky (as Chit-essence), all this delusion of life
activities made their appearance.
 18

(All our perceptions of the world are nothing but ideas presented by the brain. There is no way to check out
the truth or untruth of these ideas. We trust our memories and ideas alone as our reality of the world.
At one instant itself, so many memories can be produced in the mind.
There need not be any passage of time or movement from world to world.)
यथेदं नाम मे ज*म तथेxवाककलं ु ु मम एवंनामान, एते मे पराभवि*पतामहाः
ु ू ,
जातोsहमभवं बालो दशवष6य, मे पता पPरािbवपनं यात इह राMयेsभषoय मां,
ततो दि[वजयं कवा
ृ , कवा
ृ राMयमकHठकं अमीभमि*?भः पौरै ः पालयाम वस*धरां
ु ,
य}UयाUमवतो धमT पालयतः जाः, वयसः समतीता-न मम वषा~ण सWत-तः,
इदं परबलं ाWतं मम दाSणवVहः, यZं
ु कवे
ृ दमायातो गहमि6म*यथाि6थतं
ृ ,
इमे दे Kयौ गहेृ ाWते ममैत,े पजयाNयहं
ू पिजता
ू ये यoछि*त दे वताः 6वसमीहतं,
ममेयमेतयोरे का }ानं जा-त6म-त
ृ दं इह दतवती दे वी भाYज6यसेव वकासनं,
इदानीं कतकयो
ृ ृ ऽि6म, जातोऽि6म गतसंशयः, शाNयाम पPर-नवाम सखमासे
ु च केवलं,
इतीयमातता dाि*तभवतो भPरसं
ू dमा नानाचारवचाराbया सलोका*तरस*चरा
यि6म*नेव महत ु ू T वं म-तमgयागतः
ृ पुरा तदै व -तभैषा ते 6वयमेवोदता qद
एकामावतचलनां यDवा दते यथापराम।्
(This is how you as Vidooratha entertain ideas and memories of this world)
‘This is where I was born; I belong to the Ikshvaaku dynasty; these named so and so are my great great
grandfathers. I was born; I was a small kid of ten years when my father left to become a recluse and
consecrated me on the throne. Then I conquered all the lands around my country and became victorious.
I rule this Earth along with my people and ministers. As I ruled this country righteously performing
sacrifices and rituals as prescribed by the scriptures, seventy years passed for me!
The army of the enemy is attacking me now in the battlefield. I have fought throughout the day and have
come back to my house now as usual.
These two Goddesses have arrived here; I will worship them. These Goddesses will be pleased by my
worship and grant me my wishes. One of these divine ladies is giving me knowledge of the past world
memories, like sunlight opening up the lotus flower.
Now I feel fulfillment in life; now all my doubts are cleared; my mind is now peaceful!
I will be completely free now; happiness alone is left back for me.’
(Hey Vidooratha) In this manner spreads out your delusion in all its grandeur, filled with varieties of ideas,
moving in its own sphere of the world.
At that very instant when you attained the death state in your previous life, at that very moment itself, this
world- appearance rose in your Mind, like jumping from one whirlpool to the other.
(At the very instance of Vasishta’s death, all the ideas connected to Padma’s life appeared instantly as if
really experienced; and at the death instance of Padma, again another set of ideas appeared as the
Vidooratha’s world.)
]Qमेव नद<वाहो ववाह6तथैव च आवता*तरसंमो यथावतः वतते ।
The river flows very fast; the flow of the mind also is fast.
Like the circular patterns in the water overlap each other, the mind also creates worlds which overlap the
previous one. {वेती-त वत ्}
कदाRचदे वं सगीमाऽमा च वधते ।
Sometime there may not be any continuity of the worlds. A different world may rise altogether
unconnected to previous existences. (Same types of worlds are not always the rule. Any world, any
identity, any random world experience can rise up newly which has no memory impressions of the previous
life. In this world, Padma was experiencing a similar type of world as the previous one; even his wife here
had the image of the previous Leelaa.)
ति6म*म-तमहतृ ु ू T ते -तभानमपाग
ु तम ् ।
In that very instant of death (of Vasishta), these entire world appearances occurred for you!
एतMजालमस@पं ू Rच\ानोः समपि6थत
ु म् ।
All these unreal network of narratives exist by the light of the ‘Chit-Sun’, the awareness principle.
 19

यथा 6वWनमहत
ु ु Ts*तः संवसरशतdमः यथा संक प-नमाणे जीवनं मरणं पनः
ु
यथा ग*धवनगरे कुbयमHडनवेदनं यथा नौयानस*दभT वQपव
ृ तवेपनं
यथा 6वधातसं
ु Qोभे पव
ू पवतनतनं यथा समvजसं 6वWने 6वशरःवकतनं
म€यैवैवमयं ोढा dाि*तराततtपणी ।
Just as a delusion of hundred years occurs in a moment of dream; just like the conception of the life and
again the death in imagination; like the solid walls perceived in the illusory worlds; like seeing the
movement of trees and mountains when traveling by boat; like the dance of the mountain when the
elements in it dissolve off; like the actual experience of slicing of one’s own head in the dream; all these
appearances (of people and objects) extending all around us as the world, are ‘unreal’.
व6तत6त
ु ु न जातोsस न मतोृ sस कदाचन शZव}ानtप6वं
ु शा*त आम-न -तटस ।
Actually you never were born, never died also. You are of the nature of Pure Knowledge.
You exist as your own Tranquil Self. (You are the Brahman reality in essence.)
प6यसीवैतद~खलं न च प:यस कvचन सवामकतया -नयं कच6यामनाम-न ।
महाम~णPरवोदार आलोक इव भा6वरः ।
You see all this (as a Jeeva) as it were, yet you do not see it really (as the Brahman).
You shine as the essence of all beings always.
You are a generous giver like the ‘Mahaa Mani’ (wish fulfilling gem)!
(You produce the worlds you desire.) You shine like the Sun in revealing the worlds.
व6तत6त
ु ु न भपी
ू ठमदं न च भवानयं न चेमे Rगरयो Vामा न चैते न च वै वयम ् ।
But actually there is no country; and you are not this (Vidooratha’s form) (or any other form)!
The hills here do not exist; nor the villages, nor all these people; not even us.
(Actually we all are standing in the empty space of GiriGraama house only. The sense perceptions of this
world are blocking the sense perceptions of that world; like pictures over written on each other.)
RगPरVामकव6य मHडपाकाशके कल त ल<लाभतद ृ ाराbयं जगदाभा-त भा6वरम ् ।
त? ल<लाराजधानी मHडपामिHडताक-तः
ृ , भा-त त6योदरे KयोिNन तदे वं वदतं जगत ्
ति6मvजग-त गेहेs*तयि6म*वयमह ि6थताः ।
In that ‘dome of space of the Brahmin’, in that ‘GiriGraama village’, the world of Leelaa and her husband
shine!
There (in ‘that GiriGraama village’) itself, is the capital city of queen Leelaa and the body of Padma kept
decorated inside the dome of the harem.
In that ‘house-space (of Vasishta)’ only all these worlds are cognized.
In ‘that world’ inside ‘that house’, we are standing in ‘this world’, ‘here’.
(Or we have to imagine that we are standing there. Even Vasishta’s world is sheer emptiness alone!)
एवं तेषां मHडपानां KयोमाKयोमैव -नमलम ् ।
In this manner the ‘expanse of those domes’ (three worlds) is the taintless ‘non-expanse of Brahman’.
(All these world-domes are inside the empty expanse of Chit-dome, the awareness state.)
तथैव मHडपेवि6त न मह< न च पतनं न वना-न न शैलौघा न मेघसPरदणवाः ।
केवलं त? -नःश*येू वहरि*त गहेृ जनाः न प:यि*त जना नाप पाRथवा न च भधराः ू ।
There are no countries or cities in those domes; no forests, no groups of hills; no clouds, no streams, no
oceans. The people move about in just the empty expanse of that house!
Actually they do not see people or kings or mountains.
(People of one world do not see the other worlds that exist in the same emptiness.
Though the space around you might be teeming with people and objects, each world people are unaware of
the other worlds.
Each group of minds perceives one particular set of sense perceptions only; and cannot know of the other
world perceptions belonging to the senses of other groups of minds.
All these worlds of all the people which are beyond numbers exist in the spaceless timeless awareness state
of Brahman.)
 20

(Vidooratha gets a doubt. What about all the people seen in the world here? Are they his own imaginations
or are they real and independently existing by their own Vaasanaa fulfillments?)
वदरथ
ू उवाचएवं चेतकथं दे व ममेहानचरा ु इमे संप*ना आमना सि*त ते कमाम-न नोऽथवा ।
जग6वWनाथव\ा-त त6य 6वWननरादयः कथमाम-न सयाः 6यन ु वे-त मे वद ।
Vidooratha spoke: If that is so, Devi, do these followers of mine who live here exist in my own mind or
differently? If the world shines like a dream, how do the people seen in the dream exist as real?
Or are they not real?

ी सर6वयवाचु
Sarasvati spoke

(What is real or unreal? What is ‘many or one’?)

राजि*वदतवेयेषु शZबोधै
ु कtपषु न कि*चदे तस@पं ू RचKयोमामसु जागतम ् ।
Raajan! Not a trace of this unreal thing called world exists in those who have known the Supreme, who are
of the form of pure knowledge, who are of the nature of the ‘Conscious space’.
शZबोधमनो
ु भा-त कतो ृ नाम जगdमः ।
When knowledge alone shines, where exists the delusion of the world?
रMMवां सपdमे शा*ते पनः ु सपdमः, कतः ु अस\ावे पPर}ाते कतः ु सता जगdमे ,
पPर}ाते मगजले
ृ पनज
ु लम-तः कतःु , 6वWनकाले पPर}ाते 6वे 6वWनमरणं कतः ु ।
If once you know that there is no snake but only a rope, then how can you get again fooled by the idea of
the snake? Once the unreal nature of the world is known, what reality can be attributed to the world?
Once the nature of the mirage is understood, how can you get fooled by the waters of the mirage?
Once you wake up from the dream, how can the death in the dream be real?
6व6वWने 6वWनम-तभीरमत6यै
ृ ृ व जायते ।
The death in the dream-state (which is the experience of all ignorant Jeevas), is like the fear as if, felt by the
immortal one (the true essence of all).
बZ6य
ु शZ6य
ु शर*नभःीः 6वoछावदाता-ततताशय6य
अहं जगoचे-त कशYदकाथ;
ु न व6ततःु सोsBग ह वाRचकं तत ् ।
Anga (Dear child)! All these words ‘I’, ‘Jagat’ etc are just meaningless sounds; they do not exist in reality.
They are just words used in conversations as denotations for unreal appearances.

(Vidooratha’s question is based on the fact that he thinks that he is real in his dream of the world; and all
the others are his dream-produced characters and so are unreal. Jnapti explains to him, that even he is an
unreal character, and is non-existent as any name and form. His question is baseless, like a ghost asking
whether other ghosts are really existent. The whole world is a mass production of sense patterns or
agitations only. No name and form has any reality.)

वा मीकSवाच
Valmiki spoke

इयDतवयथ
ु मनौ
ु दवसो जगाम सायंतनाय वधयेऽ6तमनो जगाम
6नातंु सभा कतनम6करणा
ृ जगाम :यामाQये रवकरे ण सहाजगाम ॥

When the Sage was speaking these words, the day ended; the sun (Ina) set;
the assembly saluted the Sages and went to complete the sacred bath for attending to evening rites;
and as the night ended, they all returned along with the rays of the sun.
 21

वसटोवाच
Vasishta spoke

FOR THE IGNORANT THE WORLD IS SOLID AND REAL

य6वशुZम-तमूढो tढो न वतते पदे वcसारमदं त6य जगद6यसदे व सत ् ।
For the fool who has not understood the Truth, who is not established in the all pervading state, this world
is as hard as the diamond. For him unreal is real.
यथा बाल6य वेतालो म-ृ तपय*तदःख ु दः असदे व सदाकारं तथा मूढमतेजग  त् ।
Like the ghost who torments the child till death where unreal becomes the real, so is the world for the
foolish minded one.
ताप एव यथा वाPर मगाणां
ृ dमकारणं असयमेव सयाभं तथा मूढमतेजग  त्।
Just like (in mirages) heat alone is the water which makes the deer wander in search of it, where unreal
alone shines as the real, so is the world for the foolish minded one.
यथा 6वWनम-तज ृ *तोरसया सयtपणी अथUयाकर< भा-त तथा मढRधयां ू जगत ् ।
Like the death in the dream of the creature (the human who lives a routine life) is unreal, yet appears real
and meaningful, so is the world for the foolish minded ones.
अKयप*न6य
ु कनके कानके कटके यथा कटक}िWतरे वाि6त न मनागप हे मधीः
तथाs}6य परागारनगनागे
ु *@भा6वरा इयं 2:य2गेवाि6त नव*या परमाथ2क् ।
A non-expert in gold sees only the bracelet in the golden bracelet; not in the least, the gold.
So also, for the ignorant, this perceived world is filled with cities, houses, hills, and elephants; he can never
see the other Supreme state which is the substratum of all this.
यथा नभस मDताल<पoछक
ु े शोH‚कादयः असयाः सयतां याता भायेवं द2 ु शां जगत ् ।
Just as the pearl garland, feather, hair like floaters etc floating in the sky are unreal yet are seen as the real,
so does the world appear as a real thing for the idiots.
द<घ6वWनमदं व:वं वƒयह*तादसंयुतं अ?ा*ये 6वWनपSषा ु यथा सया6तथा शण ृ ु ।
Understand that this ever changing perceived world filled with, ego etc. is a prolonged dream!
Now listen to why these other persons in the dream appear real.
ARE THE OTHER PEOPLE IN THE MIND-WORLD OF A JEEVA REAL?
अि6त सवगतं शा*तं परमाथघनं शRच
ु अचेयRच*मा?वपःु परमाकाशमाततं
तसवगं सवशिDत सवJ सवामकं 6वयं य? य? यथोदे -त तथा6ते त? त? वै ।
There exists only the all pervading, tranquil Supreme Reality, pure, bereft of the cognitions, of the nature of
awareness only; the Supreme space spread out everywhere.
It is in everything; it is omnipotent; it is everything; it is in all the Selves.
Wherever it rises by itself, it exists as that only at those places.
(Who is real or who is unreal? Every Jeeva is unreal only. All are the intertwined imaginations of each
other. Since it is Chit alone which perceives all the worlds as all the minds, everyone is real as Chit and
unreal as the Jeeva.)
DREAM-WORLD EXAMPLE
तेन 6वWनपरेु @टा या*वेित परवासनः
ु नरा-न-त नरा एव Qणात6य भवि*त ते ।
Therefore, in the dream world, whichever men the ‘Seer of the dream’ wants to cognize as the citizens, they
become those men in a second.
(The people in your dream-state rise up instantly as per your conception of your dream.)
य@टि:च6वtपं
ु त6वWनाकाशा*तरि6थतं 6वWनाकाशRचताभं ह नरानामे-त भावतम।्
The very conception of the world formed in the mind of the Seer exists inside the ‘dream space’.
The shine of the mind in the ‘dream space’ alone becomes the men as conceived by the dreamer.
(Mind in the dream exists as you the dreamer and also the people of your dream.)
वेदतृ वैDयवशतो नरतेवावबnयते
ु आम*यति:चबलेन वयोरWये-त सयता ।
Because of the perceiver’s identification with a human form the others are also seen as humans.
By the power of the mind, both the seeing human and the seen humans become the realities.
(In dream you never question who is real and who is unreal. You yourself exist as the entire dream.)
 22

रामोवाच
Rama spoke

6वWने अप 6वWनपSषा ु न सयाः 6यम ु न

ु े यद वद तको भवेmोषो मायामा?शर<Pर~ण ।
If even in the dream, the dream-people are not real, O Sage, then what fault is there in being embodied in a
delusory form (in a dream)? (It is completely false only!) (How can you compare this world to a dream?)

वसटोवाच
Vasishta spoke
THIS WORLD IS A DREAM OF MANY MINDS GROUPED TOGETHER AS BRAHMAA
6वWने न परवा6तKया
ु व6ततः
ु सयtपणः माणम? शण ृ ु मे यQं नाम नेतरत ् ।
In the dream (of this world), the people of the city are not real.
I will prove it to you through examples in actual experience.
(Similar to your tiny dream experience where you alone exist as all; and the people are real to each other;
this world you perceive is a huge dream state of people and objects.
We call the huge mind as Brahmaa, the totality principle.)
सगादावामभभा ू -त 6वWनाभानभवामकः
ु तस*क पकला व:वमेवं 6वWनाभमेव तत ् ।
In the beginning of the Creation, the Self of all, the Brahmaa is the experiencer of the dream.
His conception alone is this world; it is the shine of his dream only.
एवं व:वमदं 6वWन6त? सयं भवा*मम यथैव वं तथैवा*ये 6वWने 6वWनवरा नण ृ ाम।्
This world is a dream. In this dream you are real to me; just like you, others are also real; for others also the
dream persons are real in their dreams.
(We are all tiny dream worlds connected to each other as the Brahmaa-mind.)
6वWने नगरवा6तKयाः सया न 6यPरमे ु यदतदहाप तदाकारे न सयं मे मनागप ।
In the dream, if the city dwellers are not real, then here also I do not see in the least anything real in such
forms.
यथाहं तव सयामा सयं सवJ भवे*मम 6वWनोपलंभे संसारे मथः सnयै मे2शी ।
For you I am a real existing person. For me also everything (and everybody) looks real.
In this world which is like a dream, the reality of each other gets proved like this.
संसारे वपलेु 6वWने यथा सयमहं तव यथा वमप मे सयं सवJ 6वWनेिव-त Uमः ।
In this huge dream of Samsaara, just like I really exist for you, you also exist really for me, so everything is
real in the dreams of everyone. (All Jeevas are tiny mirrors reflecting each other.)

रामोवाच
Rama spoke

6वWन@टPर -न-न@े त@टःु 6वWनपतनं स@पवातथै ू वा6ते ममे-त भगव*म-तः ।

(If it is so, then the same logic should apply to the dream worlds also.)
When the dreamer wakes up, then the dream worlds he saw also must continue their existence as it is also
the form of Existence. That is what I feel! (These worlds continue; but not the dream worlds.)

वसटोवाच
Vasishta spoke

एवमेततथैवा6ते सयवा6वWनपतनं 6वWन@टPर -न-न@ेsWयाकाशवशदाक-त ृ ।

It is indeed so; when the dreamer wakes up, the dream world of course exists as real as it is the form of the
pure space (Chit) which is real.
 23

(Dream world dissolves off to stay real as the essence of Brahman-emptiness.

This world also dissolves off when Knowledge rises up.)
एतदा6तामदं तावयMजाVदव म*यसे वZ त6वWनमेवा*तदशकालायपरकम T ू ्।
Let the argument rest! However what you believe to be the waking state here, understand that it is also a
dream with incomplete space/time phenomenon.
(At every moment when the mind vibrates, new scenes freshly rise up as in a dream. We are not aware of
the newness; but believe in the continuity because of the memories retained by the mind. In dreams
memories are not retained. That is all the difference is.)
एवं सवमदं भा-त न सयं सयवि6थतं रvजययप म€यैव 6वWनपर6?ीसरतोप ु ु मम ् ।
In this manner, everything here shines appearing to be real yet not real.
The company of a woman in the dream is not real though it is a pleasant experience.
सव? वयते सवJ दे हा6य*तबह6तथा यतु वेित यथा संवतथा 6वैव प:य-त ।
Everything exists everywhere outside and inside the body.
Whatever one understands the cognition so he perceives it as his own.
(There is only empty expanse everywhere. When one perceives, the objects appear to him as whatever his
mind conceives. And the mind also believes that it is real because of ignorance.)
यकोशे वयते @Kयं तmृ{वा लgयते यथा तथाि6त सवJ RचKयोिNन चेयते तवनेन वै ।
All the objects exist inside the box (as potential states to be unfolded). Whatever the Seer picks up, that
exists as that object. That is how he perceives everything in the Chidaakaasha.
(Brahman-state is a potential state for all perceptions. It is like a magic box which produces any perceived
object. What the mind picks up, that exists as a real object for that particular mind.
Senses keep drawing the pictures of objects in the emptiness, again and again newly, at every moment.)
STORY CONTINUES
अन*तरमवाचे
ु दं दे वी }िWतवदरथं
ू कवा
ृ बोधामतसे
ृ कैववेकाBकुरस*दरं
ु
एतदे व मया राजन ् ल<लाथमपव ु ~णतं 6वि6त तेs6तु गमयावो 2टा 2टा*त2टयः ।
After drenching the beautiful sprout of discrimination with the nectar of Knowledge, Goddess Jnapti said to
Vidooratha, “All this, O King, was explained to you for the sake of Leelaa.
May good befall you! We will go now. All the perceptions proving the knowledge have been seen.”
इ-त ोDते सर6वया Rगरा मधरव ु णया उवाच वचनं धीमान ् भमपालो
ू वदरथः
ू ।
When Sarasvati uttered these sweet words, the wise king Vidooratha spoke like this.
वदरथ
ू उवाच ममाप दशनं दे वी मोघं भव-त नाRथषु महाफलदाया6तु कथं तव भवय-त ।
अहं दे हं समसMय
ु ृ लोका*तरमतोsपरं -नजमायाम हे दे व 6वWना6वWना*तरं यथा ।
प:यादशाशु मां मातः प*नं शरणागतं , भDतेsवहे ला वरदे महतां न वराजते ।
यं दे शमहं याम तमेवायावयं मम म*?ी कमार< ु चैवेयं बाले-त कS
ु मे दयाम ् ।
Vidooratha spoke: “O Devi! Even ‘seeing me’ does not go waste for the needy!
How can the vision of you, the Bestower of the great fruits go waste?
Look at me who have taken refuge in you with compassion.
Bless that I should reach the other world of mine from here without delay as if moving from one dream to
the other. The great ones never disregard their devotees. Whichever place I go, let this minister and also my
daughter who is still a child accompany me. Be compassionate towards me.”

दे Kयवाच
ु
Devi spoke

आगoछ राMयमRचताथ
ु वलासचाS ा[ज*ममHडलपते कS
ु -नवशBकं
अ6माभरRथजनकाम-नराक-तहृ 2टा न काचन कदाRचदपी-त वZ ।
Hey King of the previous birth! Come to that world and rule that kingdom in the right manner. When
anyone prays to us with devotion, refusal has never seen by anyone. Understand this.
 24

अि6म„णवरे राज*मतKयं भवताधना

ु ाWतKयं ाDतनं राMयं सवJ यQमेव ते।
कमाया
ु मि*?णा चैव वया च ाDतनं परंु आग*तKयं शवीभतं
ू ाWतKयं तoछर<रकम ् ।
आवां यावो यथायातं वातtपेण च वया आग*तKयः स दे श6तु कमाया
ु मि*?णाप च ।
अ*यैव ग-तर:व6य ग-तर*या खरोXयोः मदि6व*नकपोल6य ग-तर*यैव दि*तनः ।
O King, you have to die in this Great War now; you have to attain the kingdom of the past birth. You will
directly experience all that. Along with the daughter and the minister you should reach the city of your
previous life and enter the body which is dead.
We both will take the nature of the wind and reach there in the same manner as we traveled here.
You should come there along with your daughter and the minister.
Horse travels in a different speed. A mule and a camel move in a different speed.
The musth elephant with flushed cheeks moves with a completely different speed.”
(We all will reach the same place in our own speed according to our Knowledge level.
For both Leelaa and myself, it is instantaneous (being space forms). For others it will depend on what
beliefs they entertain about the after death.)
6ततेु -तकथा यावि*मथो मधरभाष ु णोः तावव:य संdा*तमवाचोnव
ु ि6थतो नरः ।
दे व सायकचUासगदापPरघविट
ृ ममहवPरबलं ाWतमेकाणव इवोZतः ।
क पकाला-नलो\तकलाचलशलोपमं
ू ु गदाशिDतभशHडीनां
ू ु विटं
ृ मvच-त
ु तिटमत
ु ्।
नगरे नगस*काशे ल[नोsि[नKयाWतदDतटः दह*:चटचटा6फोटै ः पातययुतमां पर<म
ु ्।
क पाNबदघ ु टात या ु KयोिNन धमू महा@यः बलाोbडययनं कतJु वतता गSडा इव ।
Even as this conversation was going on between them in a pleasant manner, a soldier entered; and standing
at a higher place, spoke excitedly. “Lord, a huge army of the enemy has entered akin to the flooding of the
whole ocean, showering all types of weapons like arrows, discus, swords, maces and clubs.
The enemy soldiers are excited by their victory and are showering various types of weapons which look
like the huge mountain of Kula that is thrown off by the dissolution storms.
In the city, a fire as huge as a mountain has engulfed in all directions burning everything with crackling
sounds of ‘chata-chata’ and is felling all excellent houses.
Great mountains of smoke equal to dissolution clouds are rising in the sky like Garuda birds rising with full
force.”
ससंdमं वदयेवं पSषे ु पSषारवः उदभूपूरय*नाशा बहः कोलाहलो महान ्
बलादाकणकृ टानां धनषां
ु शरवषणां बंह
ृ ताम-तमतानां कvजराणां
ु तरि6वनाम ् ।
परेु चटचटा6फोटै Mवलतां जातवेदसां पौराणां द[धदाराणां महाहलहलारवैः
तरतामि[नखHडानां टांकारः कRथतो रवैः Mवलतानां पPर6प*दा mगmRग-त चाषषाम ् ।
Even as the soldier was reporting all this with excitement, cacophonic sounds of great commotion arose
outside filling all directions-the shower of arrows from bows with strings pulled up to the ears; the roaring
noise of the strong musth elephants; the crackling sounds of ‘chata-chata’ of the blazing fire inside the city;
the terrified screams of the people as their wives were getting burnt; the fire embers colliding making
people cry out in fear and pain; and the fires roaring with great flames.

[Only a few selected verses from the detailed descriptoion of the fire and its havoc are given here.]

अथ वातायनाmेKयौ म*?ी राजा वदरूथः द2शःु ो लस*नादं महा-नश महापरंु

लयानलसंQुYधसWतैकाणवरं हसा पणJ
ू परबलेनोVहे -तमेघतरिBगणा
क पा*तविGनवगल*मेSभधर
ू भासरंु दGयमानं महाMवालाजालैरNबरपरक
ू ैः
मिटVाGयमहामे
ु घगजासंतिजतोिजतैः घोरं कलकलारवैमाNसलैद6यजि प
ु तैः
तरद मकख*ड़ो
ु ु Vतारातरलतांबरं अBगारराश-नपत*नरनायुVरोदनम ् ।
 25

Then through the window, the two Goddesses, the minister and the King Vidooratha saw the great city on
that dark night filled with variety of noises- akin to the speedily rushing waters of all the seven oceans
joined as one, churned by the stormy fires of the dissolution time; the weapons hurled by the enemy army
covering up everything like the fiery dark clouds; huge flames covering the entire sky burning off
everything like the blazing fires of dissolution melting the Meru Mountain: akin to the highly increasing
terrifying roars of great clouds held in one’s fist; the blood curdling ghastly screams and shouts of the
enemies close by; the sky rendered with blazing stars by the burning torches thrown all over; the painful
screams of men and women stumbling over heaps of burning embers.
अथ शाव ु त?ासौ Rगरो राजा वदरथः ू योधानां द[धदाराणां प:यतामभधावताम ् ।
Then king Vidooratha heard the terrified screams of his soldiers and women as they ran helter skelter
amidst blazing fires.
ENTRY OF SECOND LEELAA
(Padma’s passion for Leelaa had produced another Leelaa’s image as his wife here.
Both were of different characters. This Leelaa was ignorant; but very much devoted to her husband.)
एति6मन*तरे राजमहषी मतयौवना तिववेश गहंृ लxमीPरव पBकजकोटरं
आलोलमा यवसना भ*नहारलताकला
ु अनयाता
ु वय6याभदासीभभयवGवला
च*@ाननवदाताBगी :वासोकिNपतपयोधरा तारकाकारदशना ि6थता यौPरव tपणी ।
Meanwhile the empress who was in her full youthful years, her garlands and clothes in disarray and her
ornaments broken and loose, entered that house like Goddess Lakshmi entering the lotus grove; highly
anxious and terrified, followed by her equal aged maids.
She was like the sky in person; because, her face shone beautiful like the moon; her limbs were lustrous
and pure; her breasts heaved in her heavy breaths (like clouds moving in wind); her teeth were like stars.
अथ त6या वय6यैका राजानं तं Kयिज}पत ् भतसं ू VामसंरYधममरे *@मवाWसराः ।
दे व दे वी सहा6माभः पला†या*तःपरा*तरा
ु त ् शरणं दे वमायाता वातातव
T लता @मं
ु ।
राज*दारा qता6ता6ते बलव-\Sदायुधैः ऊमजालमहाYधीनां तीर@मलता
ु इव।
अ*तःपराRध
ु पाः सवT पटाः श?भSZतै
ु ः अशिBकताभप-ततैवातैPरव वर@माः
ु ।
दरेू णाशBकमायातैः परै ः नः परमा
ु qतं रा?ौ वरषाि6ववोmोषैः कमलानीव वाPरभः ।
धमं
ू वष-\S*नादै लTलहानोVहे -तभः विGनभनः परंु ाWतं परयोधै:च भPरभः
ू ।
पPरवारै वलास*यो दे Kया आqय मध
ू जैः आU*द*यो बला*नीताः करय
ु इव धीवरै ः ।
इ-त नो येयमायाता शाखा सरशालनी आपतामलमmतJ ु ु दे व6यैवाि6त शDतता ।
Then one of her friends reported to the King; “Deva, the Queen has come here escaping from inside the
harem along with us, like a creeper stuck by the heavy wind seeks the support of the tree.
Raajan, other wives were taken away by mighty men holding weapons, like the creepers of the trees
growing on the river banks by the flooding waves of the ocean.
The guards of the harem have all been destroyed by the enraged enemies, like the excellent trees stuck by
the unexpected storms. Our city has been doubtless taken over by the enemies who have arrived here from
far, like the waters destroying the lotuses by the sudden pour of rains at night.
Enemy soldiers have come and set a huge fire to our entire city and the fires are throwing showers of
smoke, and licking off everything with terrifying noise.
Many ladies were forcefully taken away by the enemy soldiers getting pulled by their hair disregarding
their screams, like fisherman taking away the ospreys.
This queen was brought here by us somehow escaping through a different route.
You alone have the strength to protect us all.”
इयाकHय वलोDयासौ दे Kयौ यZाय ु याNयतः रQतां मम भाययं T यमपादाYज
ु ष{पद<
इयDवा
ु -नययौ राजा कोपाकलतलोचनः
ु मतेभ-नभ*नवनः क*दरादव केसर< ।
Hearing this, the King looked at the two Goddesses and said, “I am leaving for the battle immediately. Let
this wife of mine, the bee hovering at your lotus feet be protected” and went away, his eyes glaring with
anger, like the lion rushing out of the cave while the whole forest was getting ruined by the mad elephant.
 26

ल<लां ददशाथ 6वाकारस2शाक-तं

ृ -त>बNबमवायातामादशT चाSदशनाम ् ।
Then Leelaa saw Leelaa, who was very beautiful and who was exactly like her in looks, appearing like a
reflection in the mirror.
बZल<लोवाच
ु
Enlightened Leelaa spoke

कमदं दे व मे Fह
ू क6मादयमहं ि6थताया साहमभवं पवJ
ू कथं सेयमहं ि6थता ।
मि*?भतयः
ृ पौरा योधाः सबलवाहनाः सव एव त एवेमे ि6थता6त? तथैव ते ।
त?ापीह च हे दे व सवT कथमवि6थताः बहर*त:च मकरे ु ु इवैते कं चेतनाः ।
What wonder is this, tell me O Devi! Why is she standing as me? Or, was I ever ‘she’ in the past?
How does she exist as me? Ministers and others, citizens, soldiers along with the armies, vehicles; all these
existing here are there in that previous world also exactly in the same manner. Then how are they all here
also? They are like images which exist both inside and outside the mirror! Are they conscious beings?”

}िWतSवाच
Jnapti spoke

MIND EXPERIENCES VAASANAA-FIELDS ONLY

यथा }िWतSदे य*त6तथानभव-त ु Qणािच-त:चेयाथतामे-त Rचतं Rचताथतामव ।
As per the understanding in the mind, so is the instant-experience perceived by the mind.
The mind itself becomes the object perceived and then perceives what it wants.
या2गथJ जग@पं ू त?ैवोदे -त तQणान दे शकालद<घवं न वैRचuयं पदाथजम ् ।
In whatever form the world is conceived, instantly it rises in that form only.
There is no duration of time or extension of space. Diversity of objects also does not exist.
बाGयाgय*तरं भा-त 6वWनाथ;s? -नदशनम ् ।
यद*तः 6वWनसंक पपरंु च कचनं Rचतेः तदे तबाGयनाNनैव 6वgयासास6फुटं ि6थतम।्
The ‘outside’ is actually inside oneself (inside the mind) as observed in the dream phenomenon. That world
of the dream which is conceived inside is seen as if existing really outside because of the cultivated habit.
याy[भावो मतो ृ भता तव ति6म*6तदा परेु ताy[भाव6तमेवाथJ त?ैव समपाग ु तः ।
Whatever ideas were in the mind of your husband when he died in that world, those very ideas, those very
objects, he attained there itself in the succeeding life.
अ*य एव Gयमी भता6ते ू gय6ता6ता2शा अप स@पा ू एव चैत6य 6वWनसंक पसै*यवत ्
अवसंवाद सवाथt  पं यदनभयते
ु ू त6य ताववद कथं कˆ2शी वाप सयता ।
All those other beings, their people, those who have similar characteristics like the previous world, are all
real like the army conceived in the dream. Tell me what the real-ness is or how it can be determined, when
everything is experienced without any contradiction? (Experience is the only proof of the reality of objects,
be it a dream or waking or illusion of a sorcerer even.)

वसटोवाच
Vasishta spoke

EVERYTHING IS UNREAL AS THE WORLD, REAL AS BRAHMAN

अथवोतरकाले तु भBगुरवादव6तु तत ् ई2Dच सवमेवेदं त? का नाि6तताRधका ।
Or, if it is argued that the dream world does not exist in the succeeding waking state and so it is unreal, this
world also with all its things does not exist there (in the dream state) as any addition; therefore this state is
not much different from that.
 27

6वWनो जाVयस@पः ू 6वWने जाVदसदस*मयः म-तज ृ *म*यस@पा ू मयां

ृ ज*माWयस*मयम ् ।
In the dream state, waking world is unreal; dream is unreal in the waking state.
Death is unreal when getting born; and in death, birth is unreal.
वशरे िवशराSवादनभतेु ू :च राघव ।
एवं न स*नासददं dाि*तमा?ं वभासते महाक पा*तसंपतावWययाथ यगे
ु sनघ ।
न कदाचन य*नाि6त तŠFGमैवाि6त तMजगत ् ति6म*मnये कच*तीमा dा*तयः सिट ृ नामकाः ।
All objects are by nature impermanent and perish after the experience Raaghava.
(The objects are nothing but knowledge bought by the senses; and so, they keep on appearing and
disappearing continuously.)
In this manner, this is neither real nor unreal but shines as delusion only, whether after the dissolution of all
things (in knowledge) or now, or in any division of any Yuga.
That which is never there (as the world) is the Brahman state of Reality only.
Brahman alone is the world. In that Reality alone shine all these delusions named Creations.
KयोिNन केशोH‚कानीव न कच*तीव व6ततः ु यथा तरBगा जलधौ ।
तथेमा सटयःृ परे उपय उपय ल<य*ते रजाNसीव महा-नले ।
Like the hair rolls seen in the sky, these worlds are not real. Like waves rise in the ocean, they rise in the
Para Brahman.They repeatedly rise and subside like dust particles in the stormy wind.
त6माdाि*तमयाभासे म€यावमहमाम-न मगतणाजलचये ृ ृ कैवा6था सगभ6म-न ।
Therefore, what reality can be seen in the burnt form of the creation (like the burnt rope) which is like the
collected waters of the mirage, which shines as an illusory appearance, of the nature of the false ideas of
differentiations like ‘I’ and ‘You’?
dा*तय:च न त?ा*या6ता6तदे व परं पदं घने तमस यQाभा6तम एव न यQकः ।
Delusions do not exist as separate realities. (You cannot question which one is the real delusion.)
These delusions are the shine of the Para Brahman.
In dense darkness ghosts are seen; but whatever gets seen, is the darkness only and not the ghost.
(Ignorance makes you see the people here and in the other world also; and so the question rises as to
which one is real. Knowers like me see no people at all. We have no such questions.
Ghost worlds come out of ghost worlds. Which is real and which is unreal?)
त6माMज*मम-तम;हो ृ Kयामोहवमदं ततम।्
Therefore, births and deaths are just delusions spread out in all the minds.
सवJ तसमहाक पं शा*तौ यदवशयते ।
When everything subsides (in knowledge), whatever remains, that alone is the reality.
नातः सयमदं 2:यं न चासयं कदाचन ।
What is seen here is neither real, nor unreal.
वयमैवेतदथवा FGम त?ैव संभवात ् आकाशे परमाHव*त@ Kयादे रणुकेsप च ।
It is real and unreal; rather real indeed as even in the minutest atom floating in the sky or in the tiniest
particle of the matter, Brahman alone exists.
आकाशे परमाHव*त@ Kयादे रणुकेsप च जीवाणुय?  त?ेदं जगवेित -नजं वपःु ।
The Jeeva-atom (which is made of emptiness only), cognizes a world around it; be it inside the minutest
particle of the space, or the inside of the minute atom that constitutes any object.
(Worlds do not occupy distances in space.
Ideas are enough to see a huge world inside even the smallest atom.)
अि[नरौHयं यथा वेित -नजभावUमोदतं प:यतीदं तथैवामा 6वामभतं ू वशुZRचत ् ।
Similar to the fire that emits heat by its very nature, the atomic point of the Jeeva, pure in essence,
perceives a world around it as per its tendencies.
The Jeeva-atom enjoys the experiences created by itself (through Vaasanaas).
यथा सूय;दये गेहे dमि*त ?सरे णवः तथेमे परमाकाशे FGमाHड?सरे णवः ।
Just like the dust particles float in the house at sunrise, the dust particles of cosmic eggs float in the
‘Supreme space of awareness’.
 28

यथा वायौ ि6थतं 6प*द आमोदः श*यमं ू बरे पHडVहव-नमुDतं तथा व:वं ि6थतं परे ।
Like the movement in the wind and the fragrance in sky are just void, the world exists in the Supreme-state
without any solid structure.
भावाभावVहोसग6थलसxमचराचराः
ू ू वविजत6यावयवैभागा FGमण ई2शाः ।
Absence and presence, acceptance and rejection, gross and subtle, moving and non-moving; (these are
conceived only and not real); all these stay as parts of Brahman which is undivided as its parts.
साकार6यावबोधाय व}ेया भवताधना ु अन*याः 6वामन6य तेनानवयवा इव।
In order to understand the Jagat made of forms as the nature of Brahman only, you should grasp the truth
that these are not different from Brahman and are not (divided) limbs also.
यथाि6थतमदं व:वं -नजभावUमोदतं PरDतं न व:वशYदाथiरन*यFGम~ण ि6थतम ् ।
In its original state, this changing pattern of Vishvam that rises according to one’s own mind-conception,
stays in Brahman as not different from it; and is not empty of the word meaning of Vishvam (as it is the
very essence of Brahman). (Vishvam is not the divided phenomena of the ignorant; but is the undivided
essence of Brahman, which cannot be separated from the Brahman-state.)
न तसयं न चासयं रMजसप ु dमो यथा म€यानभ-ततःु ू सयमसयं सपर<]Qतम ् ।
This world is neither real nor unreal, like the delusion of seeing the snake in the rope.
It appears real because of the false experience (not understood properly through Vichaara); it will become
unreal once it is analyzed well.

ी सर6वयवाचु
Sarasvati spoke

JEEVA-STATE IS NOT AN INDIVIDUAL ENTITY; BUT ONLY A PROCESS OF VAASANAA FULFILMENT

परमं कारणं RचवाMजीववं चेयलं तत6तथैवानभवा ु Mजीववं व*द-त 6फटम ु ्।
The Supreme Cause is the Chit-state, which attains the Jeeva state by being aware of perceptions; and
experiencing the same, it attains the state of Jeeva as the ascertained state, through experience.
(Jeeva is that which experiences the perceived.
The Chit-state which is the knowledge essence of all experiences the perceived; and by the denseness of
experience becomes established in the Jeeva state because of non-analysis.)

सयं भववसयं वा खे वभातमदं जगत ् रvजययेव जीवाणःु 6वेoछाभरनभ-तभः ु ू ।

Whether real or unreal, this world shines only in emptiness.
The Jeeva-particle just keeps enjoying experiences of its own likings.
(The potential state of Brahman exists as the onflow of experiences which create the perceiving Jeevas.)

अनभय*त
ु ू एवाशु काि:चपवा
ू नुभ-ततः
ू अपवा
ू नुभवाः काि:चसमा:चैवासमा6तथा
DवRचकदाRचता एव DवRचदधसमा अप ।
Sometimes the experiences are repetitions of previous experiences; some are previously not experienced;
some similar, some not similar; sometimes somewhere the very same experiences happen; sometimes only
similar half-wise.
(Experiences create the illusion of lives and worlds. There is no fixed rule as to how the worlds should
appear. Rebirth of any Jeeva is a wrong concept because Jeevas are not any identities or individuals which
experience lives one after the other. Experiences exist as mind-expanse, and they produce the Jeevas with
some shape and name to get experience. The myth of rebirth is shattered by this explanation.)
(Padma’s Vaasanaas have produced another Leelaa for him here. This can happen many times again and
again and thousands of Leelaas can exist in the Brahmaanda with different levels of ignorance.
All names and forms are Vaasanaa-productions only.)
कच*यसयाः सयाभा जीवाकाशेsनभतयः ु ू तकला6तसमाचारा6तMज*मान6तद<हताः
ु ।
The unreal experiences shine like real in the expanse of the Jeevas, as those very families, those very
narratives, those very births, those very desires.
 29

(Desires and excessive attachments to people (or excessive hatred to people also) may create the same type
of family members (as images), same type of worlds and same type of situations.
Jeeva expanse is the field of Vaasanaas; ‘Kshetra’ as referred to in the Gita.
Whatever you are experiencing as the world and family and events are caused by the latent Vaasanaas,
hidden deep in the mind; which you can get rid of through analyzing process only, and the realization of
the emptiness state of reality which is pure and bereft of any vibration called the mind.)

त एव मि*?णः पौराः -तभाने भवि*त च ते चैवाम*यलं सया दे शकालेहतैः समाः ।

Those very ministers, citizens occur in this appearance also (as Vaasanaa fulfillments of the King-Jeeva).
They are as true as the original because the very same Self is the substratum of both existences.
(The base matter is Chit only; it can appear as the same people in hundreds of Vaasanaa fulfillment stages
and be as real as the other; like the same numbers can appear in any calculation again and again and
carry the same value.)
Yet they are not the same; but are alike in all other characteristics like space, time and activities.
(Though they may appear to be the same images, and have the same families, they will act differently;
because diversity is the nature of perception.
Same looking persons with same characteristics like the clones also will act differently at every moment.
Even twins will have different thought processes.
Even if the entire world is made of people having the same forms, each will differ by their mind-processes
which are different for different persons.
Each Jeeva experiences a world of his own, though it appears like the same world for each one.
The same world for all idea is ascertained by language only and the names that refer to the objects.
Even the red colour may not be the same red for any mind; but all will think that they are having a similar
experience of the red colour. So it is with all the objects of the world.)

सवगाम6वtपायाः -तभाया इ-त ि6थ-तः ।

All these are just appearances in the all-pervading Self.
(Reality can exist as any perceived scene as a mind-process.)

यथा राजाम-न KयोिNन -तभोदे -त स*मयी तथा तदVगोदे -त सयेव -तभाNबरे ।

When the world of appearances (as an after death experience) rise in the ‘king’s mind-space’, the person
who is foremost in his mind also appears as a real person in his conceived world.
(Whatever dominant images and memories are present in the mind at the time of death, same things will
reappear for his mind again as real persons; not only the loved ones, but hated ones also.)

वoछ‹ला वसमाचारा वकला ु ववपम ु यी इ-त ल<लेयमाभा-त -तभा-त>बNबजा ।

That is why; this Leelaa (here) shines with your behavior, with your character, with your family origin,
with the same type of physical appearance, like your own reflection in the mirror of the conceived world.
(King’s passionate love for the outer form of Leelaa produces the same image of Leelaa for him in his
mind-expanse; and she rises from the power of Chit as his companion, for his Vaasanaa fulfillment; but she
is not the same Leelaa of Padma’s life. This Leelaa is ignorant and is a devoted wife of Vidooratha.
She is not interested in the Knowledge of Brahman, like Padma’s wife Leelaa.
Arundhati had the next life as Leelaa and was a devoted wife of King Padma; but the contact of Jnapti
burnt her Vaasanaas; and she lost all her attachment to family and people. She did not accompany Padma
in his next life. She was with Jnapti now, analyzing all the amazing events unfolding before her.
Though both Leelaas looked the same, they were different; one was liberated, another was stuck to the
pleasures of the world.)

सवगे संवदादशi -तभा -त>बNब-त । या2शी य? सा त? तथोदे -त -नर*तरम ् ।

In the mirror of conceptions (Chit) which is everywhere, her form conceived by Padma gets reflected.
Wherever the king’s mind perceives, she gets reflected in the same manner always in whatever way she had
been cognized previously.
 30

(As previously explained, the world-scenes are produced newly at every vibration of the mind.
The people you see as family members and relatives or even the objects of your world are produced newly
again and again at every movement of your senses (mind).
Memories create the illusion of continuance.
Even for Vidooratha, who had no memory of the previous life, his mind carried the image of Leelaa; and
her outward image appeared at every scene of his life as desired by him.
This Leelaa, who is produced newly, will create her own memories of birth, growth and parentage. May be
she will even think that she has gone through many births and by her merits she married the noble king.
Yet, she is not the same Leelaa.
Padma’s Leelaa by the presence of Jnapti had changed into a realized Yoginee. She was no more a
Vaasanaa bundle like Padma or the other Leelaa.
If the life lines continue, the ignorant Leelaa herself may have another life where she will have another
Vidooratha-image as her husband as her Vaasanaa-fulfillment.
Chit is like a magic wand which can rise as anybody anywhere in any mental expanse.)

जीवाकाश6य या*त6था -तभा कSते ु 6वयं सा बह:च Rचदादशi -त>बNबादयं ि6थता ।

Her very same appearance existing inside the Jeeva-space (of the king) appears outside also; and she exists
as a reflection of his mind-mirror.
(What his mind wants, that appears outside as an object of his perception.)

एषा वमंबरमहं भवनं

ु धरा च राजे-त सवमहमेव वभातमा?म ्
RचKयोम>ब वजठरं वदरBग ु वm वं तेन शा*तमलमा66व यथाि6थतेह ।
This girl, you, I, the world, the land, and the king; all are just appearances rising out of the ‘I’, the Supreme
Self of all.
Wise know that Chit-expanse as the womb, dear Leelaa, which contains the seed of the Bilva tree which
keeps appearing as the multifarious worlds of conception without a gap.
Therefore remain in the tranquil state as you are, here.

वदरथ6त
ू ु भतiष तनंु यDवा तवाBगने तदे वा*तःपरंु ाWय ता2गामा भवय-त ।
This husband of hers, Vidooratha will discard this body, hey Leelaa, and will reach that very inner
apartment of yours and will become the same person as that.”

वसटोवाच
Vasishta spoke

STORY CONTINUES
इयाकHय वचो दे Kया ल<ला सा तपरा6प
ु दा परः
ु Gवा ि6थतोवाच वचनं वहताvजलः ।
Hearing these words of the Goddess, that (ignorant) Leelaa who lived in that city (of Vidooratha) stood in
front of them with a humble posture; and folding her hands said;
िवतीय ल<लोवाच दे वी भगवती }िWत-नयमेवाRचता मया, 6वWने संदशनं दे वी सा ददा-त -नशासु मे ,
सा या2:येव दे वेश ता2:येव वमं>बके, त*मे कृपणकाSHयावरं दे ह वरानने ।
Second Leelaa spoke: The great Goddess Jnapti was worshipped by me daily. She blesses me with her
vision in my dreams at night. Hey Great Goddess; you are similar to her, Mother!
So, please be kind to this wretched person and give me a boon, O beautiful faced one!”
इयDता
ु सा तदा MनिWतः 6मवा ृ त\िDतभावनं इदं स*ना ोवाच तां ल<लां तपरा6प ु दाम ् ।
Thus requested, Jnapti understood her devotion for her, felt pleased and addressed that (Vidooratha’s)
Leelaa who was standing in front of her.
दे Kयवाच
ु अन*यया भावनया यावMजीवमजीणया पPरतटाि6म ु ते वसे गहा
ृ णाभमतं वरम ् ।
Devi spoke: By your incessant devotion for me throughout your life, I am extremely pleased.
Ask for any boon you desire, my child!
 31

तmेशल<लोवाच रणे दे हं पPरयMय य? -तट-त मे प-तः अनेनैव शर<रे ण त? 6यामेतदBगना ।

Leelaa of that country spoke: Wherever my husband lives after discarding the body in the war,
I should be with him as his wife with this very same body.”
दे Kयवाच
ु एवम6तु वयाsवŒनं पिजताि6म
ू सते
ु Rचरं अन*यभावया भPर ू पपधपसपय
ु ू या ।
Devi spoke: Let it be so! I have been worshipped by you for a long time with flowers and scents without a
break.
अथ तmेशल<लायां फ लायां
ु तवरोदयापूवल  <लाFवीmेवीं संदेहललता
ु शया ।
When the Leelaa of that world felt happy by the boon, the previous Leelaa questioned the Goddess
somewhat with a doubt.

पव
ू ल<लोवाच
Previous Leelaa spoke

ये सयकामाः स*येवंसंक पा FGमtपणः वा2शा: सवमेवाशु तेषां सययभीिWसतं

ततेनैव शर<रे ण कमथJ नाहमी:वPर लोका*तरमदं नीता तं RगPरVामकं वद ।
People like you are of the nature of Brahman itself! Any wish of yours becomes true.
You also do fulfill any desire expressed by any one.
O Goddess, why then was I not taken to the little village of GiriGraama of another world with my past body
itself? Tell me!
(You made me contemplate on the silent state; asked me to renounce my identity with the body; made me
take on the imagined form made of space only; and took me through many amazing experiences hitherto
unseen by anyone. Why was I not taken with my physical body itself, if this Leelaa can travel with her
physical body to another mind-world as willed by you?)

दे Kयवाच
ु
Devi spoke

न कि*चक6यRचदहं करोम वरव~ण-न सवJ संपादययाशु 6वयं जीवः समीहतम ् ।

O Fair hued one! I do not do anything for anyone.
The Jeeva himself attains instantly whatever he desires, by himself.
(I am not partial to any one. In my vision, every form is a line drawn on empty space and not real. I see
Brahman alone as all. If any Jeeva wants anything, then that gets fulfilled by the very power of Chit-
expanse; which exists as the object of desire for that person.)

अहं हतं रटे MनिWतः संवमा?ाRधदे वता येकमि6त RचoछिDतजaवशिDत6वtपणी ।

I am Jnapti, the Goddess in charge of knowledge and bestow boons for the good of all.
There is another power of Chit which is of the form of ‘Jeeva-Shakti’ (Power of the Jeeva).

जीव6योदे -त या शिDतः य6य य6य यथा यथाभा-त तफलदा -नयं त6य त6य तथा तथा ।
Whatever power rises in the Jeeva, in whatever way, that alone gets the fulfillment in that very manner for
that Jeeva. (The power of Jeeva is the Chit essence which is in all as their awareness factor. That
awareness state itself exists as any desired event of a Jeeva-mind.)

मां समराधय*या6तु जीवशिDत6तवोदता तदा भवयद<ह 6यां मDता6मी-त

ु Rचरं तदा ।
तेन तेन कारे ण वं मया संबोRधता तया यDयामलं
ु भावं नीतास वरव~ण-न ।
As you worshipped me with complete devotion, the ‘Jeeva Shakti’ rose in you, as a long cherished desire-
‘let me be liberated’. In whatever way you wished, I enlightened you in that very manner.
O fair hued lady, because of that knowledge you have reached the taintless state of Brahman.
 32

अनयैवं भावनया बोRधतास Rचरं तदा तमेवाथJ ाWतवती सदा 6वRच-तशिDततः ।

With knowledge and liberation as the goal to be reached by you, you were enlightened by me for long and I
led you towards that goal. Through the power of Brahman rising in you always as the Jeeva Shakti, you
attained that very goal of liberation.

य6य य6य यथोदे -त 6वRचयतनं Rचरं फलं ददा-त कालेन त6य त6य तथा तथा ।
Whatever desire arises in a person in whatever manner, it fructifies for him in the course of time in that
very manner through sincere effort.

तपो वा दे वता वाप भवा ू 6वैव Rचद*यथा फलं ददायथ 6वैरं नभःफल-नपातवत ् ।
One’s own mind takes the form of some other agent like ‘penance’ or a ‘divinity’ and bestows the fruit by
itself on itself like a fruit falling from the sky.
(You can have your own story of a penance, or a deity or merit fulfilling your wishes; but actually it is the
very essence of Chit in you that rises as you fulfillment of desire.)

6वसंवयतनाद*य*न कि*चoच कदाचन फलं ददा-त तेनाशु यतेoछस तथा कS

ु ।
Rच\ाव एव ननु सवगतोऽ*तरामा यoचेत-त यतते च तद-त तo‹ः ।
रNयं GयरNयमथवे-त वचारय6व यपावनं तदवबnय ु तद*तरा6व ।
There is nothing ever other than one’s own cognizing mind which bestows the required fruit.
Now you do whatever you like!
The reality of Chit alone which exists everywhere as the essence of all things strives for whatever it wants;
and experiences that alone. Analyze what is pleasant or unpleasant.
Understand ‘that’ which is sacred and remain in ‘that’.
(You yourself are the cause of your desire fulfillment. What you want is the life you lead.
A person seeking only the desire fulfillments gets his desires fulfilled.
However because of all his other attachments, hatred, envy, pride, greed etc his life become a mess of
chaotic events without control.
Even Vidooratha had developed attachment to his minister and his daughter now as his new wants.
Vaasanaas do dissolve by fulfillment, but give rise to more Vaasanaas.
There is never the freedom for the Jeeva with attachments.
Vaasanaas keep producing the Jeeva-state forever without any end.
The ignorant Jeeva is like a fool who stands under a wish fulfilling tree and thinks of a tiger that could kill
him. Ignorant Jeevas are always oscillating with anxieties only; and their anxieties lead to the same
harmful results that they fear. A man who is afraid of a ghost will immediately see a ghost in front of him.
What you ‘want’ always leads to problems.
When you do not want anything, and seek only the Knowledge of the Reality-state, then the very same Chit
rises as the realized state. You stay liberated.
What is better; to have what you want or have no wants? Choose!)
रामोवाच एवं संकथय*तीषु तासु ति6म*गह ृ ोदरे वदरथः
ू कमकरोि*नगय कपतोु गहात
ृ ्।
Rama spoke: When these two ladies were conversing in this manner, what did Vidooratha do after leaving
the house in anger?

वसटोवाच
Vasishta spoke
STORY CONTINUES
वदरथ6त
ू ु सदनाि*नगतः पPरवाPरतः पPरवारे ण महता ऋQौघेणव
े च*@माः
संनmसवावयवो ल[नहारवभषणः
ू महाजयजयारावैः सरेु *@ इव -नगतः
समादश*योधगणं शHव*मHडलसं
ृ ि6थ-तं आलोकय*वीरगणानाSरोह नपो
ृ रथं
कूटागारसमाकारं मDतामा~णDयमिHडतं
ु पताकापvचभKयाWतं यवमानमवोत
ु मम ् ।
 33

Vidooratha who was adorned with great jewels and well-armed, having left the house, surrounded by a
great retinue like the moon by the hosts of stars; hailed by the shouts of victory as if Indra was moving out
to battle; issued suitable commands to the soldiers; listened to the plans of the battle-array; checked out the
groups of soldiers; and climbed on to the excellent chariot that was shaped like the peak of the hill, was
decorated with pearls and gems, was adorned by five flags and was excellent like an air vehicle.

(A detailed description of the battle follows. Only a few selected verses are presented here.)

अथोदपतmुmामनानाdरव-नभरः शैलभित-तnवानैदाSणो द*दभnव-नः

ु ु ।
Then arose the terrifying drum sounds echoing from all around the mountains, equaling the great noise of
thunders produced by the clash of many clouds.
किBकणीजाल-नnवानैहT-तसंघटं कृ तैः धन:चटच
ु टाशYदै ः शरसीकारगी-तभः
पर6परं भटाGवानैबि *दवQुYधरोदनैः शलाघनकताशे ृ षFGमाHडकहरnव-नः
ु ।
Weapons clashed giving rise to the sound of tinkling bells; the drawing of the bows made the crackling
noise-‘chata-chata’; music rose as the arrows were pulled with a sighing of breath; the soldiers shouted at
each other calling for a fight; the fallen ones screamed in pain; all these types of sounds were equal to
heavy rocks falling all over the cave of Brahmaanda (Cosmic egg).
ह6तVाGयोभवे\ीमो दशाशाकvजपरकः ु ू अथोिथतेन रजसा पीनेनांबररोRधना ।
Voluminous dust rose high blocking up the whole sky, filling the entire quarters guarded by the ten
elephants, making the terrifying sky appear as if close enough to be grasped by the hand.
गभवासमवाप*नं तेनासीत*महापरंु , मख ू वं यौवनेनैव घनतामाययौ तमः ।
The great city was submerged in darkness as if inside the womb.
Just like youth is overwhelmed by foolishness, darkness became very dense.
द2श6त*महा
ु यZं
ु वे ल<ले सा कुमाPरका 6फुटqदयेनेव दे वीदतमहा2शौ ।
With their hearts trembling, the two Leelaas and the young daughter of the king observed that Great War
blessed by the divine vision bestowed on them by the Goddess.
(Since this is the only place the daughter is mentioned in the story, we suppose that she was with her
mother from the beginning and died here with the mother to wake up in Padma’s world as the daughter
once more.)
शनैः सेनां समाकष*ना}ायत बला*तरं ववेशपQोbडीनो मेSरे कमवाणवम ् ।
Slowly marching forward with his army, unaware of the enemy’s strength, the king entered the battle field,
like the Meru with wings flying towards the huge ocean.
जMवलःु श6?संघMवलना उ मखा ु ि[नवत ् जगजःु शरधारौघा*वष*तो वीरवाPरदाः ।
-नपेतुः कBकवUूरा वीराBगेषु च हे तयः पेतुः पटपटारावं हे -त-निपटयkबरे ।
उत6थय ु मया?ायां कब*धनटपB[तयः ।
The fire sparks rising from the clash of the weapons burst into flames like torch-fires.
The soldier-clouds showering hosts of arrows thundered aloud.
Missiles fell on the bodies of the soldiers like cruel heron birds.
The shattered missiles fell in the sky making the ‘pata-pata’ noise.
The dancing line of headless bodies rose up ready for the journey to Yama’s world.
शेमःु पांसवो रDतै6तमां6यायध ु विGनभः यZै ु कnयानतः शYदा भया-न म-त-न:चयै
ृ ः ।
Dusts subsided down dampened by blood. The darkness subsided by the fire of clashing weapons.
The frightening shouts by those who were intent only in the battle subsided by the certainty of death.
अभवकेवलं यZमपशYदमसं
ु dमं अनाकलांु बुवाहाभं खbगवीRचसटा*कृतम ् ।
The war went on without any noise and without any excitement, like the flow of unperturbed waters with
the waves of sparks rising from the clash of swords.
खदखदरवसNवहoछरौघं टकटकतारवसंपत\श ु ुिHड
कणकणरवसंमल*महा6?ं -तम-नRधव@णमास द6तरं
ु तत ् ।
 34

With hosts of arrows flying with the sound of ‘khada-khada’, missiles falling with the sound of ‘takitakita’,
great weapons banging with each other with the sound of ‘kana-kana’ the battlefield was like the ocean of
darkness impossible to cross over.

STORY CONTINUES
एति6म*वतमाने तु घोरे समरसंdमे ल<लावयमवाचे
ु दं दे वीं भगवतीं पनः
ु
दे व क6मादक6मा*नौ भता जय-त नो रणे वद व†यप तुटायामि6मि*व@तवारणे ु ।
As the horrifying great battle was getting fought, the two Leelaas spoke to the Supreme Goddess like this.
“O Goddess, though you are pleased, why will not our husband win this war filled with screaming
elephants?”
दे Kयवाच
ु
Devi spoke

RचरमाराRधता तेन वदरथू नपा

ृ Pरणा अहं पuयौ
ु जयाथनT न वदरथभ
ू भ
ू ता
ृ तेनासावेव जय-त जीयते न वदरूथः ।
Daughters! I was worshipped for a long time by the enemy of King Vidooratha with the purpose of winning
the war, not by King Vidooratha. Therefore he only will win; Vidooratha will not win.
MनिWतर*तगता संवदे तां मां यो यदा यथा ेरययाशु तत6य तदा सNपादयाNयहम ् ।
यो यथा ेरय-त मां त6य -तठाम तफला न 6वभावोs*यतां धते वGनेरौHयमवैष मे ।
As Jnapti I am the indwelling conception of these Jeevas.
Whoever, in whatever way impels me; I get it done for him.
In whatever way one impels me I remain as that fruit for him.
This is my nature like heat belongs to the fire. I have no other favoring quality other than this.
अनेन मDत ु एव 6यामहमयि6म भावता -तभाtपणी तेन बाले मुDतो भवय-त ।
I the form of knowledge have been only prayed for by him (Vidooratha) as, ‘I will be liberated’.
That is why he will get liberation, O child!
एतद<यः 6वयं श?ःु स*धु: नाम मह<प-तः जयाNयहं 6यां संVाम इयनेनाि6म पिजता ू ।
‘I will win the battle’ - thus this enemy king named Sindhu worshipped me.
त6मािवदरथोू दे हं ताWय सह भायया वयानया च कालेन बाले मDतो ु भवय-त ।
Therefore Vidooratha will attain that body which is in that world (of Padma) covered with flowers.
He will live with you and her; and will attain liberation in the course of time.
एतद<यः 6वयं श?ःु स*धु: नाम मह<प-तः हवैनं वसधापी ु ठे जयी राMयं कPरय-त ।
This enemy king named Sindhu will kill Vidooratha; become victorious on this earth and rule this kingdom.
(The story of Sindhu will be explained in detail in the Nirvaana Prakarana, in the story of the Yogi whose
dream-world became real.)

वसटोवाच
Vasishta spoke

एवं दे Kयां वद*यां तु बलयोयुnयमानयोः रव@ टमवा:चय

ु माजगामोदयाचलम ् ।
भवनं
ु कMजलांभोधेPरवोिQWतमराजत पेतुः कनक-नप*दस*दरा ु रवर:मयः ।
As the Goddess was speaking thus, Sun came up on the Udaya Mountain to see the wonderful sight of the
two armies fighting. The world shined as if lifted out of the ocean of collyrium. The beautiful rays of the
Sun made of gold fell on it.

(Summary of the battle events:

A fierce battle starts between the two armies.
Padma and Sindhu both approach each other seated on their chariots like the Sun and the moon ready to
meet. They fall on each other like two mad thundering clouds.
The King is terribly enraged like the afternoon sun. He reaches in front of his enemy Sindhu who holds his
neck high. He strings his bow, the sound echoing in all directions.
 35

Like the storms of dissolution attacking the sides of the Meru Mountain, like the early morning sun emits
his rays, the enraged King shoots forth hosts of arrows which are sharp and deadly. Each arrow that is
shot becomes thousand in number as they reach the sky and become lakh in number as they fall on the
enemies.
Even Sindhu’s arrows are similar and he avoids the arrows shot at him quite easily.
Leelaa, Vidooratha’s wife from the window sees him shooting arrows unceasingly at the enemies. She feels
sure of his victory and says to the Goddess, “Observe, Hey Devi! My husband is winning. With such an
expertise in shooting arrows, even Meru will be powdered.”
Even as she is uttering such words filled with extreme love for her husband, laughing at the folly of the
human heart as it were, the Vadava fire called Sindhu swallows all those arrows of Vidooratha with a
counter attack of arrows, like Agastya drinking the ocean waters, like Jahnu drinking the waters of River
Ganges.
He breaks Vidooratha’s bow into pieces with his arrows and throws the powdered bow into the sky.
Again Vidooratha takes another bow and starts the shower of arrows once more like the dissolution storm
hitting the ordinary thunder-cloud.
Sindhu uses the ‘Mohanaasatra’ got by the help of a Gandharva friend, on Vidooratha’s army.
All but Vidooratha are frozen immediately and remain like painted pictures as if dead.
Vidooratha immediately uses his ‘Prabodhaastra’ and wakes them all up.
Thus the battle goes on for a long time, with both the kings equally attacking each other violently.
Vidooratha burns the chariot of Sindhu with his ‘Aagneyaastra’.
Sindhu fights fiercely from the ground and destroys Vidooratha’s chariot and horses.
Vidooratha discards his sword and throws the Shakti weapon at Sindhu.
That weapon hits Sindhu on the chest; but it does not kill him.
Sindhu bleeds a lot. Sindhu tries to climb back into the chariot.
Vidooratha destroys the chariot with his hammer like mace.
Vidooratha now tries to climb his own chariot.
Sindhu throws his mace at him. Vidooratha jumps out of its route and climbs the chariot. Sindhu shoots
continuous arrows at Vidooratha. Vidooratha’s chariot, flag, horse, and the charioteer get destroyed.
Vidooratha is wounded all over. He falls on the ground.)

-छ*नnवजं -छ*नरथं भ*ना:वं भ*नसारRथं -छ*नकामुकवमाणं -छ*नसवाBगमाकलं

ु
qद6फारशलापा2डपीवरमध ू -न भवा वcसमैबाणैः पातयामास भतले ू ।
Sindhu made the King Vidooratha, who had his flag torn, whose chariot was in pieces, whose horses were
killed, whose charioteer had been killed, whose bow and armor were torn to pieces, who was wounded all
over his body and suffering, fall on the ground, by splitting asunder the topmost portion of his chest strong
and broad like the stone slab, with his diamond like arrows.
(A new chariot arrives for the king.
Waking up immediately, Vidooratha tries to climb the chariot and wields his sword to fight Sindhu.
His shoulder is cut and blood starts gushing forth.
Sindhu hits the knees of the king with his sword. Vidooratha falls down like a tree cut by the axe.
Observing the king in this horrifying condition, his wife Leelaa lets out a loud scream.)
हा हा हताि6म द[धाि6म मता6Nयप ृ ु हताि6म च मण ृ ाले इव पयम ु T लने
ू वे अप जाननी ु
इयDवा
ु सा तदालोDय भतभ ृ ावभयातरा
ु लता परशकते ु ृ व मिoछ
ू ता भवु सापतत ् ।
“Haa Haa! I am destroyed! I am burnt! I am dead! I am ruined! My husband’s knees are cut off like lotus
stalks”; so screaming, Vidooratha’s wife shocked by the condition of her husband fell on the ground like a
creeper cut by the axe.
(She swoons on the ground and dies.
Vidooratha, having broken his knees falls down from the chariot. As he is falling, the charioteer holds him
back and quickly tries to get the chariot away from the battlefield.
Sindhu enraged strikes the sword at the king’s neck, even as the chariot moves away.
Vidooratha’s neck gets sliced half way and hangs with blood pouring out like a stream. Sindhu follows the
charioteer, still mad at the dying king. But he is unable to enter the house which is shielded by the power of
Sarasvati blocked as if by blazing flames. The charioteer carries the blood soaked body of the king with its
neck half cut and knees broken; places it on the bare ground in front of the Goddess and goes away. )
 36

हतो राजा हतो राजा -तराजेन संयगे

ु इ-त शYदे सम\
ु त
ू े राXमासीसमाकलं
ु
भाHडोप6करभारौघव@वoछकटजं साU*दातकल?ाbयं @व*नागरदग ु मम ् ।
‘The king has been killed; the king has been killed by the enemy king in the battle’, even as such shouts
arose, the country was filled with anxiety; carts moved burdened with all sorts of household materials; the
crowds were pathetically running away with groups of screaming and weeping womenfolk.

[King Sindhu enters the city and establishes his rule.

Description of the enemy people taking over Vidooratha’s city is omitted here.]

एति6म*न*तरे राम ल<लोवाचसर6वतीं :वासावशेषमालोDय मतं

ृ भतारमVगं
वतो
ृ दे हमटं
ु ु म\तायमहािNबके ।
Rama! Meanwhile (enlightened) Leelaa looked at her unconscious husband breathing his last, and said to
Sarasvati, ‘Mother, my husband is about to discard this body.’
(This Leelaa also saw everything; but did not faint. She felt the natural sympathy as for any being who is
suffering in such a condition.)

}िWतSवाच
Jnapti spoke

एवwपमहारNभे
ू संVामे राXसंdमे संप*नेsप ि6थतेsWयoचै
ु वRच?ारNभम*थरे
न किvचदप संप*नं राXं न च मह<तलं न ि6थतं DवचनाWयेवं 6वWनामकमदं जगत ् ।
Though you have witnessed this terrible war with so many exciting incidents going on affecting the whole
country, thought it has arisen, though it is happening, nothing has happened at all!
There is no country, no Earth! It is not happening anywhere at all! This world is just like a dream.
(These are potential states of Brahman only; like the concept of an idol in the wooden pillar.
The Vaasanaas and ideas of the Jeeva called Vidooratha are appearing as if they are real events.)

(All this is in the mind-world of Padma who lies dead in your harem.
We are just watching all these events like peeping inside another’s person’s dream.)
त6य त*मHडप6या*तः शव6य -नकटाNबरे इदं भराXमाभा-त ू भतज
ृ ीव6य तेsनघे ।
‘This country’ of your husband’s Jeeva actually shines ‘in that space’ near the dead body of your husband,
‘inside that very dome of your harem’.

(And where is Padma’s world, the place where he died as another Leelaa’s husband?
It is inside the house at GiriGraama.
A Vasishta dreams that he is Padma and again dreams that he is a Vidooratha.
Endless dreams of future and past get connected together as a chain reaction of Vaasanaa movements only.
As if happening; but not actually happening!
Where is the beginning of all dreams?
It is beginning less and endless; because it is Brahman appearing as all these dreams, as if real.)

अ*तःपरगहा*ते
ु ृ तददं राXाि*वतोदरं वसटवगेहेs*तव*nयादVामके ि6थतम ् ।
This entire world containing this country where Vidooratha died is inside the harem-house, which exists
inside the house of the Brahmin named Vasishta which is situated in the village at the base of the Vindhya
Mountain.

वसटवगेहेs*तः शवगेहजगि6थतं शवगेहजगकुQावदं गेहजगि6थतम ् ।

Inside the house of Vasishta is the world where the dead body of Padma is kept.
This world of Vidooratha exists inside the world of the dead Padma.
 37

एवमेष महारं भो जग?योमयो dमः ।

This is the great delusion occurring in three worlds.

वया मया अनया अनेन संयुDतः साणवाव-नः RगPरVामकगेहा*तमnये गगनकोशके

6वामैव कच-त Kयथ;, न कचयेव वा DवRचत ् ।
The Self (the essence of Reality) alone shines as this world filled with oceans and hills, where I myself,
you, and this girl are staying; which is in the middle of the ‘hollow space’ inside the ‘house space’ of
GiriGraama; or maybe nothing shines at all!

तपदं परमं वZ नाशोपादवविजतं 6वयं कRचतमाभातं शा*तं परमनामयम ् ।

Know that the Supreme state is bereft of beginning and end. Yet it shines as all this by itself.
It is tranquil, supreme, without afflictions.

एवं आरNभघनयोराप मHडपयो6तयोः उदरे श*यमाकाशमे

ू वाि6त न जगdमः ।
dम@टरभावे
ु ह कˆ2शी dमता dमे ।
Though in this manner these domes with worlds look solid and real with all incidents, they are filled with
only void; there are no actual world-delusions.
(How can Brahman state have delusion? That alone is; nothing else.)
When there is no one to see the delusion, how can delusion-states of worlds exist in the delusion at all?
(Who is deluded? No one; for there exists nothing but the Reality-state, that is bereft of any delusion or
mind-factor.)

ना6येव dमसतातो यदि6त तदजं पदम ् ।

Delusion as a reality is not there at all. What exists is only that unborn state of Brahman!
(How can be absence of knowledge exist in the Knowledge essence? How can darkness exist in the sun?)

dमो 2:यमसत6य @‘2:यदशा कतः ु @‘2:यUमाभावादवयं सहजं ह तत ् ।

The delusion seen is unreal; so how can the ‘Seer and the Seen’ exist at all?
Since there is no system of ‘Seer and Seen’, all that exists is the undifferentiated non-dual Self!
(Delusion cannot exist in Brahman. So it is proved as non-existent.
Delusion is the idea of some one seeing something outside of oneself, the seer/seen/seeing phenomenon; it
is also proved as non-existent.
What really exists is the undivided essence which can exist as anything anywhere.
It can exist also as the deluded fools.)

तपदं परमं वZ नाशोपादवविजतं 6वयं कRचतमाभातं शा*तमायमनामयम ् ।

Know that the Supreme state is bereft of beginning and end. Yet it shines as all this by itself.
It is tranquil, is the origin, and is without afflictions.
(By staying as all this, it does not change into those things.
Canvas supports the pictures. It does not change into pictures.)

कल मHडपगेहा*तः 6व6वभावोदताम-न वहरि*त जना6त? 6वगेहे 6वKयव6थया ।

Inside the ‘dome of the house’ (in GiriGraama) also, people wander as per their conceptions in that house!
(They dream their own dreams where Vasishta is dead. For them he is no more; and has gone off to some
meritorious world. Little do they know that, his Jeeva is still there, entrapped within the house and is
dreaming itself as kings and kingdoms!)
 38

न जगत? नो सगः कि:चदWयनभयते ु ू तेनाहमजमाकाशं जगदयेव वतते ।

There is no world; no Creation; nothing is experienced at all.
The Supreme space, the Self, the ‘I’, alone exists as the world etc.

सवJ श*यामव}ानं
ू मेवादRगPरजालकं नेदं कुbयमयं कि*चयथा 6वWने महापुरम ् ।
Everything filled with Meru and other lands is just the scene seen in the void. No solid world exists at all.
Everything is just like a huge city seen in the dream.

दे शे ादे शमा?ेsप RगPरजालमया*यप वcसारा~ण खा*येव लQा~ण जगतो वदःु ।

Millions of worlds filled with mountains and oceans, as hard and solid as diamond are seen just in the void-
expanse measuring a thumb-space also (like the dream worlds existing in emptiness.)

जगि*त सबह*ये
ु ू व सNभव*यणुकेऽप च कदल<प लवानीव सं-नवेशन े भPरशः
ू ।
Countless worlds occur with their own narratives, even in the minutest atom also like the layers of the
banana leaves (one upon the other, piled up as life-experiences.)

>?जगिoचदणाव*तरि6त 6वWनपरंु यथा । त6याWय*ति:चदणव6तेवWयेकैकशो जगत ् ।

The three worlds exist inside the atom of Chit (Brahmaa as the Jeeva-expanse) like the world seen in a
dream. Even inside those worlds, countless Chit-atoms are there as Jeevas.
Inside each of them are more worlds.

तेषां यि6मvजगयेष पsो राजा शवः ि6थतः ल<ला तव सपनीयं ाWता पव
ू तरा शभे
ु ।
यदै व मoछा
ू मायाता ल<लेयं परत6तव
ु तदै व भतःु पs6य शव6य -नकटे ि6थता ।
In one such world among such countless worlds, this king Padma remains as a corpse.
Your co-wife Leelaa, went off earlier itself, good lady!
When this Leelaa swooned in front of you, the next instant she stood next your husband’s dead body.

बZल<लोवाच
ु
Enlightened Leelaa spoke

कथमेषा परा
ु दे व संप*ना त? दे हनी कथं च तसपनीकभावमाWतवती ि6थता ।
ते चा6या वद कं tपं प:य*यथ वदि*त कं तगेहवरवा6तKयाः समासेने-त मे वद ।
How did she go there earlier than us though endowed with a physical body?
How did she stand there like my co-wife? In what form do others see her?
What do the people residing there comment about her? Tell me briefly.

}िWतSवाच
Jnapti spoke

शण ृ ु सवJ समासेन यथापृ टं वदाम ते ल<ले ल<ला6ववता*तम*तदं

ृ 2:यददु शम ् ।
Listen to everything as I explain Leelaa’s amazing tale to you in brief, as per your question, Leelaa!
It will clear all your doubts. Such things cannot be experienced by one and all.

पs6तव स भतiष dाि*तं तावतताममां इयं जग*मयी ति6म*नेव सs-न प:य-त ।

Your husband Padma perceives this wide-spread delusory world of Vidooratha in that very palace of yours.
(This you have understood already. Now this Leelaa of Vidooratha has to travel from this dream-world to
that dream world with the physical body.)
 39

dाि*तयZमदं
ु यZमे
ु षा dाि*तजनोsजनः dा*येव6तीह मरणमेष चैवं dमामकः ।
This is an illusory battle. This battle is an illusion. The people here are not people at all.
Only illusion is present here. The death was also of an illusory nature.
(It is just a second dream of Vasishta Brahmin; dream within a dream.
He wanted to be a king and is dreaming that he is a king.
All this is his mind’s experience as in a dream.)
dमUमेणानेनैव ल<ला6य द-यता ि6थता वं चैषा वरारोहे 6वWनमा?ं वराBगने ।
O Best among women, by the same flow of delusion he had a wife who was another Leelaa.
Both you and she, O great lady are just characters in the dream.
(You are in Vasishta’s dream and this Leelaa is in Vidooratha’s dream.
Or rather, Padma is in your dream; and Vidooratha in her dream.)
यथा भवयावेत6य 6वWनमा?ं वराBगने तथा भवयोभतiष तथैवाहमप 6वयम ् ।
Just like you both are just dream characters for him, your husband Padma also is a dream character for you
both, O Best among women! Even I myself am just a dream character.
(You are in my dream and I am in your dream.)

जगoछोभैव ई2शीयं 2:यमेतदहोoयते एतदे व पPर}ातं 2:यशYदाथमुvज-त ।

The grand show of the world like this alone is known as the Seen or the perceived.
When one understands the truth of this, he discards the meaning of the word ‘Seen’ completely.
(Any scene of the perceived stays meaningless for a Knower; since he knows that it is some Vaasanaa play
of many Jeevas interacting with each other; and not real.)

एवमेषा वमेषा च सNप*नैवमसौ नपः ृ अहं चाम-न सयवं गता सवतयामनः ।

This is how this world came to be. This is how you, she and the king come to be.
I have realized the truth of the Self (my true essence) and am one with the Self completely.

इमे वयमहा*यो*यं संप*न:चोदता इ-त इथं सवामकतया महाRचघनसंि6थतेः ।

All of us have been brought about and risen up for each other like this, because of the dense Absolute
Consciousness which exists as all.

एवमेषा ि6थता रा}ी हाPरहासवलासनी ल<ला वलोलवदना नवयौवनशालनी

पेशलाचारमधरा
ु मधरादोरभाषणी
ु कोकला6वरसंकाशा मदम*मथम*थरा
असतोपलप?ाQी वतपीनपयोधरा
ृ का*ता काvचनगौराBगी पDव>बNबफलाधरा
वसंक पामक6य एषा यदा भतम ु न ःकला तदा वस2शाकारा ि6थतैषा Rचoचमकतौ ृ ।
This queen Leelaa, shines in the fresh youthful state pleasing with her charming conduct; has an attractive
face; is well behaved and is tender towards all; has soft and sweet speech; has a voice like the cuckoo;
creates infatuation in every eye; has eyes like the petals of the blue lotus; has round huge breasts; is
attractive; has the golden hue; her lips shine like the ripe bimba fruit.
She is a fluctuation in the mind of your husband who conceived ‘her’ as ‘you’ (in your image).
Then she came into being, identical to your form, by the miracle of the Chit.

व\तम
ु र णे ]Qं समन*तरमेव ह व\?iषा परो ु 2टा वसंक पामनाधना ु ।
The very next instant of your husband’s death, she stood in front of him, as ‘the you’ conceived by your
husband.

यदाRधभौ-तकं भावं चेतोsनभव-तु 6वयं चेयं स*मयमेवात आ-तवाहकक पनम ् ।

The AadhiBhautika (physical) phenomenon experienced as real by the mind is the imagination alone
arising in the AatiVaahika (mind).
(The rise of a want; and the objects appear or not appear; and the suffering state exists as the Jeeva.)
 40

यदाRधभौ-तकं भावं चेतो वेित न स*मयं आ-तवाहकसNक प6तदा सयोपजायते ।

When the mind realizes the AadhiBhautika body as unreal, then the conception arising in the AatiVaahika
becomes true. (The mind that is not blocked by the ignorance, never fails in its conceptions.
A Knower has no ‘wants’ and his mind is just sensing tool. He has no AatiVaahika body also, except as the
Knowledge essence. Whatever he ‘knows’; that alone is his body. This pure knowledge form is the
manifestation of Brahman state itself, as the Knower (with any identity of the world). Whatever thoughts
rise in his thoughtless state becomes a true experience.)

अथो मरणसंवया पनज ु *ममये dमे वं ह संवदतानेन वया च गत एव सः ।

At the time of death, in the delusion of rebirth, ‘you’ alone were conceived by him (in his ignorance state)
and he obtained ‘you’ as it were in ‘her form’.
(He did not get a real Leelaa; but only a carbon copy of her surface image.
His eyes saw the image of Leelaa and he loved her as his wife. He had no memory of Padma-life.
His want of a Leelaa alone moved forward in the dream and produced a Vidooratha and his Leelaa.)
(He loved you alone in her form; and she carried your love in her heart for him.
After all, everyone is the same in essence. Chit-state alone appears as you and also as her.)

इथं वां 2टवानेष 2ट:चैष वये-त च वमWयाम-न संप*ना सवगवािoचदामनः ।

He saw ‘you alone’ in her. He was seen as it were by you in ‘her form’.
(Just a state of delusion as the king and his wife, existed as the experience of the king and the wife.)
You were the ‘Self’ of her as the ‘Supreme Self’ which is in all.
(You as the essence of Brahman are in her also. She as the essence of Brahman is in you also.
You know it and are freed of the dreams; she is not.)
(One delusion bubble as Padma’s Leelaa broke and stays as the Brahman state; another delusion bubble
as Vidooratha’s Leelaa is still floating around in the dream-worlds as a dream character.
There can be millions of Leelaas as various characters in various life-stories; but they are all just empty
bubbles only; till they break off and stay as the Brahman state.)

FGम सवगतं य6मायथा य? यतोदतं भवयाशु तथा त? 6वWनशDयैव प:य-त ।

The omnipresent Brahman wherever it rises, remains as that object and perceives it by the ‘power of
dreaming’.

सव? सवशिDतवाय? या शिDतS*नयेत ् , आ6ते त? तथा भा-त तीसNवेगहे तुतः ।

Since Brahman is omnipotent, wherever whichever power manifests, he remains there as that and shines by
reason of the intense agitation (or the extreme want).

म-तमोहQणे
ृ नैव यदै तौ दNपती ि6थतौ तदै वाgयामदं बZं ु -तभासवशाधद ृ ।
At the very instant of death of Padma, those two stood as a couple (with just the memories of birth and
growth inbuilt in their minds.).
By the conceptions arising in both their minds they understood each other as husband and wife.

आवयोः पतरावेतावमे वै चाप मातरौ दे श एष धनं चेदं कमदं

T पव
ू मी2शं
आवां ववाहतावेवमेवं नामैकतां गतौ ।
‘These are our parents’; ‘These are or mothers’; ‘This is the country’; ‘This is wealth’; ‘This is the action to
be followed’; ‘The past is like this’; ‘We are married’; in this manner their thoughts were united.

एतयोः साप जनता याता त?ैव सयतां तथैवा?ाि6त 2टा*तः यQं 6वWनवेदनम ् ।
The people of the country also became real people for them. (For the people there, they were real.)
The same thing happens in the dream too.
 41

इयेवंभावया ल<ले ल<लयाहमथाRचता नाहं 6यां वधवे येवं वरो दतो मयाWयसौ
इयथन T मताृ पवू मेवेह खलु बालका ।
That Leelaa who appeared (in Padma’s Jeeva-dream) as the ‘you’, worshipped me as you did.
‘I should not become a widow’ - she asked for this boon and I granted it to her.
Because of this alone, this girl died before her husband died.

भवतां चेतनांशानामहं चेतनधमणी कलदे ु वी सदा पMया

ू 6वत एव करोNयहम ् ।
For the desires that need to be fulfilled for you people, I create the course of actions.
I am always worshipped by you as the Goddess of the family and I take care of you all by my own will.
JOURNEY OF THE SECOND LEELAA AFTER DEATH
अथा6या जीवको दे हााणमाSतtपधDमनसा
ृ चलतां ाWतो मखाVयDतदे
ु हकः ।
ततो मरणमoछा
ू *ते गहेृ sि6म*नेव चैतया बZौ
ु भावत आकाशे 2टो जीवामना ततः
संप*नैषा हPरणनयना च*@>बNबाननीः मानो*नZा द-यतललता का*तमाभोDतकामा
ु
पव
ू 6मया
ृ सरभसमखी ु संयुता मHडला*तः 6वWना*ते वाsक-तवभवा
ृ प-sनी चोदतेव ।
Then the subtle Jeeva of hers took the nature of the life-wind as it came out of the body. It moved by the
power of the mind and left her body through the mouth. At the end of her death swoon, in ‘this very house’
(Vidooratha’s world) here, in the very ‘space of her Jeevahood’ created by her own intellect, she obtained a
beautiful body endowed with deer like eyes and moon-like face, bubbling with youth fit to be enjoyed by
her husband. She herself was filled with a desire to enjoy his company like the lotus opening her petals to
receive the rays of the sun. Goaded by her previous memory, she wanted to enjoy the company of her
husband immediately. Her face set for high speed, she got ready to enter the dome of Padma’s world like
from the middle of a dream (to enter another dream); excited with extreme joy because of such unnatural
occurrences.
STORY CONTINUES
अथ लYधवरा दे हेनानेनैव मह<प-तं प-तमाWतंु यायेषा नभोमागTण वटपं
इ-त संRच*य सान*दमZाममकरnवजा
ु पWलवे
ु ु पेलवाकारा प]Qणीव नभ6तले ।
Then (Vidooratha’s) Leelaa who was blessed with the boon by Jnapti, thought that ‘the previous body itself
was capable moving in the paths of the sky towards other worlds and reach her husband’ and filled with
extreme passion, and feeling extremely joyous, she floated in the sky like a bird with a very light body.
(Actually her previous body had died; and she had obtained another physical body now. One dream body
cannot enter another dream-world with the same physical body.
Of course physical body is non-existent actually except as a sense perception of a deluded mind. If the
knowledge is not there, the belief in the physical body block its path to any other world. Enlightened Leelaa
had left the identity of the physical body and existed as just an awareness point without any identity of a
form.)
(Though Jnapti had no daughter, this Leelaa sees a beautiful young goddess appearing in front of her to
guide her through her journey. Her own trust in her deity made her believe that the Goddess will guide her
in the path and that Vaasanaa got fulfilled.)
(Any form of God or ghost can appear out of your own Vaasanaa-seed to fulfill your desire. Only a
Vaasanaa-less mind can really be in the presence of a Sage or a god. Others will get their mind-created
illusions only.)
कमार<ं
ु त? सा ाप }6यैव हतां हतां 6वसंक पमहादशात ् परतो ु -नगतामव ।
Then she saw in front of her; as per her own conception in the mirror of her mind; as if a young girl was
going ahead of her; as if sent by Jnapti for helping her.
कमाय
ु ुवाच दहताि6म
ु सखी MनWतेः 6वागतं तेs6तु स*दPर ु तीQमाणा वामेव ि6थता6मीह नभःपRथ ।
Kumaari spoke: “Friend, I am the daughter of Jnapti. Welcome O beautiful maiden.
I am waiting for only you to come, standing on this sky-path.”
ल<लोवाच दे व भतुः समीपं मां नय नीरजलोचने महतां दशनं य6मा*न कदाचन -नफलम ् ।
Leelaa spoke: Devi, take me to my husband, O lotus eyed lady. The vision of the great never goes waste.
 42

एह त?ैव गoछाव इयDवा ु सा कमाPरका

ु पर6त6याः
ु ि6थता KयोिNन मागदशनतपरा ।
‘Come, let us go there only’; so saying, that young girl stood in front of her ready to guide her in the sky.
(The enlightened Leelaa had attained the Knowledge of Brahman and Jnapti gave her the experience of
being space itself. This Leelaa believed in the grace of the deity and also believed that she had to cross
many worlds before she reached her husband’s palace. Her belief produced her experience after death in
this manner.)
तत6तदनयाता
ु सा ाप कोटरमंबरं -नमलं करमालाVं यथा लQणले~खका ।
मेघमागानथो ल*Œय वात6क*धा*तरे गता सय
ू मागादभगता तारामागमतीय च ।
वाि†व*@सरसZानां
ु लोकान ल*Œय
ु लाघवाFGमवणमहे ु शानां ाप FGमाHडखपरम ् ।
Following her (the young goddess), Leelaa reached the hollow taintless space of the sky like a fate-line on
the surface of the palm. Crossing over the layer of clouds first; then again crossing the path of the winds;
coming out of the Sun’s path again; then crossing over the sphere of stars; leaping skillfully across the
worlds of Vaayu, Indra and the Gods and Siddhas, Brahmaa Vishnu and Maheshvara; she reached the
hollow hole of Brahmaanda - the Cosmic egg.
हमशैयं यथा*त6थं कNभे ु sभ*ने बहभवेतथा संक पसZा सा FGमाHडाि*नगता बहः ।
6वRचतमा?दे हैषा 6वसंक प6वभावजं अ*तरे वानभव-त ु कलैवं नाम वdमम ् ।
She who was empowered by her own will came out of that Brahmaanda, like the coolness of the ice kept
inside the pot spreads outside though the pot remains unbroken.
She who had only the ‘body made of mind’ experienced ‘this type of great delusion’ produced by the
‘natural power of her own conception’ in ‘her own mind’.
FGमाद6थानमाUNय ाWय FGमाHडखपरं ततो FGमाHडपार6था जलायावरणा-न च सम लBŒय ु
पुरः ाप महाRचगगना*तरं अ2टपारपय*तम-तवेगेन धावता सवतो गSडेनाप क पकोटशतैरप ।
Then crossing over the worlds of Brahmaa and others, she reached the hollow hole of the Brahmaanda.
Then crossing over the hollow space of Brahmaanda, crossing over regions filled with waters, she reached
the ‘Great space of Consciousness’ (MahaaChidGagana),the limits of which can never ever be seen by
even Garuda, the celestial bird rushing with his maximum speed even in hundred crores of Kalpa times.
त? FGमाHडलQा~ण स*यसं’या-न भPर ू शः ता*य*यो*यम2टा-न फलानीव महावने
त?ैकि6म*परसं
ु 6थे वततावरणाि*वते वेध-यवा ववेशा*तबदरं कमको
ृ यथा
पनF
ु Gमे*@वHवादलोकान ल*Œय
ु भा6वरा*त*मह<मHडलं ीमाप तारापथादधः ।
त? त*मHडलं ाWय तपरंु तoच मHडपं व:य पपगWत6य
ु ु शव6य -नकटे ि6थता ।
एति6म*न*तरे सा च न ददश कमाPर ु कां मायामव पPर}ातां Dवाप यातां वरानना ।
Countless Lakhs of Brahmaandas exist there in an abundant manner, unknown to each other like fruits in a
huge forest. She tore through one such thing (Brahmaanda) in front of her, which spread out as if covered
with a veil, and entered inside it like a worm crawling into a fruit. Then again jumping over the shining
worlds of Brahmaa, Indra, Vishnu and others, she reached the sphere of the beautiful Earth situated below
the star paths. Then reaching that sphere, and entering inside that city and that dome, she stood near the
dead body covered by the flowers. Meanwhile that Leelaa of pretty face did not see the young girl (Jnapti’s
daughter) who had appeared as if by miracle and who had disappeared now.
(This Leelaa had just some supernatural experience of a goddess-guidance and a travel across worlds
without any knowledge back-up, and yet felt herself the most blessed creature on the earth.)
मखमालोDय
ु सा त6य 6वभतःु शवtपणः इदं बZवती ु सयं -तभावशतः 6वतः ।
अयं स भता संVामे -नहतो मम स*धना
ु वीरलोका-नमा*ाWय Qणं शेते यथासुखम ् ।
अहं दे Kयाः सादे न सशर<रै वमी2शं इह ाWतवती ध*या मसमा नाि6त काचन ।
Seeing the face of her husband who was a corpse, she understood the truth by her own conception in the
mind; ‘This is my husband who was killed by Sindhu in the battle field. He has reached the world of the
brave one and is sleeping happily just for a while. By the grace of the Goddess I have reached him, with my
body intact. I am indeed blessed. There is no one as fortunate as me.’
(Her memories are from Vidooratha’s world only, since it was her original birth place.)
 43

इ-त संRच*य सा ह6ते गह<वाृ चाSचामरं वीजयामास च*@े ण यौPरवाव-नमHडलम ् ।

So thinking, that charmingly youthful Leelaa took the beautiful fan in her hand; and started fanning him;
like the sky fanning the Earth with the moon.
बZल<लोवाच
ु
Enlightened Leelaa spoke

ते भया6ता:च
ृ वै दा6यः स राजा च बZवा ु *वxयि*त वदतां दे व कं कयैव कथं Rधया ।
Those servants, those maids, and the king who wakes up; what will they all say about this?
How and in what manner will they understand all this?

दे Kयवाच
ु
Devi spoke

स राजा सा च ते भयाः
ृ सव एव पर6परं Rचदाकाशैकतावेशादावयो:च भावतः
महाRच-तभासवा*महा-नय-त-न:चयात ् अ*यो*यमेव प:यि*त मथः सं-त>बिNबतात ्
इयं मे सहजा भाया ममेयं सहजा सखी ममेयं सहजा रा}ी भयोयं ृ सहजो मम ।
That king, those servants, those maids - all of them -being the expression of the same Chidaakaasha, being
under our influence, because of the Great Chit manifesting as all this, because of the certainty caused by the
great fixed rules (Mahaa Niyati) - will see each other as already acquainted, by reflecting the images of one
another in their own minds, as ‘This is my familiar wife’; ‘This is my familiar friend’; ‘This is the familiar
queen’; ‘This is my favorite servant’ and so on. (The ignorant Leelaa will continue like the other Leelaa
and others will accept her as the same Leelaa of their world.)
केवलं वमहं सा च यथावतमख ृ िHडतं }ा6याम इदमा:चयJ न तु कि:चदपीतरः ।
Only myself, you and she have the complete knowledge of all these amazing occurrences; others will not
know of it in the least.

बZल<लोवाच
ु
Enlightened Leelaa spoke

अमनै ु व शर<रे ण कमथJ न गता प-तं एषा वरे ण संाWता ल<ला ललतवादनी ।
Why did not Leelaa of charming speech go with this body itself as per the boon given to her?
{Jnapti and enlightened Leelaa are still in Vidooratha’s world. The dead body of the second Leelaa was
still lying in Vidooratha’s world}

दे Kयवाच
ु
Devi spoke

अबZRधयः
ु सZलोका*पुHयवशोदता*न समथाः 6वदे हेन ाWतंु छाया इवातपान ् ।
The unenlightened ones cannot reach with their bodies, the worlds of Siddhas attainable only through
meritorious actions, like the shade can never ever reach the Sunlight.
(No one can physically travel from one world to another.
The very belief in the physical body as a reality, blocks their entry to other worlds.)
आदसगT च -नय-तः 6थापते-त बोRधभः यथा सयमल<केन न मलयेव कvचन ।
These rules were ordained by the enlightened beings at the beginning of the Creation that ‘the real should
not mix with the unreal in the least’. (Imagined bodies cannot go wherever they want; like the dream
persons cannot get out of the dream worlds.)
 44

याववेतालसंक पो बाल6य कल वयते -नवतालRधय6तावददय6त6य

T ु कः कथम ् ।
The ghost can exist only for the child! How can a person who has no ghost-idea see the ghost?

अववेकMवरोणवं वयते यावदाम-न ताविववेकशीतांशुशैयं कत ु उदे यलम ् ।

As long as the fever-heat of non-discrimination exists in oneself, how can the cool moon of discrimination
rise at all?

अहं प€Kया
ृ द दे हः खे ग-तनाि6त ममोतमा इ-त -न:चयवा*योs*तः कथं 6यासोs*य-न:चयः ।
‘I am the body made of elements’, ‘I cannot properly move in the sky’; he who has the ascertained belief
like this in his mind, how can he have any other ascertainment?

अतो }ानववेकेन पुHयेनाथ वरे ण च पुHयदे हेन गoछि*त परं लोकमनेन तु ।

Therefore, only through discriminative knowledge, or by merits, or by some boon, can people go to other
worlds with a meritorious body.

शकपणJ
ु कलाBगारे पतदे वाशु दGयते अयं दे हमहं देहः ाWत एव वशीयते ।
A dried up leaf turns into ash the instant it falls on the hot embers.
The very instant the ‘I-body’ (AatiVaahika) is attained (through knowledge); this gross body (which is just
a Vaasanaa-state) vanishes.

एतावदे व भव-त वरशापवजिृ Nभतैः यथा संRच*य एवाहं तथा 6मत ृ इ-त 6म-तः ृ ।
This is how it happens to those who are met with a curse or a boon.
By believing only, the ‘I’ is remembered, in that manner. That is the Smriti, the memory phenomenon.
(The memory of the body alone gets changed by a curse or boon; since physical body is just made of the
memory of sense perception only.)

यः सपययो रMMवां स कथं सपकायकृत ् आम*येव ह यो नाि6त त6य का कायकाPरता ।

If one sees a snake in the rope how can he make the snake slither away?
What is not there at all in oneself, how can it be made to perform some action?
(If the other Leelaa wanted to travel with a physical body, it is just a want rising through ignorance. She
does not know that the body is non-existent except as her memory of a sense-created image as the ‘I’.
You cannot convince the fools that they are foolish. You just play along with them.
Therefore when she woke up from her death swoon, her memory of the physical body was renewed and she
believed that it was the same body; and she had no idea that her original body had died and was cremated
in her world.)

य6वेतत*मत ृ इयेव म€या समनभयतेु ू ागgयास6य पट6य ु नामैतवजNभते

ृ ।
That which is falsely experienced as ‘some one is dead’ exists as a fact strengthened by the repeated ideas
of the past. (When a sense produced image of a body is seen motionless and deteriorating, it is defined by
the ignorant as a dead body. They believe that they (as physical bodies) will also cease to exist after death;
and fear even the mention of the word ‘death’ as if it is a devil-made concept. A Knower on the other hand,
who has understood the truth of the AatiVaahika body, stays only as the AatiVaahika body and is not fooled
by the image of the physical body; and has no idea also of its death-state.)

6वानभते
ु ू जगMजाले सगमाःु संस-तdमाः
ृ ना*यसंकि पतो नाम सगायgयास ई2शः ।
In this network of world experienced in oneself, the delusions of these recollections are easily gained
(through ignorance and false assumptions; and fear of death is a natural state of the ignorant.)
These repeated beliefs are not the rules conceived in the Creation by another (powerful god-like) one.
 45

अ*तरनभयमानाः
ु ू संसत ृ यो बाGयभतजालानां
ू , अवदतवेय2शामप दरेू पNसामवै
ु *दवं >बंबम ् ।
The worlds experienced inside the mind appear as staying outside for those ignorant ones who have not
realized the Truth, like the men with ailments see a second moon in the distant sky.

त6माये वेयवेतारो ये वा धमJ परं Rताः आ-तवाहकलोका*6ते ाWनव*तीह ु नेतरे ।

Therefore, those who realize the truths of Vedas, or those who take shelter in the Supreme Righteousness
named Chit (throughVichaara) attain the world of AatiVaahika, and not the others.

आRधभौ-तकदे हवं म€याdममयामकं कथं सये ि6थ-तं या-त छाया6ते कथमातपे ।

The AadhiBhautika body is just a false illusion. How can it become a real one?
How can the shadow exist in the sunlight?

ल<ला वदतवेया नो परमं धममाRता केवलं तेन सा भतःु कि पतं नगरं गता ।
Leelaa is neither a realized person; nor has she taken shelter in the Supreme.
She just went to the city conceived by her husband.
(It is just a travel from one dream to another. The only difference is she remembers her previous dream in
the next dream also.)

बZल<लोवाच
ु
Enlightened Leelaa spoke

एवमेषा याताऽ6तभताु प:य ममां>बके वतः

ृ ाणसंयागे कतKयं कमहाधना ु ।
Let her be gone like that! But look at my husband, O Devi! He is ready to give up his lives.
What should be done now?
भावाभावेषु भावानां कथं -नय-तरागताकथं भयो ू sWय-नय-तम-ृ तज*मादसRचता
ू ।
कथं 6वभावसंसZः कथं सता पदाथगा कथं अ[*याद<षूणवं प€
ृ Kयादौ ि6थरता कथं ।
हमादषु कथं शैयं का सता कालखादषु भावाभावVहोसग6थलसxम2शः
ू ू कथं ।
कथमय*तमoायं
ु तणग मनरादक
ृ ु ं व6तु नायाय-नठे sप ि6थते 6वोoायकारणे ।
How did the ‘laws’ (Niyati), arise for the presence or absence of objects?
How again did arise these ‘non-laws’ (Aniyati), symbolizing birth death etc.?
How do objects get their natural qualities? How does the existence in objects occur?
How does the fire remain as hot? How the earth does remain firm?
How does the coolness appear in snow? What is the reality of time and space?
How does the cognition of gross and subtle, acceptance and rejection, absence and presence occur?
How the reality does not exist for the grass, trees, and humans etc. who rise to their maximum heights and
who remain as the cause for their own growth though unwished for?

दे Kयुवाच
Devi spoke

महालयसNपतौ सवाथा6तमये स-त अन*ताकाशमाशा*तं सŠFGमैवाव-तटते ।

When the great dissolution occurs, when everything ceases to exist, the Supreme Brahman, the endless
space of complete tranquility alone remains!
(If nothing is there in truth, what is left back when everything is removed? Who makes the rules and how?)

तिoच@पतया
ू तेजःकणोsहम-त चेत-त 6वWने संवयथा ह वमाकाशगमनाद च ।
A lustrous point as the essence of the Chit, cognizes itself as the ‘I’ like the cognition in the dream as ‘you’,
‘floating in the sky’ etc.
 46

तेजःकणोsसौ 6थलवमामनाम-न
ू व*द-त असयमेव सयाभं FGमाHडं तददं 6मत
ृ म ्।
This ‘lustrous point’ attains grossness in itself by itself.
This is known as the Brahmaanda which though unreal shines as real.

त?ा*तFGम तवेित FGमायमहमयथ मनोराMयं स कSते ु 6वामैवं तददं जगत ् ।

In that Brahmaanda (grossness) Brahmaa the creator (a potential state of world), cognizes himself as ‘I am
Brahmaa’ (I am all the experiences). He creates a kingdom in the mind in his own self; that is this changing
phenomenon termed as Jagat.

ति6म*थमतः सगT या यथा य? संवदः कRचत6ता6तथा त? ि6थता अयाप -न:चलाः ।

Whatever, wherever, however was cognized at first by Brahmaa as the perceived world; that alone shines
even now as a stabilized phenomenon.
(Brahmaa is a totality mind which rises with its own rules and conditions; and evolves or devolves as per
the ignorance or knowledge level of the small minds which make a part of it.
Brahmaa as mentioned already in the previous sections, though a form of the creation, still maintains the
Knowledge of the Self as his support and stays without delusion; and is a witness state of the creation only;
like a Knower remains a witness state of the world events going around him.)
(Brahman state alone exists as the Brahmaa and Jeevas. It forms the basic power that enables the minds to
see what they want.)

ययथा 6फPरतं
ु Rचतं ततथा GयामRच\वेत ् 6वयमेवा-नयमत6तत6या*नेह कvचन ।
In whatever way the mind shines forth; in that manner only, the individual Consciousness occurs.
Nothing ever exists without bound by laws, by itself.

न च नाम नकि*चवं यMयते ु व:वtपणः यDवा सम6तसं6थानं हे म -तट-त वै कथम ् ।

The Reality which shines forth as the world is not a ‘nothing’.
How can the gold exist discarding all its forms?
(Gold can exist as some shape or other only. So also Brahman has to exist as the perceived only.
You cannot separate the shape from the gold; or the Jagat from Brahman-state.)

सगादौ 6वयमेवा*ति:चयथा कRचताम-न हमा[*यादतयायाप सा तथा6थे 6वसतया ।

In the beginning, in whatever manner the Chit shone forth by itself in itself as snowness and fireness, they
exist in that very manner as their individual essence.

त6मा6वसतास*यागः सतः कतJु न यMयते ु यदा Rचदा6ते तेनेयं -नय-तन वन:य-त ।

Therefore the reality cannot discard its own existence in all the objects.
The Niyati or laws cannot ever perish because Chit alone exists as all (and the laws binding them).

ययथा कRचतं य? KयोमtWयप पाRथवं सगादौ त6य चलतमय ु याव*न यMयते

ु ।
Whatever grossness shone forth in whichever manner wherever in the Chidaakaasha at the beginning of the
Creation, it is not possible to change it ever now.

या यथा RचकRचता -तपQRचतं वना न सा ततः चल-त वेदनाgयासतः 6वयम ् ।

In whatever manner, the Chit has shone forth without any contradiction; that cannot be changed, by the
belief systems (and false assumptions), of the ignorant minds.

जगदादावनप*नं
ु यoचेदमनुभूयते तसंवयोमकचनं 6वWन6?ीसरतं ु यथा ।
This world which is experienced was not produced in the beginning at all.
Whatever is experienced is the shine of the Chidaakaasha the Conscious-space, like the company of a
woman in the dream (existing at the moment of perception-awareness only.).
 47

असयमेव सयाभं -तभानमदं ि6थतं इ-त 6वभावसंपितPर-त भतानभतयः ू ु ू ।

‘Unreal alone appearing like the real exists like this’ this is the experience of the beings when they remain
in their true nature (as the Reality state).

सगादौ या यथा tढा संवकचनसंत-तः सायाWयचलता*येन ि6थता -नय-तSoयते ।

In whichever manner, whatever was the shine of the Consciousness that occurred at the beginning of the
Creation; that continues even now, without getting changed by any other thing; that alone is known as
Niyati, the law governing the Creation.

गह<तKयोमसं
ृ वितRचKयोम Kयोमतां गतं गह<तकालतासं
ृ विoच*नभः कालतां गतम ् ।
गह<तजलसं
ृ वितRचKयोम वाPरवि6थतं 6वWने यथा पSषः ु प:ययाम-न वाPरताम ् ।
By the Cognition of space, the Chit-space has become space; by the Cognition of time, Chit-space has
become time; by the Cognition of water, Chit-space exists as water. (For example) In the dream, the person
who is dreaming becomes himself the water he perceives as the water.

6वWनRचसंवदाभा-त भवयेषा यथाि6थता Rचoचमकारचातया ु दसदे तसमहते

ू ।
The dreaming awareness (as the mind) shines forth and becomes all the objects that rise up.
By the amazing act of the mind, the unreal is understood as real.

खवं जलवमवaवमि[नवायवमWयस
ु ु त ् वेय*तः 6वWनसंक पnयानेिवव Rच-तः 6वयम ् ।
These entire unreal phenomena like sky-ness, water-ness, earth-ness, fire-ness, wind-ness etc, are cognized
by the Chit within, by its own will, as in a dream, or imagination or contemplation.

LIFE-SPAN MEASURE
मरणान*तरं कमफलानभवनUमं
ु सवस*दे हशा*यथJ म-ते
ृ य6करं शण ृ ु ।
Listen now to the process of enjoying the fruits of actions after death; so as to be freed of all doubts and
which will prove beneficial to the mortals.

tढादसगT -नय-तयiकZ>?चतःुशता पवा ू द:वायषः ु पंुसां त6या मे -नय-तं शण ृ ु ।

In the beginning it has been ordained that the lifespan of beings in each Yuga starting from Kali Yuga
(Dvaapara, Tretaa) to Krta Yuga as one hundred, two hundred, three hundred and four hundred years
respectively. Listen to my explanation of Niyati in this topic.

दे शकालUया@KयशnयशZी
ु ु 6वकमणां नवे चाRधकवे च नणां ृ कारणमायषः ु ।
The excess or shortage of the place, time, action, ingredient, purity, impurity of one’s own actions, decide
the life-span of the human beings.

6वकमधमT hस-त hसयायन ु ण

ृ ामह वZृ े वZमपाया-त
ृ ु सममेव भवेसमे ।
The life-span of men decreases if one falls short of one’s own duties; if increased it increases, if normal, it
is normal.

बालमयदै
ृ ु बालो यवा ु यौवनमय ृ ुदैः वZ
ृ मयदै
ृ ु वm ृ ः कमभम-ृ तमo
ृ छ-त ।
A child dies by those actions which cause death in children; the youth dies by those actions which cause
death in the youth; the old die by those actions which cause death in the old.

यो यथाशा6?मारYधं 6वधममन-त ु ट-त भाजनभव-त ीमा*स यथाशा6?मायषः ु ।

He who lives his life guided by the scriptures and performs his duties well, attains his full life-span as
ordained in the scriptures.
 48

एवं कमानुसारे ण ज*तर*यां

ु दशामतः भव*य*तं गतवतो 2“[ममoछे दवेदनाः ।
In this manner, the (ignorant) creature according to his own actions attains the final state (of death) and
experiences unaccountable subtle pains at that time.
(Identity with the physical body and the belief in its reality creates the pains of getting cut off from it, when
the ignorant die. More the attachment, more the pain the dying man encounters, which is invisible to
others; but is experienced by only the man in the death bed.
(It is equal to getting bitten by the imagined snake which is seen in the rope.)

बZल<लोवाच
ु
Enlightened Leelaa spoke

मरणं मे समासेन कथये*दसमानने

ु कं सखं
ु मरणं कं वा दःखंु मवा
ृ च कं भवेत ् ।
O Goddess with the moon-like face!
Brief me about Death! Is death painful or pleasant? What happens after death?

दे Kयवाच
ु
Devi spoke

>?वधाः पSषाः
ु सि*त दे हा6या*ते ममष
ु ू वः मख;
ू sथ धारणाgयासी यिDतमा*पS
ु ु ष6तथा ।
अgय6य धारणा-नटो दे हं यDवा यथासखं ु या-त धारणाgयासी यिDतयDत6तथै
ु ु व च।
Those who die are of three types; the fool; the person who meditates (Dhaaranaabhyaasi) and a person who
knows the technique (Yuktiyuktaha). Here, the person who meditates, practicing meditation discards the
body and moves away easily; the wise one also has no problem.

{The three types of people mentioned here are -

Yuktiyuktaha- the person who has realized the self and who has understood the unreality of the physical
body does not have problem with death. Since he has no sense of physical body, death does not exist for
him at all. He knows the technique of remaining in the true nature of the self.
Dharaanaabhyaasi- the second one is a yogi who has controlled his Praana and can by sheer
concentration on the abstract principle move out breaking the Brahma-randhra.
Moorkhaha - the ordinary ignorant person of the world, who neither follows the (proper ancient knowledge
based) yogic methods nor the path of knowledge but lives his life drowned in desires and anxieties of the
world. At the time of death he undergoes severe painful experiences because of his uncontrolled mind.}

THE DEATH STATE OF THE IGNORANT

धारणा य6य नाgयासं ाWता नैव च यिDतमा ु *मूखः 6वम-तकाले
ृ sसौ दःखमे
ु यवशाशयः ।
The fool who has not practiced meditation or who has not understood any understanding through Vichaara
doubtless attains a painful state at the time of death with a mind that is not controlled.
वासनावेशवैव:यं भावयि*वषयाशयः द<नतां परमामे-त पPरलनमवाNबजम ू ु ्।
Helpless by the pull of the Vaasanaas, thinking only about the objects of senses, he attains a pitiable state
like the faded lotus.
अशा6?सं6कतम-तरसMजनपरायणः
ृ मतावनभवय*तदा
ृ ु हम[नावव oयतः ु ।
The fool who does not follow the instructions of the scriptures, who does not seek the company of the
noble, experiences at the time of death pains as if stumbling into a blazing fire.
यदा घघरकHठवं वैtWयं 2िटवणजं गoछयेषोऽववेकामा तदा भव-त द<नधीः ।
When he attains the gurgling of the throat, ugly contours, distortion in sight, this non-discriminating one
attains a pitiable state of mind.
परमा*nयमनालोको दवाWयदततारकः ु साdद[मHडलाभोगो घनमेचकतांबरः
ममKयथावoछPरतः
ु dमmिटमHडलः आकाशीभतवसधो
ू ु वसधाभतखा*तरः
ु ू
पPरवतककWचU
ृ ु उGयमान इवाणवे नीयमान इवाकाशे घन-न@ो*मखा
ु शयः
 49

अ*धकप
ू इवाप*नः शला*तPरव योिजतः 6वयं जडीभववण; व-नकत
ृ इवाशये
पततीव नभोमागातण
ृ ावत इवापतः रथे @त
ु इव आtढो हमवगलो*मखः
ु
Kयाकव
ु ि*नव संसारं बा*धवान6पशि*नव
ृ dमतQेपणेनेव वातय*? इवाि6थतः
dमतो वा dम इव कटो
ृ रसनयेव वा dमि*नव जलावतT श6?य*? इवापतः
ोGयमान6तण
ृ मव वहपज*यमाSते आSGय वाPरपरेू ण -नपति*नव चाणवे
अन*तगगने :वdे चUावतT पति*नव अिYधSवaवपयासदशामनभवि*6थतः
ु
पति*नवानवरतं ोपति*नव चाभतः सकाराकण ू नोdा*तपण ू सवि*@यणः
T ।
(He experiences) complete loss of vision; blindness; flashing stars even in daylight;
the entire sky filled with clouds; the dense dark sky; subtle pains; eyes rolling restlessly;
the Earth above and the sky below; the whole world upturned as it were;
all directions circling like a wheel around him; floating in the sky as it were;
getting pulled in the sky as it were; the need to fall into dense deep sleep;
feeling as if he is inside a dark deep well; caged as if inside a dense rock;
unable to even utter any sound properly; heart torn to pieces;
falling from the sky like a grass caught in a storm;
as if travelling in a high speed chariot; as if melting like snow;
the world around him distorted; unable to touch the relatives;
as if getting thrown from a missile throwing machine; as if caught in a wind-machine;
his eyeballs rotating like the fan; bewildered; rolling away as if pulled by a rope;
rotating like a machine turning in a whirlpool;
getting blown away like a grass in the stormy winds;
as if caught in the high waves of the flood and falling down into the ocean;
falling inside the deep chasm of a typhoon in the endless sky;
experiencing the complete distortion of Earth and oceans;
as if falling endlessly into a never ending hole; as if thrown up from all over;
noisy breathing; all senses in a confused state and in wounded condition.
Uमाo”यामलतां याि*त त6य सवाQसंवदः यथा6तं गoछ-त रवौ म*दालोकतया दशः ।
पवा
ू परं न जाना-त 6म-त6तानवमागता
ृ यथा पा:चायसंnयाते नटा 2िटद गटके ।
Gradually all his senses lose their functioning capacities; the world looks as if covered by darkness arising
after the sunset. He does not know the past or the present. His memory is lost as it happens in the evening
time when eyes fail in their vision. (All memories become vague.)
मनः क पनसाम€यJ यजय6य वमोहतः अववेकेन तेनासौ महामोहे -नमMज-त ।
यदै वामोहमादते नादते पवन6तदा नवादते यदा ाणा*मोहमायायलं तदा ।
The confused mind discards its power of conception. Bereft of discrimination he sinks into a great delusion
state. As the delusion increases, he stops breathing. When the breathing stops, he swoons.
अ*यो*यपुटतां यातैम;हसंवेदनdमैः ज*तःु पाषाणतामे-त ि6थतमयादसगतः ।
Filled with delusions and the confused visions which enhance each other more and more, the creature
becomes frozen like a rock. This is the Niyati ruling the world from the beginning (that ignorant suffer
because of their own attachments and stupidities.)

बZल<लोवाच
ु
Enlightened Leelaa spoke

Kयथां वमोहं मoछा

ू *तं dमं KयाRधमचेतनं कमथमयमाया-त दे हो GयटाBगवानप ।
Why does the body with ‘eightfold nature’get delusion, swoon, confusion, disease and unconsciousness?
शरः-पा~ण-पाद-गGय
ु -नाभ-•दया*यटाBगा-न
 50

दे Kयवाच
ु
Devi spoke

एवं संवहतं कम सगादौ 6प*दसंवदा ययि6म*समये दःखं

ु कालेनैतावते2शं
6या*मे इयेव संव:य ग मवत6वभावजं
ु वेित RचतवजNभोतं
ृ ना*यद?ाि6त कारणम ् ।
In the beginning of the Creation, by the cognizing vibration (Brahmaa) which arose first, the course of
action was determined like this. ‘What and at which time pains should arise in course of time in this
manner for me’. These rules have formed like a cluster of trees naturally and are experienced by the mind.
Nothing else is the reason for all this here.
यदा Kयथावशा*नाbय: 6वस*कोचवकासनैः गGणि*त ृ माSतो दे हे तदोञ ्झ-त -नजां ि6थRथम ् ।
वटा न व-नयाि*त गताः संवशि*त नो यदा वाता वनाडीवातदा 6प*दा6म-त
ृ भवेत ् ।
न वशयेव वातो न -नया-त पवनो यदा शर<रनाडीवैधुया*मत ृ इयoछते
ु तदा ।
At the time of death, the nerves by their contraction and expansion block the air. Then the body loses its
natural state. The winds inside do not go out and the winds outside do not go in. Because of the frozen
condition of the nerves just the vibration of the memory persists. When the wind does not go inside and
does not go outside, the nerves stop functioning and the person is known as dead.
आग*तKयो मया नाशः कालेनैतावते-त या पव ू संवदता संवया-त तoचोदता म-तम ृ ्।
‘I have to perish in course of time’ this understanding rising from the past creates the death scene.
(The ignorant are always sure about the forthcoming death and seek immortality.
For a knower who knows that death is non-existent, the word ‘immortality’ has no meaning at all.)
ई2शेन मयेहेथं भाKयमयाद सगजा संवबीजकला नाशं कदाचन गoछ-त ।
The seed form of the cognition that ‘I am so and so; I have to think like this;’ which arose at the beginning,
does not ever perish. (Ignorance is accompanied by all these false assumptions.)
संवदो वेदनं नाम 6वभावोsKय-तरे कवा*त6मा6वभावसंवतेना*ये मरणज*मनी ।
These experiences are the very nature of the perceiving phenomenon.
The perceiver is not different from the experience. (It is his mind-show based on ignorance.)
Death, birth etc are natural properties of the perception. They do not exist as separate realities.
(Perceived is non-existent except as the built in imagination of the mind. The belief in the reality of the
perceived is the cause of all sufferings. This false knowledge forms the seed for all other false assumptions
like birth, death, after life, rebirth etc.)
LIFE OF A JEEVA FILLED WITH VAASANAAS
DवRचदाव-ृ तमसौNयं DवRच*नयां जलं यथा DवRचसौNयNDवRचMजीवधमदं
T चेतनं तथा ।
यथा लतायाः पवा~ण द<घाया मnयमnयतः तथा चेतनसताया ज*मा-न मरणा-न च ।
Like the river sometimes is filled with whirling waters, sometimes very calm, the Jeeva-consciousness is
quiet sometimes, and perturbed sometimes. The births and deaths of the Jeeva-consciousness are like the
knots found at intervals in the stem of the long creeper.
(As a Vaasanaa-entity, a Jeeva has no name or form; but has only imagination as his essence, and moves
from one form to another through various identities; little knowing his unreal nature.
Dream after dream opens up as succession of life-stories, where some imagined ego lives as Jeeva-entity in
each story; as just a puppet of Vaasanaas only.
Vasishta is not Padma, Padma is not Vidooratha. Arundhati is not Leelaa; Leelaa is not the other Leelaa.
Vaasanaas alone moved forward and created the next life and a new Jeeva.
Leelaa’s story is not a story of re-birth; but about the never ending processes of Vaasanaas.)
न जायते न wयते चेतनं पSषे ु DवRच6वWनसंdमव\ा*तमेतप:य-त केवलम ् ।
पSष:चे
ु तनमा?ं स कदा Dवेव न:य-त चेतनKय-तPरDतवे वदा*यिकं पमा*भवे ु त्।
The conscious being called Jeeva is never is born; never dies. Births and deaths are just delusions seen as in
the dream. The embodied Purusha is of the nature of pure awareness (which is aware of three states of
waking dream and sleep.) When and where can it perish? What else is the embodied person but the pure
awareness? (Pure awareness goes through three states of existence, each separate from the other; death is
just another sleep state.)
 51

कोsययाव*मतं ृ Fह

ू चेतनं क6य कं कथं wय*ते दे हलQा~ण चेतनं ि6थतमQयम ् ।
Tell me; till now whose awareness state has died and how?
Lakhs of bodies die; but the awareness state is imperishable.
(You only wake up in another state of the mind as you go through dream waking and sleep. You do not die
after each state. So also, death experienced as another waking state of another Vaasanaa-world.)
अमPरय*न वै Rचतमेकि6म*नेव त*मते ृ अभवयसवभावम-तरे ृ कमतावह
ृ ।
If the undying mind (of Brahmaa) perishes with one person, then all things will cease to exist even if one
person dies. (If one person dies, then his perceived world will vanish for him of course; but others who saw
his death in their worlds, will continue as the other perceived fields of Brahmaa.
We perceive the other people in the world sleep and wake up. That we take it as a natural part of life and
are not bothered. We perceived the other people sleep and not wake up at all. We define it as death.)
वासनामा?वैRचuयं यMजीवोsनभवे ु 6वयं त6यैव जीवमरणे नामनी पPरकि पते ।
एवं न कि:चि*wयते जायते न क:चन वासनावतगतष T ु जीवो लुठ-त केवलम ् ।
The ‘changing structure’ of the Vaasanaas that the Jeeva himself experiences, that alone is given the name
of ‘birth and death’. Therefore, no one gets born or dies; the Jeeva (who is a nobody) just withers in the
hollow pits of the Vaasanaas.
KNOWLEDGE IS THE ONLY CURE FOR THE DELUSION OF DEATH
अय*तासंभवादे व 2:य6यासौ च वासना ना6येवे-त वचारे ण 2ढ}ातैव न:य-त ।
अनदतमदतं
ु ु जगब*धं भवभयतोsgयसनैवलोDय सNयक्
अलमदतवासनो
ु ह जीवो भव-त वमDत ु इतीह सयव6तु ।
By complete non occurrence of the Seen, and the understanding of the fact that the Vaasanaa does not rise
at all, the Vaasanaa perishes.
The narrative of the world unfolds every day. If the Jeeva observes (understands) well and by constant
practice does not allow the Vaasanaa to rise at all, then he becomes liberated. This is indeed true.

बZल<लोवाच
ु
Enlightened Leelaa spoke

यथैव ज*तwु यते जायते च यथा पनः ु त*मे कथय दे वेश पनब;धववmये
ु ृ ।
Tell me for my own enlightenment, how the Jeeva repeatedly dies and gets born?

दे Kयवाच
ु
Devi spoke

नाडीवाहे वधरेु यदा वातवसंि6थतं ज*तःु ाWनो-त ह तदा शाNयतीवा6य चेतना ।

शZं
ु ह चेतनं -नयं नोदे -त न च शाNय-त 6थावरे जBगमे KयोिNन शैलेs[नौ पवने ि6थतम ् ।
When the creature attains a state where the nerves stop functioning; when the air ceases its movement
inside; the consciousness fades out as it were. Actually the consciousness is pure and never rises or fades.
It exists in moving and non moving things, in the sky, in the hill, in the fire, in the wind; (by making these
things as a part of knowledge.) (Every object exists as the object of knowledge only.)
केवलं वातसंरोधायदा 6प*दः शाNय-त मत ृ इयoछते
ु दे ह6तदासौ जडनामकः ।
ति6म*दे हे शवीभते ू वाते चा-नलतां गते चेतनं वासनामDतं ु 6वामतवेऽव-तट-त ।
When the vibration in the body stops due to the cessation of the air movement, the body is known as dead;
and it is inert. When the body becomes a corpse and the breath joins the winds, the cognizing
consciousness is freed of the Vaasanaa and exists in the principle of the Self.
(Even in between the cognitions of two objects like the tree and the moon, the mind rests in its source
essence of silence only.)
 52

जीव इयoछते
ु त6य नामाणोवासनावतः त?ैवा6ते स च शवागारे गगनके तथा ।
ततोsसौ ेतशYदे न ोoयते KयवहाPरभः चेतनं वासनाममामोदा-नलवि6थतम ् ।
It is of the essence the (unfulfilled) Vaasanaa and is called the Jeeva (the entity ready to experience them.)
It exists in that space around the corpse (so you can imagine).
Then it is known by the name of Preta (one who has gone off from here), by the learned. It is the
consciousness mixed with Vaasanaas like the wind filled with some fragrance good or bad (and is impure).
इदं 2:यं पPरयMय यदा6ते दशना*तरे स 6वWन इव संक प इव नानाकृ-त6तदा ।
When the Jeeva rejects ‘this perceived’ and remains outside ‘this vision’, he assumes various forms as if
dreaming, as if imagining. (He sees himself as a resident of another world, as if born and grown there for
many years. The world need not be always the human type also.)
ति6म*नेव दे शऽे *तः पव ू व6म-तमा
ृ *भवेतदै व म-तमoछा
ृ ू *ते प:यय*यशर<रकम ् ।
He becomes endowed with memory (of all events of that new life) as before and perceives another body at
that very place in that very instant after the death swoon.
आम*यि6त घटापटम*य6य ु Kयोम केवलं आकाशभतले ू साकं साकाशशशचामरम ् ।
In his own mind exist the sky and the Earth, ‘along with the sky with its chowrie of moon’ like a swelled up
cloud; for others it is just empty space only.
(The dead one’s mind has started dreaming another world as another life story, and has completely
forgotten this world. The Jeeva now lives in a full-fledged world with its own sky, earth, moon, stars and
what not. For the others who are mourning his death here, the body lies dead with empty space around it.)
PRETAS (THOSE WHO HAVE DEPARTED FROM HERE)
ृ ु सामा*यपापनो मnयपापनः 6थलपापनः
भवि*त षिbवधाः ेता6तेषां भेदममं शण ू ।
सामा*यधमा मnयमधमा चोतमधमवान ् एतेषां क6यRच\े दो वौ ?योsWयथ क6यRचत ् ।
There are six types of Pretas! Listen to me now!
They are ordinary sinners; medium sinners; gross sinners; ordinary good ones; medium good ones; and the
best of good ones. Some division could be characterized by two or some by three sub-divisions. (A man is
never completely good or completely bad; he is a mixture of both; so there are many subdivisions.)
कि:च*महापातकवा*वसरं 6म-त ृ मoछ
ू नं वमूढोsनभवय
ु *तः पाषाणqदयोपमः ।
ततः कालेन संबुZो वासनाजठरोदतं अनभय
ु ू Rचरं कालं नारकं दःखमQयं
ु
भDवा
ु यो-नशता*युoचैदःु खाmुःखा*तरं गतः कदाRचoछममाया-त संसार6वWनसंdमे ।
अथवा म-तमोहा*ते
ृ जडदःखशताकलां
ु ु QणाŠवQ
ृ ादतामेव त6थामनभवि*त
ु ते
6ववासनानtपा~ण
ु दःखा-न
ु नरके पनःु अनभयाथु ू योनीषु जाय*ते भतले
ू Rचरात ् ।
Amongst these, the most sinful one, who is the most ignorant of all, experiences the swoon of death for a
year or so (for a long time) like a mind made of stone. Then he wakes up in the course of time by the force
of the Vaasanaa, experiences ceaseless pains of hells for a long time, goes through hundreds of wombs,
moves through more and more increasingly painful states, and very rarely gets a respite in this grand dream
of the worldly existence. (The Vaasanaa waters are very dirty and go through painful paths only.)
Or, at the end of the death swoon, these sinners of the worst type experience innumerable pains as inert
bodies situated inside trees etc. that very next second; then they experience pains in the hell again
according to their Vaasanaas and go through innumerable wombs for a long time on this Earth.
अथ मnयमपापो यो म-तमोहादन*तरं
ृ सशलाजठरं जाbयं किvचकालं प:य-त
ततः बZः ु कालेन केनRचवा तदै व वा -तयगादUमैभुD  वा योनीः संसारमेय-त ।
The medium sinner, after the swoon of death perceives inertness inside the belly of the rock for some time.
Then waking up after a long time, or sooner, goes through the experiences of lower creatures and slowly
evolves.
मतृ एवानभव-त
ु कि:चसामा*यपातकˆ 6ववासनानसारे ु ण दे हं संप*नमQतं
स 6वWन इव सं*क प इव चेत-त ता2शं ति6म*नेव Qणे त6य 6म-त ृ Pरथमदे
ु -त च ।
The ordinary sinner experiences continuously many bodies according to his Vaasanaas even as he lies dead.
He perceives the world as conceived by him like in a dream. At that very moment his memories produce
for him future worlds.
 53

ये ततममहाप
ू ुHया म-तमोहादन*तरं
ृ 6वगवयाधरपरंु 6मृ या 6वनभवि*त
ु ते ।
ततोऽ*यकमस2शं भDवा ु s*य? फलं -नजं जाय*ते मानषे ु लोके सीके सMजना6पदे ।
The best of good ones, right after the swoon of death, experience heaven or the worlds of Vidyaadharas
through their merits. They experience their own left over results of actions good or bad in some other forms
and later get born in the mortal world in a prosperous and good family.
ये च मnयमधमाणो म-तमोहादन*तरं
ृ ते Kयोमवायवलताः
ु या*योषRधप लवं
त? चाSफलं भDवा ु व:य qदयं नणां ृ रे तसामRध-तटि*त गभT जा-तUमोRचते ।
The medium good ones, right after the swoon of death, get enveloped by the winds of the sky and enter the
plant life. They experience the fruit of their actions there; enter the heart of the mortals and reside in their
sperms; and enter the womb as per the merit or demerit of their actions.
6ववासनानसारेु ण ेता एतां Kयवि6थ-तं मoछा ू *तेsनभव*य*तः
ु UमेणैवाUमेण च ।
Such are the experiences of Pretas after the swoon of death.
It can be any experience in the mind based on their own conceptions.
AFTER-DEATH EXPERIENCES
आदौ मता
ृ वयम-त बnय*ते
ु तदनUमा
ु त ् ब*धप
ु Hडाददानेन ोप*ना इ-त वेदनः
ततो यमभटा एते कालपाशाि*वता इ-त नीयमानः याNयेभः Uमायमपरं ु िव-त ।
They first understand that they are dead. They feel that they are propitiated by rice balls in the funeral rites
as it were; pulled away by Lord Yama’s servants as it were; they enter Yama’s world as it were.
(Each Jeeva born in any country will have his own conceptions of funerals and after death theories. He will
experience them as per his assumptions.)
उयाना-न वमाना-न शोभना-न पनःपनः ु ु 6वकमभSपाता-न दKयानीयेव पुHयवान ् ।
The ‘meritorious one’ conceives of heaven and its beautiful gardens and divine experiences as it were again
and again according to the results of his own actions.
हमानीकHठक:वdश6?प?वना-न च 6वकम दु कृतोथा-न संाWतानी-त पापवान ् ।
The sinner conceives of snow-drifts, stings, chasms, weapon wounds, dry leaves, forests as it were as a
result of his own wicked actions (as ordained by the Creator).
इयं मे सौNयसंपाता सर~णः शीतशावला ि6न[धoछाया 6वापीका परःसं ु 6थे-त मnयमः ।
अयं ाWतो यमपरमहमे
ु ष स भतपःू अयं कमवचारोऽ? कत ृ इयनभ-तमा
ु ू न् ।
The medium good one conceives that ‘this is a pleasant path with cool green grasslands on the sides;
pleasant shades are there; water-well with delicious waters is there’; as if. ‘I have reached the city of
Yama, the Death-God. He, the Lord of all mortals is in front of me. My actions are getting the due rewards
or punishments.’ He experiences all this as it were.
इ-त येकमgये-त पथ ृ ःु संसारखHडकः यथासंि6थत-नःशेषपदाथाचारभासरः ु ।
आकाश इव -नःश*ये ू श*यामै
ू व वबोधवान ् दे शकालUयादै Œयभासरो ु sप न कvचन ।
Everyone separately experiences a world of their own conception according to the results of their actions.
A dead person experiences all the worlds, hell or heaven or any other world in the void as a void only.
Though all worlds appear as solid and real with space time boundaries, nothing exists actually.
इतोsयमादटः 6वकमफलभोजने गoछाNयाशु शभं ु 6वगमतो नरकमेव च
यः 6वग;ऽयं मया भDतो
ु भDतो
ु ऽयं नरकोऽथ वा इमा6ता योनयो भDता
ु जायेऽहं संसतौ
ृ पनः
ु
अयं शालरहं जातः Uमाफलमहं ि6थतः इयदक
ु  बोधेन बnयमानो
ु भवय-त ।
संसWतकर
ु ण6वेवं बीजतां यायसौ नरे तबीजं यो-नगलतं गभ; भव-त मातPर ।
स गभ; जायते लोके पव
ू कमानसारतः
ु भKयो भवयभKयो वा बालको ललताक-तः
ृ ।
ततोऽनभवती*वाभं
ु यौवनं मदनो*मखं
ु ततो जरां पsमखे
ु हमाश-नमव oयतां
ु
ततोऽप KयाRधमरणं पनम
ु रणमoछ
ू नां पनः
ु 6वWनवदायातं पHडैदT हपPरVहं
याNयं या-त पनल;क
ु ं पनरे
ु व dमUमं भयो
ू भयो
ू ऽनभव-त
ु नानायो*य*तरोदये ।
इयाजवं जवीभावमामोQम-तभासरंु भयो
ू भयो
ू ऽनभव-त
ु KयोNयेव Kयोमtपवान ् ।
 54

‘Here I am bound to enjoy the fruits of my actions; I may go to hell or the auspicious heaven accordingly;
this heaven is experienced by me; or this hell is experienced by me; I may go through many wombs; I will
get reborn again in this world; I am inside the crop now; I have become a fruit of the crop;’ so he conceives
the successive states. He again slips into deep sleep and becomes a seed in the human; that seed enters the
uterus and resides in the mother’s womb; that creature in the womb gets born in a good or bad family
according to the results of one’s own actions of the past; becomes a child of a delicate lovely form;
then a youth-state pleasant like the moon, hankering after love; then hit by old age like the lotus by the
snowfall; then diseases; then death; then again the swoon of death; then in a dream like state accepting the
rice balls offered in the funeral rites; again other worlds; again wandering in various manners; again and
again he experiences births in many wombs; he repeats the process again and again without slowing down
till he attains liberation. He experiences the same things again and again as the ‘void, in the ‘void’!

बZल<लोवाच
ु
Enlightened Leelaa spoke

आदसगT यथा दे वी dम एष वतते तथा कथय मे भयः ू सादाबोधवZये ृ ।

How did this delusion start off in the beginning? Explain all this and bless me with enlightenment.

दे Kयवाच
ु
Devi spoke

परमाथघनं शैलाः परमाथघनं @माः ु परमाथघनं प€ ृ वी परमाथघनं नभः ।

The hills are dense with Supreme Reality. The trees are dense with Supreme Reality.
The Earth is dense with Supreme Reality. The sky is dense with Supreme Reality.
(Whatever exists is Reality alone; the minds alone see it as the various scenes of the perceived.)
सवामकवास यतो यथोदे -त Rचद<:वरः परमाकाशशZामा ु त? त? भवेतथा ।
That is the Self of all; the Supreme space of taintless nature.
From whichever mind, in whatever way, it rises, there and all, the Lord of consciousness, remains as that.
(Reality is some potential state only, which appears as any object or form as per the conception of the mind
of any Brahmaa (the totality of all minds in a creation).
सगादौ 6वWनपSष*याये
ु नादजाप-तः यथा 6फटं ु कRचत6तथायाप ि6थता ि6थ-तः ।
In the beginning, whatever the Supreme Chit conceived in the form of Brahmaa, the dreaming person that
alone exists even now.
थमोसौ -त6प*दः पदाथानां ह >बNबकं -त>बिNबतमेत6मातदयाप संि6थतम।्
He is the first vibration. The images of the objects were reflected in his mind.
They exist even now in the same manner.
{Anila -अन ् इ-त जीव-त अनेन – some energy level which makes the inert matter move or react to the surrounding phenomena. It
need not be taken to mean ordinary air filled with gaseous substance. }
य*नाम सषरंु 6थानं दे हानां तगतोs-नलः करोयBगपPर6प*दं जीवतीयoयते ु ततः।
The hollow portion of the body is filled with wind. It produces the movement in the body; then one is
supposed to ‘live’.
सगादावेवमेवैषा जBगमेषु ि6थता ि6थ-तः चेतना अप -नः6प*दा6तेनैते पादपादयः ।
This is the state of the moving beings from the beginning of the Creation.
The trees etc are also alive yet without movement.
RचदाकाशोऽयमेवाNशं कSते ु चेतनोदतं स एव संव\व-त शेषं भव-त नैव तत ् ।
The Chidaakaasha alone forms the essence of objects that rise as live objects.
That alone becomes the cognizer also. Rest of the objects do not become like that.
 55

नरोपाRधपरंु ाWतं चेतय]Qपुटं नयतत6या ना]QRचMजीवं नो जीवयेव सगतः ।

It (Chit) first becomes a collection of Vaasanaas branded as a human; reaches the perceiving mechanism
termed the eye (senses). The eye is not the Jeeva, even with the Chit cognizing through it; because all the
objects in the creation are not said to be alive (though Chit alone manifests as those objects).
(Some are inert also). {अ:नतेु वषयान ् इ-त अ]Qः –grasps objects (as sense knowledge).}
तथा खं खं तथा भमभ
ू ू मवेनाWववMजलं ययथा चेत-त 6वैरं तवेयेव तथा वपःु
इ-त सवशर<रे ण जBगमवेन जBगमं 6थावरं 6थावरवेन सवामा भावयन ् ि6थतः ।
Through the intellect and the senses, it perceives the void as the sky, the supporting phenomenon as Earth,
the reaching out phenomenon as water etc.
Whatever it cognizes, it becomes that object. It takes on all the forms.
By moving it is the moving being; by staying, it is the non-moving. It is all that ever exists.
त6मायMजBगमं नाम त6वबोधनtपवत ् तेन बZं ु तत6तवतदे वायाप संि6थतम ् ।
Therefore, that which is moving is an expression of its own understanding.
What it recognized as objects with particular character, stay that way even now.
यŠवQ ृ ाभधमाबZंु 6थावरवेन वै पनः ु जडमयाप संसZं शलातSतणा ृ द च ।
It (Chit as cosmic mind)) understood the non-moving things by the name of trees etc.
The inert are known by the name of rock, tree, grass etc.
न तु जाbयं पथक ृ ् किvचदि6त नाप च चेतनं ना? भेदोऽि6त सगादौ सतासामा*यकेन च ।
There are no two types of phenomena - one conscious and the other inert.
There is no difference in their ‘origin state’.
The substratum of all conscious and non-conscious phenomena is the Principle of Existence.
{चेतनं-Rचिवशटं जडं – Conscious- is the inert empowered by Chit.}
वQाृ णामपलानां
ु या नामा*तः6थाः 6वसंवदः बnयादवहता*ये
ु व ता-न तेषाम-त ि6थ-तः ।
The intellect in the beginning recognized the objects as trees or rocks. That trend alone continues even now.
वदो*तः6थावरादे या6त6या बnया6तथा
ु ि6थतेः अ6याभधाना6थानाथाः संकेतैरपरै ः ि6थताः ।
The cognizing minds understood the moving and non-moving as different and named them in various ways
as such; as agreed upon by everyone.
कमकˆ
ृ टपतBगानां या नामा*तः6वसंवदः ता*येव तेषां बnयाद<*यभधाथा
ु -न का-नRचत ् ।
More names came up when the cognizing minds named the insects and worms and butterflies as per their
understanding.

(Shapes were perceived as dividing lines in the void; some shapes moved; some shapes were non-moving;
some moved with the power of air; some were endowed with thinking capacity and named the other things
with various sound variations. As their thinking capability evolved, the minds thought about the beginning
of the creation; thought about a controller for them all.
Everything is inert as the combination of elements; everything is conscious because they react to the other
objects in the right manner; including a rock which falls down or a plant that revives with water; or a
human who reacts to the people.
In this way, as the conceptions grew, world also grew.
Reality has no divisions; it is the same; and exists as all, in whatever way it is conceived.)
यथोतरािYधजनता द]QणािYधजनं ि6थतं न किvचदप जाना-त -नजसंवेदना2ते ।
The people residing in the region of the northern ocean do not know in the least the cognitions of those
people residing in the region of the southern ocean. (Each group of minds lives in its own conceived world
and their own sound variations as words to refer to them.)
6वसं}ानभवेु ल<ना6तथा 6थावरजBगमाः पर6परं यदा सवT 6वस*केतपरायणाः ।
All moving and non moving things are absorbed in their own separate cognized worlds.
They communicate with each other by agreeing upon terms which they have invented.
यथा शला*तःसं6थानां बहटानां च वेदनं असMजडं च भेकानां मथोs*त6त6थषां ु तथा ।
The cognition of those outside is unreal for the frog staying inside the rock.
The cognition of the frog inside the rock is not real for those outside.
 56

सवJ सवगतं Rचतं RचKयोNना यचे-ततं सगादौ चोपनं वायःु स इहायाप संि6थतः ।
The ‘cognizing faculty’ is everywhere empowered by the Chidaakaasha.
In the beginning the wind was the vibratory principle. Even now it remains the same.
चे-ततं यतु सौषयJ त*नभ6त? माSतः 6प*दामेयादसगहाः T पदाथTिवव चोपनम ् ।
The emptiness cognized became the sky. Inside that sky, the vibrating principle is cognized as the wind.
The vibratory principle of the wind creates the movement in the world. The objects move because of that.
Rचतं तु परमाथन T 6थावरे जBगमे ि6थतं चोपना*य-नलैरेव भवि*त न भवि*त च ।
The ‘cognizing faculty’ being the ‘principle of the Supreme reality’ in essence, exists in all the objects-
‘moving and non-moving’. The movement of air alone makes the difference between living and inert
objects.
एवं dाि*तमये व:वे पदाथाः संवदं शवः सगादषु यथैवास*6तथैवायाप संि6थताः ।
In this manner, the objects seen in this delusory world are the Consciousness Principle in essence.
Whatever way it randomly occurred in the beginning of the Creation, that alone is perceived as such even
today.
यथा व:वपदाथानां 6वभाव6य वजिृ Nभतं असयमेव सयाभं तदे तकRथतं तव ।
I have explained to you in detail how the objects of the world with their unique natures though unreal
appear yet as real.
STORY CONTINUES
दे Kयवाचु अयम6तं गतः ायः प:य राजा वदरथः ू मालाशव6य पs6य पय6ते ु या-त qगतम ् ।
Devi spoke: Look! King Vidooratha has left this body. His Jeeva will presently enter the heart of king
Padma’s body covered by garlands.
बZल<लोवाच
ु केन मागणT दे वेश यायेष शवमHडपं एनमेवाशु प:य*यावावां गoछाव उतमे ।
Enlightened Leelaa spoke: Which path will this Jeeva follow to enter the room of the dead body O
Goddess? Let us both follow him quickly and see how he goes O Excellent one.
दे Kयवाच
ु मनयवासना*त6थं
ु मागमाRय गoछ-त एषोऽहमपरं लोकं दरंू यामी-त Rच*मयः ।
मागTणैवमनेनैव याव6तेयेन संमतं पर6परे oछाविoछितन ह सौहाद ब*धनी ।
Devi spoke: He will go through the path as pictured inside the Vaasanaas of his human state thinking that ‘I
will travel to a different world’. We will go through the same path as desired by you.
Between friends, wants do not make any difference.

वसटोवाच
Vasishta spoke

इ-त वहतकथागतDलमायां परम2ष सते

ृ वबोधभानौ
नप-तवरसतामन6यदारे
ृ ु ु वगलतRचतजडो वदरथो ू ऽभत ू ्।
The sun of enlightenment rose in the pure mind of the king’s cherished daughter Leelaa (enlightened
Leelaa), and the talks about the Supreme reality removed her fatigue. Vidooratha meanwhile became inert
with the mind getting absorbed within. (The king fainted ready to die.)
एति6म*न*तरे राजा पPरवता]Qतारकः
ृ बभवै
ू कतनाणशे
ु षः शकसताधरः
ु
जीणपणसवणाभः QीणपाHडमखoछवः
ु ु भB
ृ गnव-नतसoछाय:वासकजावक
ू ू ~णतः
महामरणमूमूछा*धकपे
ू -नप-तताशयः अ*त-नल<न-नःशेषने?ाद<ि*@यवितमा
ृ न्
Rच?*य6त इवाकारमा?2:यो वचेतनः -नः6प*दसवावयवः समकˆण ु इवोपले ।
Meanwhile all the limbs of the king became paralyzed and he was left with just a subtle life force; his
eyeballs were rolling; his lips became dry and bloodless white; his body was colorless, like the dried up
leaf; the luster of the face had paled out; his breath flowed very slow making a noise like the humming of
the bee; his mind sinking as if falling down the deep well of death swoon; his eyes and other senses
withdrawn inside fully; lying senseless and looking like a picture only, as if drawn on the canvas; all his
limbs lying motionless as if carved on the stone.
 57

बहना?
ु कमDते ु न तनदेु शेन तं जहौ ाणः पप-तषंु वQं ृ 6वं पQीवा*तPरQगः ।
What more to say; the vital force left him discarding the body-region like the bird flying out from its tree
that is about to fall.
ते तं द2शतबा ु ले दKय2ट< नभोगतं जीवं ाणमयी संवग*धलेशमवा-नले ।
The two young maidens saw through their ‘divine vision’, that Jeeva, that ‘cognizing faculty’ endowed
with the ‘vital force’, like the fragrance carried by the wind.
सा जीवसंवगगने वातेन मलता सती खे दरंू ग*तमारे ु भे वासनानवधा-यनी
ु ।
The Jeeva principle (of the king) got mixed with the wind in the sky, and immediately started moving far,
following its Vaasanaa.
तामेवानससाराथ
ु 6?ीवयं जीवसंवदं dामर<यगलंु वातल[नां ग*धकलामव ।
The two ladies followed the Jeeva principle, like a pair of bees following the line of fragrance.
ततो महतु ू मा?ेण शा*ते मरणमoछ ू ने अNबरे बबधे ु ु संवग*धलेखेन वायनाु ।
Even as the death-swoon subsided within seconds, the Jeeva woke up in the sky like the wave of the
fragrance by the wind.
अप:यपS ु षा*याNया*नीयमानं च तैवप  ुः ब*धपु Hडधानेन शर<रं जातमामनः ।
He saw his body getting carried by Yama’s men. He also observed his body getting formed by the sacred
rice balls offered at the funeral.
मागT कमफलो लासम-तदरतरे ू ि6थतं वैव6वतपरंु ाप ज*तभः ु पPरवेिटतम ् ।
He then found himself going towards the city of Yama that was situated quite far; the path exhibiting the
fruits of actions; the city filled with many sorts of creatures.
ाWतं वैव6वतपरमाददे
ु श ततो यमः अ6य कमाHयशुdा~ण नैव सि*त कदाचन ।
-नयमेवावदातानां कताऽयं शभकम
ु णां भगवयाः सर6वया वरे णायं ववRधतः ।
ाDतनोऽ6य शवीभतो ू दे होऽि6त कसमा*बरे
ु ु वशवेष तं गवा यMयताम-त चेतसा ।
When he reached the presence of Yama, Yama proclaimed, ‘This person does not have any impure acts as
his. He has been always performing auspicious acts and has been good towards people with impure minds.
He has been blessed by Sarasvati’s boon.
His body of previous life is preserved inside flowers. Let him enter it. Leave him.’
तत6यDतो नभोमागT य*?ोपल इव oयतः ु ।
When he was released by them, he was thrown into the sky like a stone from a machine.
अथ जीवकला ल<ला }िWत:चे-त ?यं ततः पWलवे ु ु जीवलेखा तु tपHयौ ते न प:य-त ।
Then all three, that subtle bit of the Jeeva, Leelaa and Jnapti, floated up; the ‘Jeeva-streak’ did not see those
ladies endowed with space-forms.
तामेवानसर*यौ
ु ते सम लBŒय
ु नभ6थलं लोका*तराHयतीयाशु व-नगय जगगहा ृ त्
िवतीयं जगदासाय भम
ू Hडलमपे
ु य च ते वे सNक पtपHयौ संगते जीवलेखया पsराजपरंु ाWय
ल<ला*तःपरम ु Hडपं Qणािववशतःु 6वैरं वातलेखा यथाNबजं ु सयू भासो यथाNभोजं सरुभः पवनं यथा ।
Following him, they both jumped across the sky, and crossing different worlds, quickly coming out of that
world arena, reached the second world and descended down to the Earth. They both endowed with forms
conceived by their will, along with the Jeeva-Lekha, the streak of the Jeeva, reached the city of king
Padma and willingly entered Leelaa’s dome of the harem within seconds, like the streak of the wind
entering the lotus, like the sunlight entering the lotus, like the fragrance entering the wind.

रामोवाच
Rama spoke

FGमन ् ाWतः कथमसौ शव6य -नकटं गहंृ कथं तेन पPर}ातो माग; मतशर<Pरणा ृ ।
Master! How did he reach the house where the dead body was kept? Being dead in another world, how
could he find his way to Padma’s house?
 58

वसटोवाच
Vasishta spoke

त6य 6ववासना*तः6थशव6य कल राघव तसवJ qगतं क6मा*नासौ ाWनो-त तगह ृ म ्।

Raaghava! The dead body of Padma was present in his own Vaasanaa (in his field of experience).
All the things were happening within his own mind! How can he not reach his own house (of his own
dream)?
dाि*तमा?मस*’येयं जगMजीवकणोदरे वटधानातSमव ि6थतं को वा न प:य-त ।
Who will not see the obvious fact that innumerable worlds of delusory nature exist inside the tiny point of
Jeeva of this world like a fig tree inside a seed!
यथा जीववपबaजम ु Bकुरं qद प:य-त 6वभावभतं ू Rचदणु6?ैलोDय-नचयं तथा ।
Just like the Jeeva-form sees the seed (of Vaasanaa-fields) sprouting in his own mind as a natural
occurrence, the Chit-atom also sees the hosts of three-worlds within itself (as its natural state).
नरो यथैकदे श6थो दरदे ू शा*तरि6थतं संप:य-त -नधानं 6वं मनसानरतं सदा
तथा 6ववासना*त6थमभीटं पPरप:य-त जीवो जा-तशताbयोsप dमे पPरगतोऽप सन ् ।
Like a person sees in his own mind, the distant abode of his wherever he is, so also the Jeeva though
deluded, even after passing through hundred wombs, finds its own desired object situated in its own
Vaasanaa.
रामोवाच
Rama spoke

भगवि*पHडदानादवासनारहताक-तः ृ कˆ2Dसंपयते जीवः पHडो य6मै न द<यते ।

Brahman! If a person has no Vaasanaa of rice balls offered in the funeral rites, how does he get a body?

{Rama raises doubts about the funeral rites performed at the death of a person by his relatives. It is
commonly believed that the rice-balls offered by the relative makes the dead person get a body in the next
birth. Anyhow since all actions occur due to Vaasanaa manifestation only, suppose there is no Vaasanaa in
a dead person for getting the rice balls, what happens, will he not get a body, Rama asks.}

वसटोवाच
Vasishta spoke

पHडोऽथ द<यते मावा पHडो दतो मये-त Rचत ् वासना qद संtढा तिपHडफलभाBगुरः ।
Whether a person performs funeral rites to the dead one or not, whether the dead one thinks that rites are
done for him or not, that is just a deep-rooted Vaasanaa of the heart that the offering of such rice balls
fructifies into giving the dead person a new body.
यिoचतं त*मयो ज*तभ ु वतीयनभतयःसदे
ु ू हेषु वदे हेषु न भवय*यथा DवRचत ् ।
What the mind thinks, the person becomes only that, is a matter of experience.
This fact does not change whether you are alive (with a body) or dead (without a body).
स पHडो6मी-त संवया -निपHडोऽप सपHडवाि*निपHडो6मी-त संवया सपHडोऽप नपHडवान ् ।
If the dead believes that he got his offering, then, even if it was not offered, he gets the offering in his own
conceived world. If the dead believes that he will not get the offering, then, even if it was offered, he will
not get it in his conceived world. {Two belief systems act here– one who is a relative or friend performing
the rites and one who is dead; both have their own beliefs about the funeral rites.}
यथाभावनमेतष े ां पदाथानां ह सयता भावना च पदाथgयः T कारणेgय उदे -त ह ।
The reality of the things is determined by one’s own beliefs (Bhaavanaa).
The beliefs about objects arise by reason of one’s own ideas about them.
{BHAAVANA - conception, imagination, hypothesis, fancy, thought, idea, supposition, faith etc.}
 59

यथा वासनया ज*तोवषमWयमतायते ृ असयः सयतामे-त पदाथ; भावनातथा ।

Because of the Vaasanaa, poison can turn into nectar for a person.
The unreal object attains reality because of one’s belief only.
कारणेन वनोदे -त न कदाचन क6यRचभावना काRचदप नो इ-त -न:चयवा*भव ।
Never does anything arise for anyone without a cause. Be ascertained in your mind that the belief has no
existence at all.
कारणेन वना कायमामहालयं DवRचन 2टं न तं ु कि*च6वयं वेकोदया2ते ।
Never it has been heard or seen that the effect can exist without the cause except in the case of the Supreme
Chit which is causeless and exists by itself.
Rचदे व वासना सैव धते 6वWन इवाथतां कायकारणतां या-त सैवागयेव -तठ-त ।
Mind alone is the Vaasanaa. It alone holds the objects inside it like in a dream.
It itself remains as the cause and rises as the effect too.
रामोवाच
Rama spoke

धम; नाि6त ममेयेव यः ेतो वासनाि*वतः त 6य चेसुqदा भPर

ू धमः कवा
ृ समपतः
ततदा स कं धम; नटः 6यादत ु वा न वा सयाथा वाWयसयाथा भावना कं बलाRधका ।
Suppose the dead one has the Vaasanaa that ‘I do not believe in any sort of Dharma or rituals’; but his
friend believes and performs the rites properly with full faith? In such a case, does the dharma become
ineffective or not? Belief or non-belief, which is more powerful?

वसटोवाच
Vasishta spoke

दे शकालUया@Kयसंपयोदे -त भावना य?ैवाgयदता

ु सा 6यास वयोरRधको जयी ।
धमदातःु वता
ृ चेवासना ततया Uमात ् आपय
ू ते ेतम-तन चेेतRधयाशभा
ु ।
एवं पर6परजयाMजयय?ा-तवीयवा*त6माoछभे ु न यनेन शभाgयासमदाहरे
ु ु त् ।
The conception rises based on the place, time, action, ingredient, and wealth.
Wherever it arises, if it gets the result, that one is the winner!
If one has the Vaasanaa of Dharma, then it gets fulfilled that way; or else the inauspicious thing occurs as
per the conception of the ‘Preta’. In this manner, among both aspiring to be winners, one who is the bravest
(with more ascertained belief) wins, in this case. Therefore with auspicious effort, auspicious practices
should be undertaken.
रामोवाच
Rama spoke

दे शकालादना FGमन ् वासना समदे

ु -त चेत*महाक पसगादौ दे शकालादयः कतः
ु ।
कारणे समदे ु तीदं तै6तदा सहकाPरभः सहकाPरकारणानामभावे वासना कतः ु ।
If time and space are important for any Vaasanaa to rise, then at the beginning of the Creation where was
space and time? If these (space/time) are the concomitant causes, then we know that such concomitant
causes are never found in the beginning. So how does the Vaasanaa arise?

वसटोवाच
Vasishta spoke

एवमेत*महाबाहो सयाम*न कदाचन महालयसगादौ दे शकालौ न कौचन ।

It is true, Rama, that in the beginning there never existed the space or time in the Supreme Reality.
 60

सहकारणानामभावे स-त 2:यधीः नेयमि6त न चोप*ना न च 6फर-त ु काचन ।

There is no ‘Seen’ also because the concomitant causes are absent.
This (perceived phenomenon) is non-existent; nothing is produced; nothing shines forth.
2:य6यासंभवादे व कि*चयmृ:यतेिवदं तŠFGमैव 6वRच@पं ू ि6थतमथमनामयम ् ।
The Seen does not occur at all. So whatever is seen here (as perceived phenomenon) is Brahman alone,
which is free of suffering and it remains as the pure Consciousness by itself in this manner.
एतoचाVे यिDतशतै
ु ः कथ-ययाम एव ते एतदथJ यनोऽयं वतमानकथां शण ृ ु।
I will be explaining all that to you through more tales later. That is why all this effort is made.
Now listen to what happened in the present story.
STORY CONTINUES
एवं द2शतःु ाWते मि*दरं स*दरोदरं
ु कˆणJ पपोपहारे
ु ण वस*तमव शीतलं
शा*ताचारसंरNभराजधा*या समि*वतं म*दारक*दमा यादशवं
ु त? समं ि6थतं
म*दारक*द[दामवताNबरबहoछवं
ु ृ ृ शवश†याशरः6था—यपण
ू कु NभादमBगलं
अ-नवतगहवारगवाQक
ृ ृ ठनागलं शाNयmीपकालोकशयामलामलभितकं
गहैृ कदे शसंसWतमख:वाससमीकतं
ु ु ृ संपूणच*@सकलोदयकाि*तका*तं
सौ*दय-निजतपर*दरमि*दरZ
ु वैPरvचपsमकला*तरचाSशोभं
ु ु -नःशYदम*दमव -नमलम*दका*तम
ु ्।
DESCRIPTION OF THE ROOM WHERE PADMA’S DEAD BODY IS PLACED
The two ladies and the Jeeva entered the ‘beautiful room’ filled with flowers and which remained cool and
fragrant as in spring; with the people of the city calmly engaged in their own activities suited for the
occasion; dead body in the room covered with flowers like jasmine and Mandaara; ‘great heap of flowers’
strung in various types of garlands made of jasmine and Mandaara covering the dead body almost rising up
to the roof; auspicious objects like the golden pot with the coconut etc placed near the head of the dead
body; doors and windows locked from outside tightly so no one could get in; taintless walls reflecting the
dark shadows of the flickering lamplights; just one corner of the room alive with the breath arising from the
sleeping person; beautiful like the shine of the moon, the moonlight from the full moon outside falling
inside it and making it pleasant; more beautiful than the palace of Indra; beautiful like the inside of the
lotus of Brahmaa; soundless with complete silence.
ततो द2शत6त? ु शवश†यैकपा:वगां ल<लां वदरथ6याVे
ू मतां
ृ ते थमागतां
ा[वेषां ाDसमाचारां ा[दे हां ा[सवासनां ाDतनाकारस2शीं सवtपाBगस*दर<ं
ु
ाVपावयव6प*दां
ू ागंबरपर<वतां
ृ ा[भषणभरoछ*नां
ू केवलं त? संि6थतां
गह<
ृ तचामरां चाS वीजय*तीं मह<प-तम ् उयoच*@ामव दवं भषय*तीं
ू मह<तलं
मौन6थां वामह6त6थवदने*दतया
ु नतां भष
ू णांशुलतापपै
ु ः फ लामव
ु वन6थल<ं
कवा
ु णां वी]Qतैद Qु मालयपलवष
ु णं सज
ृ *तीमामलावHयाद*दम*दं
ु ु नभोदतां
नरपालामनो वणोलxमीमव समागतां उदतां पपसं
ु भारादव पपाकरRयं
ु
भतवु द
 नके *य6त2िटमटवचेिटतां कि*चNलानवदनां Nलानच*@ां -नशामव ।
Then the two Goddesses saw there;
Leelaa who had died before Vidooratha, and had reached before him, sitting next to the bed where the dead
body was kept; who wore the same dress of the past; who had very same behavior of the past, very same
Vaasanaa of the past body; who had the same form as of the past; who was extremely beautiful in all
respects; who had the same type of movement of limbs; who wore the same garments of the past; who wore
the same ornaments of the past; who was alone; who was sitting there holding the chowrie and fanning the
king, looking as if the moon had risen adorning the Earth; who was sitting silent; who was holding her bent
face by her left hand; who looked like a forest creeper filled with flowers because of the light shining out of
her ornaments; who was garlanding the directions with lotuses with her eye movements; who was creating
a moon with her charms in that room like the moon which rose in the sky; who had reached her king like
Lakshmi coming to Vishnu; who looked as if risen like a bunch of flowers from the heap of flowers; whose
eyes were lovingly fixed on the face of her husband intently; whose face was slightly apprehensive like the
faded moon at night.
 61

ताgयां सा ललना 2टा तया ते तु न ल]Qते य6माते सयसंक पे सा न तावतथोदता ।

She was seen by the two divine damsels; but she did not see them. They both were empowered with
thoughts which would become true. She had not risen to their heights in her intellect.

रामोवाच
Rama spoke

ति6म*दे शे सा पव
ू ल<ला सं6थाWय दे हकं nयानेन }िWतसहता गताभद-त
ू व~णतम ् ।
कमदानीं स ल<लाया दे ह6त? न व~णतः कसं ं प*नः Dव वा यात इ-त मे कथय भो ।
The previous Leelaa had placed her body there in that palace-room and gone with Jnapti in the
contemplative state; this is what you told me before; but now you are not mentioning anything about her
body. What happened to it? Where did it go? Tell me O Lord!

वसटोवाच
Vasishta spoke

कासी ल<लाशर<रं तकत6त6याि6त

ु सयता केवला dाि*तरे वाभMजलबZम
ू ु रावव ।
Where ever was Leelaa’s body? What reality is there in her body?
Everything is just an illusion like a mirage in the desert.
आमैवेदं जगसवJ कतो ु दे हादक पना FGमैवान*दtपं सयप:यस तदे व Rचत ् ।
Essence of Reality alone is this entire world. Where can there be the conception of the body?
Brahman, the essence of bliss alone is real. Whatever you see, that is the Chit alone.
यथैव बोधे ल<लासौ पPरणाममपागता ु Uमापरे तथैव त6मातZमवगलतं वपःु ।
Leelaa was enlightened and her vision changed gradually.
She was in the state of the Supreme. Her body just melted off like snow.
आ-तवाहकदे ह6य कालेनाgयदतो ु dमः आRधभौ-तकदे होऽम-त रMजभजBगव ु ु त् ।
आ-तवाहकदे हेन 2:यं यदवलोकतं भNयाद
ू नाम त6यैव कतं
ृ तoचाRधभौ-तकम ् ।
वा6तवेन तु tपेण भNयायामाRधभौ-तकः
ू न शYदे न न चाथन T सयामा शशशB ृ गवत ् ।
The ‘AatiVaahika body’ alone gets deluded as having a physical body, like seeing a snake in the rope.
That appearance seen by the ‘AatiVaahika form’ as earth etc. is created by it alone and termed as
‘AadhiBhautika’. The ‘AadhiBhautika things’ like the elements earth etc. are just pictures for the eye.
They actually are meaningless words like the word ‘hare’s horn’.
पंुसो हPरणकोs6मी-त 6वWने य6योदता म-तः स कमि*वय-त मगं ृ 6वमगवपPरQये
ृ ।
If in the dream, a man dreams that he is a deer, where will he search for the body of the deer once he wakes
up?
उदे यसयमेवाशु तथा सयं वल<यते dाि*तdमवतो रMMवामप सपdमे गते ।
When unreal rises, the real vanishes. The deluded one sees the snake only in the rope, never the rope!
सम6त6याबZ6य ु मनोजात6य क6यRचबीजं वना मष ृ ैवेयं म€याtढं उपागता ।
Everything has risen out of the mind of the ignorant and has become deep-rooted by habit only, without any
reason as such.
6वWनोपलंभं सगा’यं स सव; अनभवि*6थतःु Rचरमावृ तदे हामा भचUdमणं
ू यथा ।
Like a child rotating oneself on the ground like a wheel, the ignorant experience everything for a long time,
enveloped by a body, naming it as the ‘Creation’ though it is nothing but a dream product.
 62

रामोवाच
Rama spoke

FGमन ् लोकैः पर6थ6य

ु गoछतो योRगनो -नजं आ-तवाहकतां दे हः कˆ2शोsयं वलोDयते ।
How the Aativaahika body of the realized Yogis (of knowledge) is seen by the people when they go away,
Hey Brahman?

वसटोवाच
Vasishta spoke

दे हाmेहा*तरािWतः पव ू देहं वना सदा आ-तवाहकदे हेsि6म*6वWनेिवव वन:वर< ।

Changing from one body to the other without the previous body getting left back is experienced in the
dream in the Aativaahika state.(dream body state) The body seen in the dream is impermanent.
यथातपे हमकणः शरKयोिNन सतोsNबदः ु 2:यमानोऽWय2:यवमयेवं योRगदे हकः ।
The body of the Knower (Yogi) who has realized his oneness with the Brahman-reality, though seen (by
others), is never actually seen, like the snow drop in the Sun or a cloud in the autumn season (since it is
non-existent in his level.)
@ाRगयेवाथवा कि:चयोRगदे हो न लxयते योRगभ:च परो ु वेगाोbडीन इव खे खगः ।
A yogi’s body is not seen by even yogis, immediately (after death) or anytime later as if flying in the sky
like a bird (since it is non-existent.) (If they see the body flying, it is their own ignorance playing games.)
6ववासनाdमेणव ै DवRचकेRचकदाचन मतो ृ ऽयम-त प:यि*त केRचयोRगनमVगाः ।
Only through the delusion created by theVaasanaas, somewhere, sometimes, someone, who are with him
see the yogi as dead. (How can he die?)
dाि*तमा?ं तु दे हामा तेषां तदपशाNय-त
ु सयबोधेन रMजनां
ू सपबुZPरवाम-न ।
The body is just an illusion for these yogis. The illusion disappears, like by knowing the truth the snake
vanishes from the rope. (Ignorant imagine a body even in a Yogi.)
को दे हः क6य वा सता क6य नाशः कथं कतः ु ि6थतं तदे व यदभदबोधःू केवलं गतः ।
What body? For whom is it real? Whose death? How and where?
That alone was there which was always there. Misconception was gone. That is all!

रामोवाच
Rama spoke

आ-तवाहकतामे-त आRधभौ-तक एव कं उता*य इ-त मे Fह ू येनोGय इव भोः भो ।

Does the AadhiBhautika body only become the AatiVaahika body? Or is it otherwise?
I am confused as it were, Lord!

वसटोवाच
Vasishta spoke

बहशो
ु GयDतमे
ु तते न गGणाृ स कमतम
ु आ-तवाहक एवाि6त ना6येवाRधभौ-तकः ।
I have explained this to you so many times, wise one! Don’t you grasp the truth yet?
There is only AatiVaahika, and never the AadhiBhautika.
त6यैवाgयासतोऽWये-त साRधभौ-तकताम-तः यदा शाNय-त सैवा6य तदा पवा ू वतते ।
By repeated conception one gets the belief in the AadhiBhautika body.
When the idea is gone, the previous original one (AatiVaahika) only prevails.
 63

तदा गSवंु काठ*यम-त य:च मधा ु Vहः शाNये6वWननर6येव बोZुब;धाि*नरामयात ् ।

The body which is believed to be hard and dense vanishes when the ‘Supreme without any afflictions’ is
realized, like the body of the man seen in the dream (vanishes after waking up).
लघतलसमापित6तत
ु ू : समपजायते
ु 6वWने 6वWनपPर}ानादव दे ह6य योRगनः ।
The body of a yogi becomes light like cotton as when one understands that he has been dreaming in the
dream.
6वWने 6वWनपPर}ानायथा दे हो लघभ ु वेतथा बोधादयं दे हः 6थलवWल-तमान
ू ु ् भवेत ् ।
Just as the body becomes lighter by the understanding the fact of ‘dreaming inside the dream’, this body
will feel like a floating gross body by attaining enlightenment.
अनेकदनसंक पदे हे पPरणतामनां अि6म*दे हे शवे द[धे त?ैवाि6थ-तमीयुषाम ् ।
Even the ignorant ones, who are well ascertained about the grossness of their bodies because of the
longtime practice of conception, attain the same AatiVaahika state when their dead body gets burnt off.
{What to say of Yogis who by realizing the Self remain in their original AatiVaahika state!}
लघदे ु हानभवनमव:यं
ु भाव वै तथा बोधा-तशयादे -त जीवतामप योRगनाम।्
The experience of the light body occurs to Yogis even while living due to the attainment of enlightenment.
उदतायां 6मत ृ ौ त? संक पामाहमयलं या2शः स भवेmेह6ता2शोऽयं बोधतः ।
When the memory of the waking state occurs in the dream, while dreaming, the dreamer realizes that he
(the dream-body) is just a conceived form. Similar is the state of the Yogi who is enlightened.
dाि*तरे वमयं भा-त रMMवामव भज ु Bगता कं नटम6यां जातायां कं जायते ।
The body is just an illusion like the snake in the rope.
What is lost when it is lost? What is born when it is born?

रामोवाच
Rama spoke

अन*तरं ये वा6तKया ल<लां प:यि*त ते यद तसयसंक पतया बnय*ते ु कमतः भो ।
When those people are going to see Leelaa again, will they see her by her will alone?

वसटोवाच
Vasishta spoke

एवं }ा6यि*त ते रा}ी ि6थतेयमह दः~खता ु वय6या काRचद*येयं कतोWय6या

ु उपागता ।
They will think that this queen (Second Leelaa) is here pining for her husband’s death; the other one (First
Leelaa) is just a friend of hers coming from somewhere!
संदेहः क इवा?ैषां पशवो Gयववेकनः यथा2टं वचेट*ते कत ु एषां वचारणा ।
How will they ever doubt! The ignorant are like animals. They just react to what is seen.
Where do they ever think?
{The ignorant have no reasoning capacity. They will just accept whatever they see as the truth. Most of the
people live only on the instinctive level like animals. They never reason out or analyze any situation. They
just react on the surface level and act the habituated way.
When they see a Leelaa-like form (Vidooratha’s wife) sitting next to the king, they will believe her to be the
original Leelaa; and even if they see original Leelaa, they will think that she is a friend of the queen
because she might look more detached and stand at a distance.}
यथा लोटे लुटवQं ृ वvच-यवाशु गoछ-त अ}ानवेsजपशव6तथा Gयि6त पराद ु कम ् ।
The mud ball thrown at the tree passes the tree without hitting it. The goats and other animals also miss the
obvious through ignorance.
 64

{A boy wants to hit the tree for fun. He gathers a handful of dry mud fallen at his feet and throws it at a
tree; it neither like an arrow enters the inside of the tree; nor does it stick to it like wet mud; nor does it hit
and fall back ready to be used again like a stone piece; it just dissipates and misses the target.
The understanding level of the ordinary humans is on level with the instinct based animals like goats; and
is equal to the dry mud-ball thrown at a tree. It never grasps the depth of the situation. It always misses the
obvious truth.
In Leelaa’s story nobody can grasp the events of Leelaa’s life even if they were video formatted and
presented as a proof. They can only relegate it to the mythological level and worship Leelaa herself as a
Goddess; or they may consider the whole thing as insane or devilish.
If nothing is told, they will just make their own conclusions about everything and leave the matter at that.}

यथा 6वWनवपब;धा*न
ु जाने Dवेव गoछ-त असयमेव तय6मातथैवेहाRधभौ-तकम ् ।
When one wakes up, who knows where the body in the dream goes? It never exists at all.
Similar is the case with the AadhiBhautika body.

रामोवाच
Rama spoke

भगव*6वWनशखर< बोधे कैव गoछ-त इ-त मे संशयं -छि*ध शरदdमवा-नलः ।

What happens to the objects in the dream (of a life) when one wakes up?
Clear this doubt of mine like the wind clearing the autumn cloud.

वसटोवाच
Vasishta spoke

6वWनdमेऽथ संक पे पदाथाः पवतादयः संवदोऽ*तमल*येते 6प*दना*य-नले यथा ।

Mountains and other objects seen in the delusion of the dream are inside the ‘cognizing Consciousness’ like
the movement in the wind.
अ6प*द6य यथा वायोः स6प*दोऽ*तवशयलं अन*यामा तथैवायं 6वWनाथः संवदो मलम ् ।
In the still wind, the movement occurs inside it; so the dream is just a taint seen in the undifferentiated
Consciousness.
6वWनायथावभासेन संवदे व 6फरय ु लं अ6फर*ती
ु तु तेनैव यायेकवं तदािमका ।
The Consciousness alone shines as all the objects of the dream.
When the dream is not there, everything exists as the Consciousness only.
संव6वWनाथयोिववं न कदाचन लgयते यथा @ववपयसोयथा वा 6प*दवातयोः ।
You cannot differentiate between the Consciousness and the dream objects, like the liquidity cannot be
removed from the water or movement from the wind.
य6त? 6यादवाबोध6तद}ानमनतमं ु सैषा संस-तPरयDता
ृ ु म€या}ानािमकोदता ।
What is seen like cognition is just the worst state of ignorance.That alone is known as the worldly
existence. It rises because of false knowledge.
सहकाPरकारणानामभावे कल कˆ2शी संव6वWनपदाथानां िवता 6वWने -नरRथका ।
As there are no concomitant causes, how can the ‘dual nature’ of the cognizer and the objects seen in the
‘undifferentiated dream’ be real?
यथा 6वWन6तथा जाVददं ना6य? संशयः 6वWने परमस\ा-त ु सगादौ भायसMजगत ् ।
The waking state is just like the dream state. There is no doubt about it. In the dream, the city seen is
unreal. In the waking state the world seen is unreal. (Both are false knowledge produced by the mind.)
न चाथ; भवतंु शDयः सयवे 6वWनतोदतः संवदो -नयसयवं 6वWनाथानामसयता ।
The object seen in the dream cannot exist when one wakes up.
The Consciousness is always real; but the dream objects are always unreal.
 65

झटयेव यथाकाशं भव-त 6वWनपवतः Uमेण वा तथा बोधे खं भवयाRधभौ-तकम ् ।

Just like in a dream, the emptiness instantly becomes a mountain; in the waking state, the void becomes the
AadhiBhoutika body.
उbडीनोsयं मतो ृ वे-त प:यि*त -नकटि6थताः }मा-तवाहकˆभूतं 6व6वभावहता यतः ।
When a knower is seen as dead, the others see him as dead or flying away, according their own beliefs,
though the knower always exists only as the AatiVaahika body before and after death.
म€या2टय एवेमाः सट ृ यो मोह2टयः मायामा?2शो dाि*तः श*याः ू 6वWनानभतयः
ु ू ।
All of them have faulty visions. The Creations are just appearances of delusion, illusion, void and
experiences of a dream.
STORY CONTINUES
एति6म*न*तरे }िWतजaवं वैदरू थं पनः
ु संक पेन Sरोधाथ मनसः 6प*दनं यथा ।
Meanwhile Jnapti stopped the Jeeva of Vidooratha by will, like controlling the vibration in the mind.

बZल<लोवाच
ु
Enlightened Leelaa spoke

वद दे व कया*कालो गतोs6यामह मि*दरे समाधौ म-य ल<नायां मह<पाले शवे ि6थते ।

Devi, how much time has elapsed here in this house from the moment I got absorbed in the contemplation
and the king had died?
}िWतSवाच
Jnaptii spoke

इह मास6व-तUा*त इह दा6यावमे तव रQाथJ वासगहक ृ े 6वपतोऽवहते ि6थते ।

For these maids sleeping here one full month has passed, as they stood at the door guarding your body.
शण
ृ ु दे ह6य कं वतं
ृ तवेह वरव~ण-न शर<रं तव पQेण तिDल*नं बापतां गतम ् ।
-नजaवं प-ततं भमौ
ू संशुकमव प लवं काटकुbयोपमो जात: शव6तु हमशीतलः ।
ततो मि*?भरागय मतै ृ वेयम-त 6वयं Dलेदालोकािव-नणaय भयो ू -नकासतं गहात ृ ्।
O fair-hued Leelaa! Listen to the account of what happened to your body.
Within fifteen days your body became faded and moist. When you were absorbed in Samadhi, your body
fell on the ground lifeless like a dried up leaf. The dead body was like a log of wood, and cold like ice.
Then the ministers came and feeling certain that this one was dead, felt very much grieved; and the body
was removed from the house.
बहना?
ु कमDते
ु न नीवा च*दनदाSभः Rचतौ सं]QWय सघतं ृ सहसा भ6मसाकृतम ् ।
ततो रा}ी मते ृ यoचै
ु ः कवा
ृ रोदनमाकलंु पPरवार6तवाशेषं कतवानौnव
ृ देहकम ् ।
What is there to say anymore? It was placed inside the cremation fire with ghee and sandal wood logs and
burnt to ashes immediately. Then your family thinking that you were dead cried and wept saying, ‘the
queen is dead’. All the rites to be performed for the dead were performed by them.
इदानीं वामहालोDय सशर<रामपागतांु परलोकादागते-त महिoच?ं भवय-त ।
Now seeing you returning with another body (as the form of other Leelaa), there is going to be a talk of
miracle that you have come back from the world of dead.
वं तु तेन शर<रे ण सयसंक पतः सते ु 2:यसे 6ववदातेन Rच?ं त? तवोपPर ।
यवासना वमभवो दे हं -त तदे व ते tपमgयदतं ु बाले तेन ाDस2शं तव ।
You can be seen in a body by your true will, my daughter, clearly by them all, as whatever picture you
superimpose on the form. What Vaasanaa was there in you about your body in the previous life (that you
should be seen with a form), the same form will be there now for you.
(You do not have to worry about the burnt physical body. You can have any form you want.)
 66

6ववासनानसारे
ु ण सवः सवJ ह प:य-त 2टा*तो अ?ावसंवाद< बालवेतालदशनम ् ।
Everyone sees everyone because of their Vaasanaa only. The example of the child and the ghost proves it.
आ-तवाहकदे हास संप*ना सZस*द ु Pर व6मत ृ 6वेव दे होऽसौ ाDतनोsनपवासनः ।
O you beautiful Siddha maiden! Now you have Aativaahika body only.
Having lost all Vaasanaas, you have lost the memory of the body of your previous life.
tढा-तवाहक2शः शाNययाRधभौ-तकः बध6य ु 2:यमानोsप शर*मेघ इवाNबरे ।
tढा-तवाहकˆभावः सव; भव-त दे हकः -नजलांभोदस2शो -नग*धकसमोपमः
ु ु ।
सवासन6य tढायामा-तवाहकसंवद दे हो व6म-तमाया-त ृ गभसं6थेव यौवने ।
If the AatiVaahika state is fully realized, the AadhiBhautika appearance subsides.
Though the body of the Knower seems to exist for the ignorant, it is actually non-existent like the cloud of
the autumn sky. The embodied one exists as ‘all’ (the essence supreme), by the realization of his
AatiVaahika state, like the cloud where waters are gone or the flower where fragrance is gone. (The limited
identity is lost.) For the person who remains only with the Vaasanaa of the Supreme Reality and is well
established in the AatiVaahika state, the body is forgotten like the existence of the womb (memory of the
womb-life) in the youth.
एक>?Nशेsय दवसे ाWता वयमवहाNबरे भाते मोहते दा6यौ मयैते -न@याधना ु ।
Today is the thirty first day that we have arrived at this space.
By my power these maidens are deep asleep in this early morning.
तदे ह याव ल<लायै ल<ले संक पल<लया आमानं दशयावोs6यै Kयवहारः वतताम ् ।
So, come now, Leelaa! Let us show ourselves to this girl (Vidooratha Leelaa), with the sport of our will.
Let the events continue!

वसटोवाच
Vasishta spoke

आवां तावदमे ल<ला प:यिववेव Rचि*तते }िWतदे Kया तत6त? 2:ये द<Wते बभवतः ू ु ।
When Goddess Jnapti willed that ‘This Leelaa should see us both’, they both became visible with shining
forms.
त? वदरथल<लाथ
ू समाकलतवलोचना
ु गहमालोकयामास
ृ ततेजःपvजु भा6वरं
च*@>बNबादवोकˆणJ धौतं हे म@वैPरव Mवालाया @वशीताया6तभा@वभितमत ् ।
Then that Leelaa of restless eyes (waiting for her husband to wake up), saw the mansion suddenly shining
with enormous luster as if filled by moonlight, as if washed by the golden fluid, the blazing and yet cooling
light covering everything.
गहमालोDय
ृ परतो
ु ल<लां }िWतं वलोDय च उथाय संdमवती तयोः पादे षु सापतत ् ।
After seeing the mansion like this, she saw Jnapti and Leelaa. She got up excitedly and fell at their feet.
मMजयायागते दे Kयौ जयतां जीवनदे इह पव ू महं ाWता भवयोमागश  ोRधनी ।
“O Goddesses! You have come here to bless me! Salutations to you both! I have come here early as
directed by you.”
इयDतवयां
ु त6यां ता मा-न*यो मतयौवनाः उपावशि*वटरे षु लतामेSशरःि6वव ।
As she was speaking like this, all those charming youthful maidens sat on their thrones like creepers on the
Meru Mount.
}िWतSवाच सते ु वद ते कथं ाWता वममं दे शमादतः कं वतं ृ ते वया 2टं कमवाnव-न क? ु वा ।
Jnapti spoke: “Daughter! Tell us, how you came here before us!
What all did you see? Where all did you go?”
वदरथल<लोवा
ू च दे व ति6म*दे शे सा जातमoछा
ू तदाभवं िवतीये*दोः कलेवाहं क पा*तMवालया हता ।
न चे-ततं मया कि*चसमं वषममेव च । तत6तरलपxमा*ते व-नमी य वलोचने ततो मरणमoछा
ू *ते
प:याम परमे:वPर यावदgयदता6Nया
ु शु Wलता
ु गगनोदरे ।
 67

Vidooratha’s Leelaa spoke: “Devi, I swooned there at that place like the second crescent of the moon hit by
the dissolution flames. I did not cognize anything good or bad. My eyelashes fluttered; I slowly opened my
eyes and was getting out of the death-swoon O Goddess, and I found myself floating in the sky.
भताकाशे
ू अ-नलरथं समाtढा6Nयहं ततः आनीता ग*धलेखव े तेनाहमममालयम ् । दे व प:याम सदनं
नायकेनाgयल*कतं
ृ द<Wतद<पं ववDतं च महाहशयनाि*वतम ् । प-तमालोकयामीमं यावदे ष वदरथः
ू शेते
कसमगWताBगो
ु ु ु मधःु पपवने
ु यथा । अथ संVामसंरNभमात;ऽयं 6वपयलं इ-त -न@ा मया सेयं दे वे:वPर
न वाPरता । अन*तरममं दे शं ाWते दे Kयावमे िव-त यथानभतं ु ू कRथतं मदनV ु हकाPर~ण ।
“I was riding the chariot made of wind as it were in the sky. I was brought to this house in that chariot like
the whiff of fragrance by the wind. Devi, then I saw this house adorned by the Lord, filled all over with
lighted lamps, deserted and containing a magnificent bed fit for the noble. Then I found that this one was
my husband Vidooratha sleeping soundly with his body hidden by flowers, like honey in the garden of
flowers. Then, thinking that he must be lost in sleep being fatigued by fighting in the battlefield, I did not
wake him up from his sleep, O Goddess.
Now you both have arrived here to bless me. I have told you what all I experienced.”
}िWतSवाच हे हं सहाPरगाम*यौ ल<ले ललतलोचने उथापयावो नप-तं ृ शवत पतलादमम ्
इयDवा
ु ममचे
ु ु जीवमामोदमव प-sनी
Jnapti spoke: “Hey, you Leelaas! You both with gait of swans! You two of charming eyes!
Let us rise up the King from his death bed again.”
So saying she released the Jeeva, like the fragrance from a lotus plant.
स समीरलताकार6त*नासा-नकटं ययौ ।
Then that creeper like form made of wind (Jeeva spark) went near his nose.
rाणकोशं ववेशा*तवJशर*jमवा-नलः 6ववासनाशता*य*तद धदिYधमणी-नव ।
It entered the space of the nose like the winds entering the bamboo hole, bearing within it hundreds of its
Vaasanaas like the ocean containing various gems.
अ*त6थजीवं वदनं त6य तकाि*तमाययौ पs6यावVहे पsं सवट ु ृ इव वाPर~ण ।
The faded face of Padma now endowed with the Jeeva became bright like a lotus drenched in water.
UमादBगा-न सवा~ण सरसा-न चकाशरे त6य पपाकर ु इव लताजाला-न भभतः ू ृ ।
Gradually all his limbs were filled with fluids like the spring-season filling the mountain with the network
of creepers.
अथाबभौ कलापण ू ः स राकायामवोडुरा˜ भासय*भवनं ु भPर
ू वदने*दमर<Rचभः
ु ।
Then he shone like the Moon on the full moon day complete with all its digits, filling the entire Earth with
the rays emanating from his face.
6फारयामास सोsBगा-न रसवि*त मद-न ृ ू च कनकोMवलका*ती-न प लवानीव माधवः ।
He slightly moved his moist and softened limbs shining with the golden hue like the spring-season moving
the leaves.
उ*मीलयामास 2शौ वमलालोलतारके हाPरHयौ सभगाभोगे ु च*@ाक™ भवनंु यथा ।
He opened his eyes with the taintless pupils which were very attractive and heralding auspiciousness, like
the sun and the moon lighting up the world at the beginning of the Creation.
उत6थौ ो लसकायो व*nया@वृ mमा-नव उवाच कः ि6थत इ-त घनगNभीर-न6वनम ् ।
He got up with his fully robust body like the Vindhya Mountain rising.
He spoke in a deep thundering voice echoing all over; ‘Who is there?’
ल<लावयमथा6याVे ोवाचाद:यताम-त ।
The two Leelaas stood in front of him and said, ‘Command us’.
स ददश परो ु नwं ल<लावयमवि6थतं
समाचारं समाकारं समtपं समि6थ-त समवाDयं समोयोगं समान*दं समोदयम ् ।
He saw the pair of Leelaas standing humbly before him.
They had identical behavior, identical shape, identical form, identical stand, identical words, identical
action, identical joy, and identical excitement.
 68

का वं केयं कत:चे

ु यमयाह स वलोकयन ् त6मै ल<लाह हे दे व यतांू यवदाNयहम ् ।
Looking at them, he said, ‘who are you, who is this, wherefore all this?’
(Previous)Leelaa addressed him and said, “O Lord, listen to what I say!
महला तव ल<लाहं ाDतनी सहधमणी वागथ6येव संपD ृ ता ि6थता सं:लेषशालनी ।
I am the Leelaa who lived with you as your righteous life-partner in the past birth.
I was united with you like the meaning is attached to the word.
इयं ल<ला िवतीया ते महला हे लया मया उपािजता वदथन T -त>बNबमयी शभा ु ।
This is your second wife Leelaa of virtuous character, a reflection of my own form, who has been produced
by me in sport, for your enjoyment.
शरोभागोपवटे यं येयं है ममहासने एषा सर6वती दे व ?ैलोDयजननी शभा ु
अ6माकं पHयसं
ु भारै Pरह साQादपागता
ु अनयेमे परा लोकादहानीते मह<पते ।
This one seated in the golden throne on the head-side of your bed is the Mother of the three worlds,
Sarasvati Devi of auspicious characters, Lord! She has arrived here by our overflowing merits.
By her we both were brought here from the other world.”
इयाकHय समथाय
ु राजा राजीवलोचनः लNबमा याNबरधरः पपात }िWतपदाYजयोः ।
सर6व-त नम6तgयं
ु दे व सवहतदे यoछ वरदे मेधां द<घमायध
ु ना-न च ।
इयDतव*तं
ु ह6तेन प6पश }िWतदे वता ।
Hearing all this, the lotus-eyed king who was attired in garlands and silken garments, immediately got up
and fell at the lotus feet of Goddess Sarasvati; and said; “Sarasvati! Salutations to you! Devi! The Bestower
of good to all! Bless me with wisdom, long life and wealth.”
When he said this, Goddess Jnapti lightly touched him.
सर6वयवाचु वं प?ाभमताथा
ु bयो भवे-त भवनाि*वतः सवापदः सकलदकत2ट ु ृ य:च गoछ*तु व:
शममन*तसखा-न ु सNयक् आया*तु -नयमदता ु जनता भव*तु राXे ि6थरा:च वलस*तु सदै व लxNयः ॥
Sarasvati spoke: Son! You be endowed with riches as you wish in this palace.
Let all the dangers and all evil eyes be warded off for you.
Let all the peace and endless joys be there for you.
Let the people be always happy. Let goddesses of prosperities wander always in your country.

ी वसट उवाच
Vasishta spoke

सर6वती तथेयDवा ु त?ैवा*तRधमाययौ

‘Let it be so, so saying Sarasvati vanished from sight there itself.
भाते पBकजैः साधJ बबधे ु ु सकलो जनः ।
All the people got up in the morning along with the blooming lotuses.
आललBग च तां ल<लां ल<ला च द-यतं Uमापनः ु पनमु हान*दा*मतं ृ ोMजीवतं पनः
ु ।
In proper order, one by one, the king embraced Leelaa; and Leelaa embraced her beloved who had died and
risen again with life, again and again with extreme joy.
तदासी@ाजसदनं मदम*मथम*थरं आन*दमतजनतं वायगेयरवाकुलम ् ।
The palace at that moment was a sporting ground of the intoxicated Manmatha (God of Love).
The people were mad with happiness. Songs and instrumental music filled the corners.
जयमBगलपHयाह ु घोषघNघमघघ
ु ु रं तट
ु पटजनाकˆणJ
ु राजलोकवता ृ Bगणम ् ।
Hailing sounds of auspicious hymns and murmuring sounds arose everywhere.
The courtyard was crowded with the happy and healthy citizens and royal families.
सZवयाधरो*मDतपपवष
ु ु सहभत ृ ्।
Siddhas and Vidyaadharas poured thousands of showers of flowers.
(The city shone with decorations, sounds of drums, and joyous celebrations of the people.)
 69

परलोकादपनीता
ु रा}ी सा प-तरे व च इ-त -नवृ तगाथाभजगुदशा*तरे
T जनाः ।
‘The queen and the king have returned from the land of the dead’; this story was sung as folklore in all the
countries.
पsो भमप-तः
ू वा
ु वता*तं
ृ कRथतं मनाDचUे 6नानं समानीतै:चतःसागरवाPरभः
ु ।
ततोsभषषचव ु ा मि*?णो भभज:च ू ु तं लYधोदयमन*तेहममरे *@मवामराः।
King Padma heard in detail all that had happened in his life. The king bathed in the waters brought from the
four oceans. Brahmins, ministers and other kings performed the auspicious sprinkling ceremony for himl
like the Devas coronating Indra who had become victorious agin, and who cherished countless desires of
ruling the kingdom.
ल<ला ल<ला च राजा च जीव*मDतमहाRधयः
ु रे मरे पव
ू वता
ृ *तकथनैः सरतैु Pरव
The three noble souls Leelaa and Leelaa and the King having realized the Self, enjoyed as if by copulation
by conversing about all that had happened.
सर6वयाः सादे न 6वपौSषकृतेन ताWतं लोक?येयः पsेने-त मह<भजा ु ।
By the grace of Sarasvati, and by his own effort, King Padma attained the best of the three worlds.
स }िWत}ानसंबुZो राजा ल<लावयाि*वतः चUे वषायुता*यटौ त? राMयम-नि*दतम ् ।
The King enlightened by the Knowledge bestowed by Jnapti, served by his two wives, ruled the kingdom
blamelessly for eighty thousand years.
जीव*मDता6त
ु इयेवं राMयं -नहतकHठकं कवाृ वदे हमDतवमासे
ु दःु शZसं
ु वदः ।
Having ruled the kingdom without any troubles, those Jeevan-Muktas, endowed with pure Knowledge
attained Videha Mukti.
यददयवशदं
ु वद[धम[धं ु समRचतमामहतं
ु च पेशलं च ।
तद~खलजनतोषदं 6वराMयं Rचरमनपा य ु सदNपती
ु वमDतौ
ु ॥
The king and the queen ruled for long the kingdom which was faultless because the people prospered
always; where the hearts were pure being always guided by the men of wisdom; which befitted the glory of
the ancestors; which brought name and fame to oneself; and then in course of time attained Mukti by the
practice of knowledge.

END OF THE MANDAPA TALE

आदकवीमवा मीकमहषणीतबहयो
ृ गवासठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

उपितकरणं ततीयम
ृ ्

UTPATTI PRAKARANAM
THIRD SECTION
‘PRODUCTION’

PART THREE

MANDAPAAKHYAANAM
(LEELAA’S STORY - 5)
[VASISHTA ANSWERS RAMA’S QUERIES ABOUT THE MANDAPA TALE]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

JNAANA VAASISHTAM
LEELAA’S STORY (4)
A GLIMPSE INTO VAASISHTA CONCEPTS

VAASANAA: Vaasanaa is a lingering want that stays as an agitation within, till the time it is destroyed by
its fulfillment or through the development of dispassion. You cannot detect a Vaasanaa within you as a
conscious desire or as an outward thought process. From the time of birth to your present time, whatever
you have gathered as sense knowledge, or as the mind-made narratives, or as the memories that linger deep
within you as your own essence, Vaasanaa stays dormant like a Volcano ready to burst at anytime
anywhere, as an experience good or bad.
You, who are made of the very essence of these Vaasanaas, have no control over them, when they burst
forth as sudden urges to be fulfilled.
Frustrations, momentary gratifications that do not last for long, anger, hatred, greed, envy; all these rise up
as the side effects of these Vaasanaas.
Every thought of yours, every action of yours is based on these deep rumbling volcanoes of Vaasanaas.
When and how, the ‘you’ the essence of Vaasanaas will shatter to pieces by these Volcano-bursts, cannot
be predicted even by a Brahmaa.
You will be pulled and pushed here and there, like by the evil demons, because of these Vaasanaas which
you have no way of detecting in your outer conscious mind (which is just the surface-level reaction-state to
the outside.)
MIND: Mind is just the name referring to the functioning of Vaasanaa-fulfillment that rises as an
experience through senses. It is not an organ or limb as such.
SENSES: They are not the eyes, nose etc observed as body limbs, but are the intricate functions of the
mind-process that detects its own agitations as the objects existing outside. The physical limbs are just the
sense created tools for their own efficient functioning.
BRAHMAA: Brahmaa is a concept that is real if and only you believe in the reality of the perceived.
If the perceived is made non-existent through reason, Brahmaa also vanishes off as nothingness.
Ghost-theories are valid, if and only when you believe in the existence of ghosts.
For a man who knows the non-existence of ghosts, these ghost theories are of no value.
As long as the question rises as to how the imperfect world rises from the perfect state of reality, the
answers will also rise up as explanations of various kinds.
For a Knower who sees no world, there is no philosophy, no Brahmaa, no deity, no god, no Vasishta, no
Rama, no Dvaita, no Advaita, no Guru, no individual state at all. He stays as just a point of empty space
which is just aware of the world as some air movement; and is not affected by it.
The ignorant exist as the movement only; and have no idea of the air (Brahmaa), or the space (Brahman)
that supports them. They exist as just a chain of Vaasanaa-fulfillments; and see that the chain of
experiences only, as their life and existence. They thrive on the Vaasanaas only; because they are the very
trees rising from Vaasanaa seeds.
 3

INDEX OF TOPICS

PAGE 4
Rama questions about the time anomalies in the three worlds of Padma
Vasishta explains the world as a set of many dreamers dreaming their own worlds
PAGE 8
Rama questions about the similar world experienced by the king and the people
PAGE 9
Vasishta explains as to how every being is just a channel for the Vaasanaa-fields
PAGE 11
Rama questions about the rise of the false ‘I’ and the world from the pure state of Brahman
Vasishta explains why and how the perceived makes its appearance
PAGE 17
Rama questions about the Daivam factor, the divinity which controls all as if
Vasishta explains the rules ordained by Brahmaa, the totality mind state that effort alone is the Daivam
which controls the Jeevas.
PAGE 22
Rama questions as to how the Jeeva which is completely stuck to duality, can realize the non-dual state of
Brahman
PAGE 27
Rama questions as to how the imperfect state of mind can rise from the state of perfection
PAGE 28
Rama questions again about the controlling states of Daivam and Karma
PAGE 30
Rama questions again about how the field of experiences rises from the Reality state
PAGE 32
Rama wonders about the meaninglessness of the want of liberation also, in the second less state of Reality
 4

वसटोवाच
Vasishta spoke

एतते क*थतं राम ,-यदोष.नवत ृ ये ल1लोपा2यानमनघं घनतां जगत5यज ।

O Rama! This blameless story of Leelaa was related to you for removing the misconception regarding the
perceived world. Discard the idea of the denseness of the world.
(There is no solid world except as the solidity understood by the mind as real.)
शा8तैव ,-यसतायाः शमनं नोपय:यते ु सतो ह माजन<लेशो नासत5तु कदाचन ।
Actually it is not proper even to remove the belief in the reality of the perceived, as it is already the silent
state where perceived is non-existent. If it is really there, you can erase it off; not if it is not there at all.
=ानेनाकश>पेण ,-यं =ेय5व>पकं इयेक@भतमालो<य ू =ि5तटयCबरोपमः ।
Through the knowledge which is of the expanse of awareness, observe the oneness of the perceived and the
self-state of the Knower as the perceiver; and stay as the Knower only (without the perceived) like the clear
sky. (What is the perceived? The various objects of knowledge that are understood by you!
Objects of knowledge are not different from the Knower. There is no difference between the Knower and
known. Therefore stay like the taintless sky as Knowledge alone.)
पDEयादरहते
ृ नेदं *चFासैव 5वयंभुवा सा*धतं यद सHेन ततः 5वाम.न सा*धतम ् ।
The Self-born (Brahmaa) who is established in the ‘pure knowledge state’ brought this (perceived) out as a
shine of his knowledge only, as not made out of elements like Prthvi. Therefore you can also realize this as
the knowledge state only.
संवयथा या यतते तथा सैव Eयवि5थता वसटा ृ सिटव8नयां
ृ यावयना8न रो*धता ।
Whatever has been conceived by the Creator stays like that (bound by results of actions and causality
factors) and the river of the perceived flows on and on; it cannot be blocked without effort.
(It cannot melt away by just an intellectual understanding.)
*चदाकाशावभासोयं जगदयवबIयते ु *चEयोC8येवाम.न 5वJछे परमाणुकं .त ।
The infinitesimal portion of each taintless individual self (Jeeva) is the ‘expression of the Chidaakaasha’ in
the ‘Chit-emptiness’; that alone is understood as Jagat. (The sunlight shining through countless variously
coloured grilled windows of various types appears in various designs; so also, the taintless Reality state
appears as the mind-created worlds of countless Jeevas.)
एवम5या मधाLा8ते
ु ः का सता केव वासना का वा5था का च .नय.तः काव-यंभावतोJयताम ् ।
For such a meaningless delusion like this, what reality is there; what Vaasanaa, what interest, what rule,
what necessity (as a causal effect), tell me!?
सवM चैतयथा ,टं ि5थतमथमखिOडतं मायैवेयमन8तेयं न च मायाि5त काचन ।
Whatever exists as the perceived in this manner as an unbroken chain of experiences, is just the delusion
(Maayaa). It is endless (since it is always there as some Vaasanaa fulfillment or other).
Yet the delusion (Maayaa) does not exist at all in reality (like darkness cannot exist in light.)

रामोवाच
Rama spoke

अहो नु परमा,िटद शता भगव85वया अहो नु स*चरे

ु णाय =ातं =ातEयमRतम ् ।
मया यथेदं यJचेदं या,क् =ेयं यतो यदा ।
Ah! You have shown me the vision of the Supreme truth. Ah! All that is to be known is known perfectly by
me, in such a short time; as it is in reality; as to what it is; in whatever way it is to be known; and through
whatever it is to be known; in whatever time is to be known.
{Five points related to learning: Prakaara (method), Svaroopa (nature), Drishtaanta (example), Pramaana (proof), Kaala (time)}
शाCयामीव िवजेट .नवामीव वक पयन ् एतदा2यानमा-चयM Eया2यानं शा5S,िटसु ।
This is an amazing story explaining the truth of the scriptures. My thoughts are quite as it were, O best
among Brahmins. As I ponder, everything seems to disappear as it were.
 5

इमं मे भगवान ् Tहू संशयं सवकोवद तव पातंु न तUृ तोsि5म ोSपाSैवच  ोमत
ृ म् ।
I have not had enough of the nectar entering my ears flowing out as words from your mouth, O All-expert!
Clear this doubt of mine now.
स सग WSतये कालो ल1लाभतु ह योगतः स <व*चिकमहोराSः <व*चिकं मासमाSकः
<व*चिकं बहवषा
ु Xण क5य*चिकमु पेलवः क5य*चिकं महाद1घः क5य*चिकं Rणः ि5थतः ।
इ.त मे भगव8Tह ू वं यथावदनYहातु ् सकJZतं
ृ न वाि8तमे.त लोटे यथा जलम ् ।
In the three Creations experienced by Leelaa’s husband, at some place it was a full night, at some place just
a month, at some place many years, for some one just a few days, for some one a long span of time, for
some one it was just a second. How was it possible? Be compassionate and explain this.
I am so eager to know the answer immediately or my mind will not rest like the water in a dry mud clump.

वसटोवाच
Vasishta spoke

येन येन यथा यययदा संवेयतेsनघ तेन तेन तथा तततदा समनभयते ु ू ।
By whomsoever, however, whatever, whenever is conceived, by that one, in that manner, that thing alone,
at that time is experienced. (Time factor also depends on the mind-capability and is not common to all.)
अमतवं
ृ वषं या.त सदै वामतवे ृ दनात ् शSम
ु Sवमाया.त मSसंवितवेदनात ् ।
Poison turns into nectar by a continuous cognition of nectar in the poison.
The enemy becomes a friend by perceiving him as a friend.
(The mind always adds its own explanation to the perceived scene. It need not be always real or logical
also. Whatever satisfies the whim and fancy of the mind, that alone gets perceived by the mind as real.)
यथा भावतमेतष े ां पदाथानां .नजं वपःु तदे व *चरा[यासाि8नयतेवश  मायतम ् ।
Whatever one believes the object to be, the object takes over that very quality by the continuous thinking
process. (What a person sees is only the sense created data of image, sound, touch etc.
The senses are perfect or imperfect. Mind is ignorant or stupid.
Based on all these factors, each person gives his or her own interpretation of the objects and the people;
mostly based on the surface impression only. It is not always right and correct.)
कचनैकािमका *चयथा कच.त या,शं तथा तथाशु भव.त त5वभावैककारणात ् ।
The Consciousness has the quality of shining only; it shines as whatever it wants to shine as!
(Light is the same; windows are dirty or clean or soot covered. Accordingly the world is also seen by the
different minds in different ways. Break the window itself; light alone is. )
.नमेषे यद क पौघसंवदं प]रव8द.त .नमेष एव तक पो भवयS न संशयः ।
If the mind understands hosts of Kalpa in a second, then the Kalpa-span occurs in just a second; no doubt
about it. (Each mind has its own clock and calendar as its private measure.
The clock in the mantle is just a part of the perceived. It is also a picture drawn by the mind.
Brahman does not hang a universal clock on its neck, so that you can compare the time factors of various
creations and wonder why the eight days in one creation, why the single night in another creation, and why
the seventy years in another creation, occur at the same instant.
Each mind has its own measure of time according to its Vaasanaa fulfillment speed.)
क पे यद .नमेषवं वेित क पोUयसौ ततः .नमेषीभव.त ^Rं ता,Yपािमका ू ह *चत ् ।
दःXखत5य
ु .नशा क पः सXखत5यै
ु व च Rणः ।
If it perceives only a second in a Kalpa, then Kalpa becomes a minute instantly.
Chit takes over any state as the conceived!
For a sorrowing man, the night passes like a Kalpa; for a happy man a Kalpa passes in a second.
Rणः 5वUने भवेक पः क प-च भव.त Rणः यथा च मवा ृ जातोsहं त_णो यौवनि5थतः
यातोऽि5म योजनशतं 5वUन इयनभयते
ु ू ।
 6

In the dream a second becomes a Kalpa and Kalpa becomes a second; just like-‘After dying, I am born, I
am young, and I have traveled hundreds of Yojanas’ - is experienced as a dream (within the seconds of the
sleep state).
राWSं वादशवषाXण ह]र-च8aोऽनभतवा
ु ू न ् लवणो भ<तवानायरे
ु ु कराbया समाः शतम ् ।
Twelve years were experienced in one night by Harishcandra.
King Lavana experienced a hundred years of life in one night.
य8महतु ू ः जेश5य स मनोजcवतं मने ु ः जीवतं यिव]रdच5य तHनं कल चeणः
वणोजcवतं राम तfवषाgक ृ 5य वासरः ।
The minute of Brahmaa is Manu’s full life! The whole life of Brahmaa is a day for Vishnu!
The full life of Vishnu is a day for Shiva!
IयानRीण*चत5य न दना.न न राSयः न पदाथा न च जगसयमाम.न यो*गनः ।
When one is absorbed in contemplation, there are no days or nights for him!
For the realized Yogi, the world or objects are not real at all (nor the time and place factors).
मधरंु कटुतामे.त कटुभावेन *चि8ततं मSबIया ु िवषि8मSं ]रपुबुIया ]रपःु सhत ु ्
भवती.त महाबाहो यथासंवेदनं जगत ् ।
The sweet becomes bitter by thinking it as bitter; the bitter becomes sweet by thinking it as such! Enemy
becomes a friend by conceiving him as a friend; a friend becomes an enemy by thinking him to be such.
The world is what you perceive as happening (as presented by the mind.)
अन[य5ताः पदाथा ये शा5Sपाठजपादयः तेषां संवेदना[यासा8ननम[ये ू .त साCयता ।
The meanings of the words in the scriptures, verses and Mantras are not comprehended properly.
Equal-ness of the Reality state indeed will become realized by practicing them through Vichaara.
(By practicing the truths of scriptures and understanding them, you will see the perceived as it is; as the
state of Reality only; and will not allow the mind to make its stories.)
नौया.यनां Lमातानां वेदनाFववत
ू ते अवेदनाLमातानामप नैषां ववतते ।
The travelers in the ship who are on the move feel that the earth rotates around them. Those who are on the
bank and are stable on the ground do not feel that the earth is moving.
(Each mind experiences its private world within itself.
None of the two Jeevas can have the same experience, even if the sense data of objects is the same.
Each tongue has its own definition of sweetness, even if the same sugar gets tasted by all.
It is so with all experienced things.)
श8यमाक@ण
ू तामे.त वेदना5वUन,िiवव वेदनापीतमानीलं श<लं ु वाUयनभयते
ु ू ।
Even the void stretches out (as the worlds), as observed in the dream state.
(Where is the dream world situated, where does it come from or where does it go?
It is emptiness itself appearing as the dream world.)
By perception the sky looks blue or yellow or white (though the sky is colorless).
आपवदसवः ु खेदं करो.त प]रमोहतः ।
For a deluded one, even a festival brings pain like a suffering (as in the case of a child).
(Sadness, joy, beauty, attraction, repulsion, everything is different for different minds.)
कुjयेsप ख इवाचारो ,टो न8ववचा]रणः असयRो वमूढानां ाणानUयपकष.त ।
Some idiots behave with the blocking walls as the empty space (like intoxicated drunkards who dash
against the walls). The non-existing ghost takes way the life for some fools (due to the sheer fear factor
produced by the power of imagination).
वेदना5वUनव.नता जाYतीव र.तदा ययथाभासमायातं ततथा ि5थरतां गतम ् ।
The girl seen in the dreams gives pleasure, as real as the waking state.
That which is conceived as such, remains as that by continuous superimposition.
(Any experience is real at the time of experience, be it a dream or waking state, or even if imagined.)
असदे व नभ-चैव नभ एव *चदाम.न शतह5ताCबदJछायान ु टनतमवात
ृ तम ् ।
The sky expanse is unreal. (It is just the emptiness that is perceived as some sky-expanse.)
 7

(Sky expanse is nothing but the revelation power of the mind.

It exists as the emptiness of objects and also as full of objects
Objects are nothing but space itself becoming dense as it were.
Objects are just disturbances that are revealed as if in space. Like the Ocean rising with waves, the space,
the revealing power of the mind rises as the objects and subsides as their absence.)
Space itself dances all over in the Chit-state like a dancer who is the dark shade of the cloud with hundred
hands. (Where is the space situated? In the awareness!
You are aware of the perceived as the space and objects.
Emptiness itself becomes a dancer on the stage of the perceived and dances with its innumerable hands and
feet, extending endlessly. The space itself is the stage, the actor and the dance also.
Awareness is just being aware of it; that is all! That is the real you in essence.)

गगने मानसं 5प8दं जगिवH न व5तु तिमDया=ानपशाच5य 5प8ददशनमाक.त ृ ।

The movement (agitation) of the mind in the void is the world; and not real.
Ghost produced by the false knowledge takes on a form, by just seeing some movement only (in the
darkness). (World is nothing but the mind creating the disturbance and getting disturbed by it!)

मायामाSकमेवेदमरोधकमभितमत ्
All this is just a play of Maayaa, the delusory power of the Supreme (which makes the real look like
something else, and blocks the reality) that shines forth as this (solid world).
World is actually neither solid nor hard! (Solidity is just a sense created illusion.)
इदं भा5वरमाभातं 5वUनसंदशनं ि5थतं अपव ू मेव सUत5य
ु नर5येवोदतं वदःु ।
All that shines as the world is just a dream perception (as false information only); and never has a previous
existence at all for a knower who is like a man who is not asleep.
(Of course his senses also produce the same perception of the world like for others.
But he does not allow the mind to add its imagination of likes and dislikes.
He sees the world as it is; just some dance of emptiness!)

अचेता चेत.त 5तCभो या,शं शालभिdझकां परमाथमहा5थंभः सिटं ृ चेत.त ता,शम ् ।

Similar to how the inert pillar understands the statue, the pillar of Supreme state also understands the
creation the same way (as not different from itself).
(Pillar is the same whether it is seen as a statue or a pillar. It makes no difference to it because of the
statue conceived on it by a sculptor.
World is like the conception of a sculpture in a pillar; but not actually sculpted.
The potential state of Reality can become any perceived at any time for any mind.
Each mind conceives a different statue in the Chit-pillar and sees it as real and absolute.
Pillar has no statue at all and is quiet and silent and changeless, even as the imaginations keep on rising in
the minds. Whatever you see around you as a scene of the perceived is the mind conceiving on the
emptiness-pillar. Each scene is different for different minds. Even the rainbow is not the same for different
minds. Moment to moment scenes keep changing and rise up newly from emptiness from nowhere and
vanish off nowhere; like a dream-scene. Memories alone keep alive the continuity of the world as a life
experience.)

या,शो मे नरः पा-वm 5वUने Rुnधो महाभटै : ता,शो Tpमणः सगq बr ु एव सषUतव
ु ु त् ।
A person sleeping next to me is chased by the soldiers in his dream and is suffering.
(He is asleep though awake). The world of Brahmaa is also awake in the unreal, and asleep in ignorance.
(A knower is asleep to the world of the ignorant, and is awake in the Reality state.)

तणग मलताय<तः
ृ ु ु शशरा8ते यथा रसः वास8तः संि5थतो भमौ ू तथा सगः परे पदे ।
The world stays in the Supreme State of Reality like the essence of spring stays in the ground filled with
grass, bushes and flowering creepers at the end of the cold season.
 8

(We can know of the presence of the spring season after the cold season, when the dreary landscape
suddenly changes into a paradise of flowers. We cannot see the season; but we know it as the essence that
fills the landscape. So is Brahman the spring season of the perceived; seen, yet unseen.)

यथा sववं कनके ि5थतम8तरनि8मषत ु ् तथा ि5थतः परे सगः आमवगादणावणौ ।

The world stays in the Supreme State of Reality in each and every subtle atom as the Jeeva-essence like the
liquidness stays inside the gold without opening its eyes (appearing only when is purified in the blazing fire
of knowledge.)

सं.नवेशो यथाgगानामिgगनोsन8य आमनः जगदे वमनgग5य 5वामनो Tpमण5तथा ।

Like the limbs are not different from a person with limbs, so is the world in Brahman who has no parts.
(Reality state of Brahman stays as the perceived itself without differing from it, like Brahmaa stays as the
created world. Divisions are mind-made and not real. The world is like the lines drawn on the empty sky.)

या,गेकनरः 5वUने यrम8यं ु नरं .त ता,शं सदसaपं ू 5वामेदं Eयोमगं जगत ् ।
For example, a man fights another one in a dream.
(His mind alone has created him and his enemy, the battle ground, the weapons, the hatred and the wounds
and the death and all that. How real is it?)
It is real only for him and unreal in actuality.
(It is just an experience; that is all; rising and disappearing like a wave in the ocean.)
Similarly the world (where we go through so many experiences) is just the void and unreal; real only as a
mind-experience; and is the Self in reality. (Everything is made up of the mind only that is empowered by
the awareness essence.)

महाक पा8तसगादौ *च5वभावमदं वपःु कारणवं मथः प-चादसदे .त न वा5तवम ् ।

At the beginning and end of the creation, the form of the creator as the world, exists as the nature of Chit
only. The memories and the Brahmaa (Viraat) mutually exist as the cause of the creation which of course is
not real. (Brahmaa (Viraat) is the experience of Vaasanaa fields in totality, which is known by the name of
the world. This world is always accompanied with the idea of a start and an end.
Vaasanaas and memories keep making the perceived; and perceived keeps making the memories and
Vaasanaas. The world is nothing but a non-stop process of Vaasanaa recycling.)

म<ते
ु sि5म8TpमXण यद Tpमा8यः 5म.तजो ृ भवेत5म.त=ृ िUतजे सगm ि5थतैव =िUतमाSता ।
If this Brahmaa, the creator is liberated (by the fulfillment of all Vaasanaas), if another Brahmaa rises with
another set of memories (Smriti), then in that creation rising out of the knowledge of the Smriti, Knowledge
alone exists as the cause; but actually whatever rises is not real!
(As and when Vaasanaas change for the better or worse, Brahmaas also keep on appearing and
disappearing. Awareness or knowledge alone is the basic essence of all these experiences.)
(We can group and sub-group the minds separately, based on their ignorance and knowledge levels. If all
the minds that seek liberation get fulfilled by liberation and revert back to the Reality state; then that part
of the Viraat is liberated as it were. The rest of the ignorant minds continue till the day they also get
liberated.)

रामोवाच
Rama spoke

पौराणां मि8Sम2यानां
ु वदरथकलeमः
ू ु सममेव कथं तS सवषां m .तभासतः ।
In Vidooratha’s world, how could all the citizens and ministers see the same thing?
(If the world of Vidooratha was just the conceived world of Padma, then how the people of that world were
able to see the same thing which Vidooratha saw?
Are they his mind conceptions or are they independent Jeevas experiencing their own Vaasanaa-fields?)
 9

वसटोवाच
Vasishta spoke

*चतः समनवत ु 8ते म2यायाः

ु सवसंवदः यथा वपलवायायाः
ु सामा8या वातलेXखकाः ।
The Mind follows the most dominant cognition among all cognitions; like the small wind-lines follow the
path of the huge storm. (Padma’s main Vaasanaas were for a royal life, the wife’s form and a kingdom to
rule. Rest of the Vaasanaas also accompany these main Vaasanaas like the wish for a daughter,
conquering other lands, the same type of people, same ministers etc.
All these Vaasanaas again appear in a combined set of Vaasanaa-fields, as another world.
There is no individual entity that causes it; but the Brahman alone exists as all the perceived fields.)
पर5परानसारेु ण तथा>पेण संवदः क*चता5ताः जापालजावा5तEयमि8Sणः ।
The cognitions of each light up the world of each other as in the case of the king, his citizens and ministers.
(The same Vaasanaa that the ministers and people have for king Padma, appear in Vidooratha’s world
also as similar Vaasanaa-fields; same yet different.
Vaasanaas can exist in many worlds at the same time.
After all, Vaasanaas alone produce the Jeeva; Jeeva does not produce the Vaasanaas.
Want of a royal state produces a Vidooratha; not an individual named Padma.)
एवं>पाकला:जातो
ु राजा5माकमयं वसौ क*चता इव वा5तEयवदो वैदरथे ू परेु ।
‘Our king is of such and such a family; of such and such a form; this is he.’
In the city of Vidooratha, the people, who perceive the world as such, shine as it were.
(If you become a doctor, your life has to necessarily be filled with patients and their sufferings.
The need for a doctor by the patients and your need for the patients fulfill each other.
So also, in Padma’s experience, his wish to become a king produces the ministers etc as his part of
perception. Similarly, the wishes of the people and ministers produce the king as a part of their perception.
Are they real? Of course! Anything is real anywhere in any mind, as long as ignorance keeps its sway.
It is just a group of Vaasanaas that appears as the Vidooratha and his kingdom; not that Padma moves to
another world as himself. When Vidooratha dies in the battle-field; his Vaasanaas vanish off by the contact
of Jnapti; and that world is destroyed for him, like a dream vanishing off.
Other people in his world become a part of Sindhu’s perception and continue as before in their own dream
worlds connected to Sindhu; like another reality of some unreal ghost world.)
कचने *च5वभाव5य न च कारणमागणं य<तं ु महामणेभासामवा8यS 5वभावतः ।
There is no reason why Chit shines in some particular manner. It is like the natural shine of the great gem.
(Even Vidooratha is unreal and his ministers are also unreal.
It is not just a Vidooratha producing a world in his mind; it is Chit existing as some Vaasanaa fulfillment.
The Vidooratha character appears as a side product.
Any Jeeva is a side product of a Vaasanaa-field only.
‘You’ do not possess a Vaasanaa; but ‘Vaasanaa’ possesses you and creates you as a Jeeva.
Padma and Vidooratha are just the carriers of Vaasanaas.
Padma is a different Jeeva; and Vidooratha is a different Jeeva.
They are not the same.
Padma’s world is one grouping of Vaasanaas as a kingdom and people; Vidooratha’s world is another
grouping of Vaasanaas as another kingdom and people. Both are unconnected except for some Vaasanaas
that are common to both.
Padma did not get reborn as Vidooratha; but same Vaasanaas made a new Vidooratha.)
अहमेवं कलाचारेु राजा 5वयमेवमयप वदरथवदो
ू रनाददता
ु .तभा यथा ।
From the gem of Vidooratha’s mind, the conception - ‘I am of such and such a family; I will be the king’ -
shone forth. (It is just a mind with some carried over Vaasanaas; it is not the same person.)
याव8तो ज8तवो यि5म8ये ये सगm यदा यदा ते सगगवािJचrातोर8यो8यादशतां गताः ।
Whatever creatures, in whichever creations, whenever arose, they became part of each others’ conception
and mirror each other; because the same Chit which is the ‘substratum of all’, exist in all;
(I exist for you and you exist for me; and the world exists for us. Chit exists as all of us and the world also.
Jeevas and their perceived worlds are the pictures painted on the chit-canvas made of emptiness.)
 10

तीtवेगवती या 5यातS संवदकंपता सैवाया.त परं 5थैयम  ामोRं वैक>पणी ।

That (strong powerful) conception (based on ignorance and attachment) which is very vehemently speeding
without any disturbance (as Vaasanaa-fields), that alone becomes stabilized at the attainment of liberation,
being of a single nature (not divided as Jeeva-waves or individual entities).
(When the house is on fire, you run away with the most necessary things and escape. So also, when the
mind experiences the body cessation, very few dominant desires move forth and get frozen as another
world-experience. This running away and the carrying of Vaasanaas by the identity-less mind, goes on till
the realization-experience occurs somewhere in some mind-state; it is not exactly the same ‘you’ as such.
That particular mind stops the running away and stays quiet as the Knowledge of Brahman, like the wave
subsiding forever inside the ocean.
If you are having the desire for Moksha; learn to read it as, ‘a Vaasanaa for liberation (very rare one at
that) creating you as a Mumukshu’. You do not have ‘it’; ‘it’ has made you as its house. When this
Vaasanaa is fulfilled, then the mind which carries it dissolves off into its original state and becomes
stabilized. Then there is only the state of a JeevanMukti which is not swerved by any scene of the perceived.
JeevanMukta is also a frozen state of Brahman existing as the Brahman with a pure mind; he is not an
individual entity. It is the Reality state with a mind as it were.)

बलविJचिवलासानामनवया ु ृ पर5परं 5वभावाः .तWबCबि8त *चदादशm 5वभावतः ।

By reason of involuntarily occurring mutual conceptions of each other, the nature of each other gets
reflected in the ‘mirror of the Chit-based mind’ naturally.
(Minds (supported by awareness) act like mirrors for each other.
What I perceive gets reflected in your mind and what you see is reflected in my mind.
That is why we see the cow as the same cow and the tree as the same tree.)

तSा.तयना:जय.त सयाः संवद आमसात ् कव ु ि8त स]रदाCभो*धगामनी स]रतो यथा ।

Those (strong) conceptions which are for the (realization of the) Supreme Reality succeed through extreme
effort, like the river which is rushing towards the ocean absorbs all the small streams into it (and slowly all
the worldly Vaasanaas subside off; and the mind has nothing to carry over as the extra luggage.)
Who realizes actually? No one! A realization Vaasanaa fulfils itself through a mind.)
(Knowledge is indeed very powerful and destroys without a trace, the worlds seen through ignorance.)

ये समा5तS ते तावयत8ते *च5वभावतः यावदे को जययS िवतीयः स .नम:ज.त ।

As per the nature of the mind, those conceptions which are equal in strength will both strive to reach the
upper hand; one of them will win and the other one will sink down.
(On one side are the Vaasanaas of attachment and wants unfolding worlds after worlds; on another side
the quest for truth and freedom and the connected Vaasanaas like study, company of the good, virtues etc.
That which is strong will only win.
Vaasanaas do fight for supremacy; and the strongest wins and the world unfolds as its fulfillment field.
You cannot realize the Brahman-state, if it is just a job undertaken for merit or time pass.
You have to want it like a drowning man struggling to get air. Then only you will succeed.
Unless the truth is sought like a life and death option, the Knowledge cannot rise so easily.)
जायमानेषु न-यसु वतमानेषु भ]रशः ू एवं सगसहuेषु परमाणुकं .त न क*च ं केन*चEयाUतं
न क*चं केन*चि5थतं, *चदाकाशमदं शा8तमतः सवमभितमत ् ।
In this manner, in thousands of creations in each infinitesimal atom particle, among those that get born,
perish and exist abundantly, nothing pervades anything; nothing exists because of anything.
The tranquil state of Chidaakaasha alone remains without boundaries.

अयमाभासते 5वUनो .न.नaो ,िटविजतः अव-यंभावबोध5तु 5वनभतो ु ू ऽUयस8मयः ।

This dream shines as the waking state due to lack of true understanding (vision).
Whatever is understood inevitably as even one’s own experience is indeed unreal (even if it is the seeking
of liberation and attaining the liberation; which is the last dream one has.)
 11

पSपपफलां
ु शामा यथैकः 5वाि5थतो aमः ु अन8तसवश<यामा pयेक एव तथा वभःु ।
Just like a single tree exists as a whole with leaves, flowers and fruits as its very own nature, the endless
omnipotent Supreme Self exists as all.
(World is the beautiful tree of Brahman in its seed state itself, without growth or movement.)

मातमेृ यमाणादमायामकमजं पदं बrं ु व5म.त ृ माया.त न कदाचन क5य*चत ् ।

That unborn state (of Chit) filled with the delusions of measures, estimations, proof etc as the perceived,
when realized does not get forgotten for anyone anytime. (Once you realize the truth and understand the
Reality alone as real, then that state does not again fall into the perceiver-state of the world.
Ignorance is gone off without a trace; it will not again hold its sway over you.
Will the world continue to exist even after a mind realizes its non-existence?
If the world was really there, it can cease to exist; if it is not there at all, how can it cease to exist?
A realized man just walks through ghosts; the ignorant try to move around the ghosts and hide in fear.
If a person understands that the haunted house has no ghosts at all, will the ghost world continue to exist
ever? That which is not there at all can never perish!)

श8योदया5तमयव5त
ू ु तमःकाशं द<काल>Uयप सदै कमनादशुrं
आय8तमIयरहतं ि5थतमJछमंबु सौCयववी*चवलनाwयमवैकमेव
अहCवमयादजग5व>पा वशुrबोधैकवभा वभा.त
आकाशकोशे .नजश8यते ू व वैतै<यसंक पवक पनाJच ।
That which is the substratum for the ‘void, rising and setting states’ of the world,
that which lights up the inert world of darkness,
that which is beginning less, pure and one, though manifesting as directions and time, is yet devoid of
beginning, middle and end,
that which stays like the pure and tranquil ocean of one single nature though filled with waves,
that Supreme taintless knowledge alone shines in the hollow of Aakaasha in its own empty nature as the
world filled with ‘I’ ness etc, as the duality, conception, perturbation etc.

रामोवाच
Rama spoke

अहं जगद.त Lाि8तः पर5माकारणं वना यथोदे .त तथा Tpम8भयः ू कथय साधु मे ।
Brahman! Please explain again for my understanding how the delusion namely the ‘I’ and ‘the world’ rises
out of the Supreme, without a cause as such?

वसटोवाच
Vasishta spoke

सम5ताः समतैव8ताः सिCवदो बIयते ु यतः सवथा सवदा सवM सवामकज5ततः ।

Everything is the same within all. (There is no separateness or divisions or lower or higher categories. It is
just the indefinable Reality state which cannot be perceived. Though nameless, it is referred to by the name
Brahman because it swells up as the perceived. It is uniform and without any rise or fall. It is just as it is
and that is understood as the perceived when its knowledge is absent.)
Whatever the awareness is aware of; that alone is everything. (It just is; and everything of the perceived is
as if!) In all manners, at all times, whatever is perceived by any one in any world through whatever tools of
senses; that all is the Reality-state alone existing as all.
(‘That alone’ is known as the world, mind, intellect, understanding, object etc; like dividing the ocean into
waves, foam, whirlpool etc; or dividing a tree into branches, leaves; flowers etc. Everything is just the
completeness without divisions. Brahman is not the cause of the world; and the world is not an effect.
Reality is as it is; perceived is just the non-understanding state of Reality.)
 12

सवा ह शnदाथ,शो Tpमैववेताः पथgxतस

ृ वाथश
 nदकला>पमासां न वयते ।
All the divided shapes in the perceived are just the sound-variations that refer to something; and thus
present the separateness of shapes (objects, people etc).
All that is perceived is just the Brahman state of Reality which is uniform and undivided.
Actually the ‘phenomenon of division’ through variations of sounds that refer to their separateness do not
exist, except as the knowledge of division.
(Brahman state is just the knowledge of all, as this and that. It is just one single essence of knowledge.
This knowledge is divided through particularities of names (or sound variations).
Suppose, you know the language English, it is the single language essence of the, speech, reading,
understanding all included. This knowledge can also be divided as the alphabets, with variations of sounds;
though such division does not exist in the single Knowledge essence.
You may know the alphabets that make the word; but you understand the single essence of the whole word
only as such.)

कटकवं पथघेृ Cन5तरgगवं पथxजलात

ृ ् यथा न सCभवयेवं न जगपथगी-वरात
ृ ्।
The bracelet-ness cannot exist as separate from the gold; or the waves from the water.
So also the Jagat cannot exist as separate from the Controller state of Brahman.
(You cannot remove the bracelet from the gold and keep it aside. You cannot remove the wave from the
water also. Gold has to exist as some shape and water has to exist as a wave, or a quiver.
You cannot remove Jagat as a separate thing from the Reality-state and enter the reality state as if it is in
some superb special divine dimension.
Gold is the bracelet; wave is the water; Jagat is Brahman.
Jagat is the lines you have drawn on the emptiness.
Actually emptiness only is there; but you are seeing only the lines that are imagined.
You are seeing the agitation only; and not the unagitated Reality-state.
Stop seeing the lines as real; you will naturally know the Reality state that transcends these dividing lines.
That alone is Moksha; the knowledge that is removed of false knowledge; the Nirvaana state; the truth as it
is; Brahman as it is.)

एष एव जगaपं ू जगaपं ू तु ने-वरे हे मैव कटकादवं कटकवं न हे म.न ।

(Is Brahman then the Jagat state?)
Reality stays as the Jagat-state; Jagat state does not stay as the Reality.
Gold stays as the bracelet and other shapes (as defined by words); but the bracelet-ness is not in the gold.
(Gold has no divisions within itself; it is neither the bracelet nor any other shape you refer to with a sound-
variation. Gold just stays as gold as some shape.
If you see bracelet and not the gold; well then, you need a treatment of knowledge for your mental illness.)

यथावयवनो >पमनेकावयवामकं तथाऽनवयवाया5तु *चतः सवामकं च यत ् ।

A man with limbs has many limbs as his very being.
(You cannot make the limbs exist separately from the person with limbs.
A man with limbs is single state of completeness without divisions of limbs.)
Chit state of awareness also is undivided. It stays as all (as its very essence) as a complete undivided whole.

यत यकालमXखलं
ु त8माSावेदनं परे अ8त5थं तददं भा.त जगदयहमयप ।
The ‘non-understanding of the Truth’ alone shines at once (without any time-span) as the entire perceived
phenomenon made of divisions which shines forth as the Jagat and the ‘I’ factors (as the perceived
phenomenon with various time-spans and distance-spans.)
(Knowledge of the truth is Brahman; Ignorance of the Truth is Jagat.)

लेखौघानां यथा भेदसं.नवेशः शलोदरे तथान8य:जगदहं चेय8तश*चrने घनम ् ।

The hosts of lines that cover the rock appear as if there are divisions in the rock (though the rock is actually
not divided by the lines). Similarly, The Jagat, and the ‘I’ (which sees the Jagat), that appear in the dense
state of Chit awareness are not different from it
 13

ि5थता5तरgगाः सलले यथा8तरतरिgगते सिटशnदाथ ृ रहता5तथा8तः सटयःृ परे ।

The waves exist on the surface of the water (ocean) which is without waves inside.
The creations also exist in the Supreme without the word ‘creation’ and its meaning.

न सगm .तट.त परं सगि5तट.त नो परे अवयावयववसतानवयवै5तयोः ।

The Supreme state of Reality does not exist in the creation (as its support); and the creation does not exist
in the Supreme (as its support). (A person with limbs cannot be separated from his limbs; or limbs from
him. They do not support each other; but exist as the completeness; as one. There is no separateness.)
The limbs and the person with limbs are not the support of each other; but are the same as a whole without
the division of the limbs.

*चaपेू ण 5वसंवया 5व*च8माSं वभाEयते खमेव >पhदयं वातेन 5प8दनं यथा ।

The Chit-state, the Knowledge essence of all, by its own awareness nature knows its awareness only as
itself; like being aware of itself in the emptiness of all; like a wind moving within itself.
(What is the reflection of Chit within its own awareness mirror? It becomes all of this as it were.
The Brahman state of Reality which is formless nameless and is just the awareness state of Knowledge,
knows itself as an object of Knowledge. This state of the Knowledge of oneself is like the looking at oneself
in the mirror. Since the Reality state of nothingness alone is there, this knowledge of its own state is
reflected in the mirror of emptiness.
It is like you knowing so many things, writing out in a list about what all you know that makes you a
knower of all these things.
You know many things; but know that you know the many things also.
This knowing of oneself also is what one knows and is the Jagat of Brahman.
This is not done by an entity with any intelligence or mind faculty; but is just the way reality is.
When explaining it, such explanations are used vaguely hinting at how it is.
The example should not be literally taken.)

तकालमेष शnदाणि-चJचमकार>पधक
ु ृ ् चेतते 5वमवैवा8तः संक प इव चेतसा ।
(It is as if in the empty expanse all the potential states or the Knowledge essence of Chit appear as the
manifest forms. This absorption of one’s own knowledge of oneself appears as the empty expanse which
contains objects.
The objects exist as the Shabda; disturbances (not the sense of sound).
This disturbance in the undisturbed state is the world.
This disturbance alone is the Jagat; the Nirvikalpa Brahman existing as its own awareness as Savikalpa
Brahman. Now it is Shabda-Brahman; swollen up as all the disturbances.)
At that instant itself (which does not happen in any ‘time’ or ‘space’), Chit by its own amazing power, is
aware of the subtle disturbance (Shabda) as oneself, within itself; like a mind having a conception.
(Chit is not an intelligent entity which looks at itself; it is the potentials state of all that can be there; and
their awareness; this alone is seen as a Jagat.)

तदे वा.नलतां वेित .नजसतािमकां 5वयं अ8तगत5पशरसां पवन5प8दतामव ।

(Aakaasha is the revealing power (the silent state of senses); and Shabda is the disturbance that is revealed
as the disturbances called sense perceptions.)
Chit knows itself as the air-factor which fills the emptiness and produces the vibration in the quiet state.
(This vibration appears as the movement known as the wind and the agitation known as the mind.)
This air-factor contains the essence of touch like the still wind is with the power of movement.
(Anila or air refers to not the air containing gases; but the principle of touch which produces the
separation of disturbances and makes them look solid and impenetrable. This touch principle alone
separates even the tiny dust motes from each other. If this touch sense was not there, you cannot hold even
a tiny stick in your fingers.)
 14

तदे वाभासतामे.त .नजसतािमकां 5वयं कोशि5थतालोकलवां तेजः गटतामव ।

Chit-state now sees its own essence as seeing these disturbances which are separated from each other; like
the luster spreading out (and revealing the disturbances as shapes).

तदे वं जलतां या.त .नजसतािमकां 5वयं अ8तःि5थता5वादलवां सललं aवतामव ।

That alone now knows its essence as water-ness (Jalataa); the experiencing factor which is able to divide
the shapes as having various essences which are ready to be experienced.

तदे वाव.नतां वेित 5व*चतैकामतामयीं अ8त5थग8धत8माSमवy ू 5थैयक  लामव ।

That alone now knows itself as the stage of experiences (Avani) with its essence of smell, like the stability
factor contained in the ground.
(Smell is not the smell sensed by the nose; but refers to the differentiating qualities inherent in all objects;
giving them their separate existence.)

त यकाल.नमे
ु षांशलRभागती.त यत ् .नजं वदः कचनं तसगzघपरCपरा ।
At the same instant (which is not in time), it knows itself as lakhs of divisions of a second and exists as
successions of hosts of creations. (‘Nimesha’ is not a minute with sixty seconds; but the time taken to wink the eyes.)
(Time is nothing but a stretched out state of Brahman where Knowledge unfolds from the minutest level to
the highest level; with multifarious beings in multifarious worlds with their own ways of sensing the
perceived; their own experiences and stories happening in their own time-stretch; unconnected to each
other; unseen to each other; as the amazing miracle of Chit, the Chit-Chamtkaara.)

शrं
ु सकभाता8त,
ृ -यमIयमनामयं उदया5तमयो8म<तं ु Tpम .तटय.निटतम ् ।
(It is not that a Jeeva produces the scene of the perceived every second with his mind agitation; but
Brahman itself exists as all the states of experience at once in all time modes.
The mind of a Jeeva is just a tiny worm crawling slowly through these already existing states; with its own
calculation of a time bound universe. Such worms are many and cross just a miniscule atom portion of the
Brahman-span of an instant only, very slowly, minute by minute, second by second of their own mind
created clocks. Brahman state is not affected by these divisions; and stays as it is, as just the awareness of
these all.) Brahman state is very pure (untainted by all these experience modes); at once shining as all these
(without broken spans); with all the perceived with beginnings and ends within itself (as itself); bereft of
rising and setting; and independent of all. (A Jeeva is dependent on the people and objects around him as
his egocentric world; if any of the patterns of object or people are destroyed, he collapses into nothingness.
A Jeeva is not only the ‘I’; but ‘mine’ also. Brahman is not dependent on these perceived patterns for its
existence. It is; so the world is as all this.)

बrं
ु सदपवगM तससगमप ससमं अबrं ु सग>पाम वसगमप तसदा ।
The state of Brahman when understood is the final beatitude. Though with the ‘perceived’, it is state which
is equal and quiet without any agitation. (It is Nirvikalpa only.)
(A knower who understands this truth that the perceived is non-existent in the Brahman state is established
in that state only; and is never affected by the perceived; like not getting frightened of the non-existent
snake in the rope.) When not understood, Brahman-state is seen as the perceived only at all times though it
is actually bereft of the perceived. (For the ignorant that do not see the rope (Brahman) but only the snake
(Jagat), the fear of snake (bondage) is a must; and they suffer through many experiences like people stuck
in dream-worlds.)

*चTpम ययथा येन बIयते ु 5वामनाम.न तततथा नु भव.त सवM सवाgगशि<तमत ् ।

‘Chit Brahman state’ is all powerful which can exist as any perceived state.
In whatever manner it is conceived by any one within oneself, it exists as that only for him.
(What you see as the perceived of yours is what your AatiVaahika body paints as the world.
Brahman exists as any perceived experience for any mind, as per its imagination.)
 15

तसयं *चिवलासवाि8नयानभव>पतः ु तदसयं मनः षटासवा2या .नगतं यतः ।

(The perceived is real if it is seen not as the agitation state but as the undisturbed state of Reality that is
experienced at all time, and by looking at the perceived state as the undivided completeness bereft of all
divisions. Divisions are just word made, and exist as real because of our habit of understanding the objects
part by part. )
The Jagat is real since it is just the Brahman state alone shining and experienced always. It is unreal when it
is understood as the varied sound-forms with meanings, as explained by the six-fold mind and senses.

यथैतसरणं वायौ तथा सगः ि5थतः परे असक पेऽप संक पः सयेऽसय इवाप च ।
Wind stays still yet with the potential power of movement. Similarly, the perceived world stays in the
Supreme as its very nature. Though not conceived, it exists as the conception; and the unreal looks like real.
(The movement alone is understood and not the air ever, which is its support.
The ignorant are aware of the perceived only, as the collection of names and forms; they do not know of the
pure state which is the support of these names and forms.
Agitation (sense perception) alone is real for the ignorant; and they can never even imagine the truth which
is free of all agitations. Truth is untruth for them; and untruth is truth for them.
They live in the world of snake alone; the Knower lives in the world of rope alone.)

अ8य>पा यथान8या तेज5यालोकतोदरे तथा TpमXण व-वीः सयासयािमका *च.त ।

The luster that spreads forth from the gem is undivided and yet can be seen as different from the gem
through ignorance. Similarly the grandeur of the world shines forth in the Chit-state real when seen as
undivided; and unreal when seen as divided.

अनक@णा
ु यथा पgके पWSका
ु चाथ दा_Xण यथा वणा मषीक के तथा सगाः ि5थताः परे ।
Like the un-carved figures in the wet clay, like un-sculpted statue inside a log of wood, like the un-manifest
colors in the base material of ink, the worlds exist in Brahman (as conceptions only; as potential states
only).

अन8या8येव कच.त Tpमतवम_5थले असयाम.न सयेव WSजग8मगतिण ृ ृ का ।

The mirage of the tri-worlds though unreal by nature shines as real in the desert land of Brahman as not
different from it.

Tहमणा *च8मयेनामा सगामैव वभाEयते न भाEयते चान8यवाबीजेना8त]रव aमः

ु
यथा Rीर5य माधयM ु तीiणवं म]रच5य च aववं पयस-चैव 5प8दनं पवन5य च ।
Brahman state being a state of pure awareness (without any object of awareness) is aware of itself as the
perceived world; and actually is not aware of it also as a separate knowledge; since it is not different from
it; like the tree inside the seed is not different from the seed; or the sweetness from the milk; or the hot
sensation from pepper; or the fluid nature from the liquid; or the movement from the wind
(A seed alone manifests as a tree in course of time, being watered and nourished.
But Brahman seed does not need time and other causal factors to exist as Jagat-tree. The very seed is the
tree without growing or manifesting. Brahman cannot be separated from Jagat ever; since it is just the
awareness existing as its own awareness.)

ि5थतोऽन8यो यथा8यः स8नाि5त तS तथाम.न सगq .नगल*चaपः ू परमामाम>पभत ृ ्।

Brahman state stays without a second, yet as if another is there but not really there.
The world stays dissolved in the Chit-state as the very essence of the Supreme state (not different from it.)

कचनं Tpमरन5य जगदयेव यि5थतं तदकारणकं य5मातेन न Eय.त]रJयते ।

The world exists like the shine of the gem called Brahman; therefore it is not caused; and not different also.
(Gem is not the cause of the luster; it is the very luster.)
 16

वासना *चतजीवादवेदनं वेदनोदतं नोदे यवेदनादे व यतनादे व पौ_षात ् ।

Vaasanaa is the experience field of the Jeeva endowed with a Chitta. It rises by the existence of the mind.
By not experiencing through the mind, putting forth extreme effort and by repeated practice (of Vichaara),
it does not rise.
(Wants rise up by believing in the reality of the perceived. When there is nothing at all called the world
except as the agitation produced by the mind within itself, what is there to desire?
This truth becomes realized by the practice of Vichaara as guided by scriptures.)

ना5तमे.त न चोदे .त <व*चिकं*चकदाचन सवM शा8तमजं Tpम *चघनं सशलाघ ु नम ् ।

Nothing never ever rises or sets. There is only the tranquil, unborn state of Brahman, dense with
consciousness (knowledge) like the densely filled rock.

पराणंु .त सगzघाि-चताLाि8तसहuशः तेवUयणावणाव8तः कैवाSावासना कथम ् ।

In each and every atom, hosts of creations rise from the mind through thousands and thousands of
delusions. Even in each and every atom of those worlds, worlds exist as long as the Vaasanaas stay.
How else and in what way (can they be real)?
(How many worlds can possibly exist because of the Vaasanaa flow of a mind?
Suppose you divide the world into subtle atoms only; then each atom of the world will contain hosts of
worlds within it. Even in those hosts of worlds, in their each and every atom, more worlds will exist as
Vaasanaa fulfillment fields. As long as the mind is alive, there is no end to the world existence.
The world we live in is just one tiny world of a few Vaasanaa fields.
Imagine the worlds that we can never know about, which exist in each and every atom of our world!
Yet nothing exists except as Vaasanaa-wilderness!)

यथा जला8त ऊCयाया गUतगUता-च

ु ु श<तयः जाY5वUनसषUताया5तथा
ु ु जीवेऽ8तराि5थताः ।
Inside the water, the waves stay with concealed powers, ready to burst forth as waves; so also the three
states of the mind as the waking dream and sleep, stay concealed within a Jeeva.
(A Jeeva is helplessly caught in the three mind states without a break.
Jeevas experience the waking state through delusion; again fall asleep with Vaasanaas dormant still; again
experience dream as some other type of waking state; again wake up and live another dream of
experiences; fulfill some Vaasanaas; gain more Vaasanaas; and thus the life goes on and on for the Jeeva
without a break.)

जाता चेदर.तज8तोभqगा8.त मनागप तदसौ तावतैवोJचैः पदं ाUत इ.त .तः

ु ।
यतो यतो वर:यते त5ततो वमJयते ु अतोऽहमयसंवद8क ए.त ज8मसंवदम ् ।
If the ignorant creature called man gets even the slightest disinterest towards enjoyments of senses, then he
will attain the highest state; state the Shrutis. (If the sense objects are understood as just information
content only, how can anyone entertain any taste for them? All the people and objects that you are attached
to are just some form of Bodha (information) only, brought by the senses. Mind alone creates the stories
out of these inert information contents.) Even as he keeps withdrawing from the attractions, he will start
freeing himself from the bindings of the mind.
(After realizing the non-existence of the objects except as agitations in the mind) he will cease to have the
‘I’ feeling towards the body, which is also an agitation only that is produced by the mind. How can he ever
think that he is born as a body and run towards desire fulfillments connected to such an identity?

*च.तं परापरामजाम>पकामनामकां चराचराऽधरामयीं वदि8त ये जयि8त ते ।

Those who understand as the realized essence, the Chit-state which is both the Jeeva and the Supreme,
which cannot be referred to with any sound variation of a name, which is without any of the base faults of
ignorance; they alone achieve the greatest.
 17

परे *च.तः 5वकटािवतीया5वावतलेखेव जले aवा8तः ।

साहं तयेमा.न जगि8त धते न सि8त नासि8त परामका.न ॥
अहं मयी प}जभावना *चत ् संक पभेदािवतनो.त व-वं ।
अ8तमख ु ैवानभवयन8त
ु .नमेषको~यंशवधौ यगा8तम ु ्॥
Like the whirlpool patterns are inside the water as if different from the waters, the Supreme Chit manifests
within itself as if another; and holds the world as the ‘I’ in all. The other things which are like the ‘another’,
do not exist; yet exist as if. Chit, as the ‘I’ of the Lotus born, spreads out the world perception through
different conceptions; and within herself experiences a span of Yuga in just one miniscule part of a second
(instantly) of the eternal state.

परमाणु.नमेषाणां लRांशकलना5वप जगक पसहuाXण सयानीव वभा8यलम ् ।

तेवUय8त5तथैवा8तः परमाणक ु ं .त Lाि8तरे वमन8ताहो इयमयवभासते ।
Suppose a single wink-span of a subtle atom is divided into lakhs and lakhs of parts, then inside a single
part of that, thousands of worlds lasting in their Kalpa-span exist as if real. Even in those, in each one of the
subtle atom, in the same way worlds exist as if real. (You cannot count them at all.)
Ah the delusion is endless! Aha it shines in this manner!

वह8तीहाः पराः सताः शा8ताः सगपरCपराः सललaवतेवा8तः5फटावत ु वव.तका ।

Countless successions of worlds which exist at present, which will exist in the future and which existed in
the past, flow like the circular patterns of water appearing and disappearing in the water (as not different
from it.) (Past present and future also are just mind-conceptions and not real.)

मDयािमकैव सगीभवतीह महामरौ तीरaमलतो8म<तपपाल1व

ु ु ु तरिgगणी ।
5वUने8aजालपरवसं
ु कथेहापराaवत
ु ् संक पवदसयेव भा.त सगानभ.तभः ु ू ू ।
The grandeur of the world exists as false only, (imagined in all its glorified scenes) like the mirage river in
the desert, with waves carrying the flower arrays falling from the creepers enveloping the trees on the bank;
and is without any reality. Like the illusory city of the dream, like the mountains and towns in an
interesting narrative, like an imagination, the field of experience of the world shines as unreal only.

रामोवाच
Rama spoke

एकामैकतयैवं ह जाते संयिxवचारणात ् .नवक पामव=ाने परे =ानवतां वर

कमथमह .तटि8त दे हा5तववदामप दै वेनैव समाeा8ता दै वमS च कं भवेत ् ।
After a person realizes the one self as all, O Best among Knowers, then why do bodies exist for the realized
ones here as if forced by divine will? What is the place of Daivam here?
(Should not the realized person also vanish off with the body after realization?
Why the world continues even after realization? Who makes these rules and why?)

वसटोवाच
Vasishta spoke

अ5तीह .नय.तTाpमी *चJछि<तः 5प8द>पणी अव-यभवतEयैकसता सकलक पगा ।

There indeed exists the ordained law of Brahmaa! It is the power of the Chit.
It is of the nature of vibration only. It is an inevitable fact. It is a part of all the creations.
 18

आदसगm ह .नय.तभाववै*चbयमRयं अनेनेथं सदा भाEयम.त संपयते परम ् ।

In the beginning of the creation itself, the imperishable rule about the objects that - ‘This should be like
this’ is formulated.
(You can call this power of reality by any of these names.
Since Brahman state is the most auspicious state named Shivam, the power is referred to by the word
ParaaShakti, the Supreme power of this Shiva-state (not the Kailaasa Shiva).
महासते.त क*थता महा*च.त]र.त 5मता ृ महाशि<त]र.त 2याता महा,िट]र.त ि5थता
महाeये.त गदता महोFव इ.त 5मता ृ महा5प8द इ.त ौढा महामैकतयोदता ।
It is known as Mahaa Sattaa- Great existence.
It is remembered as Mahaa Chiti - Great Consciousness.
It is well-known as Mahaa Shakti- Great power.
It stays as Mahaa Drishti - Great vision.
It is said to be Mahaa Kriyaa - Great Action.
It is known as Mahodbhavaa - Great Production.
It is well established as Mahaa Spandaa - Great vibration.
It rises from the magnanimity of the single essence of all.

(This is what makes the world to be bound by physical laws, causality boundaries, and stability of objects
as what they are, and so on. This is the most important quality of the delusion, because these laws make us
believe in the reality of the perceived fully. Dream is another part of the delusion too, which in comparison,
makes this world look more real and stable.
If a delusion has to look very real, it has to be very perfect in its laws.)
तणानीव
ृ जग8येवम.त दै याः सरा ु इ.त इ.त नागा इ.त नगा इयाक पं कताि5थ.तः ृ ।
The continuously changing grass-like worlds should be like this; the demons (cruel ones) like this; Gods
like this (good ones); Naagas like this; hills like this;’ such rules are there from the beginning.
कदा*चTpमसताया Eयभचारोsनमीयते ु *चSमाकाशकोशे च ना8यथा .नयतेः ि5थ.तः ।
Sometimes even transgression of rules is allowed as a rule from the state of Brahmaa; like an extra picture
drawn on the empty expanse of Chit. Otherwise the rules do not change.
व]रञ ्Jयायामभबुrैबqधायावदतामनां Tpमामैव सा .नय.तः सगqऽयम.त कDयते ।
What an ignorant one calls as the rules governing the Creation is the ‘Essence of Brahman’ for the
Knowers like Brahmaa and others; and goes by the name of the world.

(Actually no object moves. Movement itself is an illusion.

What we see as movement is the image of the object at various measures of location and time.
Just the co-ordinate numbers of time and place are looked upon by us as movements of objects.
Every thing is just the information brought by the senses; and the mind made narratives.
Nothing called the life or world is there actually!)
अचलं चलवf,टं Tpमापय ू Eयवि5थतः अनादमIयपय8तं सगq वR ृ इवाCबरे ।
It is unmoving yet seems to move! The creation exists filling the entire state of Brahman, from the
beginning to the end and the middle, like a tree filling the sky.
(Like the emptiness filled with the picture of a fully grown tree with all its leaves, flowers, fruits, birds,
worms, insects, this world stays a mind-picture filling the emptiness expanse.
Even the empty space is just a mind conception only.
In Gita this tree example is mentioned as the upside down Ashvattha tree which grows downward.)

पाषाणोदरलेखौघ8यायेनाम.न .तटता Tpमणा .नय.तः सगq बrोऽवबोधवते ु व खम ् ।

Like the lines or reflections that are seen inside a stone or crystal, Brahmaa within himself knows the
emptiness as the creation ordained by rules, as if asleep, being absorbed in it.
(The entire world is a dream of the huge mind called Brahmaa, which is asleep in ignorance.
Since Brahmaa is a knower by nature, his dream is more orderly than ours.)
 19

(Chit and its power are not different.)

दे हे यथािgगनोऽgगाद ,-यते *च5वभावतः Tpमणा प}जवेन .नययायgगकं तथा ।
Just like a person with limbs knows his own limbs, the Chit knows the laws etc, the limbs of the creation,
through the vibration of the Lotus-born.

(This alone goes by the name of Daivam, the laws that govern the creation and bestow the fruits of actions
in the right manner. There is no other controlling power other than this.
There is no single divine supremacy which controls the perceived as the Ishvara.
The very nature of the Reality state is the controller of the perceived also, as a perfect state of delusion.
This Brahman state which is not bound by the limitation of the mind and intellect is alone referred to as
Ishvara, the Supreme controller.)
एषा दै वम.त ो<ता सवM सकलकालगं पदाथमलमाeCय शrा ु *चद.त संि5थता ।
This has been known by the name ‘divinity’ at all times; it is nothing but the Chit existing as all objects.

(This alone controls the perceived as bound by perfect laws and causality factors.)
5पि8दतEयं पदाथन m भाEयं वा भोक् तत ृ ापदं अनेनेथमनेनेथमव-यम.त दै वधीः ।
The ‘will of the divine’ is - ‘this should happen by this; this should happen by this as a certainty; so should
the vibration in the objects occur; so should the events be experienced.’

(If every object looks bound by perfect laws, and maintains its essence of qualities from birth to
destruction, it is because of the very nature of the Reality state. Reality cannot exist as a chaos-state.
Everything will always look perfect for you because of the mind-construes.)
एषैव प_ष5प8द
ु 5तणृ ग माद
ु चाXखलं एषैव सवभूताद जगकालeयाद च ।
This alone is the agitation called the embodied (Purusha), the grass, the cluster of trees and everything.
This alone is the entire hosts of beings, the world, space, action etc.

(The main rule that governs the world is not that some god will take care of all your needs and
requirements; but that the effort that is exerted by any person will bear fruits accordingly.)
अनया पौ_षी सता सता5याः पौ_षेण च लiयते भवनं ु याववे एकामतयैव ह ।
By this (Daivam or Unseen fate), exists the manly effort; the manly effort by this. Both are identical.
(Effort is synonymous to the Daivam; it alone decides your fate.)

नरे ण पौ_षेणव ै कायm सतामके उभे ई,-येतन े .नय.तरे वं .नय.तपौ_षे ।

Humans should succeed only by the manly effort; this is the rule.
Both the Niyati and Paurusha are of the same essence.
This is the law ordained for the manly effort. (No other Daivam is there to control you or block your path.)

टEयोहं वया राम दै वपौ_ष.नणयः मद<तं ु पौ_षं पा यं वये.त .नय.तः ि5थता ।

If you ask me Rama about the will of the divine and a man’s effort as to which one decides your fate, then I
tell you that only the manly effort should be maintained and that is the law. (Success is ensured)

भोज.यय.त मां दै वम.त दै वपरायण: यितटयeयो मौनं .नयतेरेष .न-चयः ।

‘Divinity (or a deity) will get me everything’; thinking thus, a devotee of a deity (or fate) remains (lazy)
without doing any effort; that is also an ascertained law (where failure is ensured).

न 5याबrनु कमाXण न वकाराद नाक.तः ृ केवलं िवथमाक पं ि5थया भाEयम.त ि5थताः ।
There is no intellect, no actions, no changes, no forms that decide the rules; but as per the law- ‘It should be
like this’, everything exists from the beginning of the Kalpa (as a quiver called Brahmaa).
(No divinity with a mind made rules like this; it is just the natural state of the perceived.)
 20

अव-यंभावतEयैषा िवदमथम.त ि5थ.तः न श<यते लgग.यतमप ु _aादबr

ु भः ।
‘This should happen like this only’ is the inevitable state of the world.
These laws cannot be transgressed by even Rudra and others (who are part of the perceived.).
(Gods of higher intellects are just the functioning entities of a world conceived by a Brahmaa. They also
cannot transgress the rule that effort alone fructifies.)

पौ_षं न प]रया:यमेतामा*य धीमता पौ_षेणव ै >पेण .नय.तह .नयामका ।

A wise one should not discard efforts (depending on a non-existing fate). Rules get fulfilled in the form of
effort. (Effort always leads to success; this is the ordained rule of the perceived.)

अपौ_षं ह .नय.तः पौ_षं सैव सगगा .नफलाऽपौ_षाकारा सफला पौ_षािमका ।

Rule or the controlling factor is said to be the will of the divine that is not connected to any effort. (It alone
is the supreme controller.) The will of the divine is actually that in the creation, fruits are obtained only
through human effort. (That only is the will of the divine.)
Effortlessness leads to failures; efforts lead to success.

.नयया मकतामे
ू य .नपौ_षतयाऽeयं यि5तट.त ाणम_5प8द5त5य <व गJछ.त ।
अथ ाणeयारोधमप कवा ृ वरामदं यद .तट.त तसाधम ु ु<त एव कमJयते ु ।
If one remains silent because of the belief in the assumption (‘let whatever happens, happen; divinity will
take care of everything’) and does not act with effort (and so stops all the actions); then where does his
breathing action stop? (At least he has to do the breathing action by himself; till he dies.)
Even if one controls the breathing act and remains in rest, can he be called a liberated one?
(Body feats presented by the fake Yogis are worthless.
They are not the truly realized ones; they are at best some show-men only.)
(Who can remain without any action at any moment?
Even a meditating Yogi (ignorant, but outwardly religious) is lost in his thoughts only; or asleep as if
drugged. Without an effort of Vichaara, Knowledge is not possible.
Even penance cannot bestow any knowledge like a fruit falling from the heaven; it will be as foolish an act
as filling the ocean with handfuls of sand.)

पौ_षेकामता ेयो मोRोsय8तमकतत

ृ ा आ[यां तु सबलः पRो .नद ःु खैव महामनाम ् ।
.नय.तTpमसताभा त5यां चेप]रणCयते नूनं परमशrा2यं ु ताUतैव पराग.तः ।
There is no suffering for the noble who adopt these two; the effort as the means of achievement for one’s
welfare as guided by the scriptures; and the attainment of liberation as the best welfare namely, the extreme
state of non-doer ship. (This is the ordained rule or Niyati.)
Niyati or the rule is the shine of the Brahman essence only; when one follows it with effort, the supreme
state which is extremely pure gets attained for sure.
Attainment of such a state alone is the supreme goal to be achieved.

एतै.नययादमहावलासैTp
 मैव व5फज
ू .त सवगामा
तणा
ृ दव ल1त_ग मजा ु लैः सतेव तोय5य धरा8तर5था ।
Brahman alone, the Self of all, shines with the great play of these rules; similar to the water below the earth
alone is the essence of all the grass, creepers, trees, grooves and others.
यदे तfTpमतवं सवथा सवदैव सवत एव सवशि<त सवाकारं सव-वरं m सवगं सवमेवे.त ।
That which is the principle of Brahman exists in all possible ways, at all times, at all places; is omnipotent;
takes on all the forms; is the Lord of all (as the essence of all); is everywhere; is all.
(If the sky is the sky, if the moon is the moon, if the tree is the tree, if any object stays as it is without
changing into something else, as in a dream; it is because of the very nature of Brahman state which is the
power that holds the world without dissolving off.)
 21

एष वामा सवशि<तवाJच <व*चिJचJछि<तं कटय.त <व*चJछाि8तं <व*च:जडशि<तं <व*चद लासं

ु
<व*चिकं*च8न क*च ं कटय.त ।
Since this Aatman the essence is omnipotent, sometimes it exhibits the power of consciousness (as a
Jeeva); sometimes tranquility (Sattva); sometimes the power of inertness (Tamas); sometimes joy (Rajas);
sometimes some indescribable thing (unaccountable events); sometimes nothing (dissolution and deep
sleep times).
यS यदा यदे वासौ यथा भावय.त तS तदा तदे वासौ प-य.त । सवश<तेह या यैव यथोदे .त तथैव सा ।
Wherever, whenever, whatever it conceives, there and all, then and all, it perceives that alone.
As it is all powerful, in whatever way it appears; that alone it is.
(The very grass piece in front of you is held by this supreme power of Brahman, and maintains its identity
till it perishes. So it is with everything you see, hear, smell, taste or touch.
Though the world is a flow of continuous non-stop information flow of images, sounds, tastes, smells, and
touches, the information maintains its stability till the end. This is the amazing power of the Chit-state.)

(Brahman-state and Shakti are not different.)

तदाि5त शि<तनाना>पणी सा 5वभावत इमाः श<तयोऽयमामे.त ।
एवं वक पजालं EयवहाराथM धीम.Fः प]रकि पते लोके नावाम.न वयते भेदः ।
Thus the power is of various types because of its (Brahman state) very nature. All these powers are the Self
alone, the Brahman-state. (There is actually no difference between the powerful object and its powers.)
This network of differences is invented by the wise for the sake of dealings in the world.
The Self has no such differentiations (as the power and the one who has the power.)
यथोमतरgगपयसां सागरे कटकाgगदकेयरैू वा हे Cनः अवयवा.यनोः संवका प.नक@ िवता न वा5तवी ।
It is like the ocean having waves and wavelets; the gold, shaped like bracelets, and armlets.
The superimposed principle of duality namely the parts and its owner, is not real.
सवाकारमयं Tpमैवेदं ततं मDया=ानव.Fः शि<तशि<तमवे अवयवावयव>पे कि पते न पारमा*थके ।
The Brahman alone is spread out like this as all forms. The ‘misconceived theory of powers and its owner
as like an object and its parts’ is just an imagination, not true.

यथा यJचेयते ह तथैव त8न बाpयतो ना8तरत-चैतसमदे ु .त ह ।

In whatever way it conceives, that is like that only; that does not rise from outside or inside.
(If you are aware of the perceived, it is the very nature of the awareness to exist as a perception-state.
There is nothing that deludes the mind rising from the objects; or nothing that the mind produces as n
illusion. The very ignorance as the presence of darkness makes the rope look like a snake. Snake is not
inside the rope or outside the rope. It is the idiot mind which misconceives the rope as a snake.
All the objects are seen as solid objects because of ignorance.
Actually they are all of the Bodha nature only (information content only) and are not different from the
awareness principle.)

सवामवासमाभासं <व*चिकि8चप-य.त ।
As Brahman is the essence of all, it shines equally in all, perceives something somewhere.
(The misconception is not its nature and occurs only at a Jeeva level at the time of Vaasanaa manifestation.
The principle of Brahman is equally as all, in all, as undifferentiated and pure, shining as untainted
knowledge.)

सवा भववसवा *चयसंक पययभ.नवश.त ततप-य.त सकला तसfTpमैव *चFा.त ।

Whether real or unreal, Chit enters completely into whatever it conceives and perceives all as such.
That is Brahman alone which shines as the conscious principle.
(The perceiver and the perceived exist as the state of Reality, like a bracelet in the gold, undifferentiated
and not separate.)
 22

योऽयं सवगतो दे वः परमामा महे -वरः 5वJछः 5वानभवान8द

ु 5व>पोऽ8तादविजतः
एत5मापर5माJछr*च8माS>पणः
ु जीवः संजायते पवM ू स *चतं *चततो जगत ् ।
This Brahman state is the (only) divinity which is everywhere, is the Lord of all, pure, is of the form of
one’s own bliss-state, is endless. From this supreme divinity which is of the form of pure awareness alone,
Jeeva gets produced at first; he is the Chitta, the mind-factor; and from the mind, the world appears.
(Creation is not a divine work or a product of design from some superb intellect which controls all. That
alone stays as this in the ignorant minds. If through effort, the ignorance is removed; sun shines by itself.
This alone is Daivam or Niyati.)

रामोवाच
Rama spoke

5वानभ.तमा
ु ू णेsि5म8TpमXण Tpमबंृ हते कथं सतामवाUनो.त जीवको वैतविजते ।
This Brahman is proved in one’s own experience (as the ‘I and the perceived’).
Everything is the expression of this Brahman.
(Reality alone is all this and nothing else exists as the second.)
How does the tiny Jeeva attain oneness with Brahman that is bereft of duality?

वसटोवाच
Vasishta spoke

असदाभासमJछामा Tpमा5तीह बंृ हतं बह

ृ िJचFै रववपरान8दाभधमEय
ु यम ् ।
त5य यसमापणM ू शrंु सवम*चिpनतं तिवदामUय.नदm -यं तJछा8तं परमं पदम ् ।
Brahman the pure Self alone that is shining like the unreal, exists extending gigantically like this.
It is huge; of enormous size; known as Aananda - the Bliss Principle.
It is - uniform; complete; pure; existence; cannot be symbolized; indefinable by even Knowers; tranquil;
Supreme state.
त5यैवोयदवाशाि8त यसवं संवदामकं 5वभावा5प8दनं ततु जीवशnदे न कDयते ।
As if like a disturbance in that tranquil state, there arises a vibration with the cognizing ability as its own
natural state known as Jeeva.
(Jeeva is only a chain of experiences without any identity as such; and is just a random collection of
Vaasanaas and ideas; it imagines an identity by itself, because of those experiences.
Jeeva is a non-existent entity only. Whatever is, is the supreme Self alone!
When the ‘whatever is non-existent’ is not remembered; the Reality alone stays as it is.
Jeeva does not ‘become’ Brahman; but what is not there vanishes as if to reveal the reality state as it is.)

तSेमाः परमादशm *चEयोC8यनभवािमकाः

ु अस82याः .तWबCबि8त जग:जालपरं पराः ।
There in that Supreme mirror of Consciousness get reflected countless hosts of networks of worlds in the
form of experiences in the Chidaakaasha.
(Experiences flow on without a break and produce Jeevas and their countless perceived worlds.)

Tpमणः 5फरणं
ु कि8चयदवातांबुधे]रव द1प5येवाUयवात5य तं जीवं वr राघव ।
शा8तवापगमेsJछ5य मना<संवेदनामकं 5वाभावकं य5फरणं
ु *चEयोCनः सोsgग जीवकः
यथा वात5य चलनं कशानो_णता
ृ यथा शीतता वा तषार5यु तथा जीववमामनः ।
Understand some indescribable expression of Brahman as the Jeeva; similar to what occurs in the windless
ocean or the windless lamplight (just the vague quiver of a movement seen in them).
Child! Jeeva is a very minute vibration, which is the very nature of that pure tranquil state like the
movement of the wind, or the heat of the fire or the cool nature of the snow.
 23

*चaप5यामतव5य
ू 5वाभाववशतः 5वयं मना<संवेदनमव यतजीव इ.त 5मत
ृ म् ।
तदे व घनसंवया यायहं तामनeमा ु त ् वp8यणु: 5वे8धना*ध<या5वां काशकतामव ।
The very slight deviation of awareness (as another one) in the essence of Chit expanse by being not aware
of one’s true self, is said to be the Jeeva-state. That alone becomes dense (through Vaasanaas) and takes on
the form the ego-state, like the spark blazing high by the addition of fuel.
EGO-STATE (BRAHMAA THE VIRAT MIND MADE OF JEEVA MINDS)
यथा 5वतारकामागm EयोCनः 5फर.त ु नीलमा श8यू 5याUय5य जीव5य तथाहं भावभावना ।
When the pupil of the eye extends towards the sky expanse as the sight, its incapability of seeing the
faraway space rises as the (unreal) blueness in the void space (as a mark of its limitation); so is the rise of
the (unreal) ego in the Jeeva (as a limitation of self-knowledge).
जीवोsहं कृ .तमादते संक पकलयेHया 5वैतया घनतया नीलमानमवाCबरम ् ।
The Jeeva attains the ‘I’ ness by the fuel of conception, based on the superimposition of the body idea on
oneself, like the sky attains blueness by becoming dense (with dust particles).
अहं भावो ह द<कालEयवJछे द1 कताक.तःृ ृ 5वयं संक पवशतो वात5प8द इव 5फर ु न्।
The ‘I’ ness manifests like the movement in the wind with a (physical) form separated through space and
time, forced by the imagined idea of oneself.
संक पो8मखतांु यात5वहं काराभदः ि5थतः *चतं जीवो मनो माया कृ.त-चे.त नामभः ।
The ego that is bound by conceptions is known by the names of thinking faculty, Jeeva, Maayaa (delusion),
inert nature (Prakrti) etc.
FIVE ELEMENTS
तस8क पामकं चेतो भतत8माSक पनं
ू कव
ु 85ततो tजयेव संक पाया.त पdचताम ् ।
The mind that is of the nature of conception conceives the subtle elements with their innate principles and
attains the form made of five elements.
(World is not made of solid elements but only as the conception of elements.)
त8माSपdचकाकारं *चतं तेजःकणो भवेत ् अजातजग.त EयोिCन तारका पेलवा यथा ।
The mind now with the principles of the elements is a ‘fire spark of energy’ akin to the sky with very few
pale stars where worlds have not yet formed.
(The Vaasanaas are ready to burst forth as experience-fields that appear as made of solid elements.)
तेजःकणवमादते *चतं त8माSक पनात ् शनैः 5व5माप]र5प8दाबीजमgकुरतामव ।
The mind attains the state of a spark of energy through the conceptions of the essences of the elements
slowly by its own vibrations like the sprouting of the seed.
(Conceptions become experiences experienced by the ‘I’.)
असौ तेजःकणोsOडा2यः क पनाकि-चदOडतां याय8त5फुरfTpमा जलमापOडतामव ।
Gradually this spark termed as the ‘egg’ with the Brahmaa vibrating inside it attains the state of ‘egg-ness’
through imagination like the water becoming solidified.
(Brahmaa is the totality mind-structure that can dream as countless Jeevas at the same time.)
कि-चaा*ग.त दे हादकलनाया.त दे हतां Lाि8तवं तदतaपं ू ग8धव-च वसपुरम ् ।
Sometimes instantly it attains grossified structure by the conception of body etc. along with the delusion of
‘I’ ness, like the Gandharvas creating illusory cities.
{Gandharvas – A class of beings adept in creating illusions of all kinds}
कि-च5थावरतामे.त कि-च:जgगमतामप कि-चया.त खचायाद>पं संक पतः 5वतः ।
Sometimes it becomes plant life, sometime the moving beings, and sometimes the birds etc by its own
conceptions.
सगादावादजो दे हो जीवः संक पसंभवः eमेण पदमासाय वै]रdचं क_ते ु जगत ् ।
The ‘first vibration’ which is the ‘first Jeeva’ of the ‘essence of conception’ slowly attains the state of
Brahmaa and creates the world (or rather, exists as the world).
आमभकलनामासौ
ू यसंक पय.त Rणात ् त5वभाववशादे व जातमेव प-य.त ।
This Brahmaa by his very nature, churning his own mind, perceives whatever he conceives instantly.
 24

*च5वभावासमायातं Tpमवं सवकारणं संसतौ ृ कारणं प-चात ् कम .नमाय संि5थतम ् ।

The Brahmaa-ness which rises by the very nature of the Chit is the cause of everything.
It later makes Karma – ‘Action (movement with a result) with result’ as the cause of the worldly existence.
(The deluded Jeeva that is filled with countless wants keeps doing actions good and bad, to achieve its
desire-fulfillments; and gets bound by its own imagined Karma-ropes, like a silk worm by its own saliva
threads. Brahmaa is not a deluded state; it is Chit’s vibration only; but the Jeevas are various levels of
delusion states.)
*चतं 5वभावा5फर.त ु *चतः फेन इवाCभसः कमभबIयते प-चािjडOडीरमव र:जभः ु ।
The mind rises by the very nature of the Chit like the formation of the (dirty) foam on the ocean waters.
It later gets bound by actions like the foam-balls by the ropes.
संक पः कलनाबीजं तदामैव ह जीवकः कम प-चातनोयJचै ु _थायाeमतः eमात ् ।
Conception is the seed of all perceptions. Jeeva is the essence of conception. He then gets bound by Karma.
He gets out of it by practicing non-action (by discarding the idea of doership in actions).
eोडीकताृ gकुरं पवMू जीवो धते 5वजीवतं प-चा8नानावमाया.त पSाgकुरफलeमैः ।
(Totality) Jeeva holds within himself, the subtle sprouts of the past.
Then that alone increases in diversity as leaves, sprouts and fruits.
(Since there is no past in reality, past is imagined only.
Brahmaa is the huge ladder-like structure made of countless Jeeva-steps (all the probable states, higher
and lower). The ladder seems to go up also; and go down also; never ending; and never reaching
anywhere; going round and round, up and down without any stop. It goes nowhere; it comes from nowhere
but always exists as the steps that appear to go up or come down as per the mind’s conception. Each step
(Jeeva) always stays with the idea of a previous and next step as its limited existence.
अ8ये 5व एव ये जीवा एवमेवाक.तं ृ गताः पवqप8ने
ू जग.त ते याि8त भतायां
ू ि5थ.तम ् ।
The other limited Jeevas also get the bodies (as born to some parents) in the world that is already there as
the mind of Brahmaa; and get to depend on other beings.
(When a Vaasanaa-field opens up as an experience with its Jeeva-counterpart, it presents the illusion as an
already existing world, like a talented painter.
If a painting is there of a man walking on a road filled with buildings on both sides; you have to
immediately suppose that the man has parents already, has a family and home somewhere; the road must
belong to a city; the buildings must contain people with their own life-stories; the king should be a ruler of
the city; and so on. In one single picture of man walking on the road, all these ideas of the world stay
inbuilt. This is how the world we live also stays in our mind as just the ideas conceived by us.)
5वकमभ5ततो ज8मम.तकार ृ णतां गतैः या8यIवू मध5तावा कम *च5प8द उJयते ।
Goaded by their own actions into a variety of births and deaths, these Jeevas move upwards or downwards
(through higher and lower births). That Karma is known as the vibration of the Chit.
(Karma is an imagined concept in the non-moving stable state of Reality.
The quiver can be imagined only. This imagination of the quiver alone is the action of a Jeeva.
Rather, Jeeva is himself his action.
What you think, is what you are; your thoughts appear as the actions in the grosser level.)
*च5प8दनं भव.त कम तदे व दै वं *चतं तदे व भवतीह शभाशभाद ु ु ।
त5मा:जग.त भवना.न ु भवि8त पवM ू भवा
ू .नजाgगकसमा.न
ु ु तरो]रवायात ् ।
The vibration of the Chit alone is Karma. That alone is the divinity.
(Since your own action brings about the result, your effort alone acts as the divine principle.
Every thought of yours is a flash of awareness state only.
Reality alone exists as the thought, action and results.
When Reality is blocked by ignorance, the same vibration exists as the mind.)
Mind alone causes auspicious or inauspicious things. Therefore in the creation, repeatedly worlds keep
appearing like the flowers blooming on the tree again and again.
(Like a limitless game of snakes and ladders, Jeevas keep on going up the ladders and coming down
through snake bites, because of their own wants and desires prompting them to act good or bad.
The game never ends, because the wants never end. The entire game is a Brahmaa (Totality of all) who
never climbs up or falls down. He is not Karma-bound.)
 25

CHITTA- THE COGNIZING MIND IS THE CAUSE OF WORLDLY EXISTENCE

पर5माकारणादे वं मनः थममिथतं ु मननामकमाभोगी त5थमेव ि5थ.तं गतम ् ।
In this manner, mind arose first from the Supreme Cause. It is of the nature of thoughts and experiences
everything that is there. By that alone the world keeps extending (through Vaasanaas).
भावाभावलसHोलं तेनायमवलो<यते सगः सदसदाभासः पव ू ग8ध इवेJछया ।
Swinging between objects that are there and not there, the mind perceives the non-existent world as existent
through only the memories of objects (the left over smell) as prompted by the desires.
(Mind is never satisfied with what is there; but always seeks what is not there.
It lives in a world made of memories alone; and keeps on imagining more fulfillments and runs after them
like a deer chasing the mirage waters.
Pause in your ceaseless activities and analyze the life you are living for a second at least.
What is there is already a memory in a single wink of the eye; what is coming is also a memory only; what
is present is not there at all! What are you holding on to as the world?)
अपारावारव5तारसंवसललव गनैः *चदे काणव एवायं 5वयमामा वजCभते ृ ।
This ocean of Chit alone with ever leaping waters of cognition, extending from this end to that end, shines
by itself. (Imagine the perceptions states as waves that make up the ocean of Chit. Ocean knows no
perception-state (wave) as separate from itself; it is the very wave also.
How much does the ocean extend to and fro? As much as your mind can imagine!)
असयम5थैयव  शासयं सं.तभासतः यथा 5वUन5तथा *चतं जगसदसदामकम ् ।
Though unreal and unstable, the Jagat appears as real though unreal, like the dream for the the mind which
sees the non existent world as existent.
न स8नास8न संजात-चेतसो जगतो Lमः अथ धीसमवायानाम8aजालमवोिथतः ।
The illusion of the world rises in the mind as both real and unreal like the magical feat deludes many
people at the same time and looks the same for all.
द1घः 5वUनः ि5थ.तं यातः संसारा2यो मनोबलात ् असंयxदशना55थाणावव पंु5ययो मधा ु ।
Just like by an the imagination power of the mind, the idea of a non-existent man in a pillar becomes
affirmed, this thing called worldly existence attains the steady state of a prolonged dream, because of the
mind’s power.
अनामालोकनािJचतं *चतवं नानशोच.त ु वेतालक पनाबालैव संकि पते भये ।
By observing only the non-self (unreal sense perceptions) the Jeeva does not regret (or try to come out of)
the mind-state, like a child is firmly established in the ghost whom he has imagined; and gets adapted to it.
अना2य5य 5व>प5य सवाशा.तगतामनः चेयो8मखतया ु *चतं *चता:जीववक पनम ् ।
जीववादUयहं भाव5वहं भावाJच *चतता *चतवादि8aयादवं ततो दे हादवLमाः
दे हादमोहतः 5वगनरकौ मोRब8धने बीजाgकरवदारCभसं
ु >ढे दे हकमणोः ।
Though the Aatman is nameless and formless in essence and transcends all wants and wishes; by turning
towards the perceived, it becomes the Chitta (as an essential counterpart of the perceived); by this Chitta,
the imagined state of Jeeva comes into being. This Jeeva again gets established as the limited ego-state; and
the mind becomes more constricted in nature (each helping the other to get stabilized). The mind acting
through and as the body with name and form produces the world-picture through the senses; and the
delusion of body and the interactions with the world start; and with the doership attached to the actions
motivated by desires, the imaginations of hell and heaven rise up; and the ideas of liberation and bondage
also rise up by the connection of the body and action, acting like the sprout rising from a seed.
वैतं यथा नाि5त *चदामजीवयो5तथैव भेदोऽि5त न जीव*चतयोः
यथैव भेदोsि5त न जीव*चतयो5तथैव भेदोऽि5त न दे हकमणोः ।
As there exists not ‘duality’ between the conscious Self and the Jeeva, there exists not the difference
between Jeeva and the mind. As there exists not the difference between Jeeva and the mind, there exists
the same way no difference between the body and the action.
कमव दे हो ननु दे ह एव *चतं तदे वाहमतीह जीवः
स जीव एवे-वर*चस आमा सवः शव5वेकपदो<तमेतत ् ।
 26

Action alone is the body; body is indeed the mind. That mind alone is ‘I’, the Jeeva here.
That Jeeva alone is the Supreme Consciousness; that is the true essence of oneself; and all.
‘Auspiciousness’ is the one word which explains it all. (Nothing else is there.)
DUALITY STATE
एवमेकं परं व5तु राम नानावमेयलं नानावमव संजातं द1पाHीपशतं यथा ।
In this manner, the one Supreme reality takes on the manifold variety of forms like one single lamp lights
up hundreds of lamps and shines as many.
यथाभतम ू सaप ू मामानं यद प-य.त वचायतऽे 8त5तदनभावह1नंु न शोच.त ।
If through the same mind one observes and analyzes oneself as stuck in the unreal state of existence even as
he is in the experience of the world, then he is freed of the continuous chain of experiences and suffers no
more.
*चतमाSं नर5ति5म8गते शा8तमदं जगत ् उपानगढपाद5य ू ननु चमा5ततै
ृ व भःू ।
Man (Jeeva) is just the mind. If the mind is subdued, the world also gets subdued.
If the feet are covered by some suitable material, will not the entire ground become shielded by the leather?
पSमाSा,ते ना8यकद या वयते यथा LममाSा,ते ना8य:जगतो वयते तथा ।
Like the plantain tree (made of layers of leaves only) does not exist devoid of the leaves, nothing called the
world exists devoid of delusion.
जायते बालतामे.त यौवनं वाधकं ततः म.तं ृ 5वगM च नरकं LमाJचेतो ह नय.त ृ ।
Gets born; attains childhood, youth and old age; then death and heaven and hell; the mind dances madly as
all this.
व*चSबबदो लासे
ु ु 5वामनो Eय.तरे कXण यथा सरायाः
ु सामDयM तथा *चत5य संसतौृ ।
Liquor has the power to make the entire sky covered by its bubbles even outside of it; so is the power of the
mind which fills the world with its bubbles.
यथा िववं शशाgकादौ प-यय^Rमलावलं *चJचेतनकलाeा8ता तथैव परमाम.न ।
The infected eyes see the single moon as two; so also, the mind infected by delusion makes the Jeeva see
duality in the Supreme essence of Reality (the true essence as divided).
यथा मदवशाLाता8Rीबः प-य.त पादपान ् तथा चेतनवRुnधा8संसारांि-चप-य.त ।
A man, who is drunk, sees the trees also as moving because of intoxication; so also, the Chit sees the
world-objects as agitations affecting the mind.
यथा ल1लाLमाबालाः कCभकJचeव:जगत
ु ृ ् Lा8तं प-यि8त *चतातु वr ,-यं तथैव ह ।
When the children rotate themselves like a potter’s wheel, they see the world also rotating; the perceived
also is similarly seen by the mind (which rotates with delusion).
यदा *चJचेत.त िववं तदा वैयै<यवLमः यदा न चेत.त वैतं तदा वैतै<ययोः Rयः ।
ं
यJचेयते तदतरEय.त]र<तं *चतोऽि5त न क*च8ना5ती.त संशा8या *चतः शाCय.त चेतनम ् ।
When the Chit perceives duality, then there is the delusion of duality and oneness!
When the Chit does not perceive duality, then there is the disappearance of duality and oneness!
Whatever is perceived as the inert and as different from it, is non-existent.
By the knowledge that nothing is there, the mind stops its perceiving state of the world (as real).
(To get rid of the ghost, you must stop seeing the ghost.
There is no other weapon that can kill the world-ghost, except the process of reasoning.)
*चघनेनैकतामेय यदा .तट.त .न-चलः शाCय8Eयवहर8वाप तदा संशा8त उJयते ।
When one remains stable attaining the oneness with the all-pervading Chit, whether quiet or acting, he is
called the supremely peaceful one.
त8वी चेतयते चेयं घना *च8नाgग चेत.त अ पRीबः Rोभमे.त घनRीबो ह शाCय.त ।
The thinned out mind perceives all; dense Chit does not perceive anything, dear Rama.
A slightly drunk person acts perturbed; but a heavily drunk person remains quiet.
*चHनैकपात5य >ढ5य परमे पदे नैराCयश8यवे ू यायैः पयायैः कथनं भवेत ् ।
For the one who is established in the dense deep chasm of Chit-state of Supreme Reality, the state is
variously described as no-self, void-state etc.
 27

*चJचेतनेन चेयवमेयेवं प-य.त Lमं जातो जीवाम प-याम संसरामीयस8मयम ् ।

Chit through the mind attains the cognizing character and sees the unreal delusion as ‘I am born, I live, I
see, I move’ and so on.
5वभावाEय.त]र<तं तु न *चत5याि5त चेतनं 5प8दा,ते यथा वायोर8तः कं नाम चेयते ।
Mind cannot exist bereft of its nature of perceiving. What else is the wind but the movement?
ं
चेतनवं सCभवयेवं क*चJचे यते *चता र:जसपु Lमाभासं तमवयाLमं वदःु ।
Even if the mind is slightly active, the perceived rises as a real experience; like the snake that is seen when
the rope moves even slightly.
This alone is known as Avidyaa delusion (delusion caused by the lack of proper knowledge.)
संव8माS*चक5येऽि5म8Eयाधौ संसारनाम.न *चतमाSप]र5प8दे संरCभो न च कचन ं ।
This disease called Samsaara can be cured only through the Knowledge of the Reality-essence. There is not
the least agitation except the agitation of the mind.
यद सवM प]रय:य .तट5यeा8तवासनः
ु अमनैु व .नमेषेण त8म<तो ु sस न संशयः ।
If you can discard everything and remain without any Vaasanaa, in that very instant you stand liberated;
there is no doubt about it.
यथा र::वां भज8गाभाु वन-ययेव वीRणात ् संव8माSववतन m न-ययेव ह संस.तः ृ ।
The moment you understand the rope, the snake is gone instantly.
If the mind stops perceiving, the worldly existence will get destroyed.
यSाभलाष5त8नूनं संय:य 5थीयते यद ाUत एवाgग त8मोRः कमेताव.त दक ु रम ् ।
If you can remain discarding all your wants, the liberation is attained instantly, dear Rama.
What is so difficult about it?
अप ाणा85तण ृ मव जय8तीह महाशयाः यSाभलाष5त8माSयागे कपणता ृ कथम ् ।
Great men give up even lives to achieve something. Is it so difficult to give up desires?
यSाभलाष5य<वा चेतसा .नरवYहं ाUतं कमि8aयै m गpृ ण85यज8नटं च .तट भोः ।
Discard the wants; do not conceive anything with the mind; move only with the organs of action.
Without the thought of the gain or loss remain as you are.
यथा करतले Wब वं यथा वा पवतः परः ु यRमेव त5यालमजवं परमामनः ।
You will realize the state of Brahman like the Bilva fruit in the palm, or a mountain seen in front of you.
आमैव भा.त जगदयदत5तरgग
ु ः क पा8त एक इव वा]र*धरमेयः ।
=ातः स एव ह ददा.त वमोRसrं व=ात एव मनसे *चरब8धनाय ।
The inner essence of Reality in each one shines forth as the perceived world, like the one single stretch of
dissolution waters rising as high waves.
When known, it alone bestows the attainment of Moksha; when unknown, it binds you for long in the mind.

रामोवाच
Rama spoke

मन5वयोxयो जीवोऽयं भवेपरमामनः कथं वाि5म8समप8नः ु को वायं वद मे पनःु ।

Mind is the Jeeva that is imperfect. How can it be the same state of Paramaatman?
If it is really so, then how did it come out of the Supreme perfect state of Paramaatman?
What is it actually if it is different from the Supreme?

वसटोवाच
Vasishta spoke

सम5तशि<तख*चतं Tpम सव-वरं m सदा ययैव श<या 5फर.त ु ाUतां तामेव प-य.त ।
Brahman has any power you can think of. He is the controller of all.
With whatever power he shines forth, he sees that alone as the fulfilled.
 28

5वयं यां वेित सवामा *चरं चेतन>पणीं सा ो<ता जीवशnदे न सैव संक पका]रणी ।
When this essence of all knows by itself (without any other force forcing it) the perceived as the perceived
knowledge, then it is known by the name of Jeeva; and is of the nature of conception.
5वभावाकारणं िववं पव ू संक प*च5वयं नानाकारणतां प-चाया.त ज8मम.ृ ति5थतेः ।
Naturally assuming a duality state, with the seed of previous conceptions it attains the state of causal
factors for births and deaths as a later effect.

रामोवाच
Rama spoke

एवं ि5थते म.ने

ु ट दै वं नाम कमJयते
ु कमJयते
ु तथा कम कारणं च कमJयते
ु ।
If it so hey best of Sages, what is known as the Daivam, what is known as Karma and what is said to be the
cause?

वसटोवाच
Vasishta spoke

5प8दा5प8द5वभावं ह *च8माSमह वयते खे वात इव त5प8दासो लासं शा8तम8यथा ।

The pure awareness state alone of the nature of vibration and non-vibration exists like the empty sky which
is filled with air that moves or does not move.
When it moves, the world is there as it were; when it is not moving, it is quiet.
*चवं *चतं भावतं स5प8द इयJयते ु बधै
ु ः ,-यवभावतं चैतद5प8दनम.त 5मतम ृ ्।
The awareness which is a potential state of perceptions perceives as a mind; then it is known to be with the
Spanda (vibration); so say the wise.
When the perceived is not perceived (as real and is understood as non-existent), it is said to be without any
vibration.
5प8दा5फर.तु *चसगq .नः5प8दाTpम शा-वतं जीवकारणकमा2यो बीजमेतr सCसते ृ ः।
By its vibration, the perceived world rises (as if real); bereft of vibration, it is the eternal state of Brahman.
This alone is the seed for the worldly existence, and is known as the Karma which causes the Jeeva to come
into being. (The very vision of the perceived as real is the Karma; that alone is the Jeeva state.)
कतिवव*चदाभासवशाHे
ृ हमपि5थतं
ु संक पािववधाथवं *च5प8दो या.त सिटष ृ ु।
By the appearance of the Chit as the separate perceiver causing the duality phenomenon, the body is
conceived (as an object of senses) which vibrates as the various experiences in the creations.
नानाकारणतां याति-च5प8दो मJयते ु *चरात ् कि-चज8मसहuेण कि-चदे केन ज8मना ।
This Chit-Spanda shines forth as countless causes of births of various sorts; it frees itself after a long time,
may be after thousands of birth experiences, or even at single birth itself.
5वभावाकारणािववं *चसमेया*धगJछ.त 5वगापवगनरकब8धकारणतां शनैः ।
By the causes self-made by its own nature, the Chit experiences the duality state and gets caught in the
causal bondage for experiences of heaven, hell and the other next world experiences (by sheer conception
only).
हे Cनीव कटकादवं काटलोटसमि5थतौ दे हे .तट.त नानावं जडे भाववकारजम ् ।
Like the bracelet in the gold, the divisions of varied types rise up as many experiences in the inert body that
is equal to a piece of wood or mud lump.
अजातमUयसaपं ू प-यतीदं मनोLमः, जातः ि5थतोमतोऽ5मी.त
ृ Lमातः पतनं यथा ।
Though not produced, the delusion of the mind sees the form of the world which is non-existent in various
manners like - I am born, I am alive, and I am dying etc, like a man who is lost (in the desert) sees the
mirage of the city.
 29

अहं ममेयसaपमे ू व चेतः प-य.त अ,टपरमाथवादाशाववशसंि5थ.त ।

Helpless under the pull of wants, the mind sees the non-existent world in the form of ‘I and mine’, because
of not seeing the truth of it all.
मथुरा*धपते रा=ो यथा -वपचसंLमः आसीदे वं *चत5य 5फरतीदं ु जगि5थ.तः ।
Like the king Lavana, the ruler of Mathuraa thought himself to be a Chaandaala (through delusion), the
world existence raises for the mind falsely (by forgetting the true essence of ‘I’).
(The ‘I’ of a Jeeva is not made of the ‘I’ but the ‘mine’ only.
A Jeeva knows itself as a part of the perceived only; it can never even think of a state without the perceived.
That is why the state of Moksha repels the ignorant.
Perception less state is a punishment state for the Jeeva-mind.)
(If you are not able to see the unreal nature of the world, it is because, the inner most mind is afraid of the
liberation state. It is afraid of its cessation as the world.)
सवमेव मनोमाSLा8य लासवजCभणं
ु ृ इदं जगतया राम 5फुरयCबभgगवत
ु ्।
Everything is the delusion that belongs only to the mind; and that alone extends as this grandeur of the
world Rama, and stays like the water drop that stays for an instant only.
शवाा<कारणापवM ू *चJचेयकलनो8मखी ु उदे .त सौCया:जलधेः पयः5प8दो मना*गव ।
5फरणा:जीवचeवमे
ु .त *चतोमतां दधत ् *चवा]रTpमजलधौ क_ते ु सगबबदान
ु ु ्।
The auspicious state is the previous cause rises at first, turned towards the perceived, like the slight quiver
of the water in the calm ocean. By the appearance of the quiver, it turns into a whirlpool with the waves of
the mind; and makes the bubbles of perception in the Brahman ocean filled with the waters of
consciousness.
5व5थः सौCय सम5यैतयिसंह5य वजCभणं ृ Tpमणः संवदाभास5तसंचेयमव 5वयम ् ।
Saumya! When Brahman perceives itself as a body with limitations, it is the state of Jeeva; when it rests in
its own true essence, it is itself; and is the same in both states; like a lion which does not know its power
and stays cowed down (powerless). (Lion is still the lion only.)
*चसंवयोJयते जीवः संक पास मनो भवेत ् बrि-चतमहंु का]र मायेयायभधं ततः ।
(Existing as various devolved states) Chit as the limited perceiver is known as the Jeeva; and by conception
it becomes the mind; then it gets the names as intellect (by deciding), Chitta (through memories), then as a
self-conceived ego state, later as the Maayaa (through the wrong understanding).
त5माक पनापवM ू तनोतीदं जग8मनः असयं सयसंकाशं ग8धवनगरं यथा ।
In this manner, the mind constructs this Jagat through its imaginations only, making the unreal look like the
real, like the illusory city of Gandharvas.
यथा श8येू ,शः 5फर8म<ताव याददश
ु ु नं यथा 5वUने Lम-चैव तथा *चत5य संस.तः ृ ।
Spreading the vision in the void sky, one sees a pearl garland and other things (through imagination); so is
the world for the mind like in a dream or when hallucinating.
शH ु आमा .नयतUत ृ इव शा8तः समि5थतः अप-य8प-यतीवेमं *चता2यं 5वUनवLमम ् ।
Pure essence of Reality is always quiet like a person who is always satisfied; is equal; though not seeing
sees as it were this illusion of the dream caused by the mind.
संस.तजा
ृ Yदय<तं ु 5वUनं वदरहं
ु कृ .तं *चतं सषUतभावः
ु ु 5यािJच8माSं तय ु मुJयते ।
The world you see is known as Jaagrat (Vaasanaa-field); the ego-ness is known as the Svapna (false
information); the mind is known as the deep sleep state (blind with ignorance); and the Chit-alone (pure
awareness state) is known as Turyaa (witness state) (Knowledge-state).
अय8तशrे ु त8माSे प]रणाम.नरामयं तया ु तीतं पदं त5यात5थो भयो ू न शोच.त ।
That pure state which is ‘that alone’ which transcends all these, which is free of changes and afflictions, is
known as the state beyond Turyaa. One who is established on that never suffers again.
(It transcends the witness state also; because since the world is completely non-existent, there is nothing to
witness also.)
ति5म8सवमदे ु तीदं ति5म8नेव ल1यते न चेदं न च तSेदं ,टौ म<तावल1
ु यथा।
Everything rises from that state and everything dissolves into it only. This perceived is not ‘that’; ‘this’ is
not there in that state, like the pearl garland seen is non existent actually.
 30

अरोधकवाखं हे तुयथा वRसम8नते

ृ ु ः अकताप तथा कता चेतनािnधजगि5थतेः ।
The sky becomes the cause of the tree’s growth by not blocking it (allowing it to grow as high as possible).
Similarly, the ocean of awareness is the creator of the world existence, though actually not doing anything.
सि8नधानायथा लौहः .तWबCब5य हे तुतां यायादश5तथैवायं *च8मयोऽUयथवेदने ।
Just by its mere presence the mirror made of some metal becomes the cause of the reflection; so is the
awareness essence when perceiving any object. (Awareness is present; and everything else is there!)
बीजमgकरपSादय<या
ु ु यवफलं भवेत ् *च8माSं *चतजीवादय<या ु तव8मनो भवेत ् ।
5वतोबीजफला वƒ ु यथा बीजं पनभ
ु वेत ् तथा *चJचेय*चताद य<वा 5व5था न .तट.त ।
The seed will turn into a fruit along with the sprout, leaves etc; so also, the pure awareness becomes the
mind (Jagat as perceived), along with the memory factor, Jeeva etc.
The very fruit of the seed when soaked by the raindrop of water again becomes a seed for the tree; so also,
Chit which is a potential state of Vaasanaa fulfillment cannot remain without the mind and the perceived, in
its pure state of itself.
ययUयबोधे बोधे वा बीजा8त5त_बीजयोः इया8भेदोऽि5त न जगTpमणोरप *चतयोः ।
तथाप Eय:यते बोधे सयामकमखिOडतं >पी]रव द1पेन *च8माSालोक>प यत ् ।
Whether the seed is dormant or in growth, the seed and the tree within the seed are not different from each
other in the least. Similarly there is no difference between the Jagat and Brahman-state, which exist as
awareness alone.
ययि8नख8यते भमे ू यथ
 ा तत8नभो भवेत ् या या वचायते वया सा सा परं भवेत ् ।
Even as you keep digging the ground, the ground will turn into empty space; so also, even as you keep
analyzing every moment (the nature of the perceived), it will start becoming the pure awareness state of
emptiness.
5फटका8तसि8नवेशः 5थाणताऽवे ु दनायथा शrे ु ऽनानाप नानेव तथा Tpमोदरे जगत ् ।
One sees the forests etc (reflected) inside the crystal, because of not seeing the pillar; so also the Jagat is
seen inside the belly of the taintless Brahman as if many, though not many.
Tpम सवM जगव5तु पOडमेकमखिOडतं फलपSलताग मपीठबीजमव ु ि5थतम ् ।
Brahman alone is everything; and holds the gross Jagat inside it as undivided, and stays as the seed
containing the fruits, leaves, creepers and foliage, as their very support.

रामोवाच
Rama spoke

अहो *चSं जगददमससदव भासते अहो बहदहो

ृ 5व5थमहो 5फटमहो
ु तनु ।
TpमXण .तभासामा त8माSागणगोलकः
ु अव-यायकणाभासो यथा 5फर.त
ु तJZतम ् ।
यथाऽसौ या.त वैपु यं यथा भव.त चामभःू यथा 5वभावसrाथातथा कथय मे भो ।
Ah it is indeed amazing! The world though unreal, shines like real. Ah it is so great! I feel rested within
myself; everything is clear. I have heard how the air bubble made of subtle senses shines in the Reality like
a (solid) dew drop. How it increases and how it becomes the field of perception for oneself by fulfilling its
own nature, tell me Hey Prabhu.
वसटोवाच
Vasishta spoke

अय8तासंभवaपमन8य5व5वभावतः
ू अय8ताननभतं
ु ू स5वानभतमवाYतः
ु ू
उ लासफ लो ु फु लाgग इ.त बालhद 5फटं ु यथोदे .त तथोदे .त परे TpमXण जीवता ।
Jeeva state at the beginning (as the Brahman state) is not a possible state at all; it is not at all different from
the inner essence; it is not experienced at all; and is just the state of awareness of one’s essence only.
It rises in the Para Brahman like a ghost-form bloats up in a child’s mind and becomes real, though non-
existent.
 31

मानमेयािमका शrा ु सयैवासयवि5थता भ8नेव च न भ8ना 5याTpमणो बंह ृ णािमका ।

This bloating up is the nature of Brahman as a Jeeva and his perceived world.
It rises as a measurable identity with a physical form; is pure in essence; though unreal, exists as real;
though not different from the essence, it exits as if different.
यथा Tpम भवयाशु जीवः कलनजीवतः तथा जीवः भवयाशु मनो मननवेदनात ् ।
The pure state of Brahman becomes the Jeeva with its varied Vaasanaa-fields; so also, the Jeeva becomes a
mind through agitations (called thoughts). (म8वानो मनः that which is pulled towards the perceived by the Vaasanaa)
*चतं त8माSमननं प-ययाशु 5व>पवत ् एष सयो अ.नललव2यः 5फर.त ु खा8तरे ।
The mind is directed towards those Vaasanaa-fields only and sees the world as its form.
It exists in the emptiness like the slight movement of the wind in the sky.
अ5त.नमेषोऽनभवय ु व-यायकणोपमं संवेदनामकं कालकलतं का8तमाम.न ।
It experiences unbroken perceived fields (without a break).
It is aware of a time bound attractive world within itself, like a dew drop being aware of itself as its world.
अहं कम.त शnदाथवेदनाभोगसंवदं संवदं तवशnदाथM जीवः प-य.त साथकम ् ।
It then experiences the meaning of the word as the ‘I’ as a physical shape connected to place, time, parents,
wants etc. It understands sounds with meanings attributed to those sounds.
(Sound is not actually a noise; but is the densest agitation which brings the illusion of the existence of
objects. Even if all other senses are withdrawn, and you close your eyes in meditation, still you can be
aware of the world by the various sounds that you hear (that are actually agitations of a dense nature.)
Then it experiences the meaning of the word Jagat; as a thing ready to be experienced.
ता,Rवेदनासोऽथ रसशnदाथवेदनं भाविजpवाथनाCनैकदे शोऽनभव.त ु Rणात ् ।
With such an awareness of the ‘I’ and the world with sounds, it immediately experiences the meaning of
taste which will rise as the tongue and its objects of taste.
ता,Rवेदनातेजःशnदाथq8मखतां ु गतः भवय8नेSनाCनैकदे शे भव.त भासनम ् ।
With such an awareness of the ‘I’ and the world with sounds and tastes it then understands the meaning of
the word light (which reveals the world of images) and extends as the eyes.
ता,Rवेदनासोऽथ „ाणं तHृिटवेदनात ् ि5थतो यि5म8भवती.त तावHृ-यादता ि5थता ।
With such an awareness of the ‘I’ and the world with sounds and tastes and images, it understands smell as
a part of the perceived and extends forth as a sense. It understands the world to be filled with all these sense
perceptions.
एवंायः स जीवामा काकताल1यवJछनैः वशटसि8नवेशवं भावतं प-य.त 5वतः ।
In this manner, that Jeeva-entity perceives a scene of its experience that is connected to its inner structure
of Vaasanaas, randomly as and when, like the case of a crow sitting and the leaf falling as a matter of co-
incidence only.
स त5य सं.नवेश5य वसतोऽप सतः सतः शnदभावैकदे शवं वणाथन m व8द.त ।
This Jeeva sees the scene as real though unreal, as the reality of the real, and experiences the word ‘real’.
Being stuck to a single point in space, it hears sounds (is aware of agitations) and understands the existence
of objects (as really existent). (Even though what it experiences through the senses is very little in that
single point of existence, it imagines a solid world by mere addition of ideas.)
5पशभावैकदे शवं व<शnदाथन m व8द.त रसभावैकदे शवं रसनावेन व8द.त ।
It extends the touch sense from that one point through the thing called skin; and it understands taste through
the tongue and nose. (Solidity is experienced as touch; and likes and dislikes are experienced through
taste.)
>पभावैकदे शवं नेSाथाकृ .त प-य.त ग8धभावैकदे शवं नासकावेन प-य.त ।
It sees images through the eyes and understands smell through the sense of smell as the nose extension.
(Physical organs are not the actual senses; but the subtle senses act through the physical shapes of eyes,
ears as extensions of the mind.)
एवं भावमयैः सताकट1करणRमं भवयदि8aया2यं स र…ं प-य.त दे हके ।
With such extensions of senses, it becomes capable of experiencing a world as real, and it sees the obedient
tools called Indriyas (senses) inside the body.
 32

इयेवमाद जीव5य राघवायतन5य च उदे .त .तभासामा दे ह एवा.तवाहकः ।

Raaghava! In this manner, with such extensions and bloating character, it rises as a perceiving entity;
producing a body through its inner body (AatiVaahika made of Vaasanaas.)
अना2येयं परा सता5य.तवाहकतामव सा गJछयUयगJछ8ती ता,<सयामभावनात ् ।
Because of the belief in its existence, the Supreme which cannot be defined attains as if the state of
AatiVaahika also, though not attaining any such state.
मातमेृ यमाणाद यदा Tpमैव वेदनात ् तदा.तवाहको<तीनां कः सgग5तदे व तत ् ।
Whatever is the perceived as measurable objects in time and place; actually it is just the awareness called
Brahman which is aware of these things. It is changeless and unaffected.
Where is the question of AatiVaahika at all?
अ8यववेदनाद8यः पर5मादा.तवाहकः TpमववेदनाTpम सा संवितह ना8यजा ।
By being aware of another-ness, it understands the perceived as separate from it.
By being aware of its own changeless nature, it stays as Brahman only.
In that original state of awareness, there is no second one.

रामोवाच
Rama spoke

असंभवादसंवतेTp  मामैकतयाथवा को मोRः को वचार-चेयलं भेदवक पनैः ।

Since Jeeva is not a possible thing at all in the Brahman state, because of the Brahman essence without a
second, where is the question of Moksha or the possibility of even Vichaara, which are based on the
imagination of divisions only?

वसटोवाच
Vasishta spoke

सrा8तकाल एव -न5ते राम राजते अकालपपमाला ु ह शोभनाप न शोभते ।

Your question will naturally get answered when you fully understand the truth.
Rama, when the flowers are forcefully opened and made into a garland, though looking pretty, it does not
look proper.
साथवान*थकाऽकालमाला वलसता यथा तथैवऽकालम:ज8तौ सवM काले ह शोभते ।
The garland made of forcefully opened flowers though looking like a colorful garland, will not be the
proper one because of lacking the natural fragrance, honey etc. (Only at the proper seasons the flowers
bloom with their natural beauty and fragrance.)
The words that are uttered out of time (and not understood in the methodical manner) also are not proper
because they are not accompanied by the experience of the state; and are only intellectual comprehensions.
Everything shines properly at the right time alone. (मनोयथ मापयती.त मत ् – उि<तः)
.तब8धा[यन=ानांु कालो दाते.त ,-यते ननु सवपदाथानां कालेव फलयोगतः ।
Some plants grow at some time and some others at a different time, as blocked and permitted by nature.
For all the objects time alone allows the fructification.
एवमेव स जीवामा 5वUनामा समपि5थतः ु पतामहवमJछनं ु ू प-य8नाम.न कालतः ।
In this manner only, the Jeeva entity (the totality structure of all Jeevas), rising just as a dreamer of his
Vaasanaa infected dream world (where Vaasanaas keep producing Jeevas); swells up as the Brahmaa of
that creation slowly through the increase of perceptions.
ॐमJचारणसं
ु वितवेदनाJच प-य.त यकरो.त मनोरा:यं भवयाशु स त8मयः ।
With the utterance of the sound Aum, which represents the rise of the perceived from the silence of the
Brahman-state, he rises up as the kingdom of the mind and remains absorbed in it as its awareness state.
 33

इदमेवमससवमव EयोिCन तताम.न पवतोJचाक.तEयq ृ म जगEयोिCन वजCभते ृ ।

All that is perceived is non existent and spreads out as everything in the emptiness only.
(Emptiness itself shines forth as all.) Even the solid mountain of Meru which supports all the lands and
oceans is just emptiness only. The Jagat shines with all its grandeur in emptiness only.
नेह जायते क*च8ने ं ं
ह क*चिवन-य.त जगग8धवनगर>पेण Tpम जCभते ृ ।
Nothing is produced here; nothing is destroyed.
Brahman state of Reality alone shines as the illusory Gandharva city of Jagat.
यथैव प}जाद1नं जीवानां सदस8मयी सता तथैव सवषामासर1सपमासरम m ृ ु ्।
The creator-Jeevas like Lotus-born are also unreal though looking real; so it is from the crawling worm on
the ground to the Suras in the heavens.
संवसंLम एवायमेवम[यिथतोऽUय ु सन ् आTpमक@टसंवतेः संय<संवेदनाRयः ।
The entire phenomenon of the perceived is just a creation of the senses only.
Though shining as solid and real, it is not real.
All this perishes by the right knowledge, from the worm to the Brahmaa.
(Everything just the knowledge produced by the senses.
What difference is there between a Brahmaa and a worm?)
यथा संपयते Tpमा क@टः संपयते तथा क@ट5तु >ढभतौघवलनातJछकम ू ु कः ।
Like the Brahmaa perceiving something, the worm also perceives something. The worm is engaged in
fulfilling basic needs only, because of the inertness of elements in excess.
यदे व जीवनं जीवे चेयो8मख*चदामक ु ं तदे व पौ_षं ति5म8सारं कम तदे व च।
Whatever is experienced as a life in the Jeeva is the awareness state of Reality turned towards the
perceived. That alone is known as the effort contained in actions.
That alone is known as the action bestowing result.
Tpमणः सकतापापाक@टक5य
ु ृ समिथते
ु ः *चत8माSािमका Lाि8तः ेRामाSं भवेRयः ।
It is as if the good actions rise up as the state of Brahmaa and the bad actions rise up as the state of a worm.
All this is just the delusion of the Chit as identified with the subtle senses.
By the mere understanding of the truth, it will all perish instantly.
मातमानमे
ृ याXण न *च8माSेतरयतः ततो वैतै<यवादाथः शशशgगािnजनीसमः ृ ।
The measurable objects of the perceived are measurable only; and need the awareness to be aware of them
(like you need the light to reveal the objects as shapes).
(Unless light falls on your eyes and reveals the agitations as shapes, the shapes cannot come into being.)
There cannot be difference in the state of awareness, though objects are measured as different.
(Light and images exist as oneness of both, as a whole.)
The argument of two becoming one is equal to a hare’s horn or the lotus in the sky.
भावदाwयामकं मDया Tpमान8दो वभाEयते आमैव कोशकारे ण लालादाwयामकं यथा ।
The silent blissful state of Brahman bereft of all agitations, experiences the falseness, because of the
ascertainment of reality in the perceived, by believing in its limitations, like a silk worm gets entrapped in
its own saliva.
मनसा Tpमणा यययथा ,टं वभावतं ततथा ,-यते त=ैः 5वभाव5यैष .न-चयः ।
Whatever is perceived by the mind of Brahmaa (totality entity) and understood is seen in that manner only
by all Jeevas, as his own nature.
यथा यददतं ु व5तु ततत8न वना भवेत ् .नमेषमप क पं वा 5वभाव5यैष .न-चयः ।
Whatever rises as an object with certain qualities, cannot be without those qualities whether the time is
understood as a Kalpa or a minute. It depends on the nature of Brahmaa.
अल1कमदमप8नमल1क ु ं च ववधते अल1कमेव 5वदते तथाल1कं वल1यते ।
This perceived world is produced as false, rises as false, is experienced as false, and perishes as false.
शrं
ु सवगतं Tpमान8तमिवतीयं दरवबोधवशादशrमवासदवाने
ु ु कमवासवगमवावबIयतेु ।
The pure, all pervading, endless, second less Brahman, because of ignorance, is understood as impure,
unreal, many, and limited.
 34

जलम8यतरgगोs8य इ.त बालकक पनया

ु भेदः क Uयत एवमवा5तव5त5मायो
योsयमाभा.त भेदः स केवलमतवव.Fः प]रकि पतो र::वां सप इव एवं भेदाभेदश<योर]रमSयोरे व
TpमOयेव संभवेत ् ।
The difference that is perceived like a child perceiving the water as different, wave as different is not true;
therefore this difference which shines is just conceived by those ignorant of the truth, like seeing a snake in
the rope; this is possible in Brahman because of the power of difference and non-difference like the
contradictory concepts of friend and enemy.
तेनामनािवतीयेनैव िववमवाततं यथा सललेन तरgगक पनया सवणन ु m
कटकक पनयैवम.त अत5तेन 5वयमेवामनामा8य इव चेयते ।
So the Self which is secondless spreads out as two as it were, like the wave imagined in water, like the
bracelet imagined in the gold. Therefore the Self perceives by itself, ‘itself’ as different.
अतः कलना जाता सैव 5फारतां ाUय मनः संप8नं तेनाहं भावः कि पतो
.नवक पयR>पमेतथमं त8मन5तदहं भव.त ^RमहCशnदाथभावनात ् ।
Therefore the fault (cognizing power) rose up; that alone expanded and the mind came into being; because
of that the ‘I’ idea was conceived. At first raises the perturbation-less directly experienced form (Brahmaa);
then the mind (Cosmic mind); then it becomes the ‘I’ instantly by conceiving the meaning of the word ‘I’.
(First conception as Brahmaa)
ततो मनोहं कारा[यां 5म.तरनसं
ृ ु हता तैि5Sभ5तदनभतत8माSाXण
ु ू कि पता.न त8माSेषु जीवेन *चतामना
5वयं काकताल1यवTpमोपादानादया8सि8नवेशः कि पतो ,-यते ।
Then the mind and the ego experience the residual memory states; those three create the essence of
elements for their experience.
It is observed that the Jeeva endowed with the nature of cogitation, by itself, conceives the ideas of efficient
principle of Brahmaa etc. as a coincidence factor (crow and the palm leaf maxim).
(Where is Brahmaa except as another concept when explaining the perceived?
When perceived itself is non-existent, where can the creator rise from?
Both the creator and creation are just concepts only.
Crow sat and the leaf fell. You believe in the perceived and so a Brahmaa also is created; or vice versa!)
एवं यदे व मनः क पय.त तदे व प-य.त | सवा भववसवा *चतं यक पययभ.नवटं
ततप-य.त या5य.त सदव .तभासमपगतं ु सयः ॥
In this manner whatever the mind conceives; it sees that.
Real or unreal, what the mental faculty conceives, it itself enters into that conceived object and becomes
that. The mind perceives (the object through the senses), reaches that (conceived object) and instantly
shines (as the object) as if it is real. (Mind (a storehouse of agitations) measures the agitations through the
senses and creates the conception of the objects.

MANDAPAAKHYAANA, TALE OF THE MANDAPA

(LEELAA’S STORY)
OF
UTPAATTI PRAKARANAM
IS
COMPLETE
आदकवीम
वामी कमहषणीतबहयो
ृ गवासठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

उपितकरणं ततीयम
ृ ्

UTPATTI PRAKARANAM
THIRD SECTION
‘PRODUCTION’

PART FOUR

SOOCHYUPAAKHYAANAM
(DEMONESS KARKATI’S STORY)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi (Maa Tejaswini)

Narayanalakshmi, also known as Tejaswini in her ascetic life spent most of her life in the
Himalayan terrain, engaged in the penance of knowledge. She is well-versed in all
philosophies and is a scholar in Sanskrit language. Her mission life is to retrieve the lost
knowledge of the ancient Rishis and offer it unblemished to all the seekers of the Truth.
She is from Bangalore, Karnataka, India.
 3

JNAANA VAASISHTAM

STORY OF KARKATEE WHO BECAME A LIVE NEEDLE

[SOOCHYUPAAKHYAANA]

INTRODUCTION

After enumerating the tale of Leelaa who raised her level of knowledge by means of just an enquiry on
immortality, Sage Vasishta now relates the legend of a demoness.
Leelaa of the previous story had not performed any penance and had not mastered any Vedas in her life
lived as Arundhati, the Brahmin lady. She had just performed the duties that belonged to her station of life
and served her family. Even she, an ordinary housewife, had by the sheer power of enquiry reached the
status of being a friend of Jnapti in her next birth.
Well then, what about creatures that can’t even think beyond their body level, the so-called body-entities,
like those populating this planet at present? They are also equally capable of realizing Brahman like any
evolved human aspirant, suggests the wise sage.

In the story that follows, a terrifying ugly demoness whose only mission in life is to satiate her hunger,
realizes Brahman even without aspiring for it consciously ever.
Even the smallest virus, or bacteria or worm, can realize the Self (understand its true essence) and attain the
Supreme bliss, if and only it can only think wisely.
This is what the Sage explains through the story of Karkatee, the crab-like demoness.

Did this story influence Rama so much that he thought twice before killing Taataki, the demoness of the
forest on his wanderings with sage Vishvaamitra?!
Who knows!
Human mind is too deep and mysterious a phenomenon. Which seed of an idea may lead to what mode of
future action is highly unpredictable.

Leelaa wanted to make her husband immortal and ended up as a SatyaLoka resident serving Goddess Jnapti
and became her eternal companion. In the following story, Karkatee wanted to have just a good meal and
ended up realizing Brahman!

Who can fathom the riddle called Chit!

 4

INDEX OF TOPICS

The hungry demoness - pg 5

Brahmaa gives a boon - pg 6
Karkatee becomes a live-needle - pg 8
A stupid brain begets stupid consequences - pg 9
Impure mind and the waste of penance - pg 11
The sad story of the needle that could not sew its own belly - pg 12
Karkatee regrets her needle-state (Brahman has to regret his Jeeva state) - pg 13
Karkatee performs penance again – pg 16
Soochee attains the Supreme knowledge through constant Vichaara - pg 17
Naarada tells Karkati’s story to Indra - pg 18
Vaayu searches for Karkatee - pg 19
Vaayu sees Soochee - pg 20
Brahmaa visits Soochee, the Yoginee - pg 21
Soochee regains her original form - pg 23
Kiraata king and the minister - pg 24
Karkatee’s questions - pg 29
The minister answers her questions - pg 31
The king answers the questions - pg 45
Karkatee’s Story continues - pg 55
End of the story - pg 59
Conclusion - pg 60
Words denoting duality used in scriptures - pg 61
 5

स&यपा'यान
ू ु म्

SOOCYUPAAKHYAANAM
[TALE OF THE NEEDLE-ENTITY]

[STORY OF KARKATI RAAKSHASI]

वसटोवाच
Vasishta spoke
THE HUNGRY DEMONESS
अ.ैवोदाहर0तीमम1तहासं परातनं ु रा23यो4तं महा5नजालमावलता8खलम ् ।
Here alone is enumerated this ancient legend which contains the all-encompassing network of questions
spoken by the Raakshasi (demoness).
अि3त क;जलप<का=े ?रवो@ा शालभि0जका हमा=े Cतरे पा5वD ककटEनाम रा2सी ।
On the northern side of the Himalayan Mountain lives a demoness of the name Karkatee (crab-like) who is
terrifying like a statue carved out of a mountain of dense collyrium.
वषूFचकाभधाना च नाHनाIय0यायबाFधका व0Jयाटवीव दे हेन शका ु कायपुमागता ।
She had the name Vishoochikaa (cholera). She was more harmful than what her name suggested.
Her (huge rugged) body looked as if the Vindhya forest had become thin and dry.
महाबलािKननयना रोधोर0=ाधपूरणी नीलाHबरधरा कणा ृ दे हबLेव यामनी ।
नीहारवसन&छ0ना मेदराNशरःप
ु टा लHबाNOबHबोलसता 1नयोथ1तमरोJवजा।
ि3थरव
यलताने
ु .ा तमालतCजानका ु वैदयू श
 ूपा@नखी भ3मनीहारहासनी ।
She was extremely strong. Her eyes were like blazing fire. She filled half of the space contained in-between
the heaven and earth. She wore a blue colored garment as if the dark night had taken a form covered by the
blue sky. The mist covered her like a cloth. The clouds made her headgear. She moved happily like the
reflection of a hanging cloud. She had the hair like the ever rising darkness. Her eyes were like frozen
lightning creepers. Her knees were straight like the tall Tamaala trees. (Egg tree) Her nails shone like lapis
lazuli and were like the edges of the winnowing basket. Her smile covered the land with ashy mist.
1नमाQसनरदे हौघपपTKदामभषता
ु ू सवा<गोदातसंोतशवमालावरािजता ।
She was adorned by a garland threaded by hosts of fleshless human bodies which were used instead of
flowers. She shone beautifully with a necklace of corpses ornamented by all types of limbs.
वेतालावेशवचलकालक<कालकUडला ु अकादानोकदEघा@भीमो@भजमUडलाु ।
When she madly danced with the vampires, her ear-rings made of blackened skeletons rocked, making her
appear gruesome. Her huge shoulder-region rose high as if intent on scraping away the sun.
त3या वपलकायवाLु
ु लभ
 वाि0नजा0धसः अतIृ तोऽणवलेखाया इवाभ;जाठरो ू ऽनलः ।
न कदाचन सा तिIतम ृ ुपयाता महोदरE वडवानलिजYवेव ।
Because of the enormous size of her body, and due to the unavailability of the food of her liking (human
flesh), the fire in her belly blazed like the unsatisfied foaming line of ocean (which could not cross over the
barriers). That lady of gigantic belly never attained gratification like the blazing flames of Vadava Fire.
Fच0तयामास चैकदा ।
She once thought like this.
जHब
वीपगता0सवा
ू ि0नFगराम जना0यद अनारतमनु5वासं जलराशमवाणवः ।
मेघेन मग
ृ तृ णेव त0मे 2ुदपशाHय1त
ु अवCZैव सा यि4तय
ु यापद ह जी[यते ।
म0.ौषधतपोदानदे वपजादर\2तं
ू , सममेव जनं सवQ 1नबाधं कः बाधते ।
तपः करोम परमम8ख0नेनैव चेतसा तपसैव महो@ेण यLुरापं तदाIयते ।
 6

‘If I devour the entire populace of Jamboo Dveepa continuously, by not even taking a gap for breathing,
like the ocean consuming huge amount of waters, then my hunger will subside like a mirage replaced by a
moist cloud.
When met with difficulties one can take recourse to any action just to survive. It is not a disapproved act.
However, how can I consume all at the same time when they are protected by various anti-devilish means
like sacred chants, medicines, penance, charity, worship of gods etc?
I will perform the supreme penance with a mind not given to depression.
Only through severe penance can anything unattainable can be obtained.’
इ1त संFच0य सा सवज0तुजातिजघांसया तपोऽथमथ स3मार पवतं भतदग ू ु मम ् ।
Having thought like this she with a desire to consume all types of beings, remembered a mountain
unapproachable to any other living being as a place fit to perform penance.
आCरोह च त&छ<गं ृ ि3थरवदयि

वलोचना
ु ह3तपादादमLेहा 5यामलेवाNमUडलE।
She with eyes like fixed lightening flashes, climbed the peak looking as if a huge collection of dark clouds
had got hands and feet (and was moving up the mountain).
त. गवाथ सा 3नावा तपः कतQु कति3थ1तः
ृ अ1तटदे कपादे न च0=ाका3प0दलोचना ।
Having gone there, she bathed and prepared herself for the penance. She had her eyes unmoving and fixed
on the courses of the Sun and the Moon, and stood there supported by a single foot.
^मेण दवसाःप2ा3त3या मासतवो ययःु शीतातपेषु लEनायाः कताया ृ इव शैलतः ।
Slowly, days, fortnights, months, seasons passed for her who was absorbed in deep penance; and she stood
like a statue made of rock, unaffected by the cold and heat.
सा बभवाNमालायाः
ू समासं 3तिHभताक1तः ृ कणोJव
ृ गोJवकेशी च खमाहतुमवो
गता ।
She became one with the array of clouds and remained frozen in her penance posture. She was extremely
black (like a cloud) and her hairs stood erect (covering the entire sky) as if wanting to swallow off the
entire sky-region. (She did penance like this for many thousands of years.)
आलो4य तां पवनजझर?रता<गकवक् चीरा<गणाक1तरणपवनावधतै
ृ ू ः
ऊJव3थमध ू जतमःपटलैदधानां तारौघमौि4तकमजः समपाजगाम ु ।
Her body was shattered by the cold winds blowing across the mountain peak and became extremely thin.
Her skin hung loosely all over her body like a bark garment covering her all over; and shook heavily
whenever the army of winds attacked her with great noise. The black hair on her head covered the entire
sky like layers of darkness and it appeared as if she was wearing the hosts of stars as her headgear.
Brahmaa appeared in front of her.
BRAHMAA GIVES A BOON
अथ वषसहTेण तां पतामह आययौ दाCणं ह तपःस
Jयै वषािKनरप शीतलः ।
After thousands of years, Grandfather Brahmaa came to her.
Fierce penance bestows results for sure like the poisonous flames suddenly feeling cool and pleasant!
मनसैव णHयैनं सा तथैव ि3तथा सती को वरः 2ु&छमायालम1त Fच0ताि0वताऽभवत ् ।
Saluting him in her mind itself, even as she remained in that very posture (of standing on one leg) she
became thoughtful as to what boon could be capable of quenching her hunger pangs.
आ 3मतं ृ ाथ1ययेऽहं वरमेकममं वभंु अनायसी चायसी च 3यामहं जीवसूFचका ।
अ3यो4या ि
ववधा सFचभ
ू ूवा लaया वशाHयहं ा8णनां सह सवषां
D bदयं सरभय
ु था ।
यथाभमतमेतेन @सेयं सकलं जगत ् ^मेण 2ुि
वनाशाय । 2ुि
वनाश: परम ् सुखम ् ।
इ1त संFच0तय0तीं तामवाच ु कमलालयः अ0याd5या3तथा deवा 3त1नताNारवोपमम ् ।
‘Aha! I remember! (She had even forgotten why she was doing penance; such a dullard she was!)
I will pray to the All-pervading Lord to grant me this one boon.
(She who imagined that she was very clever had found out a stupid way of satiating her hunger. The
saddest plight of the ignorant is that each one believes he or she is the only cleverest person in the world.)
I will become a ‘Living-Needle’ non-metallic yet metallic (a metal-needle that is alive as a living germ).
By the power of the boon I will become a needle of two varieties and reach my target (living beings) like
the fragrance reaching the heart of all beings. In this manner I will consume the entire world as per my wish
to satiate my hunger. Satiating the hunger is the best joy ever.’
 7

Brahmaa who resides in the Lotus, addressed her who was thinking like this in a thunder like voice (that
could go through her huge ears), observing also her thoughts to be slightly unusual than others.
(Ignorance has its own rewards.
Even if a so-called Creator appears in front of a foolish Jeeva, the boon will equal the stupidity level of the
mind that stinks with desires and attachments.
Like a dog asking for a huge rotten bone as its boon, Karkatee also asked Brahmaa to turn her into a
cholera germ, so that she could infect all the people in the world, suck their blood and satiate her hunger.
It was a stupid boon; yet Brahmaa granted it. He was just her own Jeeva Shakti manifesting as a deity to
fulfill her Vaasanaa for food.
You can measure your own mind-level also and find out how stupid or intelligent you yourself are!
Suppose really some all powerful deity appeared in front of you, what boon would you ask..?
Immortality for yourself (a curse actually where you have to see all others suffer and die, if you still are
attached to family and friends); ruler ship of the earth (which does not exist at all outside of your sense-
fields); entire wealth of the earth (which cannot prevent diseases and death); enjoyments (which will
become stale after the fulfillment is over); Siddhis (which are worthless being connected to the non-existent
perceived world); Indra’s post (which is always vulnerable to curses from others and attacks from the
enemies); Brahmaa’s post, just a dumb state of remaining as this stupid world-form); Knowledge (which
can be obtained only through Vichaara process); Aatma Jnaana (which can be attained only through effort
and practice)…?What boon is worthy of any penance?
Knowledge alone bestows the suptreme position and frees you from all the unreal devils that surround you.
This truth Karkatee understands in her life the hard way.
All the hard work of penance wasted away by a stupid want!)
fYमोवाच प.ी ु ककटके र2ःकुलशैलाNमालके उितट तव तटो ु ऽि3म गहा ृ णाभमतं वरम ् ।
Brahmaa spoke: Daughter Karkatikaa! The garland of cloud for the mountain of the demon clan! Get up!
I am pleased! Accept any boon you like.
ककटE उवाच भगवा0भूतभ[येश 3यामहं जीवसFचका ू अनायसी चायसी च वधे अपयस चे
वरम ् ।
Karkatee spoke: O Lord, the Worthy Ruler of beings! O Lord, you alone decide the destiny for all!
I will become a ‘Living-Needle’; non-metallic, yet metallic; if you will offer me any boon.
एवमि3व1त ताम4वा ु पनराह
ु पतामहः
सFचका
ू सोपसगा वं भवयस वषूFचका सaमया
ू मायया सवलोकहंसां क?रयस ।
दभhजना
ु दरारं
ु भा मखा
ू दि3थतय5च
ु ये ददशवासनो
ु D दु टा3तेषां हंसां क?रयस ।
व5याऽऽbदयं ाणैः पiIलEहादबाधनात ् वातलेखािमका [याFधभवयस वषFचका
ू ।
सगणंु 1नगुणं चैव जनमासाद1ययस गणाि0वत ु Fच कसाथQ म0.ोsयं तु मयो&यते ॥
‘Let it be so’; having said this to her, the Grandfather Brahmaa again said “You will become a needle for
the disease cholera. You will harass the entire world with subtle power.
You will torture those who consume unclean food and the food got through hurting and harming other
beings, those who have unclean undertakings, those who are foolish (and are abode of vices and ill-
manners), those who are act against the ethics ordained by scriptures and law, those who live in unclean
places, and those who are wicked (and hurt others for their selfish needs).
Piercing the hearts through the winds and affecting the spleen etc. you will become the disease of cholera
of the nature of a wind streak. You will attack both good and wicked ones.
This Sacred Chant is given by me in order to affect a cure for the good ones.”
त3याः म0.ः (The sacred chant to ward her off) ॥
ॐ mEंmांरEंरां वणुश4तये नमः ॐ नमो भगव1त वणशि4त
ु मेनां ॐ हरहर नयनय पचपच मथमथ
उसा
य दरेू कC
ु 3वाहा हमव0तं ग&छ जीव सः सः सः च0=मUडलगतोsस 3वाहा ॥
{Sacred chant – this Mantra forces the cholera virus to go off to the lunar sphere through the icy mountains by the power of Vishnu.}
इ1त म0.ी महाम0.ं 0य3य वामकरोदरे माजयेदातरा
ु कारं तेन ह3तेन संयुतः
हमशैलाभम'ये
ु न व=त
ु ां तां वFच0तयेत ् ककटEं ककशा^0दां म0.म
गरमद
ु ताम ् ।
आतरंु Fच0तये&च0=े रसायनbद ि3थतं अजरामरणं य4तं
ु म4तं
ु सवाFधवNमैः
साधको ह शFचभ
ु ू वा 3वाचा0त: ससमाह
ु तः ^मेणानेन सकलाः ोि&छनित वषFच
ू काम ् ।
 8

“One who is using the Mantra should place (write) this Mantra on the inner side of the left palm with his
right hand and should draw the shape of the diseased one there observing the proper rules.
He should think of that harshly screaming Karkatee as crushed by the hammer of the Mantra and going off
towards the icy mountains. And he should think of the diseased as remaining in the central portion of
nectar, and as bereft of old age and death and as freed from all the delusions of mental ailments.
The practitioner cleansing himself, performing the religious rite (sipping water etc.) with a composed mind
gradually destroys the cholera virus and all her ill effects.”
(Since Karkatee had asked for a boon which will harm others, Brahmaa had to prescribe a cure also for
that harm. He managed to turn the stupid boon into a curse for all the wicked and selfish creatures of the
world; and also gave a Mantra to help the good ones.
Noble ones are indeed capable of turning poison into nectar!)
इ1त गगनगति3.लोकनाथो गगनसZगहEतसZम0.ः ृ
गत उपगतश^व0
यमानो 1नजपरम2यमायम;;वलीः
ु ु ।
Then, the Lord of the three worlds went through the sky where the Siddhas wandering in the skies received
the Mantra. Even as the Lord of the Heavens (Indra) offered him salutations, he entered his own abode
unapproachable to any other being.
अथ भधर ू श<गा
ृ भा सा महाकणरा2सी
ृ क;जलांबुदलेखेव तानवं ग0तम
यताु ु
बभवाNोपमाकारा
ू ततो वटपnपणी पंु3माणा ततोIयासीदथाभL3तमा
ू O.का ततः ादे शमा.ा सा
ततोऽIय<गुलnपणी ततो माषशमीतया
ु ततः सची
ू बभव
ू ह
ततः कौशेयसFचवंू पiकेसरस0दरE
ु ाप स शखराकारा संकपा=?रवाणुताम ् ।
Then that dark hued huge demoness, who was like the mountain with the peak, began reducing in size like
the black line of a cloud. She became the size of a cloud, then the size of a tree, then that of a man, then the
measure of a hand; then she became equal to the size of the span of thumb and the forefinger; then she was
the size of a finger; then the size of a bean pod; then she became a needle at last.
Then she still got reduced to the size of a needle of the size of a silk worm, beautiful like the pollen of the
lotus. Then she had the body sharp like a peak and became atomic in size, invisible like the mountain in
imagination.
(Physical body is an imagination rising out of the AatiVaahika body.
Karkati’s mind had only one desire; to consume the blood and flesh of all the living beings.
That desire took the form of penance, produced her own Jeeva Shakti to appear as a deity; got the desired
boon; and imagined another body as a reward of that boon.
This is the power of the mind.
Chit exists as any perceived that is required by a Vaasanaa-state.
Now the needle-sized Karkatee had to live in dirty places, in drainage holes, in unclean surroundings and
stinking rotten foods. The giant form of a demoness which walked majestically in the huge mountains paths,
now was an invisible germ stuck to dirty objects, sucking just a tiny drop of blood which never even stayed
inside her, for she had no stomach also; she was just a needle that sucked blood; that is all!
Observe how the desires of an idiot mind bring about suffering untold!)
रराज सFचका
ू कणा
ृ सaमायसमनायसी
ू पय
ु टकेन चलता [योमगा [योमवासनी सची ू
d5यत एवासौ नवयो नाम व
यते संव
Nमकले ु चैषा 3वपसचीव ू लaयते ।
She was now a black needle, subtle, metallic yet non-metallic, having a body with eightfold nature, moving
always, floating in the sky and residing in the sky. She appears like a needle but she does not appear to be
there at all. In the hosts of conceptions of the Conscious principle she appears like a tiny living needle.
(Karkatee was now a living needle. Her original (AadhiBhautika) body of the demoness had vanished but
her AatiVaahika body was the same. She was now a Jeeva-streak using a needle-like tiny microscopic body
for quenching her hunger. The body was metallic-like; sharp enough to pierce the bodies of the victims and
enter the heart region. Yet it was not metallic in the sense she as a living person could experience the taste
of the blood and feel happy. Mind was that of a demoness only; yet the body was of two types, metallic and
non-metallic and needle-like. She had asked for some complicated boon and had got it anyhow.
What is impossible for Chit? It can appear as anything through the deluded mind.)
 9

A STUPID BRAIN BEGETS STUPID CONSEQUENCES

{The boon which she planned so carefully had backfired on her actually.
Her intention was bad and the result was also disastrous.
With her unique boon she had managed to get an almost invisible tiny form; that is all!
However, she had the same hunger, same thoughts as of a huge Karkatee, and she now had to suck the
blood from all beings through a living needle only which was shaped like a metallic needle yet was a living
thing.
Like a Jeeva pushed out of the body, she had to function only through that needle to satiate her hunger. She
was just a needle with a hole, with a tiny sharp tip at the end which could pierce any one, so she could suck
in a tiny drop of blood. The needle had no insides to store any more food. After it got digested in the living
needle, she could suck the next drop through the metallic needle.
How much could she suck with a form as empty as the sky?
The needle form of hers was a state of delusion belonging to her mind only. An object cannot change its
nature by any boon or curse. She was just another vibration of delusion in the Chit-state.
From the state of Karkatee-delusion she was now transferred to a state of the needle-virus delusion. It is as
if a Jeeva dreaming as a huge demoness, now continued the dream as a virus through an imagined boon.
As explained in the previous tale of Mandapa, the Jeeva-Shakti fulfills any desire of any person through the
imagined means of penance and divinities. Karkatee, the brainless demoness also got what she wanted
through the penance and a vision of a divinity. Leelaa was wise and got the supreme knowledge out of
Jnapti. Karkatee the stupid demoness got what her foolish mind craved for; just the food-consumption.
‘I want food! I want to eat all the beings all over the world! I am hungry! I will pierce every living thing
and suck their blood without their knowledge. No sacred chant or medicine should keep me out. I will be so
small that I will be almost invisible. No one can see me! I will be sharp like a needle so I can go straight
into their hearts and suck their blood. But I should be flesh-like also, so I can enjoy my food. !’ So she had
thought! She did not bother about the sufferings that she may bring about in the world. She was extremely
selfish and just wanted to satiate her hunger. Her brain was now dominated by ‘hunger-Vaasanaa’ alone
and she tried to get a field for its fulfillment through her stupid brain. And she ended up with more hunger
than ever. It was like filling the huge ocean with sand carried in one’s hand slowly and tediously. The
result she craved for was never achieved.)
THE NEEDLE KARKATEE
रनसचीव
ू मसणा
ृ she shined like a needle made of gem. She was oily and a tiny virus spreading the deadly
disease to one and all. मनोमननसंयुता she still had her mind in tact and could think like before
वैदय
ू रि5मलेखेव भानसं
ु तानसु0दरE if you could have a microscopic vision you could see her as a diamond
(lapis lazuli) streak when sun rays stuck her. क;जलाHभोदसंककलतेव पवनाbता she was light enough to
be carried by the wind and spread illness everywhere. सaमर0=े
ू 2ण3व&छdट;यो1तःकनी1नका tiny subtle
holes in that tiny body served as her visual means. समख@ाYयnपे
ु ु ण 5लaणप&छशखाणना
ु ु a tiny smooth
sharp tail served her purpose of sucking blood from people to make her satiated. तदा वैपुयशा0यथQ परं
मौनoतं गता she had no time to think or speak; she had to suck continuously to satiate her hunger.
(The irony was that she still had the hunger of the old Karkatee and had to consume food as a microscopic
Karkatee only.) सदराLीपवLृ
ु ू टं खत0मा.ावमागता she appeared like a tiny light seen at a distance almost as
a ‘nothing’ like the essence of Aakaasha. दरादे
ू व मनोpेन ोि
गर0ती मखे
ु न खं किqचते
ु 2णसंd5या
दEघदEपांशुकोमला स
यः3नातसमुस0नबालवालवलासनी she was like a straight needle, somewhat like a tiny
hair standing straight on an infant’s head which had just bathed त0तOब
ु सादवोrडीना बाYयसंचारकौतकात
ु ् she
was like a lotus fiber peeping out to look at the world. fYमनाsड?रवो
य4ता
ु बहEर0tं सस0दरE
ु ु she was like
the Brahmaa-Naadi bursting out of the head of a yogi moving towards the Sun’s sphere. 1नयतेि0=यशि4तः
सा जीवेनैव बहःि3थता she was like a Jeeva standing outside the body endowed with all the senses and yet
having no useful purpose served by them. बौZता ककवpानसंतानवदल\2ता she was unseen like the final
statements uttered by the logicians of Buddhist philosophers.
 10

(बौZता ककस0तानवदल\2ता - as there is no one to see anything or understand anything because the
principle of witness consciousness is denied). श0यस
ू Zाथसवका she was like the mother who delivered the
baby of void-ness proved by the ShoonyaVaadins. र0tनीलमयाऽरवा she was like the blueness of the empty
sky and extremely noiseless. अd5यया जीवस&या
ू संततानसता
ु ृ ि3थता she was always stuck to the living-
needle and was invisible to others. कलाकलनधमUया वासनामा.सारया 2ीणदEपांशुसचीवतीaUयानपलuयया
ू ु
she was like the hunger Vaasanaa incarnate; yet had to consume food as a tiny flame of a tiny lamp only.
@ासाथQ सFचतां
ू याता सैवा3था नोपयु;यते । वचा?रतं तया नैतदहो मौ'यवजिHभृ तम ्।
सा@ा संFच0तयामास न सचीnपत&छतां
ू ु Fचतमीहतमेवैकं प5य0या3ते 1नरथकम ् ।
अवचायvव सFचवं
ू तया मढFधयाऽऽि3थतम
ू ् । नानथबुZेः 3फर1त
ु पवा
ू परवचारणा ।
3वाथ ^यो@सामyया
या1त भावनया0यतां, पदाथhsभमताHशाrयो 1नः5वासेनेव दपणः ।
She had attained the state of the needle to satiate her hunger; but that very hunger was not satiated now.
Alas, she had no idea that she would reach such a wretched state as a result of her foolishness.
She with her sharp edge did not understand the lowliness of her needle-form.
She just was intent on fulfilling her one utmost desire and even that was not fulfilled (because of her
stupidity). She had not analyzed well the consequences of living as a needle, and had acted foolishly.
An idiot cannot think of the consequences of his actions ever; intent only on fulfilling his desire he acts
rashly and ends up getting a completely contradictory result thereof.
It is like grabbing the mirror and holding it too close, to look at oneself; but breathing on it and tainting it
with mist (so that his reflection itself gets blocked).
सचीभावं
ू प0नाया3यज0याः पीवरं वपःु महामरणमIय3या रा23याः ससखं ु ु ि3थतम ् ।
Karkatee now had lost the huge form and had become a needle with the hunger retained as of before.
(She now still had the hunger of a huge demoness; but had to eat with the body of a needle.)
Even death would have been better than such a state.
एकव3व1तरागाणामहो नु वषमा ग1तः दे होऽप तण ृ वय4तो रा23या 1नजये&छया ।
एकव3व1तग0धेन N5य0य0या ह संवदः रा23या @ासग0धेन दे हनाशोऽप न ई\2तः ।
Those who desire for just one thing in life do end up in horrible plights indeed! The demoness had even
discarded her original body like a piece of dry grass to just fulfill her one base desire.
Madly wanting to fulfill just the one need of her physical form, she had lost her mind. Intent on eating a
large amount of food, she did not think of her body getting lost! (She had foolishly thought that she could
approach all the living beings easily as an invisible needle and could thus eat them all easily.)
नाशोsप सखययु pमेकव3व1तराFगणम ् ।
Even destruction pleases an idiot when he is after the one thing he wants the most.
(Diseases abound in the world because desires always win over intelligence.)
सचीभता
ू ू वदे हाप प?रतटै ु व रा2सी अ0या बभव ू लKनाशा सा तथा जीववषFचका ू ।
The demoness who now was tiny like a needle still was happy only. (She still had no idea of her life as a
needle.) Intent on fulfilling her desire, she set about her task of sucking blood from all.
(It was like the first sip of liquor, or the first moment of smoking; the tiny spark which will soon consume
the person of his health wealth and all good things he has, and bring about an early death for sure.)
[योमािमका 1नराकारा [योमवितशरEरका
ृ तेज3तनवाहाभा
ु ाणत0तमयािमका
ु ।
She was completely invisible, almost like emptiness incarnate. She had no shape at all. She moved about as
if she was space itself on the move; so tiny and small she was. She was like the moving river of sharpness.
She just had the tiny vibration of Praana that made her a living thing.
मलसं
ू वेदनाकारा च0=ाकाQशुकसंद ु रE ।
She was like the coiled power of Kundalini at the base (asleep and powerless) and was beautiful with the
garment of sun and moon (terms in Yoga-practice); (as she had no body as such and was open to the rays of
the sun and moon).
पथगे
ृ वासधाराभा परमाUववलEय सा कौसमी ु ग0धलेखेव कला कलनnपणी
पापािमका मनोवितः
ृ सा ह त3या3तथा ि3थता पराणवशादे व परमाथपरायणा ।
 11

She was like the sharp blade of the sword separated out (and very cruel). She was like the subtle atom (so
tiny); moved like the subtle streak of fragrance. She was now with the capability of piercing and entering
the bodies of the beings (without their knowledge).
She was a wicked by nature. Her thoughts were also cruel. She lived only by killing other beings.
(Her cruel nature as a demoness still remained as her AatiVaahika self.)
एवम3या3तनजा ु ता सची
वयमयी
ू ह सा नीहारांशुकवत0वी कापाQसांशुसुपेलवा ।
In this manner, her body had now taken on a needle-form, metallic and non-metallic.
She was tiny as if wearing the garment of mist; and very light like the cotton fluff.
तन
वये
ु न तेनासौ व5य bदयं नणांृ वेधय0ती ततः ^रा ू बNाम दशो दश ।
With her twofold body she entered the hearts of men and pierced them; and later that cruel one wandered in
all the directions (spreading diseases.)
IMPURE MIND AND THE WASTE OF PENANCE
सवः 3वसंकपवशालघभ
ु व1त वा गCः
ु ककeयो@ं वप3य4वा
ु सचीवमररEकतं
ू ु ृ ।
त&छोऽIयथhऽपसवानां
ु ग&छ1त ाथनीयतां सचीवतपशाचीवं
ू ृ रा23या तपसा ि3थतम ् ।
अप पUयशरEराणां
ु जा1तब0धो न शाHय1त तनसचीपशाचीवं
ु ू रा23या तपसािजतम ् ।
The ‘Supreme one’ who is ‘all’, because of the desire in the mind appears as huge or tiny.
(Whatever anyone wants, that the Chit is aware of, being the essence of all.
It alone stays as the object and the object of knowledge, as per the Vaasanaa-dominance.)
Karkatee had discarded her huge form and had attained the needle-state.
Even the lowly desires of the beings with lowly nature get fulfilled through penance or prayer; and the
demoness had performed penance to attain the flesh consuming form of a needle state.
She has performed penance and of course attained a meritorious s body; but the inner nature filled with
lowly desires did not go off. The demoness had performed penance to gain the same flesh eating state with
a needle’s body. (She was the same cruel and wicked person inside.)
KARKATEE’S HORRID LIFE AS A NEEDLE
त3यां दग0तNमणे वतायां
ृ महा1नलैः त.ैव सा तनःु 3थला
ू गलता शरदNवत ् ।
क3यFचि
ववशा<ग3य 2ीण3य वपल3य
ु च व5या0तवातसूFचभवय1तवषFचका
ू ।
क3यFचतनदे
ु ह3य 3व3थ3य सFधयो
ु sप वा व5य जीवसचीवे
ू भवय0तवषूFचका ।
एवं 4वFचतIय1त
ृ सा दब
ु ु Zbदयाि3थता 4वFचद&छेु
यते पUयैु म0  .ौषFधतपः^मैः ।
As she moved about in all the directions busily satiating her hunger, her body was shattered by the stormy
winds like the autumn cloud. (She was carried forcefully by the winds here and there.)
Entering inside someone whose limbs are out of control, who has become thin or who is fat, this ‘needle of
wind’ becomes an intense disease of cholera. Entering as a ‘living-needle’ some emaciated body, or even
the one who is healthy and is in his proper minds, she becomes a disease of cholera inside.
Sometimes the wicked female is satiated as she resides in the heart of some one as a virus.
Sometimes she is thrown out through chants, worships and rituals.
आसी
बह1न ू वषा8ण Nमणैकपरायणा दे ह
वयेन ग&छ0ती [योिHन भमतले ू तथा ।
Many years passed as she moved about in the sky with her twofold body all over the world.
रजि3तरोहता भमौ ू ह3तेऽ<गल1तरोहता
ु भा1तरोहता [योिHन व3.े स.1तरोहता
ू ।
She stuck to the dust on the floor; to the thumb in the hand; to the light in the sky; to the thread in the cloth.

(She went into the bodies of men with dirty habits, who were unhygienic, who were given to lowly
pleasures, who were diseased, who were wounded, who lived in unclean surroundings, who wore dirty
unclean clothes, who never bathed or cleaned. She was all over the world and moved freely through
forests, villages, grass lands, and dusty roads. She was happy in her meager consumptions of blood.)
Karkatee the giant demoness became a tiny needle like germ by the power of penance!
Her body was metallic and non-metallic; that means her edge was sharp like a metallic needle-head, and
her body was like tiny thread; it was a minuscule floating needle that can stick to anything and everything;
and she entered the bodies through the dirty surroundings and infected them with disease.
However her main purpose in getting such a body was to satiate her hunger.
 12

She as a demoness was not able to approach human worlds so easily; and she imagined that by being a
needle like structure, she would be invisible to all and suck the blood out of all living things.
Did she succeed? Was her hunger satiated?
How can the Vaasanaa for food of giant demoness be filled by a tiny needle like body?
The demoness was hunger personified. Her giant body produced by the hunger Vaasanaa was perfectly
suited for that purpose. Yet the foolish Karkatee interrupted the Vaasanaa-field with her penance.
Instead of asking for the destruction of the Vaasanaa or for the state of no-hunger, she used her own brains
and got into the worst circumstances ever.
A huge hunger Vaasanaa and a needle body; how can they both match each other?
The main result was suffering only!

THE SAD STORY OF THE NEEDLE THAT COULD NOT SEW ITS OWN BELLY
(GIST OF THE NEXT FEW VERSES)

Cruel ones also care for their dear and near ones. Soochee was no exception. All she wanted to do was fill the
need of her dear stomach. She went with the speed of a flooding river through bodies and clothes and fowl
products, infected people with her sharp metallic edge and sucked their blood; but her belly never could be
filled up.
Sunlight can light up the books; but cannot read them. Her penance-power was wasted in getting a needle
body and was wasted away. Her intellect remained the same, stupid and idiotic. Her cruel nature also
remained the same; yet she never regretted her decision or tried to reform herself; she was cruel as ever. She
had not enough of piercing through bodies and spreading harm.
She was a demoness at heart and a needle at work. Like a needle expertly flowing through clothes, joining
them, she went through bodies infecting them with the disease.
She was like a Vaasanaa string that moves from one body to another after death also, piercing their minds
and spreading the disease of delusion.
Wicked ones harass the people never in the front; but hide their faces and hurt people in a subtle manner.
She also moved in the very front of the people and quickly entered their bodies unknown to them.
She sometimes got stuck to the cloth covering the neck region and wondered looking at the ladies’ faces
how to pierce their inside, like the wicked men desiring the beautiful girls.
She equally spreads out in soft silken clothes or the rough cotton clothes; she does not distinguish between
the rich and the poor. ‘The wicked do not care for the qualities of people, when cheating others’.
Yet she suffered like a princess stuck by misfortune. She hurt others and hurt herself through that. She made
holes in others, but had herself a hole in the body which could never keep filled up.
Though others never harmed her, she brought death to them all; and because of such sinful acts she was
stuck to a needle’ form and hangs in her own Karma-noose.
She rested in the stinking hair regions of the body more at home in such filthy surroundings, as if among
friends. She moved in places where fools abounded (who had no hygiene and lacked cleanliness) for she
found them at par with her own intelligence.
She slept happily for long in the hollow of wet intestines, with her face buried downwards. After getting the
desired body, who will not feel happy in the suitable abode made for it?
Cruelty incarnate, she infects the whole body and destroys them. More than joyous occasions the wicked
relish only in quarrels and fights, where they have a chance to hurt others.
Like a miser is happy even with a penny, she was after even the least amount of food.
The wonder of ego even in such tiny life-forms is indeed amazing!
She with a metal body and the life body joined together harms others and covets death for them. It is indeed
surprising that the wicked are not foolish when fulfilling their selfish needs!
She pierces through the cloth threads and feels happy by her own expertise in hurting others, and feels good,
as if it is a job well done.
Like the cruel act of fate, she was invisible, cruel, subtle, and cut like a scissor bringing harm to people.
त0तवे ु धनमा.ेण हतोऽ0य इ1त तोषता दज ु नो येन तेनैव नाशतेनै1त bटताम ् ।
By just piercing through the cloth that covered the body parts, she was happy.
The wicked man feels joyous by destruction of others through any means.
प<खे म;ज1त या1त खं वहर1त [योमा1नलैकद4तटे शेते पांसष ु ु भतले
ू िवव वने प{े गहेृ ऽ0तःपरेु
ह3ते ो.सरोCहे ऽथ मद1न
ृ ु 3वे&छो8णकाखUडके र0tे काटमदां
ृ च मा1त bदये =[यामश4यैव सा ।
 13

She bathes in mires; she floats in the skies; she reaches great distances blown by the wind; she sleeps in the
dirt on the ground of the forest lands as if it is the silky bed of harems; she cuddles in the soft hair regions
of the ears and hands; she remains hidden in the tiniest wooden pores; she makes her home in the hearts of
the people. She wanders anywhere and everywhere like a Yogi who has mastered Siddhis.

वामी कCवाच
Valmiki spoke

इय4तवयथ
ु मनौ
ु दवसो जगाम सायंतनाय वधयेऽ3तमनो जगाम
3नातंु सभा कतनम3करणा
ृ जगाम 5यामा2ये रवकरे ण सहाजगाम ॥

When the Sage was speaking these words, the day ended; the sun (Ina) set;
the assembly saluted the Sages and went to complete the sacred bath for attending to evening rites;
and as the night ended, they all returned along with the rays of the sun.

॥ षटो दवसः॥
॥SIXTH DAY॥

वसटोवाच
Vasishta spoke

अथ सा बहुकालेन ककटE वनरा2सी सवषां D नरमांसानां न तु तिृ Iतमपाययौ

ु ।
पव
ू Dणवै कलाYना सा तIता ृ CFधरOब0दना ु स&याः
ू कमव माय0त3तृ णासची ू सदभु ु रा ।
A long time elapsed like this. Karkatee the demoness of the forest was not at all satiated by eating the flesh
of all humans (as a tiny needle with a hole of a belly).
A drop of blood was enough to make her feel filled up even before the day ended.
How much can a needle consume! The needle of hunger-Vaasanaa inside her was never satiated.
KARKATEE REGRETS HER NEEDLE-STATE [BRAHMAN HAS TO REGRET HIS JEEVA STATE]
(It is of course the stupid demoness lamenting about her wretched state brought about by her foolishness.
You can also analyze your own life and the false decisions you have made which have landed in your
wretched states at present. What you are now is a mansion standing on your false moves.
Even if you think that you are a Jeeva suffering like an entrapped animal because of some destiny taking
revenge on you, understand that it is you who have brought about this wretched state of suffering because
your own Vaasanaas. Karkatee had just one Vaasanaa; just a base hunger Vaasanaa!
How many Vaasanaas do you own? Ho many wants still need fulfillment?
How many wrong decisions have you made in your life? Think! You can also lament like Karkatee!)
(Brahman who stays as a tiny Jeeva-state similar to the plight of a live needle form of Karkatee also has to
lament about his true essence and cry out in a similar way, developing dispassion towards his world.)
Fच0तयामास हा कटं कमहं सFचतां ू गता सaमा
ू ि3म हतशि4त5च अप @ासो न मा1त च
She started thinking, “Alas! The suffering untold! Why did I become a needle-form? I have become very
timy; have no strength and the food is also not enough.
4व मे ता1न वशाला1न गता0य<गा1न दFध ु यः कालमेघवशाला1न वने वशीणा1न पणवत ् ।
I am indeed foolish in mind! Where have gone the huge limbs that were equal to the size of the dissolution
clouds which have now shriveled like leaves in a forest?
म|य3यां म0दभाKयायां मनागप न मा1त ह 3वादमां ु सरस@ासो वसावासत आसयन ् ।
The mouthful of the tasty flesh juice that enters the mouth not at all fills the least of my belly for me who
have attained such a state of misfortune.
प<का0तव1नम;जाम पताम धरणीतले हताि3म जनपादोघैः श^ ु े ण मलनाि3म च ।
In my desire to suck the blood I drown in mires; wallow in the dirt; get crushed by the feet; am polluted by
the virile fluid.
 14

हा हताहमनाथाहमना5वासा 1नरा3पदा दःखाLु ु ःखे 1नम;जाम संकटासंकटे ऽप च ।

Alas! I am destroyed; I am an orphan; I do not have any support; I have no one to take shelter in.
I am moving from suffering to suffering and am drowning in pain again and again.
न सखी न च मे दासी न मे माता न मे पता न मे ब0धन ु मे भया
ृ न मे Nाता न मे सतः ु ।
न मे दे हो न मे 3थानं न मे कि5चसमायः नैक3थाने समावासो NाHयाम वनपणवत ् ।
I do not have a friend; I do not have a maid; I do not have mother or father; I do not have a relative; I do not
have a servant; I have no brothers; no sons. I do not have a proper body, or a house, or a place to go.
I cannot stay at one place continuously. I float around like a forest leaf!
आपदां ध?र ु 1तटाम 1नवटाि3म सदाCणे ु अभावमप वाqछाम सोऽप संप
यते न मे ।
I stay at the peak of sufferings. I have entered the worst state ever. I go after nothing as it were and even
that does not become mine.
3वको दे हः प?रय4तो मढचे ू तनया मया काचब
Jया ु वमढे ू न ह3ताि&च0ताम8णयथा ।
I have discarded my body like an idiot, like a foolish man drops the Chintaamani (wish fulfilling gem) from
his hand greedy for a glass piece. (We understand the value of what we have, only when we lose them!)
आपतZ मनो मोहं पव ू मापय&छ1त प5चादनथव3तारnपेण प?रजH ृ भते ।
A mind which is deluded first begets one difficulty. Later it keeps producing calamities continuously and
suffers. (One false decision; and a downpour of harms drown you in no time!)
धमे
ू षु प?र1तटाम मागD वललताि3म ु ृ षु ेषता3Hय0तहा मे दःखपरHपरा
च तणे ु ।
I reside in dust particles. I wallow on the paths tread by others. I am thrown on grass pieces.
Alas! No end is there for my sufferings!
परैषकरE 1नयं परसंचारचा?रणी परं कापUयमायाता जाता परवशा3Hयलम ् ।
I always live on the bodies of others; move over the bodies of others!
I am in the most wretched state ever possible! I am always dependent on others for my survival!
Nाि0तं करोम त&छे ु च साप वेधनnपणी अहो ममापभाKयाया दौभाKयमप दभ ु गम ् ।
I go after the worst things; yet I keep going inside and coming out of things like a needle without any gain.
I am already a person of stuck by misfortune. Even the worst fate also cannot make situations worse than
what I already am in.
उिथतः 3फारवेतालः कव ु याः शाि0तम
य मे सवनाशोऽवदातेन वताया ृ ममोदता ।
I tried to get rid of the spirit and it now stands more enormous than ever.
I did penance to get rid of my hunger and I have ended up ruining myself.
कं म0दया मया ताd4स0य4तं त0महावपःु यथा नाशेन वा भा[यं तथोदे यशभा ु म1तः ।
What an idiot I was that I decided to get rid of that wonderful body of mine! My mind had gone berserk at
that moment!
मामवा0तर1नमKनां सaमां ू क}टतनोरप उL?रयि0त को नाम पांसुराशभरावताम ृ ्।
Who can ever rescue me now stuck in such a wretched state?
I am such a tiny insect and am covered with heaps of dirt always.
वव4तमनसां बZौ ु 4व 3फरि0तु हताशयाः @ाममागतणानीव
ृ Fगरे Cपवासनाम ् ।
No! Not even those endowed with subtle vision can save me!
Why would they bother about such worst beings like me?
Why will the tribal group living in a forest full of trees, bother about a tiny grass growing on their paths?
ि3थताया अpताHभोधौ 4व ममाuयदयो ु भवेत ् अ0ध3योदे 1त ाका5यं न ख
योतानसे ु वनः ।
I am sunk deep in the mires of ignorance! When will I ever be released of this horrible plight?
The light sources of the sky never give vision to the blind! (I was blind with ignorance and the penance did
not help me gain knowledge.)
अतः कय0तं नो जाने कालमावलतापदं मयाप&~वNगतष D ु लठत[यं
ु हतेहया ।
I do not even know how long I have to wallow in the stinky dangerous holes hopelessly without any hope!
कदा 3या0मqजनमहाशैलप.कnपणी ु
यावापFथ[योवv
ृ धुयD 3तHभतामन1तटती ु ।
मेघमालासमभजा
ु Fचरं व
यपदे
ु 2णा नीहारजालवसना ो&चकेशमताHबरा ।
 15

लHबोदराNसंदशन1ततशखिUडनी लHबलोल3तनी 5यामा दे हवात=व3तनी ।

हासभ3म&छटा&~0नसय
ू मUडलरोFधनी कता0त@सनो
य4तकयै
ृ ु ृ काक1तधा?रणी
ृ ।
कशानलख
ृ ू ू लdशा सयू TKदामहा?रणी पवतापवते श<गेृ 0य3य पादौ वहा?रणी ।
When will I regain my beautiful form which was like a statue carved out of the huge black mountain!
I was like a huge pillar connecting the earth and heaven with such a huge body!
My shoulders were like an array of black clouds! My eyes flashed like lightning!
Mist covered my body like a garment! My hairs on the head were blocked by the skies!
Looking at my fat dark belly hanging like a cloud, the peacocks would dance in glee!
My huge dark breasts hanging on my chest would tremble as if hit by storm when I breathed!
My laughter would cover the solar sphere like an ashy mist!
I was the personified form of death-god intent on doing his duty for him.
My eyes were like deep holes of mortars set on fire. I wore the garland made of suns.
I stepped from one mountain peak to the other when I walked!
कदा मे 3या
गC5वु Nभासरंु त0महोदरं कदा मे 3या&छर0मेघमेदरा ु नखरावलE ।
कदा मे 3या0महार2ोव=ावणकरं ि3मतम।् 3वि3फKवा
यैररUया0यां कदा नये
ृ यम0मदा
ु ।
वसासवमहाकHभै
ु मत
ृ मांसाि3थसंचयैः कदा क?रयेऽवरतं मेदरोदरपरणम
ु ू ्।
कदा पीतमहालोकCFधरा 2ीबतां गता भवेयं मदता ु dIता म=ता
ु 1न=या ततः ।
Ha! Ha! Alas! When will I get back my beautiful belly shining like a huge dark chasm of a pit?
When will I get back my huge row of nails shining like dense clouds?
When will I get back my beautiful smile which sent shivers in the demon clan?
When will I dance again madly in the huge forests! When will I again consume without a break, food from
great pots filled with sinews and nerves, and meat from the heaps of corpses!
When will I again get drunk by the blood of countless people and fall faint with intoxication!
मयैव कतपोवYनौ
ृ तदयं भासरंु वपःु भ3मवं कनकेनेव सूFचवमररEकतम
ु ृ ्।
4व कलाqजनशैलाभं वपभ ु ?रतद4तटं 4व ाFचकाखरसमं ु सFचवं
ू तणपे
ृ लवम ् ।
By own fault, my beautiful body was burnt in penance and the state of needle-ness was obtained, like the
gold burning itself to ashes in fire! What comparison is there for the body like a black mountain filling the
quarters and the needle-body dried up like the grass and sized like the tip of the feet of a mosquito?
यजयाशु मदयpः
ृ ाIयाप कनका<गदं मया सFचवलोभे
ू न संय4तं भासरंु वपःु ।
Only an idiot will throw away a golden bracelet got by him disregarding it as mud! I am no better than him!
I threw away my beautiful huge body greedy for the form of a needle!
हा महोदर व0Jया=सनीहारगहोपम ु अ
य ना0तं करोष वं कथं संहेन हि3तनाम ् ।
Ha my huge belly! You were like a huge cave of Vindhya mountain filled with misty darkness!
Why do you not rise up like a lion and kill the elephant of ill-fate that is harassing me!
हा भजौ
ु भर1नभKनशखरौ शशभ0न ृ खैः परोडाशFधया
ु च0=ं कथम
य न बाधतः ।
Ha my huge arms! Your moon-like nails broke many a peaks; now why are you not harassing the moon
making him into an oblation for the dead!
हा व2ः काचवैधुयFगरE0=तटस0दर ु ना
य संहाद यौकं तLतं रोमवनं तथा ।
Ha my chest! You shone like the base of the mountain even without the ornament of crystals! You, who
were adorned with the forest of hair, do not anymore hide the louse in the form of lions and other wild
animals!
हा ने.े कणरजनीरजःशक
ृ ु े 0धनैजने क3मा0न मे भषयतोू dK;वालामालया दशः । (एजने – दEपने)
Ha my eyes! You used to light up the dark dust of the new moon night as if set on fire by dry fuel! Why are
you not adorning the quarters with your looks!
हा 3क0ध ब0धो नटोस 1नषZोऽस महEतले कालेन व1नपटोऽस 1नघटोऽस ृ शलातले ।
Ha my relative, my shoulder! You are ruined! You are banned from rising on this earth!
Kaala (Time) has powdered you, crushed you on the rocks!
 16

हा मखे
ु 0दो तपस कं ना
य वं न रि5मभः कपा0तदावसंशा0तच0=OबHबमनोहर ।
Ha my face! You shone like a moon! Why are you not burning everyone with my rays!
हा हा ह3तौ महाकारौ ताव
य गतौ मम संप0नाि3म महासFच ू म\2काखरदोलता
ु ।
Ha! Ha! My hands! You were so huge! Where have you both gone now?
Ha! I have become a great needle hanging on the tip of the foot of the mosquito!
हा भगो@करqजाrयसक0द5वNशोभन व0Jया
वरे Uयवपल1नतHबामलOबHबक ु ।
Alas where are my hips reflecting the entire forest of Vidhyaa, lovely and hard like the base hollow trunk
of a tree?
4वाकारोऽHबरपरकःू 4व च नवं त&छामसचीवप
ु ू ू रोदोर0tसमं 4व वा3य कहरं
ु केदं च सचीमखम
ू ु ्।
Where is that body filling the entire region of the sky! And where is this lowly form of a needle!
Where is that big mouth like a hole in the heaven and where is this needle hole!
4व @ासो बहमां
ु ससHभारबहलः ु 4वाि‚ब0दना ु भोजनं सaमा3Hये
ू तदहो मयैव रFचतं 3वाम2ये नाटकम ् ।
Where is the heap of flesh to be consumed as food and where is this measly meal of a blood-drop!
I now am so subtle and invisible and tiny! I myself was the cause of this drastic event leading to my ruin!”

{All these were just thoughts in her mind! She had no vocal chords in her empty needle-like structure to
word these thoughts even! Poor Karkatee!}

सची
ू साsसंभव
वाणी Fच0त1यवेयकंपनं पन3तLे
ु हलाभाय भवाHयाशु तपि3वनी
इ1त सि0च0य Fचत3थं संbय जनमारणं तदे व हमव&छ<गं ृ जगाम तपसे ि3थतम ् ।
Soochee had no vocal chords to voice her thoughts. She thought all these thoughts, yet was not even able to
move her body even a little. ‘I will perform penance to get back my old body’; having decided thus, and
getting rid of the idea of killing people, she went to the same peak of the Snow Mountain to perform
penance.

KARKATEE PERFORMS PENANCE AGAIN

अप5यदे व सFचवं
ू सा त0मानसमाम1न ाणवातािमका ाणैः व5य हतमानसं, अथाम0येव सFचवं
ू प5ययेव
मनोमयम ् । ाणवातशरEरासौ जगाम हमवि&छरः dडदावानले त. सवभतवविज
ू ते महामहाशलाभाभाn2े
पांसुवधसरे
ू त3थावuयदते ु वासौ 1न3तणेृ वपलेु 3थले मरावक3मासंजातशका ु तणशखा
ृ यथा ।
She withdrew into her the mind which was conceiving the form of the needle, through her Praanas.
(She was now of the nature of vital force only as a viral Soochee).
She now saw in her mind the needle-state of hers (from the witness state).
She now made an entry into a vulture’s body as the metallic needle.
With the nature of Praana itself she went to the peak of the snow mountain using that vulture for her
transport. She managed to guide it wherever she wanted to, by her mind-power. (After all she had
performed penance and seen the Creator himself in the past!) She now chose a deserted place hot like the
dissolution fire having the full blast of the Sun; found a huge rock burnt by the sun and shining like a
marble. On its dusty surface which was dry and had not even grass to cover it, she stood there in her
needle-form ready for the great task. She looked like a tip of the grass suddenly erupting on the desert sand!
ससaम3यै
ु ू कपाद3य साधनै D वाFतोवरा 3वसंवदे कपादाम तपः कतQु च^मे ।
She was of a subtle form shaped like a needle.
Half of the tip of the needle was buried inside the sand for support as if she stood on one leg only. She
started her penance now.
(Is it possible? Can a needle perform penance? Why not? After all mind alone matters!
She conceived herself as standing on one leg in that way and stood like that! What is amazing about it?)
सaमपादतले
ू नैषा वसधारे
ु णुसंकटE 1नवाय O.पदEं क3ना
यने
ृ नोJवमुखी ि3थता ।
She had just disturbed some one tiny dust particle on that rock by her act. She removed her eyes forcefully
from the two sides and her back (three sides -Tripadee) and remained gazing upwards only.
कणवहं
ृ TतातैaUय[याIया3यपवनाशनैः यनापदं 1नबJन0ती रे Uवणूपलसंकटे
अरUये 2ुभतां संपLूरालोकाथमिथतां
ु प&छाकोटि3थतां
ु वातालोलामनचकार
ु सा ।
 17

Since the needlepoint had become sharp by constant piercing of the victim bodies, she could stand now
unmoving on her needle-point. After all it was metallic too. Moreover she swallowed air, thus continuously
filling her entire being. She steadied herself with effort on that tiny atom of the dust-particle.
She did not move in the wind also, even as she stabilized herself on her back portion (which was a tiny
strand of life.) it was as if she was like a leech stuck to a tiny grass shoot, for the travelers in the desolate
forest when they looked from far.
मखर
ु 0tव1न^ा0ता त3या भा3करदEFध1तः सखी बभव ू स&याभा
ू प5चाƒागैकर\2णी ।
2ु=ेsप 3वजने भते
ू sIये1त वसलतां जनः, दEFधयाप सखीवतं
ृ स&यां
ू शFचतया
ु भत
ृ म् ।
बभव
ू त3याः 3व&छाया ि
वतीया तापसी सखी एवं सचीव
ू मलना तया प5चाकते
ृ व सा ।
सू&या तया स1नग
ु य सपाताaया
ु 3म क8णतै
ू ः प5चास'याभया साधर0यो0याचारक
ु े वलम ् ।
The heat emanating from her mouth was like another needle produced that was like a friend standing guard
above her. People feel affectionate towards their own kith and kin even if they are wretched; and no wonder
that this new friend also always kept her company. Another needle-like friend arose as Soochee’s shadow;
she was dark like Soochee herself. All the three friends appeared conjoined as it were, when the ray-needle
from the metallic needle fell on the tip of Soochee’s shadow and all the three co-operated with each other.
स&याभे
ू \2ते याता म1तं =मलतादयः
ु , महातपि3वनीं सूचीं deवा नोकUठयि0त के ।
ि3थरपदामेनां 3वमनोवितमिथतां
ृ ु अ1नलं भोजयांच^म
ु ख
ु 1नगतभांकृ तैः ।
सता1न
ू भवया8ण गीवाणा0या1न वा Fचरं सौसमा1न
ु रजाH3य3या इया3यं पयपूरयन ् ।
ततो महे 0=हतं वातन0नमषं
ु रजः तया वNव[याजेन न 1नगीणQ मखे
ु वशत ् ।
न 1नगीणवती ता1न रजांस dढ1न5चयात ्, अ0तःसारतया कायQ लघवोऽIयाIनवि0त
ु ह ।
न पबया3यसं3था1न तथा पपरजां ु 3यप । व3मयं पवनं ाप समे ु n0मलनाFधक
ू ं ।
Trees and plants that grew around that area also attained a penance-like state by being in contact with her.
Who will not be influenced by the sight of that great Yoginee who was absorbed in penance?
Observing her standing steadily on one leg with such great mind-control, they sent her the fragrances of
their fruits and flowers to feed her through the air so she could swallow it with a noisy gulp. It is as if they
all wanted to feed her the pollen of flowers of the past, present and future at once whether from the heaven
or earth; and Soochee was indeed surrounded by great heaps of pollen dust. (However Soochee was not to
be tempted.) The pollen dust sent by Indra (to disturb her penance) and dispelled by the wind all about her
did not enter her mouth as if they were just clouds floating above her. She had made a firm decision to
avoid food completely. She did not take in any pollen dust that fell on her (and kept the hole of her needle
as it was, not touched by dust and very clean). Even people with light minds attain their ends by being firm
in their decisions. Soochee also did not swallow those dust particles fallen on her mouth or the pollen sent
by the plants and trees. Observing all this the wind itself was amazed. It could uproot even Meru Mountain
but not this Needle-Yoginee!
आशरः पहता प<कैः प?रताप
ू महाजलैः वधताप
ू बह
वातै
ृ दKधाप वनविYनभः
भ0नाप करकापातैNामताप तsडNमैः उ
वेिजताप जलदै ः 2ोभताIय1तगिजतैः
अप वषसहTैः सा Fचत3थdढ1न5चया पादा@ं तु कसIते ु ु व नाकHपत तपि3वनी ।
She was buried up to neck in the muddy waters; she was flooded with the waters from the clouds; she was
stuck by the stormy winds; she was burnt by the forest fires; she was broken by the hail stones; she was
made to faint by the lightning strokes; she was provoked by the thunders; she was disturbed by the noisy
thunders. Thousand years passed! Yet that determined lady did not move a little.
That great lady of penance stood there as if her foot-edge (needle edge) was paralyzed.
SOOCHEE ATTAINS THE SUPREME KNOWLEDGE THROUGH CONSTANT VICHAARA
1नवताया
ृ बहः3प0दाLेशकाले बहौ गते वचारय0य3याः 3वमामा सयं सचे ु तनं pानालोकः समदभ ु तू ्।
Even as she stood there unaware of time and place, even as her mind was completely absorbed in the
penance unaware of the world around her, even as she pondered on the mysteries of the universe and its
structure, the supreme knowledge dawned in her.
सा परावरदशनी बभव ू 1नमला सFचव
ू षूची पावनं परम ् ।
जाता वदतवे
या सा 3वयमेव तया Fधया तपसा दकते
ु ृ 2ीणे सची3वसखसFचनी
ू ु ू ।
 18

She realized the truth that was to be realized. (She had attained the goal prescribed by the scriptures.)
The deadly cholera needle ‘Soochee’, had destroyed her sins through penance; was purified in her mind and
was immersed in the bliss of the Self. She had realized the Truth by herself just by enquiring about
everything in her mind.
इ1त वषसहTा8ण साकरोLाCणं तपः सIतसIतमहालोकसंतापकरम0मखी ु ु ।
त3याः कपािKनभीमेन तपसा ह महाFग?रः बभव
ू तेन ;वलतो ज;वालेव ततो जगत ् ।
क3येदं तपसा^ा0तं जगदयथ वासवः नारदं प?रप&छ स त3याकथय&च तत ् ।
She continued her penance in the state of the Self for another thousand years.
The heat rising from her penance scorched all the fourteen worlds. The entire mountain appeared ablaze as
if in the dissolution fire. The entire earth appeared as if set on fire. The heat even entered the palace of
Indra and gave him a shock. Indra felt worried about the heat of the penance and called Naarada, the divine
Sage and questioned him about it. Naarada explained everything to him in detail.
NAARADA TELLS KARKATEE’S STORY TO INDRA
सIतवषसहTा8ण सची
ू दEघतपि3वनी महावpानदे हासौ तेनेदं ;वलतं जगत ् ।
नागाः 5वसि0त वचलि0त नगाः पति0त वैमा1नका जलFधवा?रधराः याि0त
शोषं दशोऽकसहता मलनीभवि0त स&याः ू सरेु 0= तपसा 2यमाययेव ।
Surendra! There is a great lady named Soochee who has been performing penance for the past seven
thousand years; she is a realized Sage and is absorbed in the ‘unperturbed trance state’. It is the heat of her
penance that has set the world on fire. Snakes are breathing hard; mountains are crumbling; air-ships are
falling; oceans and clouds are drying up; quarters are all filled with smoke and covering the sun even,
because of the destruction wrought by the penance of the tiny ‘needle Soochee’, as if the dissolution has
started already by Rudra’s power.

Naarada related to Indra the entire story of Karkatee the demoness and told him how she had become a
needle now by Brahmaa’s boon, got stuck to that wretched state and went through untold suffering.

Naarada continues:
(…When attacked by chants or carried by winds, she took shelter in her metallic part only.)
3ववासनासरेु ण सव आ3पदमीहते सूFचवमेव रा23या सचीवे ू ना3पदEकतम ृ ्।
सवा वbयाप दशः 3वमेवा3पदमापद जीवसची ू लोहसचीमवाया1त
ू जडो जनः ।
Everyone finds a life as prompted by their own Vaasanaas. Soochee had the Vaasanaa of becoming a
needle (that could pierce everybody) and so she had to live the life of a Soochee (live needle).
Even after wandering all the directions, a fool returns to his own abode when in trouble like the life-needle
resting in the metal-needle.
एवं यतमाना सा वहर0ती दशो दश मानसीं तिIतमायाता
ृ न शारEरEं कदाचन ।
Living such a wretched life in dirt and dust, and wandering in the ten directions (seeking food) she felt
mindwise happy (of sucking blood from all beings) but not the bodily satiation of hunger.
स1त धम8ण धमh ह संभव0तीह नास1त, शरEरं व
यते य3य त3य तिकल तIय1त ृ ।
अथ तIत3य
ृ दे ह3य 3मरणाा4तन3य सा बभव ू दः8खत3वा0ता
ु पणhदरसखाFथ
ू ु नी ।
When the means are there, then only some action is possible; not if it is not there. He alone who has a body
can satiate the hunger also. (She had an enormous hunger; but no belly to suit that hunger.)
She remembered her previous body which could eat and hold lots of food in the belly; and was depressed in
the mind longing for the stomach that was filled with food.
ततः ा4तनदे हाथQ क?रये वपलं ु तपः इ1त संFच0य तपसे दे शं 1नण„य सामना
ववेशाकाशगt3यृ bदयं तCण3य सा ाणमाCतमागन D खं खगीव Oबलेशया ।
In order to regain her own body of the demoness she decided to do the penance; thought out a place for the
penance; and entered a young vulture’s heart region through the respiratory system like a bird entering the
hole of the nest to enter the nest.
गtः
ृ 3वामयसFचवंू कि5चदे तसमाFतः 1नता0ते?रतः स&याू कतQु मन उपाददे ।
The vulture was infected by Soochi and was forced to act as Soochee’s mind commanded.
 19

सचीमादाय
ू गtोऽसौ
ृ ययौ ति&चि0ततं Fग?रं अ0तःसFचपशा&य0ते
ू न0नो‚द
ु इव वायना
ु ।
त.ाजने महारUये 3थापयामास तामसौ सवसंकपरहते पदे योगीव चेतनाम ् ।
The vulture along with Soochee and with his end nearing, flew towards the snow mountain as desired by
the evil spirit Karkatee, like the light cloud by the wind. He deposited her in a deserted forest area, like the
consciousness of a Yogi placing his awareness in the desire-less state of Brahman.
एकेनैवाशु सा तेन पादा0तेन सि3थता
ु सं1तटापतेवा=मिJन
ू गtे
ृ ण दे वता ।
रजःकणगह3थाणशर3ये
ृ ु केन साननाु पादे नाव1तट1त शखीव Fग?रमध ू 1न ।
She stabilized herself on one foot of hers, as if a deity was deposited on the peak of the mountain by a
vulture. On the tip of a single atom inside the house of a dust particle, she stands with her one foot, like a
flame lit atop the mountain peak.
उिथतां 3थापतां सचीं
ू गtेृ ण जीवसFचका
ू deवा बहव1नग0तंु खगदे हाच^मे ।
खगदे हाि0नजगाम सूची ो0मखचे
ु तना पवना
ग0धलेखेव …ाणवातलवो0मखी
ु ।
जगाम गtः ृ 3वं दे शं भारं य4वेव भा?रकः 1नवत[याFध?रव
ृ स बभवा0तरनाकलः
ू ु ।
When carried away and dropped in the correct place by the vulture, the Jeeva-needle came out of the bird’s
body. As soon as she had reached the desired spot when carried by the vulture, she had come out of the
vulture’s heart through the respiratory system like the fragrance carried away by the wind. The vulture flew
away relieved of his burden. He felt as if he was cured off a deadly disease and was without any affliction.
अतः सFच3तयाधार3तपसे
ू प?रकिपता dढः, ससdशोथा
ु नां व1नयोगो ह राजते ।
न Yयमत
ू 3य स
Jयि0त वनाधारं कल ^याः, इयाधारै क1नटवमाFयासौ तपःि3थता ।
जीवसचीू लोहसचीं ं
ू पशाची शशपामव सवतो वलयामास वायेवामोदले8खकाम ् ।
Then the Soochee with her metallic part supported by the live-body, got ready to perform penance with
great determination. The common purpose gets fulfilled only by the equal enterprise of the limbs. Actions
accompanied by results cannot be performed without the support of a body-medium; and Soochee took the
support of whatever body form she had, and performed the penance (as suited to her miniscule size.)
Jeeva-Soochee form of hers surrounded the metallic form like a spirit occupying the Shimshapaa tree, like
the wind covering fragrance.
तत3ततः भयेृ षा सचीू दEघतपि3वनी अरUयायां ि3थता श^ बषगणा0बहन ू ्।
त3या वराथQ यनं वं कC ु कत[यकोवद Fचरे ण संभतं ृ लोकमलं दKधंु ह ततपः ।
Hey Shakra! From then onwards this lady engaged in prolonged penance-state has been performing this
penance in the forest for many thousands of years. Indra! You are well known for attending to your duties
in a perfect manner. You try to get her desire fulfilled or the heat of her prolonged penance will burn off the
entire world!”
इ1त नारदतः वाु श^ः सची1नरE2णे
ू माCतं ेषयामास दशद<KमUडला0यथ ।
Hearing the words spoken by Naarada, Shakra sent Maaruta, the deity of wind to search in all the ten
directions to find out the exact place where Soochee was performing the penance.
VAAYU SEARCHES FOR KARKATEE
जगामाथ मCसंवदामना तामवे\2तंु अथाम&य ु नभोमागQ वचचार वराि0वतः ।
The wind-god immediately left for his mission without a moment’s delay. With his divine vision he
hurriedly searched all the places on earth.
सा त3य संवि2ाधनै D व सवगता सती परमाFच?रवाव†नं सहसैव ददश ह ।
His divine mind which spread out everywhere with speed and within a half wink of the eye saw
immediately without any obstruction a luster that was like Brahmaa’s.

[A description of the seven islands and seven oceans follows.]

वायरालोकय0नLा
ु जHब
वीपं
ू 1नरEaय च ताप हमव&छ<गं ृ य. सची
ू तपि3वनी ।
Vaayu searched all those places and observed all over the JambooDveepa and reached the peak of
Himavaan, where Soochee the great ascetic was performing the penance.
Then he entered the Jamboo Dveepa and went to the peak of the snow mountain in the Himalayas.
 20

श<गमिJन
ृ ू महय@े
ु सारUयानीमवाप तां ि
वतीयाकाशवततां विजतां ा8णकमभः
असंजाततण[यहां
ृ ू 1नकटवाि
वव3वतः रजोमयीव ततां संसाररचनामव ।
In the top edge of the peak which was very terrible, he reached the huge forest that was devoid of all animal
movements; without even a blade of grass, because of the nearness of the sun; and spread out with dust like
the worldly existence made of Rajas.
THE BEAUTIFUL LADY NAMELY THE DESERT LAND OF WILDERNESS, THE BELOVED OF THE SKY
मगतणानदEसाथ
ृ ृ पूरणीयाि‚धतां गतां श^कोदUडसंकाशमगतणस?र
ृ ृ &छतां
अमतान0तपय0तां लोकपाले\2तैरप केवलं पवन3प0दवहZूलकUडलां
ु
सयाQ
ू शक<कमालIतां
ु ु ु लKनच0=ांशुच0दनां वलासनीमव [योHनो वातसूकारपा1यनीम ् ।
She (Desert-land) was spread out far and wide without an end, even for the eyes of the guardians of
quarters; she was like an ocean where myriad mirage rivers joined together; had countless mirage lakes
adorned with rainbows (as her colorful dress); the circular whirl winds of dust rising everywhere (like ear
rings); pasted all over by the red hot rays of the sun (Sindhoor); pasted with the sandal of moon rays; and
her breath was hot and noisy as if by the ecstasy of embracing her lover namely the expansive sky.
सIत
वीपसम=म=णसम&छ0नै
ु ु ु कदे शायं भपीठं
ू प?रतो वbय पवनो दEघाJवना जजरः
तां ाIयो@Fग?र3थलEमलवप[यhमा<गलKनामव
ु [याIतान0तदग0तपरकबहLे
ू ृ हो वशाम सः ।
After roaming the entire earth-pedestal which contained on it the seven islands marking the ocean, Vaayu
who had a huge body spread out in all the directions, felt exhausted after the long journey; and rested after
reaching that terrible region of the hill which embraced the sky which was like a bee’s body (black, because
of dust).
VAAYU SEES SOOCHEE
त3य त.ोJवश<ग3य
ृ त3यां भव
ु महावनौ ददश मJयमां सचीं
ू ोिथतां सशखामव
एकपादं तप3य0तीं शुय0तीं शरऊमणा, सततानशनां शकपUडीभतोदरवचं
ु ू
सकृि
वकसता3येन गह
ृ Eवेवातपा1नलान ्, प5चायज0तीं bदये मे न मा0तीयनारतं
शकां
ु चUडांशु करणैजज
 र ां वनवायभः
ु , अचल0तीं 1नजा3थाना3नापताम0दरि5मभः
ु
पवQ
ू रजोणनै
ु केन संवट&छ0नम3तकां, कताथ
ृ वं कथय0तीं ददता0य3य ना3पदं
अरUया0येव दवाथQ Fचरं जातशखामव, म†0य ू व3थापताणजटाजटवलEमव
ू ।
There on that top edge of the peak, in that terrifying forest region (that had dried up completely), he saw
Soochee like a central tiny peak for the peak of the mountain.
She was standing on one leg and doing penance. She was drying up by the heat of her head.
By not consuming food it was as if her stomach skin had dried up and hung loosely as a mass (as she had
no stomach now).
Her mouth was slightly open, as if she caught the hot air in her mouth and throwing it out as if she did not
feel it as enough.
She had been dried by the hot sun; shattered by the hot winds; bathed by the moon rays; yet she never ever
moved even a little from her place.
Her head was covered by a single particle of dust (Rajas - the action of penance) which never allowed the
companion (Tamas-ignorance) any place any more, as if she was expressing her fulfillment of her life goal.
It was as if the forest had given off all its wealth of trees and bushes and had grown hairs which shone like
the line of the matted lock of a Yogi where the Praana was centered on the head region.
तां ेaय पवनः सचींू व3मयाकलचे ु तनः णHयावलो4य सFचरं ु भीतभीत इवागतः ।
महातपि3वनी सची
ू कमथQ तIयते तपः ने1त टंु शशाकासौ ततेजोराश1निजतः ।
भगवया महास&या ू अहो Fच.ं महातपः इयेव केवलं Jयाय0माCतो गगनं ययौ ।
Seeing the tiny needle form of Soochee, Vaayu was shocked in his mind.
He saluted her from far itself; was frightened very much; was afraid to approach her and question her about
the penance since the heat emanating from her body forced him to remain at a distance.
‘Ah it is amazing indeed; the great Goddess Mahaa Soochee is performing penance for long’ only with this
thought, he returned back to the sky.
 21

समल<KयाNमागQ
ू तु वात3क0धानतीय च स

व0ृ दानधः कवा

ृ
सय
ू मागमपे
ु य च ऊJवमेय वमानेuयः ाप श^परा0तरे
ु ।
Crossing over many spheres of sky and winds; leaving the Siddha world far below; reaching for the solar
sphere; he went further up in the skies and crossing the world of stars filled with air vehicles; he reached
the palace of Indra, the king of Devas.
सचीदश
ू नपUयं
ु तमालल<ग परंु दरः पृ ट5च कथयामास dटं सवQ मयेयसौ सहदे व1नकायाय श^ाया3थानवासने ।
Indra embraced him shining with the merit of the vision of Soochee. He enquired Vaayu as to what he saw
on the earth. Vaayu spoke in detail about what he saw to Indra who was seated in his court along with the
other Devas.
वायCवाच
ु जHब
वीपे
ू शैले0=ो हमवा0नाम स0नू तः जामाता य3य भगवा0सा2ा&छशकलाधरः।
त3योतरे महाश<गपटे
ृ ृ परमnपणी ि3थता तपि3वनी सची
ू तप5चर1त दाCणम ् ।
बहना.
ु कम4ते
ु न वाता
यशनशा0तये यया 3वोदरसौषयQ पUडीकवा
ृ 1नवा?रतम ् ।
शा0तसंकोचसaमाथQ
ू वका3या3यं रजोऽणना
ु तया
य 3थFगतं शीतवाताशन1नवतये
ृ ।
त3या3तीoेण तपसा तहनाकरमसजन
ु ु ृ ् अK0याकारमयो गYणन
ृ ् दे व दःसे
ु [यतां गतः ।
तदितटा
ु शु ग&छामः सव एव पतामहं त
वराथमनथाय वZ तसमहतपः
ु ।
इ1त वाते?रतः श^ः सह दे वगणेन सः जगाम fहमणो लोकं ाथयामास तं वभम
ु ्।
स&या
ू वरमहं दातंु ग&छाम हमवि&छरः fYमणे1त प?रpाते श^ः 3वगमुपाययौ ।
Vaayu spoke: In the Jamboo Dveepa there is the great king of mountains named Himavaan. He stands high
above all the mountains. Bhagavaan Shiva with the moon adorning the crest is his son-in-law.
On the northern side of the peak Soochee the great ‘Tapasvinee’ is performing penance of the fiercest kind.
What more to say! In order to abstain from even swallowing air, she has crushed the hollow of the belly
and remains empty as it were.
Even not wanting the cool air to contact her, she keeps her tiny hole of a mouth slightly open and has
blocked it with a dust particle.
Because of her fierce penance, the mountain lord has discarded his snow-form and has taken on a fire-form;
and has become unapproachable to any one.
Come! Let us all approach Lord Brahmaa and ask him to grant her wish; or else her penance is going to end
up in disastrous consequences.”
Indra decided to act on Vaayu’s suggestion and went along with other gods to the world of Brahmaa.
Brahmaa heeded to their request and promised to visit Soochee and grant her wish. Indra then returned
back to his heaven.
एतावताथ कालेन सा बभवा1तपावनी
ू सची
ू 1नजतप3तापतापतामरमि0दरा ।
In such a long time as seven thousand years Soochee had attained a highly purified state.
छायासचीू तापसची ू य5चामा ततीयया
ृ O.कोणं तपसा पतं ू वाराण3या समं कतम ृ ्।
गता3तेन O.कोणेन O.वणप?रखावता वायवः पांसवो येऽप ते परां मि4तमागताः
ु ।
The three Soochees – the shadow-Soochee, the heat-Soochee and the original Soochee had made a triangle-
form by joining together and had sanctified that place equal to Vaaraanasee. (Asee, Varanaa, Gangaa join
together at Vaaraanasee)
वदतपरमकारणा
य जाता 3वयमनचे ु तनसंवदं वचाय
3वमननकलनानसार ु एकि3वह ह गCः ु परमो न राघवा0यः |
She had realized the Supreme Cause, by enquiring within herself.
Mind which analyzes alone is the supreme Guru; no one else is a Guru, Raaghava!
BRAHMAA VISITS SOOCHEE, THE YOGINEE
अतः वषसहTेण तां पतामह आययौ वरं पO.
ु गहाणे
ृ 1त [याजहार नभ3थलात ् ।
सची
ू कमि0=याभावा
D ं
;जीवमा.कलावती न कFच
[याजहारा3मै Fच0तयामास केवलम ् ।
After thousand years, Brahmaa visited Karkatee. Standing high in the sky he said- “Daughter! Accept any
boon you wish for!” Soochee had no organs of action; she was just a streak of Jeeva now.
She did not say anything. She just thought-
 22

पणा
ू ि3म गतसंदेहा कं वरे ण करोHयहं शाHयाम प?र1नवाम सखमासे
ु च केवलम ् । pातं pात[यम8खलं शा0ता
संदेहजालका 3वववेको वकसतः कम0येन योजनम ् । यथा ि3थतेयम3मीह सं1तटे यं तथैव ह
सयासयकलामेव य4वा कमतरे ण मे । एताव0तमहं कालमववेकेन योिजता 3वसमथसं
ु कपेन वेतालेनेव
बालका । इदानीमप ु शा0तोऽसौ 3ववचारणया 3वयं ईिIसतानीिIसतैरथः को भवेकलतैमम  ।
I am complete within myself. What will I do with a boon? I will rest in the Self. I will completely
withdraw within myself. I will just remain as the expression of bliss. I have known whatever is to be
known. The net of doubts has been cleared off. My intellect has bloomed with discrimination. What other
need is there for me now? However as I am staying here, I will continue to be in the same state.
Discarding the true state of the Self, what am I going to gain out of unreal things?
I was ignorant all these days like a girl getting harassed by the ghost of her own imagination.
Now that ghost has been subdued through self-enquiry.
What is there to like something or dislike something?
इ1त 1न5चयय4तांु तं सचीं
ू कमि0=योिqझतां
D तणीं
ू ि3थतां स1नय1तः स प5य0भगवाि03थतः ।
fYमा पनCवाचे
ु दं वीतरागां स0नधीः वरं पO.
ु गहाण
ृ वम ् ।
ं
कFचकालं च भतले
ू भोगा0भ4वा
ु ततः प5चा
गमयस परं पदम ् । अ[यावितnपाया
ृ 1नयतेरेष 1न5चयः ।
तपसानेन संकपः सफलोऽ3तु तवोतमे ।
पीना भव पनः
ु शैले हमकाननरा2सी यया पवQ
ू वय4तास
ु त0वा जलदnपया
बीजा0तव2
ृ ता पO.
ु बह
व2तया
ृ ृ यथा योगमेयस भय5च
ू त0वा0तब„जnपणी
तयैव रससेकेन लतयेवा<करि3थ1तः
ु ।
बाधां वदतवे
यवा0न च लोके क?रयस अ0तःशZा ु 3प0दवती शारदEवाNमUडलE ।
Brahmaa waited. Karkatee did not answer. Observing Soochee who had no organs of action to render any
speech, Brahmaa read her thoughts and felt pleased.
He addressed that great Yoginee who was free of all desires like this.
“Daughter, accept the boon! Enjoy the pleasures of the earth for some more time. Later you can enter the
Supreme state. The law of the creation ordains this as your future course of life. Even we cannot transgress
the rules of the creation. (The fruit of the penance has to be experienced by you.) O excellent one! Let your
penance be fructified. Be endowed with your huge form of the demoness. Wander freely in all the forests of
the snow mountain. Daughter! The very ‘dark huge form’ you had discarded will be yours now like the
huge tree coming out of a seed, and you will regain your body which is in the seed form within you, like a
creeper sprouting through the water. You will not harm the world because you have realized the supreme
truth, and are pure in your mind like the autumn free of clouds.
अा0तJयान1नरता कदाFचलEलया यद भवयस बहEnपा सवामJयानnपणी
[यवहारामकJयानधारणाधारnपणी वात3वभाववLेहप?र3प0दाि
वलासनी
तदा वरोFधनी पO.
ु 3वकम3प0दरोFधनी 0यायेन 2ुि0नवयथQ
ृ भतबाधां
ू क?रयस
भवयस 0यायवितलhक
ृ े व0यायबाFधका जीव0म4ततया
ु दे हे 3वववेकैकपालका ।
इय4वा
ु गगनतला;जगाम दे वः ।
You will be always absorbed in the contemplation of the Supreme essence. Sometime you will wake up and
see the outside world (as the perceived). You will see everything as the essence of the Self alone. (There
will not be any difference between your contemplation state and the out of contemplation state.)
For others, it will appear as your contemplation state and then waking out of it. You will do bodily actions
in the world like the movement of the wind only, without differing in your state of realization. You will
keep control over your nature of violence that belongs to your bodily trait. You will kill the beings in a
righteous manner and eat them when you are hungry only. You will act in the proper manner and will not
allow wicked acts to propagate. You will be a JeevanMuktaa; and act with your body and you will be
always given to discrimination.” So saying, Brahmaa returned to his abode.
सची
ू सा भवतु ममे1त कं वरोधः रागो वा‚जजवचनाथवारणेऽि3मि0नय0तः 3वतनमयी ु मनाKबभव ू ।
Soochee thought ‘what need do I have to act contradictory to Brahmaa’s words, or feel elated by them?’
She for a moment remembered her previous body in her mind.
 23

SOOCHEE REGAINS HER ORIGINAL FORM

ादे शः थममभततोऽप
ू ह3तो [याम5चाIयथ वटप3ततोऽNमाला
सो
य3वावयवलता बभौ 1नमेषासंकप=मक8णका<कर^मे
ु ु ण।
त
गा.ाUयवकलशि4तमि0त दे हादƒता0यथ
ु ू करणेि0=या8ण सHयक्
संकप=मवनपपवसम0ता
बीजौघा0यलमभवं
ु ु ि3तरोहता1न ।
Immediately the body grew into the size of a thumb space; then to the size of a hand; then spread out
horizontally; then the size a tree; then the size of the array of clouds.
Within the wink of the eye, like a tree rising from of the tiny Samkalpa sprout, she stood with all her limb
creepers flowing from her. Her strong limbs again grew back, like the flowers appearing in the forest of
trees in imagination along with all the hosts of seeds that were blocked till now.
अथाभवदसौ सची ू ककटEरा2सी पनः ु सaमै
ू व 3थौयमायाता मेघलेखेव वाषक} ।
ं
1नजमाकाशमासा
य कFचमदता
ु सती बह=ा2सभावं
ृ त
बोधाकqचकव;जहौ
ु ।
त.ैव Jयायती त3थौ बZपiासनि3थ1तः [यालH‚य संवदं शZां ु संि3थता Fग?रकटवतू ्।
She was now the demoness Karkatee as before.
Her subtle form had now turned into a solid physical form, like the streak of the cloud turning into rains.
She identifying with the inner expanse of the Self stayed in the bliss of the silence; and through that
knowledge, discarded the identity of that demoness-form like throwing off a cloth covering oneself.
She sat now in the lotus posture and got absorbed in the contemplation of her inner essence and stayed
motionless like a mountain rock.
अथ सा मासषeकेन Jयाना
बोधमपागता ु महाजलनादे न ावषीवृ शखिUडनी ।
बZा
ु सा बहविृ तबभूव 2ुपरायणा । यावLेहं 3वभावोs3य दे ह3य न 1नवतते ।
After six months she woke up from her contemplation, like a peacock waking up at the thundering clouds.
Immediately she was conscious of her body and felt extremely hungry.
The nature of a body cannot be removed as long as it remains.
अथ सा कं @स इ1त Fच0तयामास Fच0तया । भो4त[यः परजीव5च 0यायेन न वना मया ।
यदायगहतं य
वा 0यायेन न समिजतं त3मा
@सा
वरं म0ये मरणं दे हनामदम ् ।
ं
यद दे हं यजामीदं त00यायोपािजतं वना न कFचदि3त 1न0यायं भ4तोऽथh
ु ह गरायते ।
य. लोकमाIतं तेन भ4ते
ु न कं भवेत ् । न जीवतेन नो मया
ृ ं
कFचकारणमि3त मे ।
मनोमा.महं म0ये Yयासं दे हादNमभषणं ू त&छा0तं 3वावबोधेन दे हादे हdशौ कतः ु ।
She wondered what she could eat now.
‘I have to eat other living things not without a proper reason. It is better to seek death than eat food through
means condemned by the noble or that which is not earned in the proper manner.
If I discard the body by not consuming anything that is not obtained by proper means, then there is nothing
wrong. If I eat anything that is obtained through improper means, then it will equal poison.
What can I gain by enjoying something which is not approved by people?
There is no reason for me to live or die.
I understand that I am the mind only which is decorated by the ornament namely the body-delusion. That
delusion has been subdued by me through the realization of the true knowledge.
What meaning is there in the birth or death of the body?’
एवं ि3थता मौनवती साव ु गगनाि
गरं र2ः3वnपसंयागतटे ु नो4तां नभ3वता ।
ग&छ ककट मढां
ू 3वं pानेना5ववबोधय । मढोतारणमे
ू वेह 3वभावो महताम1त ।
बोJयमानो भवयाप यो न बोधमुपैय1त 3वनाशायैव जातोऽसौ 0या|यो @ासो भवेतव ।
When she was thinking like this, she heard the words from the sky spoken by Vaayu who was pleased by
her discarding the body identity. “Hey Karkatee! Go and enlighten all the fools through knowledge.
The nature of the great ones is to help the fools become better.
Even when taught by you if a person does not get enlightened, then consider him as born to get destroyed
only. He will be the food for you earned in the proper manner.”
 24

वे
ु यन@हEताि3म
ु वयेय4तवती
ु शनैः उत3थौ शैलशखरा^मादवCरोह च ।
अFधयकामतीयाशु गवा चोपयकातटान ् ववेश शैलपाद3थं करातजनमUडलम ्
बYव0नपशलोकौघ=[यशपौषधामषं
ु अद0तमलपाना0नमगक}टखगादकम
ू ृ ्।
Hearing these words she said softly “I am blessed indeed by your words”. She got up and climbed down
the mountain slowly. After crossing the higher parts of the mountain, and the regions on the side of the
mountain, she entered the base portion where lived the hunter clan.
That region abounded with various types of foods, animals, people, trees and plants, fleshy animals,
toothless animals, deer, insects, birds etc.
चलतवलताqजनाचलाभा हमFग?रपाद1नवेशतं सदे ु शं
तदनगतवती
ु 1नशाचरE सा 1नश सघना0धतमTमाग
ु भमौ
ू ।
Like a huge black mountain on the move, that demoness entered at night the base of the mountain region
with all its paths covered by the dense blinding darkness.
(Description of the night follows -selected verses)
YAAMINEE, THE DARK-HUED FRIEND OF KATKATEE
एति3म0न0तरे त. करातजनमUडले ह3तहायतमः पUडा बभवासतयाम
ू नी
नीलमेघपट&छ0ना 1न?र0दगगना0तरा
ु तमालवनसंपUडा मांसलोrडीनक;जला
लताघनतया @ामकोटरै का0Jयम0थरा गहचवारसं
ृ बाधे नगरे नवयौवना
किqचति&छ=1न^ा0ताऽऽदEपकारोFचरािजता
ु सव
ु य3येव ककeयाः
प?रनयपशाFचका
ृ अ<गारकोटरघना सौषIतपदस0दरE
ु ु अpान1न=ा1नOबडा भ<गपट&छद&छवः
ृ ृ ।
Meanwhile in that region occupied by the hunter clan, Yaaminee (Night-lady) who was also black in hue
appeared. The night became so dense with darkness as if it could be hand plucked in pieces (like a solid
object). She was covered by black clouds (as the garment).
The sky spread out without stars even. The moon had run away. Darkness was dense and solid in Tamaala
tree groves, (giving her the needed solidity). Her collirium was thick and spread out everywhere, blinding
one and all. In the villages she (Yaaminee) moved slowly because of the densely spread out creepers, as if
blind. She moved like a girl in fresh youth when moving among the lighted cross roads of the city. She was
decorated by the rays of light of the lit lamps escaping through the small windows. She was dancing like a
vampire acting like a friend of Karkatee. She was dark like the burnt ember. She was beautiful like the dull
state of deep sleep. She was thick like the sleep of ignorance. She was dark like the back of the bee wings.
KIRAATA KING AND HIS MINISTER
त3यां रज0यां भीमायां करातज0मUडले मि0.णा सह भपाल3ति3म0नवसरे
ू तदा 1नजगाम सधीरामा
ु
नगरासIतनागरात
ु ् अटवीं व^मो नाम वषमां वीरचयया ।
A hunter king named Vikrama accompanied by his minister, had ventured out bravely from the city where
all the people were asleep, in that night which was dark and terrifying, in order to kill any spirit or animal
which harmed his people,
अट[यां ककटE सा तौ चर0तौ राजमि0.णौ अप5यZृतधैया3.ौ वेतालालोकनो0मखौ ु ।
Karkatee observed the king and his minister who were wandering in that forest searching for the vampire
and who were well equipped with courage and weapons.
KARKATEE’S THOUGHTS
अथ सा Fच0तयामास ल‚धो भaयो Yयहो मया मूढावेतावनामpौ भारो दे हः कलानयोः ।
Then she thought; ‘Ha! I have obtained the food at last! These two are idiots who do not know the Self.
The body is a burden for these two (who carry the bodies as their identities).
इहाम.ु च नाशाय मढोू दःखाय
ु जीव1त त3माि
वनाशनीयोsसौ नानथः प?रपायते ।
अप5यतः 3वामानं म1तम
ृ ूढ3य जीवतं मरणेनोदयोs3याि3त पापासंपितहे तुतः ।
आदसगD च 1नयमः कतः ृ प<कजज0मना हंTाणां भोजनाया3तु मढ ू ामा नामवा1न1त ।
The fool remains alive only for getting destroyed here and hereafter. So this idiot has to be killed.
A worthless thing need not be preserved. A fool is as good as dead having not known the Self.
Death will improve his plight as he will not store any more sins.
 25

The rule was ordained by the Lotus-born at the beginning of the Creation that a foolish person can be eaten
by the flesh-eaters but not a knower of the Self.
त3मादमौ मयैवा
य भो4त[यो भो;यतां गतौ, अभ[य एव 1नदhषं ाIतमथमपे ु 2ते ।
Therefore these two should be indeed consumed by me today. They are well qualified to become my food.
Only an idiot will forsake an object obtained without any difficulty.
कदाFचदमौ 3यातां गणय4तौ ु ु महाशयौ ताd^प ू वनाशो ह 3वभावा0मे न रोचते ।
Suppose these two noble men are of good characters, then such a killing is never to be favored by me as per
my present nature.
तदे तौ सHपरEaयेऽहं यद ताd4गणा ु ि0वतौ तƒaयं न करोHयेतौ न हH3यां ग8णनः ु 4वFचत ् ।
Therefore I will test these two properly. If they both are endowed with such noble qualities, I will not eat
them. I will never hurt persons endowed with virtues.
अकO.मं
ृ सखं
ु क}1तमाय5चैु वाभवाqचता सवाभमतदानेन पजनीया ू गणाि0वताः
ु ।
Those endowed with noble qualities are to be worshipped by fulfilling all their needs by a person who
desires true happiness, fame, and long life.
अप न0aयाम दे हेन नैव भोaये गणाि0वतं
ु सखयि0त
ु ह चेतांस जीवतादप साधवः।
Even if I die by starving the body, I will never eat a person with noble qualities.
The saintly ones please the mind more than the fact of oneself being alive.
अप जीवतदानेन गु8णनं प?रपालयेगणव ु संगमौषJया मयरIये
ृ ु 1त म.ताम ्।
One should save a noble-minded person by even giving up one’s own life.
By consuming the medicine namely the company of the noble, even death becomes a friend only.
य.ाहमप र2ाम रा2सी गणशालनं ु त.ा0यः को न कया
ु तं bद हारमवामलम ् ।
Even if I, a member of the demon clan choose to protect a person of good character, then who else will not
hug him to the heart like a taintless garland!
उदारगणय4ता
ु ु ये वहर0तीह दे हनः धरातले0दवः संगाˆभशं ृ शीतलयि0त ते ।
Those embodied ones who move about on this earth endowed with the quality of magnanimity are the
moons rising on Earth; their company is much cooling.
म1तग
ृ ु8ण1तर3कारो जीवतं गु8णसंयः फलं 3वगापवगाद जीवता
गु8णसंFतात ्।
Ignoring the noble is death; giving shelter to the noble is life.
A life spent in giving shelter to the noble ones results in heaven and the final beatitude.
त3मादमौ परEaयेऽहं कयाFच5नलEलया कमा. ं pानकावेताव1त तामरसे2णौ।
Therefore I will test these two with randomly selected questions playfully and find out how much
knowledge do these two men with lotus eyes have.
आदौ वचाय सगणा ु गणले
ु शयि4तं
ु प5चा3वतोऽFधकतरं च गणै ु यद 3यात ्
कया
ु ततः समुपपितवशेन दUडं दUrय3य यि4तसdशं ु , घनसंभवे न ।
First I will find out the good and bad qualities these men may have and see if they are more enlightened
than me. If not then I will punish them as ordained by the scriptures.
If they are truly enlightened then I will not harm them.”
KARKATEE FRIGHTENSTHE TWO MEN
अथ सा रा2सी र2ःकलकाननमqजरE
ु तम3येवाNलेखेव गHभीरं वननाद ह ।
नादा0ते समवाचे
ु दं हHकारपCषं
ु वचः गिजतान0तरं जातकरकाश1नश‚दवत ् ।
Then that Raakshasi, the beautiful bower born in the forest namely the clan of the demons, majestically
resounded like a line of dark clouds as if the sound was produced from the darkness itself.
At the end of that resonance, she spoke harsh words with the sound of defiance (Hm) like the sound of the
hailstones following the thundering of the clouds.
भोभो घोराटवी[योमपदवीशशभा3करौ महामायातमःपीठशलाकोटरक}टकौ ।
कौ भव0तौ महाबZी
ु दब ु ुZ
 ी वा समागतौ म
@ासपदमाप0नौ 2णा0मरणकोFचतौ ।
“Ho Ho! The Moon and the Sun wandering in the path of the sky of this terrifying forest!
Worms crawling in the hollow of the statue of Mahaa Maayaa standing on the pedestal of darkness!
Who are you both, great intellectuals or wicked minds that have come here?
 26

Having become my food you both are fit to die immediately!”

राजोवाच भो भो भतक ू कं 3या3वं 4व1तटस च दे हकं दशया3या3तव Fगरः को OबभेयलनीJवनेः ।
The king spoke: Ho Ho! Devil! What are you? Where do keep your body? Show yourself!
Who will get frightened of these words of yours sounding like the humming of the bee?
संहवसववेगेन पतयथD कलाFथनः यज संरंभमारHभं 3वसामyयQ दशय ।
If people desire something they will pounce like a lion on those objects!
You are just showing off hiding somewhere! Come out! Show your real valor!
कं ाथयस मे fह
ू ददाम तव सoत ु कं वा संरHभश‚दाuयां भीषया3माि0बभेष कम ् ।
Whatever you want, tell me! I will fulfill your desires!
Are you yourself afraid and are trying to frighten us with such arrogant words?
\2माकारश‚दाuयां मायया स0मखीभव ु ं
न कFचLी घसू.ाणां स
Jययाम2याdते ।
Stop making worthless sounds as an invisible entity and show yourself quickly.
Those who delay their actions do not gain anything but their own ruin.”
राpेय4ते
ु रHयम4तम1त
ु संFच0य सा तयोः काशायाIयधैयाय ननाद च जहास च ।
When the king spoke like this, appreciating his courageous words, she made a resonating noise and laughed
aloud trying to frighten them and also making them see her.
THE FRIGHTENING FORM OF KARKATEE
ततो दdशत3तां
ु तौ Then they both saw her -
श‚दप?रतदKगणाम
ू ् सा{हासभापUडपरकटताक1तम
ू ृ ् कपाNश1नकाषेण घृ टाम=तटEमव
her resounding noise filling all the quarters; her laughter bursting out like a thick ball of light and her form
visible at great distances; like the mountain slope ground by the touch stone of dissolution clouds.
3वने.व
य
वलयबलाको;;वलताHबराम
ु ् 1तमरै काणवौवािKन;वालाववलनामव
Her eyes flashed like lightning rings, lighting up the dark sky everywhere like flaming torches, like the fire
flames of Vadava, enveloping the ocean of darkness!
गजZनघटटोपपीवरवासतक0धराम ् रणLशनसंरHभहाहाहत1नशाचराम ्
She roared aloud lifting high her dark neck; the sound pierced the hearts of all the night-dwellers like a
shower of stone falling from the sky.
रोदसीक;जल3तHभां लEलयोलसतां पनः ु
She stood like a dark collirium pillar connecting the earth and the sky standing with ease.
ऊJवकेशीं शराला<गीं कपला2ीं तमोमयीं य2र2ःपशाचानाIयनथभयदाम ्
Her hairs stood high. Her veins were prominent. She was made of blackness.
Even vampires and Yakshas trembled at her sight.
दे हर0tवश&~वासवातभांकारभीषणाम ् मसलोलखलालातहल
ु ू शप
ू कशेखराम ्
Her breath came out with a huge sound like a turbulent storm.
Her head was decorated by garlands of maces, pestles and broken winnowing baskets.
3फर0तीमव
ु कपा0ते वैदयू शखर3थलEम ् हासघ{तव5वेशां कालराO.मवोदताम ्
She was like the dissolution cloud atop the Vaidurya (gem) Mountain.
She was like KaalaRaatri who had come to torment the Daanavaas.
She was like the black night personified.
शर
[योमाटवीं साNां कतदे ृ हामवागताम ् शरE?रणीं महाNा‰यं यामनीमव मांसलाम ्
She was like the hosts of clouds of autumn which had come there as a body.
She had a body that was huge like a cloud; she was like the black night that had become solid.
शरEरसं1नवेशेन प<कपीठमवोिथताम ् तनंु च0=ाकयZाय ु तमसेव समाFताम ्
She was like the dark mire which had come out as a physical body.
She was like the darkness that had taken a form to battle the sun and the moon.
इ0=नीलमहाशNलHबाNयगलोपमौ
ु ु उलूखलादहारौघौ दधानामसतौ 3तनौ ।
Dark cloud like eye-brows adorned her fore-head.
Pestles and sharp missiles threaded together hung on her neck as a garland.
Two huge black breasts like hillocks adorned her chest region.
 27

लKनाम<गारकाटे न समानां च महातनंु =माभा3प0दसशरलसƒजलतातनम

ु ु ु ्।
With a huge body as if made of black burnt wood, with tree like shoulders extending with moving creepers
with veins, Karkatee stood in front of the king and the minister.
तामवेaय महावीरौ तथैवा2ुभतौ ि3थतौ न तदि3त वमोहाय यि
वव4त3य चेतसः ।
The two brave men remained without any agitation, even after seeing her like this.
Nothing can shake a man with a clear mind.
म0Šयवाच
ु महारा2स संरHभो महामा कमयं तव लघवो Yयथवा कायD लघावsIय1तसंNमाः।
The minister spoke: Great Demoness! What is this pompous show for? Your capacity for real action must
be very minimal or even that minimum action is presented with great pretense!
यज संरHभमारHभो नायं तव वराजते वषये ह वत0ते धीम0तः 3वाथसाधकाः ।
Discard this pompous enterprise. This does not behoove you.
The wise ones who want to achieve their target engage only in enterprises conducive to it.
वाdशानां सहTा8ण मशकानामवाबले अ3माकं धीरतावाया[यढा ू 1न तणपण
ृ वत ् ।
You of weaker sex! Thousands of mosquitoes like you will be thrown afar by the stormy winds of our
might like a blade of grass.
संरHभ
वारमस;यु ृ समता3व&छया Fधया य4या ु च [यवहा?रUया 3वाथः ाpेन साJयते ।
An intelligent man achieves his goal by acting in the proper manner, with poise and clarity and discarding
the door of a pompous show.
3वेनैव [यवहारे ण कायQ स
Jयतु वा न वा महा1नय1त?रयेव Nम3यावसरो ह कः ।
Whether the enterprise succeeds or not by one’s own effort, it will happen according the rules ordained in
the creation. What is there to feel so apprehensive about it?
कथयाभमतं कं ते कमथयस चाFथनी, अथ„ 3वIनेsप ना3माकमाIताथः परो ु गतः।
Tell us what you want! If really you are in need of something, what is it?
A needy person has not gone without getting his wish fulfilled by us even in dreams.”
इय4ता
ु सा तदा तेन Fच0तयामास रा2सी ।
Spoken in this manner by him, the demoness started thinking like this:
अहो नु वमलाचारं सवं पCषु संहयोः ।
‘Aha! These two men courageous like lions have taintless behavior and wisdom.
न सामा0यावमौ म0ये वFच.ेयं चमकृ1तः वचोव4.े2णेनैव वद0य0तव1न5चयम ्
वचोव4.े2ण
वारै ध„मतामाशया मथः एक}भवि0त स?रतां पयांस वलनै?रव ।
I do not consider them both as ordinary persons. It is indeed a wonder!
The very speech, face and eyes surely reveal the determination of their minds.
The intentions become unified through the channels of speech, face and eyes like the waters of the streams
become one by joining together.
आuयां ायः प?रpातो मम भावोऽनयोमया न वना5यौ मयैतौ च 3वयमेवावनाशनौ ।
Most probably they both have understood my intentions as I have known theirs.
These two are not to be killed by me.
They both by themselves are imperishable (through Self-Knowledge).
म0ये भवेतामामpौ नामpानाdते म1तः मृ टसदसƒावाƒवय3तभया मत ृ ौ ।
I believe these two to be the Knowers of the Self. Without self-realization the intellect of these mortals will
not be in the state of fearlessness which can arise only by erasing the idea of real and unreal.
तदे तौ प?रप&छाम
ृ कि0चस0दे हमिथतं
ु , ाpं ाIय न प&छि0त
ृ संदेहं ते नराधमाः ।
Therefore I will question them about some doubt rising in my mind.
Those are the worst kind of people who do not clear their doubts when met with a wise man.’
इ1त संFच0य प&छायै
ृ त0वानावसरं ततः अकालकपाNरवं हासं संयHय साfवीत ् ।
Having thought like this, she controlled her laughter resounding like the clouds of dissolution arriving at
the improper time, making use of that meeting for asking some questions.
 28

कौ भव0तौ नरौ धीरौ कyयताम1त मेsनघौ, जायते दशनादे व मै.ी वशदचेतसाम ् ।

“O sinless ones! You are truly brave men. Tell me who you both are!
The wise become friends at the very first sight!”
म0Šयवाच
ु अयं राजा करातानाम3याहं मि0.तां गतः उ
यतौ राO.चयDण वाdKजनव1न@हे ।
राpो राO.ंदवं धमh दटभतव1न@हः
ु ू 3वधमयाFगनो ये तु ते वनाशानले0धनम ् ।
The minister spoke: This one is the king of the hunter clan. I am employed as his minister.
We both are engaged in killing people like you by patrolling at nights.
The destruction of evil beings is the main duty of the king to be performed day and night.
Those who do not attend to their rightful duties, become the fuel for their own destruction.”
रा23यवाचु राज03वमस दम ु 0.ी दमु 0.ी न नपो
ृ भवेत ् स=प3य
ू भवे0म0.ी राजा स0मि0.णा भवेत ् ।
The demoness spoke: “O King! You have a bad minister.
One can not be a king if he has a wicked person as his minister.
A minister should be proper in his behavior. A king can last in his post with a good minister alone.
राजा चादौ ववेकेन योजनीयः समि0. ु णा तेनायतामपाया1त
ु यथा राजा तथा जा ।
In the beginning the king should be guided by a good minister who has discrimination.
Then the king attains an honorable position.The people will imitate a king’s behavior.
सम3तगणजालानामJयाम
ु pानमतमं
ु ति
वpाता भवे=ाजा ति
वi0.ी च म0.वत ् ।
Of all the qualities one should have, Self-knowledge is the excellent one. One who has it will become a
proper king. The minister who has it will know how to give a good consultation.
भवं
ु समdिटवं राpः 3या=ाजव
यया तामेव यो न जाना1त नासौ म0.ी न सोऽFधपः ।
‘Administrative ability’ and ‘equal mindedness towards all’; both these are gained by the king by means of
mastering the royal-knowledge (self realization). If one does not have even that knowledge, neither can he
be a king, nor a minister.
भव0तौ ति
वधौ साधु यद त&‹े य आIनथः ु नोचेदनथदौ 3व3याः कते ृ रŒयहं युवाम ्।
If you both are noble like that, then you both will be well off.
Otherwise you both are harmful to all because of your stupid nature. I will have to eat both of you.
एकोपायेन मपा5वा
बालकावत?रयथः
ु म5नपqजरं सारं चेZचारयतो Fधया ।
Both of you pampered kids of your parents! As there is only one way out, stay by my side; churn your
intellects and unravel the essence of the cage of my questions.
5ना1नमा0कथय पाFथव वा च मि0.H3तथाFथनी भशमहं ृ प?रपरयाथQ
ू ।
अ<गीकृताथमददक इवाि3त लोके दोषेण सं2यकरे ण न य;यते ु यः ।
Either of you, the king or the minister, do answer my questions. I want that only! Fulfill my desire!
Who is there in this world, who does not give what is promised already, and not get the fault, leading to
destruction?
वसटोवाच
Vasishta spoke

इय4वा
ु रा2सी 5ना0सा व4तमपच^मे
ु ु कyयताम1त राpो4ते ता1नमा0शण ृ ु राघव ।
Having said this, the demoness started asking questions, since the king told her to speak out.
O Rama! Listen towhat they are!

KARKATEE’S QUESTIONS

(Note: The word Anu (atom) used in these verses is not the physical atom of Physics; bur refers to the utmost minutest point that can
be imagined which cannot be contained in any space also. It should be taken as the source point of all the places and times that are
experienced as the perceived; and not a real atom that exists in some space and time measure.
Similarly the word Nimesha is not the minute-span of our clocks; but refers to the smallest time-span that can be imagined by the
mind. A Nimesha-span of time is as intsantaneous as the wink of the eye.)
 29

रा23यवाच
ु
The demoness spoke

एक3यानेकस0'य3य क3याणोरHभधे ु ?रव अ0तfYमाUडल2ा8ण लEय0ते ब

बदा ु ु इव ।
It is one; but many; crores and crores of cosmic eggs (spheres of universes) dissolve off in its single atom
(minutest invisible point that can be imagined) like the bubbles from the ocean.
What is it?
कमाकाशमनाकाशं न कि0चिकि0चदे व कं कोऽहमेवास संप0नः को भवानIयहं ि3थतः ।
Which is the expanse (Aakaasha) that contains all; yet is not an expanse at all?
What is not anything but is something?
Who am the ‘I’ that you have become? Who is the ‘you’ staying as me?
ग&छ0न ग&छ1त कः कोऽ1तट0नप 1तट1त क5चेतनोsप पाषाणः कि5च
[योिHन वFच.कृत ् ।
What moves yet does not move? What stays though not staying?
What is conscious yet inert like a rock? Who writes the pictures in the void?
विYनतामजह&चैव क5च विYनरदाहकः अवYनेः जायते विYनः क3मा=ाजि0नर0तरम ् ।
Which is that fire that burns not, yet does not discard the fireness also?
Raajan! From which non-fire is produced the fire that burns without a break?
अच0=ाकािKनतारोऽप कोऽवनाशकः काशकः अने.लuयाक3मा&च काशः संवतते ।
Though not the sun or the moon or stars, who lights up everything and remains without getting
extinguished? From what spreads out the light that reveals the objects, though it has got no eyes (and sees
nothing)?
लतागमा<क
ु ु रादEनां जाय0धानां तथैव च अ0येषामIयन2ाणामालोकः क इवोतमः ।
Plants, trees, sprouts, blind creatures or those who lack the senses see by what excellent light?
जनकः कोऽHबरादEनां सतायाः कः 3वभावदः ।
Who creates the sky etc? Who bestows the nature of existence to all?
को जग=नकोशः 3याक3य कोशो मणेजग  त् ।
Who is the treasure box for the world? For which gem the world acts as the treasure chest?
कोऽणु3तमकाशः3याकोऽणुरि3त नाि3त च ।
Which subtle atom lights up the darkness? Which is the subtle atom, and also is not the subtle atom?
कोऽणद ु रू े ऽIयदरेू च कोऽणुरेव महाFग?रः ।
Which subtle atom is far yet near? Which subtle atom itself is the great mountain?
1नमेष एव कः कपः कः कपोऽप 1नमेषकः ।
What passes as a minute in a Kalpa? What though Kalpa yet passes in a minute?
कं य2मस=पं ू कं चेतनमचेतनम ् ।
What is directly experienced as not existent? What is conscious, yet non-conscious?
क5च वायरवाय5च ु ु कः श‚दोऽश‚द एव कः ।
Who is the wind? Who is not the wind? What is the sound (disturbace), yet is not the sound?
कः सवQ न च कि0च&च कोऽहं नाहं च कं भवेत ् ।
What is everything yet not anything? Who is the ‘I’ and the ‘not-I’?
कं यनशताIयं ल‚Jवाप बहज0म1न ु ल‚धं न कि0चƒव1त, क0तु सवQ न लuयते ।
What though obtained after hundreds of efforts in many lives yet remains non-attained but not also
completely attained?
3व3थेन जीवतेनो&चैः केनामैवापहा?रतः ।
By whom the Self itself is taken away by remaining in its own nature?
केनाणना0तःु ^यते मेCः O.भवनं
ु तणं
ृ केनाIयणकमा.े
ु ण प?रता
ू शतयोजनी ।
Which subtle atom keeps the Mount Meru inside? For which subtle atom, the tri-world is a mere piece of
straw? Which subtle piece of the atom covers hundreds of Yojanas?
 30

कोऽणुरेव भव0मा1त योजनशतेवप ।

Which staying as the atom itself cannot be measured even in hundreds of Yojanas?
केनालोकनमा.ेण जग
बालः नाeयते ।
The entire world like a child dances instantly when he watches; who is he?
क3याणोCदरे सि0त कलाव1नभतां ृ घटाः ।
Inside which belly of the atom is concealed countless pots holding earths?
अणवमजहकोऽणमरोः
ु ु D 3थलत ू राक1तः
ृ वाला@शतभागामा कोऽणुC&चैः शलो&चयः ।
Which subtle atom appears gross like the Meru Mountain discarding its atom-ness? Which subtle atom that
is subtler than the one hundredth part of the tip of a grain of sand is like a mountain?
कोऽणःु काशतमसां दEपः कटनदः ।
Which subtle atom is the lamp that lights up both the light and the darkness?
क3याणोCदरे सि0त सम@ानभवाणवः ु ।
Inside which auspicious belly are contained the subtle atoms of experiences?
कोऽणुरय0त1नः3वादराप ु सH3वदतेऽ1नशं ।
Which subtle atom though extremely tasteless tastes without a break?
केन संयजता सवमणना ु सवमाFतं ।
Which subtle atom discards everything yet shelters everything?
केनामा&छादनाश4तेनाणुना&छादतं जगत ् ।
By which ‘subtle atom which has not the power of covering itself’, the world is covered?
जगलये क3याणोः सƒतमप ू जीव1त ।
When the worlds get absorbed which subtle atom exists changeless and brings them up alive?
अजातावयवः कोऽणःु सहTकरलोचनः ।
Which subtle atom though never having limbs has thousands of hands and eyes?
को 1नमेषो महाकपः कपकोटशता1न च ।
Which is the minute which is the great Kalpa and also hundreds of Kalpas?
अणौ जगि0त 1तटि0त कि3म0बीज इव =मः ु । बीजा1न 1नकला0ता1न 3फटा ु 0यनुदता0यप ।
In which subtle atom the worlds exist like a tree inside the seed? Inside which do the worlds exist after the
dissolution, like the seeds which are without parts, and non-sprouting?
कपः क3य 1नमेष3य बीज3येवा0तरि3थतः ।
In which ‘subtle second (Nimesha)’ does the Kalpa-span exist like a seed?
कः योजनकतृ वमIयनाFय कारकः ।
Who is he who acts as the cause without creating anything on purpose?
d5यसंपतये =टा 3वामानं d5यतां नयन ् d5यं प5यन ् 3वमामानं को ह प5ययने.वान ् ।
Who is that one who sees bereft of eyes, who perceives all that is seen by making his own self as the
perceived and sees his own self as the seer?
अ0तगलतd5यं क च आमानमखिUडतं d5यासंपतये प5य0परो ु d5यं न प5य1त ।
With all the conceptions having melted off (with the complete absence of the Seen) who is he who sees
only his own self as the undifferentiated principle and not the conceived world?
आमानं दशनं d5यं को भासय1त d5यवत ् ।
Who is he who himself shines as the Seer Seeing the Seen?
कटकादE1न हे Hनेववक}णQ केन च .यम ् ।
By whom are the threefold principle of ‘Seen, Seer, and the Seeing’ pervaded like the bracelet seen in the
gold?
क3मा0न कFच&चं पथगHया
ृ ू दEव महाHभसः । क3ये&छया पथ ृ 4काि3त वीFचतेव महाHभसः ।
From whom nothing exists separated like the waves from the ocean?
By whose will does the differentiation rise up like the waveness from the ocean?
 31

द4काला
यनवि&छ0नादे क3मादसतः सतः
वैतमIयपथ ृ 4क3मा
=वतेव महाHभसः ।
From which one single principle (with no differentiations of direction and time) raises the ‘existence of the
unreal’; as if separated, yet not separated, like the liquidity of the water?
आमानं दशनं d5यं सदस&च जग.यं कोऽ0तब„जमवा0त3थं ि3थतः कवा ृ O.कालगः ।
Who keeps the ‘three worlds’, ‘himself as the Seer, Seen and the Seeing’, ‘existence’, ‘non existence’, as a
seed inside himself at all three modes of times?
भतं
ू भवभवय&च जग
व0ृ दं बह
Nमं ृ 1नयं सम3य क3या0तब„ज3या0त?रव =मः ु ।
Inside which equal-ness does the great illusion of the hosts of worlds bound by past, present and future
exists like the tree inside the seed?
बीजं =मतु येवाशु =मोु बीजतयेव च 3वमेकमजह=पम ू द ु े यनदतो
ु ऽप कः ।
Who, without discarding his own nature of oneness, rises though not rising, as the seed with the tree-ness
and the tree with the seed-ness, without discarding one’s nature?
Oबसत0तुमहामेCभh राज0यदपे2या त3य क3योदरे सि0त मेCम0दरकोटयः ।
Hey Raajan! For whom, is the Meru Mountain a mere lotus stalk?
In whose belly exist, the countless Mountains of Meru and Mandara?
केनेदमाततमनेकFचदे व व5वं कं सार एवम1तवगस हं स पांस
ं नेन न भव3यथवा सदै व ननं
कदश ू भव3यमलdKवदनः ।
3वशा0यै एषोऽसौ गलतु संशयो ममो&चैि5चतीमखमहकामलानले
ु ु पः
य3या@े न गल1त संशयः समलो ू नैवासौ 4वFचदप पिUडतोि4तमे1त ।
By whom, is this world pervaded as many selves?
Which essence in you makes you act, care for the people and kill wicked ones?
By seeing what, do you become or not become one with a taintless face?
Answer these questions for escaping your death.
These are my doubts which cover my face like the mist covering the moon.
If any one is incapable of clearing doubts completely, he cannot be known as a wise man.
(I need answers that rise out of true experience of the truth; and not the intellectual answers.)
एवं मे यद वनेयथः ^मो4तं संशा0तं लघतरसंु शयं सबZी
ु ु ।
त=2ोजरठहताशने
ु 0धनवं 1नव†नं झट1त गमयथः 2णेन ।
प5चातां जनपदमUडलEं सम0ताƒावक}मCजठरा
ु 2णा
@सेऽहम ् ।
एवं ते भवतु सराजते
ु 1त म0ये मखाू णाम1तरस एव सं2याय।
If you both who appear to be intelligent, do not answer these ordinary questions correctly, you both will
become the fuel for the fire in my stomach (being mere flesh pieces only).
Afterwards, I will eat all the people in your country. (They will also be surely ignorant like you both.)
The ignorant ones who are identified with the body and those who are after sense pleasures, necessarily
become the food for the demons. I hope you are their worthy king who will not cause their deaths.”
इय4वा
ु वपलगभीरमे
ु घनाद ोलसकटFगरा 1नशाचरE सा
तणीमIय1तवकटाक1त3तदासी&छLा0तः
ू ृ ु शरदमलाNमUडलEव ।
Having spoken thus in a deep thundering voice, that demoness became silent; yet her terrifying form
concealed her pure mind like the dark clouds covering the taintless autumn sky.

THE MINISTER ANSWERS HER QUESTIONS

महा1नश महारUये महारा2सक0यया इ1त ो4ते महा5ने महाम0.ी Fगरं ददौ ।

In that great night, in that great forest, when the great demoness girl asked great questions, the great
minister answered them.
म0.वाच
ु शण
ृ ु तोयदसंकाशे 5नमेतं भन1i ते अन^मामक ु ं मतं गजे0=मव केसरE ।
The minister spoke: Listen O cloud-hued lady! I will break up your question-collection, like the lion
breaking the head of the mad elephant-chief! Listen! I will answer them one by one.
 32

(Questions and answers: If the answers are given in a proper order methodically, one by one, then it will
show the intellectual comprehension only, and not the realized state of the king and the minister.
Only such a person who is completely thorough in the Brahman-knowledge can answer these questions in a
mixed way also, without faltering at any stage. That is what the minister does; and presents the answers
randomly, so that if the demoness herself was just intellectually proficient and ignorant about the
Brahman-state, she will not understand the answers herself.
Unless the questioner and the answering person both are extremely learned in the experience of the Self-
state, such questioning and answering is not possible at all.
This section of questions and answers in this story is a challenge to the intelligence and absorption power
of the student of Vaasishtam also.
The answers given by the minister and the king combined as one, present the entire gist of Brahman
knowledge in a short form. It is a tiny pill of entire Brahman knowledge; small but very powerful.
If one can grasp the depth of abstraction presented in these verses, with purity of the mind alone as his
qualification, then surely the door opens for him to enter the further sections of Vaasishtam, which become
more and more abstract in nature, and more and more profound in essence.
Do not just read the answers; but contemplate on their abstract essence.
Vaasishtam is not a reading book; but a practical course in Brahman Knowledge.
Finishing the book-reading is not important; but even if it takes the entire life time to understand the
abstract truths of this text, it does not matter, since you would have kicked off the death before death itself,
by experiencing the Reality state.
The huge book is not a waste of time; but a hand that holds you all through your life journey and lifts you
off from the chasm of unreality.)

भवया परमामैष कFथतः कमले2णे अनयैव वचोभ<Kया fYमव

बोधयोKयया ।
O lotus eyed one! You are talking about the Supreme essence of Reality only, with such well-worded
speech fit for the understanding of Knowers of Brahman!

(एक3यानेकस0'य3य क3याणोरHभधे ु ?रव अ0तfYमाUडल2ा8ण लEय0ते ब

बदा ु ु इव ।
It is one; but many; crores and crores of cosmic eggs (spheres of universes) dissolve off in its single atom
(minutest invisible point that can be imagined) like the bubbles from the ocean. What is it?)
अना'यवादगHयवा0मनः षटे ि0=यि3थतेः Fच0मा.मेवमामाणुराकाशादप सaमकः ू ।
As it cannot be described, as it cannot be reached by the mind that stays as the sixth sense with all its other
sense tools, it is the Pure ‘awareness state’ alone which is the essence that is atom like in all, and is subtler
than even space. (That Reality is something that cannot be described by words; for the words can explain
only objects that belong to the sense perceived world. It cannot be sensed by senses or thought about by a
mind, which is just a tool that collects the sense-data to imagine a meaning out of it.
It is that which is aware of even the mind and senses. It is subtler than space also because it is the expanse
of awareness which is aware of the expanse of space also.)

(अणौ जगि0त 1तटि0त कि3म0बीज इव =मः ु

In which subtle atom the worlds exist like a tree inside the seed? )
Fचदणोः परम3या0तः सदवासदवाप वा बीजेऽ0त= म ु सतेव 3फरतीदं
ु जगि3थतम ् ।
This world-state as real and unreal remains inside the supreme awareness atom like the tree-essence inside
a seed. (Chit state exists always as the seed with Jagat-tree essence. However, unlike the ordinary seed and
tree, this seed of Brahman already shines as the full grown tree (where endless growth itself is the nature of
the tree).

(जनकः कोऽHबरादEनां सतायाः कः 3वभावदः Who bestows the nature of existence to all?)
सिकंFचदनुभू1तवासवामकतया 3वतः तदामकतया पवQ ू भावाः सतां कलागताः ।
By itself experiencing everything as real, and existing as the essence of all the objects as their reality
essence, the objects attain their nature of realness.
 33

(Whatever it is aware of as an object of knowledge, is the very awareness that exists as the object that is
understood. There is no difference between the reality and reality existing as the objects of knowledge.
The knowledge of the objects as real renders the reality to the objects; because Reality alone is the essence
of all.)

( कमाकाशमनाकाशं Which is the expanse (Aakaasha) that contains all; yet is not an expanse at all?)
आकाशं बाYयश0यवादनाकाशं
ू तु Fचवतः अतीि0=यवा0नो कFचस ं एवाणरन0तकः
ु ।
It is Aakaasha (expanse that contains all) because there is nothing outside of it.
It is not Aakaasha since it is just awareness alone and not any extension of space that contains anything.
It is beyond the reach of senses; and so is not any object at all (as a perceived thing outside of oneself).
It is the subtlest essence which is endless (and beginning less).
(It is ‘always’; if defined through the mind-vocabulary.)

(न कि0चिकि0चदे व कं What is not anything but is something?)

सवामकवाƒ4ते ु ं
च तेन कFच0न ं
कचन ।
Since it is the essence of everything, even if it swallows off everything (that is perceived), nothing else
remains except that alone. (Even if the world is realized as non-existent, nothing changes; since Reality
alone is left back as the changeless and unaffected.
Reality state is the canvas where the senses write the picture of the world. If the knowledge of the Reality
swallows off the entire perceived phenomenon and reveals the truth of the non-existence of the perceived;
even then, no harm is done. Reality stays as it is.
Perceived is just imagined; nothing is lost when you understand that it is imagined only.
What is not there is never there.)

(एक3यानेकस0'य3य It is one; but many;)

Fचदणोः 1तभा सा 3यादे क3यानेकतोदता ।
The atom of Chit, the awareness state of silence, rises as many though single, because of its very nature.
(Reality state is something which can exist as any awareness state of any perceived scene.
It is am empty canvas, where any picture of any mind can exist as real for the mind.
It is one which can conceive itself as many.)

(कटकादE1न हे Hनेववक}णQ केन च .यम ् By whom are the threefold principle of ‘Seen, Seer, and the Seeing’
pervaded like the bracelet seen in the gold? )
असयेव यथा हे Hनः कटकाद तथा परे ।
The perceived that shines as many is not real, is a temporary picture drawn by the mind (real for the
deluded mind only) (like a dream for a dreamer) on the Supreme, like the idea of the bracelet in the gold
(which is the undivided state without any name.)

(कोऽणःु काशतमसां दEपः कटनदः

Which subtle atom is the lamp that lights up both the light and the darkness?)
एषोऽणःु परमाकाशः सaमवादIयल\2तः
ू मनःषटे ि0=यातीतः ि3थतः सवामकोऽप सन ् ।
This Chit-atom is the Supreme expanse which appears as any perceived of any mind.
It is not known to anyone because of its subtle nature.
(The Reality state is blocked by the sense knowledge.
Whatever you understand is nothing but the image, sound, touch, smell and taste.
To see beyond these sense-pictures is not possible for a mind. That is why the Reality is described as subtle
in comparison to the gross world that is experienced by the mind.)
Though it is the essence of all (as the canvas to the pictures) it stays beyond the reach of the mind and its
senses (similar to where one never sees the canvas but is aware of the pictures only. Pictures block the
canvas-reality like the sense perceptions block the Brahman-reality.)
 34

(कोऽणुरि3त नाि3त च Which is the subtle atom, and also is not the subtle atom?)
सवामकवा0नैवासौ श0यो ू भव1त कहFचत ् यदि3त न तद3ती1त व4ता म0ता इ1त 3मतः ृ ।
Being the essence of all, it never is empty. (Reality state is always the canvas shining as the picture of the
perceived; like a mirror always shining as reflections.)
Even the one who argues about its existence or the one who argues about its non-existence, is also
remembered as the Reality state alone (as the awareness essence shining as the ‘I’ in all).
कयाFचदप य4ये ु ह सतोऽसवं न य;यतेु सवामा 3वामगIते ु न कपूरेणेव d5यते ।
Through any argument or logical methods, the Reality state cannot be denied because it stays hidden within
itself (as the awareness principle, the seer-essence in all, including the one who is arguing against it) like
the camphor hides its smell within.

(कः सवQ न च कि0च&च What is everything yet not anything?)

ं
Fच0मा.ाणःु स एवेह सवQ कFच0मनःि3थतं ं
न कFचदि0=यातीतnपवादमलः ि3थतः ।
It is the subtle state of awareness only. That alone exists as everything (as the awareness of all, as the many
minds with their many pictures of the perceived).
It stays as something as the ‘divided structure of the perceived’ because of the mind-drawn lines.
(Therefore it is ‘something’ as the perceived.)
It is ‘not something’ that is pictured by the mind since it is not something that can be sensed by the senses
and described by the mind as an object outside.
It is taintless (not corrupted by the senses and the mind drawn descriptions.)

(एक3यानेकस0'य3य It is one; but many)

स एव चैकोऽनेक5च सवसवामवेदनात ् स एवेदं जगLते जगकोश3तथैव ह ।
He (Brahman-state of Reality) alone is the one (as the Reality) and the many (as the divided unreal); and
exists as the essence of awareness within all beings endowed with the self-awareness (where one reacts to
the outside world as a separate being, like both the inert and conscious objects of the world.)
(Even a rock stays as itself with its properties in tact. Man is just an evolved rock-form that is all.
Self-awareness of a human is just a more evolved state. Self awareness is just the quality of reacting to the
outside phenomena. This is termed as consciousness. It is an outward brain reaction to the world outside. It
is just a neuron-pattern which reacts to the world.
Chit is the basic essence of pure awareness that exists also as the brain awareness and its objects.
This cannot be grasped by the mind or even intellectually comprehended.
You can just stay as that, by withdrawing from the mind and intellect functions.)
Reality state alone supports the world as the awareness factor in all; and is the box that holds the world
within itself as all the potential states of perception.
(Any perceived scene is just a potential state rising from the box of the Reality.
Whatever the mind needs; that stays as that perceived, by the magic of the Reality state.)

(क3मा0न कFच&चं पथगHया

ृ ू दEव महाHभसः
From whom nothing exists separated like the waves from the ocean?)
इमाि5चतमहाHभोधौ O.जगलववीचयः ;ना3ति3म0कच0यIसु =ववा&च^ता इव ।
In this great ocean of Chit state of awareness, the wavelets of the three worlds, which are just the perceived
states of some few minds, rise like the rotating patterns in the waters (not differing from the Reality state
termed Brahman.)

(द4काला
यनवि&छ0नादे क3मादसतः सतः
वैतमIयपथ443मा
=वते ृ व महाHभसः ।
From which one single principle (with no differentiations of direction and time) raises the ‘existence of the
unreal’; as if separated, yet not separated, like the liquidity of the water? )
 35

Fचतेि0=या
यल‚धवासोऽणःु श0य3वnपवत
ू ् 3वसंवेदनलuयवादश0यंू [योमnIयप ।
That subtle atom which is the source of all perceptions (shining as the seer, seen and seeing) is like an
expanse of emptiness because it is beyond the reach of the mind and senses.
(From the level of a Jeeva stuck in a world, if you try to see what is beyond the sense-pictures, you will
imagine it as some emptiness only.
Jeeva is part of the perceived; he is the perceived picture looking at himself, as the perceived picture.
How can a picture see anything outside of it? It is unaware of the canvas.
Unless it withdraws itself into the canvas state, it will be bound by the picture-state only.)
Though it is emptiness-expanse when compared to the non-empty world state, it is not emptiness, because
it is not outside of sense perceptions, but is the very awareness within everyone that exists as some or other
sense perception.

(को भवानIयहं ि3थतः ।Who is the you existing as ‘I’? )

सोऽहं भवानेव भवा0संप0नोऽ
वैतवेदनात ् स भवा0न भवे0नाहं जातो बोधबह
वपः ृ ु ।
(That Reality state alone which is beyond the grasp of the mind and intellect exists as a perceiver state
known to me and you and the others as the ‘I’ and ‘you’ like the bracelet and the armlet made of the same
gold). That Reality state is the ‘I’ and is also ‘you’.
‘I’ am ‘you’ in the non-dual state (like the gold knows no difference between bracelet and armlet.)
That Reality state (like the gold) has not become you; nor is it born as the ‘I’ (like gold does not change
into the bracelet or armlet; but remains as it is).
(The names and forms are just conceptions of the minds built on sense-perceptions.)
That Reality is just the knowledge-essence of all (as all the potential states of all the perceivers bound to
perceptions) that has swelled up like this (as the world made of many.)
वंताहं तामकं सवQ व1नगीयावबोधतः न वं नाहं न सवQ च सवQ वा भव1त 3वयम ् ।
If through the attainment of knowledge, when all that is ‘I’ and ‘you’ is swallowed off, there is no ‘you’;
there is no ‘I’; or that reality alone itself becomes all.

(‘I’ is the information that always stays as an information-receiver of the sense-produced information
collections. ‘You’ is also the information only, brought by the senses and explained by the mind.
If analyzed with reason, the ‘I’ the information-receiver, or the ‘Seer’ or the Jeeva is also ‘information’ only.
Ego is nothing but the ‘I’ imagined by the mind based on the sense information called the body.
Everything is just an object of knowledge whether it is the ‘I’ or ‘You’.
Who ‘knows’ all these information collections?
It is the pure awareness state which is not any information that is produced by the senses or explained by the
mind-imagination. This Awareness state is variously known as Aatman, Chit etc.
It is nameless. It is not the name-information or mind-information or sense-information.
It just is; and the information winds whirl around it as it were.
By its very presence, all that is ‘I’ ‘you’ and the ‘world’ rise up as information waves.
When everything is just the information or knowledge-form, what is there to hate or love, or get attached
to? What is there to want also? What is there to avoid also? What is there to meditate or hide away from?
What is there to get liberated from?
Bondage is the information that needs liberation-information as its counter partner.
‘I’ is the information that needs the ‘you-information’ as a counter partner.
Seer is the information that needs a ‘Seen-information’ as a counter partner.
This is the Dvaita that rises as false information and goes by the name of Jagat (world.)
When the needle of Vichaara pierces, instantly all the grandeur of the perceived, vanishes off into
nothingness; and the swollen bubble of Brahman, the swollen up nothingness, shatters into pieces and
nothing is left back; or rather everything stays as the awareness only.
A Mukta remains as a witness, a silent watcher for the information waves of the world; and is unaffected.
Even death and liberation for him turn into meaningless information produced by the idiot mind.
He also as an individual vanishes off and only the Reality state remains as if with a mind.
The final beatitude is just the silence where the silent state of Reality as Knowledge alone (Bhoda) remains.
It is NiHshabda; that means the disturbance of sense knowledge is not there in the True Knowledge state.)
 36

(ग&छ0न ग&छ1त कः What moves yet does not move? )

ग&छ0न ग&छयेषोऽणयhजनौघगतोऽप
ु सन ् संवया योजनौघवं त3याणोर0तरे ि3थतम ् ।
It goes yet does not go even if it crosses countless Yojanas, because the perception of countless Yojanas
exists inside this subtle atom as awareness.

(MOVEMENT:
What is movement actually? Analyze!
Any object with a form has to exist in some measurable space-span and time-span.
Time ideas may vary for beings of different dimensions; but any being anywhere from a worm to a Shiva have
to exist in their own idea of space and time.
An object can exist only in a ‘time and space measurement’.
Any form is measurable only.
Reality alone stays as a something which cannot be measured. That is why it is formless.
It is not in any space or time as a measurable quantity.
It is motionless because it has no place to move or rather it is beyond the measures of space and time.

What is motion or movement?

The measurement of the body in different space and time numbers is understood as ‘motion’ or movement.
Remove these numbers; you are nowhere!
You are just ‘aware’ of the movement; you do not move. You ‘know’ that the body has moved; that is all.
You are aware of different pictures of the perceived every fraction of a second, as movement; you do not
actually move. Awareness does not move.
You are aware of the body in different places and times; but you do not move.
You are the very awareness which is aware of the movement.
This movement can be a miniscule step of an ant; or a giant step of a Karkatee.
Each has their own place and time information as their private worlds.
Space is the mind created sense information. Time is also the mind created sense information.
There is no absolute space and time, inside which beings live; rather each individual lives in his own world of
time and place ideas. Time-span and space-span are different for different minds.
Every tick of the clock expands or contracts for each living thing as per its brain structure.)

(कोऽ1तट0नप 1तट1त What stays though not staying? )

न ग&छयेष यातोऽप संाIतोऽप च नागतः 3वसताकोशा0तवासवाLेशकालयोः ।
Though it goes, it does not move; though it reaches everything, it does not arrive as such; since the space
and the time get their reality by existing inside it.
(Awareness of movement as measurements is the movement. Awareness need not move.
The knowledge of the fire burning need not burn actually.
Knowledge is unaffected by the objects of knowledge.)
गHयं य3य शरEर3थं 4व कलासौ या1त ह कचकोटरगः ु प.ः
ु कं मा.ा0य. वीaयते ।
When that which is to be attained is in one’s own body (idea), where else is it to be reached?
(Reality state does not produce the world outside of itself. It does not reach outside to reach the objects.
It does not have to move in space bound by time, to reach any object or be aware of it as second reality.
All that is perceived is within the Reality itself as potential states, like the tree inside the seed.)
When the child (Jagat) is hugging the mother’s bosom, why does the mother have to look elsewhere?
गHयो य3य महादे शो यावसंभवम2यः अ0त3थः सवकतुह स कथं 4वेव ग&छ1त ।
When the great lands to be reached are continuously rising within oneself (as perceived states), where can
the Supreme Self, the cause of all go, and how?
(Each and every moment, a picture created by the mind painted with the sense brushes, rises anew and
afresh from within oneself, rising out of emptiness and dissolving off into emptiness.
What you see as time and distance is just an idea in the mind.
 37

Any perceiver in actuality is just the Reality state existing as a perception state, like gold staying as some
shape or other. All the objects that exist in various forms and shapes are the various ornaments like
bracelet armlet etc of the gold of Reality state.
Reality alone is; ornaments are just mind-conceived divisions in the division less gold of Reality.
The Supreme essence within all does not move at all; but stays as the movement and the space in the
imagination of the mind.
There is no space that contains reality, but the very space of any distance is a potential state within the
Reality itself.
What you see around you as objects and people at this very moment is a potential state rising from the
Reality state, as per the need of your ignorant mind.)
यथा दे शा0तराIते कHभेु व4.सम=तेु तदाकाश3य गमनागमने न तथामनः ।
When a pot which is covered by a cloth in the mouth, is moved elsewhere, the space inside it does not
move. So it is with the Reality essence (Aatman) within all.
(Space is everywhere spread out as the fullness of objects and the emptiness of objects.
When you move an empty pot, the space in the empty pot does not move. There is only the conception of the
movement of the pot.
It is like drawing the picture of pot in various points in the canvas; canvas need not move along with the
pot-pictures. It is the support of all the pictures.
All the bodies move as it were, because of the binding space and time measures (that one is in such and
such a place at such and such a time.) Every form has to be somewhere at certain time. There is no escape.
But Reality is formless and does not need space and time to measure its existence.
This formless Reality state is not something like an invisible person or the imagined ghost entity. Even
these have to exist at certain place at certain time.
Reality is not invisible; but is the very awareness which is aware of all.)

(क5चेतनोsप पाषाणः What is conscious yet inert like a rock?)

Fचतता 3थाणता ु 3वा0तयदा 3तोऽनभवािमक
ु े चेतन3य जड3यैव तदासौ
वयमेव च ।
The mind which sees and the inert pillar which is seen, both stay as the experience within oneself as the
mind and the pillar both; so the essence within is both (the conscious and inert).
(Consciousness of a mind (brain action) is just the reaction that rises at the presence of an object outside of
it. For example, if the mind perceives a pillar through the senses, it differentiates itself as the conscious
entity that sees an inert object.
Actually there is no mind and pillar separately existing as conscious and inert; but just a mind process that
exists both as the mind and the pillar.
Reality is not conscious like a conscious being like the Jeeva.
Jeevas are conscious because they are conscious of outside objects.
Consciousness called the Jeeva is just the consciousness of sense perceptions and the reactions thereof.
It is not the Reality state where the senses and sense perceptions are absent.
Reality state (Mukti) is the state of pure Knowledge where sense perceptions are understood as unreal.
A Mukta is also ‘conscious’ of sense objects; but ‘knows’ that they are non-existent.
Ignorant Jeevas live with the division of ‘I’ and the world; whereas, in actuality, both the ‘I’ (conscious
mind) which sees, and the inert object that is seen, are both parts of just an experience undergone; they
both belong just to a perception state. This experience is just a quiver in the motionless awareness.)
यदा चेतनपाषाणसतैकामैकFच
वपःु तदा चेतन एवासौ पाषाण इव रा2स ।
Hey Raakshasi! When the essence of both the rock and the consciousness is pure awareness alone, then
consciousness alone exists as the rock also.
(Perception state alone exists as the perceiver and the perceived object also; like the canvas existing as the
painted pictures of a man and a mountain. This canvas is not a wooden board; but the very 3D world you
live in. This 3D world is a huge screen, where all objects are made of screen pixels only; but appear to be
inert and conscious objects, as imagined by the mind of the viewer.
There is nothing called conscious; nothing called inert; but just a process of perception that rises like a
quiver in the silent state of Reality.)
 38

(कि5च
[योिHन वFच.कृत ् Who writes the pictures in the void?)
परम[योH0यना
य0ते Fच0मा.परमामना वFच.ं O.जगि&च.ं तेनेदमकतं ृ कतमृ ्।
In the Supreme Space without beginning or end, by the Supreme Self of the nature of the pure knowledge-
awareness (the storehouse of all the potential states of perception), this strange picture of the tri-world,
which is ‘not made’, is made. (No Creator drew this picture of the world using any brush or colours.
It is there and the world is there; that is all. No one made the world.)

(विYनतामजह&चैव क5च विYनरदाहकः

Which is that fire that burns not, yet does not discard the fireness also? )
तसंवया विYनसता तेनाय4तानलाक1तः ृ सवगोऽIयदहयेव स जग
=[यपावकः ।
The awareness state is the fire that lights up everything and burns as the Jeeva experiences.
Without discarding its revealing nature (of the perceived) it is everywhere as the essence of all; and does
not burn also (as the Jeeva with his perceived); and is the sacred fire that shines as the world of objects.
(Jeeva is just the knowledge of ignorance and is unreal like the barren woman’s son; and Reality state is
not a state of ignorance.)

(अवYनेः जायते विYनः क3मा=ाजि0नर0तरम ् ।

Raajan! From which non-fire is produced the fire that burns without a break?)
;वलƒा3वराकाराि0नमला
गगनादप ;वल&चेतनैकामा त3मादिKनः स जायते ।
That pure awareness state alone is the perceiver state of the Jeeva which is referred to as the fire-power.
(Fire is a symbol for revelation and heat.
The deluded Jeeva is a fire because he burns, consuming the fuel of experiences.)
This awareness state of Reality does not discard its nature of perceiving (fire-ness); and is everywhere as
the perception state of every Jeeva; yet it does not burn and eat the fuel like the Jeeva fire. (It is cool and
unaffected.) It just reveals the objects of the world (as per the mind conception).
(If the Reality state is cool and unaffected, from where forth does the fire of Jeeva rise forth?)
The Supreme is the essence of understanding shining as the awareness of all. It is purer than space even;
and is untainted by any perceived. It is the blazing light which reveals even other lights like the sun and the
moon. It is of the lustrous form since it is free of delusions and ignorance.
From this pure state of Knowledge, the fire of Jeeva rises forth, revealing the perceived, but burning at the
same time by consuming the fuel of experiences.

(अच0=ाकिKनतारोऽप कोऽवनाशकः काशकः Though not the sun or the moon or stars, who lights up
everything and remains without getting extinguished?)
संवेदना
यदकादकाश3य काशकः न न5ययामभाnपो महकपाHबदै ु रप ।
That awareness state which reveals the light of the sun or the moon, shines as the inner essence of all, and
never perishes even by the great dissolution waters (whereas other light sources perish at the end of the
Kalpa.)

(अने.लuयाक3मा&च काशः संवतते

From what spreads out the light that reveals the objects, though it has got no eyes (and sees nothing)? )
अने.लuयोऽनभवnपो ु b
गहदEपकः
ृ सवसतादोऽन0तः काशः परमः 3मतः ृ ।
This light of awareness cannot be seen by the eyes (like the sun or moon or star).
It is of the nature of experience (which every Jeeva experiences as his own reality as the ‘I’).
It lights up even the mind-house (because of which, the mind is able to perceive the objects through the
sense media.) It bestows the quality of reality to anything that is perceived.
It is endless (unlike the perceived objects which appear and disappear).
It is the Supreme light (which reveals the light and also the darkness, the absence of light).
 39

वततऽे 3मदालोको मनःषटे ि0=या1तगात ् येना0तराप व3तनां ू dटा d5यचमक1तः ृ ।

This cannot be imagined by the mind or understood through senses (like other lights). From it alone even
the understanding power raises (which reveals other lights, which again reveal the existence of objects.)
Without the lights also one is aware of the objects as a perceiver of darkness also.
(One’s own existence need not be revealed by any other light; this is a common experience.)

(लतागमा<कु ु रादEनां जाय0धानां तथैव च अ0येषामIयन2ाणामालोकः क इवोतमः ।

Plants, trees, sprouts, blind creatures or those who lack the senses see by what excellent light? )
लतागमा<करादEनामन2ाणां
ु ु च पोषकः उसेधवेदनाकारः काशोऽनभवामकः
ु ।
This Supreme Reality state is also the caretaker of creepers, bushes and sprouts which do not have senses
(like the humans). (Like the space allows the trees to grow by its very presence, all the plant life also grow
by the very presence of the Supreme essence within them also. They lack the senses; yet are pure awareness
states without the mind as such. ) It stays as the revelation of their growth (as a mere witness).
It is the awareness principle which is experienced as their growth.

(जनकः कोऽHबरादEनां सतायाः कः 3वभावदः

Who creates the sky etc? Who bestows the nature of existence to all?)
कालाकाश ^यासता जगत.ाि3त वेदने 3वामी कता पता भो4ता आमवा&च न कचन ं ।
Jagat, the perceived world, which is made of ‘the expanse of space, time and action measures’, is in the
awareness state of Reality itself. That Reality alone is the Lord, doer, father, enjoyer; but nothing also
because of being just the essence of all.

(को जग=नकोशः 3याक3य कोशो मणेजग  त्

Who is the treasure box for the world? For which gem the world acts as the treasure chest?)
अणवमजहसोऽणज
ु ु ग=नसम
गकःु , मातमानमे
ृ याम जग0ना3ती1त केवले ।
This subtle atom is the casket which contains the gem named Jagat; does not discard its subtle state of the
atom. (It does not change into Jagat; but is a storehouse of any potential state of the perceived Jagat.)
It is not that the solid world is contained within a solid atom-like thing; but the very potential state of the
world exists as the atom of Reality-Chit.
This very potentiality exists as the world in the awareness state of Reality.
Nothing happens; nothing appears; nothing changes.
As it is, Brahman alone is seen as the world, by itself as if another.)
In the state which is bereft of everything (Kevalatva) the measurable state of the world does not exist at all.
(How can unreal exist in the real?)
स एव सवजग1त सव. कच1त 3फटं ु यदा जगसम
गेु ऽि3मं3तदासौ परमो म8णः ।
That alone shines everywhere in all the worlds. That is the Supreme Gem shining in the casket of the world.

(Does the world contain the Reality or the Reality contains the world?
World seen with clear vision is Brahman. Brahman seen with corrupted vision is the world.
Brahman is the casket that contains the world as its false information.
World is the casket that contains Brahman as the right information.
There is not the oneness or twoness or one looking like two; but only the difference in understanding.
Ignorant men live with the belief in the reality of the world which is just a flow of false information.
Knowers live with the vision of truth even when false information is flowing around them like floods of
waters. Ignorant are the grass pieces carried away by the flood waters of false information.
Knower is the rock that is unmoved with the stabilized intellect amidst torrents of tainted waters.
A knower always acts in a determined way. He is stabilized in the intellect and is perfect to the most.
Ignorant always act as discontinued chemical processes and are always unpredictable in their behavior. They
keep swaying with anxieties and apprehensions, wants and hates, anger and irritation, attachments and
dislikes; and of course last but not the least, their own self-made philosophies and form-worships.)
 40

(कोऽणु3तमकाशः3याकोऽणुरि3त नाि3त च ।
Which subtle atom lights up the darkness? Which is the subtle atom, and also is not the subtle atom?
दबhधवातमः
ु सोऽणि5च0मा.वाकाशdक
ु ् , सोऽि3त संवितnपवाद2ातीत3तथा न सन ् ।
That subtle atom that is not in any measurable place and time is difficult to understand (unfathomable)
(because of the blockage produced by sense perceptions) and therefore you can refer to it as darkness. It is
pure awareness which reveals the perceived made of sense perceptions also; therefore you can refer to it as
luster. It is just the understanding nature, the ‘I’ behind every perceiver; and it is beyond the reach of
senses. (‘I’ the pure awareness is the ‘seer of the seen’ and always misunderstood as the body.)
Since it is not reached by senses, it is not darkness where objects are not seen; it is not also the light, which
is sensed by the eye.

(Reality or Brahman state is not some dark state where nothing exists; it is not also some blazing light-state
which shines as some divine light. Reality is not an entity also. It is something always blocked by the sense
perceptions. It is beyond the sense reach. You can grasp it as an abstract knowledge only. You cannot go and
stay in a Brahman state (like in a heaven), through the performance of meritorious and ascetic practices.
It is just the very awareness state which is shining as the false ego in you. You can experience it as the
Knowledge-state where you nullify the sense perceptions as false knowledge, and keep only the truth of
Reality as your stabilized state.
It is like identifying the real person hidden by the costumes, without removing the costumes.
That is JeevanMukti, where Brahman is recognized beyond the costume of sense perceptions.)

(कोऽणद ु रू े ऽIयदरेू च कोऽणुरेव महाFग?रः ।

Which subtle atom is far yet near? Which subtle atom itself is the great mountain?
दरेू सोऽन2लuयवाि&च=प
वा0न ू दरगः
ू , सवसंवेदनमा.ं यतददं भासते जगत ् ।
That state of Reality is far because it is not understood (like when an object ceases to exist when you are
not aware of it.) It is not very far also, because it is the very awareness which makes the perceived
understood. This Jagat is the complete shine of the awareness of all the perceiving minds.
तसंवेदनमा.ं यतददं भासते जगत ् न सयमि3त शैलाद तेनाणावेव मेCता ।
That which is shining as the Jagat is just the awareness state only; is just the knowledge of the perceived
(knowledge presented by senses and mind).
(Jagat is not real, because it is produced by the mind-entity and stays only as ideas and memories.)
(The mountain you see is not a real solid mountain but just a picture produced by the senses, named by the
mind and ascertained by the intellect as hard and huge.)
The mountain etc is not real. The huge Meru Mountain that supports a Brahmaa’s creation, is inside this
subtle atom (of awareness) only, as it s object of awareness, as its essence (like a casket aware of its gem.)

TIME

What is ‘Time’ actually?

Is it the earth rotation time, or sun rise and sun set time, or star movement-time, or is it ticks of the clock or
the numbers in the calendar?
Time starts for us from the moment of a body’s birth and ends at its cessation; and exists as a life in-between
these two points, long or short.
If the sun was not there, or the earth stopped its rotations or stars disappeared out of existence how will you
calculate the time? If the perceived was not there at all, how will you know of any time concept even?

What is time actually?

Time is a measure created by the mind to measure its perceived states.
Time is a concept that is co-joined with the ideas of beginning and end.
Something begins and ends. That is what is known as time.
We measure our time on this earth planet with ticks of a clock.
One tick begins and ends and the next tick starts. That tells us the movement of time.
Time did not move; but measures changed actually.
 41

Time varies for everyone.

For Brahmaa, the world lasts only for a single tick of his clock.
It begins and ends that very instant.
Within the ‘beginning and end’ of a tick of Brahmaa’s clock, stretch out the expanse of the world with its
Yugas and Yojanas.
Each mind has its own clock.
Each tick of the mind expresses itself as some experience with a beginning and end.
For some, the ticks last countless life times (being ignorant); for some the ticks are not there at all (as for the
Knowers of the Truth.

Brahman (Reality state) has no clock as its time keeping device.

There are no ticks at all in that state; there are also no numbers that measure time and space.
It is the silent-state without any experience.
No sense perceptions corrupt its existence.

Where is it? How to go to that state?

To reach it you need not do any penance or meditation; but have to catch the real ‘I’ in you.
The ‘I’, which experiences the perceived, between (the false) ticks, is the false ‘I’ and not real.
The ‘I’ which is not bound by ‘ticks’ is the real you.
You never hear the clock ticking away there (in your true essence).
That is the Reality state that is hidden by the senses and the mind.
The mind hides the Reality of the true essence by creating a false ego.
This ego is connected to the body; and so is based on sense perceptions only.
A JeevanMukta is always in a chamber where no clock ticks; yet watches the tick o the clock in the perceived
world, like a silent observer. He may not know of it also.
What he thinks as the time span is his time span.
That is why such Knowers complete a lot of work in the short time of their stay on earth, because time
stretches at their will. Clocks obey their commands. Clock is nothing but another picture on the Jagat-
canvas, like a tree or a bird; another mind-concept; that is all.
Time is not an independent absolute reality; and you are not inside ‘time’.
Past present and future are just ideas imagined by the mind for the flow of sense information that surrounds
you. Past is memories only; future is imagination only; present is already gone before it arrives.
Where is time?
Time is just an idea of a beginning that ends already.
That is why Brahman is referred to as beginning less and endless.
A Jeeva is just the idea of beginning and end joined together as one.
Whatever is stretched out as experiences between this beginning and end is the life you live as a Jeeva.
Your world (or life) stretches or contracts within these two co-ideas of beginning and time.
Mind decides the time-span of every experience of every mind with its own ticks.

(1नमेष एव कः कपः कः कपोऽप 1नमेषकः ।

What passes as a minute in a Kalpa? What though Kalpa yet passes in a minute? )
1नमेष1तभासो ह 1नमेष इ1त कyयते कपे1त 1तभासो ह कपश‚दे न कyयते ।
कप ^यावलासो ह 1नमेषः 1तभासते बहयोजनकोट3थं
ु मन3येव महापरम
ु ्।
(What the mind says, that alone is right for that mind.)
What shines conceived as the time passed in a second is known as the second.
What shines conceived as the time passed in a Kalpa shines as the Kalpa.
The events of a Kalpa shine in one second (like stretched out thread of experiences between the beginning
and the end.) The great city covering hundred thousands of Yojanas is in the mind only.
1नमेषजठरे कपसंभवः समदे ु 1त ह महानगर1नमाणं मकरेु ु ऽ0त?रवामले ।
1नमेषकपशैलादपरयोजनकोटयः
ू य.ाऽणावेव व
य0ते त.
वैतै4यते कतः ु ।
In the belly of a second, the events of a Kalpa occur like the great city built inside the taintless mirror.
When the ‘second’, ‘Kalpa’, ‘huge mountains’, ‘hundred thousands of Yojanas of space’ exist in the chit-
atom of awareness itself, then where rises, the question of the twoness or oneness?
 42

(In the taintless mirror of awareness, a small stone can also be reflected; a great city also can be reflected.
What the mind thinks, that the Jeeva is aware of as the time-span.
Mind can stretch and contract the time like an elastic string.)
कृतवा0ाFगदहम1त1त बुZावदे ु 1त ह 2णासयमसयं च dटा0तः 3वIनवNमः ।
(Any event stays as an idea only with its own time sense.
The memory ‘I did this in the past’ rises in the intellect (and that alone is the proof of its reality.)
(Memory is not such a trustworthy factor also.)
In a second what we consider as real becomes unreal. The example is the dream experience.
दःखे
ु कालः सदEघhु ह सखे
ु लघतरःु सदा राO.
वादशवषा8ण ह?र5च0=3य चोदता ।
When in suffering, the time appears lengthy; when happy the time moves fast.
In one night Harischandra experienced the span of twelve years (of suffering).
1न5चयो य उदे य0तः सयामा सय एव च हे Hनीव कटकादवं स एव Fच1त राजते ।
The ideas of the reality of the events that occur in some time-span are produced in the mind alone and are
considered as real for that mind; like the reality of the bracelet seen in the gold.
न 1नमेषोऽि3त नो कपो नादरंू न च दरता ू Fचदण1तभवे
ु वं ि3थता0या0यव3तवत ु ्।
There exist neither second nor the Kalpa, no closeness or distance.
The shine of the Chit-atom alone appears as multifarious objects.
(Mind alone writes the stories of time and place.
Each mind is an author of a fiction called life, like a dream experienced within oneself.)
काशतमसोद रू ादरयोः
ू 2णकपयोः एकFचLेहयोरे व न भेदोऽि3त मनागप ।
Light and darkness, ‘near’ and ‘far’ ideas, ideas of ‘second’ and the ‘Kalpa’ all belong to the one single
principle of Chit. There are no differences at all in the least.
(Awareness state reflects the mind’s concepts as if real.)

( कं य2मस=पं ू कं चेतनमचेतनम ् ।
What is directly experienced as not existent? What is conscious, yet non-conscious? )
य2म2सारवादय2ं ततोऽ1तगं d5यवेनैष वोदे 1त चेता =टै व स
वपःु ।
Reality is directly experienced being the essence of sense experiences.
(What is sense perception but the direct awareness of some object?)
Reality is not directly experienced because it transcends them (since it is not perceived by the senses.)
It is both the Seen and the Seer.
(Reality exists as the perceiving entity and perceived object both; as the seer and the seen.
The rose flower that is perceived and the perceiver of a rose are one single process of perception only.
There are no two different things as the rose and its perceiver.
Awareness alone exists as the perceiving state of all the objects.
There is no individual or objects as separate realities.)
यावकटकसंवित3ताव0ना3तीव हे मता याव&च d5यतापित3ताव0ना3तीव सा कला ।
As long as the idea of the bracelet is there, gold cannot be known.
As long as the world is perceived, Chit, the substratum of the world is not known.
कटकवेऽकते ृ ऽdटे सवण
ु वमवाततं केवलं 1नमलं शZं ु fYमैव प?रd5यते ।
When one stops perceiving the bracelet, the gold is understood; when the sense-perceived world is not seen
(and understood as unreal), the Supreme taintless Brahman alone is seen spread out (as the real).
सववादे व स=पोू दल
ु aयवादस
वपःु चेतन5चेतनामवा&चेयासंभवत3वFचत ् ।
(When a man appears in the costume of a monkey, you are able to see the monkey alone as real; and react
to it as you would to a monkey (maybe with fear.)
Why do you see the monkey as real? Because the man who is wearing the costume is real!
Reality of the monkey (false information) is there because of the reality of the man (right knowledge) who is
in disguise. The man alone is real; he can appear covered by the monkey costume alone. You cannot see
the man removed of the costume ever. You have to know him by piercing through the disguise (through
reason) and understand that the man alone is real; and act fearless of the monkey which is non-existent.
 43

This is how the Knower acts; he is always in the knowledge of the Reality that is covered by the sense-
perception. He may also see the monkey of sense perceptions; but knows that it is just a disguise; just some
false information concocted by the mind.
Brahman state is the Reality that is disguised as the perceived patterns of the sense-drawn world.
The Reality of the perceived is understood because of the Reality of the Reality state alone.
Ignorant believe in the reality of the disguise; Knowers know the truth behind the perceived.
Mukti is just that; to always be aware of the Reality that is concealed within the costume of the perceived.
It is a state where you see the monkey; play along with it; but yet have the knowledge within your heart of
hearts, that there is no monkey at all; but a man alone is covered by a costume.)
Being everywhere as everything, Reality alone stays as the real.
It is not understood because of being blocked by sense perceptions; so it is not there as it were (like the
mirror is not seen when reflections fill it completely.)
It is understood as the awareness state because of the perceiving nature.
There is nothing to be aware of also since the perceived is non-existent; so, it is not the awareness also.
(Reality is always mentioned as the Chit-state because it is aware of the perceived. Since the perceived is
just a mind-construe and not real, where is the question of awareness also?
All these words conscious, inert, awareness etc are used from the level of the perceived only.
Reality cannot be described as inert or conscious; but just is the reality principle that holds the entire
unreal as real.)
Fच&चमकारमा.ाम0यि3मंि5च1तभाम1न जगय1नलव2ाभे ृ Fच&चेयकलने कतः ु ।
What is the perceived state but an amazing picture drawn by the Chit Reality, which shines as if another?
Perceived is just an agitation in the Reality which shines as world; like a tree made of empty air.
Where exist the perceiver or the perceived as separate entities?
(All that exists is just the empty state of Reality.)
यथा ताप3य पीन3य भासनं मगतिणका ृ ृ , एवं पीवरम
वैतं तथा Fचƒासनं जगत ् ।
The excess of heat appears as the mirage. Similarly, the non-dual reality swells up in knowledge and the
Jagat shines as a state of Chit.
(Non-duality can exist when there is the sense of duality as opposing it.
Heat alone appears as the water in the desert, as an opposing principle.
When Reality is aware of its non-dual nature, it shines as the duality of the world.)
अकाQशुभः सaमतर1नमा
ू णं यदनामयं अि3ततानाि3तते त. कपादे ?रव कैव धीः ।
माययांशुकणा<गे खे यथा कच1त काqचनं तथा जगददं भा1त Fच&चेयकलने कतः ु ।
Through the illusion of the eyes, the sunlight itself shines as a golden disc in the empty sky. The very rays
of the sun look very sharp and shine like the gold; yet the sun is unaffected by the appearance.
(Our eyes see the shine as gold; not the sun. Sun is as it is.)
Like it is not the creation of any person but a delusory appearance (that looks other than the sun) the world
also is not a creation of any Brahmaa.
(Brahmaa is also part of the perceived only and is an imagined concept as connected to the reality of the
perceived. He is as real as the perceived; or rather as unreal as the perceived.)
Similar to the unreal gold in the sunshine, this world also shines as unreal only.
Where is the perceived as experienced by a perceiving entity?
(The very disturbance or agitation or excess of knowledge exits as the perceiving state, like the heat exists
as mirage or the white luster of the sun appears as gold.)
THE WORLD IS NOT A SOLID REALITY
3वIनग0धवसंकपनगरे कrयवे ु दनं न स0नास
यथा त
वि
वZ दEघNमं जगत ् ।
Solidity is felt in the cities of imagination, made from illusion, or seen in dreams. They appear real; but are
not really real. This Jagat is also like that only and is a prolonged illusion.
तथा चैवंवध0यायभावनाuयास1नमलात ् Fचदाकाशे न 1नया1त यथाभताथ ू दशनः ।
If these truths are analyzed in the intellect again and again, one realizes the Brahman-Reality as the
substratum of everything and the illusion completely vanishes off, never to re-appear again in his
awareness state.
 44

न कrयाकाशयोभदो
ु D d5यसंवेदनाdते आfYमजीवकलना
य=ढंू nढमेव च ।
Solidity is just a sense created knowledge in the void. There is no difference between the sense of solidity
and the empty expanse. Whatever is felt as real through the medium of senses, from the Brahmaa level to
an ant of the lowest form, stays established as real only.
(The solidity of a rock is the repelling state of touch that is experienced by both the rock and you as a
human or an ant. Rock has no mind factor; but that is all the difference is. You are a solid thing for the
rock; rock is a solid thing for you. Solidity exists as the delusion in the form of a Jeeva and its perceived
object. Solidity is an experience of a mind in emptiness; and not real.)
1तभासाि&चदाकाशे सवश0यं ू भवि0त ताः कचि0त Yय1नभा[याः भापUड इव भाः ।
The objects in the perceived shine in the Chit expanse just as appearance only (as surface patterns); and
have nothing inside them as solid. They are indescribable; since they are just not anything at all but the
mind-conceptions. They shine like the rays that are the dense form of luster.
पथ4ताम1तभास3य
ृ 3वचमकारयोगतः सवािमका ह 1तभा परा व2ामबीजवत ृ ्।
The very nature of the awareness shining as the mind exists as separateness of the objects; since it alone is
the essence of all the objects shining as the perceiver and the perceived; similar to the essence of the tree
inside the seed is not separate from the seed, yet is the countless trees which are its potential states.
बीजम0त3थव2वं ृ नानाऽनाना यथैकdक् तथाऽसं'यजग
fYम शा0तमाकाशकोशवत ् ।
The tree-state inside the seed is not many; but still is many (as the future potential states of that seed), and
is seen as one only, without the division of the seed and the tree as such.
Reality state of Brahman also is the quiescent state like the empty expanse without divisions; yet is the
potential state of countless perceived worlds that stay divided.
(Tree has to grow in a time-span when planted inside some fertile soil. Brahman state is not a seed that
needs the place and time to burst forth as worlds. It is at the same instant the seed and also the countless
trees of worlds, as all the space and time boundaries.
It does not grow into a world-tree; but exists as the worlds though undivided as the worlds.)
बीज3या0त3थव2 ृ 3य [योमा
वैता ि3थ1तयथा fYमणोऽ0त3थजगतः सा\2वाि&चि3थ1त3तथा ।
(Seed is just a seed all over; you cannot see a tree inside it.
The seed and the tree stay as one complete essence of each other.)
The tree inside the tree is undivided oneness of one single expanse.
Similarly, the world inside the Reality state of Brahman is also undivided and stays as oneness as a non
dual state; and as the witness state only of the perceived.
KNOWLEDGE STATE OF REALITY
शा0तं सम3तमजमेकमनादमJयं नेहाि3त काचन कलाकलना कथंFचत ् ।
1न
व0
वशा0तम1तरे कमनेकम&छमाभासnपमजमेकवकासमा3ते ।
There exists nothing but the quiescent, unborn state without beginning or end; there exist not any
perturbations of any sort. (Knowledge is without beginning and end; is unshaken and uncorrupted by any
perceived; has no beginning or end.) It is a state without any duality sense (that is felt as real). It is quiet
because the perceived world has no effect on this knowledge (like a painted picture of a fire does not burn
actually). It is the excessive state of overflowing knowledge. (It is a state where you stay amused by
knowing the trick used by the magician, whereas all others stay deluded by it.)
It is very pure, since no incorrect information can corrupt it.
It is a state where everything is perceived as the information produced by the mind through the sense tools.
It has no beginning point (since it is mere knowledge essence only).
It stays as the beautiful bloom of this perception.

रा23यवाच
ु
Demoness spoke

अहो नु परमाथhि4तः पावनी तव मि0.णः राजा राजीवप.ा2 इदानीमेष भाषताम ् ।

Aha! The speech given by your minister is sacred and filled with Supreme essence.
O King with the eyes like lotus petals! Now you speak!”
 45

राजोवाच
The king spoke

REALITY STATE NAMED BRAHMAN

जागतययाभावो य3याहःु ययं परं सवसंकपस0यास5चेतसा यप?र@हः
यसंकोचवकासाuयां जगलयसटयः
ृ 1नटा वेदा0तवा4यानामथ वाचामगोचरः
कोट
वया0तराल3थमथ कोट
वयीमयं य3य Fचतमयी लEला जगदे त&चराचरम ्
य3य व5वामकवेsप खUrयते नैकपUडता स0मा.ं तवया भ=े कyयते fYम शा5वतम ् ।
O good lady! That supreme knowledge which rises for the awakened by the absence of the belief in the
duality; that which is grasped by the mind which has completely given up all the conceptions; that by the
contraction and expansion of which the dissolutions and creations of the worlds occur; that which is the
subject matter of the Upanishads, but yet beyond the reach of the words; that which is in between the two
extreme ends (of cognitions) (the silent state between two cognition points), but is the essence of the two
extreme ends; that whose sporting as minds is this world with moving and non moving things; that whose
dense state of one-ness does not get broken by existing as the entire world; that Brahman (swollen state of
Knowledge) which is existence only and which is eternal is referred to by you!

(क5च वायरवाय5च
ु ु कः श‚दोऽश‚द एव कः Who is the wind? Who is not the wind? )
एषोऽणवदना
वायः
ु D ं
ु 3वNाि0तdगLृ5यत अतो न कFच
वा|वाद केवलं शZचे
ु तनम ् ।
This one is the atomic (source) essence of all; it feels the movement as the wind within itself and by its own
delusion sees the wind (sees itself as the moving wind).
Therefore there is nothing called any movement and what exists is pure awareness.

(कः श‚दोऽश‚द एव कः What is sound yet not the sound? )

श‚दसंवेदना&छ‚दः श‚द3य Nाि0तदशनं ततोऽ. श‚दश‚दाथdटे दरू तरं गतः ।
Being aware of the agitation (Shabda), it itself is the disturbed state and sees the disturbance as the world.
Therefore it is far beyond the reach of the sound and its meaning (words that belong to the perceived
world).

(कः सवQ न च कि0च&च कोऽहं नाहं च कं भवेत ्

What is everything yet not anything? Who is the ‘I’ and the ‘not-I’?)
ं
सोऽणःु सवQ न कFच&च सोऽहं नाहं स एव च सवश4यामनोऽ3यैव 1तभैका. कारणम ् ।
That atomic essence alone stays as all (the perceived) (as if real through the medium of mind); yet it is not
anything at all (since it is not produced through the mind-medium).
It exists (or is seen) as the ‘I’ talking to you here as the king (and also ‘you’ talking to me as a demoness);
yet is not the ‘I’ (or ‘You’ or anything else) (because it is not bound by measures of space and time like the
‘you’ or ‘me’); yet I am that only (for, what else is there?)
The cause for such a state of the perceived is the natural power of the Reality-essence to exist as any
perceived state (such that any potential state stays as the experience instantly.)
(Any idea in the mind has the potentiality to become an experience. If you are a victim of bad experiences,
it is brought about by your own anxiety states of the mind which imagines various possibilities of events
and suffers. A Jnaani does not have any anxiety or imagination. His mind is empty of any potential state.
He just goes through life as if walking through an empty expanse filled with the ghosts of others.)

( कं यनशताIयं ल‚Jवाप बहज0म1नु ल‚धं न कि0चƒव1त, क0तु सवQ न लuयते । What though obtained
after hundreds of efforts in many lives yet remains non-attained but not also completely attained? )
आमा यनशताIयो ल‚धेऽि3म0न च कचन ं ल‚धं भव1त त&चैतपरमं वा न कचन ं ।
This essence within, the Aatman, even if it is obtained after hundreds of effortful practices, nothing gets
obtained (since it was always there and never was non-existent.)
(It is already gained; but you do not know of it; that is all).
 46

It is the Supreme gain for it is the only real thing that has to be obtained; or rather nothing at all (for why
you have to ‘obtain’ your own self?)
ताव;ज0मवस0तेषु संस1तo ृ त1ति5चरं वकसयदतो ु याव0न बोधो मलकाषकत
ू ृ ्।
Till the time the true knowledge (Bodha) rises like the axe which cuts off the root, the creeper of worldly
existences (as many Vaasanaa-fields) will keep blooming for long in the spring seasons namely various
forms that are newly produced.

(3व3थेन जीवतेनो&चैः केनामैवापहा?रतः

By whom the Self itself is taken away by remaining in its own nature?)
अणनाने
ु न nपवं d5यतामव ग&छता तापेनाHबFधये ु वेदं 3व3थेनैवापहा?रतम ् ।
By this atom alone, the natural state is lost as it were, by taking on the form of the perceived, like the heat
appearing as the ocean (in the desert).

(केनाणना0तः
ु ^यते मेCः O.भवनंु तणं ृ केनाIयणकमा.े
ु ण प?रता
ू शतयोजनी
Which subtle atom keeps the Mount Meru inside? For which subtle atom, the tri-world is a mere piece of
straw? Which subtle piece of the atom covers hundreds of Yojanas? )
अनेन संवदणना ु मेCि3.भवनं ु तणं
ृ वमवा बहर0त3थं मायामकमवेaयते ।
This atom of awareness only, sees itself as bound by delusion, by throwing out the grass-pieces like Meru
and the Tri-world, by seeing an outside within itself (like you see yourself on a mountain in imagination).
Fचदणोर0तरे य
यदि3त तLृ5यते बहः संकपेवाल<गनादdटा0तोऽ. ह राFगणः ।
Whatever (potential state) is inside this Chit-atom is seen outside as it were; like a passionate man
experiences embrace etc in his imagination.
आदसगD सवशि4ति5च
यथैवोदतामना तथाशु प5यय8खलं संकपे पवतः 3वतः ।
Whatever the omnipotent Chit conceived with the concept of beginning as the perceived), it sees that only
as the all (like a sugarcane is the same from the sprout to the fruit), like seeing itself as a mountain (with all
its characteristics).
अभजात3य य3या0तय
यथा 1तभासते ततथा प5यतीवासौ dटा0तोऽ. शशोमनः ।
In whatever way it wants the perceived to be, like a new born child, it sees that only as it were (seeing the
reality of the objects in front only). (For the child, every moment is a fresh experience.)
परमाणुतयैवाप Fच0मा.ेणाणनामना ु ु प?रसaमतमे
ू नैव व5विKव5वं प?रतम
ू ्।
The entire perceived phenomenon is filled up by the tri-fold form of - the utmost divisible point of atom in
‘space’, the subtle atom of ‘time’ as change, and the ‘awareness’ atom that perceives.

(कोऽणुरेव भव0मा1त योजनशतेवप

Which staying as the atom itself cannot be measured even in hundreds of Yojanas?)
अणरेु व न मायेष योजनानां शतेवप सवगवादनादवादnपवादनाक1तः ृ ।
This Reality-state acting as the three forms of atoms (space, time and awareness) cannot be measured in
hundreds and thousands of Yojanas also; since it is everywhere as the very space; as it is the beginning less
support behind all beginnings; and is the formless that supports the forms.
यथा धतनू D 8ख<गेन पंुसा बालः तायते सNवकारनयन1नरE2णावचे
ु ू िटतैः
Fचदालोकेन शZे ु न सपवततणंृ जगत ् नाeयतेऽवरतं त
वि
ववयाभनयं
ृ सदा ।
A deceitful young man provokes the mind of an innocent girl (and makes her move as he likes) through the
various actions of the eye brows, love filled glances, eyes expressing longing and other movements.
Similarly by the presence of the Chit and its conceptions, this entire Jagat (like a senseless girl) dances
along with its mountains and grasses without a break, expressing various gestures accordingly at all times.

(क3याणोCदरे सि0त कलाव1नभतां ृ घटाः

Inside which belly of the atom is concealed countless pots holding earths? )
 47

तेनैवान0तnपवादणना ु वाससा यथा संवदा तƒ

बाYये कवा
ृ मेवादवेिटतम ् ।
This atom alone, whatever is conceived inside (as potential states) by its awareness state, that alone is seen
as if outside filled with mountains like Meru.

(अणवमजहकोऽणमरोः
ु ु D 3थलतराक1तः
ू ृ वाला@शतभागामा कोऽणC&चै ु ः शलो&चयः
Which subtle atom appears gross like the Meru Mountain discarding its atom-ness? Which subtle atom that
is subtler than the one hundredth part of the tip of a grain of sand is like a mountain? )
द4काला
यनवि&छ0नnपवा0मेCतो बहत ृ ् वाला@शतभागामाIयेष सaमः ू परोऽणकः
ु ।
It is bigger than Meru even, since it is undivided by the directions and the time factors; but it is supremely
subtle atom even than the one hundredth part of a hair’s edge (smallest atom-size that can be imagined).
(Since it is existence alone, how small can you imagine it to be in your mind? Whatever is the smallest for
your mind, it is subtler and smaller than even that.)
शZसं
ु वेदनाकाशnप3य परमाणना ु शोभते न ह साHयोि4तमCसष D पयो?रव ।
It is of the nature of pure awareness (bereft of any second thing) and so is referred to as the supremely
subtle atom: though it is not proper to compare it with any atom-structure (which is obtained by dividing an
object into smaller things) like comparing the Meru with mustard.
मायाकलापनाणवं ु 1नमाय परमाम1न हे Hनीव कटकवेन नाना. समता भवेत ् ।
Like imagining bracelet etc in the gold and comparing it with the gold is not proper; the many that are
conceived in the oneness of the gold are not comparable to each other; since all these words like atom,
subtle, gross, etc belong to the world-vocabulary of the perceived only, and appear in the Supreme state of
reality with the power of delusion. (In reality, Reality is not an atom or source state also. What can act as
the source for something which is non-existent, like referring to the mother of a barren woman’s son?)

(कोऽणःु काशतमसां दEपः कटनदः

Which subtle atom is the lamp that lights up both light and darkness? )
कटोऽनेन दEपेन काशोऽनभवामना
ु 3वसतानाशपवh ू ह वनानेन भवेततः ।
यद सया
ू दकं सवQ जगदे कं जडं भवेत ् ततः कमामकं nपं काशः 3या4व वाथ कम ् ।
शZस0मा.Fचवं
ु य3वतः 3वाम1न संि3थतं त
तदणना
ु तेजो dटं बहरवि3थतम ् ।
तेजां3यक0दवYनीनां
D ु न भ0ना1न तमोघनात ् एतावानेव भेदोऽि3त य
वणD शौ4यकणते
ृ ।
याd4क;जलनीहारे मेघनीहारयोभवेत ् ताd4काशतमसोभदो D ने1त तयोः ि3थ1तः ।
Through this lamp of awareness, the light and darkness both exist as experienced.
(What other light can be there? You do not need a light to reveal your existence.)
If this perceiving light was not there, then the other lights will remain non-existent.
If the sun and all the things of the world were made of only inert matter, then how can a perceiver know of
himself, or what can reveal the other lights?
(If you were not there to see, how can an inert world come into being ever?
Unless you are there to understand, the history of the world remains non-existent; since the world is there
as your counter part of understanding only.
Even to form a theory of creation, you as an understanding entity are needed to imagine it.)
The pure awareness state which is the essence of a perceiver, by that atom-source only, the light is seen as
if outside. The light of the sun and the fire are not different from the dense darkness (everything is inert
only as part of the perceived); the only difference between these lights and darkness is the white and black
colours. Mist if it is dark is known as a cloud; so also the light and the darkness are not different actually.
(The capability of the eye to see objects alone is referred to as light. The darkness is its incapacity to see
objects. This ability varies from animal to animal. For some animals, what we know as darkness is the light
that helps them see.)
जडयोCपलHभाय Fचदादयः कलैतयोः यदा तप1त तेनैते ल‚धसतैकतां गते ।
तपयेकि5चदादयो राO.ंदवमति0=तः अ0तबहः शला
य0तरIयन3तमयोदयः ।
 48

The sun of Chit burns (lights) them (these inert light sources of sun and fire) for perceiving the inert
objects; and that is how they gain their existence.
The Chit-sun alone burns the night and day without ever taking a break, inside and outside (as concepts and
their revelation) without rising or setting, like the dense inside of a rock (changeless and quiet).
O.लोक} भा1त तेनेयं जीव3य Fथतामनः नानोपलHभभाUडा‰या कुटE कठनकोटरा ।
The tri-world shines because of this Jeeva’s nature of awareness essence, like a hard hollow of a hut filled
with varieties of objects.
तम3वं तमसो दे हमवनाशयतामना ु तIयतेऽभासया भास सवमाभा3यते तमः ।
The darkness nature of the darkness shines forth without perishing, through the ignorance state of one’s
true essence. This darkness (ignorance) lights up the entire world (as real).
पiोमले यथाकण D तपता कटEकते ृ काशतमसोः सते Fचतैवं कटEकते ृ ।
The sun burns and opens up the petals of the lotus; so also, Chit-state burns as it were and opens up the
petals of light and darkness.
अकः कवु 0नहोरा.े दशययाक1तं
ॄ यथा, Fच1तः सदसती कवा ृ दशययाक1तं
ृ तथा ।
Sun (the source of physical light) by its very presence (and absence) makes the day and night; and reveals
the objects, Chit also reveals the perceived form of the world, by being absent and present (as knowledge).

(क3याणोCदरे सि0त सम@ानभवाणवः ु

Inside which auspicious belly are contained the subtle atoms of experiences?
Fचदणोर0तरे सि0त सम@ानभवाणवःु यथा मधरस ु 3या0तः पपप.फलFयः
ु ।
Inside the Chit-atom stay all the atoms of experiences (of the perceived scenes) (as potential states), like the
riches of flowers and leaves stay inside the essence of the spring season.
उ
यि0त Fचदणोरे ते सम@ानभवाणवःु मधमासरसाि&च.ा
ु इव खUडपरHपराः ।
The entire hosts of experience-atoms rise in the Chit-atom like the beautiful forests filled with varieties of
trees and bushes rise by the essence of the spring season.

(कोऽणरुय0त1नः3वादराप ु सH3वदतेऽ1नशं
Which subtle atom though extremely tasteless tastes without a break?
परमामाणरय0त1नः3वादः
ु ु सaमतावशात
ू ् सम@3वादसतै
ु कजनकः 3वदते 3वयम ् ।
The Supreme atom of Chit is completely without any taste because of its extremely subtle nature (beyond
the reach of mind and senses). It itself produces the taste in all the objects and enjoys itself.
यो यो नाम रसः कि5चसम3तोऽIयI3ववि3थतः 1तOबHबमवादशD तं वना ना3यसौ 3वतः ।
Whatever taste is there, is in the tasteless pure water only; like the reflections in the mirror; without the
mirror the reflections cannot be there; without Chit, the world of experiences cannot be there.

(केन संयजता सवमणना

ु सवमाFतं Which subtle atom discards everything yet shelters everything? )
यजता संि3थतं सवQ Fच0मा.परमाणना ु य4तं जगदसंवया संवया सवमाFतम ् ।
The supreme atom of the pure Chit-state of Reality exists as everything, discarding everything.
By not perceiving, the world gets renounced. By perceiving, everything is supported by it.

(केनामा&छादनाश4तेनाणुना&छादतं जगत ्
By which ‘subtle atom which has not the power of covering itself’, the world is covered?)
अश4तया 3वामगIतौ
ु सवमा&छादतं जगत ् Fचताणतामे
ु व परां संसाय वतानवत ् ।
आमगIतौ ु न श4नो1त परमामाHबराक1तः ृ मनागप 2णमप गजो दवा ू वने यथा ।
Like a canopy spread out covering all, the Chit atom itself covers the entire perceived phenomenon,
concealed within itself as the divided, in its potential state of delusion; and is powerless.
The expanse of supreme Reality-state has no power to remove itself from the perceived concealed within
itself, like an elephant cannot be away from the Doorvaa forest (which it is fond of).
 49

तथाIया^ा0तवि0व5वं pातो गोपाय1त 2णात ् जगZानाकणं इवाहो घनमा1यता ।

Though covering the entire Jagat like this, it hides off the perceived when it knows itself, like a child who
wakes up (enlightened) hides away his grain piece (and not the sleeping (ignorant) one).
Aha! This is wonder of Maayaa, the dense delusion state.

(जगलये क3याणोः सƒतमपू जीव1त

When the worlds get absorbed which subtle atom exists changeless and brings them up alive? )
Fच0मा.ाननये
ु नेदं जगस0नप जीव1त वस0तरसबोधेन वFच.ेव वनावलE ।
Fचतसतैवम8खलं सतो जगदवोदतं मधमासरसोलासाि&च.ो
ु ह वनखUडकः ।
सयं Fच0मयमेवेदं जगदयेव व

यलं वस0तरसमेव वं वZ पलवगमकम ु ्।

Through the support of the Chit alone the world even if it dissolves off, stays alive (ready to sprout again)
like the array of forests at the rise of spring essence. The same dissolved state of the perceived (potential
state) rises as the Jagat like the forest areas appearing in various colours and varieties through the essence
of spring season. Understand that Chit-state of reality alone is real and is seen as the world. Understand that
the essence of spring alone is the appearance of leaves and the blossomed bushes.

(अजातावयवः कोऽणःु सहTकरलोचनः

Which subtle atom though never having limbs has thousands of hands and eyes?)
सवावयवसारवासहTकरलोचनः परमाणरसावे ु व 1नयानवयवोदयः ।
The state of Reality is the supreme subtle essence of all the limbs that are active anywhere and everywhere.
That alone is endowed with thousands of hands and eyes; though it never has any limbs as such.

(को 1नमेषो महाकपः कपकोटशता1न च

Which is the minute which is the great Kalpa and also hundreds of Kalpas? )
1नमेषांशावबोधो ह Fचदणोः 1तभासते यतः कपसहTौघः 3वIने वाधकबायवत ् ।
ततः सोऽप 1नमेषोणःु कपकोटशता0यलं सवसतावलासेन 1तभैका वजHभ ृ ते ।
The winking span (at the same instant) of the Chit-atom shines forth as hosts of thousands and thousands of
Kalpas of all creations of all time modes at once like the old age and boy-hood in the momentary span of a
dream. The subtle atom of the winking-span alone shines forth as millions and million thousands of Kalpas,
by the play of the Reality which shines like this exhibiting its wonderful nature.
अभ4तवये
ु व यथा भ4तवनहमयलं
ु जायते यय3त
वि0नमेषे कप1न5चयः ।
अभ4वा
ु भ4तवान3मीये
ु वं ययशालनः d5य0ते वासना1नटाः 3वIने 3वमरणं यथा ।
Though not eaten, sometimes the feeling comes that ‘I have eaten well’ (in a dream); so also the idea of the
time as passing a Kalpa rises in the time of a winking instance. For a man who has not eaten and who
believes that he has eaten (without the actual event happening) (but by the trick of the mind), the world
events are also perceived as if occurred (because of the mind’s power) when living through the Vaasanaa
fields, like seeing one’s own death in the dream. (An event that has not occurred appears as if occurred by
the mind’s power of imagination.)

(अणौ जगि0त 1तटि0त कि3म0बीज इव =मः

ु In which subtle atom the worlds exist like a tree inside the seed?
जगि0त प?र1तटि0त परमाणौ Fचदाम1न, 1तभासाः वत0ते तत एव ह जागताः ।
The worlds stay established in the supreme essence of Chit-state of Reality.
The entire hosts of the perceived worlds rise from that alone.
यदि3त य. तत3मासमदे ु 1त तदे व तत ्, आका?र8ण वकाराद dटं न गगनेऽमले ।
Whatever is there wherever as conceived, rises in the spaceless timeless formless reality state, there itself,
then itself instantly, as if experienced (as a state of perceiver and perceived as one).
The divisions of forms and other changing patterns are not at all seen in the taintless state of Chit-expanse.
 50

Fच1त भता1न
ू भता1न
ू वतमाना1न सं1त भवयि0त च भता1न ू सि0त बीजे =मा
ु इव ।
All that are in the past as having occurred, all that are seen in the present as occurring now, all that will
occur later; all these are already in the state of ‘already experienced’ in the Chit-state like the tree in the
seed. (For example, if a demoness Karkatee crosses one mountain to another mountain in one single step,
the road is already crossed for her; but an ant or a worm (say even a bacteria form of Karkatee will take
may be thousands of years to cross that distance. For that tiny worm, the already finished single giant step
of the demoness is many many phases of past, present, and future, with its own struggles and hardships
entwined in the journey.
What is potential in the Chit reality is already a completed state. When stretched to the maximum, the
already completed state becomes a long stretch of Vaasanaa-completion with an inbuilt Jeeva-entity.
Any potential state of the perceived is a complete experience of past present, future and place measures.
For example, ‘seeing a beautiful flower in the garden’ is a small potential state which stretches out as a
seer (A Vaasanaa) with his own memories of his life and identity, a gardener for the garden, the owner of
the garden, the ground, the time taken for the plant to grow, the maker of the fertilizer, the maker of a gate
for the garden, other people who visit the garden with their own memories and so on.
It is a full form of a stage setting with all props in perfect arrangement.
It is the seed which exists also as a full blossomed tree at the same instant.
If a small potential state needs such a huge stage of experience, then imagine the vastness of the perceived
which is the stage set for countless Vaasanaas acting as one huge network; and that is the Viraat, or
Aakaashaja, or Brahmaa.)

(कपः क3य 1नमेष3य बीज3येवा0तरि3थतः In which ‘subtle second’ does the Kalpa exist like a seed?
1नमेषकपावेतन े तषे
ु णा0नकणावव वलतावेषचेयाuयामणःु 3वामा<गकं Fतः ।
The span of winking and Kalpa-span; both are like the husk covering the rice grain inside, and cover this
subtle essence and are supported by it (and stay as one).

(कः योजनकतृ वमIयनाFय कारकः

Who is he who acts as the cause without creating anything on purpose?
उदासीनवादासीनो न संपटोृ मनागप एष भो4तवकतृ ृ वैः 3वामा सवजगयप
जगसतोदते यं ह शZFचपरमाणतः
ु ु परमाणो5च भो4तवकत
ृ ृ वे केवलं ि3थते ।
Though staying the basic essence of the entire world, this Reality-state of Chit remains untouched even in
the least by the ideas of enjoyership and doership, and stays ignoring all. The enjoyment and doership rise
as the existence of the world from the supremely subtle state of Chit-atom, and yet the supremely subtle
state of reality stays bereft of them both.
ं
जग0न कFचि^यते ं
सवदैव न केनFचत ्, वलEयते च नो कFच0मानयाLृु 5यखUडनम ् ।
सवQ समसमाभासमदमाकाशकोशकं जगतयोपश‚दं च व

यना
यं 1नशाच?र ।
The world-activities are not existent at all at any time; and do not get dissolved also by anyone.
The Upanishads condemn these non-existent actions as from the level of the ignorant humans (and not from
the level of Supreme Reality-state). Hey night-walker! Understand that everything is the uniform shine of
this expanse-store that has no beginning; and exists as the agitation of the silent unperturbed state (as the
word and meaning only) namely the Jagat.

(d5यसंपतये =टा 3वामानं d5यतां नयन ् d5यं प5यन ् 3वमामानं को ह प5ययने.वान ् ।

Who is that one who sees bereft of eyes, who perceives all that is seen by making his own self as the
perceived and sees his own self as the seer?
Fचदणd
ु 5यस
Jयथमा0तरEं Fच&चमक1तं
ृ बहEnपतया धते 3वाम1न प?रसंि3थताम ् ।
एत
बहटम0त3थमि3त श‚दे न व3त1न ु उपदे शाय सवानां Fच=पवा;जग.ये
ू ।
Chit-atom holds the inner power which is innate within it as the ‘outside’, to produce the ‘perceived’ (as if
outside). The outside and inside states are in the words only; and not actually existent; and are mentioned to
instruct the people only; since the tri-world is just the awareness state of Reality (and inside and outside are
just the mind-conceptions connected to the perceived world.)
 51

=टाऽdटपदं ग&छ0नामानं संप5य1त ने.d5याभपातीव सदे वासदव ि3थतम ् ।

न च ग&छ1त d5यवं =टा Yयसदवा3तवं, आम0येव न यिकंFचततामे1त कथं परः ।
(Who is the perceiver? Is he real or unreal?)
The (formless) perceiver (the essence in all) stays unperceived (by the senses and the mind); and sees
oneself (as the perceived) as if seeing the outside world through the eyes.
(One’s own state of conceptions appears as if solidified outside.)
(Physical eyes are also part of the perceived. Mind alone sees the outside world as if through the eyes.)
The real (formless awareness) alone stays as the unreal (perceiving entity called Jeeva).
The Chit-state does not attain (or turn into) the state of the perceived (as a separate changed entity); since
(the imagined limited state of) the perceiver is not real and is non-existent.
(Perceiver as a body-entity is unreal, since the body is inert like a log of wood that is filled with air.
The real perceiver is the awareness essence common to all perceiving entities. It is undivided and whole
like the sun light spread out everywhere; but appears divided as if, when channelized through the mind-
windows.) How can that which is not there in oneself, attain another state (as that)? (When the pure state of
Reality alone is the perceiver as such, how can it become a Jeeva trapped inside a body-identity?)
dगेव लोचने सा च वासना0तं 1नजं वपःु बहEnपतया d5यं कवा ृ =टतयोदता
ृ ।
The perceiving nature itself is the pair of eyes; and that state is made of the Vaasanaa-body; and it rises as
the perceived by producing the perceived state as if outside.
न वना =टतामि3त
ृ d5यसता कथंचन पतते ृ व वना प.ं
ु ि
वतेवै4यपदं वना ।
The perceived world cannot exist without the perceiver-state ever, like a father-state cannot be there
without the son. They both are a pair without being one.
=टै व d5यतामे1त न =टवंु वनाि3त तत ्, वना प.ेव तनयो वना भो4तेव भोKयता ।
The Perceiver alone attains the state of the perceived; and it cannot exist without perceiving. (Perceiver
means one who perceives the perceived; therefore a perceiver cannot exist without the perceived world of
objects. This perceiver is actually a Vaasanaa-bundle; and his Vaasanaas rise up as the perceived.)
(A perceiver cannot exist without the perceived, and the perceived cannot exist without the perceiver.)
The son cannot be there without a father and the enjoyment cannot be there without the enjoyer.
(You as a Vaasanaa for sweet delicacies and the sweet things that you eat co-exist like the father and the
son. The sweetness manifests for you only in that sweet, and not for others.)
=d5यव1नमाणे Fचवाद3येव श4तता कनक3यावदात3य कटकादकतावव ृ ।
The possibility of producing the perceiver and the perceived from the Chit-state is there like the bracelet etc
from the pure gold. (Gold stays as any shape you desire for.)
d5य3य =ट1नमा ृ णे जडवा0नाि3त श4तता कटक3य तु है म3य यथा कनक1नमतौ ।
The perceived cannot produce the perceiver because of its inertness, like the bracelet made of gold cannot
produce the gold.
चेतनाd5य1नमाणं Fचकरोयसदे व सत ् अकारणं मोहहे तुं हे मेव कटकNमम ् ।
Chit-state of Reality produces the unreal state of the perceived without any cause as such, except as through
ignorance, like the gold appearing as the bracelet.
(Bracelet is just a round shape; for you maybe, it is an ornament; it will be a handcuff for some one else.
Gold does not know the bracelet or hand-cuff. It stays as it is; as gold only.)
कटकवावभासे ह यथा हे Hनो न हे मता सयेव कचयेवं =d5यि3थतौ वपःु ।
When the bracelet is seen, there is no goldness of the gold that gets seen as existing; so is the Reality in the
state of the perceiver and perceived. (Senses block the vision of Reality.)
=टा d5यतया 1तट0=तामुपजीव1त, सयां कटकसंवतौ हे म काqचनतामव ।
The perceiver stays as the perceived and experiences the state of the perceiver-state, like when the bracelet
ideas is there, the gold becomes a secondary aspect of bracelet that has gold in it (like Aatman is imagined
as a ghost inside the body.)
एकि3म01तभासे ह न सता =d5ययोः पंुययकचने 4व पशययोदयः ु ।
When shining at once as the gold and bracelet, the reality becomes relative.
When a man is seen, how can the animal idea rise up?
 52

d5यं प5य03वमामानं न =टा संप5य1त, =टह ु d5यतापतौ सताऽसतेव 1तट1त ।

The perceiver sees the perceived only; and does not know of his true inner self.
(He is an absorbed state that is stuck to the perceived; and cannot know of anything else but that.)
When the perceiver is engaged in the perceived, the perceived state of existence stays as unreal only (since
it is just the information produced by the senses.)

(अ0तगलतd5यं क च आमानमखिUडतं d5यासंपतये प5य0परो ु d5यं न प5य1त

With all the conceptions having melted off (with the complete absence of the Seen) who is he who sees only
his own self as the undifferentiated principle and not the conceived world? )
बोधा
गलतd5य3य =टःु सतेव भासते, अबZे ु कटके 3व3य हे Hनोऽकटकता यथा ।
When the perceiver dissolves off the perceived through the Knowledge gained through Vichaara, Reality
alone shines, like when the bracelet is not seen, the gold stays as itself, without the bracelet.
d5यते सयि3त वै =टा d5यं =ष ्ट?र भासते
वयेन च वना नैकं नैकमIयि3त चानयोः ।
Only when the perceiving act is there, can the perceiver be there, since the ‘perceived’ shines in the
‘perceiver’ only. Without both existing, one of them cannot exist as a single factor. Both do not have
independent existence as single factors.
सवQ यथावि
वpाय शZसं ु व0मयामना वाचामवषयं 3व&छं कFचदे ं वावशयते ।
After knowing everything as it is (in truth) as the essence of pure awareness, something which is very pure
alone remains which is beyond the reach of words. (It is indescribable.)

(आमानं दशनं d5यं को भासय1त d5यवत ् Who is he who himself shines as the Seer Seeing the Seen?
कटकादE1न हे Hनेववक}णQ केन च .यम ् By whom are the threefold principle of ‘Seen, Seer, and the Seeing’
pervaded like the bracelet seen in the gold? )
आमानं दशनं d5यं दEपेनेवावभासतं कतंृ सवमेतन े Fच0मा.परमाणना
ु ।
मातमानमे
ृ या'यं बधो
ु 1नFगर1त .यं हे मेव कटकादवमस0मयमपि3थतम ु ्।
The supreme atom of Chit makes itself the perceiving state and the perceived known as the measurer,
measure and measurable states, like the lamp-light lighting up itself.
The Knower swallows all these three like the gold swallowing off the non-existent bracelet that is in it.

(क3मा0न कFच&च ं पथगHया

ृ ू दEव महाHभसः
From whom nothing exists separated like the waves from the ocean?)
यथा न जलभHयादे ू ः पथि4क
ृ ं
ं Fच0मनागप तथैत3माखभावाणोन कFचपथगि3त ृ ह ।
Except these five elements of water, earth etc, there is nothing in the world in the least.
So also, there is nothing that is separate from this Reality which is by nature the empty expanse.
सवगानभ ु वामवासवानभवnपतः
ु एकवानभव
ु 0याये nढे सवvकता3य ह ।
Through the experiences in all the perceiving entities anywhere and everywhere, as the very experience of
all, it is the oneness of all by experiencing it all as a single experience.
अ3ये&छया पथ<नाि3त ृ वीFचतेव महाHभसः इ&छानnपसं ु पतेभावताथvकता कल ।
Like the wave does not differ from the ocean waters, it exists as all this by itself as what is conceived, since
the desire and desired object do not differ.

(द4काला
यनवि&छ0नादे क3मादसतः सतः
वैतमIयपथ443मा
=वते ृ व महाHभसः ।
From which single principle (with no differentiations of direction and time) raises the ‘existence of the
unreal’; as if separated, yet not separated, like the liquidity of the water? )
द4काला
यनवि&छ0नः परमामाि3त केवलः सवामवास सवामा सवानुभवतः 3वतः ।
There is only the Supreme essence which is undivided by direction and time.
Staying as the essence of all, it is all the beings, experiencing all by itself.
 53

स0नेष चेतनामवाLशनानवबोधतः
वैतै4ये ना. व
येते सवnपे महाम1न ।
Because of its knowing nature, it understands the scenes unfolding in front of it. There is no twoness or
oneness here in the supreme Reality-state which exists as all the forms.
यद कि5चि

वतीयः 3यातदै क3यैकता भवेत ्,

वैतै4ययोमथः सZरातप&छाययो?रव ।
य. नाि3त ि
वतीयो ह त.ैक3यैकता कथं एकतायामसZायां
वयमेव न व
यते ।
(The number second proves the number one. Reality is not one or two; for the second does not exist at all.)
If there is a second reality is there, then the singleness of one gets proved; since twoness and oneness get
proved by each other like the hot sun and the shadow. (Shadow proves the heat of the sun; hot sun proves
the coolness of the shadow. Both are realities in comparison to each other only.)
When there exists not, a second one, how can the one-ness gets proved?
If the one does not get proved, second also gets disproved.
एवं ि3थते तु यि3तटं 3तताd4तदवाि3त ह, त3मा0न [य1त?र4तं त=पं ू =व इवाHभसः ।
When this is how it is, the Reality-state exists as the duality and oneness as if the one is divided as two,
though nothing exists as different from it, like the liquidity in the water.

(आमानं दशनं d5यं सदस&च जग.यं कोऽ0तब„जमवा0त3थं ि3थतः कवा ृ O.कालगः

Who keeps the ‘three worlds’, ‘himself as the Seer, Seen and the Seeing’, ‘existence’, ‘non existence’, as a
seed inside himself at all three modes of times?)
नानारHभवनाशं च साHयेना2ु‚धnपणः बीज3या0त3तC?रव fYमणोऽ0तः ि3थतं जगत ् ।
With varieties of beginnings and destructions, yet staying equal without any perturbance, the world stays
inside the Brahman-state like the tree inside the seed.

वैतमIयपथ4त3माLे
ृ Hनः कटकता यथा, सHयगबुZावबोधो ह
वैतं, त&च न स0मयम ् ।
The bracelet is not different from the gold, though it is seen as a state of duality of the gold and the
bracelet. Duality is a state which is known when the correct understanding is absent; and is not real.
यथा =ववं पयसः 3प0दनं मात?र5वनः [योHनः श0यवमे ू वं ह न पथK
वै
ृ तमी5वरात ् ।
Like The liquidity from the water, the movement from the wind, the emptiness (hollowness) from the
space, the duality state of the world also is not different from the Supreme lord who stays as the single
essence of all.

वैता
वैतोपलHभो ह दःखायैु व ^यामने 1नपणोऽनपलHभो
ु ु य3वेतयो3तपरं वदःु ।
The false view of duality and non-duality in the active entity named Jeeva leads to pain only.
Not accepting such a false view is the intelligent stand, which transcends these two views.

ू भवभवय&च जग
व0दं
(भतं ृ बह
Nमं
ृ 1नयं सम3य क3या0तब„ज3या0त?रव =मः ु
Inside which equal-ness does the great illusion of the hosts of worlds bound by past, present and future exists
like the tree inside the seed?)
मातमेृ यमेयाद=दशनd5यता एताव;जगदे त&च परमाणौ Fच1त ि3थतम ् ।
Jagat (World) is just made of the measurer, measure and measured; the seer seeing and the seen; and it
stays inside the supremely subtle atom of Chit.
अयं जगदण1न ु यमेतेनाणसमेु ु Cणा 3प0दनं पवनेनैव 3वा<ग एव कताकतः
ृ ृ ।
This tiny atom of Jagat (of countless numbers) is always produced and dissolved within itself like the
movement produced and dissolved inside the wind, by this giant atom equaling the Meru mountain.
अहो नु भीमा मायेयमथवा मा1यनां परा परमाUव0तरे वाि3त य.ैलो4यपरं परा ।
Aha! This is a delusion of the greatest proportion; or is the peak point of delusion, that the succession of tri-
worlds exist inside this subtle atom only.
अथासंभवमा1यवमेवैतसवदा ि3थतं Fच0मा.परमाणवमा.मे ु व जगि3थ1तः ।
It always stays as this; as if happening, though not happening at all.
The world existence is just the awareness atom of the subtlest nature.
 54

अ0तगतजग;जालोऽIयेषोऽणःु साHयमयजन ् ि3थतोऽ0त3थबह

व2ं ृ ृ बीजं भाUडोदरे यथा ।
This atom, though containing the network of worlds, within it, does not discard its equal nature, and stays
like a seed that contains the huge tree stays inside a small case (within the Jeeva-atom).
(Nothing stays inside nothing. It is just a way of explaining the emptiness which exists as the huge world;
yet is reachable within oneself.)
बीजेऽ0तव2 ृ व3तारः ि3थतः सफलपलवः परया d5यते deया जग&च Fचदणदरे ू ।
Inside the seed is the spread out tree with all its fruits and leaves and is seen as if different; so does the
world gets seen inside the belly of the Chit through the supreme vision of knowledge. (You can not see the
world inside Chit like a vision; but can have only the subtle understanding of this truth.)
सशाखाफलपपं ु 3वमजह
बीजकोटरे यथा तCः ि3थत3त
वि
वकास Fचदणोजगत ्
संि3थतं
वैतम
वैतं बीजकोश इव =मः ु जगि&चपरमाUव0तयः प5य1त स प5य1त ।
Along with the fruits and flowers, the tree stays inside the seed without discarding itself out of it; so does
the blooming state of the world, of the form of duality and non-duality stay inside the Chit-atom.
He who sees the Jagat made of duality and non-duality inside the supreme atom, like a tree inside the
hollow of the seed, sees the truth as it is. (Dvaita needs Advaita to disprove it. Actually these words namely
duality and non-duality have no meaning when referring to the Supreme state of Reality.)
FORGET ALL THE WORDS AND MEANINGS; AND STAY AS THE SUPREME SILENCE ONLY
न
वैतं नैव चा
वैतं न च बीजं न चा<करः
ु न 3थलं
ू न च वा सaमं
ू नाजातं जातमेव च।
ं
न चाि3त न च ना3तीदं न सौHयं 2ुभतं न च, O.जगि&चदणोर0तः खवा|वप न कचन ।
न जग0न जग&चाि3त व
यते Fचपरा शभा
ु सवािमका यदा य. सा यथोदे 1त ततथा ।
उदे यनदतोऽIये
ु ष 3वयंवेदनजिHभतः
ृ परमामाणरेु कामा सम@ामतयैव खे ।
There is no duality, no non-duality, no seed, no sprout, no gross or subtle, no unborn or born.
It is not there; it is not, not there also. It is not calm and quiescent, nor disturbed also.
The tri-world is inside the Chit; but there is no space or wind also. There is no world; not no-world.
Chit alone which transcends all these exists as the auspicious state, as the essence of all; and stays in
whatever way it rises as.
Though not rising, it rises expanding its own awareness.
This subtle atom is the single essence and is the essence of all in the empty expanse.
NOTHINGNESS ALONE EXISTS AS SOMETHING
=म ु ो भमौ
ू 3वबीजवमवोदे यनदे ु यप परं तवं जगƒ<Kया जगतां 3वोदयेन च ।
The tree inside the ground rises and is the seed of itself; and stays rising and not rising.
(A tree which grows out of the seed is itself the seed for more trees.
It is the seed that is the tree; tree that is the seed. They are not one or two but just the same. So it is with
Jagat and Brahman. There is no difference between Jagat and Brahman. The difference is only in the
ignorant level of the mind. An ordinary seed has to exist bound by the rules of time and space measure; not
so the Brahman which is at once the seed and the tree.)
The supreme principle of Chit rises as the world and attains the world-state; like the seed existing as the
tree).
=मो
ु बीजतयैवाशु न संय4तसमि3थ1तः 1तटयपगत3प0द3यागायागपरोऽणकः ु ।
Like the tree staying as the seed, the supreme Chit atom does not discard its uniform nature (like the
ordinary seed); stays without any quiver also (it is the undisturbed state of quietness); and stays discarding
the discarding state also.
(A seed discards its seed nature and becomes a tree in course of time. A tree discards its tree nature and
stays as a seed. Brahman seed does not discard its seed nature or the tree nature; but is the uniform state
of quiescence. It is the seed which is the tree; and the tree which is the seed.)

(Oबसत0तमु हामेCभh राज0यदपे2या त3य क3योदरे सि0त मेCम0दरकोटयः

Hey Raajan! For whom, is the Meru Mountain a mere lotus stalk?
In whose belly exist, the countless Mountains of Meru and Mandara? )
 55

Oबसत0तम ु हामेCः परमाणोरपे2या d5यं कल वशेत0तरd5याaणा

ु पराणता
ु ।
The lotus fiber (which is very tiny and tender) is itself the great Meru Mountain. When the supreme atom is
seen as huge, the perceived is seen inside the lotus fiber; if it is not seen, it is the supreme atom state.
Oबसत0तम ु हामेCः परमाणोः कलामनः त3यैव तLनाः 3वा0तः ि3थता मेवादकोटयः ।
The lotus fiber is itself the great Meru Mountain.
Inside the Supreme atom stay countless Meru Mountains as dense solid objects.

(केनेदमाततमनेकFचदे व व5वं कं सार एवम1तवगस हं स पांस

ं नेन न भव3यथवा सदै व ननं
कदश ू भव3यमलdKवदनः
By whom, is this world pervaded as many selves? Which essence in you makes you act, care for the people
and kill wicked ones? By seeing what, do you become or not become one with a taintless face?)
एकेन तेन महता परमाणुना च [याIतं ततं वरFचतं ज1नतं कतं ृ च
d5यं पqचरहतं नभसेव व5वं श0यवम&छमभतः
ू प?रल‚धमेव ।
By that one great supreme single atom alone, the Seen is completely pervaded; is spread out (by the
principle bereft of elements); created (as the phenomenon of the world that is made of elements); produced
(as the various species of gods, humans, animals, plants etc); and made (as the objects of experience).
That supreme atom is the ‘Seen phenomenon’ without the nature of elements.
It is the entire phenomenon of the world yet empty like the sky. It is pure. It is always attained all around.

वैतन े स0दरतरं
ु समनि0जते
ु न nपं सषIतस
ु ु dशेन यथावबोधात ्
ऐ4यं गतं ि3थ1तगमागमम4तमे ु वमथं ि3थतं तनु जगपरमाथपUडः ।
More beautiful than the duality, without discarding one’s true nature, by the state equal to the deep sleep,
being the single principle due to enlightenment, free of going, coming and staying, the ‘Supreme principle’
remains as this ordinary phenomenon of the world in this manner.

वसटोवाच
Vasishta spoke

इ1त राजमखा&‘वा
ु ककटE वनमकटE अवबZपदा ु त3थौ जहौ मसरचापलम ् ।
Having heard these words from the mouth of the king, Karkatee, the ape of the forest remained in the state
of knowledge and discarded the restless nature of envy (the demoness nature).
(Understanding through the proper logic filled words of wisdom uttered by the king and the minister,
Karkatee felt refreshed in her own state of Knowledge.)
अ0तःशीतलतामेय सा वाि0तमवाप तां ाIता ावUम ृ यूरEव स;यो3नेव कम
वतीु ु ।
Having obtained the coolness of her mind she reached the state of Supreme rest, like the peacock in the
monsoon, like the night lotus in the beautiful moonlight.
तथा राजFगरा त3या आन0द उदभˆ ू भशं
ृ गभऽ0तः
D खे बलाकया रवेणेव पयोमचः ु ।
She felt extremely happy by listening to the words of the king like the inner womb of the Balaaka bird by
the sound of thundering cloud.
रा23यवाच
ु अहो बत पव.ेयं भवतोभा1त शेमषी ु अन3तमतसारे ण बोधाकण D भासता
शीता समरसा शZा
ु ;यो3नेव शशमUडलात ् ववेकक8णकां वा
ु भवतो bदयादयम ् ।
ववे कनो जगप;याःू से[या म0ये भवाdशाः ।
Demoness spoke: Aha! Your understanding shines sanctifying all; with the never perishing essence, lighted
by the Sun of enlightenment. By listening to your short exposition of knowledge rising straight from the
heart (as truly experienced); I feel cool, with uniform essence, pure like the moonlight from the sphere of
moon. The wise ones like you are to be worshipped and served well by the whole world.
सस<गासवकासाि3म च0=े णेव कम
वती ु ु ।
सौरभं कसमा
ु ु स<गादे व सस<गमा&छभं
ु वतते Yयकसंपकाि
वकासोऽHबCहामव
ु ।
 56

I have bloomed up in happiness by the company of the good ones like the night lotus by the moon.
Like the fragrance rising from the contact of the fragrant flowers, the greatest welfare rises from the contact
of the noble, like the lotus blooming by the contact of the sun.
महतामेव संसगापुनद ःु खं न बाधते । को ह दEपशखाह3त3तमसा प?रभयते ू ।
By the contact of the great ones, sufferings do not again torment.
Which flame of the lamp is surrounded by the darkness?
मयेमौ जा<गलं ाIतौ भव0तौ भमभा3करौू पजनीयावतः
ू शी…मीहतं कyयतां शुभम ् ।
You both are the Suns shining on this earth and have been met by me in this wild forest region.
Therefore you both are to be worshipped by me with respect. You both are auspicious in nature.
Pray tell me what you want from me!
राजोवाचअि3मन ् जनपदे र2ःकलकानमqज?र
ु जन3य बाधतेऽय0तं सदा bदयशलनं ू यतः सवvव जनता तIता
dढवषFचका
ू । मUडले तेनाहं 1नगतो राO.चयया । शलाद
ू bदये नणां
ृ न शाHय1त यदौषधैः ततोऽहं
वि

वधो4तम0.ाथन
D व1नगतः । वाdश3य च लोक3य मKधलोकाभघा1तनः
ु 1न@हाथQ वितम
ृ D सा च
संपितमेयलम ् । एतावदे व च शभेु वया<गी ^यतां वचः भयो ू भवया ाणा ह हंसनीया न क3यFचत ् ।
King spoke: O Bower in the forest of the demon clan! The people in this country are always troubled by
heart-pain since everyone is stuck by the deadly cholera. I have come out at this night wandering all over
the place. Since no medicine seems to have any effect on that heart-ailment, I am wandering out here in
search of meeting some person who can offer me some sacred chant to cure that disease, as mentioned by
you yourself. People like you are intent on destroying the innocent beings. My duty is the controlling of
such evil demons which indeed is proves successful.
O auspicious one! Please promise me one thing! Do not harm any other being from now onwards.”
रा23यवाच ु बाढमेवं करोHय
यभृ यवतथं भो सयमेव न कFच ं Z हHसनीयं मयाधना ु ।
Demoness spoke: Let it be so! From today onwards I will do likewise without fail.
I say the truth! Now no one will be hurt by me ever.
राजोवाच य
येवं फलपiा
ु \2 परदे हैकभोजने कं 3या&छरEरभयैृ ते ि3थताया मसमीहते ।
King spoke: If it is so, O you with the eyes like the bloomed lotuses! You survive only by eating other
bodies. If you are going to abide by my request, in what manner will you maintain your body?
रा23यवाचु षिrभमासैFगरौ राजन ् बZायाः
ु समाFधतः जाता भोजनसंकपाƒोजने&छे यम
य मे ।
इदानीं शखरं गवा तदे व Jयान1न5चला यावद&छं सखे
ु नासे सजीवा शालाभि0जका ।
आमत
ृ ीं धारणां बJवा धारयाम शरEरकं यथे&छमथ कालेन यaयामी1त म1तमम ।
आशरEरप?रयागमदानीं न मया नप ृ हHसनीयाः पराणा3तेनेदं म
वचनः शण ृ ु ।
Demoness spoke: Hey king, when I got up from the state of ‘unperturbed trance’ after some six months, I
got this desire for food today because of the Vaasanaa for food in the body. Now I will go back to the peak
of the mountain, and will remain motionless in the contemplation state as before and remain happily as
long as I like, as a live statue. I will suspend the breath till death and hold the body. After a long time, after
as much time as I feel like, I will discard this body whenever I so desire. This is my decision.
Till the body gets discarded completely, I will not hurt other living beings, O king, so listen to what I say.
हमव0नाम शैलोऽि3त शर&च0=ांशु1नमलः य उतराशाbदये 3पटपवा ू पराणवः ।
त.ाहं 1नवसाHय@े हे मश<गदरEगहे
ृ ृ आयसी मेघलेखेव ककटE नाम रा2सी ।
तपसोपािजतो fYमा जनतामारणे&छया वषFचका
ू ाणहरा 3यां स&यामे
ू 1त भो मया ।
त3मासांाIतवरया बह0वष
ू गणा0मया भ4ता
ु वषूFचकावेन जनता जीवबाधनैः ।
वया न ग8णनो
ु हH3या इ1त मे fYमणा ततः 1नयमाथQ महाम0.3तदायति3म संि3थता ।
सोऽयं गYयतां
ृ तेन सवQ bदयशलनं
ू सममेय1त लोकेऽ3माका कथा मकते
ृ Nमे ।
वततैवाि3म हंसायां यपरा
ु हंसतं मया जन3य bदयं तेन नाrयो वैधुयमागताः ।
हिHसवा र4तमांसा1न संय4ता ये महाजनाः । तेuयो वधरनाडी‚यो
ु ये जाता3तेऽप ताdशाः ।
राजि0वषूFचकाम0.ः सोऽयं संप0न एव ते । न सववतामि3त दःसाJयमह
ु कqचन ।
 57

अतो दना
ु sडकोशेषु शलानां
ू प?रशा0तये म0.ो यो fYमणा ो4तो राज0शी…ं गहाण
ृ तम ् ।
आग&छ 1नकटं न
या ग&छाम3त. भमप ू 3वाचा0ताuयां संयताuयां भव
uयां समता ु ददे ।
There is a snow mountain in the northern direction named Himavaan, taintless like the autumn moon; and
on both sides it is surrounded by the oceans. I live inside a cave on the golden peak as the demoness named
Karkatee, like an iron streak of a cloud. I pleased Lord Brahmaa through penance; and with a desire to kill
all the people (and eat them all), I asked that I should be a cholera virus of a needle form which would take
away the lives of the people. Through his boon, I harassed people as a deadly needle spreading illness; and
lived like this for many years. At that time Lord Brahmaa told me that I should not kill people with virtues,
and he created a sacred chant for the protection of the good; and I am under the control of that sacred chant.
You accept that chant from me. The people will soon be freed of their heart troubles. I alone have caused
all this damage through delusion. Because of my contact alone, the people have become weak and skeleton-
like losing all the flesh and blood in their bodies. The children born of such bodies with weak nerves will
also carry the same illness. You will succeed in curing your people through that sacred chant. There is
nothing impossible for the good. Accept that sacred chant given by Brahmaa immediately without delay.
Come hey king, we will go to a close by river quickly. When you purify yourself with proper rites like bath
etc, I will happily offer you that chant.
वसटोवाच
Vasishta spoke

इ1त त3यां तदा राŠयां रा2सीमि0.भभतः

ू ृ जKम3ते
ु स?रत3तीरं मथः सqजातसौbदाः ।
अ0वय[य1तरे केण रा23याः सौbदं तदा pावा ि3थतौ तौ 3वाचा0तावभाव0ते
ु वासनौ ।
तथ fYमोपदटोऽसौ तत3ताuयां यथा^मं 3नेहाि
वषूFचकाम0.ः दतो जपसZदः ।
ततः संजातसौहाद’ तौ वस; ृ य 1नशाचरE यदा ग0तंु वृ तासौ तदा राजाfवी
वचः ।
The demoness, the king and the minister who had become good friends now, quickly reached the river bank
together. The king and the minister felt highly grateful at Karkatee’s act of kindness; performed the proper
rites and purified themselves; and they both stood in front of her humbly like disciples. Karkatee feeling
affection for them both taught them in a proper manner, the sacred chant for the cholera illness, given by
Lord Brahmaa in the past, which would fructify when recited. Her work completed, Karkatee bid them
farewell and started to move towards her mountain abode. The king stopped her and said,
गC3वं
ु नौ महादे हे वय3या च स1नव
ु त
ृ ा 1नम0.यावहे यना
@ासाय तव स0द?र ु ।
न चा3मणयं ीता वतथीकतुमहस । सौहादQ सजनानां
ु ह दशनादे व वधते ।
लघसौभाKयसं
ु य4तं
ु कवाकारं
ृ मनोरमं आग&छा3म
गहंृ भ=े त. 1तट यथासखम ु ्।
You are our Guru now O Huge-bodied one! We are your friends too! O you of beautiful heart!
We are inviting you take food with us. You should not make waste of our friendly affection.
The friendship increases among good people by seeing each other only.
Change your form into something small and attractive, endowed with all auspicious qualities and then
come to our house. Live there happily, O Good one, as long as you feel so.
रा23यवाच
ु मKध3.ीnपधा?र
ु Uयै दातंु श4तोsस भोजनं । संतपयस मां केन रा2साकारधा?रणीम ् ।
र2ो0नमेव मे संतeयै
ु न सामा0यजनाशनं । पव ू सZ3वभावोsयमादे हं न 1नवतते ।
Demoness spoke: You can provide food to the innocent female form worn by me; but how will you satisfy
the one who dons the demoness form? Only the food fit for the demons can please me, not the food eaten
by ordinary humans. This habit already inbuilt before will not get removed as long as the body exists.
राजोवाच हे मTKदामवलता दना1न क1तFच
गहेृ मम 3.ीnपणी 1तट यावद&छम1नि0दते ।
ततो दक1तन5चौ
ु ृ रा0वJया0&छतसहTशः मUडलेuयः समाbय ददे तuयं
ु सभोज
ु नम ् । का0ताnपं प?रय;य
गहEवा
ृ रा2सं वपःु आदाय वJया0&छतशः पC
ु षा03ता03ता0सुसंFचतान ् नय3व हमव&छ<गं
ृ त. भ<aव
ु
यथासुखम ् । महाशनानामेका0ते भोजनं ह सखायते
ु । तIतां
ृ 1न=ां मना4कृवा भव भयः
ू समाFधभाक्
समाFधवरता भयो
ू sIयागय पनर0यदा
ु नेय3य0या0वJयजनान ् । हंसां नैषां ह धमतः । 3वधमण
D च हंसैव
महाकCणया समा । वं समेयस चाव5यं मां समाFधवराFगणी । असतामप संnढं सौहादQ न 1नवतते ।
 58

King spoke: O blameless one! For a few days live in my house in the form of a human lady adorned by
golden garlands and golden threads, as long you like. I will collect all those who do wicked acts, the
thieves, and all those to be punished with death from all regions and offer them as tasty meals for you.
You then discard the beautiful human form; take on your demoness form; take ‘the crowds of hundreds of
men who need to be punished’ to the peak of the snowy mountain, eat them all and enjoy the food as much
as you like. For the consumers of food in huge quantities, a meal that is taken in solitude alone gives
satisfaction. Feeling satiated, sleep for some time, then be in the ‘unperturbed trance’ for some time. After
waking up from trance, come here again and carry the other lot ready to be killed.
This is not actually violence according to Dharma. When violence is one’s own duty, it is equal to great
compassion. When you are not in contemplative trance, you come to me without fail.
Deep-rooted friendship does not disappear even among non-existing appearances like us.
रा23यवाचु य4तम4तं
ु ु वया राज0करोHयेवमहं सखे सौहादन D वत3य
ृ को वा4यं नाभन0द1त ।
Demoness spoke: You have said the right thing O king! I will do as you suggest, my friend!
Who will not appreciate the words of a friend who has so much affection!
इय4वा
ु रा2सी त. संप0ना सा वलासनी हारकेयरक ू टकप{TKदामधा?रणी ।
राज0नाग&छ ग&छाम इय4वा ु नप
ृ मि0.णौ अ@े ग0तंु वतौ ृ तौ रा.ावनससार
ु सा ।
Having spoken thus, the demoness changed herself into an attractive female adorned with golden bracelets,
armlets, necklaces, silk garments etc. Saying to the king and his minister “Come on king, let us go.” she
followed them in that night as they guided her in the path moving in front of her.
अथ ते पाFथवगहंृ ाIय तां रजनीं मथः कथयैकगहेृ रHये 2पयामासरा ु dताः। भातेs0तः परेु त3थौ
पर0tीजनलEलया
ु रा2सी मि0.राजानौ 3व[यापारौ बभवतः
ू ु । ततो दवसषeकेन सिqचता1न महEभता
ृ नपः
ृ
परपरेु uयोsप 3वमUडलगणातथा । .ी8ण वJयसहTा8ण ता1न त3यै तदा ददौ ।
Then they went to the palace of the king and spent the night at the beautiful spacious room, conversing with
each other excitedly. In the early morning, they both left the demoness with the rest of the womenfolk of
the family in the harem. Then the king and the minister got busy in their regular duties. Then within six
days the king collected three thousand people fit to be punished with death from cities belonging to other
kings and from amongst the people of his own country. He gave them all to her.
सा बभव ू 1नशाकाले सैवो@ा कणरा2सी
ृ ता1न वJयसहTा8ण ज@ाह भजमUडले ु ययौ राजानमाप& ृ ~य तदै व
हमवि&छरः । द?र=ा ल‚धहे मेव @हे षू@शरE?रणीत. तIता
ृ भशं
ृ भ4वा
ु सखं
ु सIवा
ु दन.यं
आसीबोधसख3था ु सा समाFधम1तः पनः ु ।
At night she changed back to her original form of terrifying black demoness. She grabbed those thousands
of people fit to be killed and placed them on her shoulder. She took leave of the king and went to the same
peak of the snowy mountain. That lady of huge body shining as the greatest among all other demon clans,
felt like a poverty stricken woman coming into possession of a huge quantity of gold. She was highly
satisfied; ate to her fill; slept nicely for three days; and absorbed herself in the bliss of the Samaadhi again.
पqचभवा चतभ ु वा वषvः सा संबJयते
ु तततो मUडलं या1त तेन राजसभाजने ।
त. वHभगभाभः कथाभः किqचदे व सा ि3थवा कालं गहEवा ृ ता0वJया03वा3पदमेयथ ।
She wakes up again after four or five years. Then she goes to the hunter’s colony to meet the king as per his
request. Then they spend time in conversing on personal matters for a while. She waits for some time,
gathers her collection of punishable people and returns to her abode.
जीव0म4ततयै
ु वमेव वपने सा
याप र2ो<गना ति3म0नेव Fगरौ ि3थता वचलतJयानैकतानाशया
ति3म“ाज1न शाि0तमागतव1त य4तै2णेनामना त=ा”ाFधपसौbदै ः 3वकवलाना3वादय0ती Fचरम ् ।
She was liberated while living. Even now that demoness resides in that very deserted mountain region;
sometimes in contemplation, sometimes awake. When the king attained the ‘Supreme state of Quiescence’
by renouncing all the desires after the death of the body, she remained eating the food affectionately
offered by the other kings who ruled as his heirs to the kingdom.
करातमUडले ति3म0ये भवि0त महEभतः ृ तै3तैः सह परा मै.ी त3याः समभजायते ।
सवाQ3त. महोपाताि0पशाचादभया0यप रोगां5च योगसंसZा 1नवारय1त रा2सी ।
 59

बहवष
ु गणेनैषा Jयानाि
वर1तमागता त.ागय सम3तां3ता0वJयाqज0त0ससं ू ु Fचतान ् (भ<Kते
ु )।
अ
याप त. ते वJया3ते तदथQ महEभजा ु नीय0ते म.स0माने के ह नाJयवसा1यनः ।
She maintains friendship with any king who comes to rule the hunter’s region. The demoness, who has now
become extremely compassionate, has mastered many Siddhis (magical powers) and wards off all the evil
spirits, calamities, and diseases for those people. After years of contemplation, she wakes up and climbs
down the mountain to their country; takes away all animals and humans who need to be killed, and fills her
belly. Even at the present day, the kings of the forest lands collect all the punishable persons to be offered
as food to her. Who will not make effort to please a dear friend!
त3यां Jयान1नषUणायां करातजनमUडले अनाया0यां Fचरं कालं जनैदhषशा0तये
सा दे वी क0दरानाHनी म<गलेतरनामका सं1तटापता मया ू परेु गगनकोटरे ।
When she was absorbed in contemplation, and remained absent for a long time, the people of the hunter’s
clans made a statue of her and worshipped her as Kandaraa Devi also known as ‘Mangalaa’, in a huge
temple constructed for her, that almost touched the skies.
ततः भ1त ृ त.यो यो यो भव1त भमपःू स क0दरां भगवतीं 1तटापय1त 3वयम ् ।
यः क0दरा1तटां च न करो1त नपाधमः
ृ त3योपताप1नचयाः जा 1न†नि0त यनतः ।
तपजनादवाIनो1त
ू जन3ति0न8खलं फलं 3ववासनावशो&छनमनथQ
ू यायपजनात
ू ्।
वJयलोकोपहरे ण सा दे वी प?रप;यतेू । 1तमा सा ि3थता
यप Fच.3था फलदा1यनी ।
From then onwards any king who rules as an heir to the previous one establishes a statue of Kandaraa Devi
personally. If any king does not establish her as a goddess and worship her, the people join together and kill
him off as a wicked person unfit to rule their kingdom. By worshipping her, people get all the desires
fulfilled. If they do not worship her, they are in for complete ruin. That goddess is worshipped by offering
all the punishable people who have committed offense. She even now is worshipped as a statue established
in the temple fulfilling the desires of her devotees.
सकलकोमलम<गलका?रणी कवलता8खलवJयमहाजना जय1त सा. करातजना3पदे परमबोधवती Fचरदे वता ।
She fulfills all the auspicious desires of the people for children etc. She eats of all the punishable people.
She is endowed with highest knowledge and is the deity worshipped by the hunter groups for long.

वसटोवाच
Vasishta spoke

एतते कFथतं राम सवQ मया'यानम1नि0दतं ककeया हमरा23या यथावदनपव ु ू शः ।

Rama! I have related the whole story of Karkatee, the demoness of the mountains to you without leaving
out any part.
रामोवाच
Rama spoke

हमवगYवरे ोथा सा कथं कणरा2सी

ृ बभवू ककटE नाHना यथाव
वद मे भो ।
Prabhu! How did the black demoness who grew up in the hollows of the snow mountain get the name
Karkatee?

वसटोवाच
Vasishta spoke

कुला1न स0यनेका1न रा2सानां 3वभावतः ता1न श4ला1न

ु कणा1न
ृ ह?रता0य;;वला1न
ु च।
ककटा8णसाd5याककटो नाम रा2सः बभव ू त;जा सा कणाृ ककटE ककटाक1तःृ ।
There are many clans of demons like white ones, black ones, green ones, shining ones and so on. There was
demon named Karkata who looked like a crab. His daughter is this black Karkatee looking also like a crab.
 60

ककटE5नसंसया
ृ मयैष कFथता तव अJयामोि4तस<गेन व5वnप1नnपणे ।
सHप0नमेव मे क3मादसंप0नमव 3फटं ु इदं जगदना
य0तापदापरमकारणात ् ।
I told you the story of Karkatee to teach you about the principle of Brahman that shines as the Vishvam,
through her questions mentioned in the context, to explain that this world though experienced as real for me
(for every perceiver) ; yet actually is non-existent and rises from the supreme cause that is the beginning
less and endless state.
Iलाव0यो वीचयो वा?रUय0यान0याः ि3थता यथा वतमाना अप परे सटयः ृ संि3थता3तथा ।
The waves jumping on the surface of the ocean are not different from it; so also, even the creations of the
present past or future exist in the Supreme state of Reality only (as not different from it.)
अ;वल0नेव काटे षु विYनरथ ^यां यथा करो1त मकटादEनां शीतापहरणादकं
समं सौज0यवमजहदे व 1नयोदयि3थ1त तथा fYम करोतीदं नाना कतव
D स;जगत ् ।
अIयनागत एवायमेवं सग उपागतः भोः शालभिqजकासंवLाCUयेव मधोदता ु ।
The monkeys collect the shining red coloured wood pieces; these pieces do not burn actually, but are fire-
like for the monkeys (because of their belief), and remove the coldness for them; so also Brahman state
makes all these varieties of perceived worlds without discarding its quiescence and is always in the rising
state. Without arriving itself, this world gets experienced, Hey Rama!
It has risen without any reality like the conception of a statue in the wooden pillar.
बीजे यथाऽन0यदप फलाद0यदवोदतं Fचतौ तथाऽन0यदप चेयम0यदवोदतम ् ।
अ&छे दादे कसताया न भेदः फलबीजयोः Fच&चेययो5च वायूHयh?रव व3त1न ु क5चन ।
The fruit is not different from the seed, yet rises as if different; so also, the perceived is not different from
the Reality-state and stays as if different. Being of the same essence, and not broken as two, there is no
difference between the fruit and the seed.
The Chit and the perceived are not different; the wind and its movement are also not different.
अवचाराकतो ृ भेदो नैतयोCपप
यते यतःकति5चददतः
ु ु स वचारे ण न5य1त ।
The difference is observed because of non-Vichaara; it is not the right way of understanding.
That which has risen for no reason perishes through Vichaara only.
Nाि0तरे षा यथाऽऽयाता तथा यातु रघ
वह ू pा3यसे तबZ3वमे
ु नां केवलमसजु ृ ।
Nाि0त@0थौ व.टते
ु मदि4तवणाततः
ु pानश‚दभेदानां व3तु pा3ययलं 3वयम ् ।
O Rama! Let the delusion which has risen without any reason, disappear as it is.
(The perceived is non-existent as it is; you just have to know it as an experience; that is all!)
You will realize the truth and know everything (through proper reasoning). Throw off this delusion!
When the knots of delusion are broken by listening to my talks, you will grasp the Reality state by yourself,
and understand that which is pointed out by these words with meanings, though it is beyond these words
and meanings.
Fचतादयमनथी3त&च सा चेतरा च ते मदि4तव ु णादे व शाि0तमेययसंशयम ् ।
The delusory grandeur which has come out of this mind and all other doubts and apprehensions you have
developed, will doubtlessly subside by listening to my words.
fYमणः सवमुप0नं सवQ fYमैवमे1त च म
गीभः संबZः ु सन ् pा3य3यलम1नि0दतम ् ।
Everything has come out of Brahman. Everything is Brahman alone.
You will get enlightened by my words and know everything completely and clearly.

ी राम उवाच
Rama spoke

त3मादयम1त fYम0[य1तरे काथपqचमी ननु कं वZ दे वेशादभ0नं सवमयप ।

You are using the word ‘from’ in the phrase, ‘from ‘That’, ‘this’ arose’, which belongs to the fifth case
denoting differentiation; though you say that everything exists undifferentiated from the Supreme!
 61

वसटोवाच
Vasishta spoke

उपदे शाय शा3.ेषु जातः श‚दोऽथवाथजः 1तयोFग[यव&छे दसं'याल2णप2वान ् ।

The word or the sound with such a meaning has been coined for the sake of instruction in the scriptures.
भेदो d5यत एवायं [यवहारा0न वा3तवः वेतालो बालक3येव कायाथQ प?रकिपतः ।
The difference observed is only a language modification and not real.
It is like the term ‘ghost’ which is used with the purpose of frightening a child.

वैतै4यमप नो य3यां तथा भताथ ू संि3थतौ अि3त त3यामीdशः 3याकतः ु संकपवIलवः ।
When the Supreme state is neither of dual nature nor of single nature, how can such words denoting duality
have any meaning?
कायकारणभावो ह तथा 3व3वामल2णं हे तु5च हे तुमां5चैवावयवावयव^मः ।
[य1तरे का[य1तरे कौ प?रणामादवNमः तथा भाववलासाद व
याव
ये सखासखे
ु ु ।
एवमादमयी मyयासंकपकलना मता अpानावबोधाथQ न तु भेदोsि3त व3त1न ु ।
‘Duality and oneness, cause and effect, master and servant, purpose and the maker with a purpose, parts
and no parts, difference and no-difference, transformation from one thing to the other, sporting nature,
knowledge and ignorance, pleasure and pain’ - all these are just network of words used for instructing the
ignorant, but are unreal with reference to the Supreme Reality.
अवबोधादयं वादो pाते
वैतं न व
यते ;नाते संशा0तकलनं मौनमेवावशयते ।
When one realizes the Truth, there is no sense of any duality; only silence reigns.
सवमेकमना
य0तमवभागमखिUडतं इ1त pा3यस सZा0तं काले बोधमपागतः ु ।
‘The Supreme exists as all; as one only; without end or beginning; undifferentiated; and without parts
only’; this you will know when you realize the Self.
ववद0ते ह YयसंबुZाः 3ववकपवजिHभतै ृ ः उपदे शादयं वादो pाते
वैतं न व
यते ।
All the arguments are put forth by the non-knowers expressing their own opinions in their instructions; but
once the Truth is realized, there does not exist the conception of duality.
वा&यवाचक संबोधो वना
वैतं न स
Jय1त न च
वैतं संभव1त मौनं वापादययलम ् ।
Duality cannot be proved without the meaningful speech and the speaker addressing the other.
(A teacher and disciple have to remain as two to converse with each other.)
But actually there occurs no duality when the Silence is attained.
महावा4याथ1नटा0तां बZं ु कवा
ृ रघ
वह
ू वचोभेदमनाdय यददं वि&म ते शण ृ ु ।
Rama, ignore the literal formation of the words expressing differences and concentrate only on the essence
of the statements mentioned in the Scriptures.
यतःकति5चद&‹ायं
ु ु ग0धवपुरव0मनः Nाि0तमा.ं तनोतीदं जगदा'यं 3वजH ृ भणम ् ।
Somehow or other, for no reason the mind constructs a city of illusion and expresses itself as this world
which is of the essence of illusion only.

‘SOOCYUPAAKHYAANA’
THE TALE OF KARKATI RAAKSHASI
OF
UTPAATTI PRAKARANAM
IS
COMPLETE
आदकवीम
वामी कमहषणीतबहयो
ृ गवासठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

उपितकरणं ततीयम
ृ ्

UTPATTI PRAKARANAM
THIRD SECTION
‘PRODUCTION’

PART FIVE

NATURE OF THE MIND -1

[AEINDAVOPAAKHYAANAM]
(STORY OF AEINDAVAS/MIND AND ITS TEN SONS)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi (Maa Tejaswini)

Narayanalakshmi, also known as Tejaswini in her ascetic life spent most of her life in the
Himalayan terrain, engaged in the penance of knowledge. She is well-versed in all
philosophies and is a scholar in Sanskrit language. Her mission life is to retrieve the lost
knowledge of the ancient Rishis and offer it unblemished to all the seekers of the Truth.
She is from Bangalore, Karnataka, India.
 3

JNAANA VAASISHTAM

STORY OF AEINDAVAS

INTRODUCTION

How is the world created?

In Mandapa story we were told that every Jeeva sees a world as per its dominant Vaasanaas, death after
death, life after life, with different identities, different bodies, different ideas, without remaining as single
conscious being. The mind of ignorant is like wet clay which takes on any form of the world as per the
desire content. There is actually no individual entity at all but only the Vaasanaas and their fields appearing
continuously as some mechanical processes.
In Karkati story we were told that the most ignorant Jeeva also can attain Brahman Knowledge if it makes a
sincere effort.
Now in the Aeindava story we are told that world is not the creation of any intelligent divine entity; but is
just the agitation called the mind appearing as an experience of the world.
In the Indra story we are told that a mind which is experiencing the Knowledge state does not get affected
by the agitation called the world.
 4

INDEX OF TOPICS

Introduction to the story of Aeindavas - pg 5

Vasishta questions Brahmaa as to how the creations are made - pg 7
Brahmaa’s amazement at seeing new creations - pg 7
Power of the mind- pg 9
Story of Aeindavas - pg 10
Abstract explanation of the story - pg 14
Bhaanu’s advice to Brahmaa - pg 15
 5

ऐ'दवोपा(यानम ्

AINDAVOPAAKHYAANAM
[TALE OF THE AEINDAVAS, INDU’S SONS]

वसटोवाच
Vasishta spoke

यथा चेत.तनोतीमां जग'मायां तथानघ ण

ु ु वं कथयामीदं 2टा'तं 2िटवेदनं
यं वा
ु सवमेवेदं 3ाि'तमा4म5त .वयं राम 5न6चयवा'भवा
ू दरेू य9यस वासनाम ् ।
मनोमनन5नमाणमा4मेव जग4यं सवमस;य
ु ृ शा'तामा .वाम'येव 5नव.यस ।
म
वा=याथावधान.थो मनो?या@ध@च कसने ववेकौषधलेशेन यनं च कCरयस ।
Hey Anagha! How this mind produces the word-delusion that I will explain to you through another
example of a story by which you will be able to understand the truth; by listening to which you will decide
for sure that all that is spread out around you as the perceived forms and names, is made of delusion only;
and you will discard the Vaasanaa (for the world-reality) once for all.
The three worlds are just the creations of the mind by conception only.
Understand the essence of my teachings and using the least amount of the medicine of discrimination at
least, try to cure the diseased mind.

INTRODUCTION TO THE STORY OF AEINDAVAS

एवं ि.थते जगEपं

ू @चतमेवेह जFभते
ृ न व
यते शरGराद सकता'तरतैलवत ् ।
@चतमेव ह संसारो रागाद=लेशदषतं ू तदै व तैव5नमु=तं भवा'त इ5त कJयते ।
This indeed is the nature of the world, and the mind (Chitta - the active process of perception) alone
exhibits itself as all this. The physical body and the ego (I-idea) based on the body-identity do not exist at
all like the oil is not there in the sand. Mind afflicted with attraction etc. is this worldly existence. If freed
of such faults, the world appearance is said to have ended.
MIND ALONE IS EVERYTHING THAT IS THERE AS THE WORLD
@चतं साKयं पालनीयं वचायL कायमायवत ् आहायL ?यवहायL च संचायL धायमादरात ् ।
सवमMय'तरे @चतं Nबभ5त N4जग'नभः अहमापरमव ू त
यथाकालं वजFभतेृ ।
Chitta (mind faculty) alone is there as whatever is to be achieved, maintained, reasoned out, actions that are
noble-like, that which is acquired, dealings of the world, the movement in the world, and all that is held on
to with fondness. Chitta (function of the mind intellect etc) alone holds the empty expanse of the tri-world
within itself and shines forth as the grandeur of the perceived (as the chain of experiences) at suitable times
(like a wave rising up) in its overflowing flood of ‘I’ ness.
(Do not make the mistake of understanding these statements to mean, that your particular tiny mind alone
imagines the world like a dream, and will vanish off through knowledge. World is not an imagination; but
is a wrong understanding, like the heat misunderstood as waters in the desert.
Whatever you see as the world is based on your particular mind-capability, particular brain-function,
particular sense capability, your private desires, beliefs, attachments, likes and dislikes, self-made
philosophies, self-made supremacy of oneself, religious dogmas and so on.
When removed of all these, and the mind stays empty and quiet, you will see the world through your
knowledge eyes, like Shiva with his third eye.
Though the same world continues to be there as painted by the same senses and the brain, the world will be
understood as a brain-activated pattern only.
Even you as the imagined state of ego will vanish off like a water bubble touched by a sunray.)
 6

MIND IS BOTH CONSCIOUS AND INERT

योयं @चत.य @चPागः सैषा सवाथब  ीजता य6चा.य जडभाग6च त;जगसोsSग सं3मः ।
The conscious part of the mind contains the seed for all the objects; the inert part of the mind is the grand
illusion of the world, Rama!
(Mind is just a name given to the perceiving function, which acts through a physical brain, like the sight
through the physical eyes. Mind is not an organ or limb or any supernatural stuff.
Mind is not inside your body or outside; it is both the inside and the outside as understood by your limited
capacity as a form based entity.
It is you the seeing mind and the seen world both. It is conscious as you and inert as the world.)
WHO IS BRAHMAA?
अव
यमानेवेदमादसगT धरादकं 5नराक5तरजः ृ .वUनं प6यतीव न प6य5त ।
Brahmaa the unborn, who is the formless, sees as it were, yet does not see this ‘dream of the world’ which
is never there as the beginning of the creation.
(Brahmaa is the totality of the mind structure made of all the minds; yet is not a deluded state, like a video
game itself is not a player, though it is the structure of a game.
Brahmaa is just a quiver in the Reality state, which rises as a totality of potential states.
There is no one called a Brahmaa entity that creates a world.
World is the mind; and it is termed as Brahmaa, the quiver of Brahman Reality.)
सगाददGघसंवया शैलादजडसंवदा स9मं ू स9मवदा
ू चे5त दे हं श'यं
ू न वा.तवम ् ।
The mountains etc are the vision of the inert state (Viraat); creations are just the prolonged visions of a
witness state (Saakshi), subtle nature of oneness of all is through his subtle vision (Hiranyagarbha).
His body (perceived) is not real; but empty only.
(If you believe the world to be a solid structure, then that total solid state is referred to as Viraat.
If you believe in the existence of many seers, then the totality of all seers is referred to as Saakshi.
If you believe that each Jeeva is an experiencer of some part of the world, then the totality of all
experiencing states is referred to as HiranyaGarbha, the golden wombed.
If you believe in a creation, then the creator is referred to as Brahmaa.
If you do not ‘believe’ in anything, including you as an ego, then what is left back is the state of Reality
only (Kevalatva); call it Brahman or call it Tripuraa, or any other name you choose it to be; or just refer to
it as ‘That’ in the Upanishad way and stay as the quietness itself.)
सवगेनामना ?याUतं .वचेयामवपम ु नः आततं सौFय वमलं वारGव रवतेजसा ।
Saumya! Like the taintless water by the luster of the sun, the mind pervades all that is there, as one’s own
perception and is spread out as all.
(What you think and believe alone spreads out as the world, like the pure waters of the ocean pervaded by
the luster of sunlight.
When you stand inside the ocean waters and look at the sun, the sun spreads out a beautiful panorama of
silver lines on the waters. Each person who stands there in the waters has his own vision of this luster, as
his private experience. Still, everyone believes that they saw the same luster.
This imagined sameness of luster is known as Brahmaa.)
@चतबालो जग
यVं मJया प6ययबोधतः बो@धतोsसौ परं Wपं .वं प6य5त 5नरामयम ् ।
The mind-child sees the unreal world-ghost because of ignorance.
Once it is enlightened, it sees the Supreme form of its essence, bereft of all afflictions.
(Aatman/Self or the inner essence of every Jeeva is not any individual self with form that you believe that
you are. In fact you as a limited mind-structure are also as unreal as any other sense perception.
You living inside this world as someone are yourself the mind which created a ‘you’.
The word ‘Self’ here refers to the Reality state of emptiness which is spread out as all the perceived,
including you also.
Vaasishtam (Upanishad) does not state that the Self is the world (not the solipsism); but rather erases the
(imagined) Self and points out to the Emptiness state which is just a source for all potential states of the
perceived. Nothing exits; no one exits, but the delusion-state as all.)
यथामा 26यतामे5त ि
वयै=य3मदा5यनीं शण ृ ु तते व9याम व9यमाणकथागमैः |
As to how the Self-essence attains the state of the ‘Seen’ giving rise to the delusion of duality and oneness,
listen I will explain it to you through a forthcoming tale.
 7

SUBTLE TRUTHS EXPLAINED THROUGH SIMPLE STORIES

यकJयते ह YदयSगमयोपमानयु=या @गरा मधरय=तपदाथ
ु ु या च
ोत.तदSग
ु Yदयं पCरतो वसाCर ?याUनो5त तैलमव वाCरZण वाय शSकाम ् ॥
Dear Rama! Whatever is spoken here through the medium of words with subtle meanings containing the
sweetness of knowledge, directly enter the heart by their simplified structures and fill up the heart of a
listener all over, like the oil in the water, removing all the doubts.
य=तोपमानममनो\पदं दरापं ु Vु]धं धरावधCरतं
ु व5नगीणवणम ् ।
ोतन
ु या5त Yदयं वनाशमे5त वा=यं कला;यमव भ.म5न हयमानम ू ्॥
The kind of speech that has no illustrations (of stories and examples to support it), that has words that are
too difficult to understand, that is too difficult to grasp (being not clearly explained), that is confusing in
nature (because of the lack of understanding in the speaker himself and tainted by his own agitation), that
has grammatical flaws and unclear sound-formations, does not enter the heart of the listener; and it perishes
(without giving the proper understanding) like the oblation of ghee dropped into the hot ashes of the fire.
आ(यानका5न भव ु या5न कथा6च या या य
यमेयम@चतं ु पCरपेलवं वा
2टा'त2िटकथनेन तदे 5त साधो ाका6यमाशु भवनं ु सतरि6मनेव।
The huge and small tales that are prevalent in the world are made for the understanding of the student, and
are easy to hear and understand, by explaining everything in the form of examples taken from day to day
life, and they make the intellect grasp the truths immediately like the sunlight falling on the earth.

वसटोवाच
Vasishta spoke

HOW THE CREATIONS ARE MADE

परा
ु मे ^_मणा ो=तं सवL तकथयानघ यददं तव9याम व5य प`
ृ छ5तराघव ।
परा
ु मया ह भगवा'पटः
ृ कमलसंभवः इमे कथमपयाि'त
ु ^_म'सगगणा इ5त ।
तदपाय
ु ु भगवा'^_मा लोकपतामहः ऐ'दवा(यानसहतं मामवाच ु बह
वचः
ृ ।
Whatever Lord Brahmaa related to me in the past, I will explain it to you through a story and answer your
question. Once in the past, I questioned Lord Brahmaa, the Lotus-born as to how the hosts of creations
come into existence. Hearing my request, the grandfather of the world, Lord Brahmaa explained everything
to me in detail with this story of Aeindavas.

^_मोवाच
Brahmaa spoke

[As mentioned previously, Vasishta will repeat the story of creation again and again modifying it more and
more, till Brahmaa himself becomes an imagined entity at the end.
When creation itself is denied, there is no question of a Brahmaa also.
Therefore, just read through the story as given, intent only on absorbing the subtle nature of the mind that is
presented through this story.]

सवL ह मन एवेदमथं .फर5तु भ5तम

ू त ् जलं जलाशय.फारै व@च4ै6चcकैCरव ।
Like the water itself making circular patterns in the waters of the lake, mind alone shines like this world of
beings. (Mind here refers to the entire sense created data and its explanation, as a totality of the perceived
world. Do not have the wrong idea that your particular mind alone creates the world like a dream. You are
a non-existent entity imagined by some imagination principle of Reality. You do not count as anything but
as a chain of Vasanaa processes. You are not a person at all actually.
Mind mentioned here is the imagination power of Reality-state.)
 8

दनादौ संबd.य
ु संसारं eटम`छतः
ु पराकपे
ु ह कि.मि'6च`fणु कं वतमSग
ृ मे ।
कदा@चदZखलं सगL संYय दवसVये एक एवाहमेकाhः .व.था.तामनयं 5नशाम ् ।
5नशा'ते संबdामा
ु संKयां कवा
ृ यथाव@ध जाः eटंु 2शौ .फारे ?योिFन योिजतवानहम ् ।
(This Brahmaa is the entity with a form that stays in BrahmaLoka (and not the Aakaashaja principle
explained previously. Aakaashaja is a state of realization experienced by a Knower, who sees the
perceived, yet does not see the perceived. Aakaashaja is the Brahman state that exists both as the
Nirvikalpa and Savikalpa at the same time.
This Brahmaa is a deity who believes that he creates and destroys the world as his ordained duty.
He is the one who produced Vasishta from his mind.)
Once at the beginning of my day, I woke up and wanted to start the work of creation in the previous Kalpa.
Listen to what happened then. Once, at the end of the day, having annihilated the entire Creation, I spent
that night established in the Self, in single minded contemplation. At the end of the night, I woke up and
having performed the religious rites fit for the dawn, surveyed with my eyes the far-extended sky, wanting
to create new beings.
(Night and day do not exist for a Brahmaa who himself creates the suns and moons that make the day and
night. When he creates the world, then it is a day; and it ends when the destruction is done by the
destruction deity. Brahmaa later remains quiet in his Self-state of Reality; and again rises as the creation
Vaasanaa; and that is the beginning of the day for him; like the rise of the wave in the ocean is the day, and
the fall of the wave is the night for the wave.)
यावप6याम गगनं न तमोभन तेजसा ?याUतमय'तवततं श'यम'तव ू विजतम ् ।
I saw the sky (canvas of expanse to be filled with pictures of objects inert and conscious) filled with neither
light, nor darkness but as a complete void spreading out far and away yet meeting no ends.
(Brahmaa has to conceive empty expanse at first to hold the objects of the world.
Imagine yourself as a Brahmaa and imagine a process like this. First that is to appear in the creation is the
empty canvas as a space-expanse without anything; no sun, no light, no darkness, nothing at all; but sheer
emptiness. The fabric of space is conceived first, which itself solidifies as the world of objects living and
inert. You as the body entity are just the empty space solidified as an object by the power of mind.)
TEN NEW BRAHMAAS AND TEN NEW CREATIONS
सगL संकपयामी5त म5तं 5नि6चय त'मया समवेiVतमार]धं
ु शdं
ु स9मे
ू ण चेतसा ।
अथाहं 2टवा'.त4 मनसा वततेऽFबरे पथि=.थता'महारं
ृ भा'सगाि'.थ5त5नरगलान ् ।
तेषु म5तNबFबाबाः पkकोश5नवासनः राजहFसा'समाWढाः संि.थता दश पkजाः ।
पथ
ृ ि=.थतेषु सगष
T ु उ
यPतपि'=तष
ू ु जलजालेषु शmे
ु षु जगसु जलदा5यषु
वहि'त महान
यः Kवनि'त यथा]धयः तप'यणnचयः
ु .फर'यFबरे
ु ऽ5नलाः
दव coडि'त वबधाःु भव
ु coडि'त मानवाः दानवा भो@गन6चैव पातालेषु च संि.थताः ।
Then I decided to start the process of conceiving the Creation and began to deliberate with the pure and
subtle mind. (And even before he started his conceiving process, he observed that the space contained
many created worlds already.) Then I observed in that sky extended through my mind, different Creations
of great undertakings existing without any restraint. In those creations were seen, ten Lotus-borns, shining
like my own reflections, residing in the hollow of the lotus and seated on the royal swans. In those creations
filled with beings and existing separately, filled with worlds with pure water and water clouds, all the rivers
flowed in their courses, oceans resonated with their thundering waves, sun’s rays shot forth fierce and hot,
winds filled the sky, heavenly residents sported in the heavens, humans sported in the earth, the Danu’s
sons and serpent clans seeking pleasure stayed in the nether lands of Paataala.

[The new creations were perfect in all respects.

Seasons flowed in the regular way; fruits filled the trees at regular times; the same Smritis prevailed; same
good and bad actions were performed; same desires for enjoyment and Moksha prevailed and people
struggled to fulfill them. Seven worlds were there, and the very same islands, mountains and oceans were
there. Destructions occurred at the right time.
Devas, Asuras, Naras and Uragas (Serpent clan) were stuck inside the worlds like the flies stuck to Udumbara
fruit, and were humming aloud. Kaala expressing himself as the Yuga, Kalpa, Kshana, and minuscule fractions
of seconds waited for the inevitable destruction of everything.]
 9

एवमालो=य शdे
ु न परे ण .वेन तेजसा भशं
ृ व.मयमाप'नः कमेतकथमयलम ् ।
कथं मांसमयेना9णा य'न प6याम कpचन त'मायाजालमतलं ु प6याम मनसाFबरे ।
Observing in this manner, through the power of my position, I was immensely surprised as to what they
were and how they arose; and how is it that I do not see them with my eyes made of flesh; but I see the
complete magical network of their existence in the space of my mind!’
(The creations were not outside of Brahmaa in the empty expanse; but were within him only.)
(Brahmaa was ready to conceive new worlds with an empty mind, as usual; but he found that his mind
already contained ready made conceptions of ten worlds.
There was nothing left for him to make.
It is like a teacher entering the class to write something on the black board; and he finds out that the board
contained all the lessons already written neatly. It was as if he need not do any work anymore.)
अथालो=य @चरं कालं मनसैवाहमंबरात ् सयL ू त.मा;जग;जालादे कमानीय पटवा ृ न ्।
Then, having observed that strange phenomenon in my mind itself for a long time, I called forth one of the
Suns from that network of worlds and questioned him like this.
(Brahmaa through his supreme power made the sun inside the mind to stand outside and converse with
him. What is the inside sun and outside sun for a Brahmaa, but an idea that is solidified as if outside?)
आग`छ दे वदे वेश भो भा.कर महा
यते ु .वागतं तेऽि.व5त ो=तो मयासौ क@थतोUयथ ।
क.वं कथमदं जातं जगदे व जगि'त च यद जानास भगव'.तदे त
कथयानघ ।
इय=तो
ु मां समालो=य संपCर\ातवानथ नम.कृवाMयवाचे ु दम5न'
यपदया @गरा ।
“Come. O Lord of lords! O the Light-Maker! O Thou of great shine! Welcome to you!”
Thus I addressed him and said to him; “Who are you? How this world (of yours) and other worlds were
produced? O Lord! If you know, then please explain, O taintless One!”
Thus addressed by me, he looked at me for a while; and understanding who I was, he saluted me and
uttered words coined with blameless words.

ी भानnवाच
ु
Bhaanu spoke

अ.य 26यपpच.य 5नयं कारणतामस गत.त.मा'न जानीषे कं मामी6वर प`छस

ृ ।
अथ म
वा=यस'दभT लGला चेतव सवग अ@चि'ततां मदपितं ु त`fणवु वदाFयहम ् ।
You are always the causal factor for this perceived world. Therefore, O Lord, I do not know why you are
asking me. Or, if it is your sport to make me speak out, then O All-pervading one, listen to the account of
my creation which was not-conceived by you. I will explain.
(Bhaanu (sun) means the one who shines or one who is lustrous. Sun is usually referred to in the
Upanishads as the witness state, the unaffected essence of Reality in all; yet is the cause of the world
activities by his very presence. Brahmaa is withdrawing into the witness state; and solving the puzzle of
these newly found creations which he had no hand in. This is allegorically presented as him conversing
with the Bhaanu of an Aeindava Creation.)

POWER OF THE MIND

[Mind is something that is never stable or steady. The very restless nature of a man is known as the mind.
Like the moon the mind also waxes and wanes; and oscillates between joys and sorrows.
‘Manas’ is something that is agitating always. It is never quiet.
Like the moon reflects the light of the sun, the mind also acts by the power of Brahman alone.
Mind is always referred to as moon by the scriptures like Upanishads.
Mind is the one that imagines; that conceives, that wants, that discards; that constructs an ego (idea about
oneself), and tells the story of a life.
Mind is not an organ or a limb; but the very functioning process is referred to as the mind.]
[Here is mentioned the story of a Brahmin named ‘Indu’ – which means ‘moon’ actually.
This Indu has ten sons who create the worlds like Brahmaa.
Mind also has ten senses as its productions, or brushes that paint the picture of the world.
 10

Each individual Jeeva lives (or imagines that he lives) in a world that is painted by the particular mind-
capacity. Each Jeeva is the mind acting through ten senses; is an Indu and his ten sons; and perceives a world
of his own, based on his own brain capacity, sense capacity, beleifs, gene-structure, learning, etc.]

सदसद5त कलाभराततं यत ् सदसदबोधवमोहदा5यनीभः

अवरतरचनाभरG6वरामन ् वलसतीह मनो मह'महामन ् ।

Mind (Manas) alone, which is the great ruler of all

and which is made of the essence of the Supreme Reality, sports like this,
spread out as the presence and absence of objects;
and plays around continuously producing perceptions which give delusions about the real and unreal.

STORY OF AEINDAVAS

कपनािFन महादे व _य.तने दवसे तव तले कैलासशैल.य जFब

वीपै
ू ककोणके सवण
ु जटनाFना
य.वप4ै ु ज5 नतजैः मqडलं किपतं ीमदनपसखस'द ु ु रम ् ।
O Great Lord, at the end of your day named Kalpa, at the base of the Kailaasa Mountain, at the corner of
Jamboo Dveepa, a prosperous territory endowed with beauty and happiness named ‘SuvarnaJata’ (Golden
locks/matted locks belonging to ascetic families) was conceived by your sons (Mareechi and others) with
their heirs.
त4ाभद5तधमा
ू मा ^ा_मणो ^_मवतमः इ'दनामा5तशा'तामा
ु क6यप.य कलोPवः
ु । ति.म'.तदा 5नवसतो
5नयं .वजनमqडले त.य ाणसमा भाया का@चत.यां महामनः न बभवामज.त.य
ू मnभमौ
ू तणं
ृ यथा ।
न ?यराजत सा भाया त.य 5नफलपिपता ु ऋ;वी गौरG सश ु ुdाप श'या
ू शरलता यथा ।
There lived a Brahmin named Indu, who was highly righteous in character and the best among the Knowers
of Brahman. He was very peaceful in nature and was born in the family of Sage Kashyapa and lived along
with other Brahmins like him. That noble man had a wife who was equal to his life; however, a son was not
born to him, like a grass not sprouting in a desert-land. His fair hued wife, though of a straight forward
character and extremely pure at heart, did not shine with flowers and fruits, similar to the plain reed plant
(which yields no flowers or fruits).
तौ ततो दFपती Zख'नौ प4ाथLु तपसे @गरे ः कैलास.यांशमाWढौ Wढावव नवEमौ ु ।
भतै
ू रनावते
ृ श'ये
ू ति.म'कैलासकpजक
ु े तेपत.तौ
ु तपो घोरं जलाहारौ तnि.थती ।
एकं पानीयचलक
ु ं पीवा दवसपयये 5न.प'दमिथतौ
ु वाVs वितमा@य
ृ सिF.थतौ ।
त.थत.तौ ु तदा त4 तावकालं तntतौ याव4ेता
वापरं च यगे ु
वे एव ते गते ।
Then that couple, feeling very sad, ascended the peak of the Kailaasa Mountain in order to perform penance
to get a son; and stayed like a pair of trees newly arisen on the top of the mountain.
In that Kailaasa Mountain overgrown with plants and trees, and empty of any other living being, they
performed fierce penance consuming only water as food, standing like trees. Drinking just a handful of
water at the end of the day, they took to the state of the trees and stood there without moving. Two Yugas,
Tretaa and Dvaapara passed, even as they both stayed like this, taking to the vow of living like two trees.
तत.तटोु ऽभवmेव.तयोः शशकलाधरः दनातपातापतयोCर'दःकमदयोCरव ु ु ु ।
आजगामाथ तमmे
ु शं य4 तौ वदं पती सलतापादपं दे शं पपाकर
ु इवे6वरः।
दFपती तौ वषाWढं
ृ सोमं सोमाधशेखरं फलाननौ
ु द2शतःु कमदे
ु ु शशनं यथा ।
Then Lord Shiva who wears the crescent moon on his head was pleased with them, like the moon feels kind
towards the pair of night lilies scorched by the sun’s rays (and blooms them).
(Shiva is said to wear the digit of the moon on his head, to represent his perfect mind-control; and his
mind-state also is slightly open just to be aware of the world he rules.)
 11

He came to that place situated high where the Brahmin couple stood, like the deity of spring visiting the
ground where a tree stood along with its creeper (Brahmin and his wife). The couple with their blooming
faces saw Lord Shiva with the crescent moon on his head, seated on the bull, like the pair of night lotuses
blooming at this sight of the moon.
तौ तं णेमतदवं
ु T तषारामलमी6वरं
ु
यावाप@थ?यावदतं
ृ ु पCरपण
ू मवोडपं
ु ।
तजय'पवनाधतनव ू वVा
ृ नन.वरं मदmामि.मत.पि'द
ृ ू ोवाचाथ वचः शवः ।
They both who saluted him who was as taintless as the snow; and had risen like the lord of stars (moon)
with all his digits to bless the heaven and the earth.
(Shiva who always stays as the state of Brahman shines like the full moon of the world-perception.)
Shiva’s lips moved slightly to reveal an excessively beautiful smile and he spoke with such a sweet voice
that surpassed the tenderness of the sound of the birds and bees on the new mango trees slightly shaking
their leaves when the Malaya winds blew.
ई6वर उवाच वरं व गहाणाशृ ु तटो
ु ऽि.म तव वािpछतं मधमासरसाcा'तवVव'मदतो
ु ृ ु भव ।
Shiva spoke: “O Brahmin! I am pleased with you. Accept any boon you want.
Be happy like the tree invaded by the sweetness of the spring.”
व उवाच भगव'दे वदे वेश दशप4ा ु महा@धयः भ?या भव'तु मे भयः ू शोको येन बाधते ।
The Brahmin spoke: O Supreme One! O Lord of Lords! Let me have highly intelligent ten sons so I will
never be afflicted with sadness again.
अथैवमि.व5त ो`य जगामा'त@धमी6वरः ?योिFनवाCर5न@ध_लादं कवे ृ वोममहावपःु ।
तत.तौ दFपती तटौ ु शवल]धवरौ गह ृ ं गतौ गीवाणस2शौ खमवोमामहे 6वरौ ।
“Let it be so”, said the Lord and vanished like the huge body made of waves vanishing in the sky after
thundering like a cloud. Then that couple equaling the heavenly residents felt happy by getting the boon
and went home, like Umaa and Maheshvara to their abode in the sky.
त4ासौ ^ा_मणी गेहे बभवोदारगभ
ू णी बभौ पणvदरा
ू 6यामा मेघलेखेव वाCरणा ।
कालेऽथ सषवेु ु प4ा
ु '5तप`च'Eकोमला'दशबालां.ततो मुwधा'वसधे ु व नवाSकरानु ्।
Then in their house, the Brahmin lady became pregnant. Her belly became full; she turned dark in hue like
the cloud-line bearing water. In course of time she gave birth to ten male babies, tender like the moon of
the first day of the fortnight and extremely taintless in hearts, like the earth producing new sprouts.
कत^ा_मणसं
ृ .काराः वdमीयम
ृ ु हौजसः .वपेनैव ह कालेन ावषे ृ व नवाFबदाः।
ु
ते सUतवषवयसो बभव ू \
ु ातवाSwमयाः वरे जु.तेजसा त4 नभसीवामला hहाः ।
The ten boys of great vigor went through all the Brahmin-related ceremonies at proper times and became
very intelligent in a very short time like the fresh clouds by the monsoon. By the time they were seven
years of age, they had mastered all scriptures that were there; and shone like ten taintless planets in the sky.
अथ कालेन महता तेषां तौ पतरौ तदा सजwमत.तनं ु ु य=वा .वां ग5तं ग5तकोवदौ ।
मातापतMयां
ृ रहता.तत.ते ^ा_मणा.ततः ययु: कैलासशखरं गहंृ संय;य खेदनः ।
त4 सं@च'तयामासnि
वwना.ते
ु वबा'धवाः कं .यादह परं ेय ऊच6चे ु दं पर.परम ् ।
After a long time, their parents who were well aware of the goal to be attained, discarded their bodies and
attained their final beatitude. Having lost their parents, the ten Brahmins grieved a lot; left their house and
went to the peak of the Kailaasa Mountain. Having no other relatives, they zealously started thinking
seriously as to what was the supreme good that can be attained on this earth. They discussed among
themselves like this.
कमह .यासम@चतं ु 3ातरः कमदःखदं
ु कं महवं कमै6वयL कं महावभवं शुभम ् ।
कयदे त;जनै6वयL साम'तो ह महे 6वरः साम'तसंपिकंनाम राजानो ह महे 6वराः ।
का नाम संपPपानां
ू संराyडह महे 6वरः कं नाम संपसाzा;यम'E.तेषां महे 6वरः ।
ं
कनाम त'महे 'Eवं य'महतLु ू जापतेः वन6य5त न यकपे कं त.यादह शोभनम ् ।
“What is the perfect thing to be achieved here, brothers?
What never gives pain? What is highly valued?
What is the greatest wealth, what is the most auspicious rank?
 12

However, what value is the wealth of a single person? The chieftain is the richest!
What value is the wealth of the chieftain? The king is the richest!
What value is the wealth of the kings? The emperor is the richest!
What value is the wealth of a kingdom? Indra is the richest among them!
What value is the rank of even the king of Gods?
His life span is a mere second for Brahmaa!
What is the best position which does not get destroyed at the end of the Kalpa?”
भाषमाणेवथैतष े ु ;येटो 3ाता महाम5तः गFभीरवागवाचेु दं मगयथा'मगो
ृ ू ृ यथा ।
As they were discussing in this manner, the eldest brother who was highly intelligent addressed them all in
a deep voice like the leader of the herd addressing the rest of the deer.
;येट उवाच ऐ6वयाणां ह सवषामाकपा'तावनाश
T यEोचते 3ातर.त'मे ^_मवमह नेतरत ् ।
The eldest spoke: Brothers of mine! I am of the opinion that among all the prosperities here, that which
does not get destroyed till the end of the Kalpa is the ‘state of Brahmaa’ and nothing else!
एतद=तं
ु तदZखला ि
वजप4ा.त ु उतमाः वचोभरै 'दवा.त4 साधु सािKवयपजयन ू ्।
ऊच6चे
ु दं कथं तात सवदःखोपमाज
ु नं पkासनं जगप;यं
ू वCरिpचवमाUनमः
ु ।
3ा4ा तेन पनः
ु ो=ता 3ातरो भCरते
ू जसः मद=तं
ु सव एवेमे भव'तः पालय'तु वै ।
पkासनगतो भा.वान ् ^_माहम5त तेजसा सजाम ृ संहरामी5त Kयानम.तु @चराय वः ।
When they heard this, all those good sons of the Brahmin Indu, the ‘Aeindavas’ praised him saying, “Well-
said”, “Well-said”. They all asked, “How, O revered one, can we attain the state of Brahmaa, which
removes all types of suffering, which is a state revered by one and all and which is a figure seated on the
lotus?” Then the brother again addressed his brothers of abundant luster and said, “All of you do exactly as
I say. Let us all contemplate for a long time with the idea that ‘I am the ever-shining Brahmaa seated on the
lotus. By my supreme power I create and destroy.’
(The ten Aeindavas had no Vaasanaa for world enjoyment. They considered all the top positions that they
can rise to through their penance. Naaraayana and Shiva were individual characters appearing from the
Brahman state itself. The Brahmin boys could not aspire for, or be them through any penance whatsoever.
The topmost position left back was that of Brahmaa; whom the Upanishads quote as the one who becomes
the foremost in penance.)
अhजेने5त क@थता बाढं कवा ृ त उतमाः Kयानाधीन@धय.था.थःु सहै व ;यायसा रसात ् ।
When the eldest spoke like this, those noble ones agreed to his words and remained absorbed in
contemplation, intent on reaching their goals along with the eldest brother.
(These young boys discarded the identity of their bodies as Aeindavas; and imagined fully that each one
was a Brahmaa. They were now fully into the identity of Brahmaa and imagined a life as Brahmaa,
creating and destroying worlds of their liking. They did all this very methodically, step by step, without
faltering even for a second. They became what they conceived themselves to be; ten Brahmaas who had the
power to create.)
लपकमापतोपमाः Kयानास=त@ध6च ते अ'तः.थेनैव मनसा @च'तयामासरा2ताः ु ।
Those (Aeindavas) were completely absorbed in meditation (conceiving worlds) and appeared like painted
pictures. With full attentiveness they started thinking in their minds.
अथ उफलकमलकोशव=4ो'नतासनः
ु ^_माहं जगतः eटा कता भो=ता महे 6वरः ।
य\ cयाcमवतः साSगोपाSगा महषयः सर.वयाथ गाय{या य=ता ु वेदा नरा इमे ।
‘I am Brahmaa seated in the higher level of the central space of the fully bloomed lotus flower (of lakhs
and lakhs of petals). I am the Creator, maker, enjoyer and the ruler of this world creation.
These are the great Rishis who perform the sacrificial rites in the methodical manner. These are the Vedas
that contain the Mantras - Sarasvati in the proper meters of Gaayatri.
[These are the Siddhas floating in the skies; this is the Svarga which shines beautiful with all the pleasures;
this is the sphere of the ‘Bhoo’ decorated by the forests, oceans, mountains and islands, that acts as the
beautiful ear-ornament of the Tri-world damsel; this is the Paataala where the Daityas and Daanavas reside;
this is the heaven where the divine damsels are crowded; this is the mighty Indra who rules the tri-world;
these are the Lokapaalas excellent character who care for the people like a cowherd cares for his cows;
people sink, drown, jump up and fall down like waves in the ocean every day.]
 13

सज
ृ ामीममहं सगL संहराम तथा2तः अयमाम5न 5तठाम शाFयाम भवने
ु 6वरः ।
अयं संवसरो यात इदं पCरणतं यगं
ु सटे
ृ रयमसौ कालः .वयं संहरण.य च ।
अयमेव गतः कपो ^ा_मी राN4Cरयं तता अयमाम5न 5तठाम पणा ू मा परमे6वरः ।
“I create this world; I now destroy it fully; now I remain as my own self; I, the lord of all the worlds remain
with all my thoughts subdued; here a year has passed; here a Yuga is complete; this is now the time for
creation; this is now the time to annihilate everything; again a Kalpa has passed; now this is the night of
Brahmaa; now I remain in my own self as the lord of all, complete in myself.”
इ5त भावतया ब
Kयाु ते ि
वजा अथ ऐ'दवाः दशाEवतय.त.थः
ृ ु समकo
ु णv इवोपलात ् ।
Thinking in this manner, those Brahmins, sons of Indu, remained firmly seated like ten mountains, as if
carved out of stone.
अ@धगतकमलासनcमा.ते पCरगलतेतरत`छवितजालाः ु ृ
सततम5ततरां कशास ु न.थाः @चरम5त पSकजकपने वरे जुः ।
Having discarded all other lower tendencies, and conceiving themselves as seated on the lotus, though
seated on the straw mats, they are shining as ‘Lotus-borns’ (Brahmas) in their own imagination for quite a
long time.
पतामहcमे ति.म'.तत.ते बहभावना ु त ् कमभ.तै समाcा'तमन.का.त.थरा ु 2ताः ।
Engaged in the duties of Brahmaa very seriously, they remained fully absorbed in their own conceived
identities (of Brahmaas).
TEN IMPERISHABLE BRAHMAAS
यावते दे हाका.तेषां तापेन पवनै.तथा कालेन शोषमMयेय गलताः शीणपणवत ् ।
जVु.ता'दे हका'.त4 c?यादा वनवासनः इत6चेत6च लुठता'सफलानीव
ु मकटाः ।
अथ ते शा'तबा_याथाः ^_मवे कतभावनाः
ृ त.थ6चतय
ु ु ग
ु .या'ते यावकपः Vयं गतः ।
In the course of time, when their bodies that had dried by the sun and the winds deteriorated like dried up
leaves, the carnivorous birds and animals of the forest ate up those bodies like the monkeys plucking fruits
from here and there. Those sons of Indu, having lost all the thoughts about the outside world, and their
minds completely absorbed in the identity of Brahmaa, remained in the same manner all through the four
Yugas, till the end of the Kalpa.
(Since the physical body is a conception of the AatiVaahika body, when the AatiVaahika was ascertained in
the Brahmaa identity, the previous mortal body dried up and disappeared off slowly; though however the
Aeindavas had no thought about the life or the death of he body, as it happened in the case of enlightened
Leelaa. The ten Brahmin youth stayed as the Viraat forms of their creations and never perished. No lower
tendencies were there to drag them to any mortal existence. They were the Brahmaas inside a Brahmaa.)
Vीयमाणे ततः कपे तपयादयसंचये पुकरावतकेष`चै ू वष  सु कठनावरं
वहसु कपवातेषु ि.थत एकमहाणवे Vीणेषु भतव'दे ू ृ षु ते तथैव ?यवि.थताः ।
When the original Kalpa (of the creation in which they had lived) ended, when every single thing got
annihilated by the collective heat of twelve suns, when the dissolution clouds poured waters with harsh
sounds, when the dissolution storms blew, when everything turned into one single stretch of waters, when
all beings had perished, even then they remained like that only in penance without getting disturbed.
ततो राN4cमपरे सवाL संYय तां ि.थ5तं ि.थते व|याम5न वभो ते तथैव ?यवि.थताः ।
When you, the original Brahmaa dissolved everything and remained in your own Self state, at the end of
that (Kalpa) night, they remained in your own self in the very same manner.
(Aeindavas were not outside of Brahmaa’s creation. They were inside the main creation only; and had
created ten new worlds by the power of their minds. Their worlds appeared and dissolved in their own
mind-span of Yugas and Kalpas. When the main dissolution took place in the real Brahmaa’s world, and
the real Brahmaa stayed in his own essence of Nirvikalpa, they remained with the same mind-vibrations,
without getting dissolved. Their bodies were gone; but their thoughts had become fixed. They stayed as the
Viraat forms of their creations.)
अ
य बdे ु भव5त eटम`छ5त
ु संस5तं
ृ सखे
ु नैव cमेणो`चै.ते तथैव ?यवि.थताः ।
तथैते भगवा'^_म'^_मणो ^ा_मणा दश त एते दश संसारा मनो?योम5न संि.थताः ।
 14

तेषामेकतम.याहमयमाकाशमि'दरे भानभ
ु ु व वभो कालकलाकमZण योिजतः ।
एष ते क@थतः सगv दशानाम]जसंभव ^_मणां संभवो ?योिFन यथे`छस तथा कn ु ||
When you have got up now and are ready to create, they still remain in that lofty state happily creating
worlds. This then, O Lord Brahmaa, are the ten Brahmins who are the ten Brahmaas. These ten created
worlds exist only in the mind-space. I am one of the Suns in the abode of sky, the Lord who makes the day
and night; and mark the time. I have told you how those Brahmaas came to be there in your mind-space.
Do now as you like, O Lotus-born!
ववधकपनया वलताFबरं यददमतम ु जागतमिथतं
ु
करणजालकमाहतमोहनं तदZखलं 5नजचेतस व3मः ।
Hey Excellent one! This world-state that is enveloped by many types of imaginations and stays deluding as
a network of actions outside and inside, is just the illusion that is within their minds and not real.
(These worlds of Aeindavas exist in their Chittaakaasha (expanse of the mind only, like any imagination
that exists inside any Jeeva.)
[How is the world created was the question presented by Vasishta to his father.
His father tells him the story of Aindavas.
What is the abstract sense hidden in this story?
Whether such a story really happened or not is not the question here; but what it means.
In fact even our life stories are not real and not even Shiva’ story is real in the real sense.
Each life is an Aeindava creation of every Jeeva, be it a Daanava or Deva.
How?
Indu means moon, moon means the mind and ten sons are the ten senses.
Mind is the agitation which immediately becomes the action of Indriyas, and fruit of the action is enjoyed by
the imagined entity named Ahamkaara.
You are also seeing an Aeindava creation of your mind only as the mind created reality.
They might have conceived a world as studied in the scriptures; but you have a readymade world created by
your own Vaasanaa collections. Aeindavas had the Vaasanaa for becoming Brahmaa; and saw the perceived
as Brahmaa’s perceived.
Your Brahmaa unfortunately is a bundle of Vaasanaas which keep on diminishing and increasing as days pass
by, you the ego are born as a Vaasanaa, inside the Vaasanaa world, and die as a Vaasanaa only.
Your story of creation alone is explained in the Aeindava story.
You are the Viraat of your world. The entire physical world you see is your solid form that belongs to you
only. You are the HiranyaGarbha of your world. You exist and the world exists as your body.
You as the mind perish; your world also perishes instantly; and another creation appears with you again as
another Brahmaa filled with Vaasanaas.
Each Jeeva’s mind is also an Indu (mind) and his sons (senses) together creating a network of inside and
outside imaginations, which is not real. Brahmaa who is the body of all these worlds of Jeevas also is not real.
In comparison to Aeindava world, your world is more unreal, since your mind is not fixed on any one single
object and is always jumping from one desire to another.
In comparison to Brahmaa, the worlds produced by Indu’s sons are unreal; but real for them only.
In comparison to Brahman state of Truth, Brahmaa’s world also is not real but real for him only.
The only difference between a Brahmaa and a Jeeva is the knowledge level. He has full control over his
creation; but the Jeevas are controlled by their own creations.
A Knower is never bound by the perceived scenes produced by his mind, like Brahmaa is not affected by the
Aeindava worlds.]
^_मोवाच
Brahmaa spoke

^_माणो ^ा_मणा भानCरय=वा

ु ु ^_मणो मम ^_म'^_मवदांेट तणीमे ू व बभव ू सः ।
Hey Brahman, “the Brahmaas are actually the Brahmins”; spoken like this to ‘me, the real Brahmaa’, ‘that
best among knowers of Brahman, Bhaanu, became silent.
तत उ=तं मया @चरं सं@च'य चेतसा भानो भानो वदाशु कम'यसंसजाFय
ृ हम ् ।
एता5न दश व
य'ते कल य4 जगि'त वै त4ा'यो मम सगण
T कोsथः कथय भा.कर ।
इय=तो
ु अथ मया भानःु सं@च'य स@चरं
ु @धया इदम4 वचो य=तमवाच
ु ु स महामने
ु ।
 15

Then I deliberated for some time in my mind and told him (feeling helpless), “Hey Bhaanu, hey Bhaanu!
Tell me now; what other thing can I create? These ten worlds already do exist. What meaning will my own
creation have now?” Bhaanu heard my words; pondered deeply for a long time and spoke these suitable
words, O MahaaMuni. (This Bhaanu is also a part of Brahmaa’s mind only.
It is as if Brahmaa is pondering within his own mind as if conversing with a sun of an Aeindava world.)
भानnवाच
ु
Bhaanu spoke

[Suppose you as the Jeeva had made the mind free of Vaasanaas and you were in the state of witness, what
would you feel about the worlds of other ignorant Jeevas? How will you deal with the perceived? How
should you act in the world after realizing the Knowledge of the Self? Listen to Bhaanu’s instructions and
apply it to your own lives, where you are still in the perceived world of your senses (Aeindavas) and have to
do your regular duties also as before without any doership idea.]
5नरGह.य 5नCर`छ.य कोऽथः सगण
T ते भो वनोदमा4मेवेदं सिट.तव
ृ जगपते ।
5नकामादे व भवतः सगः संप
यते भो अकादव जलादय5तNबFबमवा@धयः ।
What purposeful meaning is there in your creations since you are a person without a desire or want?
O Lord of the world! Your creation is just an entertainment. Your creation arises without any desire on
your part like the reflections of the sun on the water, without any purposeful thought.
(To Brahmaa: Creations are not made by you with any purpose as such. You are just channelizing the
Vaasanaas into perception states. You ordain the rules as to how these Vaasanaa fields will appear.
Therefore, what matters if some Vaasanaa of creation is experienced by some Jeevas in your creation
also?)
[When desires do not taint your mind, and you do not have any wants also, what is the hitch in living through
a perceived world? Live as usual, as you were always, exhibiting the exact emotions needed on any occasion,
doing all your allotted duties to perfection, but always silent within as if asleep to the world.
Be the Brahman acting with a mind and remain amused only. Do not hate or love the world; just be silent and
unbothered. Any agitation even if it is a dislike towards the perceived is a sign of the live mind.
A Mukta is a mindless mind-state of Brahman, like the sunlight that spreads out on the surface of waters of
the perceived.]
शरGरसं5नवेश.य यागे रागे च ते यदा 5नकामो भगव'भावो नाभवा'छ5त नो'झ5त ।
सज
ृ सीदं तथा दे व वनोदायैव भतप
ू पनः
ु संYय संYय दनं दनप5तयथा ।
तव 5नयमसंस=तं वनोदायैव केवलं इदं कत?यमेवे5त जग'न त
यमे
ू `छया ।
सिटं
ृ चे'न करोष वं महे `छ परमामनः 5नयकमपCरयागािकमपव ू मवाU.यस ।
You are not affected by the gain or loss of your form. (You Know that your form is just an appearance and
not real.) You neither desire for it; nor do you dislike it.
You create this creation for your entertainment only, hey Lord of beings and you again and again destroy
them like the sun ends the day. You are always detached. This is just your sport.
Lord of high intentions! If you do not create worlds out of the Supreme, as if it is an unavoidable duty you
have taken over, what wondrous thing are you going to achieve by not doing your duty?
(What matters to you whether you do your duty or not; yet you have to do it since your appearance from
Brahman is for that purpose only.)
यथााUतं ह कत?यमस=तेन सदा सता मकरे ु ु णाकलSकेन 5तNबFब cया यथा ।
यथैव कमकरणे कामना नाि.त धीमतां तथैव कमस'यागे कामना नाि.त धीमताम ् ।
A noble man has to perform his duties without attachment, like the reflection that is produced by a taintless
mirror. The wise never have desire for work nor do they desire non-work.
अतः सषUतोपमया
ु ु @धया 5नकामया तया सषUतबdसमया
ु ु ु कnु कायL यथागतम ् ।
Therefore, with a mind which is asleep to the reality of the world, with a mind freed of all wants, and like a
mind awake in a dream during sleep, perform the actions that belong to you.
सग~रथे'दप4ाु ु णां तोषमेष जगभो तदे ते तोष5ययि'त तं वां सगासरेु 6वर ।
O Lord of the world! You must feel happy by the creations of Aeindavas as they also are your own
conceptions, Lord of the Gods!
 16

(What is the sense-knowledge but the same Brahman-essence shining as the perceived?)
@चतने4ैभव  ानेता'सगाना'य.य नो 2शा अव6यं चVुषा सगL सृ टमयेव वेित कः ।
Their creations are seen by you in your mind, not with your eyes (as separate outside creations).
[The entire world is within the essence of Reality that is in every Jeeva. This alone is seen as if outside by
everyone.]
He who has created the world will see it with his eyes only (outside of himself) (as per his conception).
[A Jeeva who creates the world as his Vasanaa field sees the world outside through his physical eyes.]
(To Brahmaa: Aeindavas are your own conceptions that have conceived creations. They are not outside of
you as the separate new Brahmaas. Since they are your own conceptions, you are seeing them as if
outside.)
येनैव मनसा सगv 5नमतः परमे6वर स एव मांसने4ेण तं प6य5त ह नेतरत ् ।
He who has created the world in his mind can see it with his physical eyes also; none else can see it.
[What a Jeeva sees as outside is his mind alone appearing as all.
What he thinks as real is firmly established as real.
What the mind thinks as real is real for that Jeeva.
If like Brahmaa, a Jeeva understands that the world created by the mind and senses is within oneself, then he
is freed of all anxieties. After the dawn of understanding, like Brahmaa getting amused by Aeindava worlds
(like a father appreciating his sons), a realized man is amused by the perceived that is presented by the
mind.]
न चैता'दशसंसारा'दशनीरजसंभवा'कि6च'नाश5यतंु श=तः @चतदायाि`चरि.थतान ् ।
Nobody can destroy the ten creations of the ten Brahmaas, because they are firmly established in their
minds. (Their conceptions are part of Brahmaa’s creation now.)
[Perceived has no beginning or end or middle. At every moment the mind produces the picture of the world
according to its Vaasanaa content. As long as the mind is present as an agitation, Jagat also exists as its
expression.
Mind is the agitation; agitation is the world. In Brahmaa the Aeindavas are the agitations produced by Indu.
In a Jeeva, the senses produce the disturbances and the mind explains it as the objects.]
कमि'Eयै
T यि cयते तEोdुं कल य;यते
ु न मनो5न6चयकतं ृ कि6चEोध5यतंु Vमः ।
You can stop something done by the physical organs; but how can any one stop what is getting done by the
mind? (As log as the mind exists, so long does the world exist as real.)
यो बdपदतां यातो ज'तोमनस 5न6चयः स तेनैव वना ^_म'ना'येन व5नवायते ।
Whatever anyone believes in his mind firmly can be removed only by him, not by another person.
[If you want the truth that shines transcending the disturbances produced by the senses (Aeindavas), then
you only have to make effort; develop the virtues of a Mumukshu; do Vichaara endowed with Viveka, and
remove the belief in the reality of the world.]
बहकालं
ु यदMय.तं मनसा 2ढ5न6चयं शापेनाप न त.याि.त Vयो नटे ऽप दे हके ।
What has been ascertained in the mind by repetition of the ideas cannot be destroyed by a curse even, if the
body dies. (Even a curse cannot destroy the world nor can the death of the body get rid of the world. The
world is inside every Jeeva like a seed. It will again and again sprout as the new Vaasanaa field, even after
death.Death removes one body-idea and brings forth another body idea. As long as the Vaasanaa for the
body is there, you can never escape the embodied state of a Jeeva.)
य
बdपीठमभतो मनस Wढे तEपमे ू व पnषो
ु भवतीह ना'यत ्
त
बोधनादतरम4 कलाMयपायं ु शैलौघसेकमव 5नफलमेव म'ये ।
Whatever has been stabilized as one’s ideas, and established firmly in the mind, that alone is the man
actually; and not anything else. Like watering the crowd of rocks (desiring sprouts), it is fruitless to
enlighten them also.
(To Brahmaa: If Indu’s sons were bodily present, you can curse them; or stop their work of creation; but
they are no more there as Indu’s sons. They are Brahmaas now and believe that they are Brahmaas.
Such established ideas cannot be removed.
What a man believes, that alone he is. It is difficult to change the ignorant who believe in the reality of the
world. Their minds are rock-hard in their beliefs.
 17

They have to come out of the ignorance by themselves. Maybe one day these Indu’s sons also may realize
their true essence and come out of it. Till then, they will be part of Brahmaa’s creation always, like firmly
placed memories.)
[An individual is made of his desires which stay within him as subtle seeds. He is what his mind is like; or what
it believes as real. You cannot easily remove this belief in the Reality through instructions or boons or curses.
A mind has to cure itself through Vichaara. Till then there is no respite from the agitations called
perceptions.]
आदकवीम
वामी कमहषणीतबहयो
ृ गवासठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

उपितकरणं ततीयम
ृ ्

UTPATTI PRAKARANAM
THIRD SECTION
‘PRODUCTION’

PART FIVE

NATURE OF THE MIND -2

[KRTRIMA INDRAAHALAAYAANURAAGA VRTTAANTA)

(STORY OF ANOTHER INDRA AND ANOTHER AHALYYAA -BRAHMAN’S LOVE STORY)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi (Maa Tejaswini)

Narayanalakshmi, also known as Tejaswini in her ascetic life spent most of her life in the
Himalayan terrain, engaged in the penance of knowledge. She is well-versed in all
philosophies and is a scholar in Sanskrit language. Her mission life is to retrieve the lost
knowledge of the ancient Rishis and offer it unblemished to all the seekers of the Truth.
She is from Bangalore, Karnataka, India.
 3

JNAANA VAASISHTAM
STORY OF INDRA AND AHALYAA
[INDROPAAKHYAANA]

INTRODUCTION

If the mind alone is the Creator of one’s perceived private world made up of one’s own mind material, then
how does one reach the state of truth, how to disentangle from the snares of perception produced by the
mind? This is the question that haunts a student of Brahma-Jnaanam.
Vasishta presents through an ordinary story, the method of contemplating on the Brahman-state at each and
every moment of your life.
Suppose let us say for the sake of the context that Brahman-state is an entity; and you develop love for it;
pine to see it; long to hug it; make all efforts to be one with it; like a lover would do.
You are the mind, the girl who loves the Brahman, the super handsome hero who is powerful and strong.
What would you do to attract that handsome never-aging youth who is not attracted to any one easily?
You make yourself extremely pretty! How? Through the ornaments of virtues like Shama Dama etc as
mentioned in the Mumukshu Vyavahaara Prakarana.
You are now the Mumukshu lady (Ahalyaa) who is in love with Brahman (Indra) and want to unite with
him (as per the story presented here.)
By studying the scriptures and through the instructions of many saints, you would have now made the main
mission in your life to meet that Brahman fellow somehow and hang on to him for life.
Learn the method of how to catch him as instructed by Vasishta.
This Brahman paramour is playing hide and seek always.
Those girls (Mumukshus) alone who can find him from those hiding places will unite with him. Of course
he is not loyal to one particular girl; but will unite with anyone who can seek him out of his hiding places.
He does not hide far; but stays very close to all his beloveds.
Just look around you.
You are receiving the ‘Bodha’ (information) of your sense perceptions continuously as objects and people.
The very air you breathe, the very ground you are standing on, your own body that you see; everything is
the information that you keep on receiving without a break. When are you ever information free? Your
world is made of information only; that too of false information only. That lover of yours is hiding behind
all this information (as not the information, but the source of it all).
He is behind all the sense information; behind every taste, behind every sound, behind every image, behind
every touch and behind every smell.
He is hugging you tightly from all around as these sense perceptions.
Even the very body that is sensed by you is hiding him behind that information.
Just for a few moments hold the mind tight; and feel him in every sound, taste, image, smell, and touch.
He is not the image, but what you see as the image is hiding him.
You cannot see him; but he is there as the very image of objects you see.
He is every smell, every touch, every sound, and every taste. He is the ‘Bodha’ of it all.
You see, hear, touch, taste, and smell Brahman alone. He is the ‘seeing you and the seen world’; both.
When he is not and where he is not? He never leaves you ever; he so much loves you.
Like Ahalyaa of this story who is in love with Indra, see him everywhere, in everything.
Enjoy his embrace continuously. Your lover is hiding behind all the objects of senses, as their very
knowledge. He is the very emptiness where they are produced.
He is even behind the very thought you have. He is behind the very idea of ‘I’; you have.
Just feel only him and ignore the rest; like seeing the canvas behind the colorful pictures; like seeing the
mirror behind the reflections. You yourself (the identity of a Mumukshu) are a reflection in that Brahman
mirror. He is there as the very you! Catch him!
Stay silent and listen to his arrival like a beloved waiting for her lover.
Just experience him who is embracing you at all the times as the perceived.
Melt off in his embrace and stay quiet in the unique bliss of oneness, where no perceived peeps in at all.
This is what happened to Ahalyaa who acted unfaithful to her owner husband and sought Indra the most
handsome lover of all.
 4

INDEX OF TOPICS

Story of another Indra and another Ahalyaa -pg 5

The love story of the unfaithful mind and Brahman - pg 5
Indra explains their oneness - pg 8
Mind or body - which one came first? - pg 10
Two types of bodies - pg 16
What is Brahmaa-state of Brahman? - pg 18
Classification of Jeeva categories - pg 22
 5

क&'मे
ृ )*ाहयानरागवता)तम
ु ृ ्

[STORY OF ANOTHER INDRA AND ANOTHER AHALYAA]

भान.वाच
ु
Bhaanu spoke

मनो ह जगतां कतृ मनो ह प.षःु परः मनः कतं ृ कतं

ृ लोके न शर3रकतंृ कृतम ् ।
Mind alone is the Creator of the world; Mind alone is the Supreme embodied Self (Purusha).
Action performed by the mind alone is the real action; action performed by the body is not the real action.
सामा)य5ा6मणा भवा ू मनोभावनया कल ऐ)दवा 56मतां याता मनसः प9य श:तताम ् ।
Being born as just ordinary Brahmins, the Aeindavas attained the state of Brahmaa by merely conceiving in
the mind. Observe the power of the mind!
मनसा भा;यमानो ह दे हतां या<त दे हकः दे हाभावनयाऽय:तो ु दे हधम?न बा@यते ।
By conceiving in the mind alone, the embodied one attains the embodied state.
Dis-identified with the body, one does not get troubled by the bodily afflictions.
बा6यAिटह <नयतं सखदःखाद
ु ु व)द<त ना)तमुखतया योगी दे हे वेित याये ।
A man, who has his vision turned outwardly, obtains the joy or sadness as ordained. The Yogi, whose mind
is turned inwards, does not know (or ignores) the likes or dislikes connected to the body. (When a Yogi has
realized the truth that the outside is just the changing patterns painted by the senses (mind) in the empty
voidness, it makes no difference to him what the experiences bring forth as joy or sorrow. He does not
either run away from anything, or seek anything particularly. It does not matter to him if the mirage waters
are sweet or sour; both are just some lies produced by the mind.)
मनः कारणकं तDमाEजगि
ववधवFमं इ)*Dयाहयया साधमुद)तोऽ' <नदशनम ् ।
The varieties perceived in the world are caused by the mind alone.
The occurrence that happened in the life of Indra who was with Ahalyaa proves this point.

THE LOVE STORY OF THE UNFAITHFUL MIND AND BRAHMAN

56मोवाच
Brahma spoke

काहया भगवा)भानो को वा'े)*Dतमोनद ु ययो.द)तवणे पावनी Aिटरे <त ह ।

Who is that Ahalyaa, O Lord Bhaanu? Who is Indra, O Dispeller of darkness (and ignorance)?
By listening to which account of theirs, will the vision be sanctified?

भान.वाच
ु
Bhaanu spoke

यते
ू ह परा
ु दे व मागधेषु मह3प<तः इ)*
यHन ु इ<त Iयात इ)*
यHन ु इवापरः ।
Lord, it was said that there was a king of Magadha country named Indradyumna who was celebrated as
another Indradyumna. {Indradyumna: A Paandya king who was devotee of Vishnu as mentioned in the Puranas.}

[Indradyumna means one who is ‘as resplendent as Indra’.

Indra means one who is the lord of Indu. Indu means moon, and also a drop of shining water.
Indra is so called because he was a Vedic God who possessed rains and used thunderbolt as his weapon.
Indra in the abstract sense refers to the Brahman-state here which is the power of mind.
Indradyumna is the Jeeva which owns the mind, and is in essence the Brahman; but not the Brahman because
of ignorance. It is only as resplendent as Brahman.
Mind is a moon that survives by the power of Brahman-sun.]
 6

तDये)द&बHब<तमा
ु भाया कमललोचना अहया नाम त'ासीKछशाMकDयेव रोहणी ।
Like the Moon had Rohinee, he had a wife with lotus-like eyes named Ahalyaa who was like a statue made
of Moon’s reflection.

[Indra is the possessor of Indu, the drop of shining water.

Water in Upanishads refers to the experience of a Jeeva.
Jeeva is nothing but a process of experiences; and Indradyumna refers to the Jeeva who is resplendent like
Indra, the Brahman state. Jeeva is just the king of all Vaasanaas and their fields.
Ahalyaa is the unploughed (uncontrolled) mind, who was always in the company of the Jeeva who shone
resplendent like Brahman, and was not Brahman state because of delusion.
In Geetaa, Krishna calls the ignorant mind as the unploughed undisciplined mind which runs here and there
(Avyavasaayaatmikaa Buddhi).
This Jeeva and his undisciplined mind (the king and his wife Ahalyaa) were happily enjoying the Vaasanaa
fields of all sorts without control.
This mind reflected all the desires of the Jeeva as experiences.]
तिDम)नेव परेु षMगः षMगकरशेखरः इ)*नामा परः कि9चीमाि)वकमारकः ु ।
In that very city, there lived a libidinous person named Indra, son of a Brahmin well acclaimed among the
persons of loose character.
(Indra here refers to Brahman who would attract any mind, and who is visualized by a Knower of Brahman.
He was acclaimed among realized people who were free and not bound by any rules as such.)
अहया पव ू म)*Dय बभवे ू टे यहयया तं ु राजमहयाथ कथाDतावतः :वOचत ् ।
Once during some talks held in the court, the queen heard that Indra, the king of Gods had been attracted by
another Ahalyaa in the past. (This Ahalyaa of Ramayana story had acted unfaithful to her husband, Sage
Gautama, and was cursed to appear as a shapeless stone to all the people; and she was performing
penance in the forest concealed by the stone form; her original form was hidden and she appeared as a
roadside stone only to all. Rama would later see her in her original form and not as stone, and then only
she will be redeemed from the curse, when Rama would salute her with due respect due to a Sage’s wife.)
आकPय एवमहया सा बभवे ू )*ानराOग
ु णी अहयां मां स नो कDमास:तोऽRयेतीयथोसकाु ।
Hearing this, this Ahalyaa started loving this Indra, and felt anxious as to why he was not interested in her.
(This Ahalyaa (mind) also decided to act unfaithful to the Jeeva ego and was attracted towards Indra
(Brahman-state), and decided to keep away from the deluded Jeevahood (Indradyumna, the lord of the
perceived world.) The mind was now in a Mumukshu state.
Once the mind feels disinterested in the pleasures offered by the Jeeva-state, it pines for the Brahman-state
like a beloved pining for her lover.)
मणालभारकदल3पलवाDतरणे
ृ षु सा अतSयत भशं ृ बाला लता लना
ू वनेिवव ।
She pined a lot like a creeper fallen unattended in the forest and was scorched even on beds made of lotus
stalks, and banana leaves.
[Mind was no more interested in any pleasure of the world, and suffered in their contact, like Rama had felt
pained by the sight of pleasures after he had returned from the scared tour.]
खेदमाप समTासु तासु भपवभ<तषू ू ु मसी <नदाघतSतासु पVरलोला Dथल3िवव ।
That young lady got disgusted with all the royal pleasures.
She suffered like a fish thrown on the ground heated by sun’s heat.
[The mind wanted to melt off in Brahman-state, and suffered much when in the contact with the family and
worldly activities.]
अयम)*ोsयम)*9चेयेवं जातलापया लEजाप ह तया य:ता वैव9यमनयातया ु
इयातया घनDनेहमथ तDया वयDयया उ:तं तया येsवXनम)*मRयानयाHयहम ् ।
She started seeing every object and person as Indra and rushed towards them calling out, ‘this is Indra’ ‘this
is Indra’. Having no control over herself, she lost the sense of shame also. Observing her suffering like this
from pangs of love, her friend told her that she will somehow bring Indra to her unseen by anyone.
[The pain of being away from Brahman-state was unbearable. The mind was now in a madness state, and
desired nothing but the union with Brahman. It saw everything as Brahman and yet suffered unable to meet
her lover in person. It wanted to experience the state of Brahman bereft of all perceptions.
 7

At that time, her friend, the Knower acting as the Guru and guide, promised to make the union possible.
Satsanga and Study of Scriptures acted as the friend of a Mumukshu promising to bring about the ‘Yoga’
(union) of Brahman and the mind.]
इटं तवानयामी<त वा ु वकसतेYणा पपात पादयोः सIया नल)या नलनी यथा ।
Hearing the kind words of her friend, Ahalyaa felt extremely joyous and fell at her feet in gratitude like a
lotus falling on lotuses.
[The Mumukshu mind surrenders at the feet of the Guru who is already in the realized state.]
ततः याते दवसे समायाते <नशागमे सा वयDया तम)*ाIयं ययौ ि
वजकमार ु कम ् ।
The day ended and the night arrived filling Ahalyaa with new hopes.
[The Guru trained the Mumukshu mind to see the day (life) in which the worldly people were awake as the
night filled with delusion; and made it stay unattached to the world as if it was the night, where it will stay
unaffected by the world events and which was defined as a thoughtless state.]
बोध<यवा यथाय:तं ु सा तम)*मथाMगना अहया<नकटं रा[यामानयामास सवरम ् ।
That friend of hers went to meet Indra, the son of a Brahmin; she explained to him everything; and brought
him at night to meet queen Ahalyaa.
[Guru made the Mumukshu mind understand the nature of Brahman and made it realize the truth of
Brahman, through many instructions, needed practices of mind-control etc. Brahman also was ready now to
meet his lover immediately.]
ततः सा तेन षMगेन सहे )*े ण र<तं ययौ किDमि)9चसदने गSते ु बहमायवले
ु पना ।
The queen adorned with many garlands and scents happily spent the night with the Brahmin youth secretly,
in some hidden place; and experienced immense joy in his company.
[Mind adorned itself with virtues like Shama, Dama etc; contemplated on the inner essence through
Vichaara and attained the union with Brahman, who was known only to Knowers of Brahman.
Later, the mind could not stay away from the bliss of silence; and coveted it more and more.
The lingering attachment it had towards the worldly objects and people diminished slowly; and it was
endowed with extreme dispassion.]
हाराMगदमनो\ेन त.णी तेन सा तदा रतेनाविजता वल3 रसेन मधना ु यथा।
The young girl was always attracted towards the lover who was beautiful being adorned by garlands and
ornaments, like a creeper (is attracted) by the essence of spring.
[The Mumukshu-mind now spent its time more and more in Satsanga and also in Scripture studies, which
actually were the garlands and ornaments that adorned the Brahman-state, and shone forth with the
instructions about Brahman Knowledge.]
ततDतदनर:ताु सा प9य)ती त)मयं जगत ् न समDतगुणाक]ण^ भतारं ब6वम)यत ।
Madly in love with him, she saw the whole world filled with him. She saw him wherever her eyes went.
She started disliking her husband who was endowed with the great qualities of royalty.
(The mind was unable to keep away from the Brahman-state.
The entire world now appeared as Brahman only.
It kept away from the Jeeva state of delusion which was endowed with various types of Vaasanaa fields.]
केनOचवथ कालेन तDया इ)*ानराOगता ु सा \ाता राजसंहेन त)मख;योमचि)*का
ु ।
इ)*ं @याय<त सा यावतावतDया वराजते मखं ु पणनू _ च)*े ण ब`मव
ु कैरवम ् ।
Soon, the powerful king was able to understand her love for Indra by the brightness that filled the face like
moonlight.
[There was now a great change in the mind-state. It was always in the Knowledge of Brahman and its purity
expressed itself in all actions. It was cool like the moonlight and was free of all agitations.]
The king observed that her face shone with unique brightness when she was thinking of Indra, like a night
lotus by the appearance of the moon.
[The mind was now in the enlightened state, and expressed itself as happiness outside. It was always
cheerful.
The Vaasanaa bundle named Jeeva was unable to break this happiness, since the mind no more was moved
by the power of Vaasanaas.
The mind was now not the waxing and waning moon; but was complete with full digits; and the silent bliss
was always constant like the bloomed state of a night lotus by the constant presence of the full moon.]
 8

इ)*ोऽप च तदास:तसमDतकरणाकलः ु न <तट<त Yणमहो तया वरहतः :वOचत ् ।

Even Indra, his whole being thirsting for her, could not bear to stay away from her even for a second.
[Brahman also was not able to be away from such a pure mind. That means that the mind was now in its
natural state of Reality and could not be different, even if forced.]
अथा<तसघन<नरावरणचे
ु टयोः तयोरनयवता)तो
ृ रा\ाकaण कटु;यथः ।
The lovers started meeting openly without fear as they could not keep away from each other for long.
The king felt very much hurt by their illicit affair.
(Now the JeevanMukta state was no more hidden; and the Vaasanaa-bundle with its crown of ignorance was
annoyed of course. That means that the ignorance was slowly decreasing.)
एवाम)यो)यमास:तं भावमालbय भप<तः ू चकार बहुभद Pडैः स
वयोरथा शासनम ् ।
The king observing their mutual infatuation ordered them both to be punished in various ways.
[The life which had started as a Vaasanaa fulfillment had to go on, like an arrow already on its way. Life
brought forth many varied experiences of joys and sorrows; but the bliss of Brahman could not be shaken by
any experience.]
तावभावप
ु स)य:तौ हे म)ते सललाशये तटौ ु जहसतDत'ु न खेदं समपा
ु गतौ ।
अपKछत
ृ ततो राजा aख)नौ Dथो न तु दम ु ती ।
Those two laughed aloud in joy when thrown inside the lake waters in the snowy season, and never felt any
pain. The king asked them both, “Have you wicked ones suffered enough?”
[A mind which is dissolved off in the Brahman Knowledge sees no perceived at all, but only the Brahman
everywhere. It sees Reality as it is; and the truth as it is; that the perceived is non-existent completely.
What suffering can be there when there is no one to imagine suffering in the emptiness? The imagining mind
(queen of the Jeeva, the Vaasanaa king) is no more there; only the lover of Brahman is left back.]
तावचतम
ू ु ह3पालं जलाशयसमd ु धतृ ौ ।
संDमयतावामहा)यो)यमखकाि)तम<नि)दतां
ृ ु आमानं न वजानीवो eढभावं परDपरं ।
शासनेषु च यसMगो <नःशMकDतेन हषतौ म6यावो
ु न मह3पाल DवाMगैरप वक<ततैः ।
ततो Fाgे पVरhYSतावaख)नावेवमेव तौ ऊचतम
ु ु दतामानाव)यो)यDम<तहष
ृ तौ ।
TOथतौ गजपादे षु न aख)नावेव सिHDथतौ एवमेवोचतभ
ु ूपम)यो)यDम<तहष
ृ तौ ।
कशाहतावaख)नौ तावेवमेव कलोचतःु।
अ)यDमाKछासना*ा\ा किपताKच पुनः पनः ु उdधत ृ ौ ऊचतःु पटौ
ृ तमेवाथ^ पनः
ु पनः
ु ।
They both answered the king when they were pulled out of the lake,
“We both always remember the taintless luster of each other’s faces. Always absorbed in the thought of
each other we do not know ourselves. We go through the punishment together and have each other’s
company; so we are very happy. Even if our limbs are cut to pieces, we will not be affected, O king!”
They both were thrown into pots of hot liquids; they did not feel any pain.
They said that they were very happy and were remembering each other.
When tied to the elephant’s foot, they suffered not the least.
They told the king that they were very happy and were remembering each other.
When flogged also they did not suffer and said the same thing.
Punished by the king in various other ways again and again, they proudly gave the same answer again and
again, when questioned. [Vaasanaas had no power over the mind now.]
INDRA EXPLAINS THEIR ONENESS
उवाचे)*ो मह3पालं - Indra addressed the king and said,
जग)मे द<यतामयं न शातना<न दःखा<न
ु बाध)ते किjचदे व मे ।
अDया9चैव जग*ाज)सव^ म)मयमेव च तेना)यशासनाkुःखं किjचदे व न व
यते ।
“The entire world is filled with my beloved.
[Brahman said as it were, that the entire world is my beloved mind; and she is shining in my thought only.
I have no suffering when existing as her; and she has no suffering when existing as me.
These painful weapons do not hurt me in the least. For her also the entire world is filled with me.
So there exist no painful states at all for us both. We are not two anymore; but one only.]
 9

मनोमा'महं राजन ् मनो ह प.षःु Dमतः

ृ पjचमा'मेवायं दे हो A9यत एव ह ।
I exist only as the mind, O king! Mind alone is the man.
The world itself is the body of the mind extending from it.
[Brahman state alone is pictured by the mind as the perceived. The perception state is the Jeeva.
Mind alone conceives the form of the world.]
MIND OF A STHITAPRAJNA (A MAN OF STABILIZED INELLECT)
समकालय:ते ु न सहसा दPडराशना वीरं मनो भेद<यतंु मनागप न श:यते ।
Even a heap of sticks lashing at the same time at once, cannot in the least break the mind of the courageous
one (one of stabilized intellect) who is intent on getting his desired object (of Knowledge of Brahman).
का नाम ता महाराज क]A9यः कDय श:तयः याभमनांस भ)
य)ते Aट<न9चयव)यप ।
Tell me o great king, what, which and whose powers can break the minds of those who are well ascertained
about their desired object (Brahman Knowledge)?
व`मायात
ृ ु वा दे हो यातु वा वशरा.तां भावताथाभप<ततं मनिDतट<त पव ू वत ् ।
Whether the body grows or decays, the mind never wavers from its previous state of cherishing its desired
object (Brahman Knowledge).
इटे ऽथ_ Oचरमावटं दधानं त
गतं मनः भावाभावाः शर3रDथा नप ृ श:ता न बाOधतम ु ्।
The experiences of the body can never affect the mind that is well-established in its cherished object
(Brahman). The experiences of the body do not affect the stabilized mind O king.
भावतं तीlवेगेन मनसा य)मह3पते तदे व प9ययaखलं न शर3रवचेिटतम ् ।
Whatever the mind desires intently (as Brahman knowledge), that alone is perceived by the mind always; it
is never aware of the actions done by the body (which are not real).
न का9चन mया राज)वरशापादका अप तीlवेगेन संप)नं श:ता9चाल<यतंु मनः ।
Neither the curses (demerits) nor the boons (merits) can move (affect) the mind which is intent on its
desired object (Brahman) O king.
तीlवेगेन संयु:तं प.षा ु 6यभवाि)चतात ् मन9चाल<यतंु श:ता न महा*Hमगा ृ इव ।
Nobody can move a mind absorbed in its desired object (Brahman-knowledge), like the deer cannot move a
huge mountain.
ममेयमसतापाMगी मनःकोशे <तिटता दे वागारे महोसेधे दे वी भगवती यथा ।
न दःखमनगKछाम
ु ु यया जीवरYया OगVरTnमदशादाहं लoनयेवाpदमालया ।
य' य' यथा राजि)DतटाHयभतपाम वा त'ेटसंगमाद)यिकंOच)नानभवाHयहम ु ्।
This fair hued damsel (pure state of mind) is established in the hollow of my heart (Brahman essence) like
the goddess placed in the sanctum sanctorum of the temple.
I (the Knower of Brahman) never feel any suffering because of her guarding my life always (as the mind
which is the pure reflection of Brahman).
Like the mountain burnt by the summer heat is embraced by the garland of clouds, wherever I (as a
JeevanMukta) stay or suffer, I experience only the joy of union with her (the mind which is established in
the Brahman knowledge).
अहयाद<यतानाHना मनसे)*ाभदं मनः संस:तमदमाया<त न DवभावाAते परम ् ।
The mind called Ahalyaa (which was not disciplined before and now is the pure unaffected Ahalyaa) is
firmly attached to the mind called Indra (Brahman endowed with purity as the mind).
(Ahalyaa also means one who is very pure and untouched by any other vile thought.)
The pure mind cannot see anything else (but the empty expanse of Reality.)
एककाय<नवटं ह मनो धीरDय भपते ू न चायते मे.Vरव वरशापबलैरप ।
The mind of the brave one (with stabilized intellect) is always directed towards a single object only.
Like the Meru mount, the mind does not waver even by the power of boons or curses (results of actions or
even any real curse or boon thrown at by any higher powers.)
दे हो ह वरशापाRयाम)यवमव गKछ<त ननु धीरं मनो राजि)विजगीषतया ु िDथतम।्
Body alone may have changes by the good and bad; and being associated with the world may become
different in looks (through diseases or aging or death, or curses and boons) Raajan; not the mind of a
Knower which is powerful (with knowledge).
 10

MIND OR BODY - WHICH ONE CAME FIRST?

एता<न चा' मनसां न च कारणा<न राज)शर3रकलना<न वथ
ृ ोिथता<न।
चेतो ह कारणममीषु शर3रकेषु वार3व सवावनखPडलतारसेषु।
Raajan, the delusory states of the bodies arise without any meaning (like the dream perceptions) (as false
knowledge only).They do not cause the mind to exist; rather the mind alone is the cause of these bodies
(which are sensed by the mind).
Like water alone is inside all the liquids flowing through all the creepers of the entire forest, mind alone is
the cause of all these bodies (rising for Vaasanaa-fulfillment).
आ
यं शर3रमह व` मनो महाम)संकिपतो जग<त तेन शर3रसMघः
आ
यं शर3रमOध<तट<त य' य' तताqशं ृ फल<त नेतरDय पंुसः ॥
O noble king, understand that the mind conceived a body at first as its tool for enjoyments; and that is why
the body became attached to the mind always (as the mind’s constant ascertained idea).
The mind gets the idea of ‘I in that body in the beginning, and then the results happen accordingly for that
particular mind, and not for the other man.
(Each body is a production piece of a particular mind with particular Vaasanaas; and the mind gets its
fruits of actions through the body-tool, and superimposes the idea of ‘I’ on the body.)
मIयाMकरं
ु ु सभगु व` मनो ह पंुसो दे हाDततः वसताDत.पलवाभाः
ृ
नटे ऽMकरे ु पन.दे
ु <त न पलवीन?वाMकरः ु Yयमपै ु <त दलYयेषु ॥
Hey good man, understand that the main sprout in a man is the mind (filled with Vaasanaas) alone; bodies
rise out of it like the leaves on a tree (death after death). If the sprout (of Vaasanaa-filled mind) is
destroyed, the tree with its leaves (life existences) does not grow ever.
The sprout (Vaasanaa-filled mind) does not perish, even if the leaves (bodies of successive lives) perish.
दे हे Yते ववधदे हगणं करो<त DवSनावनावव नवं नवमाशु चेतः
Oचते Yते तु न करो<त ह किjचदे व दे हDततः समनपालय
ु Oचतरनम॥्
When the body is destroyed, the mind creates more new bodies like in the dream worlds. If the mind is
destroyed, the body does not do anything (it cannot produce a mind); so carefully guard the gem called
Mind. (Make the undisciplined Ahalyaa-mind into the unaffected Ahalyaa mind with Brahman Knowledge.)
JEEVANMUKTA STATE
दश दश हVरणाYीमेव प9याम राजन ् ययव<तमनDवाि)नय
ु मानि)दतोऽिDम
तव परकती
ु ृ नां यफलं दःखदा<य
ु Yणमथ सOचरं ु तत)न प9याम कOचत ं ्॥
In each and every direction, I see the deer-eyed beloved only Raajan.
(Mind is deer eyed because of continuous movement.)
Being always absorbed in the thoughts of my beloved (the perceived world), I am always happy.
I do not see even for a minute or for long, the painful fruit rendered by your people.
(You as a Vaasanaa bound Jeeva are no more existent. I alone am the true essence. Your life narratives
have no meaning for me. I am no more a Jeeva; but Brahman; I am not Indradyumna (one who is like
Indra); but am Indra himself, the real one.)
CAN THE MIND ENDOWED WITH BRAHMAN KNOWLEDGE BE DESTROYED EVER?
अथे)*े णैवम:तो
ु sसौ राजा राजीवलोचनः म<नं
ु भरतनामानं पा9वDथमवाच
ु ह।
भगव)सवधम\ प9याम सदरामनः
ु ु भशमDय
ृ मखे
ु Dफारं धाtय^ म`ारहाVरणः ।
पापानeपमDयाश
ु ु शापं दे ह महामने
ु यदव@यवधापापं व@ययागातदे व ह ।
Spoken in this manner by Indra, the lotus-eyed king addressed Sage Bharata who was seated by his side.
“O Lord, You know all about Dharma. This wicked man has stolen my wife; yet I find his words highly
insolent. O great Sage, curse him in whatever way he deserves.
The sin of punishing an innocent is equal to the sin of not punishing the wicked!”
इय:तो
ु राजसंहेन भरतो म<नसतमः
ु यथाववचायाशु पापं तDय दरामनः
ु
सहानया दु कृ<त)या भत*ृ ोहाभभतया
ू वनाशं lज दब
ु ु`े इ<त शापं वसटवान
ृ ्।
Thus requested by the king, the Sage analyzed the wicked deeds committed by both and cursed,
“Hey You of a wicked mind, get destroyed along with this girl who was unfaithful to her husband.”
 11

(Can Vaasanaas again overtake the realized mind and lead it to towards ruin?
Never! The State of Brahman Knowledge is imperishable.)
ततDतौ राजभरतौ यच ू Vु रदं वचः ।
They both replied to the King and the Sage:
सदम
ु ु ती यवां
ु याRयां Yपतं द9चरं ु तपः अनेन शापदानेन कि)चqव<त नावयोः ।
दे हे नटे न नौ कि)च)न9य<त Dवा)तeपयोः Dवा)तं ह नह केनाप श:यते नाशतंु :वOचत ् ।
सbमवा
ू िKच)मयवाKच दल ु bयवाKच व` नौ ।
“You both are idiots. You both have wasted the power of your penance on us.
Nothing will happen to us because of this curse.
Our inner identities as lovers will not perish because of the death of the bodies.
Nobody can destroy our minds; for, they are subtle, conscious and cannot be seen.
Both of you understand this.”
सघनDने
ु हसंब`मनDकावेव शापतः प<ततौ भतले ू वYवKयतावव
ृ ु पलवौ ।
Because of the curse they both fell on the ground with their minds attached to each other in love.
(Even after the death of the body, this Knowledge could not be destroyed.)
अथ ;यसनसHस:तौ मगयो<नमपागतौ
ृ ु ततो
वावप सHस:तौ भयो ू जातौ वहMगमौ ।
अथाDमाकं वभो सग_ मथःसंब)धभावनौ तपःपरौ महापPयौ
ु जातौ 5ा6मणदHपती ।
भारतोऽप तयोः शापः स समथu बभव
ू ह शर3रमा'ाmमणे न मनो<नTहे भो ।
ताव
याप ह तेनैव मोहसHDकारहे तुना य' य' जायेते भवतDत' दHपती ।
Being passionately attached to each other they entered the womb of the deer.
Then having same infatuation, they were born as birds.
Then they both were born in our creation still feeling attachment to each other.
They were born as a Brahmin couple of great merits and spent their life in performing penance.
The curse of Bharata could only affect their bodies, not in controlling their minds. They both, wherever
they get born always unite together as a ‘couple in love’ always feeling attracted towards each other.
(‘Reality state of Brahman’ alone is perceived as the world by the ignorant minds belonging to the worlds
of humans and the worlds of Devas. The same state exists as the Aeindava creation also.
What is left back is the Reality state alone. World is non-existent completely.
Every Mumukshu-mind is an Ahalyaa and it always is in love with Indra, the Brahman- knowledge.
They are always there as these Indras and Ahalyaas.
If this love is steadfast, why fear death of the body or any curse or even the imagined destiny?
Keep this love alive; it will never ever perish.
Once you are established in the knowledge of Brahman, there is no coming back to the ordinary state of
ignorance-filled mind. Gain of knowledge is an irreversible process.
Once you know, you can never be ignorant.
Naaraayana also was cursed to be born as a human; but his knowledge state soon bloomed up by itself.)
अकृ&'मेमरसानव`ं ु Dनेहं तयोDतं <तवीbय का)तं ,वYा ृ अप ेमरसानव`ाः
ु शMगारचे
ृ टाकलता
ु भवि)त ।
Observing their attachment filled with the pure unblemished essence of love, even trees get affected and
start acting romantically!
[Wherever a realized mind and her lover (Brahman Knowledge) stay united, that place itself is sanctified by
becoming the play ground for Brahman.]

भान.वाच
ु
Bhaanu spoke

तेनैत
विKम भगव)यथाकालं मनो मने
ु अ<नTा6यमभे
यं च शापैरप दरासदै
ु ः।
ऐ)दवानामतः सिटृ mमाणां वनाशनं यEयते ु न च तd56म)यु:तमेत)महामनः ।
That is why, My Lord, I say that the mind (ignorant or realized) cannot be destroyed through curses even.
Therefore the destruction of the creations done by Aeindavas is not possible.
(Ignorant ones stay forever as the Vaasanaa-fields; and the Knowers stay forever as Brahman-field only.)
 12

कं तदिDत जगयिDमि)ववधेषु जगसु च तवाप नाथ नाथDय यkै)याय महामनः ।

मनो ह जगतां कतृ मनो ह प.षः
ु Dमतः
ृ ।
य)मनो<न9चयकतं ृ त
*;यौषOधदPडनैः ह)तंु न श:यते ज)तोः <त&बHबं मणेVरव ।
What is there (as real) in these multifarious worlds that even you the great lord of all should feel anxious
about? Mind alone is the creator of the world. Mind alone is said to be the man.
Like you cannot destroy the reflection of a gem, you cannot destroy what is ascertained by the mind
through potions, medicines or punishments.
(Ahalyaa, the ignorant mind as the wife of the king, the Vaasanaa bound Jeeva, and Ahalyaa the dissolved
mind in Brahman; both are imperishable in their own way.)
तDमादे ते <तट)तु भासरैु ः सगसंFमैः वं vटे ह जािDतट ब
@याका
ु शो 6यन)तकः ।
So let the Aeindavas remain as they are with their wonderful creations going on.
You be the creator of your own beings. The mind-space is endless.
(It has place for any creation of any mind.)
Oचताकाशि9चदाकाश आकाश9च ततीयकः ृ अन)ताD'य एवैते Oचदाकाशकाशताः ।
Chittaakaasha, Chidaakaasha and the third one is the Aakaasha.
All three are endless and they shine from the Chidaakaasha.
एकं
वौ 'ी)बह)वाप
ू क.
ु सगाjजगपते DवेKछयाम<न <तट वं कं गह3तं ृ तवै)दवैः ।
You can create one, two, three or many more creations. You are the lord of all the worlds.
You do whatever pleases you. Why should you bother about the Aeindavas?”

56मोवाच
Brahmaa spoke

अथै)दवजगEजाले भाननै
ु वमदाwते
ु मया संOच)य सOचरमदम:तं
ु ु महामने
ु ।
य:तम:तं
ु ु वया भानो वततं ह कलाHबरं मन9च वततं वाप Oचदाकाश9च वDततः
ृ ।
त
यथाभमतं सग^ <नयकम करोHयहं कपयाम बह)याश
ू ु भतजाला<न
ू भाDकर।
तवमेवाशु भगव)थमो मे मनभ ु व क. ु सग^ यथाकामं मया समभचोदतः।
After Bhaanu explained about the Aeindava world network, I deliberated a while and said to him, Hey
Mahaamuni (Vasishta), – “You have spoken in the right manner. The material sky is also spread out
endlessly; mind is also an endless expanse; Chidaakaasha is also an endless expanse. Therefore, I will do
my regular duty of creation; and will conceive many varieties of beings, Hey Bhaaskara.
Bhagavan, you yourself must become my first Manu; and produce the world in whichever manner you like,
under my guidance.” (Manu is a title accorded to the progenitor of mankind.)
(Brahmaa created all the worlds in the witness state only.)
अथैतस महातेजा मम वा:यं भाकरः अMगीकय ृ ि
वधामानं चकार तपतांवर।
एकेन ा:तनो:तेनािDम)वपषा
ु सय
ू तां गतः ;योमा@वगतया सग_ ततान दवसावलम ् ।
म)मनवंु ि
वतीयेन कवाृ Dववपषाु Yणाससज सकलां सिटं ृ तां तामभमतां मम ।
Hey best of Sages, hearing my request, the sun of greatest luster (Brahman) agreed to my words and
divided himself into two. With his former body he remained as the sun (Reality essence) ; entered the sky-
region of the creation (Chittakaasha) and kept the count of days (s Kaala).
With his second body (perceived), he attained the form of Manu (potential state of all Jeevas) for me and
instantly produced all the creation-objects in whatever way I wished for.
(This is how Creation occurs.
Brahman-state itself through the Creation-state becomes as if divided; and stays both as the world and its
essence at the same time.)
एतते कOथतं सव^ वसटमनसो मने ु Dवeपं सवकृ वं च श:तवं च महामनः।
Sage Vasishta! Your mind is well disciplined!
I have explained to you the nature and power of the Mind which alone creates everything.
 13

<तभासमपाया<त
ु य
यदDय ह चेतसः तकटतामे<त Dथैय^ सफलतामप ।
सामा)य5ा6मणा भवा ू <तभासवशािकल ऐ)दवा 56मतां याता मनसः प9य श:तताम।्
Whatever ideas arise in the mind, they get established as realities and reach their ends.
Being just ordinary Brahmins, the Aeindavas attained the state of the Creators because of the cognizing
nature of the Mind. Observe the power of the Mind!
यथा चै)दवजीवाDते Oच'वा
56मतां गताः वयं तथैव OचqावािKचतवा
56मतां गताः ।
Aeindavas attained the state of the Brahmaa by imagining various things; I have attained the state of the
Creator remaining in the state of Chit and acting as the Mind.
(They are still ignorant; but I am always establishes in the witness state of my essence.)
Oचतं ह <तभासामा यKच त<तभासनं तददं भा<त दे हाद Dवा)तं ना)यािDत दे हAक् ।
Mind alone has the capacity to manifest as forms; and all that is seen as body etc. are its own
manifestations within itself. There is no other thing that exists as the body-holder.
Oचतमामचमकारं क.ते ु Dवतः यथावसंभवं Dवाम)येवा)तमVरचादवत ् ।
The Mind creates this wonder within itself by becoming anything and everything as per the nature of the
conception; like multifarious plants rise with multifarious nature on the same landscape.
तदे तिKचतवqातमा<तवाहकनामकं तदे वोदाहर)येवं दे हनाHना घनFमम ् ।
कxयते जीवनाHनैतिKचतं तनवासनं ु शा)तदे हचमकारं जीवं व` mमापरम ् ।
What appears as the Mind here (a collection of thoughts and ideas) is known as the AatiVaahika; that
AatiVaahika again creates the dense delusion called the physical body.
The same Mind tainted with some trifling Vaasanaa is known as the Jeeva.
When all these illusions of three bodies (Jeeva, body and AatiVaahika) vanish, know that, whatever
remains left back is the Supreme!
नाहं ना)यदDतीह Oच'ं Oचतमदं िDथतं वसटै )दवसंवkससतामवागतम ् ।
यथै)दवमनो 56मा तथैवायमहं िDथतःतकतं ृ चाहमेवेदं संकपामैव भासते ।
There is no ‘I’; there is nothing else also; all that exists is just this Mind as manifold appearances.
The conception of the Aeindavas is unreal yet it appears as real. Their minds are the creators of those
worlds (and they alone witness those creations).
Similarly I (Brahmaa) also exist as the Mind. The worlds created by the Mind are my conceptions only (and
exist for me alone).
कि9चिKचतवलासोयं 56माहमह संिDथतः Dवभाव एव दे हाद व` श)यतरामखा ू त् ।
I exist as Brahmaa by some random play of the Mind.
The Supreme Self alone shines with my form as if different from the voidness of the world.
श`Oचपरमाथ?
ु कeपणीयेव भावनात ् जीवो भयो ू मनो भवा ू वेतीथं दे हतां मधा
ु ।
Though of the nature of the supremely pure consciousness, the Jeeva gets down to the state of the mind and
has the worthless perception of the body.
सवमै)दवसंसारवददं भा<त Oच
वपःु संप)नसंबोधामा DवSनो द3घः Dवशि:तजः ।
The Pure consciousness alone shines as all this like the unreal worlds conceived by the Aeindavas; like the
individual in the waking state experiences a lengthy dream within himself.
ि
वच)*वFमाकारं त)मा'ाभासपव ू कं ऐ)दवाHबरव*ढंू Oचतादे वाaखलं भवेत ् ।
न स)नासदहं eपं सतासते तदे व च उपलHभेन स*पमसयं ू ति
वरोधतः ।
Everything appears by the power of the mind alone and gets established firmly like the Aeindava-expanse
similar to the illusion of two-moons in the infected eye, and shines as the essence of Chit alone.
It is not real since it belongs to a particular mind-structure only; it is real because it is the shine of the Chit.
It is the Reality shining as the unreal. It is real as experienced; but unreal as it is just a mind-experience.
जडाजडं मनो व` संकपाम बह
वपः ृ ु अजडं 56मeपवाEजडं A9यामतावशात ् ।
Know the Mind to be both inert and non inert. It is of the nature of conception.
It extends as the entire created world.
It is non-inert as Brahman; inert as the perceived phenomenon.
 14

A9यानभवसयाम
ु न सqावे वलास तकटकवं यथा हे िHन तथा 56मaण संिDथतम ् ।
The reality felt in the perceived phenomenon is unreal in the state of the Supreme like the bracelet-idea is
falsified in the gold.
सववा
56मणः सव^ जडं Oच)मयमेव च अDमदादशला)ताम न जडं न च चेतनम ् ।
दावाद3नामOचवेन नोपलंRयDय संभवः उपलंभो ह सAशसंब)धादे व जायते ।
The Supreme alone manifests as all. All that is there can be classified as both inert and conscious.
The reality essence within us or in the objects is neither inert nor conscious. It is beyond those divisions.
(What is inert or conscious? Both are just words only and not real. The so-called conscious mind is
conscious of the wooden log as inert; but the inert wooden log also belongs to the conscious field only.)
Wood etc cannot be perceived if they do not come under the ‘conscious’ category.
A direct perception or a direct experience is possible only if the perceived and perceivers are related by
some similarity. (Similarity here is the knowledge or understanding, the essence of both the knower and the
known object.)
उपलpधेऽजडं व` तेनेदं सवमेव ह उपलंभो ह सAशसंब)धाDयासमामनोः ।
If any thing is perceived, it cannot be inert (since it is a part of the conscious field).
Therefore since everything is perceived, they are related by similarity on both sides.
(Inert is consciously known; so it cannot be really inert.)
जडचेतनभावादशpदाथीन व
यते अ<नद9यपदे _ प'लताद3व महामरौ ।
Oचतो यKचेयकलनं त)मनDवमदाw ु तम ् ।
In that Supreme indescribable state of Brahman, there exist not the differentiations of inert and non-
inertness, like plants and trees do not exist in the wide desert-land.
Oचqागोऽ'ाजड़ो भागो जाzयम' ह चेयता Oचqागोऽ'ावबोधाHशो जडं चेयं ह A9यते ।
इ<त जीवो जग
Fाि)तं प9य)गKछ<त लोलताम ् ।
The cognizing capacity of the Chit alone is termed as the mental faculty.
The part of the Chit that is non-inert, perceives the inertness of objects.
The part of the Chit which is the principle of understanding perceives both inert and conscious things.
In this manner the Jeeva perceives the illusion of the world and gets entangled in it.
OचतDथ एव भावोऽसौ श` ु एव ि
वधा कतः ृ अतः सव^ जगसैव
वैतलpधं च सैव तत ् ।
The same pure state of the Mind is classified as two and so the entire world also is perceived as a dual
phenomenon. (Dual phenomenon: Inert and non-inert classifications.)
(The inert object is a sense created disturbance produced in the mind.
How can it be not-inert? It is also part of the conscious mind only.)
Dवमेवा)यतया Atवा Oच<तः A9यतया वपःु <नभागाSयेकभागाभं Fमतीव Fमातरा ु ।
Seeing itself as another through the cognizing power, the Chit though without divisions, wanders as it were
in a deluded state, as if divided.
न Fाि)तरिDत Fमभाक् ना नैवेतीह <न9चयः, पVरपणा ू णवIयावेतीथं संिDथता Oच<तः ।
There is no delusion. There is no one experiencing the delusion. This is for certain.
The pure consciousness alone stays as all this, like a completely filled ocean.
सव^ DयाEजाzयमSयDयाि9च<ति9चवं न वेिस तत ् Oचqाग|शोऽवबोधDय वहं ताजडतोदयः ।
Everything that shines out of the Chit is inert only, since you do not see the Chit in anything.
In the Chit, the part which is conscious actually rises as the inert ‘I’ state (based on the body-form).
(You who believe that you are conscious are not conscious at all. You are not conscious of the conscious
essence within you; you are conscious of the inert (matter) only; therefore you are actually inert only; an
object that is perceived.)
अहं तादपरे तवे मनागप न व
यते ऊHयाद3व पथ ृ :तोये संवसारं ह त
यतः ।
The I-ness etc do not exist in the least in the Supreme state.
(It is therefore not inert; it is not conscious also since it is not conscious of the inert.)
The extended world-perception is like the waves appearing as separate from the waters (though not
separate.)
 15

अहं ययसंA9यं चेयं व` समिथतंु मगतणािHpववा)तDथं

ृ ृ ननं
ू व
यत एव नो ।
The perceived belongs to the ‘I’ conception alone; and rises inside like the waters of the mirage and does
not exist at all; (and therefore nothing gets created.) (Imagination imagines the ‘I’ and the world.
अहं तापदम)तामपदं व` <नरामयं वदं वदरहं ु ताद शैयमेव यथा हमम ् ।
The inner essence concealed by the duality vision is not a shelter for the ‘I state’ and is unafflicted.
Understand that the ‘I’ness is some extremity of Jadatva (inertness) like the snow which is the extreme state
of coolness. (The extreme limit of ignorance is the ‘I’ attached to the form.)
Oचतेव चेयते जाzयं DवSने Dवमरणोपमं सवामवासवश:तीः कव ु ती नै<त साHयताम ् ।
Chit alone perceives the inertness, like seeing one’s death in the dream (which is not real).
(How can you be alive and still be dead?).
(There is no conscious or inert; but only the imagination of oneself as conscious and seeing the inertness as
separate. Brahman is not conscious of the inert; or inert as something perceived by the conscious.)
It is the essence of everything and is all powerful. It shines as the ever changing perceived; and does not
attain equal-ness till the knowledge becomes ascertained.
मनःपदाOथतया सवeपं वजH ृ भते नानामाOचतदे होऽयमाकाशवशदाक<तः ृ ।
Mind alone shines as all the objects, all the forms, all the mental faculties, all the bodies, spreading out like
the sky.
KILL THE MIND WITH THE MIND THROUGH VICHAARA
दे हाददे ह<तभाeपाHयं यजता सता वचाय <तभासाम Oचतं Oचतेन वै Dवयम ् ।
One should discard the Mind shining as all the appearances with his own Mind through the proper enquiry
of the Truth.
Oचतता}े शोOधते ह परमाथसुवणतां गतेऽक&'म
ृ आन)दः कं दे होपलखPडकैः ।
यि
व
यते शो@यते त
बोधः के च खपादपाः, दे हा
यव
या सया चेयु:त एतां <त Tहः ।
If the mind-copper is purified (refined), the gold of reality will shine forth giving rise to untainted bliss!
What is the use of purifying the stone of the body?! One should purify (polish or refine) that which really
exists (the mind tainted by Vaasanaas); that is enlightenment!
If the body etc which are like the trees seen in the sky (non-existent), and which are the products of
ignorance are real, then, of course one can bother to cleanse (purify) them (and pay attention to them).
असयव<नवटानां दे हवाOचतया िवह ये नामोपदश)यEनाः कOचते ं प.
ु षैडकाः ।
Those ignorant ones, who instruct those ‘who are completely ascertained about the reality of the body etc’
saying that ‘the body alone is the Reality’; those men are just sheep in human forms (who cry out ‘mey
mey’ ‘mine mine’; and get carried away by the Death-wolf.)
यथैतqावयेDवा)तं तथैव भव<त Yणात ् Aटा)तोऽ'ैवाहयाक&'मे ृ )*ाद <न9चयाः ।
The Mind alone creates the cognition of the inertness within itself like seeing one’s own death in the dream.
Whatever is conceived within the Mind, it instantly becomes that. The story of Indra and Ahalyaa proves it!
य
य
यथा Dफर<त ु स<तभामOचतं
ु तततथा भव<त दे हतयोदताम।
दे होऽयमिDत न न चाहमदम<त Dवeपं व\ानमेकमवगHय <नVरKछमाDव ।
In whatever a mind of a Jeeva shines forth as, that alone gets experienced as the identity of the body.
‘This body does not exist nor do ‘I’ exist as this body’; with this ‘true understanding’, O Rama, remain
without any desires.
दे होऽयमेष च कलायम<त Dवभावाkेहोऽयमेतदaखलं तत ए<त नाशं ।
यYाद कपनावशाqयमे<त बालो <नयYदे हगत एव कयाप य:या ु ।
‘This is the body;’ ‘This world is there to be experienced by this body;’ with this belief the body alone is
experienced as the Self and the world also is experienced as real, leading towards complete destruction.
The child behaves as if he has become a ghost by his own imagination, though in reality no ghost exists
nor has it taken over his body!
 16

वसटोवाच
Vasishta spoke

इय:तवा)स
ु भगवा)मया कमलसंभवः रघ
वह ू पनः
ु पटो
ृ वा:यमाhYSय भतपः ू ।
So did the Lord born out of the lotus, the caretaker of all beings instruct me; but I objected to his word and
questioned like this.
वयैव भगव)ो:ताः शापम)'ादश:तयः अमोघा इ<त ता एव कथं मोघाः कताः ृ पनः
ु ।
शापेन म)'वीयण _ मनोब`ीि)*या
ु Pयप सवाPयेव वमूढा<न Aटा<न कल ज)तष ु ु ।
Lord, you alone have told me before, that the powers of curses and chants can never fail!
Now how do you say that they become powerless in the case of the mind?
When curses are uttered, the victim is affected in the mind, intellect and the senses.
There are many events in the history to prove this!
यथैतौ पवनDप)दौ यथा Dनेह<तलौ यथा अभ)नौ त
वदे वैतौ मनोदे हौ स एव तत ् ।
एकनाशे
वयोरे व नाशोऽ'ाRयपप
यते
ु अव9यं भवतंु मनोनाशे दे हपVरYयः ।
Mind and the body can not be separated like the wind and the movement, or the oil and its viscosity.
If you say that only the mind exists and the body is just an illusion created by the mind, even then, if the
mind is destroyed, the body also will get destroyed.
मनः शापादभदuषैः कथं नाmHयते भो कथमाmHयते वाप 5ह ू मे परमे9वर ।
Lord of all! Tell me, how can the mind remain unaffected by curses or affected otherwise?

56मोवाच
Brahmaa spoke

TWO TYPES OF BODIES

न तदिDत जगकोशे शभकमाु नपा<तना
ु यपौ.षेण शkे ु न न समासा
यते जनैः ।
There is nothing in this world that cannot be attained by sincere effort by one who desires the ‘Supremely
auspicious’ state.
आ56मDथावरा)तं च सवदा सवजातयः सव एव जगयिDमि)
वशर3राः शर3Vरणः ।
एकं मनःशर3रं तु hYकाVर सदा चलं अ किjचकरम)यतु शर3रं मांस<नमतम ् ।
Starting from Brahmaa to the lowermost life-form of a plant, all species of living things have two types of
bodies. One is the Mind, which is always on the move and which instantly acts.
The other one is made of flesh but does not do anything.
त' मांसमयः कायः सवDयैव संगतः सव?राmHयते शापैDतथा व
यादसंचयैः ।
मकायो
ू 6यश:तोऽसौ द3नः Yणवन9वरः प~प'ाHबचपलो ु दै वादववशिDथ<तः ।
The body made of flesh is in contact with other bodies and gets affected by curses and magical spells.
It is weak, silent, ready to perish any moment, unstable like the water drop rolling on the lotus leaf,
helpless, and under the control of outside forces.
मनोनाम ि
वतीयोऽयं कायः कायवतामव स आयतोऽप नायतो भतानां ू भवन'ये
ु ।
The second body of the embodied ones, called ‘Mind’ in all the beings in all the three worlds is not under
one’s control (for the Vaasanaa-bound Jeeva), though it is under one’s control (for those who make effort).
पौ.षं DवमवटRय धैयम  ालHpय शा9वतं यद <तटयगHयोऽसौ दःखानां ु तद<नि)दतः ।
यथा यथासौ यतते मनोदे हो ह दे हनां तथा तथासौ भव<त Dव<न9चयफलैकभाक् ।
If one remains taking recourse to sincere effort, always maintaining a courageous stand, then being
taintless, one is never troubled by afflictions. In whichever manner, the mind of the embodied being strives,
it manifests in that very manner, fructifying its own intention.
सफलो मांसदे हDय न कि9चपौ.षmमः मनोदे हDय सफलं सवमेव Dवचेिटतम ् ।
The flesh-body cannot attain any result with effort; but the Mind-body attains everything it strives for.
 17

पव'मनसं ु धानं चेतः Dमर<त सवदा <नफलाDत' शापा

याः शलायामव सायकाः ।
Curses etc. fail to affect the mind which is always absorbed in the contemplation of the Supreme, like
arrows cannot pierce the hardened surface of the rock.
पतवंभस व6नौ वा कद मे वा शर3रकं मनो यदनस)धतेु तदे वाSनो<त तYणात ् ।
Whether the body falls into the mire, or fire or water, the very next moment, it experiences only that which
the mind is thinking.
प.षा<तशयः
ु सवः सवभावोपमद नेददायवXनेन फलं मनो ह मनसो मने ु ।
When one strives hard for the fulfillment of his desire to the exclusion of all other things, mind alone
bestows the fruit without any problem to the mind itself!
पौ.षेण बलेना)ति9चतं कवा ृ यामयं क&'मे
ृ )*े ण दःखा<त
ु न Aटा सा मनागप ।
Having filled the whole mind with the thought of Indra (Brahmin youth) through sincere effort, Ahalyaa
(wife of the king), never suffered any pain in the least (as in the story of Indra.)
पौ.षेण मनः कवाृ नीरागं वगतEवरं माPड;येन िजताः :लेशाः शला)तेू sप <तटता ।
Having made the mind free of desires and discarding the fever of delusion with effort, Sage Maandavya
never suffered the least even when nailed to the stake.
{There was a great sage by name Maandavya. He was performing penance and was in trance. A number of soldiers, who were chasing
a thief who had run away with the jewels which belonged to the king, came that way and enquired Maandavya about the thief, who
was seen contemplating outside the hut. The thief had actually entered the hermitage of Maandavya and dropped the jewels there
before he ran away. Maandavya was not aware of anything since he was in blissful trance.
Maandavya did not answer the soldiers, as he did not hear that question in the first place, since he was in trance. The soldiers were
annoyed and mistook his silence. They moved about in the hermitage and found the missing jewels there and took Maandavya to the
Court of the King. The king, going by circumstantial evidence, quickly decreed that he be impaled on the stake. Known as Aani or
kazhu maram, the stake was something similar to a giant nail, buried in the ground with the sharp edge projecting out, some five or six
feet above ground level. The person who was to suffer the punishment would be made to sit on the stake. The sharp edge of the stake
that had entered his body through the anus would emerge from somewhere close to the nape of the neck, thus killing the person. But
that is a very slow process and would take even a day or two. Maandavya found himself impaled on the stake when he came out of the
trance. He could not understand as to why this had happened to him.
By that time a large crowd had gathered around him and he was soon recognized by the wise in the crowd. They immediately rushed
to the king and informed him about the person who was impaled on the stake. The king realized his mistake, released Maandavya from
the stake and begged for his forgiveness. But the sharp edge of the stake (Aani) which protruded from his neck could not be removed
as skin had grown around that metal portion. The Aani had become a part of his body. Later he was known by the name of Aani
Maandavya. Maandavya was not at all annoyed at the king. He wanted to know the reason why this happened to him and therefore
went to Dharma Raja. ‘Sage, you played cruel games when you were a boy,’ replied Dharma. ‘You used to catch dragonflies, cut the
edge of their tails, insert sharp twigs attached to strings and used to hold the string in your hand while the poor insects tried to fly
away; but were stopped by the tether by which they were held. The punishment you suffered was a direct result of your cruel games,
when you were a boy,’ he said. ‘Your sense of proportion is off-balance,’ said Maandavya. ‘The quantum of an error, or a mistake or
crime should be measured with due respect to other factors like age and intelligence. What I did was something when I was ignorant
and I was not even twelve years old then. You should have taken cognizance of this fact. You failed in your duty. I curse you to suffer
what I underwent this day. You would be born to a maidservant and would go through humiliation a thousand times greater than that I
suffered.’ And thus was Vidura (of Mahabhaarata) born.}
अ)धकपिDथते
ू नाप मानसैय\स)चयैः ऋषणा द3घतपसा संाSतं वैबुधं पदम ् ।
There is the instance of a Sage attaining the heaven by performing the sacrificial rites in the mind itself
remaining inside the dark well.
{Yashtukaama was a Sage renowned for his penance. He once started from his home to collect materials for performing
a sacrifice. Unfortunately he fell inside a dark well. As the time fixed for the sacrifice arrived, he performed the
sacrifice in his mind itself without missing even the smallest detail. Indra the lord of the heavens was pleased by this.
He descended down from the heavens, rescued the Sage from the dark well and took him to the heavens with him.}
इ)दप'ैु ु नर ै रेव प.
ु षा@यावसायतः @यानेन 56मता ाSता सा मयाप न खPzयते ।
The sons of Indu attained the state of Brahmaa by contemplating with full effort.
Even I do not have the power to change that!
आधयो ;याधय9चैव शापा: पापAशDतथा न खPडयि)त तिKचतं प~घाताः शलामव ।
Mental afflictions, diseases, curses, and wicked beings (demons and ogres) cannot affect the mind which
does not swerve from contemplation (the established state always of the Knowledge of Brahman) even a
little, like the rock does not break by getting hit by the lotuses.
ये चाप खिPडताः केOचKछापा
यैराOधसायकैः DवववेकाYमं तेषां मनो म)ये वपौ.षम ् ।
If you find anyone affected by curses it is because they were not fully absorbed in their effort (of realizing
the Self), or their intellect lacked discrimination. (Vishvaamitra, Nahusha and others)
 18

न कदाचन संसारे सावधानमना मना:DवSनेऽप कि9चdA9ये वा दोषजालैः aखल3कृतः ।

A person who is extremely careful not to swerve from the path of contemplation (Brahman knowledge)
cannot be affected by any network of faults, be it a dream state or the waking state.
मनसैव मनDतDमापौ.षेण पमा<नह ु Dवकमेव सवकेनैव योजयेपावने पOथ ।
A man should guide his own mind by his own mind in the sacred path with extreme effort that is possible.
MIND ALWAYS IS CONNECTED TO INCORRECT KNOWLEDGE
<तभातं यदे वाDय यथाभतं ू भवयलं Yणादे व मनः पीनं बालवेतालव)मने ु ।
The mind is capable of becoming instantly anything that is conceived, like the ghost seen by the child
which conceives it falsely.
<तभासDयानपदं ु ा:तनीं िDथ<तमjझ<त ु कलालकमा
ु नपदं
ु घटो मिप ृ Pडतामव ।
The mind discards its previous state and shines as anything as per the conception, like the pot discards its
clay-ness as per the intention of the pot-maker.
<तभासाथतामे<त Yणादे व मनो मने ु Dप)दमा'ामकं वाVर यथा तMगतरMग ु ताम ् ।
The water which is just quivering mildly suddenly rises as a high wave; likewise the mind becomes
anything in an instant.
अनस)धानमा'े
ु ण सय
ू &बHबेऽप यामनीं मनः प9य<त अश`ाY9च ु )*&बHबे ि
वतामव ।
By just thinking deeply, the mind sees night in the sun’s sphere also, like a person with faulty vision sees
two moons.
यप9य<त तदे वाशु फल3भतमदंू मनःसह हषवषादाRयां भM:ते ु तDमातदे व तत ् ।
Whatever it sees, the mind experiences its result immediately. Because of that, it experiences joy and pain
in whatever it perceives.
<तभानपदंु चेत9च)*े ऽSयिoनशखाशतं Atवा दाहमवाSनो<त दoधं च पVरतSयते ।
As per the conception rising in it, the mind perceives hundreds of blazing flames even in the moon and has
the experience of burning. Thus it burns, and suffers immensely.
<तभानपदं ु चेतः Yारे ऽप ह रसायनं Atवा पीवा परां तिSतं
ृ या<त वग<त नय<त
ृ ।
As per the conception rising in it, the mind perceives nectar even in salty water, drinks it and experiencing
immense satisfaction, jumps and dances.
<तभानपदं ु चेतो ;योम)यप महावनं Atवा लना<त ु लवा
ू च पनरारोपयय
ु लम ् ।
As per the conception rising in it, the mind perceives a great forest even in the empty sky, cuts away all the
trees completely, again raises all the trees and makes a forest once again.
इथं यदे व पVरकपयती)*जालं hYं तदे व पVरप9य<त तात चेतः ।
नासEजग)न च सदयवगHय ननं ू लनां
ू Aशं ववधभेदवतीं जह3ह ।
In this manner, whatever it imagines, the mind magically perceives that very thing, Rama.
Understanding the world to be neither real nor unreal, cut asunder the perceived phenomenon.
Cast afar the idea of manifold varieties.

वसटोवाच
Vasishta spoke

इ<त मे भगवता पवू मु:तं तदे तद

य तRयं
ु कOथतम ् ।
I have explained to you Rama what Lord Brahmaa told me in the past.
WHAT IS BRAHMAA-STATE OF BRAHMAN?
तDमादनाIयानाd56मणः मनः सवतः सवमनाIयानमप
यते
ु Dवयमेव त
घनतांाSय मनः संप
यते ।
त)मनDत)मा'कपनपव ू कसि)नवेशं भव<त ततDतैजसः प.षः ु संप
यते सोऽयं 56मेयाम<न नाम कतवान ृ ्।
The Truth you have to understand is this alone; ‘from that Indescribable Brahman’ all the indescribable
manifestation occurs by itself without any purpose. ‘That’ alone becomes dense and is called as the
‘Mind’.’ Then appears the state of potential conception, which is the subtle state of the mind.
That alone manifests as the lustrous person with a form. That ‘form’ is known by the name of ‘Brahmaa’.
 19

[Brahman state is the basic reality state that is not in any space and time frame, is not a thinking planning
entity, is not any divine ruler, is not in any special heaven, is not anything at all that can be understood by the
mind, intellect or senses.
The Reality state is just the Reality state that has no form or name; for nothing exists outside of it to name it
or explain it. It alone is.
You I and all that you see as the world is nothing but the mind painting pictures on this emptiness of Reality
state.
What is this mind and how it came to be about?
Mind is some agitation. This agitation is not a real agitation as known in the perceived world; but is just the
very nature of Reality, like the quivering state of ocean.
This agitation exists as the endless potential states that can be any perceived experience of any one from a
cell-thing to a Shiva who rules all.
These potential states are the essence of the Reality state.
Reality state exists as all the potential states. It does not know them; it is them; so it knows them like you
know your limbs or a tree knows itself.
This ‘knowing itself’ is all the living entities knowing the perceived objects.
It is named by us as Brahman, Chit, etc.
It is actually nameless and is just all that is there as the perceived.
The entire perceived bound by various time and space modes is the potential state as Reality.
This alone is the world that appears as if experienced.
This as if experienced is understood as the mind.
This mind is named as Brahmaa. This Brahmaa is actually the Brahman as the mind-state.
This Brahmaa is also made of many minds.
These many minds are cut off from the knowledge of the Reality and stay as the light imprisoned inside tiny
pots. These imprisoned states of Brahmaa are called Jeevas.

Reality is just the emptiness of all; empty of emptiness also. It is termed as Brahman.
Reality is the potential essence of all the perceived. It is termed as Chit.
Reality is the very perceiving process which produces the perceived worlds. It is termed as Brahmaa.
These three words Brahman, Chit, and Brahmaa are not three separate entities; but the same thing named by
us differently.
Actually the indescribable emptiness alone is there as the right knowledge.
Except that whatever is captured by the senses is the false knowledge.
Right knowledge is masked by the false knowledge.
You as an ego are also false knowledge.
Reality is masked by your ego also.
When you tear off the mask through reason, then Reality alone is understood as real; and the reality of the
world vanishes off like the ghost vanishing off for the child who is taught reason.
What never was really there is not produced or destroyed, like a ghost.
Jagat is also non-existent except as the mind construes.
It is not produced at all.]

तेन राम योsयं परमेट3 त)मनDतवं व` ।

So Rama, understand that this creator Brahmaa is just the ‘principle of Mind’.
समनDतवाकारो भगवा)56मा संकपमयवा
यदे व संकपय<त तदे व प9य<त ।
Lord Brahmaa, who is the expression of the mind-principle, is of the nature of conceptions only.
Whatever he conceives, he perceives that alone. (Brahmaa is a name given to the non-stop process of
perception that goes on with divisions of ‘I’ ‘you’ and the world.)
ततDतेनेयमव
या पVरकिपता अनाम)यामाभमानमयी<त तेन 56मणा
OगVरतणजलOधमयमदं
ृ mमेण जगपVरकिपतम ् ।
This Brahmaa alone conceives this ignorance also; the ignorance namely identifying with the non-self
(form) as oneself. This Brahmaa alone in the proper manner conceives the world filled with hills, grass,
water etc.
 20

इथं mमेण 56मतवादयमागता सिटर)यत ृ एवागतेयम<त लbयते ।

In this manner, the creation arising from the principle of Brahmaa is understood by the ignorant as arising
from some other source. (No other creator is there. Caught in the world of causality, the ignorant search
for the cause for this world also, and invent a god or a designer for the world, like searching for the cause
of a ghost, which is just caused by the absence of light (or knowledge.)
तDमासवपदाथानां 'ैलो:योदरव<तनां उपित56मणो राम तरMगाणामवाणवात ् ।
Therefore all the objects within the three worlds rise from Brahmaa alone like waves rising from the ocean
(for no reason, like the very nature of Reality.)
य एवामनप)ने
ु जग<त या 56मणि9च)मनोeपणी साहं कारे पVरकSय 56म 56मतामे<त ।
When the word still is an unmanifest state, the consciousness of Brahmaa with the nature of the Mind
conceives the ego and Brahman attains the state of Brahmaa.
(If you want a step by step process to satisfy your mind, then divide the Reality into two states of manifest
and unmanifest. In the unmanifest state where no world is there, the world is experienced as a mind; and
that mind is given the name of Brahmaa the creator. Mind is nothing but a process of perception that is
always existent as the nature of Reality (Brahman).
JEEVAS AND THEIR STATE OF IGNORANCE
याDव)याि9चKछ:तयः सवश:तेरभ)ना एव कSय)ते ।
This conceiving power of Brahmaa gives rise to other powers of the Chit (individual selves or Jeevas)
which do not differ from it in anyway.
(There is no individual entity as a Brahman or Brahmaa or Jeevas. All these divisions are just the words
with meanings invented inside the process of perception; and belong to the ignorant minds.
What exists is just the indescribable Reality state called Brahman which stays as the perceived experience.
This experience creates a Jeeva state of ignorance who perceives it as real.)
जग<त Dफारतां नीते पतामहeपेण मनसा समलसि)त ु ।
They (individual selves) shine forth happily along with the mind of the ‘Grandfather Brahmaa’ in the
extended world. (The process of perception (Brahmaa) in its churning or recycling state produce false
entities called Jeevas.)
एते सहvशोऽप पVरवतमानजीवा उKय)ते ।
These ‘countless in number’ are known as the ‘revolving Jeevas’.
तेऽRयदता
ु एव Oच)नभसो नभस त)मा'ैरावलता गगनपवना)तव<तन9चतद ु शवधा ये भतजातम@यतयाRयासे
ू
<तटि)त तDया एव ाणशि:त
वारे ण व9य शर3रं Dथावरं जMगमं वाप बीजतां गKछि)त ।
तदनु यो<नतो जग<त जाय)ते तदनु काकताल3ययोगेनोप)नवासनावाहानeपकम
ु फलभाOगनो भवि)त ।
ततः कमरEजभवाु सनावलताभबkशर3रा Fम)तः ोपति)त च । इKछै वैता भतजातयः ू ।
As soon as they rise from the ‘Chit-space’ (through the churning process of perception like dust-particles),
they get enveloped by the ‘Tanmaatras’ or the subtle elements in the illusory sky; get carried by the wind in
the sky (get endowed with power to move through Praana-power); and enter the bodies of moving or non
moving things, through the vital powers of the beings in the fourteen types of worlds, and attain the seed-
state (to be born state). Then residing in the wombs, they get born, and then by the sheer fact of co-
incidence they experience the fruits of actions of any Vaasanaa which randomly attaches to them, from the
flood of Vaasanaas arising from Brahmaa (the perception process). Then bound to the body by the
enveloping Vaasanaas and the ropes of action, they wander about rising and falling repeatedly.
These creatures are just (bundles of random) ‘desires’.
(It is not that a Jeeva is produced with an individual character by a creator entity called Brahmaa.
Brahman exists as the potential state of perception. Brahmaa exists as the process of perception. Jeevas
exist as the outcome of perception.
It is as if Brahmaa (process) (like a machine) takes all the colours (Vaasanaas) that are there and throws
them at the empty canvas; and instantly so many shapes with different colours start moving and acting;
they invent names for themselves; and believe that they are specially created by a divine entity who is also
very special because he created them.
Vaasanaas randomly join together and they become the perceiving Jeevas; then invent their individuality
for themselves and believe also that they are conscious real beings.)
 21

काि9चEजनसहvा)ताः पति)त वनपणवकमवाया पVरFा)ता लठ

ु ि)त OगVरकुhYषु ।
अमेयभवाः काि9चिKचसता\ानमोहताः Oचरजाता भव)तीह बहकपशता)यप ु ।
Some thousands fall like the leaves in the forest, float all over blown by the winds of action, and roll in the
deep belly of the mountains (solid looking worlds). Some with immeasurable lives, deluded by the
ignorance about the existence of Chit (as the Reality), get births for quite a long time, even more than
hundreds of Kalpas.
(These ignorant false entities called Jeevas become part of successive dreams, with no fixed identity and
live as the particular dream characters; get born with the dream and die when the dream ends. They are
not individuals at all; and there is no chance of any rebirth also. They just rise like dust and dissolve off
like dust.)
काि9चक<तपयातीता मनोरमभवा)तराः वहरि)त जगयिDम)शभकम ु परायणाः ।
काि9च
\ातव\ानाः परमेव पदं गताः वातोqताः ू पयोम@यं साम*ा ु इव &ब)दवः ।
Some only have few lives, are always happy within, and wander in this world engaged in performing only
auspicious acts. Some realize the truth and attain the Supreme state like water drops of the ocean flying
high, rising up by the winds. (When false entities called Jeevas realize the truth of their existence, the
Reality alone stays back and the suffering Jeeva-entity vanishes like the false information vanishes when
truth is understood. When the reflection understands that it is mirror in essence, it stays as the mirror
only.)
उपितः सवजीवानामतीह 56मणः पदादावभाव<तरोभावभMगरा ु भवभावनी ।
In this manner alone, all the beings that get produced from the state of Brahmaa (process) appear and
disappear within an instant span, and experience the illusory world.
(Since time is not in the Reality state, the perceived worlds exist like a wide spread dream in some
imagined time principle. Therefore what is countless Kalpas for the world-beings is not an occurrence in
time at all in the Reality state.
All that happened has not happened at all. Therefore Reality state is not affected at all.
How can that which is unreal exist in the Truth state?
Paradox; isn’t it?
Brahman is a paradox only; the human mind cannot capture it if alive; kill the mind and see with
Knowledge alone as the mind; paradox will vanish off by itself.)
BEWARE OF THE POISONOUS WORLD CREEPER
वासनावषवैषHयवैधुयEवरधाVरणी अन)तसंकटानथकायसकारकाVरणी ।
नानादoदे शकाला)तशैलक)दरचाVरणी रOचतोतमवैOच[यवहताऽऽसंFमाऽसती ।
एषा जगEजMगलजीणवल3 संय:समालोककुठारकता
ृ ।
वल3व वYुpधमनःशर3रा भयो ू न संरोह<त रामभ* ।
Observe carefully the very ancient wild creeper of the world-network.
By its very touch, the poison of Vaasanaas will affect you and make you suffer immensely raising your
fever. It will madden you enough so that you end up doing endless meaningless actions resulting in untold
miseries. It spreads out all along the caves of the mountain namely various types of space-time
phenomenon. It creates delusions of various natures which are unreal.
O Rama, take the axe of pure vision and cut asunder this creeper of worldly existence; then falling down
like the creeper, the mind and body both get destroyed, never ever to rise again.
 22

CLASSIFICATION OF JEEVA CATEGORIES

INTRODUCTION

Since Jeevas are not particular individuals with fixed name and form; but random Vaasanaa bundles
produced in the perception process made of delusion; the Vaasanaa bundles called Jeevas get classified as
higher middle and lower. Imagine the random colours of Vaasanaas to be just three varieties; say white red
and black; white is Sattva the good, red is Rajas the dusty, black is Tamas the absence of white or red and
is fully dark. Then there are the random mixtures of these three colours also; and these colours keep
changing also from white to black or red to white or black to white and so on.
In a huge cauldron of boiling liquid of the perceived, the white, red and black bubbles keep forming and get
the name of Jeevas. They keep on rising and disappearing again and again continuously without a break;
and keep on changing colours also.
As per the colour they take; the perceived around them is white, reddish or black.
The classification of Jeevas is explained here depending on the colours of bubbles that take on Jeeva-forms.
You are not an individual entity born as Saatvic, Raajasic or Taamasic.
Sattva, Rajas and Tamas are the colours of the Vaasanaas only, and these Vaasanaas make you their
perceivers.
You are just a non-existent entity produced by the ‘wants’; like the dream producing the dreaming person.
If wants are destroyed, the bubble will lose all the colours and be one with the colorless liquid of reality.
Such a Jeeva is known as Gunaateeta, one who has transcended the three Gunas.
He sees no good or bad or action; he exists as Brahman state itself.

वसटोवाच
Vasishta spoke

उतमाधमम@यानां पदाथानामतDततः उपतीनां वभागोऽयं ण ु ु वbयाम राघव ।

Raaghava, listen, I will explain to you the production of the ‘Jeeva categories’ divided as excellent, lowest
ad middle.
(The word ‘previous’ is to be taken in the relative sense only.
There is no previous or later in Brahman Reality.
Brahman-Reality is the boiling cauldron of bubbles where the boiling process has no beginning or end.
Therefore the bubble which has formed must be changing colour by some previous state of its; that is all
there is as the previous; and not any past or present or future in Brahman state.)

(Just look at the bubbles that are white red and black in various proportions; decide what colour-
combination is yours as a bubble. Destroy the black fully; reduce the red; transcend the white and try to be
colorless; and that is the endless end of the poor bubble which never is there!)

इदं ‘थमतोप)नो’ योऽिDमनेव ज)म<न थमतानाHनी

शुभाRयाससमqवा ु शभलोकाया
ु सा च शभकाु यानुबि)धनी ।
This one is the ‘excellence of first birth’ itself, where in this birth itself which is its first, is born with the
previous practice of good qualities, has lived in auspicious worlds, is a follower of auspicious actions.
सा चेि
वOच'संसारवासना;यवहाVरणी भवैः क<तपयैमuYमय:ता ु ु
‘गणपीवर3 ’ ।
The birth which is ‘dense with virtues’ is produced by the diminished Vaasanaas for enjoyments, but with
lack of dispassion and lead to the liberation-state within a few more births.
ताA:फलदानैककायाकायानुमानदा तेन राम ‘ससवा’ इ<त ोKयते सा कतामभः। ृ
The fulfilled ones speak of this as ‘endowed with Sattva Guna’ which is achieved after going through many
good and bad actions with their appropriate results; and becomes fit for liberation after hundreds of births.
अथ चेिKच'संसारवासना;यवहाVरणी अय)तकलषा ु ज)मसहvैEनानभाOगनी
ताA:फलदानैकधमाधमानमानदा
ु असौ ‘अधमसवा’ इ<त तेन साधभ.Kयते
ु ।
 23

Stuck with various Vaasanaas of the world, tainted much with ignorance, getting knowledge level after
thousands of births through actions of righteous and unrighteous, is known as ‘Sattva associated with
unrighteous acts’.
सैव संIया<तगान)तज)मव)दादन)तरं
ृ संदoधमोYा यद तोKयते ‘अय)ततामसी’ ।
When after countless births of varied types still in a doubtful state of Moksha, it is known as ‘Excessively
Taamasic’.
अन
यतनज)मा तु जा<तDताAशकVरणी योपितम@यमा पंुसो राम
ि
व&'भवा)तरा ताA:काया तु सा लोके ‘राजसी’ राजसतम ।
That state which is stuck by the results of past actions, and somehow getting the middle state of human
birth, still has a doubtful state of Moksha and takes two to three creations is known as Raajasee, hey Rama
best of the royal clan.
अवकटज)माप
ृ सोKयते कतब`भः
ृ ु
सा ह त)म<तमा'े
ृ ण मोYयोoया ममYु ु ु भः ताA:कायानुमानेन ो:ता ‘राजससािवक]’ ।
Taking birth after a long time, and developing dispassion at the end of the life and becoming fit for Moksha
through actions leading towards it by desiring liberation, when men get liberation after death, it is known as
‘RaajasaSaatviki’; so say those with fulfilled intellects.
सैव चैदतरै रपज)माभमuYभाOगनी तताAशी ह सा तE\ैः ो:ता राजसराजसी ।
That is known by the Knowers of Brahman as ‘RaajasaRaajasee’ where one gets liberation after a few
births, being born in higher worlds of Yakshas and Gandharvas.
सैव ज)मशतैमuYभाOगनी चेिKचरै षणी वद:ता ु ताAगारHभा सqी ‘राजसतामसी’ ।
Where the liberation is attained after hundreds of births after a prolonged desire for the liberation, and is
endowed with such actions it is known as ‘RaajasaTaamasee.’
सैव संदoधमोYा चेसहvैरप ज)मनां तद:ता ु ताAशार)भा राजसाय)ततामसी ।
That which has a doubtful state of liberation even after thousands of births and engaged in actions colored
by such actions is ‘Raajasaa with excessive Tamas’.
भु:तज)मसहvा तु योपित56मणो नण ृ ां OचरमोYा ह कOथता ‘तामसी’ सा महषभः ।
After thousands of births, when one gets liberation after quite a long time span, it is known as ‘Taamasee’
by the Great Sages.
तEज)मनैव मोYDय भाOगनी चेतदKयते ु तE\ैः ‘तामससवा’ इ<त ताAशारHभशालनी ।
If one is qualified to get Moksha in the same birth, then the Knowers call it as ‘TaamasaSattvaa’, with such
actions suited to it.
भवैः क<तपयैमuYभाOगनी चेतदKयते ु ‘तमोराजसeपा’ इ<त ताAशैगुण  बंृ हतैः ।
If after many creations it befits the attainment of Moksha, then it is called ‘TamoRaajasaa’, with such
qualities in excess.
पवू ज)मसहvाƒया परोज)मशतै
ु रप मोYयोoया ततः ो:ता तE\ैः तामसतामसी ।
Previously thousands of births and with hundreds of births ahead when it is fit for liberation, then it is
called by the Knowers as ‘TaamasaTaamasee’.
पव^
ू तु ज)मलYाƒया ज)मलYैः परोऽप ु चेत ् सि)दoधमोYा तदसौ ोKयतेऽय)ततामसी ।
Previously lakhs of births and with lakhs of births ahead and the Moksha is doubtful, it is known as
excessive Taamasee.
ALL JEEVAS ARE JUST THE RANDOM OUTCOME OF THE PERCEPTION PROCESS CALLED BRAHMAA
सवा एताः समायाि)त 56मणो भतजातयः
ू ं चलताभोगापयोराशेVरवोमयः ।
कOच
सवा एव व<नmा)ता 56मणो जीवराशयः DवतेजःDपि)दताभोगाkीपादव मर3चयः ।
सवा एव समप)ना
ु 56मणो भतप):तयः
ू Dवमर3Oचबलोqता
ू Eवलताoनेः कणा इव ।
सवा एवोिथताDतDमा
56मणो जीवराशयः म)दारमjजर3eपा9च)*&बHबादवांशवः ।
सवा एव समप)ना
ु 56मणो A9यAटयः यथा वटपनि9च'ाDत*पा
ू वटपOयः ।
 24

All types of Jeevas together rise from Brahmaa like the waves rising from the expansive ocean which is
perturbed a little. All the hosts of Jeevas come out of Brahmaa like the rays shooting out of the expansive
lamp from its quivering flame. All the rows of Jeevas are produced from Brahmaa like the sparks of the
blazing fire which rise out of its flames inadvertently. All the hosts of Jeevas rise up from Brahmaa like the
clusters of Mandaara flowers; like the rays coming out of the moon. All the ‘Seers and Seen’ are produced
from Brahmaa like the beautiful branches growing out of the trees with similar nature.
सवा एव समप)ना
ु 56मणो जीवप):तयः कटकाMगदकेयरूय:तयः ु कनकादव ।
सवा एवोिथता राम 56मणो जीवराशयः <नझरादमलो
योतापयसामव &ब)दवः ।
अजDयैवाaखला राम भतस)त<तकपनाः
ू आकाशDय घटDथाल3र)„ाकाशादयो यथा ।
All the rows of Jeevas are produced from Brahmaa like the bangle, bracelet, armlet, and other ornaments
made out of gold. All the hosts of Jeevas rise from Brahmaa like the water drops flying out of the clear
shining mountain torrent. All the beings are just imaginations of the unborn Brahmaa, like the pitcher-
space, pot-space, hole-space etc. from the ‘Space’.
(Brahmaa is unborn because he is the very nature of Reality, like the quiver of the ocean.)
सवा एवोिथता लोककलना 56मणःपदात ् सीकरावतलहर3&ब)दवः पयसो यथा ।
सवा एवोिथता राम 56मणो AटAटयः मग ृ तृ णातरिMगPयो यथा भाDकरतेजसः ।
All the multifarious perceptions have risen from the state of Brahmaa like the mist of water drops rising
from the waves of the ocean. All the cognitions that are cognized have raised from Brahmaa like the water
waves rising in the mirage by the hot rays of the sun (and are not real).
सवा A9यAशो *…;य<तVर:ता न eपतः शीतर9मेVरत EयोDना Dवालोक इव तेजसः ।
‘The Seen’ and the ‘process of seeing’ are not different in essence from ‘the Seer’, like the moonlight is
not different from its cool rays; like the brightness does not differ from the luster.
(Perception process is the Seer seeing the seen.
You as a Jeeva are seeing the world through your senses and mind.
The Seer seeing the seen is one single process where each defines the existence of the other.
Seer needs a seen to see; seen needs a seer to see.
Both are like the two sides of a coin; you cannot ever separate them both.
The seeing, the pure understanding nature, removed of the seer and seen divisions is the Brahman, the
Reality state.)
एवमेता ह भतानां
ू जातयो ववधा9च याः यDमादे व समायाि)त तिDम)नेव वशि)त च ।
In this manner the multifarious beings get absorbed into ‘That’, from which they arose.
(Through Vichaara, when a Jeeva destroys all its Vaasanaas and remains pure in the mind, the knowledge
rises up and reveals the unreal nature of the world. That state is termed as Moksha, where one lives as the
pure essence of Brahman only.)
काि9चEज)मसहvा)ते जातयि9चरकालकाः काि9चक<तपयातीतज)मeपा ;यविDथताः ।
Some experience thousands of births for a long span of time; some experience only a few births.
(The time taken depends on the excess or decrease of Vaasanaas.)
इथं जगसु ववधेषु वOच'eपाः तDयेKछया भगवतो ;यवहारवयः ।
आयाि)त याि)त <नपति)त तथोपति)त eपOयः कणघटा इव पावकोथाः ।
In this manner, by the will of the Brahmaa, various shapes and forms arrive, wander, fall, and jump up like
the sparks from the blazing fire.

वसटोवाच
Vasishta spoke

अभ)नौ कमकतारौ सममेव परापदात ् Dवयं कटतां यातौ पपामोदौ

ु तरोVरव ।
The action and the performer of the action are identical. They rise from the Supreme like the fragrance of
the blossoms from a tree.
(As previously explained, agitation is the mind; mind is the action; action is the man; man is the mind;
mind is the agitation.)
 25

सवसंकपनाम:ते ु जीवा 56मaण <नमले Dफरि)तु वतते ;योिHन नीलमेवा\चYुषः ।

The Jeevas appear in the ‘Supreme bereft of any conception’, like the blueness is seen in the sky by the
ignorant. (Seeing blueness is not the actual stupidity; believing blueness to be the colour of space is
stupidity.)
अब`जनाचारो
ु य' राघव A9यते त' 56मण उप)ना जीवा इय:तयः ु िDथताः ।
संब`जनाचारे
ु व:तमे
ु त)न शोभनं य
56मण इदं जातं न जातं चे<त राघव ।
O Rama, wherever you see the behavior of the ignorant, (immediately understand that) there exist
something termed as Jeevas (like non-existent ghosts) rising from the Brahmaa (the perception process).
Where the behavior of the realized is seen (by you), it is improper to say that, ‘this Jeeva has risen from
Brahman, this is not’.
(These realized ones are the free ones without Vaasanaas; and exist as the Brahman-state with a mind.
They are the persons who have woken up and move among the dreaming sleeping ones.
The ignorant who are firmly established in the reality of the world, will never understand the state of the
Muktas who live in their midst. They have no right to comment on these ever-liberated ones. Similarly all
these instructions will be wasted on a person who still believes in the forms of Gurus and gods and is
reluctant to forego of the forms.)
TO TEACH THE IGNORANT, WORDS ARE INVENTED BASED ON DUALITY
काOच
वा कलना याव)न नीता राघव थां उपदे 9योपदे शीDतावलोके न शोभते ।
अतो भेदAशा द3नामMगीकयोपदृ 9यते 56मेदमेते जीवा वै वे<त वाचामयं mमः ।
As long as the duality (of Brahman state and the Jeevas) is not taken as the common ground (for the teacher
and the student) there is no meaning in instructions or discussion on the topics mentioned in the
instructions. (Unless the teacher descends down to the duality state of the student, no instruction is possible
at all.) Therefore the duality experienced by the ignorant is accepted as real and the instruction is given.
‘This is Brahman’ and ‘these are the Jeevas’ is just an expression used in language.
(Reality has no name and form. It has no mind or intellect or senses.
It is just some indescribable state that exists as just the Knowing state.
It rises as any state of perception which produces a Jeeva to experience it.
Actually there is no Brahman and Jeevas as two separate things.
However, the teacher has to tell the student about the ignorant Jeevas and the pure state of Brahman, as if
they are two separate states.)
इ<त Aटो <नरासMगा
56मणो जायते जगतEजं तदे व तkेतगतं ु दरवबोधतः
ु ।
The Brahman-state has no other thing beside itself.
‘The world comes out of That’; is (wrongly) phrased (to instruct the student seeped in duality.)
The world which comes out of Brahman is Brahman alone. (World is a misconception and not real.)
That the world is caused by Brahman is a misconceived idea.
(How can unreal come out of the real?)
मे.म)दरसंकाशा बहवो जीवराशयः उपयोपय संल3नाDतिDम)नेव परे पदे ।
अथान)ताः Dफर)ये
ु ते जायमानाः सहvशः नानाककिpनकjजे
ु ु षु पादपेिवव पलवाः ।
जीवौघा9चोqवयि)त मधावव नवाMकराः
ु त'ैव लयमेयि)त Tीमे मधरसा
ु इव ।
<तट)यजvं कालेषु त एवा)ये च भVरशःू जाय)ते च ल3य)ते परिDम)जीवराशयः ।
Heaps of Jeevas the size of Meru and Mandara Mountains rise again and again and get absorbed into the
Supreme state. Endless beings get produced in thousands of numbers from the various sky holes like leaves
from the trees. Hosts of Jeevas get produced like sprouts in the spring and dissolve off there itself like the
essence of spring in the summer. Hosts of Jeevas, same and different, remain for immeasurable span of
time, get born and get absorbed in the Supreme. (All this is the delusion state only and not real.)
पपामोदाववाभ)नौ
ु पमा)कम
ु च राघव परमेशासमायाते त'ैव वशतः शनैः ।
The man and his action never differ like the flower and its fragrance, O Raaghava!
They come out of the Supreme and get absorbed into it again.
Aटमेते जगयिDम)दै योरगनरामराः उqव)यभवा भावैः Dफरि)त ु पनः
ु पनः
ु ।
हे तुवहरणे तेषामामवDमरणाAते न कि9चलbयते साधो ज)मा)तरफलदः ।
 26

It is seen that in this world, that Daityas, Naagas, Naras and immortal Devas, though non-existent in the
reality are produced repeatedly because of the Vaasanaas. The only reason for their appearing in the world
seems to be none other than ‘the forgetting the true essence of the Self’, thus forced towards endless births.

रामोवाच
Rama spoke

अवसHवादनाथ_ य
यामाaणकAिटभः वीतरागैव<नणnतं तKछाD'म<त कxयते ।
महासवगणोपे
ु ता ये धीराः समAटयः अ<नद9यकलोपे
_ ताः साधवDत उदाwताः ।

वयं ह Aिटबालानां स`ये सवकमणां साधवतं

ु ृ तथा शाD'ं सवदैवानवत
ु ते ।
साधसं
ु ;यवहाराथ^ शाD'ं यो नानवत
ु ते बहःकव
ु ि)त तं सव_ स च दःखे
ु <नमEज<त ।
ह लोके च वेदे च <तVरथं
ु सदा भो ।
That is known as ‘Shaastra’ which has been ascertained so by those without attraction to the world; which
is based on the statements of Vedas; and is non-contradictory in meaning.
Those are known as ‘Saadhus’ who are intelligent, have equal vision, have Saatvic qualities in excess, and
who are beyond description (because of their realized state of Brahman).
Visions bestowed by both (the Shastras and Saadhus) are followed by the immature ones to succeed in their
goal of liberation. Everyone follows the conduct of the Saadhus and the statements of the Shaastras, at all
times. He who does not follow the conduct of the Saadhus and statements of scriptures is excluded as unfit
for liberation by all the noble ones; and he drowns in endless suffering of the world.
From the view point of the world or the statements found in the scriptures, this is what is proclaimed.
यथा कम च कता च पयायेणेह सMगतौ कमणा mयते कता क'ा कम णीयते ।
कमणो जायते ज)तःु बीजादवाMकरः
ु ज)तोः जायते कम पनबnजमवाMकरा
ु ु त ्।
यथा वासनया ज)तनnयतेु भवपjजरे
वासनानeपे ु ण फलं समनभयतेु ू ।
As the action and the performer are identical, the action creates the performer; the performer gives rise to
the action. The Jeeva rises from action (Karma) like a sprout from the seed. The action rises from the
creature again like a seed rising from the sprout. If Vaasanaa is the only reason for the production of a
Jeeva in this world, then the result is obtained as per the Vaasanaa.
(All this I have understood now through your instructions. However I have a question in this context.)
एवं िDथते कथं नाम ज)मबीजेन कमणा वनोपितDवया ो:ता भतानां ू 56मणः पदात ् ।
Then how can you say that beings rise out of the Supreme even without the seed of action?
56मPयकारणे 56मन ् 56मादषु फलेषु च कमणां फलमDती<त
वयं लोके मािजतम ् ।
संजाते संकरे लोके कमDवफलदा<यषु माDय)याये वलस<त नाश एवावशयते ।
Lord, if Brahman is not the cause, then the theory that there is a fruit for every action gets contradicted in
the case of Brahmaa (who has ordained the fruits of the actions) for the world.
If actions do not give results, chaos will prevail and the world will move towards destruction.
कं तकतं
ृ भवयेव भगव)5ह ू तवतः । एवं मे संशयं िKछि)ध वे
यवदां वर | ।
Explain to me what happens to the action, in detail. Please clear my doubt, O Knower of all.

वसटोवाच
Vasishta spoke

साधु राघव पटोऽिDम

ृ वया 9नमदं शभंु णु ु वbयाम ते येन भशं
ृ \ानोदयो भवेत ् ।
Well spoken Raaghava. You have placed a very proper question.
Listen to my explanation by which you will gain the right knowledge.
मानसोयं सम)मे ु षः कलाकलनeपतः एततकमणां बीजं फलमDयैव व
यते ।
Mind alone is endowed with all types of potentialities and becomes the seed for all actions.
The results follow in course. (The deluded mind takes on the doership and gets the results also thereof.)
 27

यदै व मनDतवमिथतंु 56मणः पदातदै व कम ज)तनां ू जीवो दे हतया िDथतः ।

When the ‘Mind-principle’ (agitation namely the knowledge of delusion) arose in the Supreme state, then,
that alone becomes the ‘action-seed’ for the Jeevas arising with bodies.
(Reality state can stay as anything; like gold can be made into any ornament. This very nature of Reality
gives rise to the various ornaments which exist separated as if from the gold, and go across various bodies.
This very nature of Reality to stay as any perceived is the ‘action-seed’, if such an explanation satisfies
you.)
कसमाशययोभदो
ु ु _ न यथा भ)नयोVरह तथैव कम मनसोभदो _ नाDयवभ)नयोः ।
mयाDप)दो जगयिDम)कम<त _ कOथतो बधै ु ःपव^
ू तDय मनो दे हं कमाति9चतमेव ह ।
The flower and fragrance cannot be separated; so also there is no difference between the mind and the
action. The vibration of action (idea of the action and the doer-ship connected to it) is known as ‘Karma’.
Mind alone is the Karma’s body at first. So Karma means the mind.
(Mind is the culprit which exists as the action and takes on the doership as the ego.)
न स शैलो न त
;योम न सोऽिpध9च न वटपं अिDत य' फलं नािDत कतानामामकम ृ णाम ् ।
No mountain, no sky, no ocean, no world can exist if the fruit was not there for the performers of action.
(All are Vaasanaa things which need fulfillment. This need for fulfillment is what the world exists as.)
ऐहकं ा:तनं वाप कम य*Oचतं Dफर ु पौ.षोऽसौ परो यनो न कदाचन <नफलः ।
Whether performed now in this world, or it belongs to the past, whatever is done shines forth with the
result. Sincere effort can never go waste. (The ornament goes through various shapes one after another and
one day just understands its real nature as the gold, through effort.)
कणतासं
ृ Yये य
वत ् Yीयते कEजलं Dवयं Dप)दामकमवगमे त
वत ् Yीयते मनः ।
The collirium cannot exist if the blackness was not there.
If the vibration of action (as a Vaasanaa fulfillment) is not there, mind also vanishes.
कमनाशे मनोनाशो मनोनाशो 6यकमता म:तDये ु ष भवयेव नाम:तDय
ु कदाचन ।
If the action is destroyed, mind is destroyed; if the mind is destroyed, there can be no action.
This can happen only in the case of the liberated, and not for the non-liberated.
व6)यौणयोVरव सदा ि9लटयोि9चतकमणोः
वयोरे कतराभावे
वयमेव वल3यते ।
The mind and action are joined together like the fire and its heat. If one is absent, both will vanish.
Oचतं सदा Dप)दवलासमेय Dप)दै कeपं ननु कमव`, कमाथ Oचतं कल धमकमपदं गते राम परDपरे ण ।
The mind which is of the nature of vibration becomes the action; and the action gives rise to the experience
of the fruits in the mind. Both are complementary to each other in deciding the course of the Jeeva.
मनो ह भावनामा'ं भावना Dप)दधमणी mया तqावताeपं फलं सवusनधाव<त ु ।
Mind is just made up of thoughts; thought is just a perturbation or vibration; the action is the manifestation
of that thought; fruit follows the action.
(There is nothing called mind as a limb attached to the inside of the body. It is just the term referring to the
function of agitation within the brain; which is translated as a thought (of a picture or decision, or plan or
whatever) and that instantly appears as the action of Jnaanendriyas and Karmendriyas, by which one
attains the required fruit of the action.
Therefore agitation is thought; thought is action; action is fruit; and this process is known as the mind.)
आदकवीमवा मीकमहषणीतबहयो
ृ गवासठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

उपितकरणं ततीयम
ृ ्

UTPATTI PRAKARANAM
THIRD SECTION
‘PRODUCTION’

PART FIVE
NATURE OF THE MIND-3

CHITTA MAAHAATMYAM
(GLORY OF CHITTA – TALES OF THE MIND)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi (Maa Tejaswini)

Narayanalakshmi, also known as Tejaswini in her ascetic life spent most of her life in the
Himalayan terrain, engaged in the penance of knowledge. She is well-versed in all
philosophies and is a scholar in Sanskrit language. Her mission life is to retrieve the lost
knowledge of the ancient Rishis and offer it unblemished to all the seekers of the Truth.
She is from Bangalore, Karnataka, India.
 3

JNAANA VAASISHTAM

GLORY OF THE MIND

[TALES ABOUT THE TALES CONCOCTED BY THE MIND]

INTRODUCTION

The term ‘Mind (Manas) is the most widely used term by everyone, though it may be a matter of surprise
that a solid mind like a solid heart or a solid brain does not exist in anyone. Even to acknowledge the brain
as the center of neural activities took quite a long time to get adjusted to. Even to understand that a human
being is not the ‘pumping heart’ but only the brain, is still a truth far beyond the grasp of the common man.
What is the ‘mind’?
The dictionary defines the ‘Mind’ (Manas) as ‘Manyate anena’ i.e. ‘that which cognizes’.
Some process which rises as some agitation or disturbance within and translates it as the sense perception is
referred to as the mind.
What goes on inside us at all times?
Some process which gathers the data collected from the senses and gives orders to the senses for further
action. This is the job of the so-called mind, which is also known as the sixth sense.
Physical organs of ear, skin are not the real sense organs; but are the physical channels through which the
mind creates the picture of the world.
How this mere agitation produces such an amazing picture of a world that seems to be there from such a
long time, is a mystery that is beyond the reach of mind itself.
Here Vasishta presents the story of the mind and explains how it makes up the stories of the world.
 4

INDEX OF TOPICS

What is this mind? - pg 5

Parallel levels of the mind - 7
Is the mind inert or conscious? - pg 10
Three types of Aakaashas - pg 12
Tale of the mind - pg 13
Power of Brahman state - pg 19
Made-up tale about the made-up tales of the mind - pg 23
‘I’ (Jeeva with name and form) is not a real entity - pg 26
Kill the mind with the mind itself - pg 29
 5

NATURE OF THE MIND

रामोवाच
Rama spoke

व'तरे ण मम )*म+जड'या.यजडाकते ृ ः /पमा/ढसंक पं मनसो व2तमह ु स |।

Brahman! Please explain to me in detail, the nature of the mind, which is inert yet non-inert, and is the seat
for thoughts. (Is the mind the inert brain or a conscious entity?)

वसटोवाच
Vasishta spoke

WHAT IS THIS MIND?

अन8त'यामतव'य सवश2तेमह  ामनः संक पशि2तर:चतं य;पं ू त8मनो वदःु ।
That ‘state’ is known as the mind, which is created by the power of conception of the omnipotent Supreme
essence which forms the imperishable essence of the individual Self.
(This function called the mind is empowered by the essence within every Jeeva, which is actually the
imperishable changeless state of Paramaatman, the understanding state.
‘Aatman’ means that which can understand.)
भावः सदसतोम>ये नणां ृ चल@त यAचलः कलनो8मखतां ु यात'त;पं ू मनसो वदःु ।
That ‘state’ is known as the mind, which is the agitation that oscillates in between the real and the unreal,
leading towards the conception.
(Real is the power of Reality to understand; and unreal is what it understands as real.)
नाहं वेदावभासामा कवाु णोs'मी@त @नAचयः त'मादे का8तकलन'त;पं ू मनसो वदःु ।
That ‘state’ is known as the mind where the ascertained belief is there that ‘I do not know myself as the
shine of the Supreme; I am doing all the actions myself’.
(The state that has swerved from the witness state and takes on the doership of the actions of the body is
known as the mind.)
WHAT ARE THE QUALITIES OF THIS MIND?
क पनािमकया कमश2या वरहतं मनः न संभव@त लोकेsि'म8गुणहDनो गणी ु यथा ।
Mind devoid of the conceiving nature and the power of action can never occur in this world, like a man of
noble characters cannot be there without those characters.
(The first quality of the mind is conception or imagination.
How does the process occur as the mind?
The information brought by the senses is given names, stories, likes and dislikes; this quality of coloring the
perceptions with imagined connections is the function that is referred to as the mind.
And what rises as an agitation instantly appears as the sound of words, or actions of walking, slapping, etc.
and other movements of the limbs defined as action.
Mind is something which sees a non-existent ghost and instantly takes a non-existent sword to kill it.
Mind and its qualities are not different like the noble man and his virtues.)

यथा व*8यौGययोः सता न संभव@त भ8नयोः तथैव कममनसो'तथाममनसोरप ।

Fire and heat cannot exist as different from each other; similarly action and mind cannot exist different
from each other; so also the individual self and the mind.
(Heat is what you call as the fire. Action is what you call as the mind. An acting entity is nothing but the
mind. When you are doing any action even just the walking or eating, it is a thought translated into action.)
 6

'वेनैव :चत/पेण कमणा फलधमणा संक पैकशरDरे ण नानाव'तारशालना

इदं ततमनेकामा मायामयमकारणं वAवं वगतव8यासं वासनाक पनाकुलम ् ।
This Vishvam (the divided pattern called the world) is made of many living things; and is pervaded by
one’s own action of the form of the mind which bestows fruit; and is made of just conception only, that
spreads out as many. This Vishvam is made of delusion only; and has appeared without any cause, without
any base, and is formed by imaginations connected to the Vaasanaas only.
(All the people you see as engaged in various actions are the varied actions of the various minds. They are
not the physical bodies; but the varied sense perceptions moving about by the power of some unknown
power called the mind. These divisions of shapes that are moving continuously are known as Vishvam.
No divine entity created this Vishvam with any purpose; it is actually made of Vaasanaas appearing as
events; it is pervaded by this invisible non-material thing called mind which vibrates continuously as the
many actions with fruits.)
कम बीजं मन'प8दः कLयतेsथानभयते ु ू Mया'तु ववधा'त'य शाखािAचNफला'तरोः ।
The seed of the action is the vibration in the mind; so it is said; and is experienced also likewise.
Actions branch out in various ways giving rise to varieties of fruits as from a tree.
(Some agitation occurs as the mind (which appears as neural patterns in the brain) and that instantly
appears as an action.
This agitation is the seed of any action. This agitation alone is experienced as an action.
Actions are varied and branch out as many experiences with varieties of fruits, in the Vaasanaa tree.
Vaasanaa alone is the essence of any experience.)
मनो यदनस8धते
ु तकमि8;यवतयः
O ृ सवाः संपादय8येता'त'माकम मनः 'मत ृ म।्
Whatever the mind conceives, the ‘sense of actions’ (Karmendriyas), carry it out obediently.
Therefore, action is synonymous with the mind.
(Analyze each and every small action of yours.
Our conscious levels are two in fact; one is the hidden portion of the thoughts and ideas (which you can
call the inner mind) and the outer conscious level which is the outer mind. Outer mind is like a reception
office; and inner mind is where real work goes on. The agitations rising from inside instantly appear as the
actions and the outer mind later recognize them as actions.
Therefore do not think that, the conscious outside part is the only mind stuff there is; it is just a camera
which captures the actions; and not the actual culprit.
How does a Vaasanaa rising from within turn into an experience of an outer mind?
For example, a sudden smell when you are walking on the road hits you; your eating Vaasanaa wakes up;
and in no time you are at the restaurant, without even being conscious of the feet that took you to the place
of eating; your hands grabbed the food; tongue pushed it inside; and the belly felt full; and the Vaasanaa
was over and done with; leaving back a desire as subconscious idea, to wake up some other time. Another
Vaasanaa immediately overtakes you now to return home and watch a favorite TV show; and you are in no
time again back at home, with the help of Karmendriyas.
In this manner, agitations of the senses wake up the Vaasanaas; and Vaasanaas create agitations deep
within; and the senses of action move; and the senses of knowledge fulfill your desire.)

मनो बPरहQकारिAच
ु तं कमाथ क पना संस@तवासना
ृ वया यनः 'म@तरे
ृ व च
इि8;यं क@तमा
ृ या Mया चेतीतरा अप :चNाः शRदो2तयो )*म8सQसारSमहे तव: ।
काकतालDययोगेन य2त'फारTगाकते ृ ः :चतेAचेयानपा@त8याः
ु कताः
ृ पयायवतयः
ृ ।
Manas, Buddhi, Ahamkaara, Chitta, Karma, Kalpanaa, Samsrti, Vaasanaa, Vidyaa, Prayatna, Smriti,
Indriya, Prakriti, Maayaa, Kriyaa etc are just words which refer to the ‘causes of this illusory world
appearance’ in Brahman. By a sheer factor of co-incidence, just by the mere fact of forgetting the true
essence, all these things rise up as parallel phenomena ( as the total cause of the world appearance).
 7

रामोवाच
Rama spoke

परायाः संवदो )*मन ् एताः पयायवतयः

ृ क .यमानव:चNाथाः कथं /ढं उपागताः ।
Brahman, how these parallel phenomena which are imagined with various meanings came to be established
in the world in the Supreme awareness state?
वसटोवाच
Vasishta spoke
MANAS
गतेव सकलVकवं कदा:चक पनामकं उ8मेष/पणी नाना तदै व ह मनःि'थता ।
When the Supreme is tainted as it were, when randomly manifoldness arises because of pure conception,
like the opening of the eyes, then that state is known by the name of Manas.
(Reality state of Brahman alone is there. It is just the power to understand; and is not in any space or time.
It is not anything at all; but is there as something.
When this state is tainted as it were, then it stays as the manifoldness of this world appearance.
This manifoldness is not real; but only a conception.
It is like the opening of the eyes, where immediately a world is seen in all its grandeur.
This state is known by the term ‘mind’.)
BUDDHI
भावनानामनस8धानं
ु यदा @निAचय संि'थता तदै षा ोWयते बPXरयताYहणZमा
ु ।
When the thought is stabilized then it is called Buddhi, which is capable of ascertaining the perception.
(Thought or agitation (is not in any language-form actually) is the mind. When it is more solidified as an
ascertained idea, it is Buddhi, which is capable of deciding the nature of the perception.
For example, suppose you are absorbed in reading the news in the morning, and suddenly some agitation
rises within; and an idea occurs that it is getting late for the office; and leads you on to fulfill that action
through the tools of the Indriyas. So it is with all the actions.)
AHAMKAARA
यदा मLयाभमानेन सतां क पय@त 'वयं अहं काराभमानेन ोWयते भवब8धनी ।
When through false identification, the reality of oneself is conceived (on a sense perceived object, the
body), it is called Ahamkaara which binds one to this world.
(Who is doing all the actions? The ‘I-ness’!
Who is this ‘I’ the doer?
It is some idea which attaches itself to all the actions of the ten Indriyas, mind processes, intellectual
processes, and imagines itself as somebody with a form and name, based on the body-identity.
This is Ahamkaara.)
CHITTA
इदं य2वेदमाया@त बालवपेलवा यदा वचारं संपXरय[य तदा सा :चतमWयते ु ।
When rejecting one and accepting the other without any proper enquiry, like an immature a child, it is
called Chitta. (When your thoughts move from one object to another, then it is known as Chitta.)
KARMA
यदा 'प8दै कधमवाकतुया श8यशं ू सनी आधाव@त 'प8दफलं तदा कमयदा O ु \ता ।
Existing as a mere agitation in the doer, when the want that is made of emptiness alone, reaches to fulfill
the fruit of agitation, then it is known as Karma. (The empty state of agitation within, sprouting from a
Vaasanaa, moves up towards its fulfillment, and is known as Karma.)
KALPANAA
काकतालDययोगेन य2वैकघन@नAचयं यदे हतं क पय@त भावं तेनेह क पना ।
By mere co-incidence discarding one’s firm decision already made, when it conceives another desired
object, then it is called Kalpanaa.
 8

SMRITI
पव
ू TटमTटं वा ा^Tटम@त @नAचयैः यदै वेहां वधतेs8त'तदा 'म@त_दा\ता ृ ।
Whether experienced before or not, with an affirmed decision that it was experienced in the past, when one
entertains a desire within, it is called Smriti (Memory). (Memory of any object or event is what the mind
decides as the memory, whether the experience has really occurred or not.)
VAASANAA
यदा पदाथश2तीनां संभु2तानामवाQबरे वसय'तमता8येहा वासने@त तदोWयते ।
When the ‘want’ exists as a subdued expression in the void, as if the manifesting power of the objects is
concealed within, then it is known as the Vaasanaa. (Where do Vaasanaas stay? They float like bacteria in
the emptiness; and catch a weak mind; grow up as desires and try to get fulfilled as experiences.)
VIDYAA
अ'यामतवं वमलं िवतीया TिटरिVकता जाता *यवयमानैव तदा वये@त कLयते ।
When the taintless truth of the Self rises as a ‘second vision (of knowledge)’ against the ignorant stand
(maintained by the world), and forms the ascertained reality of the ‘non-existence of the worldly
appearance’, then it is called Vidyaa, Knowledge.
MALAM
'फरयामवनाशाय
ु व'मारय@त तपदं मLयावक पजालेन त8मलं पXरक .यते ।
That which rises for the destruction of oneself, and which makes one forget the supreme state of the Self
through the network of delusory appearances, it is termed as Malam, the taint.
INDRIYA
वा
ु 'प`वा
ृ च T`वा च भ2वाु aावा वमAयृ च इ8;मामोदययेषा तेनेि8;यम@त 'मत ृ म।्
Through the processes of hearing, touching, eating, smelling, analyzing, it pleases the Lord (Indra) (the
embodied owner), so it is known as Indriya (sense).
PRAKRTI
सव'य TAयजाल'य परमाम8यलbZते कतवे ृ न भावानां लोके क@त_Wयते
ृ ।
The natural feature of all beings in the world by which all ignore (and do not know of) the ‘Supreme self’
in the network of perceptions; is known as Prakrti.
MAAYAA
सदसतां नययाशु सतां वा सवम+जसा सतासतावक पोsयं तेन माये@त कLयते ।
That which makes the unreal appear as the real and instantly creates a different reality of the unreal, is
known as Maayaa Delusory Power), which is the misconception about the Truth.
KRIYAA
दशनवण'पशरसनaाणकमभः Mये@त कLयते लोके कायकारणतां गता ।
That is termed as Kriyaa (Action), which through the actions of seeing, hearing, touching, tasting, smelling,
is described as the cause and effect phenomenon.
PARALLEL LEVELS
:चतेAचेयानपा@त8या
ु गतायाः सकलVकतां 'फर;पधम
ु ू Gया एताः पयायवतयः
ृ ।
:चततामपयाताया
ु गतायाः कतं ृ पदं 'वैरेव संक पशतैभश ृ ं /ढमुपागताः ।
These parallel levels belong to the ‘mind which rises in the Chit’ and are tainted by ignorance.
Functioning at different levels and existing as this state of worldly existence, they have become established
by hundreds of conceptions formed in them.
चेतनीयकलVकाVका[जाcयजालानपा@तनीसं ु dयावभागकलना 'ववैक याकले ु व :चत ् ।
जीव इयWयते
ु लोके मन इयप कLयते :चतमयWयते
ु सैव बP_Wयते
ु तथा ।
नानासंक पकललं पयाय@नचयं बधाः ु वद8य'याः कलिVक8याAWयतायाः ु परमामनः ।
The state of pure consciousness, Chit, which perceives the inert world through ignorance and spreads out in
huge numbers by one’s own agitations is known by the name of Jeeva in this world; and is also known as
Manas (mind) is also known as Chitta, the mental faculty; is also known as Buddhi, the intellect.
The wise call this as the ‘collection of parallel powers of the mind’ which is nothing but heaps of
conceptions, tainted with ignorance and slipped from the state of the Supreme Self.
 9

रामोवाच
Rama spoke

मनः कं 'या[जडं )*म8'तथा वाप च चेतनं इयेको मम तवe @नAचयोs8तन जायते ।
Is the Mind inert or conscious, O Sage? I do not understand this one factor as an ascertained truth, O
Knower!

वसटोवाच
Vasishta spoke

मनो ह न जडं राम नाप चेतनतां गतं Qलानाsजडा तदा Tिटमन इयेव कLयते ।
म>ये सदसतो /पं @तभतं ू यदावलं जगतः कारणं नाम तदे तिWचतमWयते ु ।
Mind is neither inert nor does it attain the conscious state, Rama!
The ‘non-inert tainted perception’ is known as the mind.
That which is in between the real and unreal, which is impure, which is in every being, which is the cause
of the world is known as the mind.
शाAवतेनैक/पेण @नAचयेन वना ि'त:थ: येन सा :चतमय2ता ु त'मा[जातमदं जगत ् ।
जडाजडTशोम>ये दोला/पं 'वक पनं यिWचतो Qलान/पGया'तदे त8मन उWयते ।
The state which is without any one permanent decision is known as ‘Chitta’.
The world rises because of that.
That conception of the Chitta with a false understanding that oscillates between inert (body) and non-inert
states is known as the mind.
:चि8नः'प8दो ह मलनः कलVकवकला8तरं मन इयWयते ु राम न जडं न च :च8मयम ् ।
The vibration arising out of the Chit alone which is tainted with imperfection is called the mind, Rama.
It is neither inert, nor conscious.
तयेमा@न व:चNाfण नामा@न कलता8त8यलं अहं कारमनोबPजीवायायानीतरा
ु Gयप ।
It is denoted by various names, like ego, mind, intellect, Jeeva and others.
यथा गWछ@त शैलूषो /पाGयलं तथैव ह मनो नामा8यनेका@न धते कमा8तरं hजत ् ।
Just like the actor who takes on many roles, the mind also takes on many names according to the function it
undertakes.
:चNा:धकारवशतो व:चNा वकताभधाः ृ यथा या@त नरः कमवशाया@त तथा मनः ।
Just like names are designated as per the function a man performs (as father, son, husband, master, servant
etc), the mind also takes on many names.
(Of course there are various types of view points of scholars who describe all these terms in various
manners; debate and argue with opponents.)
या एताः क:थताः संeा मया राघव चेतसः एता एवा8यथा ो2ता वादभः क पनाशतैः ।
'वभावाभमतां बPमारो.य
ु मनसा कताः
ृ मनोबPीि8;यादDनां
ु व:चNा नामरDतयः ।
मनो ह जडम8य'य भ8नम8य'य जीवतः तथाहं कृ@तर8य'य बPर8य'य
ु वादनः ।
अहं कारमनोबPTटयः
ु सिटक पनाः
ृ एक/पतया ो2ता या मया रघन8दन ु ।
The various definitions for the ‘mind’, ‘intellect’ and ‘senses’ are invented by their minds, based on their
intellectual efficiency and as per their own theories. Mind is inert for one; different from the Jeeva for
another; ego is different for some other; intellect is different for another disputant.
O Rama, whatever definitions are given by me for these terms, they are spoken of in various ways by the
logicians using their utmost imaginative power.
(Scholars who hold on to the literal meanings of the words have various explanations for these terms; but
we are of the opinion that the wrong understanding alone goes by he various names of mind, intellect etc.)
Rama! The views about ego, mind, intellect etc. which are just various conceptions of the created world
were spoken of by me as of one single nature.
 10

नैया@यकैXरतरथा ताTशैः पXरकि पताः अ8यथा कि पताः सा8dयैAचावाकैरप चा8यथा ।

जैमनीयैAचाहतैAच बौPैवiशेषकै'तथा अ8यैरप व:चNै'तैः पा+चराNादभ'तथा ।
However the Neiyaayikaas, Saankhyaas, Chaarvaakaas, the followers of Jaimini and Arhat, Buddhists,
Veisheshikaas, Paancharaatraas, (these are all names of various philosophies), and many others explain
these ‘ego’ etc, in many different ways.
(Though liberation namely the knowledge of the Reality alone is the goal to be reached by all, the paths
taken by the people are different. Some take the wrong path; some the right path.)
सवiरप ग8तjयं तैः पदं पारमा:थकं व:चNं दे शकालोथैः परमे ु कमवा>वगैः ।
Everyone has to reach the state of Reality, like travelers born in different times and places have to reach the
same city.
अeानापरमाथ'य वपरDतावबोधतः केवलं ववद8येते वकपैरा__Zवः ।
Through sheer ignorance, by misunderstanding the state of the Supreme, they just present counter
arguments with the desire to make their stand higher than the other.
(When the self-conceit rises in them in the form of ‘my view point’ alone is right, then they forget the goal
to be reached; get caught in dry arguments; and are lost in the word-jungles.)
'वमागमभशंसि8त वादनािAचNया Tशा व:चNदे शकालोथा मागk 'वं प:थका इव ।
Arguing with various view points, they praise their own view points like travelers coming from different
places and times extol their own paths.
तैमLया राघव ो2ताः कममानसचेतसां 'ववक पापतैरथiः 'वा: 'वा वैच:चlयय2तयः ु ।
They all speak in incorrect manner, intent only on the fruits of the actions (like heaven, name, fame
material pleasures etc), and present various statements with misconceived meanings.
(All their theories are based on the belief in the reality of the world; and so are not correct.)
यथैव प_षः
ु 'नानदानादानादकाः Mयाः कव ु 8'तकतव ृ ै:चlयमे@त तवददं मनः ।
व:चNकायवशतो नामभेदेन कतत ृ ामनः संोWयते जीववासनाकमनामभः ।
A man who is doing different actions like bathing, charity, receiving etc. appears different when doing each
action; similar is the case with the mind. Due to different functions, denoted by various names, the mind
lone is known as Jeeva, Vaasanaa, Karma, etc.
:चतमेवेदमfखलं सवOणैवानभयते ु ू अ:चतो ह नरो लोकं पAय8नप न पAय@त ।
Chitta alone is experienced by everybody.
If the Chitta is not there, a man cannot see anything though he sees (with physical eyes).
(Without the support of the mind, body cannot sense anything by itself.)
वा
ु 'प`वा
ृ च T`वा च भ2वा ु aावा शभाशभं
ु ु अ8तहषk वषादं च समन'को ह व8द@त ।
Hearing, touching, seeing, eating, smelling good or bad things, a man with the mind alone can experience
pain or joy.
आलोक इव /पाणामथानां कारणं मनः, ब>यते बP:चतो ह, म2त:चतो ु ह मWयते
ु ।
Like the sight for forms, mind is the cause of the objects.
A man with the bound mind is bound. A man with the freed mind is free.
IS THE MIND INERT OR CONSCIOUS?

[What is inert and what is conscious in the common understanding?

Inert object cannot move by itself; and a conscious object has the capacity to move.
Animals like monkeys ad humans are conscious beings because they can move by their will. Inert objects like
stone and wood cannot move by their will.
Is the mind conscious or is it an inert part of the body?
Mind is not anything physical that can be categorized as conscious or inert.
The false understanding, the incorrect tainted state of misconception alone is referred to as the mind.]
(If the mind is conscious, it cannot perceive inertness.)
त[जडानां परं वP जडं येनोWयते मनः न चावगWछ@त जडं मनो य'य ह चेतनम ् ।
न चेतनं न च जडं यददं ोिथतं मनः ।
 11

Know it as the height of inertness when mind is termed as inert; for, a mind if conscious can never perceive
inertness. That which is known by the name of mind is neither conscious, nor inert.
अजडं ह मनो राम संसार'य न कारणं जडं चोपलधमाप संसार'य न कारणम ् ।
न चेतनं न च जडं त'मा[जग@त राघव मनः कारणमथानां /पाणामव भासनम ् ।
The mind which is not-inert is not the cause of the world, Rama.
The mind which is inert like a stone also is not the cause of the world.
Neither the conscious, nor the inert is the cause of the world. Mind alone is the cause of all the objects, like
light causes the forms to exist. (Light alone reveals the images; so also, mind alone reveals the world.)
:चताTतेs8यययदि'त, तद:चत'य कं जगत ्, सव'य भतजात'य ू समYं वलDयते ।
What is there except the mind? (Mind is the world!)
(Mind alone sees the world and makes it come into existence.)
What world is there for the mindless? When mind is absorbed, the entire existence of beings melts off.
(If the mind is lost in a man through sickness or death, what can he see as the world?)
नानाकमवशावेशा8मनो नानाभधेयतां एकं व:चNतामे@त कालो नाना यथतुभः ।
अवयावशतिAचतभावनाः ि'थ@तमागताः :च@त पयायशRदा ह भ8ना'ते नेह वादनाम ् ।
Time is divided into seasons. So also mind takes on various names according to its functions.
The various levels of the mind (Buddhi etc) exist because of ignorance. All such words are just
synonymous terms for the mind, but they do not differ from each other, as others (scholars) argue.
जीवो मनAच ननु बPर ु हं कृ@तAचेयेवं थामपगते
ु यम@नमला :चत ् ।
सैषोWयते जग@त चेतन:चतजीवसंeागणेन कल नाि'त ववाद एषः ।
The taintless Chit has alone come to be known by various names as Jeeva, mind, Intellect, egoism etc.
‘That’ alone is known by the names of Consciousness, Mental faculty, Jeeva etc.
This not an argument, but the fact!
रामोवाच
Rama spoke

)*म8मनस एवेदम8तAचाडंबरं सत ृ ं यत'तदे व कम@त

O वा2याथादपलnयते
ु ।
O Sage! I understand clearly that your teaching leads to the conclusion that this world is caused by the
mind alone within itself. Since the mind and action do not differ, this world is the action performed by the
mind and is synonymous with it.
वसटोवाच
Vasishta spoke

Tढभावोपर2तेन मनसैवोररDकतं
ृ म_चGडातपेनेव भा'वरावरणं वपःु । )*माम@न जगयि'म8मन एकाक@तं
ृ
गतम ् ।2व:च8नरतया /ढं 2व:चसरतयोिथतं
ु 2व:चoैयतयो लास 2व:चयZतयोदतं 2व:चग8धवतां
ा.तं 2व:चक8नर/प च । नानाचारनभोभागपरपतन/पयाु म8ये वततयाकया ृ मन एव वजQ ृ भते ।
Yes! This world rises through the misconception that is ascertained in the mind like the mirage from sun’s
heat. In this world which is Brahman in its essence, mind alone has become everything.
Sometimes it springs forth like humans; sometimes it rises as gods; sometimes it sports like demons;
sometimes it comes up as Yakshas (demigods); sometimes it attains the nature of Gandharvas; sometimes it
appears as Kinnaras (mythical beings with head of the horse).
Mind alone shines in all the grandeur extending everywhere as cities and towns under the skies, with
various cultures and behaviors.
एवं ि'थते शरDरौघ'तणका ृ टलतोपमः तिवचारणया कोsथp वचायk मन एव नः ।
When this is how it is, and when the hosts of physical bodies are similar to grass, wood and creeper only
(being made of the combination of elements), then what need is there for analyzing all these words like
Buddhi etc separately? Our mind alone needs to be analyzed.
(Mere word-analysis would lead to nowhere.)
 12

तेनेदं सवमाभो:ग जगदयाकलं ु ततं म8ये तjय@तरे केण परमामैव शयते ।

Mind alone extends as the world in its entirety. As different from it, there remains the Supreme Self alone.
(If the wrong understanding is the mind, what else can be there but the right understanding as separate
from it?)(Brahman state alone is the support of this mind also.)
[Some unknown thing is there which is true, and is blocked by the ‘false info state’ of the mind.
‘That’ has to be there for ‘this’ to exist, like a pillar has to be existent for the statue to be conceived.)
आमा सवपदातीतः सवगः सवसंयः तसादे न संसारे मनो धाव@त व ग@त ।
Aatman (Reality essence) transcends all states, is all-pervading, and all-supporting.
Graced by the Aatman, the mind runs and jumps.
मनो म8ये मनः कम तWछरDरे षु कारणं जायते qयते तo नामनीTि^वधा गणाः ु ।
Mind alone is the cause of actions done by the bodies.
Mind alone gets born and dies. These qualities do not belong to the Aatman (which is changeless).
मन एव वचारे ण म8ये वलयमेय@त मनोवलयमाNेण ततः ेयो भवय@त ।
मनोनािQन पXरZीणे कमGयाहतसंSमे म2त ु इयWछते
ु ज8तःु पनना
ु म न जायते ।
I am of the opinion that through the process of enquiry, mind alone vanishes.
When the mind vanishes, it is the highest good. (The wrong understanding also vanishes.)
When the flurry of actions named as the mind vanishes, the creature is said to be liberated; it does not get
born again. (I am born and I will die; is the wrong idea implanted by the mind within itself. This idea
perishes along with the mind, through the reasoning process.)

रामोवाच
Rama spoke

भगव8भवता ो2ता जातयि'Nवधा नणां

ृ थमं कारणं तासां मनः सदसदामकम ् ।
तकथं शP:च8नाQन'तवाबPवविज
ु ु तात ् उिथतं 'फारतां यातं जगिWचNकरं मनः ।
Bhagavan, you told me that men were of three types (Raajasic, Taamasic and Saatvic).
The first cause, for all these three types of men, is the mind which is both real and unreal.
Then how did this mind appear and extend as this world from the principle of pure Chit which is without
the Buddhi-factor? (How can this world made of three Gunas rise out of the nothingness state of Reality?)

वसटोवाच
Vasishta spoke
THREE TYPES OF AAKAASHAS
आकाशा ह Nयो राम वय8ते वतता8तराः :चताकाशिAचदाकाशो भताकाश
ू 'तत
ृ ीयकः ।
एते ह सवसामा8याः सवNैव jयवि'थताः शP:चतवश2या
ु तु लRधसतामतां गताः ।
Rama! There exist three types of expanses extending without end; Chittaakaasha, Chidaakaasha, and
Bhootaakaasha (awareness-space, mind-space, element-space). These three are common to everyone, and
exist everywhere. They attain reality by the power of the principle of Chit.
(Everything exists in the expanse of element (Aakaasha), which is conceived in the mind-expanse, which is
a quiver in the Chit-expanse. The single principle of Chit is explained as if divided as three.)
BRAHMAN-EXPANSE
सबा*याnय8तर'थो यः सतासतावबोधकः jयापी सम'तभतानां ू :चदाकाशः स उWयते ।
That is known as Chidaakaasha, which pervades all beings, which is inside and outside, and which lights up
the real and the unreal. (Awareness alone gives existence to what it is aware of; be it real or unreal.)
BRAHMAA-EXPANSE
सवभतहतः
ू ेटो यः कालकलनामकः येनेदमाततं सवk :चताकाशः स उWयते ।
That is known as Chittaakaasha, by which all this extension of perception occurs, which is conducive to the
lives of all beings, which keeps the cause and effect principles under control, and which brings about the
limitation of time.
 13

JEEVA-EXPANSE
दशदrग ्मGडलाभोगैरjयिWछ8नवपह
ु ु यः भतामासौ
ू य आकाशः पवनाRदादसंयः ।
That is called Bhootaakaasha, (element sky or space) which remains undivided by the extensions of ten
directions, which is one of the elements, and which is the shelter for the air and clouds.
BRAHMAN-EXPANSE ALONE IS THE MIND-STATE AND THE MATERIAL SPACE
आकाश:चताकाशौ वौ :चदाकाशबलोsवौ, :चकारणं ह सव'य कायtघ'य दनं यथा ।
The element-expanse and mind-expanse both rise by the power of Awareness-expanse.
Chit alone causes everything, like a ‘day’ causes hosts of actions (without itself doing anything).

जड़ोsि'म न जड़ोs'मी@त @नAचयो मलनिAचतः य'तदे व मनो वP, तेनाकाशाद भाjयते ।

‘I am inert’; ‘I am non-inert’; this tainted decision of the Chit is known as the mind.
(Mind itself conceives itself as inert and conscious; and exists as both.)
Mind conceives the element-expanse.
BRAHMAN IS NOT THE DIVIDED STATE OF THE THREE AAKAASHAS
अबPामवषयमाकाशNयक
ु पनं क .यते उपदे शाथk बPवषयं
ु न तु ।
वैतावैतसमsे
ु दैवा2यसंदभगभतैः उपदे Aयत एवाeो न बPः
ु कथ+चन ।
याव;ामाबP'वमाका
ु शNयक पना तावदे वावबोधाथk मया वमुपदAयसे ।
The concept of the three types of space is just an explanation presented for the unenlightened ones.
This concept is conceived for the sake of instruction; but it is not a real fact for the enlightened.
Assuming the divisions of duality and non-duality, and as per the context, the ignorant one has to be
instructed; not the enlightened one.
Rama, as long as you are unenlightened, only till then you will be instructed by me through the conception
of the three divisions of space, to make you understand the true facts.
आकाश:चताकाशयािAचदाकाशकलिVकतासता ू दावदहनायथा म_मरDचयः ।
:चनो@त मलनं /पं :चततां समपाग ु तं vNजग8ती8;जाला@न रचययाकलाम ु कम ् ।
The element-expanse and the mind-expanse are produced from the stain of awareness-expanse like the
mirages in the desert are produced by the blazing fires of the Sun. Attaining the tainted state of the
cognizing mind; it surrounds itself with the delusions of the three worlds and takes on the nature of utmost
agitation.
:चतवम'य मलन'य :चदामक'य तव'य TAयत इदं ननु बोधहDनैः ।
श2तौ
ु यथा रजतता न तु बोधव@sः, मौdयण O ब8ध इह बोधबलेन मोZः ।
The taint of the mind appearing in the Supreme Principle of consciousness is perceived by only the
unenlightened like the silver in the conch shell; not so by the enlightened.
By folly does bondage arise; the strength of proper understanding is liberation.
यतःकतिAचदप8नं
ु ु :चतं यिकि+चदे व ह @नयमामवमोZाय योजयेयनतोsनघ ।
संयोिजतं परे :चतं शPं
ु @नवासनं भवेत ् तत'तु क पनाश8यमामतां
ू या@त राघव ।
:चतायतमदं सवk जगि'थरचरामकं, :चताधीनवतो राम ब8धमोZावाप 'फुटम ् ।
Hey Anagha! Whatever the mind is and from wherever and however it has risen, it should be led with
effort, towards the liberation of the Self always. The mind which is united with the Supreme will be pure
and bereft of Vaasanaas. Then it realizes the essence bereft of conceptions.
The entire world of moving and non-moving things is the outcome of the mind.
Bondage and liberation clearly belong to the mind only.

:चताdयानम ् –TALE OF THE MIND

अNाथO कLयमानं मे :चताdयानमनतमं

ु )*मणा यपरा
ु ो2तं शण
ृ ु रामा@तयनतः ।
अि'त रामाटवी 'फरा शू8याशा8ता@तभीषणा योजना@न शतं य'यां लwयते कणमाNकम ् ।
त'यामेको ह प_
ु षः सहxकरलोचनः पयाकु लम@तभyमः संि'तथो वतताक@तः
ृ ।
 14

सह सहxेण बाहनामादाय
ू पXरघा8बहू8हरयामनः पृ टे 'वामनैव पलायते ।
Tडहारै ः हर8'वयमेवामनाम@न व;व@त भीतामा स योजनशता8याप ।
M8द8पलायमानोsसौ गवा दरमत'ततःू मवाि8ववशाकारो वशीणचरणाVगकः ।
Rama! I will relate to you here the excellent story of the mind, which was told to me in the past by the
Lotus-born. Listen carefully.
Rama! A huge desolate and extremely terrifying wild forest is there where a tiny point may measure
hundreds of Yojanas. There lives only one man there; he has thousands of hands and eyes; he is highly
agitated; looks dreadful; is huge.
He lifts scores of iron clubs with his arms and beats himself on the back and runs away from himself.
Executing heavy blows on himself by himself, that frightened creature covers fast, thousands of Yojanas in
panic. Lamenting loudly and running fast to and fro, he covers long distances. Feeling exhausted and acting
helpless, his limbs and feet severely hurt.
प@ततोsवश एवाशु महाय8धोs8धकपक ू े कणृ राvNतमोभीमे नभोगQभीरकोटरे ।
ततः कालेन बहना ु सोs8धकपासमिथ
ू ु तः पनः ु हारै ः हरि8व;वयामनामनः ।
Losing control of himself and acting completely blind, he falls into a deep well, the mouth of which is
hidden, which is extremely dark like the black night, its hole running deep down like the extending sky.
Then after a long time, he comes out of the hidden well, again beats himself with the clubs and runs in
panic.
पनद
ु रू तरं गवा कर+जवनग मक ु ं वटः कGटकjया.तं शलभः पावकं यथा ।
त'माकर+जगहनािव@नःसय ृ Zणादव पनः ु हारै ः हरि8व;वयामनामनः ।
Again covering long distances, he enters the forest filled with clusters of thorny Karanja creepers and
overflowing with many other thorny plants, like a moth entering the fire. Then moving out of the dense
clusters of Karanja trees within a second, he again beats himself with the clubs himself and runs in panic.
पनद
ु रू तरं गवा शशाVककरशीतलं कदलDकाननं का8तं संवटो हसि8नव ।
कदलDखGडकात'मािव@नःसय ृ Zणापुनः 'वयं हारै ः हरि8व;वयामनामनः ।
Again after covering huge distances, he enters the attractive grove of plantain trees which is pleasantly cool
like the moonlight, and stays as if he is laughing. Then from that grove of plantain trees, he moves out
within the span of a second, beats himself again with the clubs himself and runs in panic.
पनद
ु रू तरं गवा तमेवा8धोs8धकप ू कं स संवट'वरया वशीणावयवाक@तः ृ अ8धकपासमथाय
ू ु वटः
कदलDवनं कदलDकाननाWzवSं कर+जवनग मक
ु ं कर+जकाननाकूपं कपा;ं
ू भावना8तरं वश8हर8Aचiव
'वयमाम@न संि'थतः ।
Again covering long distances, he blindly falls into the hidden well. His body and limbs wounded all over,
he quickly gets out of that well and enters the banana grove; then from the banana grove to the dark
interiors of the Karanja tree cluster; then from the Karanja forest to the dark well; from the well to the
interiors of banana grove; thus he continuously remains engaged in beating himself and entering these
places.
एवं/प@नजाचारः सोsवलो2य :चरं मया अवटnय बलादे व महतk ु ू रो:धतः प:थ ।
पटAच
ृ क'वं कमदं केनाथन O करोष वा कं नामाभमतं तेsN कं मधा
ु पXरम*यस
ु ।
He who was acting in this manner was observed by me for quite a while. I stopped him in his path by force,
for a few moments. He was questioned by me, “Who are you? What is all this? For what purpose are you
acting like this? What intentions do you entertain here? Why are you acting in such a confused way?”
इ@त पटे
ृ न क:थतं तेन मे रघन8दन
ु नाहं किAच8न चैवेदं मने
ु न कि+चकरोQयहम ् ।
वयाहमवभ^नोsि'म वं मे शNरहो
ु बत वया Tटोsि'म नटोsि'म दःखाय
ु च सखाय
ु च ।
इय2वा
ु व2लवा8यVगा8यालो2य 'वा8यतुिटमा{ुरोदा@तरवं दDनो मेघो वषि8नवाटवीम ् ।
Rama! When questioned like this by me, he answered; “I am nobody; this is not there; I do not do anything;
by you I have been ruined. Alas! You are my enemy indeed. I have been seen by you. I am lost for both
pain and pleasure.” Having said this, and observing his broken limbs and feeling dissatisfied, that wretched
person wept loudly as if drenching the forest with rains.
 15

ZणमाNेण तNासावपसं
ु \य रोदनं 'वा8यVगा@न समालो2य जहास च ननाद च ।
अथा|हासपय8ते स पमा
ु न ्परतो
ु मम Mमेण ता@न तयाज 'वा8यVगा@न सम8ततः ।
थमं प@ततं त'य शर: परमदा_णं तत'ते बाहवः पAचावZ'तदनु चोदरम ् ।
अथ Zणेन स पमा8'वा8य
ु Vगा@न यथाMमं संय[य @नयतेः श2या 2वाप ग8तमपि'तथः ु ु ।
Within a second stopping his wailing; he examined his own limbs; laughed aloud and uttered joyous
sounds. At the end of that boisterous laughter, that man discarded all his limbs one by one in front of me.
First fell his head which was of cruel nature; then the arms; later the chest; the belly after that.
Then again within a second that man shedding away all the limbs in an orderly fashion got ready to move
somewhere else by the power of the rule ordained by the Creator.
Tटवानहमेका8ते पनर ु 8यं तथा नरं सोsप हारा8पXरतः यWछ8'वयमाम@न
बाहभः
ु पीवराकारै ः 'वयमेव पलायते ।
When I was left alone, I again saw another man behaving just like the other one.
He also was giving himself beatings all over his body with his huge arms and running away from himself.
कपे
ू पत@त कपा ू तु समथायाभधाव@त
ु पनः
ु पत@त कुGडेs8तः पनरातु ः पलायते ।
पनः
ु वश@त AवSं Zणं शशरकाननं कटं पनःपन'तटः ु ु ु पनः
ु हर@त 'वयम ् ।
He falls inside the well; gets himself out of the well and runs madly. Again he falls into the hole; then runs
in panic; again enters the dark cold forest within a second; again suffers; again feels happy; again beats
himself.
स मया समवटnय पXरपृ ट'तथैव ह तेनैवासौ Mमेणैव _दवा संह'य च
अVगैवशीणतामेय ययावलमलwयतां वचाय @नयतेः शि2तं ततो ग8तमपि'थतः ु ु ।
Having observed his behavior I was surprised and I stopped him and questioned him as before.
Then he wept at first and then laughed aloud immediately; lost all his limbs; then became invisible; then
thinking about the power of the laws of nature, he got ready to go elsewhere.
Tटवानहमेका8ते पनर8यं
ु तथा नरं हर8'तवदे वासौ 'वयमेव पलायते ।
पलायमान: प@ततो महय8धेs8धकपक
ू े तNाहं स:चरं
ु कालमवसं ततीZकः।
यावस स:चरे
ु णाप कपा8नाnयद
ू ु तः शठः अथाहमिथतो
ु ग8तंु Tटवा8पु_षं पनः
ु ।
ताTशं ताTशाकारं पत8तं तथैव च अवटnय तथैवाशु त'य ो2तं पनम
ु या ।
तथैवोपलपNाZ नासौ तदवबPवा
ु 8केवलं मामसौ मढो
ू नैव जानास क+चन
आः पाप दिव
ु जेय2वाु 'वjयापरपरो ययौ ।
When I was left alone, I saw another man again acting exactly like the previous one. He was also beating
himself and running away from himself. Even as he kept running, he fell inside the well which was
blindingly dark. I stayed there for a long time waiting for him to come out. When that blockhead did not
come out of the well even after long span of time, I got up to move away from there, then I again saw a
man, who was just like the previous one, with the same form, falling inside the hole. I stopped him as
before and questioned him. Hey lotus-eyed Rama! He also did not understand me. That fellow being
extremely foolish does not recognize me at all. “Ah! You wicked Brahmin!” so saying he moved away
busily engaged in his own affairs.
अथ ति'म8महारGये तथा वहरता मया बहव'ताTशा Tटाः प_षा ु दोषकाXरणः ।
मपृ टाः के:चदायाि8त 'व.नसंSमवWछमं मद2तं
ु नाभन8दि8त के:चWछवतनंु यथा
व@नपत8या8धकपे
ू nयः के:चतोिथताः पनः
ु कदलDखGडकाके:चिWचरे णाप न @नगताः
के:चद8तहताः 'फारे कर+जवनग मक ु े न 2व:चि'थ@तमायाि8त के:चPमपरायणाः।
Then in that great forest, as I was wandering, many more men behaving idiotically in a similar manner
were seen by me.When questioned by me, some of them attain peace as if coming out of a dream.
Some of them do not appreciate my words, feeling disgusted with me as with a dead body.
They keep falling into deep hidden wells. Some are made to climb out of it.
Some do not come out of the banana grove at all. Some who are lost inside the wide Karanja forest do not
reach anywhere at all, being engaged always in some action or other.
 16

एवं वधा सा वतता रघवह

ू महाटवी अयाप वयते य'यामथं ते प_षाः
ु ि'थताः।
सा च Tटा वया राम वयेह jयवहाXरणी बा यातु बPतव'य ु न तां 'मरस राघव।
In this manner, O Rama, that great forest spreading out far and wide exists even now, where such men keep
wandering. That has been seen by you, here itself Rama, from when you were a child!
By reason of being engaged in your daily activities. You do not remember it Raaghava!
सा भीषणा ववधकGठकस8कटाVगी घोराटवी घनतमोगहनाप लोके |
आगय @नव@ृ तमलRधपरावबोधैरासेjयते कसमग मकवाु ु ु टकेव ।
That awful forest is terrifying. All its areas are covered with painful thorns.
It is filled with extremely dense darkness. Yet, people who have not attained liberation through the
knowledge of the Supreme arrive and settle there as if it is a garden filled with clusters of flowering trees.

रामोवाच
Rama spoke

कासौ महाटवी )*म8कदा Tटा कथं मया के च ते प_ ु षा'तN कं तकतkु कतो
ृ यमाः।
Which is that huge forest, Brahman? When did I see and how?
Who are those men? Why were they behaving in that manner?

वसटोवाच
Vasishta spoke

रघनाथ
ु महाबाहो शणृ ु वwयाम तेsfखलं न सा महाटवी राम दरेू नैव च ते नराः ।
Listen, O Rama of Raghu dynasty! O mighty armed! I will explain everything.
That huge forest is situated not far, nor do those men exist far!
SAMSAARA FOREST
येयं संभारपदवी गQभीराsपारकोटरा तां तां शू8यवकारा~यां वP राम महाटवीम।्
That which is the course of the worldly existence, which is deep and filled with many hollow holes, know
that alone as that great forest, which is desolate and filled with many maladies.
VICHAARA LIGHT
वचारालोकलnयेयं यदै केनैव व'तना ु पणा
ू ना8येन संयु2ता केवलेव तदै व सा ।
This is completely filled with a single Reality state alone, and has nothing else in it; and therefore it just is
there as some emptiness alone (so defined as a word, but not actually sheer emptiness also); and is obtained
by the vision of Reasoning process only (as not this forest).
MIND-ENTITIES
तN ये ते महाकाराः प_षाः
ु Sमि8त ह मनांस ता@न वP वं दःखे
ु @नप@तता8यलम ् ।
Those men with giant-forms, who wander about there, know them as the minds drowned in sorrows.
DISCRIMINATION SAVIOR
;टा योsयमहं तेषां स ववेको महामते ववेकेन मया ता@न Tटा8य8येव नानघ ।
मया ता8येव बो>य8ते ववेकेन मनांस ह सततं सकाशे ु न कमलानीव भानना ु ।
I, who observed them in this manner, am the ‘Discriminating faculty’ hey intelligent one! They were
observed by me as their own discriminating power; not as a different person at all, O taintless one!
They were advised by me, that is, the minds were advised by discrimination, like the lotuses made to bloom
by the Sun with his light.
मबोधं समासाय मसादा8महामते मनांस का@न :चता@न गता8यपशमापरम ु ्।
का@न:च8नाभन8दि8त मां ववेकं वमोहतः मितर'कारवशतः कपे ू वेव पत8यधः ।
O intelligent one! Receiving enlightenment from me, and by my grace, some of those mental faculties
became quiet and attained the final beatitude. Some deluded minds do not rejoice at my presence as the
‘discrimination’; and having rejected me, they fall deep down the wells.
ये तेs8धकपा
ू गहना नरका'ते रघवह ू ।
 17

कदलDकाननं या@न संवटा@न ता@न तु 'वगiकरसका@न वं मनांस eातमह

ु स ।
वटा8य8धकपा8त@न
ू गत ा@न न या@न तु महापातकय2ता@न
ु ता@न :चता@न राघव ।
कदलDकानन'था@न @नगता@न न या@न तु पुGयसंभारय2ता@न
ु ता@न :चता@न राघव ।
कर+जवनयाता@न @नगता@न न या@न तु ता@न मानयजाता@न
ु :चता@न रघन8दन
ु ।
का@न:चसंबPा@न
ु तN म2ता@न
ु ब8धनाका@न:चबह/पाfणु योनेयp@नं वशि8त च ।
मनांस ता@न @तटि8त @नपत8युपति8त च ।
Those dark deep wells are ‘hells’, O Raghoodvaha (eminent prince of Raghu dynasty)!
Understand that those minds which entered the plantain forest are the minds hankering after heavenly
pleasures (and are stuck to deeds of merits only). Those who entered the blindingly dark wells and never
came out are the minds filled with extreme wickedness (and keep rising as Vaasanaa processes only).
Those who went inside the plantain grove and never came out are the minds loaded with merits, O
Raaghava! (They are stuck to the pleasures offered by the heavens only.) Those who went inside the
Karanja grove and never came out are the minds belonging to humans, O RaghuNandana (joy of Raghu
dynasty)! (These humans are helpless and suffer throughout their lives from birth to death, like stuck in
thorny groves). Some get enlightenment and are freed from the bondage. Some take many forms; and go
from womb to womb; these minds remain for some time, then fall, and then rise again.
यतकर+जगहनं तकलNरसं वदःु दःुखकGटकसंबाधं मानयं ु ववधैषणम ् ।
कर+जगहनं या@न वटा@न मनांस तु मानये
ु ता@न जाता@न तNैव रसका@न च ।
कदलDकाननं यतWछशाVककरशीतलं त8मनो*लादनकरं 'वगk वP रघवह ू ।
The dense forest of Karanja trees refers to the joys of family life (wife), belongs to humans, is filled with
the thorns of countless sufferings, and various desires. Those which enter the densely packed Karanja forest
are the minds which rise in humans and find delight there. Raghoodvaha, understand that the forest of
plantain trees, pleasantly cool like the moonlight is the heaven which gives immense pleasure to the mind.
का@न:चत ्पुGयभते ू न तपसा धारणामना धारयि8त शरDराfण संि'थता8यदता8यप ु ।
Some take on bodies to perform penance and contemplation, and remain as enlightened beings.
यैरहं पिQभरबधै
ु ु बु P:चत@तर'कतः
ृ तैमन ोभरनामeैः 'वववेकि'तर'कतः ृ ।
Those unenlightened men, who rejected me with all their intellects and mental faculties, are the unrealized
minds rejecting their discriminative power.
IGNORANT MIND WEEPS WHEN IT IS DYING
वया Tटो वनटोsि'म शNम
ु O वम@त ;तं
ु यद2तं
ु तP :चतेन गलता पXरदे वतम ् ।
_दतं य8महाMंदं पंुसा ब*वाशु राघव तsोगजालं यजता मनसा रोदनं कृतम ् ।
अधा.तववेक'य न ा.त'यामलं पदं मनस'यजतो भोगा8पXरतापो भशं ृ भवेत ् ।
“I have been seen by you! I am completely ruined! You are my enemy!”
These words which were uttered so fast were the lamentations of the dissolving mind.
The crying and weeping done so much by the man, Raaghava, was the mind crying, since the network of
pleasures was discarded. For the one who has not attained complete discrimination, and not attained the
taintless state, when the mind discards the pleasures, excessive pain is inevitable.
_दताVगा@न Tटा@न का_Gयेनावबो:धना कटमेता@न संय[य कं यामी@त चेतसा।
अधा.तववेक'य न ा.त'यामलं पदं चेत'यजतोVगा@न पXरतापो ह वधते ।
“Ah! It is indeed very difficult. Discarding these where shall I go?”
The mind of the slightly awakened person cries like this when observing his own limbs with compassion.
For the one, who has not attained complete discrimination, and not attained the taintless state, when the
limbs are lost, lamentation increases indeed.
MIND LAUGHS WHEN ENDOWED WITH DISCRIMINATION
हसतं तु यदानि8द पंुसा मदवबोधतः पXरा.तववेकेन ततटं
ु राम चेतसा ।
पXरा.तववेक'य य2तसंसारसंि'तथेः चेतस'यजतो /पमान8दो ह ववधते ।
 18

When the man is happy and laughs by getting enlightened by me, he attains discrimination and feels
blissful in the mind. For the one who has attained discrimination and has renounced the worldly existence,
when the mind discards its form, bliss increases indeed.
हसताVगा@न Tटा@न पंुसा या8यपहासतःु ता@न Tटा@न मनसा वलंभपदा@न ह ।
मLयावक पर:चतैवलRधमहो :चरं इयVगा8यपहासे ु न Tटा@न 'वा@न चेतसा ।
When a man looks at his limbs and laughs with ridicule, then the happy mind sees well, the deceitful states.
“I was deceived by the formation of false conceptions for long”; in this manner the mind looks at the limbs
with ridicule.
मनः ा.तववेकं ह वा8तं वतते पदे ा2तनादDनताधारं हस8पAय@त दरतः ू ।
The mind which has attained discrimination and rests in the all pervading state, remains at a distance and
looks at its previous helpless states with amusement.
यदसौ समवटnय मया पटः ृ यनतः तिववेको बलािWचतमादत इ@त दशतम ् ।
यदVगा@न वशीणा@न गता8य8त8त:धमYतः तिWचतेन वनाशाथा शाQयती@त दशतम ् ।
सहxनेNह'तवं यपंस
ु ः पXरवfणतं तदन8ताक@तवं
ृ ह चेतसः पXरदशतम ् ।
यदाम@न हारोघैः पमा8
ु हर@त 'वयं तN क पनाघातैः हरयामनो मनः ।
When this person was stopped by me and questioned with effort, then it is shown that the discrimination is
pulling the mind towards it. When the shattered limbs disappeared at first, then it was shown that the mind
becomes quiet without any desire for the objects. When the thousand arms and eyes were described as
belonging to the person, the countless forms of the mind were shown. When the man beats himself with
hosts of clubs, it means that the mind beats itself with misconceptions (running after the mirage like joys).
पलायते यप_ ु षः 'वामानः हर8'वयं 'ववासनाहारे nय'त8मनः पलायते ।
'वयं हर@त 'वा8तं 'वयमेव 'वयेWछया पलायते 'वयं चैव पAयाeानवजिृ Qभतम ् ।
'ववासनोपत.ता@न सवाGयेव मनांस ह 'वयमेव पलाय8ते ग8तंु य2ता@न
ु तपदम ् ।
यददं वततं दःखं
ु ततनो@त 'वयं मनः 'वयमेवा@तfख8नं तु पन'त'मापलायते
ु ।
When the man runs from himself beating himself, the mind runs away from the beatings of its own
Vaasanaas. It beats itself inside by itself by its own will; runs away from itself.
See the grand show of ignorance!
All the minds scorched by one’s own Vaasanaas run away by themselves though they are fit to reach the
Supreme State. The mind by itself experiences all the sufferings spread out in the world and becoming
highly depressed, runs away from it.
WANTS AND SUFFERINGS CO-EXIST AS ONE
संक पवासनाजालैः 'वयमाया@त ब8धनं मनो लालामयैजालैः कोशकारकमय ृ था ।
The mind gets bound by itself in the net of latent desires like the silk worm gets bound in the cocoon made
by the saliva coming out of its own mouth.
यथानथमा.नो@त तथा Mड@त च+चलं भावदःखमप ु Aय8'वं दल€लाभXरवाभ
ु कः ।
The unstable mind sports in such a way that danger is inevitable.
It has no idea of the dire consequences of the future like a child engaged in wrong type of games.
मनःमादावध8ते दःखा@नु :गXरकूटवतवशादे व नAयि8त सय ू 'याYे हमं यथा ।
Pains increase by the wrong-doings of the mind, like the tip of the hill.
Pains vanish by controlling the mind like snow in the presence of the Sun.
याव[जीवम@नयया च रमते शा'Nाथसंजातया त यं ु वासनया मनो ह म@नव8मौु नेन रागादषु
पAचापावनपावनं पदमजं ता.य तशीतलं तसं'थेन न शोWयते पनरलं ु पंुसा महाप'वप ।
As long as one lives here (as an embodied being), if one experiences cheerfully the desires etc. observing
the silence of the mind like a Muni (withdrawal into silence); fulfilling the blameless Vaasanaa of Self-
realization developed through the study of Scriptures; he in course of his spiritual practices, reaches the
supremely sacred state of the Unborn; and established in that cool state of painlessness, one never ever
experiences any pain, even when faced with dire calamities (as shown in the Indra-Ahalyaa story.)
MIND AND BRAHMAN
 19

:चतमेतदपायातं
ु )*मणः परमापदात ् अत8मयं त8मयं च तरVगः सागरादव ।
This Chitta rises out of the Supreme state of Brahman, not one with it (because of ignorance) and one with
it also (since it is Brahman only), like a wave from the ocean (which is the ocean and also appears as
different from the ocean).
बPानां
ु मनो राम )*मैवेह नेतरत ् जलसामा8यबPीनामRधे
ु ना8य'तरVगकः ।
मनो रामाबPानांु संसारSमकारणं अपAयतोऽQबसामा8यम8यताQबतरVगयोः।
ु ु
The mind of the enlightened is Brahman alone and does not differ at all (since it is in the complete
knowledge-state); like the people who see the common essence of water in both, do not see the difference
between the ocean and the wave.
(This state is as if the Brahman state is itself acting through a mind.)
Rama, the mind of the unenlightened is the cause of the ‘delusion of Samsaara’, for they fail to see the
common essence of (Brahman and the mind entity) like not seeing the common essence of water in the
ocean water and the waves.
(Samsaara means that which slithers away fast; so fast that you cannot even catch the present moment at
all; for it instantly is gone the instant it arrives itself.)
अबPTशां
ु पZे तबोधाय केवलं वाWयवाचकसंब8धकतो ृ भेदः क .यते ।
In the case of the non-enlightened, the difference (between Brahman and the mind) is conceived for the
sake of making the student understand the truth through some plausible words.
POWER OF BRAHMAN-STATE

[There is nothing called ‘power’ that is attached to this Reality state like a divine entity that is all powerful.
However, in order to explain the wondrous nature of the Reality, the words like Shakti (power) are used, so
that the student can grasp the profound nature of the Reality.
How powerful must the Reality be, if it has to exist as a mind that is capable of analyzing reality itself!]

सवशि2त परं )*म @नयमापण ू मjययं न तदि'त न ति'म8यिवयते वतताम@न ।

The Supreme Brahman is omnipotent (it can be anything anywhere at anytime), eternal (has no beginning
or end), whole (needs no fulfillment), and imperishable (can never cease to be).
Nothing is there that does not exist in that all pervading essence, that is common in all.
(It can stay as any perceived object as the mind phenomenon.)
सवशि2तह भगवा8यैव त'मै ह रोचते शि2तं तामेव वततां काशय@त सवगः ।
Reality is the Supremacy (Bhagavaan/the most excellent) is all-powerful. It is everywhere as the essence of
all (like the same essence of knowledge is present in the Knower, knowing and the known object).
Whatever power it chooses, it exhibits it as some spread out perceived state.
:चWछि2त)*मणो राम शरDरे वभTAयते 'प8दशि2तAच वातेषु जडशि2त'तथोपले ।
;वशि2तरथाQभ'सु तेजशि2त'तथाऽनले शू8यशि2त'तथाकाशे भावशि2तभवि'थतौ ।
)*मणः सवशि2तह TAयते दशद^गता, नाशशि2तवनाशेषु शोकशि2तAच शोकषु
आन8दशि2तमु दते वीयशि2त'तथा भटे सगष O ु सगशि2तAच क पा8ते सवशि2तता ।
Rama, Brahman’s power of Chit (understanding or perceiving) is seen in the bodies that move about with
consciousness. The power of vibration (quivering) is seen in the wind; the power of inertness in the stone;
the power of liquidity (flow) in the water, the power of luster and heat in the fire, the power of voidness in
the expanse of the space; the power of feeling in those who are stuck in the worldly existence.
Brahman’s all powerful nature is seen in all the ten directions. (Whatever is there as anything with
whatever quality; that is the Shakti of Brahman seen as those qualities.)
It is seen as the power of destruction in the destructive things; the power of sadness in those who are sad;
the power of happiness in those who are happy; the power of courage in soldiers.
All the powers are seen in the created worlds (that exist in any manner as conceived by the minds).
All the powers are seen at the end of the creations also, when they vanish traceless.
 20

[Practice the contemplation of Brahman not in closed rooms with closed eyes; but learn to see the hidden
Reality made of sheer emptiness in each and every object you see around you, even as you are engaged in
your routine jobs of the world.
Make the world itself as a meditation hall. Make all your changing postures as ‘lotus posture’ in the mind.
Always see everything as the power of Brahman; as the ParaaShakti who hides the Brahman within her.]

फलपNलताप.प ु शाखावटपमलवा ू 8वZ

ृ बीजे यथा वZ'तथे
ृ दं )*मfण ि'थतम ् ।
Just like the tree with flowers, leaves, creepers, flowers, branches, trunk and roots exists inside the seed of
the tree, so does ‘this (world-appearance)’ exist in Brahman.
[What you see as the perceived is like the huge tree with its leaves, flowers and fruits. The seed is not visible
at all to the mind. Develop the Knowledge vision and see the seed that has become all this; rather see only
the seed and ignore the tree. This is the real contemplation.]

@तभासवशादे व म>य'थं :चतजाcययोः जीवेतराभधं :चतम8त)*मfण TAयते ।

This Chitta factor which is also named as Jeeva etc is seen in the Reality state of Brahman as an appearance
only made of ignorance, and stays in-between the inertness and consciousness.
नानात_लताग मजालप लवशालयः
ु @नवक पक:च8माNं नानाऽ@नeातक पना ।
Because of the ignorance of the truth, this conception raises as manifoldness like the manifoldness of trees
creepers bushes leaves etc, though there actually is the unperturbed Reality-state of awareness alone.
)*मैवेदमहं तवं जगपAयाय राघव स आमा सवगो राम @नयोदतमहावपःु ।
Raaghava, the ‘I’ principle that shines in all (which is mis-identified with the body) along with the Jagat-
state, is Brahman alone. That essence is everywhere pervading everything (like space) (even pervading the
space also). It always shines forth as the support of all with its expansive nature.
य8मनाV^मननीं शि2तं धते तन ्मन उWयते ।
The least amount of power of conception that it holds is known by the name of the mind.
पWछSाि8तयथाjयोिQन पय'यावतधीयथा @तभासकलामाNं मनो जीव'तथाम@न ।
When a magician shakes his peacock feathers, the vision of the rolling clouds appear in the sky; likewise,
the mind is just made of appearance only and exists as the Jeeva inside the Reality essence.
यते8मनसो /पमदतं ु मननामकं )ा*मीशि2तरसौ त'मा)*मैवतदXरंदम।
Hey Vanquisher of enemies (namely the impure qualities in the mind), the form of the mind which is seen
as the continuous flow of thoughts is the power of Brahman alone. Therefore the mind is also Brahman
only (since the power and the person do not differ.)
इदं तदहमयेव वभागः @तभासजः मनसो )*मणोऽ8यWच मोहे परमकारणम ् ।
‘This my direct experience, that is out there out of sight, I am the individual with a name and form who has
birth, death, and change as my destined life’; such an idea of division is produced from the appearance
only, that belongs to the mind which is experienced as different from Brahman-state; and becomes the
cause of delusion.
ं
ययWचैत8मन'येव क:चसदसदामक ं jयाशिRदतं सवश2ते'तां शि2तं )*मतां वदःु ।
मनः सतामकं नाम यथैत8मनस ि'थतं यथतpः श2तय'तव[जीवेहा )*मfण ि'थताः ।
jया.तसवतक
ु ु समा
ु wमादे शव:धभेदतः यथा दधा@त पपाfण
ु तथा :चता@न लोककत
ृ ्।
2व:च2व:चकदा:चP त'मादायाि8त श2तयः दे शकालव:चNवाwमातलादव शालयः।
Whatever gets described as any force of emotion or power that is seen as present and absent, as part of
omnipotence, are but the power of Brahman alone.
Mind is the thing that has the essence of the world as its material. All the wants and ideas of the Jeeva exist
in the Brahman alone like the season’s power is in the trees. The season though spread all over, the flowers
appear suited to the nature of the land and country; so do the minds differ when conceiving the world. Like
the Shaala trees rising up from below the ground, these powers also manifest somewhere at some time as
per the difference in time and place.
न जातं @तभासेन नैवा8येन पAय@त ।
Nothing is produced from the Brahman as the appearance; nothing also is seen as another.
 21

(The entire phenomenon of mind as perception is itself the Reality state; and nothing is produced from
Brahman as a separate thing. All the view points and theories of philosophies that explain the perceived
are also mind-made and are in essence Brahman only.
@तयो:गjयवWछे दसंdया/पादयAच ये मनःशRदै ः क .य8ते )*मजा8)*म वP तान ् ।
All the words produced by the mind of the form of numbers etc (explaining the perceived as numbered
principles) to contradict the opponent, rise from Brahman alone and are Brahman only.
यथा यथा'य मनसः @तभासः वतते तथा तथैव भव@त Tटा8तोऽN कलै8दवाः ।
In whatever manner the appearance spreads out of the mind, it stays as that only; the example is here of the
Aeindavas.
'वयमZुRधवमले यथा 'प8दो महाQभस, संसारकारणं जीव'तथायं परमाम@न ।
Like the quiver in the huge taintless ocean that is without any perturbation, the Jeeva (mind) which is the
cause of the Samsaara is in the Supreme essence.
[न'य सवk :चतं राम )*मैवातते सदा क लोलोमतरVगौघैरRधेजल  मवाम@न ।
Rama, for a Knower, Brahman alone rises as all the vibrations of the minds at all times as the essence
within, like the hosts of turbulent waves rising in the ocean waters.
िवतीया नाि'त सतैका नाम/पMयािमका परे नानातरVगेऽRधौ क पनेव जलेतरा ।
There is no second; only the single essence of reality exists; the names, forms actions (in the form of the
mind) in the Supreme is like the imagination of the waves that rise in the ocean as different waters.
जायते नAय@त तथा यददं या@त @तट@त, तददं )*मfण )*म )*मणा च ववतते ।
Whatever is born, perishes, goes or stays, all that is Brahman rolling in Brahman by Brahman.
'वाम8यैवातप'तीhो मगतिणकया
ृ ृ यथा व:चNेण व:चNोऽप 'फरयामना
ु तथा ।
The extreme heat within itself rises as the mirage waters; so also the most amazing and strange
phenomenon rises from the Aatman (Brahman within each mind).
करणं कम कता च जननं मरणं ि'थ@तः सवk )*मैव न*यि'त तिवना क पनेतरा ।
न लोभोsि'त न मोहोsि'त न तृ णाि'त न र+जना, क आम8यामनो लोभ'तृ णा मोहोsथवा कतः ु ।
Tools of action, action and the doer of action; birth and death; existence as an embodied person; all this is
Brahman alone; there is no imagination of a second also except that.
There is no greed; there is no delusion; there is no thirst for pleasures; there is no entertainment.
How can the Aatman have greed, desire, or delusion towards Atman itself?
आमैवेदं जगसवमामैव कलनाMमः हे माVगदतयेवायमामोदे @त मन'तया ।
Aatman alone is the entire world; Aatman alone is all the various ways of the perceived; this Aatman alone
rises through the mind like the gold rising up as the armlet etc.
अबPंु यपरं धाम तिWचतं जीव उWयते अपXरeात एवाशु ब8धरायायब8धताम ु ु ्।
That mind-state which does not know the Supreme abode is known as the Jeeva; even a relative who is
unknown stays as not related.
:च8मयेनामनाऽeेन 'वसंक पनया 'वयं श8यता ू गगनेनेव जीवता कटDकता ृ ।
By the Aatman which is awareness in essence, by imagining oneself as the ignorant, the Jeeva-state is
manifested by itself like the emptiness by the sky.
आमैवानामवदह जीवो जग@त राजते ।
Aatman itself exists like the non-Aatman and shines in the world-phenomenon as a Jeeva.
वी8दवमव
ु दT
ु टे ः सWचासWच समिथतम
ु ्।
Like the double moon for the infected eyes, the real and the unreal (Brahman and Jeeva) have risen here.
मोहाथशRदाथTशोरे तयोरयसंभवासयवादामनAचैव 2वामा बP 2व मWयते ु ।
As there can not ever exist anything denoted by words like delusion etc and as the Aatman alone is the
Reality, how can be the Aatman bound, how is it liberated?
@नयासंभवब8ध'य बPोs'मी@त कक पना ु य'य का प@नक'त'य मोZो मLया न तवतः ।
He who imagines that there is ‘bondage’ when there is never ever a chance of bondage, and who conceives
wrongly the idea, ‘I am bound’, for him alone, ‘liberation’ also exists as an imagined conception.
 22

रामोवाच
Rama spoke

मनो यं @नAचयं या@त तsव@त ना8यथा तेन का प@नको नाि'त ब8धः कथमह भो ।
Whatever the mind decides, it becomes that very thing and none other!
Then, how do you say that the bondage imagined by the mind does not exist?

वसटोवाच
Vasishta spoke

मLया का प@नकवेयं मखा ू णां ब8धक पना मLयैवाnयदता ु तेषामतरा मोZक पना ।
The idea of bondage maintained by the fools is unreal and just an imagined concept.
(The idea of bondage is also based on the ascertained belief of one’s existence as the ego or individual with
name and form. This is also delusion state only.)
The idea of liberation also arises as a complementary thought and is equally unreal.
(It is similar to the pot-space feeling bound and seeking liberation.)
एवमeानकादे व ब8धमोZTशोs'मते ृ ः, व'तत'त
ु ु न ब8धोsि'त न मोZोsि'त महामते ।
For one who does not understand the scriptures, ignorance alone causes the ideas of bondage and liberation.
In reality, neither bondage exists, nor the liberation, O intelligent Rama!
क पनाया अव'तवं ु संबPम@तं
ु @त र[[वहे Xरव हे ाe तवब:धम@तं
ु @त
ब8धमोZादसंमोहो न ाeा'याि'त कAचन संमोहब8धमोZाद *यe'यैवाि'त राघव ।
Similar to the (non-existent) snake seen in the rope, the non-existent state (of the bondage, liberation and
reality of the perceived) that is produced through imagination (through sheer misconception) does not
affect a person who has completely understood the essence of it all, and who has realized the Supreme
truth. The ideas of bondage and liberation are not there ever for a Knower of truth Raaghava; the delusion-
state, bondage and liberation exist as real for the ignorant one only.
आदौ मन'तदनु ब8धवमोZTटD पAचाप+चरचना भवनाभधाना ु
इयादका ि'थ@तXरयं ह गता @तटामाdया@यका सभग ु बालजनोदतेव ।
Hey Subhaga (endowed with good nature)! At first the mind alone appears (as a minuscule quiver in
reality); then follow the ideas of bondage and liberation; then appears the creation of the perceived
phenomenon made of five elements denoted by the name, ‘Bhuvana’.
A state like this has become established like the ‘made up story narrated to a child on the fly’.

[A child is always fond of hearing new twists in the story and is not worried about the logical or illogical
statements that make up the story. Here, a nurse-maid for the child narrates a story to it on the fly, making
up the story as and when, by adding new new situations, which though are never logically possible like the
barren woman’s son’s story, the child has intense belief in the story and accepts that as real.
Mind is such a nursemaid which has created a child also and is the nurse maid also; and makes up your life
stories on the fly, adding new varieties of situations for your entertainment; somehow producing the logic for
it also to make it sound real.
Perceived is just the sense produced information in the emptiness; a mere disturbance that occurs in your
brain that is reflected in the emptiness mirror as an object (living or non-living, conscious or inert).
There is nothing going on as any life or world actually; but is just a made up story of the nursemaid who
keeps adding new situations which are beyond reason; and entertains the child.
Ponder about your own life-story and the situations in it; and it will shatter to pieces like a nurse maid’s made
up story narrated to a child.]
 23

MADE-UP TALE ABOUT THE MADE-UP TALES OF THE MIND

रामोवाच
Rama spoke

कमWयते
ु म@ने
ु ट बालकाdया@यकाMमः Mमेण कथयैत8मे मनोवणनकारणम ् ।
O Greatest among Sages! What is that you mentioned about the tale related to a child?
Explain to me in detail, as to how it describes the nature of the mind.

वसटोवाच
Vasishta spoke

कोsप म^धम@तबा
ु लो धाNीं पW
ृ छ@त राघव काि8चिवनोदनीं वाताk धाNी संकथयाशु मे ।
सा बाल'य वनोदाय धाNी त'य महामते आdया@यकां कथय@त स8नमधराZ ु रम ् ।
Raaghava! Some naive child requests the foster-mother, “O Mother! Tell me now some interesting story.”
O intelligent one! His foster-mother tells that child a nicely worded story to entertain him.
2व:चसि8त महामानो राजपNा'N ु यः शुभाः धामकाः शौयमुदता अय8तास@त पतने
व'तीणO श8यनगरे
ू jयोQनीव जलतारकाः, वौ न जातौ तथैक'तु गभ एव न संि'थतः।
There lived some three ‘noble princes, who had auspicious characters, who were followers of Dharma, who
were brave and bold’, in a wholly non-existent city which was wide-spread and empty.
(A Jeeva has three bodies, Sthula, Sukshma aand Kaarana- gross, subtle and causal.
He is a prince because he rises from Brahman only.)
[You as an individual are also a prince or princess living in a non-existent city. You are but a reflection of a
quiver in the emptiness; and not at all real. You, your name, your form, your family, your possessions, your
individuality, your world around you; all these are just thoughts and ideas produced in the mind falsely, and
not at all really real.]
They were like the stars seen in the water reflecting the sky.
(Jeevas are the reflections of the potential states of the Supreme in the Vaasanaa-waters.)
Two were not born at all; one never even existed in the womb.
(Duality state is never there at all; even the oneness is not there.)

[Impossible? What is your life but ideas and made up words?]

अथा.यतमला
ु भाथk कदा:चसमवायतः वबा8धवः fख8नमखाः
ु शोकोपहतचेतसः
ते त'माWछ8यनगराि8नग
ू ता वतताननाः गगनादव संशलटा बधशMशनै ु ु Aवराः ।
Once those three auspicious princes of taintless desires, having no relatives, with faded faces, their minds
filled with sorrow, and with pale faces, joined together and with the purpose of attaining some excellent
goal, left their empty city, like Budha (Saatvic), Shukra (Raajasic), and Shani (Taamasic) planets getting
detached from the sky.
(Why did they leave their city? There is no reason but the mind felt sad and wanted to leave; similar to how
all your actions are done for no purposeful reason; but on the fly, as per the command of the mind from
within, and prompted by the Gunas.)
शरDषसकमारा
ु ु Vगा: पटतो
ृ sकण O तापताः मागOऽह@न गता Yीमतापाताः प लवा इव ।
Those three princes with bodies delicate like the Shireesha flowers were scorched by the Sun shining at
their backside as they walked on the road; and they faded like the leaves exposed to the summer heat.
(Your physical body is also very delicate; feels discomfort at the smallest thing; and is ready to die any
moment by anything. You are also burning in the Sun with countless desires and wants, and are withering
away daily through mental and physical afflictions.)
संत.तमागसकताद^धपादसरो_हाः हा तात चे@त शोच8तो मगा ृ यथWयता
ू ु इव ।
दभाYभ8नचरणा'तापfख8नाVगस8धयः उ लV‚य दरम>वानं
ू धलधसरमत
ू ू ू यः ।
 24

Their lotus like feet was burnt by the hot sand covering the road.
(Though pure as Brahman-state, they were now deluded and suffered because of ignorance.)
“Ah! Fate!” lamenting like this, like the deer lost to its tribe, (like the Jeevas removed from the good
company of the Knowers; and blaming the destiny for all their suffering)) their feet cut by the sharp edge of
the ‘Darbha’ grass (used in religious rites), (stuck to rites, rituals and worship of stone and mud deities;
without the protective shield of knowledge) their body-joints all painful because of the heat (afflictions of
the world), they walked across long distances (successive births for long), with their bodies completely
covered with dust and dirt (in the form of desires, selfishness, stupid beliefs and theories).
म+जरDजालजटलं फलप लवमालतं मगपbZ ृ णाधारं ापमाु गO त_Nयम ् ।
They reached three trees on the road, overgrown by a network of creepers.
The trees were filled with fruits and leaves, and supported many animals and birds.
(The Jeevas were stuck in the three worlds filled with many varieties of beings and objects.)
यि'म8वZ ृ Nये वZ ृ ौ वौ न जातौ मनागप, बीजमेव ततीय'य ृ 'वारोह'य न वयते ।
Among those three trees, two trees were not born; the third one did not even in the least have a seed to
grow out of. (Actually none of three worlds exist except as ideas conceived by the minds.)
वा8ता'ते पXरा8ता'तNैक'य तरोरधः पाXरजाततले 'वगO शMा@नलयमा इव ।
Sitting under one of those trees they rested, and relaxed fully, like Shakra, Anila, and Yama (Indra, Wind-
God, Death-God) resting under the Paarijaata tree (heavenly tree).
(The bodies are made of Indra (the Self as the master of Indriyas), the Praana force, and the death
principle as connected to the physical body. Identifying with the physical body, they rested under the
Paarijaata flower tree. Paari means ocean, that which has a limit; Paarijaata mean that which is born
from the ocean; here it means that the Jeevas rested under the Vaasanaas rising from the ocean of
Brahmaa, the creator-mind; and felt happy in the desire-fulfillments.)
फला8यमतक पा@न
ृ भ2वा
ु पीवा च त;सं कृवा गलWछक ु ु ै मालां :चरं वQय ते ययःु ।
Having eaten the nectar like fruits and having drunk the juice of those fruits, having made garlands with the
flowers of that tree, they rested for a long time and started on their journey.
(After the experience of their Vaasanaa fulfillments, and the results of their actions, they collected the three
colored flowers of Gunas; and moved forward in their journey of births and deaths.)

[The same idea is repeated again and again explaining, how each of our experiences is just a conception
within the mind-state only, and nothing exists as any world anywhere.
All our experiences are as worthless as the dream-experiences that vanish when we wake up to the truth of
the waking world.
All the experiences of the waking state also lose their hold and vanish off into nothingness, when the truth of
the Reality is realized; and we understand that they are not really real; but real only at the moment of
experience.
As depicted in the story, scenes of various types rise in front of us as direct experience, freshly newly at each
and every instant, without any force of Karma, or divinity, or as a continuance.
The continuance of events also belongs to the mind only as ascertained memory-forms.
Remove the memories, or the sense-abilities from a person, or kill the mind through knowledge; where is the
so-called world?]
EXPERIENCES (WATERS) ARE NOT THERE AT ALL IN THE LIFE-RIVERS EXCEPT AS MIND-NARRATED
पनद
ु रू तरं गवा म>या*ने समपि'थते
ु सXरिNतयमासेद'त
ु रVगतरलावरम ् ।
तNैका पXरशक
ु ै व मनाग.यQबु न वयोः वयते सXरतोTिटर8धलोचन'योXरव ।
पXरशका
ु भशं
ृ यासौ त'यां ते स'नरा
ु Tताः घमाता इव गVगायां )*मवणहरा
ु इव ।
:चरं कवा
ृ जलMडां पीवा Zीरोपमं पयः ज^म'ते ु राजतनयाः \टमनसः 'वयम ् ।
Having walked far, when it became noon-time, they reached the three rivers with waves, flowing noisily.
One of those rivers was completely dry; the other two had no waters at all, like the sight in the blind.
They bathed excitedly in the river which was completely dry, as if to get relief from heat, like Brahmaa,
Vishnu, and Hara bathing in River Ganges. (Belief in deities and the deity-worlds experienced by such
devotional methods are non-existent except as results imagined by the mind.
 25

Meritorious acts like charity, asceticism etc performed with a Saatvic mind are of course to be commended;
but they are not capable of bestowing true knowledge.)
Having sported in the waters for a long time, having drunk the water which was tasty like milk (meritorious
worlds) those three princes felt very happy and continued their journey.
LIFE IS BUT A CHASE AFTER THE FUTURE HAPPINESS, BE IT A DESIRE-FULFILMNT OR HEAVEN OR LIBERATION
अथासेदद
ु न'या8ते लQबमाने दवाकरे भवय8नव@नमाणं नगरं नगसि8नभम ् ।
पताकाप@ƒनीjया.तं नीलाकाशजलाशयं दरू तसम लाप
ु ु गाय8नागरमGडलम ् ।
दTशु'तN रQयाfण Nीfण सsवना@न ते मfणका+चनगेहा@न शVगाणीव
ृ महा:गरे ः ।
अ@नमते वे सदने एकं @नभित तN वै अभितमि8दरं चा_ वटा'ते नरा'Nयः ।
Then, as the day ended and the Sun hung down, they reached a city, which was high like a hill, and which
was to be built in the future. The city was filled with the lotuses of flags everywhere covering the blue lake
of the sky. They heard the melodious songs sung by the citizens from far. They saw there three beautiful
mansions tall like the peaks of great mountains and constructed out of gold and gems.
Two of those mansions were not built at all; one had no walls.
Those three princes entered the beautiful mansion that had no walls.
(Jeevas spend their entire life in chasing some future pleasure only, building castles in the air.)

संवयोपवAयाशु वहर8तो वराननाः ापु: 'थालDNयं तN त.तका+चनकि पतम ् ।

तN कपरतां याते वे, एका चण ृ ु Aचूण/
ू तां गता, जगह  पां तां 'थालDं ते दDघबुPयः ।
;ोणैनव
 नवया तै'त'यां ;ोणेन चा8धसः ।
तN ;ोणशतं हDनं रि8धतं बहभोिजभः
ु @नमि8Nता'Nय'तै'तु )ा*मणा राजसनभः
ू ु ।
वौ @नदहावथै
O क'य मखमे
ु व न वयते @नमुखेना8धस'तN भ2तं
ु ;ोणशतं सतु ।
वभ2तावशे
ु षं तु भ2तम8धो
ु नपा
ृ मजैः vNभ'ते राजपNाAचु परां @नविृ तमागताः ।
Those three handsome youth sat there for some time, wandered all over the place and found three pots
made of burnt gold. Of them, two had holes, one was in pieces. Those far-seeing men grasped the shattered
one and prepared food in it and filled it in many newly made leaf-cups.
There, hundred cups were not at all there and the rest was full of holes.
The princes filled them with varieties of dishes and invited three Brahmins to partake of the food.
Of those Brahmins, two had no bodies; one had no face at all. The faceless one ate the food from the
hundred leaf cups which were not there. The three princes ate what was left over after the Brahmins
partook of the food. The princes attained highest meritorious state by this.
(Even the acts of charity, performance of rites, ascetic practices, penance, and worship of deities etc, lead
towards mentally conceived experiences only; and never the freedom from the unreal state of the world.)
भवय8नगरे ति'म{ाजपNा'Nयो ु ह ते सख
ु मय ि'तथाः पN ु मगृ याjयवहाXरणः ।
Those three princes still live happily in that city which is to be built in the future (made of ideas only) my
son; and they are engaged in various sports like hunting etc (as desire fulfillments).
आdया@यकैषा क:थता मया रQया तवानघ, एतां \द क_ ु ाe वद^ध'वं भवयस ।
धाlये@त क:थता राम बालकाdया@यका शभा ु तिटं
ु जगाम बालAच शभाdया@यकयानया
ु ।
Understand this story Rama, and you will gain wisdom. That is the wonderful story, Rama which the child
listened to from the foster mother and felt very happy by listening to this amazing story (like the Jeeva
stays happy by the imagined life-narratives.)
एषा ह क:थता राम :चतdयानकथां @त बालकाdया@यका तnयं ु मया कमललोचन।
Hey lotus-eyed Rama, I have told you now the story narrated to a child explaining as to how the mind
makes the stories of life.
इयं संसाररचना ि'थ@तमेवमपागताु बालकाdया@यकेवोYैः संक पैTढकि पतैः ।
वक पजालकैवेयं @तभासािमकानघ ब8धमोZादकलना/पेण पXरजQभ
ृ ते ।
 26

This ‘world-formation’ has come into existence only like this, like the events in this story, by the mere
strength of conceptions and misconceived notions; and exists as a mere appearance, making a grand show
of bondage and liberation.
संक पमाNादतरिवयते नेह क+चन संक पवशतः कि+च8न क:चिक ं ं :चदे व वा ।
यौः Zमा वायराकाशं
ु पवताः सXरतो दशः संक पक:चतं सवमेवं 'व.नवदामनः ।
राजपNा'Nयो
ु नयो भवय8नगरे यथा यथा संक परचना तथेयं ह जगि'थ@तः ।
Nothing else exists here other than conceptions. Whatever is there is there because of conceptions; or
nothing exists at all actually!
The sky, earth, wind, heavens, hills, rivers, directions are all formed because of conceptions as in a dream.
The three princes, the rivers, the future city -are all just imaginations of the mind; so is this world.
संक पमाNमभतः पXर'फर@त ु च+चलः पयोमाNामको अQभो:धरं भसीवामनाम@न ।
Like the ocean is nothing but waters, this world also exists as ‘ever vibrating form of conceptions’.
संक पमाNं थममिथतं ु परमामनः तददं 'फारतां यातं jयापारै द वसं यथा ।
Conception alone rose first in the Supreme self. Later it expanded like the actions of the day which makes
the day appear lengthy.
संक पजालकलनैव जगसमYं संक पमेव ननु वP वलासचेयं
संक पमाNमलमुसज ृ @नवक पं आ:य @नAचयमवा.नह ु राम शाि8तम।्
The entire world is just a network of conceptions. The play of the mind is there because of conceptions.
Cast afar the dirt called conception and take shelter in the ‘perturbation-less state’.
You will surely attain the peaceful state of the Supreme, Rama.
[What is the meaning of conception?
All that is happening is just the receiving of sense created information as people and objects.
What you receive as sense information also is limited to the direct experience you are having at one
instance. Rest of the entire world that is beyond your direct experience is concealed within you as ideas only.
Memories of events give a continuance to your life story; connections are made by the mind through
emotions; sense perceptions are defined as pleasure and pain.
Nothing exists but some sort of information recycling.
You receive the story-less inert information of the senses; mind makes the sense-information into some
valuable story-information connected to an imagined ego; and you see the outside with the colored glasses
of narratives as presented by the mind.
The entire information that you receive is corrupted by the mind-produced color glasses.
You always see something other than what is there. This is what is known as delusion.]

‘I’ (JEEVA WITH NAME AND FORM) IS NOT A REAL ENTITY

वसटोवाच
Vasishta spoke

'वसंक पवशा8मूढो मोहमे@त न पिGडतः अZये Zयसंक पा8म*यते ु शशरेु व ह ।

A fool alone gets deluded by his own conceptions, not a wise man.
Only a child can panic by conceiving a perishing one in the Imperishable One.

रामोवाच
Rama spoke

कोsसौ संकि पतः केन Zयो )*मवदां वर असतैव महामोहं येनादातसदै व ह ।

Who gets conceived? Why is he of perishing nature? Who always gets highly deluded by what is not real?
 27

वसटोवाच
Vasishta spoke

असता भतस8घे
ू न Zयोsहं कारनामध2वे
ृ तालः शशने
ु वेह मLयैव पXरकि पतः ।
एकि'म8नेव सवि'मि8'थते परमव'त@न ु कतःु कोsयमहं नाम कथं नाम कलोदतः ।
Like a ghost imagined by a child, the perishing one with the name of ‘I’ gets conceived falsely in the hosts
of beings which are unreal by nature. When everything exists at ‘one single point’ of the divisionless
Supreme Reality; from where, how and from what sort of a substance, this ‘I’ thing has arisen?!
व'ततोु ना'यहं कारः परमाम8यभेद@न असQय^दशना8मागyसXरतीhातपे यथा ।
मनोमfणमहारQभः संसार इ@त लwयते आमनामानमा:य 'फरय8तय ु थाQभसा ।
In reality there is no ‘I’ness in the undifferentiated Brahman.
The ‘I’ness is akin to the river appearing in the mirage under a hot sun through improper vision.
The ‘worldly existence’ is nothing but the appearance created by the magical gem (ChintaaMani) of Mind.
The improper vision rises from inside like waves from waters by the Aatman, supported by the Aatman.
CAST AFAR THE UNREAL
असंय^दशनं तेन यज राम @नरायं, सायं सयमानि8द सQय^दशनमाय ।
:धया वचारधमGया मोहसंरQभहDनया वचारयाधना ु सयमसयं संपXरयज ।
Therefore Rama, reject this ‘improper vision’ which is a baseless thing.
Take shelter in the ‘proper vision’ which is true and blissful.
With an intellect given to proper enquiry, without giving way to delusion, analyze the truth now.
Cast away the unreal.
अबPो बP इय2वा ु कं मधा
ु पXरशोचस, अन8त'यामतव'य कं कथं केन ब>यते ।
Though not bound, believing yourself to be bound, why do you suffer wastefully?
What, how and by whom can the imperishable principle of Aatman can be bound?
नानाsनानावकलना ववभ8नमहाम@न सवि'म8)*मतवेsि'मि8कं बPं कं वमWयते ु ।
The totality all the manifold and non-manifold appearances, stays in the Supreme principle which is
undifferentiated. It is the only principle that exists everywhere. Then, what is bound and what gets
liberated?
अनातps.या@तमा8भा@त िWछ8नेsVगे कच ं ताQय@त, भेदाभेदवकारा@तः का:च8नाम@न वयते ।
दे हे नटे Zते Zीणे कामनः Z@तरागता, भ'Nायां पXरद^धायां भ'Nापरो
ू न नAय@त ।
दे हः पततु वोदे तु का नः Z@त_पि'थता, को नटः Zते पपे ु आमोदो jयोमसंयः ।
Though never distressed, the Aatman appears as if distressed!
If the limbs are cut off, what matters? The differences and non-differences do not exist in the Self.
(It is not made of parts or limbs. It is like space imagining limbs and crying for the cut off limbs.)
If the body is lost, destroyed, decayed - what effect can it have on the Aatman?
(Aatman is the essence of Reality-state that is staying as you, the tainted mind imagining a form.
If the imagination is destroyed by an imagined death, what is lost?
It is like seeing one’s own death in the dream. No one dies actually.
How can the seer of death (just an idea) die ever?)
If the bellows are destroyed, the air filled inside them does not get destroyed.
Let the body fall or rise; what does it matter?
What if the flower fades, the fragrance is all over the sky!
आपत8तु वपःपƒे ु सखदःखहम:यः
ु ु आकाशोcडयनालDनां का नः Z@त_पि'थता ।
दे हः पततु वोदे तु यातु वा गगना8तरं तिवलZण/प'य कासौ भव@त मे Z@तः ।
Let the snow of pain and pleasure crush the lotus of the body.
What effect can it have on bees like us who fly high in the sky (with realized Knowledge of Reality-state)!
Let the body fall or float in the yonder skies; what bothers me when any damage happens to some other
thing which is not me?
 28

यथा पयोदम_तोयथा ष`पदपƒयोः तथा राघव संब8ध'वWछरDरवदामनोः ।

वशीणOsSे यथा वातः शक ु े sRजे ष`पदो यथा यायन8तपदं jयोम तथामा दे हसंZये ।
Raaghava, the relationship between ‘your body’ and ‘your essence’ is akin to that of the cloud (the body)
and the winds, the six-footed bee and the lotus (the body). If the cloud dissolves off, winds fill the infinite
sky. If the lotus fades, the bees float in the infinite sky. So does the Aatman when the body is destroyed.
मनो राम शरDरं ह जगतः सकल'य च आया शि2तिAचद>यामा न नAय@त कदाचन ।
Rama, mind is the body of the world; and everything else. The Supreme essence of the Aatman, the
omnipotent source of all that exist as the perceived, never perishes.
योsसावामा महााe न नAय@त न गWछ@त न नAय@त कदा:चWच कं मधा ु पXरत.यसे ।
This Aatman which is the greatest Knower (Knowledge essence of Reality) does not perish; nor does it
move! When it never ever perishes; why do you worry for no reason?
संसारे sि'मि8वहरतो मनोsप ह न नAय@त eानाि^नना वना ज8तोरामनाशे तु का कथा ।
For a person wandering in this worldly existence, even the ‘mind’ does not get destroyed, if there is no ‘fire
of Knowledge’ to burn it! How can the Aatman perish then!?
यः कGडबदर8यायो
ु यो घटाकाशयोः Mमः ि'थ@तदहामनोः O सैव सवनाशावनाशयोः ।
बदरं ह'तमाया@त यथा 'फुट@त कGडक
ु े आमा गगनमाया@त तथा चल@त दे हके ।
कQभे
ु गWछयकQभवं
ु कQभाका
ु शो यथाQबरे @तटयेवमयं Zीणे दे हे दे हD @नरामयः ।
That relationship between the plant and the hole dug in the ground, or that relationship which is between
the pot and the pot-space, is the relationship between the perishable and non-perishable principles.
If the hole is broken, the plant comes to the hand; the inner essence of Aatman also attains the (Chit) sky, if
the body goes off. When the pot is destroyed, the pot-space remains as the space around.
The embodied Aatman remains unaffected by the decaying body, in a similar manner.
मनोदे हो ह ज8तनां ू दे शकाल@तरोहतः, महमु ु @ृ तपटाWछ8नः, शठे कं पXरदे वना ।
दे शकाल@तरोधाने मूढोsप मरणे नरः कं vबभे@त महाबाहो नेह पAय@त कAचन ।
The ‘mind-body’ of the creatures is bound by time and place. It repeatedly gets covered by the shroud of
death. Why waste your time worrying about that cheat (called the mind)?
Even a foolish man does not see anyone when the time and place phenomenon ends at death!
Why are you frightened of it, O Mighty-armed?
(Death is just the cessation of one drama of the perceived; and another drama instantly is produced by the
mind at that very place. It never stops perceiving.
You are the mighty one who has conquered all the Vaasanaas; why will you cease to exist after the mind –
cheat has died?)
अत'वं वासनां राम मLयैवाहम@त ि'थतां यज पZीAवरो jयोमगमनोक इवाGडकम ् ।
Therefore O Rama, discard the Vaasanaa which exists as the ‘I’, the unreal phenomenon, like the Lord of
the birds (Garuda) which intent on flying into the sky, discards its egg-shell.

AVIDYAA - ABSENCE OF KNOWLEDGE

एषा ह मानसी शि2तXरटा@नट@नब8धनी अनयैव मधा ु Sा8या 'व.नवपXरक पना ।
‘This lady’ (Avidyaa) is the power of the mind; she firmly binds one to likes and dislikes.
Because of her alone the dream-like conception rises through delusion.
अवयैषा दर8तै
ु षा दःखायै
ु षा ववधते अपXरeायमानैषा तनोतीदमस8मयम ् ।
This lady called ‘Avidyaa’ is extremely harmful. She keeps on growing, only for giving more pain.
Unrecognized by any one, she spreads out this unreal phenomenon called the world.
एषा तWछवदाकाशं
ु तुषारमलनं यथा पXरपAय@त वSा8ता 'व/प'य 'वभावतः ।
She covers the mind and makes one get deluded about one’s true nature like the sky covered by the
surrounding fog is perceived as wretched and dark.
असदे वेदमारQभम8थरं सदवोिथतं कि पतं जगदाभोगी दDघ'व.न इवैतया ।
This unreal phenomenon gets churned by her to rise up as if real.
She creates the conception of the entire world like a lengthy dream.
 29

भावनामाN एवा'याः 'व/पं कतत ृ ां गतं जग8नामावलं चZुjयpिQन vबQब_चामव ।

Being of the nature of imagination only, she causes this foul play called the world, like the infection in the
eye makes one see spheres of luster in the sky.
लयम'याः 'व/पं वं नय राम वचारणायथा हमशलाया'तु तपनाoवसा:धपः ।
हमाभावा:थनोsक'य 'वोदयेनेि.सतं यथा स>येदेवं वचारे ण मनोनाशा:थनोs:थतम ् ।
Dissolve her nature, O Rama, through proper analytical thinking, like the Sun melts the rock made of snow.
When one desires the snow to be removed, the very rising of the Sun fulfills that desire.
Similarly the desire to destroy the mind gets fulfilled through analytical thinking.
अवयाऽसंबPा ु ह वततानथदग ु मा नाने8;जालकलनां शQबरो हे म वष@त ।
When Avidyaa is not awake (as Vidyaa), she stays harmful and unconquerable; and Shambara the sorcerer
rains (unreal) gold, exhibiting his various magical talents.
KILL THE MIND WITH THE MIND ITSELF THROUGH VICHAARA PROCESS
'ववनाशMयां चैतां मन एव करोयलं मनो ह *यामवधं नाम नाटकं पXरनय@त
ृ ।
आमानमीZते चेतः 'ववनाशाय केवलं न ह जाना@त दब
ु ुPवनाशं युपि'थतम ् ।
'वयं संक पमाNेण 'ववनाशTशामदं मनः संसाधययाशु 2लेशो नाNोपय[यते
ु ।
'वसंक पवक पांशं ववेकोपहतं मनः संय[य /पमाभो:ग करोयामावबोधनम ् ।
The mind is capable of bringing about its own destruction.
The mind alone enacts the drama of self-destruction.
The mind analyzes its own nature to get destroyed in the end.
The mind scrutinizes itself for its own destruction.
This wicked fool of the mind does not know the destruction waiting at the end of Self-enquiry!
By its own will, it brings about the scene of its destruction. There is no cause for apprehension at all!
The mind endowed with discrimination discards its defective nature of conception completely, and brings
about the enlightenment of the Aatman!
महोदयो मनोनाशो महोWछे द'य तदयः ू , मनोनाशे यनं वं क_ ु मा मनसो जवे ।
The greatest achievement is ‘mind-destruction’. It brings about the complete destruction of sufferings.
So make effort to destroy the mind, O Rama, not for its growth through outward actions.
(Any action like meditation, penance, worship etc act as the seed for mind-existence.
Vichaara alone destroys the mind completely, like burning off the seed once and forever.)
अवरलसखदःखु ु वZ ृ खGडे वषमकता8तमहोरगे
ृ वनेsि'मन ् भXरदमfखले
ु ववेकहDनं सभगु मनो महदापदे कहे तःु ।
In this forest, with the trees of pains and pleasures growing wildly all around, with the deadly serpent of
death moving about in stealth, the foolish mind alone acts as the Lord, bringing about endless calamities.

वा मीक_वाच
Vaalmiki spoke

इय2तवयथ
ु मनौ
ु दवसो जगाम सायंतनाय वधयेऽ'तमनो जगाम
'नातंु सभा कतनम'करणा
ृ जगाम AयामाZये रवकरै Aच सहाजगाम ॥

When the Sage was speaking these words, the day ended; the sun (ina) set;
the assembly saluted the Sages and went to complete the sacred bath for attending to evening rites;
and as the night ended, they all returned along with the rays of the sun.
आदकवीम
वामी कमहषणीतबहयो
ृ गवासठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

उपितकरणं ततीयम
ृ ्

UTPATTI PRAKARANAM
THIRD SECTION
‘PRODUCTION’

PART SIX

LAVANOPANISHAT - 1
[INDRAJAALOPAAKHYAANAM]
(STORY OF THE JEEVA CAUGHT IN THE MAGICAL LAND)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi (Maa Tejaswini)

Narayanalakshmi, also known as Tejaswini in her ascetic life spent most of her life in the
Himalayan terrain, engaged in the penance of knowledge. She is well-versed in all
philosophies and is a scholar in Sanskrit language. Her mission life is to retrieve the lost
knowledge of the ancient Rishis and offer it unblemished to all the seekers of the Truth.
She is from Bangalore, Karnataka, India.
 3

JNAANA VAASISHTAM

LAVANOPANISHAT

INTRODUCTION

Salutation to the great poet Vaalmiki who has skillfully used the secret language of the Upanishads in the
story of King Lavana; such that the story when read surface wise also reveals the truth of Brahman, and
when the concealed meaning is understood also, it reveals the knowledge of Brahman.
King Lavana’s story is an amazing story by itself; and the concealed meanings are more amazing.
Lavana the king becomes a Chaandaala (lives a wretched state of life) forced by the magic of the sorcerer;
and Brahman-state also stays as a Jeeva-state (the wretched state of existence) by the sorcery of Maayaa.
That is why this portion of the text depicting the story of King Lavana is titled as Lavanopanishat, the story
of Brahman who lives as a Jeeva.
 4

INDEX OF TOPICS

Mind, the greatest sorcerer - pg 5

Story of Lavana - pg 8
The great king Lavana [Lavanopanishat] - pg 8
The fatal day when the sorcerer appeared - pg 10
Lavana (Jeeva-entity) tells his story of delusion - pg 15
The king who believed that he was a Chaandaala
[Brahman which believes that it is a Jeeva] - pg 16
The state of Brahman caught in the delusion as a Jeeva - pg 17
Thick delusion state - pg 18
Avidyaa offers relief - pg 20
Vindhyaa Mountain filled with the tribals, hunters and chandaalas - pg 23
Life is actually a hell for the ignorant Jeeva - pg 25
Famine - pg 29
The king wakes up -pg 32
 5

इ'(जालोपा+यानम ्

INDRAJAALOPAAKHYAANAM
[TALE OF THE SORCERY ACT - 1]

वसटोवाच
Vasishta spoke

MIND, THE GREATEST SORCERER

पर/मादिथतं
ु चेत/तकलोल इवाणवा/फारतामेय भवनं ु तनोतीदमत/ततः ।
Rising out of the Supreme Self like turbulence in the ocean, this mind has expanded and has spread out all
over this earth here and there.
(From the empty state of the Supreme, the mind process of perception rises and spreads out as the entire
world made of the seen, seer, and seeing.
Though the word ‘from’ is used in this sentence, there is no separate thing called the mind that separates
out from the Reality state. It is equal to stating that the turbulent waves rise up ‘from’ the ocean, though the
waves are not different from the ocean. Whatever you see as yourself (form and name) or as the objects
(other names and forms) are just the wide spread mind-expanse only; call it Brahmaa or the mind, or any
other name you prefer.
Mind alone is the world; it is the great sorcerer which can do any magical feat instantly.)
WHAT ALL CAN THIS SORCERER DO?
6/वं द7घ9 करोयाशु द7घ9 नय;त खवतां /वतां नयय'यदलं /वं तथैवा'यतामप ।
The mind makes ‘short’ into ‘long’, converts ‘long’ into ‘short’; makes oneself completely look like some
other thing; and makes some other thing look like oneself (Self as the non-Self).
(Mind can conceive the idea of short distance like the thumb which is very close to you; or without much
effort conceive also the far away sun or moon which are situated very far in the sk. Place this tiny thumb
over your eyes; the sun sphere itself gets blocked; the huge sun looks tiny and the small thumb looks big!
Not only that; but it also can make yourself think that you are some one else; that is why you think that you
are the perceived object called the body made of elements.)
ादे शमा>मप य
व/तभावनयैु व त/वयं संप'नयेवाशु करोय(7'(भासुरम ् ।
Even a tiny area is made to shine like huge mountain by the sheer conception of the mind.
(Just look at the rock in front of you; and let go the horse of imagination. You can see the small rock as a
mountain also; and imagine it to be filled with people also.
Even small difficulties look like impregnable mountain by the power of the mind. That is why a man lives
through anxieties only at each and every moment, by making mountains out of anthills.)
ल?ध;तटं परमापदादलसतं ु मनः ;नमेषेणव ै संसारा'करो;त न करो;त च ।
Having sprung out of the Supreme state, and being well-established, the mind creates the world in an
instant; or does not also (by making it vanish off in sleep).
(From where does the mind get such a power?
From the Supreme Reality state only!
Reality state (Brahman) itself is the mind that shines forth as this world.
Within the span of a second, worlds of various kinds are instantly there as if real and solid. However no
world with beginning and end actually gets produced, when you see everything with the eyes of reason.
For example, look at the small rock in front of you. Is it really there?
The five senses are producing just the image, solidness etc; and your mind conceives a solid object that is
made of sheer emptiness outside of you (the body), as if real.
Body is also rather the sense-information only. So it is with all other objects living or non-living.
All the objects and people are just the collection of sense information that gets corrupted by the mind
through various explanations imagined by it. What more magic do you want?)
 6

यददं ABयते कि'चCजग/था/नु चDरणु च सव9 सवकाराEयं Fचतादे तदपाग ु तम ् ।

Whatever is seen here in the world as moving and non-moving, everything whatsoever, all these
multifarious things, have risen because of this mind.
(Using just the five tools of senses, the mind has produced a huge panorama of the world which looks very
real and solid, teeming with countless objects and people that look real too.)
दे शकाल Gया(HयशिIतपयाकु ल7कतं ृ भावाJावा'तरं या;त लोलवा'नटव'मनः ।
All misconceptions are made to exist because of the power of the mind to create the place, time, action, and
object. The mind moves from one object to the other like an actor because of its unstable nature.
(Every fraction of a second, everything is changing; and this change alone is observed by the mind as time,
place and action.)
सदसतां नययाशु सतां वा स'नययलं ताAशा'येव चादते सखदःखा;न ु ु भावतम ् ।
It turns the real into unreal or the unreal into real very convincingly; and also makes the pains and pleasures
get experienced as real. (Mind has no logic or reason; but can make very convincing logic and reason for
any unreal that it conceives. It always hides the truth of Reality and presents a real solid world bound by
the causality principle where even the learned get fooled by its magical ability.)
यदाKतं /वयमादते यथैव चLचलं मनः ह/तपादादस'घाता/तदा यतते तथा ।
ततः सैव Gया Fचतसमाहतफलाफलं MणायNछ;त लता कालसIतेव ताAशम ् ।
The unstable mind conceives the collection of hands and feet by itself as per the ordained rule of Karma;
then suffers through a lot of effort (performing action). Then that very action instantly bestows the fruits or
failures as conceived by the mind like a creeper fructifying in course of time.
(The best of its magical feat is the physical body that you call it as yourself.
It conceives some shapes called hand and feet, which are just the tools channelized for action, and by
moving them, it creates the illusion of an action performed and distances crossed, attaches the expectation
of the result, creates the expectation of good or bad consequences, and suffers the good and bad itself, like
a magician trapped by his own magic.
This is expressed in the previously mentioned story, where the foolish man with thousands of hands beats
himself with clubs, runs away and falls into deep pits of sorrows.)
Fच>ां GPडनकेणीं यथा पRका
गहेृ शशःु करोयेवं मनो राम वकपं कSते ु जगत ् ।
Like a child that is playing inside the house makes various toys using the wet-mud Rama, the mind makes
this defective world the same way.
(A child while playing with the wet mud creates various shapes as per its capacity, names those shapes as
man, dog, tiger, elephant etc; then breaks them, cries for them, and makes again new ones, and so on.
There is no purpose in its actions, no importance also; still it keeps doing these things, lost in the unreal
world; and throughout the play it expresses various types of emotions as anger, sadness, joy etc.
Mind-thing is also like this stupid child only.
Dividing the empty expanse into various shapes and sizes, naming them with some unique sounds, liking
some and disliking some, it keeps on playing the game of world, for no purpose or gain.)
[Have you ever considered yourself (the body-entity) as of no importance at all in the vast perceived expanse
which spreads out as countless worlds without beginning and end?
What are the tiny you in this endless beginningless empty expanse?
Every action of yours is instantly a memory only whether you are a Rama or a Shiva, or an ant or a cow.
What does anything in your life-story amount to?
What are you after all but an imagination of an imagined mind?
And you even imagine that a special intelligent divinity should have taken the trouble to make you and
decide your destiny from its heaven-home?
Understand that you are nothing at all but an idea of yourself!
You are just an entity made of emptiness only!]

मनः सवजनGPडानजTबाललवे
ृ वतः कमेतU पदाथष V ु Wढं जग;त कKयते ।
Like a child attributing reality to mud dolls and playing, the mind plays as ‘all the people’ which are
nothing but tiny heaps of mud that is shaped like men etc.
What a height of foolishness it is to believe the objects in the world to be real!
 7

(An object is just some information produced by the senses; a disturbance in the quiet state of mind.
Everything is just the sense-information explained by the mind in various sways, like seeing a pearl garland
in the empty sky. World is nothing but the sense information recycled by the mind again and again.
Mind receives the pure information brought by the senses; colours it with its own explanations and sees the
world through its colored glasses of imagination only.
Some shape it calls as mother, some as wife, some as enemy, some as inert, some as conscious, some as
beautiful, some as ugly, some as new, some as old; and instantly you have a gigantic vast world of people
and objects and stories around you; and you start believing in its reality without an iota of doubt.)
करो;त ऋतकरः ु कालो यथा Wपा'यथा तरोः Fचतमेवं पदाथानामेषामेवा'यतामव ।
Just like the deity of spring (Vasanta) makes various changes in the tree (by bringing in new blossoms), the
mind also keeps making objects differently.
(Mind is also somewhat like this spring season; and plays along with the objects that are inert and
conscious; and imagines new life narratives by connecting them all together.
मनोरथे तथा /वKने संकपकलनासु च गोपदं योजनHयहः ू /वासु ल7लासु चेतसः ।
कपं Mणीकरोय'तः Mणं नय;त कपतां मन/तदायतमतो दे शकालGमं वदःु ।
As observed in the imagination or dream or in the conceptional networks, the mind plays around making a
measure of cow’s foot also into countless Yojanas. It turns a Kalpa into a second, makes a second appear as
a Kalpa. What the mind conceives, that alone is the measure of time and place.
(Distance and time-span are just some measures of numbers; what the mind says, that alone is to be
believed! Who else is there otherwise? Who can disbelieve their own senses or mind?
Mind is the man actually! Mind makes its own assumptions and believes them also.
For an astrologer the stars alone decide your daily life events; and you believe that these twinkling lights
are hanging above your head only, and for your sake only, who according to you is important enough to be
controlled by the stars. (Such self conceit!)
For a scientist, who has reason alone as his tool, the stars are millions and millions of miles away, and its
light reaches earth only after millions of years. You may be seeing a star which is not there at all at the
present moment.
See the power of reason, which can crush the mind’s stories in an instant and reveal the truth as it is!)
ती[म'दवसंवेगा
बहवाप ु वभेदतः वलTबनेन च Fचरं न तु शिIतमशिIततः ।
Pulled by the passion for actions (Rajas) and pushed to dullness of non-actions (Tamas); and because of
seeing differences like ‘much’ and ‘less’; and by hanging around with it (mind) for long, we are powerless
against its power.
(Men are all helpless as it were, being under the control of the mind; or rather the mind is mad and cannot
control itself; what is anyone but a mind-entity?
An urge rises to do an action and a man immediately reacts to the sense information in the form of an
action and he acts without even pausing to reason out his actions; an urge rises and he falls asleep and
dreams of all disgusting and good things without any control; an urge comes and he eats; an urge comes
and he mates; an urge comes and he removes the body wastes; an urge comes and he does some good act;
an urge comes and he does selfish acts.
All the men and women are all robots (mechanical beings) as it were moving at the command of the
chemicals that ooze out in the brain, the physical seat of the mind-processes.
Where is free will? Where is freedom for a mind which is a slave of it own illusion?)
Hयामोहसं\मानथदेशकालगमागमाः चेतसः भव'येते पादपादव पलवाः ।
Like the leaves filling up the tree, all types of confusion, excitement, calamity, space, time, gaining and
losing etc. sprout in the mind (instantly as if by magic, just on the basis of the uncorrupted sense produced
information which get corrupted instantly by the mind.)
जलमेव यथाTभोFधरौ^यमेव यथानलः तथा ववधसंरTभः संसारिBचतमेव वा ।
Water is the ocean; heat is the fire.
The world with its multifarious varieties is nothing but the mind.
सकतक ृ मकरणं यददं चेयमागतं (_दशनABयाEयं तसव9 Fचतमेव च ।
All the phenomena of ‘action, actor, and the tool’, ‘the Seer, seen and the seeing’ that are observed here are
nothing but the play of the mind.
 8

(Do not just read these words mechanically like some text book lines that are to be finished and done with;
but see around you even as you are reading these words; and realize that every object around you
conscious or inert (including yourself), is just your own mind explaining the world as the seer and seen; is
just your own mind that is producing the ideas of liberation and bondage; is just your own mind that is
making you struggle to study this Vaasishtam.
Like using the path in the illusion to get out of the illusion, this Vaasishta Upanishad also helps you as an
illusion that will break the world illusion; and will vanish off into nothingness at the end of the study; and
there will be nothing at all as any world and you will be left with just the silence of silence also.
Later like the story of Indra and Ahalyaa, you can drown in waters of the world; or burn in the fires of the
world; nothing will affect the silent state where you and I are all completely absent.)
Fचतं जगि'त भवना;न ु वना'तरा`ण संलaयते /वयमपागतमामभेु दैः
केयरूमौलकटकैBच लस/वWपंयIवैव काLचनFधयेव जनेन हे म ।
A wise man knows only the gold as the real thing though it takes various forms of bracelets, necklaces,
foot-bangles etc. Similarly a knower knows the ‘mind’ alone to be appearing as the worlds and forests
through the conception of the differentiations within itself in this perceived phenomenon of the world
(which is just an appearance).

लवणोप+यानं
STORY OF LAVANA

वसटोवाच
Vasishta spoke

अथ ते शण ृ ु वaयाम वता'तमममतमं
ृ ु जागतीहे '(जालीिBचतायता यथा ि/थता ।
Now listen to this wonderful account which I am going to relate to you as to how the splendorous magic of
this world that is produced by the mind exists (as if real).
अ/यि/म'वसधापी ु ठे नानावनसमाकलः ु उतरपा^डवो नाम /फPतो जनपदो महान ् ।
There is a great country named UttaraPaandava on this Earth extending far and wide and filled with variety
of forests.

[UttaraPaandava is the name of a country ruled by King Lavana.

In the Upanishad way when observed, Uttara means higher, Paandava means extremely white.
What is the highest of all - the Chit state!
What is the purest (whitest) of all - the Chit state!
‘VasudhaaPita’ means the storehouse of all riches; earth with all its minerals and fertility in the ordinary
sense; and Brahman state filled with the riches of the perceived as potential states in the Upanishad sense.
This world (JanaPada - populated region) is the expanded state of Brahman (Sphita), filled with many
Vaasanaa fields as its forests.]

त>ाि/त लवणो नाम राजा परमधामकः हDरBच'(कलोJतोु ू भमावव

ू दवाकरः ।
There lives a king named Lavana who is extremely righteous in character, born in the dynasty of
Harishcandra, like a Sun risen on Earth.

[‘Lavana’ means a pinch of something which fills up the entire thing with its essence; that is why salt is known
as Lavana. ‘Lavana’ in the Upanishad sense means, the pinch of delusion or perturbation that becomes the
essence of the entire perceived phenomenon and so refers to the Jeeva entity, who is the ruler of all the
Vaasanaa fields. Jeeva is pure in essence, as an expression of Brahman; is born in the dynasty of
Harishcandra; the term Harishcandra meaning the yellow lustrous moon, the mind which shines as the power
of Brahman, yet is tainted slightly by the yellowish colour, the Aakaashaja principle.
 9

This Harishcandra is like a Divaakara; the light-maker on this earth; that means he is the ‘Jeeva-totality’ state,
the Brahmaa, the lustrous shine of Brahman which lights up the Vaasanaa fields with the taint of delusion
named Lavana.]

[What all Vaasanaa fields could exist? Who can say how many and what sort?
Even if you shuffle a deck of cards which are 52 in number, it can be shuffled in -
80658175170943878571660636856403766975289505440883277824000000000000 ways.
A Jeeva-entity has more Vaasanaas that exceed counting by numbers also.
Even thousands of births are not enough to experience all of his Vaasanaas.]

LAVANA’S KINGDOM

[Gist of the next few verses:

The country of UttaraPaandava (Brahman shining as the perceived state) was filled with beautiful forests,
beautiful villages, beautiful gardens, beautiful mountains, beautiful rivers, beautiful birds, beautiful cities;
and Sages, Gandharvas, Vidyaadharas, Kinnaras, and men of the earth; and Lavana was the ruler of this
country, (like a Jeeva is the ruler of his Vaasanaa-fields).]

THE GREAT KING LAVANA

[LAVANOPANISHAT]

[Lavana is the king of a country named UttaraPaandava in the ordinary story sense; but also refers to the
Brahman-state which is the ruler of all the perceived worlds, by being their essence.]

य
यशःकसमोतसपा^डर
ु ु ु /क'धम^डलाः सवV शैला वराज'ते हाराः ोUूलता इव ।
Because of the pollen of the flowers of his fame strewn on their ridges, the hills shine forth like whitened
garlands. (His fame as a righteous person has spread all over the Earth. The fame has risen so high that it
is as if the white pollen of the flowers (fame) is carried by the winds and deposited on the ridges of the hills.
Because of this, the edge-line of the hills has turned completely white and appears as if ao line of white
garland has covered the sky.)
[It is the power of Brahman that has spread out in all the perceived states and the solid worlds shine as the
expression of his power, and are garlanded by the dust of actions.]

कपाणशकलोकत;नःशे
ृ ृ षारा;तम^डलः अरा;तलोकः ाKनो;त यदन/मर ु णाCCवरम ् ।
The entire class of enemies was completely wiped out by the flying pieces of his sword.
The servants of those enemies get struck with high fever just by remembering him.
[In the state of Brahman, the unperturbed state of quietude, the mind and its imaginations cease to be.
A Knower never is troubled by the perceived because he always wields the sword of knowledge.
Senses, the servants of the mind-enemy do not wander here and there, in the presence of the Brahman-state
in JeevanMukta; they stay controlled always.]

य/योदारसमारTभमायलोकानपालनं ु चDरतं सं/मDरयि'त हरे Dरव Fचरं जनाः।

The people for many generations talk of his noble deeds with reverence, equaling the respect given for the
stories of Lord Naaraayana.
[Vedas and Upanishads explain the Brahma-Tatvam with great reverence through their profound statements.
The Knowers adore these texts of Knowledge of Brahman like ordinary people adore the stories of their
deities.]

य/याKसरोभर(7'(मधा
ू /वमरसcसवकासपलकोलासं
ु ु गीय'ते गुणगीतयः ।
य/य /वःसु'दर7गीता लोकपालFचरताः ु वDरिLचहं सैdव'य'ते /वeयासा
गण ु गीतयः ।
The divine damsels residing in the godly mansions on top of the Snow Mountains sing about his characters
with their hearts pining for him. These melodious love songs sung by these divine damsels are always
ringing in the ears of the guardians of the quarters. Even the swans belonging to Lord Brahmaa have been
habituated to sing those songs due to the prolonged hearing of the same.
 10

(अ
eयः सरि'त - उ
गNछि'त – Apsraas ‘rise out of waters’; they rise from the creator to fulfill the Vaasanaas of meritorious beings.
The word also means those who rise above the waters of the Vaasanaas.)

[The pure hearted, the great Sages who have conquered the Vaasanaas, and who reside in the caves of the
Snow Mountains are always striving to attain the state of Brahman and contemplate on its wondrous nature.
These revelations that go by the name of the Upanishads are spread out in all the quarters. The Sages in
BrahmaLoka also recite these Mantras that talk about the wondrous nature of Reality named Brahman.]

/वKनेवप न सामा'या य/योदारचमक;तः ृ राम Aटा ता ु वाप दै 'यदोषमयी Gया ।

Not even in dreams do Rama, people have seen or heard about a faulty action performed by him.
[Brahman state is faultless, changeless and is without the taint of perceptions.
The impurities connected to Jeeva state do not exist at all in such a state.]

िजgमतां यो न जाना;त न Aटा येन धणता ृ ु उदारता येन धता ृ hgमणेवाMमालका ।

Deceit does not know him; greed has not seen him.
Generosity has been held by him like the rosary held by Lord Brahmaa.
[Where the second is not there, and where the mind is non-existent, what wicked qualities can exist in such a
state as enjoyed by a Knower, who is Brahman with a mind as it were?
The Knower sees everything as an expression of Knowledge only, as a flower of the Brahman tree.
Love unlimited is his nature as the love of the Self, like rosary is the very part of Brahmaa, the Creator.
Why does Brahmaa hold the rosary, when he is an all-Knower?
To be aware of the world he exists as, he has to perform the minimum action and have the least amount of
quivering as his nature; and the rosary keeps him aware of his function as a creator and prevents him from
melting off into the original state of Brahman.]

THE FATAL DAY WHEN THE SORCERER APPEARED

दनाटभागमाकाशमागते दवसाFधपे स कदाFचसभा/थाने संहासनगतोsभवत ् ।

When the Lord of the day, the Sun had crossed one eighth part of the day; once, he (the king) was sitting on
his throne in the court room.
(I was identified with the body which has eight limbs – five senses, mind, intellect and ego.)
सखोपवटे
ु त>ाि/मjाजनी'दाववाTबरे वश'तीषु साम'तसेनासु च ससं\मं
गाय'तीवथ का'तासु सपवटे
ू षु राजसु मनो हर;त साgलादे वीणावंशकलारवे
चाSचामरह/तासु सवलासासु राज;न दे वासरगS+ये
ु ु वा'ते मि'>म^डले
/तते
ु षु वटे षु राजकायष
V ु मि'>भः ोIतासु दे शवातासु ;नपुणBै चाSमि'>भः
इ;तहासमये प^ये
ु वाNयमाने च प/तक
ु े पठसु च /ततीः
ु प^याः
ु परःgवे
ु षु बि'दषु
सभां ववेश साटोपः किBचतामै'(जालकः वषVणाहतसंरTभो वसधामव ु वाDरदः ।
King Lavana was seated comfortably like the moon decorating the sky.
The armies of the subordinate kings were making their entry with a great uproar.
The pretty maidens were singing melodiously.
The kings were all seated in their respective seats.
The melodious orchestra of the flute and Veenaa stole the hearts of everyone.
The maids waved the chowries in a charming manner standing next to the king.
The group of ministers equal to the preceptors of Devas and Asuras (Brhaspati and Shukraachaarya), were
relaxing along with the king.
The ministers were engaged in attending to the current affairs of the State.
The efficient ministers reported the news of the country in a pleasant manner.
The sacred books that described the past history of great people were getting recited.
The bards sang verses of praises and auspicious hymns were recited.
A magician suddenly entered that courtroom with all the pomp and show, and the grandeur befitting his
profession, like the cloud-burst suddenly drenching the earth.
 11

[When does Maayaa (the great sorcerer) catch the ‘Para Brahman-emperor’ to turn him into a Jeeva-
Chaandaala?
Where the when and where is not there, who can say when what happened?
It was a sudden cloud-burst of Vaasanaas interrupting the quiescent state of Brahman.]
स ननाम मह7पालं शखरोदारक'धरं पादोपा'तगतः का'तं शैलं फलतSयथा ।
He saluted the ‘king’ whose elongated neck was holding up the peak decorated by the crown, like the fruit
filled (small) tree bends towards its own roots to salute the (tall) mountain.
(The king was very handsome and was as majestic as a mountain; his head shone like a golden peak with
the crown placed on it; his neck was slim and long and supported the peak of the mountain as it were.)
[Maayaa the power of Brahman is the sorcerer who entraps the unperturbed Brahman state.
With all the fruits of Vaasanaa fulfillments, Maayaa salutes; yet is nothing in comparison to the supreme
state of Brahman.)
सNछाय/यो'नतांस/य फलनः पपभासनः ु स ववेश परोु राk/तरोरlे कपयथा ।
He entered the presence of the king like a monkey (intent on mischief) approaching a ‘tall tree’ which was
filled with fruits and flowers, and which provided a good shade to one and all.
[The pure unperturbed state of Brahman which supports all the perceived states was disturbed as if by the
monkey (restless nature) and was about to be ruined.]
चपलो लंपटोsथानामामोदसखमाSतं ु उवाचोक'धरं भपं ू सपcमव षmपदः ।
Restless with greed and avaricious for wealth, he addressed the king whose face held by the long neck was
like a lotus supported by the stalk; like the six-footed bee humming at a lotus which filled the air with its
pleasant fragrance.
[Maayaa brings in the qualities of agitation namely unfulfilled wants and the hunger for experiences.
With the six senses the Jeeva is ready to suck the honey of experiences in the empty state of Brahman which
was like a lotus in full bloom with its blissful nature.]
वलोकय वभो तावदे कामह खरोलकां पीठ/थ एव साBचया9 HयोिTन च'( इवाव;नम ् ।
इयIवा
ु पिNछका तेन \ामता \मदा;यनी नानावरचनाबीजं मायेव परमामनः ।
“O Lord, seated on the throne itself, like a moon observing the earth from the sky itself, you please observe
this wondrous show of illusion.” Having said this much, he waved a magically empowered bunch of
peacock feathers, like the illusory power of the Supreme Self (Maayaa) which sows the seeds of many
creations.
तां ददश मह7पाल/तेजोरे णुवरािजतां शGः सरवमान/थः
ु /वकामुकलतामव ।
The king saw then the whole place filled with colorful sparks of light, like Indra watching his bow-creeper
(rainbow) from seated inside his divine air-vehicle.

[What does Maayaa do?

She instantly produces the entire perceived phenomena (each and every second of a Jeeva), like the sudden
appearance of the rainbow (which is just an enticing illusion produced in the eye and is not real).
Para Brahman, the Lord (Indra) watches this rainbow of the perceived, without swerving from his state like
Indra watching his bow (IndraDhanush-rainbow).]

सभां सै'धवसाम'तो ववेशाि/म'Mणे ततः तारापDरकरापणा9

ू HयोमवीथीमवाTबुदः।
तं चैवानजगामाBवः
ु सौTयः परमवेगवा'दे वलोको'मखं ु तटंु शGमNचैु ःवा इव ।
At that very moment, a person belonging to the neighboring Saindava country entered the court room like a
cloud darkening the clear sky filled with multitude of stars.
A tame horse capable of extreme speed followed him, like the horse Uccheishravas (with long ears)
following Indra who was happily headed towards the heavens.
[Saindhava means – belonging to the ocean, ‘Sindhu’. ‘Sindhu’ is that which spreads all over very fast.
Here it refers to the ‘Moha’ or delusion or misconception that rises from the Brahman itself, and covers it
with the Vaasanaa clouds like covering the spotless starry sky with darkness.
Ignorance enters and instantly the pure state of Brahman appears as a Jeeva with wants.
‘Horse’ is the power of imagination that belongs to ‘Moha’, where sense perceptions take on the form of life-
stories filled with joys and sufferings. It has long ears that are alert to all the disturbances called perceptions.
 12

Indra is the Lord of the senses, the mind. The imagination power mutely follows the mind wherever it leads to
for attaining the fulfillment of desires.]
[In the Brhadaaranyaka Upanishad, the perceived world is described as a horse (that which is very fast
moving) and its sacrifice (cutting the head) is said to be the real AshvaMedha Sacrifice.]

स तमBवमपादायु पाFथवं समवाच

ु ह सोNचैःवा इव Mीरसागरो मSतां प;तम ् ।
The horse-man brought the horse forward like the milk ocean bringing forth Uccheishravas horse to offer it
to Indra the Lord of Marut (wind); and addressed the king like this.
[Indra the mind is the Lord of Praana also.
Moha brings the horse of imagination to the mind with the Praana power and offers it.]
इदमुNचैःवः+यं हयरनं मह7पते जवोoडयनशीलेन म;त ू मा;नव माSतः ।
अBवोयम/मभना ु भो संहत/व;य, राजते ह पदाथीमहतामपणाNछभा ु ।
“O king, this gem of a horse is equal to Uccheishravas, the horse of Lord Indra.
He is like the wind with a form and is capable of very high speed. This horse has been gifted to you by our
king, O lord! Any auspicious object becomes worthy, only when offered to the noble ones.”
[Jeeva the ‘desire filled Para Brahman’ is offered the imagination horse by the Moha horse-keeper.
This horse can traverse great distances like a wind or with the power of Praana, and produce wonderful
illusions called perceptions, at each and every flicker of the eye.]

इयIतव;त
ु ति/म'/तु यवा
ु चै'(जालकः जलद/त;नते शा'ते चातकोऽTबधरं
ु यथा
सदBवमेनमाSgय भवनं ु वहर भो /वतापाहतानपशोभामवr ु रवयथा ।
After the horse-keeper spoke like this, the sorcerer supported his statement by saying, like the Chaataka
bird cooing aloud after the cloud’s thundering sound had subsided, “Hey lord, ride this good horse all over
the world, like the sun moves around the earth that is shining beautifully by his own luster”.
[Maayaa supports Moha and allows the Jeeva to get deluded more.
Jeeva has to forcefully pass through all the Vaasanaa-fields that shine by its own desire states.]

अBवमालोकयामास तेनोIत इ;त पाFथवः ;नघातमेघ/त;नतं मेघं मयरू इव सकरः

ू ।
अथा;नमेषया Amया राजा Fच>ोपमाक;तः ृ बभवालोकय'नBवं
ू लपकमापतोपमः ।
Thus addressed by the magician, the king looked at the horse like the peacock stares up at the cloud of the
thunderstorm which thunders aloud.
[Now Jeeva, the deluded Brahman is ready for the experiences that will pour forth from ‘Vaasanaa clouds’.]
His eyes remained unblinking as if painted on a canvas.
[Brahman’s absorption in the perceived, by completely forgetting oneself is alone the Jeeva-state]
As he stared at the horse, he became like a painted picture himself.
[Actually nothing had happened; Para Brahman did not swerve from its high throne of Supremacy at all.
It just looked at (was aware of) the horse (imagination/misconception) and instantly creations happened as it
were. In that instant of awareness of perception, the entire perceived world with all its past, present and
future time modes instantly was experienced as it were, in the Brahman state, which believed itself to be a
Jeeva, by the power of Maayaa, forced by Moha.]

MणमालोIय पीठ/थ/त/थौ सं/थFगतेMणः AmयाऽऽMु?धः सम(ोऽ(मीनक

ु ै ः करवो यथा ।
त/थौ महत ु ू यsमं
ु स dयानासIत इवाम;न, वीतरागो म;नः ु Mु?धः परान'द इव ि/थतः ।
Even as he was seated on the throne, he stared at the horse intently for a second, with frozen eyes, and was
like the ocean with its noisy waters, getting frozen with fear along with all its hills and fishes, at the sight of
Agastya who is about to swallow it off. For the span of just ‘two Muhurtas’ (some short span of time) he
remained as if in absorbed in meditation like a Sage freed of attachment and hatred remains absorbed
within oneself stays agitated, and is enjoying something else.
[Jeeva state is like the frozen state of the ocean which is agitated by the delusion (coldness/inertness).
It has solidity and firmness like the hill, and is filled with beings of various types.
 13

It can be swallowed off only by Agastya - one who crosses off the mountain, or the Knower who understands
the emptiness of the solid world, and crosses it over.
The delusion was there for just an instant; just a minuscule quiver in the unperturbed state of Reality; but was
experienced for long within, as countless Kalpas without beginning and end, like a slight (minimal)
disturbance within the silent mind of a Sage.
Brahman’s awareness-state of the perceived alone is referred to as the Jeeva-state.]
बोFधतः केनFच'नासौ /वतापिजतोिजतःFधया कामKययं भयिBच'तां ू Fच'तयती;त च ।
बभवः
ू ु केवलं त> ;नः/प'दसतचामराः चामDर^यो ह शवयः /तंभते'दकरा
ु इव ।
वरे जुव/मयापणा
ू ;नः/प'दा/ते सभासदः ;न/प'द कLजकदलाः पcाः पRककता
ृ इव ।
शशाम सभा/थाने जनकोलाहलः शनैःशा'तावष
ृ Hयोम'यांभोदमव गिजतम ् ।
संदेहसागरे मsना जsमिBच'तां
ु समि'>णः
ु वषीद;त गदापाणावसराजाववामराः
ु ।
The king who had conquered many mighty men by his prowess was not woken up by anyone, with the
assumption that he was thinking about some other serious matter. The white chowries remained unmoving
as if the moonlight was stopped midway. The courtiers were amazed by all this and remained frozen like
lotuses made of clay. The noise of those assembled there gradually subsided like the silence arising after
the thunderstorm stops. The wise ministers were immersed in a sea of doubts like the gods apprehensive
about facing the demons in the battlefield.
[If Brahman is in delusion, who can wake him up? Where is another one?
No scriptures, no gurus can wake up a deluded Jeeva, except himself.
Why it happens, no one knows; or explain, for any explanation is part of the delusion only.
Brahman exists as the perceiver Jeeva with the perceived, as his very nature.
Reality is the Brahman state; the expanded form of emptiness.]

वततवि/मतिजिgमतया तया जनतया भयमोहवष^णया

ि/तमतचMुष भूमपतौ ि/तथे मकलता?जवदन/य
ु ु धता
ृ
य;तः
ु ।
Even as the king remained like a statue with his eyes fully open, all the people in that court-room were
filled with fear and confusion by the amazing act of deceit that had happened.
The court-room now resembled a lake of lotuses with closed petals.
[Jeeva-state is a state of suffering only, filled with the darkness of ignorance; and the Sun of Knowledge is
covered by the clouds of Vaasanaas. The lotus of the bliss will remain closed only.]

ु ू ि
वतयेनाथ बोधमाप मह7प;तः ावषे
महत ृ ^याTब;नम
ु ुIतमTभोSहमवोतमम ् ।
आसनासाRगदोतंसः बUो ु sसावकंपयत ् सवनाभोगशRगा ृ tयो भक ू ं प इव पवतः ।
[How long this went on? For two span of measures!
Why only two? Why not more or less?
The time span of delusion lasts only till the duality sense is prevalent]
After two Muhurtas, the king regained consciousness, like the beautiful lotus blooming after the rains of the
monsoon were over with. It appeared as if he was trying to get up from his seat; and his whole body along
with the armlets and the crown shook uncontrollably, like the mountain caught in the earth quake trembles
along with the forests and the peak.
[After instructed by the scriptures, the Jeeva tries to wake up to its true state; but is not able to realize the
truth of its true essence. Slowly all the Vaasanaa clouds vanish away. It had to go through the effortful
process of Vichaara as it were, before it rests in its original state.]

बभवाथ
ू बUो
ु sसावासानोपDर किTपतः वMु?ध इव पातालवारणे शRकराचलः ।
He became conscious of his surroundings and as he tried to get up, he shook uncontrollably on his seat like
the Kailaasa Mountain shaking when the elephant supporting it in the netherworld moves suddenly.
[When the Knowledge realization happens as it were, the nether world elephant namely the belief in the
reality of the world (ignorance) shakes and falls; and the entire world made of solid objects also shakes and
falls.]
 14

पत'तं धारयामास/तं ु परोगा

ु नपं
ृ भजै ु ः मेSं लयवMु?धं कलशै
ु ला/तटै Dरव ।
As he (JeevanMukta) started falling out of the throne, his bodyguards (scriptures) rushed towards him and
supported him on their shoulders like the small Kula Mountains with their slopes (proofs) holding the huge
Meru Mountain (Para Brahman) carried away, (amazed) by the dissolution floods (vanishing off of the
reality of the world.)
परो
ु गैधायम
 ाणोsसौ पयाकु लम;तनप ृ ः वीFचवMोभत/ये'दोबभार वनमाः Fयः ।
When stabilized by his body guards, the king shone forth with the beauty of the moon that made the waves
rise and fall. (It was difficult for the guards to hold him steady, and they also moved up and down like
waves, trying to stabilize him.)
[Scriptures and Knowers try to stabilize the Jeeva in its original essence with suitable words and actions.]

कोsयं दे शः क/येयं सभे;त स नपः ृ शनैः दdवान मCजदं भोजकोश/थ इव षmपदः ।
“What is this place? Whose court is this?” the king mumbled incoherently like a bee sunk inside the lotus
petals. [Jeeva tries hard to do Vichaara and understands the truth of his essence, helped by the scriptures
and the instructions of the Knowers. When the truth gets revealed, his vision is completely different and
blissful, like the six-footed bee drowned inside the honey of the lotus. His senses and mind stay quiet,
without moving. He remains intoxicated as it were, and experiences the reality of the reality only; and not
the reality of the world.]
SCRIPTURES AND KNOWERS GUIDE THE JEEVA
अथोवाच सभा दे व कमेतद;त सादरं रण'मधकर7 ु भानंु Aटराहमवाि?जनी
ु ।
Then those assembled in the court asked him with concern, “What do you mean, O lord..?” like the
(affectionate) lotus with the humming bee (of surprised eyes) addressing the Sun who had been visited by
Raahu (and was eclipsed). [Jeeva state is the state of Para Brahman eclipsed by the Raahu of ignorance.]
अथैनं पDरपNछु: सद/या मि'>ण/तदा लयोलाससं>/तं माक^डेयमवामराः ।
वयीथं संि/थते दे व वयमय'तमाकलाः ु ।
Like the Devas questioning Maarkandeya who had been caught in the floods (as an illusion-experience like
Lavana), the courtiers and ministers politely questioned him, “O Lord, we all are highly anxious by seeing
you in such a state.
अभे
यमप भ'दि'त ;न;नमतं \मा मनः ।
आपातरमणीयेषु पय'तवसरे षु च भोगेिवव वकपेषु केषु ते ललतं
ु मन: ।
सततोदारवतास
ृ ु कथासु पDरशीतलं मन/ते ;नमलं क/मासं\मेषु ;नमCज;त ।
तNछालं
ु बनमालनवशीण9
ू लोकवितष
ृ ु मनो मोहमपादते
ु न महववजिTभ
ृ तम ् ।
सातयेन ह यैवा/य मनसो वितSिथता
ृ शर7रमदमतासु तामेवैति
वधाव;त ।
अतNछालं
ु बनं धीरं बUं
ु गणहा
ु Dर च तवाप ह मनिBच>मालनमव
ू लaयते ।
अनeय/तववेकं ह दे शकालवशानुगं म'>ौषFधवशं या;त मनो नोदारवितम
ृ त ्।
;नयमातववेक/य कथमालनशी ू णता धनो;त
ु वततं चेतो वायेव वबधाचु लम ् ।
“Though well trained in self-control, the mind can get confused for no reason.
Which pleasure went wrong and disturbed you like this? Your mind has always been unmoved by any
situation in life. Now why is your taintless mind drowned in confusion?
[You are Brahman in essence; teach the scriptures.]
The minds of the ordinary people engaged in the worthless worldly affairs are always in the state of anxiety
and apprehension; not that of the noble minded ones like yours.
[You are not a Jeeva bound to the perceived world; you are ‘That’; teach the scriptures.]
Only such thoughts that are always immersed in the activities of the body and its associated pleasures chase
these ignorant unceasingly; but you are never known to have given a single thought to worthless activities;
you never swerve from your stabilized state of intellect; you are one of the wisest on earth; your character
has been always blemish-free.
[The glory of the Brahman state is again and again proclaimed by the scriptures.]
 15

It is really amazing that your mind appears as if shattered by some unfathomable experience.
Only the mind of a person without discrimination gets affected by the mystic chants or drugs; and loses
sense of the place and time; but not that of a noble person.
How can the mind of a person who never for a moment loses the discriminative power get confused?
How can winds shake the Meru Mountain?”
इ;त जातानगीण ु /य भपते
ू ः काि'तराननं भषयामास
ू शीतांशंु मासा'त इव पण ू ता ।
Thus consoled by his people, the king’s face brightened gradually like the Moon on the full-moon day, at
the end of the month.
[Slowly the Jeeva realizes the true essence within, and realizes the Reality state that is free of agitations.]
रराज राजा सौTया/यम'मीलत
ु वलोचनः गते हमतावुलसपपौ ु घ इव माधवः ।
The king’s eyes were now fully open; his face reflected his inner calmness and shined brightly like the
garden filled with blossoms in the spring at the end of the snow season.
[Delusion was completely gone like the reality of the mirage when it is understood as non-existent.]
अथा;तसं\माBचय`ख'ना/म;तमखो ृ ु बभौ आस'नमयरालोIय
ृ ु राहम'दमवाTबरे
ु ु ।
Then his face took a look of surprise and anxiety, even as he remembered all that had happened to him, like
the Moon anxious at the sight of Raahu ready to swallow him.
[The enlightened Jeeva-Brahman wonders at the nightmare that had caught him for an instant.]
ऐ'(जालकमालोIय ोवाचाथ हसि'नव ब\ंु हंसामकं Amवा सपWपीव तMकः ।
He looked at the sorcerer and spoke as if amused, like Takshaka, the Lord of the snakes looking at the cruel
mongoose.
[Now the realized Yogi has no fear of Maayaa. He is able to see the deceitful nature of Maayaa, the delusory
power that had entrapped him in the Jeeva-state.]
जाम जालजटालेन कमेतJवता कतं ृ येना/प'दस'नोsि?धः Mणादे य स'नताम ् ।
Fच>ं Fच>ा ह दे व/य पदाथशतशIतयः सशIतमप
ु मे Fचतं याभमwहे ;नवेशतम ् ।
Iव वयं लोकपयायकता'तपदवे
ृ दनः Iव मनोमोहदा;य'यो वतताः कतापदः ृ ।
“O deceitful one! What feat you have done by spreading out your net of illusion, like changing the calm,
wave-less ocean into a turbulent one with high waves, in an instant?
Wonderful! Your powers are indeed amazing!
You have managed to delude even my highly controlled mind!
Oh! I am here as the wisest one with the knowledge of the secrets of Lord Yama also and I was there
experiencing the worst calamities with a completely deluded mind! Unbelievable!!!
[As Brahman, I am deathless, and still you made me go through such horrid experiences as a Jeeva that goes
through various states of changes as an ignorant being!
Now I am in my original state with the knowledge that death is also an illusion as connected to birth.
I am birthless and deathless. Nothing can affect me now.]
अKयeय/तमहाkानं मनि/तट;त दे हके कदाFच'मोहमादते Mणं म;तमतामप ।
After realizing the greatest knowledge by practice, when one still remains in the embodied state, even a
wise man gets deluded in a second!
[Unless the perfect state of realization of the highest sort is attained, a man might still get deluded by the
body-binding. One has to continuously engage in Vichaara process and thoroughly get rid of the delusion,
without a trace. Mere intellectual comprehension will not defeat the power of Maayaa.]
इदमाBचयमा+यानं यतां ू रे सभासदः मम शाTबDरकेणेह य'महत9 ु ू दशतम ् ।
Aटवानहमेति/म'बgवीः कायदशाBचलाः महत9 ु ू ाFथतोsdव/तशGसिट ृ Dरवा?जजः ।
इयIवो'मखने
ु ु >ेषु सeयेषु स हसि'नव राजा वण;यतंु Fच>ं वता'तमपचGमे
ृ ु ।
Hey! You all assembled in this court! Listen to this amazing story of mine!
Listen to what I experienced in a span of two short moments, entrapped in the illusory power of this
sorcerer! In that short span of time, I experienced so many (horrible) events by his illusory power!”
The courtiers all looked at the king with their eyes widely open in surprise.
The king smiled slightly remembering his experiences, and started to relate his amazing experiences.
[A Mukta also remembers the entire story of illusion as an amusing story only, after his realization.]
 16

LAVANA (JEEVA-ENTITY) TELLS HIS STORY OF DELUSION

[Here begins the story of the Jeeva caught in the magic world produced by Maayaa, which stays concealed
within the story of King Lavana who is caught in the illusion of the sorcerer, like the Brahman concealed
within the perceived.]

[The surface story of King Lavana and the Jeeva’s embodiment story concealed within Lavana’s story; both
are given together side by side. Like the essence of Aatman hidden within each object, the king’s story here
hides the Upanishad truth within its ordinary looking words.
It is an amazing technique of poetry composed by Sage Vaalmiki.
Lavana’s story in the ordinary sense also is very enlightening; and the Upanishad meaning hidden inside that
story is also highly enlightening. This is how you have to practice; and always try to see the hidden truth of
Brahman in all the information-collections brought forth by the senses (mind).]

THE KING WHO BELIEVED THAT HE WAS A CHAANDAALA

[BRAHMAN WHICH BELIEVES THAT IT IS A JEEVA]

[The word ‘Chaandaala’ is not a term denoting any caste.

The term Chaandaala means one who revels in cruel deeds or wicked deeds.
It refers to a person who is selfish to the core and has no consideration for anyone other than his family
members; sometimes even hurting the family members to satisfy his own selfish needs.
Which man in the world is not selfish?
Which man is not attached to his family and relatives?
Everyone is a Chaandaala only, technically speaking.
A Chaandaala is an actually devolved creature who looks human-like but is worse than an animal.
Who is a Chaandaala?
If you are not clean outwardly and inwardly, if the brain instantly reacts at the sight of an object of pleasure,
if the rude words are your natural way of speaking, if you do not mind cows, pigs, cocks, sheep, horses and all
other hundreds of species slaughtered painfully to satisfy your momentary pleasure of the tongue, if you do
not have manners enough to respect older humans, females and others in the lower category of life-
standard, then you are indeed a Chaandaala.
Even with your fair skin scented outwardly, you are only a dark hued stinking Chaandaala within.
Wearing expensive clothes and exhibiting pretense manners do not help the least in masking you inner
Chaandaala nature.
Do you eat the flesh of other animals? (Are you a non-vegetarian?)
Then indeed you are a Chaandaala who revels in killing and eating the flesh of animals. You cannot blame
the butchers for the killing and prove your innocence of eating what is served in the plate as food; and
escape the blame.
Anyone who hurts other beings; be it an animal, bird, or ant, or other humans by thought word or deed is
indeed a Chaandaala; and has no right to read this sacred text even.
You must go back to the Mumukshu Vyavahaara Prakarana and develop the virtues prescribed there before
daring to follow Vasishta in his blameless discourses.
First burn the Chaandaala colony in your mind; and then take on to the path to liberation.
How can you eat the flesh of other innocent animals and still claim yourself to be spiritual?
How can you look down upon others and still claim yourself to be saintly?
Tear away your Chaandaala nature and wake up as the emperor, pure and taintless in the heart.

A Jeeva is naturally the Chaandaala state that is only made of selfishness in the form of Vaasanaa-
fulfillments. Jeeva is an emperor turned Chaandaala creature.

This is the tragic story of Brahman becoming a Jeeva, and how he regained his natural state again after a lot
of struggle and suffering.]
 17

राजोवाच
The King spoke

अि/त तावदयं दे शो नानावननद7यतः ु वसधाम ु ^डल/या/य सहोदर इवानजः ु ।

This country here endowed with various rivers and forests is like the brother born of the same mother to
this great earth.
[Jeeva speaks: This perceived world of mine is one of the many worlds seen by me as a Jeeva, like many other
Jeevas who live in their own Vaasanaa worlds that rise from the single state of Para Brahman.
All Jeevas are like brothers; for they all rise out of the same mother Maayaa.]

अि/म'Bचायमहं राजा पौराभमतविृ तमान ् इ'(ः /वग इवा/यां तु सभायां मdयसंि/थतः ।

(Who am I? I am the Jeeva-state surrounded by the perceived fields.)
Here I am the king (the Jeeva) who acts as per the opinions of the citizens (desires).
I am seated in the center of the court like Indra (embodied being) in the heavens (surrounded by
enjoyments).
यावदeयागतो दराकिBचNछाTबDरक/वयं
ू रसातलादeयदतो ु मायी मय इव /वयम ्।
Then this sorcerer arrived from some far off place like Maayaa, the divine illusionist raising out of the
nether world, like ‘Maya’ the illusion-maker of the heaven.
अनेन \मता
येह पिNछका तेजसोिजता कपा'तपवना\ेण शGचापलता यथा।
He (Maayaa) waved the magically empowered bunch of peacock feathers (delusion power) here, like the
cloud floating in the stormy winds of the dissolution (that produces the ruin of a Jeeva) moves the creeper
of the rainbow (illusion).
आलोIयैतामहं लोलम/याBव/य परः ु ि/थतः पटृ माWढवानेक आमना \ा'तमानसः ।
Even as I watched it moving to and fro (as the perturbation within the Brahman state), I (Brahman) found
myself standing in front of a horse (the conceiving power).
I climbed the back of the horse. No one was there around.
(I alone was; and I conceived instantly, moved by the desires.)
My mind was deluded (by misconceptions).
ततोs(ं लयMु?धं पकरावतु को यथा तथा चल'तं चलतः /वBवमाWढवानहम ् ।
Then like a ‘cloud’ which while holding on to the peak of the mountain floating in the dissolution-floods,
gets carried away forcefully, I, seated on the back of the horse, was carried away along with it.
[Instantly, I was lost in the flood of perceptions rising one after the other without a gap.
The horse, the imagination power was like a mountain floating in the dissolution floods; and I was like a tiny
cloud holding on to its peak. I had lost all my thinking power. The life rolled me on and on with desires and
events; and I had forgotten my own true essence. I was lost indeed.]
ग'तंु वतो
ृ मगृ यामेकोsहम;तरं हसा उवरामव ;नभतुः कलोलः लयाTबधे ु ः।
With the purpose of some private game-hunting (of Vaasanaa fulfillments), I was riding the horse with
extreme speed, like a fertile land (of pure state of Brahman) vehemently getting carried away by the
dissolution waves (of desires).
तेना;तवलोलेन दरू ं नीतोsि/म वािजना भोगाeयासजडेनाkो मsध/य ु मनसा यथा ।
I was carried very far by the speeding horse, like the idiot who is ignorant and who has become inert by the
enjoyment of sense pleasures, is carried away by his mind.
(I was a complete idiot now, lost in the world produced by the senses and knew nothing outside of them.
I believed myself to be an inert body living inside a world of inert objects.)
THE STATE OF BRAHMAN CAUGHT IN THE DELUSION AS A JEEVA

[This is the state of an embodied Jeeva caught in the successive births and deaths.
Actually there is no individual Jeeva going through births and deaths as a person; but it is just the succession
of fresh new dreams as life-stories where new characters rise up as Vaasanaa-fulfillments.
This is the beauty of Maayaa; that no one is there; yet there is a feeling of being someone who continues
through many lives. This is the actual delusion; the delusion of being an individual.]
 18

ं नमनःश'यं
अ कच ू />ीFचतमव ;नभरं ततः लय;नद sधजगदा/पदभीषणं
;नपxMMारनीहारं ;नवM ृ मजलं महसTाKतोsहमपय'तमर^यं ा'तवाहनः ।
Then I reached along with my tired steed (endless imaginations and wants), a wilderness with no ends (no
escape from perceptions ever); bereft of any birds and unbearably cold (foolishness at its peak numbing the
brain to the extreme inertness, where it could not ever fly high in freedom); bereft of the trees and waters
(no shelter or true joy); terrifying like a world burnt off by the dissolution fires (destruction and
disappointment at every step); empty like the mind of a recluse (meaningless enterprises of daily life); and
vicious like the mind of a woman (getting trapped by the hope of joy and getting only pain in the end).

ति

वतीयमवाकाशं, तथाटममवाTबFधं
ु , पLचमं सागरमव संशुकं, श'यको
ू टरं ,
k/येव वततं चेतो, मख
ू /येव Sषाsजवं, अAटजनसंसगमजाततणपलवं
ृ ,
तदर^यमथासा
य म;तमV खेदमागता ललनेवैय दाDरyयं ;नर'नफलबा'धवम ् ।
The wasteland was like a second sky (empty expanse of the sky spreading without beginning or end); like
the eighth ocean (newly produced after the seventh), but like an empty hollow pit (without waters); like a
fifth sea (other than the four existing ones) and completely dry; impossible to cross over like the idiotic
anger of a fool; and expansive like the mind of a knower (which contains no object of any name and form);
with no sight of any human being; completely without any trace of any grass or leaf.
[This is what the state of Jeeva is that is trapped by delusion. There is no escape at all.
Wherever you run to, the senses will keep creating some perceived scene or other.
You can never reach the end of the perceived at all. There is no finish line at all.
It is the perceived scene stuck to the Jeeva as the perceiver state.
It appears beginningless and endless and keeps appearing endlessly.]
Reaching such a desert-land I felt very sad in my mind, like a lady in the state of poverty with no relatives
or food or fruits. [Who can help a Jeeva led by its own misconception? Who can help a fool?]
कच'मर7NयTबपरःKलतककTमखं
ु ु ु ु ु आसया
ू 'तं दनं त> Gा'तं सीदता मया
तदर^यं मयातीतम;तकNछे ृ ण खेदना ववे कनेव संसारो मdयश'यतताक;त
ू ृ ।
Like riding a boat (of imagination) in the ‘river of mirage in the desert’, where all the directions are flooded
and covered by the waters (of continuous experiences), and feeling highly distressed (by the endless
sufferings), I (the Jeeva, the false entity) rode across that forest (of delusion state) till the Sun (of
knowledge) went down in the evening. (Darkness of ignorance alone was left back.)
Feeling very sad, I crossed that empty landscape with extreme difficulty.
(Life had to be lived through whatever the difficulties are.)
The worldly existence also that is fully essenceless when you reach the middle portion (half way), is
crossed over with great difficulty, by the discriminating man who is saddened by the ignorance.
(Discrimination alone helps in crossing over the life-journey or you are in for ruin for sure.)

THICK DELUSION STATE

यदे तन
े ा;तवाgयाहं ाKतवाLजRगलं Gमात ् अ/ता(सानंु `ख'नाBवः श'य\ा'ये
ू व भा/करः
जTबूकदTबायेषु कलालापाः पतz>णः य> /फरि'त
ु ख^डेषु पा'थानामव बा'धवाः
य> शपशखाे^यो ABय'ते वरलाः /थले कदथलaTया िजgम/य {द7वान'दवतयः
ृ ।
पवा
ू दर^यादरसातU कि'चसखाव ु हम।्
Then carried by that steed, I reached a forest region after a long time, like the Sun moving across the empty
sky riding on a tired horse, reaches the western mountain (with death as the only respite).
(Life went on with its own share of tragedies and problems rising at every step.)
The chirping of the birds rose in the branches of the Jambu and Kadamba trees growing wildly there, like
the relatives welcoming the traveler.
[More desires and attachments awaited me even as I travelled more and more inside the wild forest of life.]
The lines of grass tips were seen at intervals like the happy thoughts rising in the heart of a cheat when
wealth is attained through deceitful methods (though he is sure to perish by his wicked deeds).
[With desires welcoming me like birds, I took to wicked ways and enjoyed the momentary pleasures, little
knowing the ruin that waited ahead of me.]
 19

It was slightly better than the dry wilderness I left behind (so I thought) and I felt cheered up.
[Every moment the Jeeva is fooled into thinking of a better future awaiting him; though he reaches worse
states again and again day after day.]
अय'तदःखा'मर
ु णा
वरं HयाFधह ज'तष ु ु।
The creatures indeed feel happy to be afflicted with diseases in this world, than feel the terrible pangs of
death. [Death or disease, ask a man of the world; surely he would want to live stuck to tubes and machines
rather than end his wretched life.]
त> जTबीरख^ड/य तलं संाKतवानहं , माक^डेय इवागे'(मेकाणववहारतः ।
आलंzबता मया त> /क'धसंसFगणी लता, नीला जलदमालेव तापतKतेन भभता ू ृ ।
There I happened to cross under a branch of the Jambeera tree, like Maarkandeya finding a mountain when
drowning in the single stretch of the ocean at dissolution times (in an illusory state he had to go through).
I caught hold of a creeper growing in that branch, like a mountain burning by the heat catches hold of a
dark array of clouds.
[Every day, when facing difficulties and problems, a Jeeva catches hold of some tiny joy and tries to bear the
drudgery of his life; like a beggar overwhelmed by joy at the sudden drop of a fresh sweet in his begging
bowl, other than the usual rotten food he is used to.
Our joys in the world are only momentary like the beggar’s momentary happiness.]
म;य लंबमानेs/यां यातः स तरRगमः ु गRगावलंzब;न नरे यथा दकु ृ तसंचयः ।
The horse went away even as I hung there from that creeper, like the sins move away from the one who
takes the support of River Ganges.
[The conceiving power had left me in the state of a Jeeva, from where there was no escape at all.
I was stuck to the perceived forever and had nothing more to aspire for.
I took the life I was living for granted.
The reality of the perceived was too ascertained to be removed off as imagination.
Sins (of the ignorance) move away from the one who bathes in Ganges waters (of Knowledge); but I had no
such good fortune. I was now ready to fall into any muddy water, intent only on keeping my body alive.]
Fचरं द7घाdवगः `ख'न/त> वा'तवानहं भानर/ताचलोसRगे
ु तले कपतरोDरव ।
Having traveled for so long, I felt exhausted, and rested there like the sun (falling exhausted) under the
Kalpa tree on the lap of the western mountain (almost in a dead state).
(Brahman the knowledge state had set and the darkness of ignorance only was there.)
यावसम/तसंसारHयवहारभरै ः समं रववमणायेव ;नवटोs/ताचलाRगणे,
शनैः Bयामकया l/ते सम/ते भवनोदरे
ु , राz>संHयवहारे षु संवते
ृ षु जRगले,
अहं तSतणे ृ ति/म'पेलवे ख^डकोटरे , ;नल7निBचरल7ना/यः /वनीढे वहगो यथा ।
When the Sun (Knowledge) entered the western mountain to take rest (ignorance was spread out like
darkness); and the entire world got immersed in darkness (of ignorance) slowly; and the forest became
alive with its night activities (foolish meaningless activities of the Jeevas); I clung on to that creeper (my
life-story) entwining that hollow branch (baseless experiences), and kept my face in a bent position on the
shoulder (making myself comfortable with objects and people), like a bird rests in its nest with its face bent
and resting on its neck-feathers.
[In whichever situation I was trapped, I tried to live through it, with great difficulty seeking tiny comforts.]
वषदटववेक/य कPनाश/य गल/मते
ृ ः वGPत/येव द7न/य मsन/येवा'धकपक
ू े
त> कपसमा राz>मwहमsन/य मे गता एकाणववोgयमान/य माक^डेयमने ु Dरव ।
I was like the wretched person whose intellect is bit by the poisonous snake (of ignorance); like the one
who is on the verge of death (nothing to live for, after experiencing the tragedies endlessly); like the one
who has lost all the memories (since the mind was blank and had lost the memory of Brahman-state)); like
a slave who is sold off (helpless under the power of delusion); like a person fallen into a deep dark well
(not able to come out).
Completely drowned in delusion, I spent that night there as if it was equal to a Kalpa.
[When in pain, the time never seems to move forward at all.
That is why the Jeeva experiences prolonged suffering state of life, in the instant of Brahman, like the king
experiencing all this within just two short measures of time (of Dvaita-perception).]
 20

न /नातवा'नाFचतवा'न तदा भुIतवानहं केवलं तु गता राz>ः सापदां धDर

ु ;तटतः ।
व;न(/य वधैय/  य /फरतः
ु सह पलवैः समं दु टा;तदै |यण V सा Hयतीयाय शवर7 ।
I had not bathed (in the waters of scriptures), or worshipped (any deity to guide me out of this suffering); or
eaten (got absorbed the instructions of Knowers).
I spent that whole night hanging in a precarious way (with death waiting to grab me at any moment.)
I had no sleep (no peace). I had lost all my courage (had no hope).
I was trembling along with the leaves (by fear).
The horrible night was unimaginably long for me. (Jeevahood is indeed experienced for long.)
तति/तमरलेखासु सह तारके'दक ु ै रवैः मयीवाप
यमानासु Tलानतामलमानने
शाTयतीषु च वेतालaवेडासु जवजRगले, सह शीता;तम}'तपिRIतटाRकारसीकतै
ृ ः,
मामेवा;तव;नमsनं हस'तीमव Aटवान ् अहं , पवा9 ू दशं ाKतमधपानाS
ु णामव ।
When the sounds of the lions and vampires all over that huge forest were slowly subsiding; my teeth were
chattering continuously and I was inhaling air through my mouth because of the cold weather; then the
eastern direction appeared red like the face of a drunkard laughing at my terrible plight, since my face had
turned pale like the night with its eyes of stars and moon.
[To silence the mind of roaring thoughts of anxieties and worries, I took to meditation practices and
Praanaayaama practices; yet I could not rise in Knowledge which is got through Vichaara process only; and
my actions were still driven by ignorance now with the added arrogance of some spiritual words belonging
to my vocabulary. My mind was still red with Rajas, the dust of actions and shone forth with the mind of the
moon shining brightly with all its array of stars as conceptions.]
Mणादk इव kानं दDर( इव काLचनं Aटवानहमक9 खे वारणारोहणो'मुखम ् ।
Like the ignorant getting knowledge, and the poverty-stricken man getting the gold, I saw the Sun raising
the next instant, getting ready to climb the elephant guarding the eastern quarters.
[I now became a follower of many cults and philosophers who promised to guide me towards the goal of
Moksha, though for every philosopher Moksha meant a different thing altogether.
For me these cults of Gurus and philosophers were the guiding lights in my spiritual journey.
I was sure of my future prosperity and heavenly worlds that were promised to me by these cults and followed
their methods with utter sincerity, like a blind man guided by other blind men.]
उथाया/तरणं व/>ं ततदा/फोटतं मया हि/तचमहरे णेव संdयानयानराFगणा ृ ु ।
When I climbed up slowly on to the branch, my clothes were torn to pieces, like Hara who likes to dance
violently in the dissolution time tears off his elephant skin garment.
[My dispassion was outwardly like Hara, but was just the result of tragedies I met at life; and my search for
Moksha (freedom) was still on without any tangible result.]
वत/तामहं
ृ /फारं वहत9ु जRगल/थल7ं कालो जगकट7ं ु कपदsधभतगणामव
ू ।
I got ready to wander all over that deserted forest (to find some way to survive), like Kaala moves along the
hut of the Jagat where all the beings are burnt off completely by the dissolution fire.
[I was in search of spiritual heights and wandered among many who masqueraded as saints and Sages.]
न कि'चABयते त> भतं ू जरठजRगले अभजातो गणलवो ु यथा मख
ू शर7रके ।
केवलं वगताशRकं ख^ड\मणचLचलं चीचीकूची;तवचना वहरि'त वहRगमाः ।
In that wretched forest (of the world), not a single living creature (a Knower who can guide) was seen, like
any good character in the least cannot be found in a fool (like me). Only the birds (desires) were hopping
from branches to branches chirping loudly without any apprehension.
[My Vaasanaas were not destroyed and I hid them under the garb of spirituality, by engaging in outward
show of visiting temples and Aashrams.]

AVIDYAA OFFERS RELIEF

[I was fully in the grip of Avidyaa now.]

अथाटभागमाप'ने HयोTनो दवसनायके शकाव ु Bयायलेशासु /नाताि/वव लतासु च
Aटा मया \मता दाDरकौदनधाDरणी गहतामतसकTभा
ृ ृ ु दानवेनेव माधवी ।
 21

When the Sun crossed the eighth part of the day (I was identified with the body with its eight parts); and
dew drops bathed the creepers (desires covered my thoughts), I saw a young maiden (Avidyaa) carrying
food (fruits of actions) in her hands in the course of my aimless wanderings, like Danu’s sons seeing the
(illusory) female form of Vishnu holding the pot of nectar (joy).
AVIDYAA ENTRAPS THE JEEVA WITH FRUITS OF ACTIONS
तरतारकने>ां तां Bयामामधवलांबरां अहमeयागत/त> शवर7मव च'(माः ।
मgयमोदनमाBवेत
बाले बलवदापद दे ह, द7ना;तहरणा/फारतां याि'त संपदः ।
Mुद'तमह तीयं मे बाले वUमपे
ृ ु युषी कणसपा
ृ सते
ू व कोटर/था जर(मे
ु ।
याLचयाप तया मgयमथं दतं न कLचन यनाथनया लaTया यथा दक;तने ु ृ धनम ् ।
She was dark in hue (since she was ignorance). She was wearing some dirty clothing (dirt of attachments
and desires). The pupils of her eyes were moving continuously (made of anxieties and apprehensions).
I approached her like the Moon going to the night (like the lustrous essence of Brahman seeking
ignorance). “Please give me quickly some food, and help me girl, for I am suffering a lot.
By helping the needy, prosperity indeed increases. Hunger inside me is increasing enormously O girl, (and
it is as if tiny snakes are moving inside my belly, as if the black serpent has delivered more babies in the
hollow hole of the old tree.”
Though I pleaded like this, she did not give me any food like Goddess Lakshmi denying wealth to the
wicked ones though prayed for with effort.
[Which ignorant man gets what he wants? His actions always end in contradictory results only.]
केवलं Fचरकालेन मयाय'तानगामना ु ख^डाख^डे ;नपत;त Nछायाभते ू परःि/थते
ु ।
Undaunted, I followed her at close range for a long time, like a shadow of the person in the front moves
from one trunk to another. [I became more and more ignorant; was blinded by desires and got stuck in the
wheel of actions, without a respite.]
तयोIतं हारकेयूर7ंBचा^डाल7ं वU माम;त राMसीमव सGरां ु ू पS ु षाBवगजाशनाम ् ।
राज'याचनमा>ेण मतो नाKनोष भोजनं lाTयादनभजातेहासौज'यमव स'द ु रम ् ।
She said “Know me to be from the ‘Chaandaala’ clan. (Outcastes)
(Avidyaa is completely opposite to the knowledge state).
My name is ‘Haarakeyooree’ (ill-gained wealth and prosperity).
I am as cruel as a demoness. (I give lot of suffering to anyone who contacts me).
I eat humans, horses and elephants. (I cover all the minds with ignorance).
Raajan, by just the begging act, you will not get food from me, like you cannot expect courteous behavior
from ordinary village-folk when they have no interest in the person.”
[Destroy any left over trace of knowledge also, and completely own me as your companion. Do not let any
knowledge corrupt your dark mind. Then only, you can expect the fruits of your actions, and enjoy pleasures
unlimited.]
इयIतु वया गNछ'या खेलया च पदे पदे कLजक ु े षु ;नमCज'या ल7लावनतायोदतम ् ।
Having said this much, she moved forward. At every step she looked back and smiled mischievously.
[Avidyaa enticed me with pleasures and unexpected enjoyments.]
She hid herself behind bushes and came out laughing.
Having played these games expressing her desire for my company, she said at last,
ददाम भोजनमदं भता भवस चे'मम लोको नोपकरोयथ~ः सामा'यः ि/नsधतां वना ।
वाहयय> मे दा'ता'केदारे पकसः
ु पता Bमशान इव वेतालः MुFधतो धलधसरः
ू ू ।
त/येदम'नं भव;त भतृ वे द7यते ि/थते ाणैरप संपूCया वलभाः पSषा ु यतः ।
“I will give you food, if you will become my husband.
Ordinary people like us do not do favors to strangers.
My father of lowly birth (the false Knowledge namely the belief in the reality of the world) is ploughing the
field with a pair of bullocks (Greed and anger).
He will be covered with dust all over his body (Raajasic) after the work, and will be tired.
He will be hungry like a vampire residing in the cremation ground.
(Death is an inescapable consequence when you befriend him.)
 22

This food belongs to him. (You can aspire for the fruit of action, only when you befriend him.)
Only if a husband is there, can it be offered to him (and you must own me forever); because, husbands are
to be worshipped well, even by offering one’s own lives. (I will also be devoted to you and not let any
knowledge come near you).”
अथोIता सा मया भता भवाम तव स[ते ु , केनापद वचाय'ते वणधमकु लGमाः ।
Then I told her, “O good lady! I will become your husband.”
When in trouble, who will bother about class, caste, and family orders?
(I was completely in her hold. She was my only support in that dreary land, and she offered many pleasures
of the lowly sort (bodily comforts).)
तत/तयोदनादध9 मgयमेकं समपतं माधHयेवामतादध ृ म'(ाया;तमहपराु ।
जTबफलरसः
ू पीतः स भIतः
ु पIकणौदनः वा'तं च मया त> मोहाप{तचेतसा ।
Then she gave me half of the food she had with her, like Vishnu in the form of a dark hued lady (Mohini)
giving half of the nectar to Indra who was thirsty for it.
The food relished by Chaandaalas was eaten and the juice of the Jamboo fruit drunk; and I rested well, my
mind fully given to delusion. [Though in essence the Brahman, I was stuck to the horrid experiences of life
and believed that I was very happy.]
मां त>ाकमवापय ू सा ाव ृ Bयामला गता ह/तेनाथ समपा ु दाय ाणं बहDरव ि/थतम ् ।
Like the monsoon darkness covering the Sun completely, that dark girl dragged me away with her hands
when I stood there as if my life was outside my body. [A man who is ignorant is a dead man actually, being
identified with the inert body and intent on the body-connected pleasures only.]
दरा
ु कृ;तं दरारTभमाससाद
ु भयदं पतरं पीवराकारमवीFचमव यातना ।
Her father (false Knowledge presented by the senses) was fat (swollen up world-idea), ugly (filled with
troubles only), terrifying (with obstacles all around) and of crude manners (with all wicked habits).
She approached him like the pain approaching its source namely hell.
[Wrong knowledge can give pain only, like a ghost though non-existent can strangle you to death.]
तया मदनुषिRग^या /वाथ/त/मै ;नवेदतः अयं मम भवेJता तात हे तव रोचताम ् ।
स त/या बाढमयIवा ु दना'ते समपि/थते
ु ममोच
ु दा'तावाबUौ कता'तः
ृ कRकरावव ।
Clinging to me, she secretly mumbled in the ears of that low caste man, “Father! This one will become my
husband if you feel so.” He said “Be it so”.
When the evening approached, he released the two bullocks like the god of death releasing his servants.
नीहारा\कडारासु दMु ोUूलतासु च वेतालब'धनात/मा}ना'ते चलता वयम ् ।
The misty clouds (incorrect beliefs) had made everything tawny in color (misconceived ideas).
The quarters were filled with dusty winds (Rajas, the urge to always do some work or another).
From that terrifying forest which held within it many vampires (of troubles), we moved away.
[I now had Avidyaa as my companion, false knowledge as my father-in-law to guide my actions, and all the
inert enjoyments as my treasures.
Instead of the Taamasic way of wandering aimlessly in the life-forest, I now had the purpose-filled life of
actions that procured results; I never had the least idea about the horrible experiences that awaited me in
the Avidyaa world.]
Mणेन पIकणं ाKताः संdयायां द7घजRगलाBमशानादव वेतालः Bमशानमतर'महत ् ।
In a second we left the huge forest behind and reached the colony of the Chaandaalas in the evening, like
the vampires moving from one cremation ground to the other bigger one.
[I did not even think of escaping that state of ignorance; for I had forgotten my true identity completely, and
felt happy to be ignorant among the crowd of ignorant people.
Illusion has its own bliss! An idiot is happy in his own way! ]
 23

VINDHYAA MOUNTAIN FILLED WITH THE TRIBALS, HUNTERS AND CHAANDAALAS

(Now King Lavana had become a Chaandaala to the core; and lived there in that colony of the lowly beings
as if he had been always a Chaandaala from birth.)

[Brahman state was now a Jeeva state to the core, by the sorcery power of Maayaa.
It had forgotten its true nature.
Now it was stuck in the Vindhyaa region, living a life of drudgery and foolishness.
What is Vindhya?
The word ‘Vindhyaa’ means - ‘that which obstructs’; ‘Mountain’ refers to the solidity of objects that adds to
the certainty of its reality. The obstructing phenomenon here that stands between the Brahman state and
Jeeva state is the ’solid looking perceived world’ produced by the mind through the senses.
Jeeva was now a perceiver stuck to the perceived and lived the wretched life intent on the body-comforts
only. He was now completely blocked from the Knowledge of his true essence by the blocking wall of the
perceived, namely the Vindhya Mountain. ]

CHAANDAALA COLONY/WORLDS OF IGNORANCE

[The Chaandaala colony was a disgusting place, with dirt and dust as a part of it. Mosquitoes and flies were
everywhere. Flesh pieces in various stages of drying were spread out everywhere. Cleanliness was a word
they never knew about. The place was dark, stinking, dirty, and horrible.
Well, this is how the worlds of the ignorant Jeevas also look like in the level of knowledge.]
वक;ततवराहाBवकपकIकटवायसं
ु ु रIतसIतोवराभाग\म'मxMकागणं
शोषाथ9 सत
ृ ा(ा'>त'>ीजालपतखगं ;नकटि/थतजं
ु बीरख^डलsनखगdव;न
शुय
गSवसाप^डपणा
ु ू ल'दलसखगं AिटसतरIताIतचम
ृ €वदसsलवं
ृ
बालह/ति/थतGHयप^डIव`णतमxMकं जजराFधटच^डालतिजतारटताभकम ् ।
The sliced flesh of pigs, horses, monkeys, cocks and crows were everywhere (like the worldly people
shattered by the troubles of the worlds, with their varied animal characteristics of greed like the pigs,
wayward nature of the horses, restlessness of the monkeys, interested in eating and mating only like the
cocks, and cawing senseless words of harsh nature like the crows).
Hosts of flies were resting on the blood-soaked places in the ground (like people’s minds resting on the
filthy pleasures of senses).
The birds were falling into the net of wet strings of nerves left to dry on the ground (like people getting
trapped by various desires and wants).
The birds were chirping around the Jambeera fruit pieces spread out in the courtyards (like the wealthy
people feeling happy with their gains and giving in to loud self-flattery.)
Birds were pecking at the flesh pieces kept to dry outside the door (like the youth enjoying the bodily
pleasures.)
Mosquitoes were humming around the meat piece held in the hand of a boy (like the greedy people hanging
around the wealthy people and offering flatteries).
Aged Chaandaalas were thrashing the yelling kids (like the aged weak men feeling envious of the youth and
their enjoyments).
तवटा वयं कPणशरा'>ं भीमपIवणं मतभतं ृ ू जगकपे कता'तानचरा
ृ ु इव ।
Then we entered the huge colony of the Chaandaalas strewn with nerve pieces and intestine pieces (the
various ill-gained sense pleasures), like the servants of Yama at the dissolution time enters the world (to
destroy everything in the name of pleasure).
सं\मोपहतानपकदल7दलपीठके अहमाि/थतवा'/त> नवे Bवशरुमि'दरे ।
I was made to stay in the new house of my father-in-law (False knowledge).
Countless banana leaves (successive births) were brought and excitedly spread out to make me a seat.
Bववा मे केकराaया तु तेनासsृ लवचMुषा जामातायम;त ोIतं तया सदभनि'दतम ् ।
My father-in-law informed my mother-in-law Kekaraakshee (squint-eyed) who had slightly reddish eyes,
“This is our son-in-law”; and she happily accepted the fact.
[My mother-in-law was Kekaraakshee, one who saw everything wrongly with improper sight, like the various
wrong philosophical views, that are spread out all over the ignorant world).
 24

अथ वTय च^डालभोजना'यिजनासने संFचता'यपeIता;न ु दष ु ्कृतानीव भDरशः

ू ।
Then after some rest, varieties of dishes (countless desire fulfillments) relished by that Chaandaala
community (ignorant worldly people) were collected on an antelope skin (anxiety-mat) like the wicked acts
by the ignorant, and were consumed abundantly.
अन'तदःखबीजा;न
ु न मनोkतरा^यप ता;न णयवाIया;न ता'यसभगा'य ु ु लम ् ।
Pleasing words (about the desired objects, pleasures, family attachments) that acted as the seeds for the
endless agonies of the future, which were amiable but not auspicious were heard in abundance.
;नर\ाTबरनM>े कि/मि'Bच}वसे ततः तै/तैरारTभसंरंभै/तैव/>वभवापणैः
दता च तेन सा मgयं कमार7
ु भयदा;यनी सकणा
ु ृ कणवणन
ृ V , दक
ु ृ तेनेव यातना ।
On a cloudless day, on some day of some star constellation, with their own festivities including abundant
meat and intoxicating drinks, with their own exchange of garments; like the dark-hued wicked act offering
the misery, one fine day the dark-hued father offered me his daughter who had terrifying looks and was
extremely black in color.

[I was drowned in Avidyaa completely and was guided always by false knowledge; and was happy too, like an
idiot happy in a burning house. Selfishness was my second nature; I did many wicked acts aiming at the
happiness of myself and my family alone as the goals to be reached. I cared not for the needy. I hovered
around the wealthy. I kept knowledge away like some curse. Wealth, riches, and the needs of the family
were my foremost goals.
I masked my wicked acts, through visits to temples, worships of deities and false shows of charity.
I had fallen deeply in love with the dark life I had chosen.]

सरभसमभतो वनेदर>
ु सत
ृ महामदरासवाः Bवपाकाः
हतपटपटहा
ु वलासव'तः /वयमव दकत ु ृ राशयो महा'तः ।
Excitedly all those dog flesh-eaters made merry around us, freely distributing wine and liquor all around;
beating the drums; roaring with laughter; as if they were the huge piles of wicked acts.
[Wicked and selfish acts increased without limits.]
बहना>
ु कमIते
ु न सोसवोिजताशयः ततः भ;त ृ त>ाहं संप'नः पटपIकसः
ु ु ।
What is there to say any more? I became fully engrossed in the festivities of marriage.
After that I ended up becoming a fat Chaandaala (with swollen up ignorance).
सKतरा>ोसव/या'ते Gमा'मासाटके गते, पिपता ु साप संप'ना, ि/थता गभवती ततः
सूता दःख
ु दां क'यां वप}ुःख Gयामव ।
After the seven nights of festivities (seven lower levels of ignorance), eight months (possessing the body
with eight-fold limbs-senses, mind, intellect and ego) passed away.
My wife came of proper age and became pregnant. (Avidyaa was ready to produce various ill characters).
Then she gave birth to a female child like calamities producing wailings.
[My daughter was Aashaa, the desire, which kept growing day by day.]
सा क'या ववधे ृ शी‚ं मखFच'ते
ू V व पीवर7 ।
That girl grew up fast like the foolish thoughts of the ignorant.
पनः
ु सता ू सा वष~ि/>भः प>मशोभनं
ु अनथमव दब ु ु Uराशापाशवधायकम ् ।
Again my wife delivered an ugly son (the state of anger/impatience/irritation/rudeness that rises from
frustration and unfulfilled desires) after three years (three states of Jaagrat Svapna and Sushupti), like the
wicked mind producing harmful situations binding one by ropes of desires.
पनःु सतां
ु दहतरं
ु पनरKयभ
ु कं ततः कल>वानहं जातो वने जरठपकसः ु ।
That female of the Chaandaala caste gave birth to a daughter, then again a son (like more desires and more
frustrations). I had now a family in the forest and had become an aged Chaandaala (was going through
endless states of suffering).
तया सह समा/त> मम बgHयोs;तवाहताः नारके Fच'तया साध9 hgम|नेनेव यातनाः ।
Many years went by like this in her company, like the killer of a Brahmin suffers many pains along with the
guilt of the sin. (Jeeva also is referred to as AatmaHan- a killer of his true self.)
 25

(BrahmaHatya is the worst sinful act ever possible; my life was filled with such type of wicked acts only,
inflicting pain of words and actions to others; and I myself was never free of any suffering.)
शीतवातातपIलेशववशेन वना'तरे Fचरं वललतं ु वUक
ृ Nछपेनेव पवले ।
कल>Fच'ताहतया Fधया स'दgयमानया Aटाः कटसमारTभा दशः Cवलता इव ।
In that distant forest (of life) I was tossed about for long, going through suffering under the cold weathers,
storms, and heat of the Sun, (various painful situations) like an aged tortoise living inside a small pond.
With my mind scorched by the worries of the family, I went through incessant sufferings, as if all the
quarters were set afire.
[I repeated the same actions again and again and was happy to suffer also. It was as if I could not stay in
peace without any problem to face with. For me, the problems and anxieties were the life giving nectars.
I was happy to suffer and wanted to live long, suffering like this only.
I had forgotten my true identity of a king; and had fallen in love with the dirty stinking colony of Avidyaa and
false knowledge.]
MौमानेकसमाMीणपटे चे^डकधाDरणा काटभारो वने Hयूढो यो मत ू मव दक
ु ृ तम ् ।
Wearing garments made of flax fibers which were torn by usage of many years (wants and needs that never
could get fulfilled)), I carried stacks of wood (merits and demerits) tying them in grass ropes (conceptions
and beliefs), acting like the personified wicked deed.
यौकाकPणजरिIल'नगि'धकौपीनवाससा आBवा/य धवल7कानां तले नीता घनाः समाः ।
कल>ापरूणोकेन जजरेण हमा;नलैः हे म'ते दद रु े णेव वल7नं वनकxMष
ु ु।
नानाकलहकलोलतापसरव(ताः
ु बापHयाजेन ;नमुIता ने>ाeयां रIतzब'दवः ।
याम'यो वपने िIल'ने वराहामषभोजनाः शलातलकट7कोशे ु नीता जलदवIलवाः ।
Wearing the stinking and worn out loin garment infested with louse (passionate desires that brought forth
various painful diseases), I rested under the trees alone (with no one to support me), for many heavy years.
Longing for joining my family, I hid in the forest caves like a frog (croaking meaninglessly), to protect
myself from the snow storms (troubles) in winter. (My attachments to the family and relatives were always
on the increase.)
Going through many fights and heated arguments, blood flowed out of the eyes like tears.
(Fights, quarrels, cheatings, were all the regular occurrences of life.)
Monsoon nights were spent alone under the hollow of the huge rocks with only boar’s meat as food.
(Selfishness forced me to enjoy pleasures in private without sharing them with any one.)
काले Mयं गते रोहे काला\घनतां गते असौहादन V ब'धनांू कलहै Bचाप संततैः
सव> जातशRकेन कलाभमखराभ ु कैः मया कपणFचते
ृ न नीताः परगहेृ समाः ।
When the monsoon ended, and the crops sprouted, because of the unfriendly attitude of the relatives and the
continuous quarrels among all, I feeling suspicious of everyone, and tired of seeing children fighting for
morsels, and acting miserly, spent many years in some other house.
[I had become too selfish and wicked. I never shared my wealth with anyone. I hid my gains from all. I was
afraid of even my children taking away my wealth. I ill treated my family members and refused to attend to
their needs. I was treating them like enemies and lived in my house like in an enemy’s house, suspicious of all
and rude towards all.)
च^डाल7कलहोि
वsनच^डच^डालतजनैः मखं ु जजरतां यातम'द ू राहरदै
ु Dरव ।
Taking part in the fierce fights and arguments boosted by the females (the various vices and wicked
qualities) and getting hit violently, my face became shattered with many marks of injury, like the moon by
the bite marks of Raahu.
(My face was creased with worries and anxieties. I had forgotten the very simple act of smile.)
LIFE IS ACTUALLY A HELL FOR THE IGNORANT JEEVA LIKE THAT OF A KING TURNED TO A CHAANDAALA
चवताः खवतोटे न
वीपीपशतपेशयः नारका{तवGPता नारIयो रशना इव ।
The well ground paste of the tiger flesh (Dveepin, a tiger which splits its prey into two) that were sold by
the hell-residents as it were, was chewed and crushed in our mouth, like the taste of hell.
(The pleasures that rise by the duality sense (Dveepa- that which divides into two) were enjoyed like
enjoying the taste of hell.)
 26

हमवक'दरो
गीणाBच^डा हे म'तवीचयः शशरे शीकरासारतषार;नचयािBचरम
ु ्।
The fierce snowy winds rising from the hollows of the Snow Mountain became heaps of spraying frozen
white snow in the cold season.
(Life is never a smooth going experience; from nowhere suddenly troubles blow causing immense pain.)
अRगे ;नरTबरे सोढा मयमIता
ृ ु ु इवेषवः जराजरठमढे ू न मला;न
ू MीरभS
ू हां
सकतानामवै
ु ृ केन समखाता;न
ु भDरशः
ू ।
With all clothes shattered and torn, and wearing nothing over the body, and in order to cover myself with
the roots of the old dead ‘Ksheera trees’ (Milk trees –Nyagrodha, Udumbara, Ashvattha and Madhooka that
have milky sap but not real milk) I had to dig them up all by myself to wear them and thus endure the pain
of arrows shot by the Death deity. (A Jeeva is emptiness only and is covered by emptiness alone; is covered
by Vaasanaas only, with the expectation of joy; but suffers the pains of old age and death again and again;
and survives as it were by the few good deeds done some time or other.)

[Who can give an account of all the humiliations and sufferings that are endured by the Jeeva to satisfy the
need and greed of the family members?!]

शरावकेवटHयां च पललं पIवमादरात ् अ/पटे

ृ न जनैभुI
 तं ककल>वता
ु मया ।
गह7
ृ ततेजःMतये बहव ु I>वकाDरणा मागावकमवामीयं वGPतं प^यम'यतः ।
My bad wife and children (Avidyaa and my wicked qualities) tormented me to such an extent that I had to
stand in front of other rich Chaandaalas, and accept the ground paste of flesh (bodily pleasures) which they
offered with compassion, to satiate the hunger (wants).
In order to pay back the loan (fulfill the obligations), I had to sell myself to others like sheep-meat, with my
face going through many contours and bleating like a sheep.
ा^यRगवपष/त/य
ु ोकयोकत
ृ ृ ्य पेशलः आयसंपDर वGPता व'dयपIवणभमष ू ु
ज'मा'तरसहरोथं /वपापमव वUये ृ ।
Cutting again and again the flesh from the animal bodies, and making them tender by cooking them in iron
vessels, they were sold in the other Chaandaala colonies of Vindhya Mountain for more money, like selling
one’s sins of thousands of births. (Sinful acts brought forth their own share of sufferings without fail.)
अवकPणमसकPण9 च^डालारामभमष ू ु Aटः क}ालको
ु Amया संdया/नेहवमIतया
ु
रौरवाप;ततेनेव तकालि/नsधतां गतः ।
The left over flesh was spread on the dirty unclean stinking grounds in the Chaandaala colony; and when
the evening came spoiling all the work, the spade (to dig the roots and bulbs) alone was seen with affection,
like a person fallen from one hell into another Raurava hell (the hell where one screams in pain).
(Life was just a succession of various types of hell experiences.)
व'dयक'दरगमानां
ु ब'धवमव
ु गNछता पल'दवपषा
ु ु य> यIतयोगै
ु ः समपताः
तपता लगडाघातिजतकौले
ु यरं हसा प>दाराः
ु कद'नेन lामका'धोFचतेन च ।
(I had to fight with the dogs and win the rotten food thrown on the streets).
Feeling related to the bushes that were in the Vindhya valleys, and because of the Chaandaala body that
belonged to that country, the crowd of dogs that came to eat the food were given the proper (ill) treatment,
were beaten up with rods and defeated; and the family members were given the rotten food thus earned;
which was actually fit to be eaten by the blind people of the poor villages only (as it was horrible for sight).
[What idiotic acts the Jeevas do to possess the lowly objects of the world!]

धारासाररणप>शकतालतले
ु ;नशाः नीता र`णतद'तेन साध9
वपनवानरै ः रोमभः कोटम(ो
यैु ः शीतेनाdयषत/य
ु मे वषासु मIताकणUृ
ु ता वानलzब'दवः ।
When the rains lashed heavily, feeling extremely cold (foolish state), with the teeth chattering (fear and
anxieties), with the hair standing sharp like needles, the nights were spent under the dry Taala tree (texts of
learning), along with the monkeys (idiots); and the water falling from the clouds (desire fulfillments) were
held by me like pearl pieces (since the body was frozen in cold).
[Even learned men have to stay along with the stupid to earn their livelihood.]
 27

अजाजीमूतख^डाथ9 MुMु^णMीणकxMणा ु कल>ेण सहाटHयां कतः ृ कलह आकलः ु ।

For pieces of flesh as thin as cloud pieces, with the hollow of the stomach shrunk by hunger, great fights
were held with the wife in the wild forest regions.
[Selfishness abounded among family members also by the force of Avidyaa.]
वने र`णतद'तेन शीतकेकरचMुषा मसीमलनगा>ेण वेताल/वजना;यतम।्
In the forest, with the teeth chattering, eyes squinting with cold, with the body covered by dirty soil (worst
form of worldly actions), vampires (other desire-filled companions) were the friends I had (since I also
looked like a vampire only, with my desire-hungry face.)
सDरतीरे षु म/याथ9 \ा'तं बƒडषधाDरणा कपे जगसनाशाथ9 ु कता'ते
ृ नेव पाशना ।
In the river banks, holding fishing rods, I had to wander searching for fish (search for the objects of
pleasures), like the deity Yama wandering with his noose to completely destroy the world.
पीतं बहपवासे
ू न स
यःकतमगोरसः
ृ ृ तकालकोणं SFधरं मातःु /तनपयो यथा ।
After a long span of starvation, the fresh lukewarm blood from the chest of the freshly cut animals was
drunk, like drinking the breast milk from the mother (never bothering about the pains I gave to the others
to satisfy my own desires.)
Bमशानसंि/थता'मतो रIतरIता'मलाशनः व(ता ु वनवेतालाBचि^डकाभ(ता ु इव ।
We who were intoxicated by the smell of the blood and who stayed in the cremation grounds desiring the
impure food offered there, were chased away, like the forest vampires chased by the fierce goddesses.
(Taste for animal flesh was so much that I never hesitated to eat the meat of other beings that were killed
ruthlessly. I was never given to dispassion and discrimination and was thrown far from them.
How can a man who eats the flesh of another species be evolved enough to gain any Knowledge also?
Jeevas which hurt other animals and eat them are worst type of devils that walk about in human forms.)
वागरा
ु वपने HयKता ु ब'दाथ9 मगपxMृ णां आशा इव वव
dयथ9
ृ प>दारकल>जाः
ु ।
Traps were spread in the forests to catch the animals and birds (objects of pleasure), like the desire spreads
out the trap of sons, wives and other relatives to increase more.
मया मायामयैलwकाः स>जालमयैू ः खगाः जालैजज र तां नीता दशBचासकतायषा
ु ृ ु ।
I spread out tricky nets woven with ropes, and shattered the birds, and shattered also the directions with
dead lives. (Senses ruled the ignorant Jeeva’s world. The idiotic Jeeva killed other beings not only for
taste, but for the sheer pleasure of killing.)
त>ाप दतः सरो मनसा दकतोदये ु ृ , आशा साDरता दरंू ावषीव
ृ तरिRगणी
करeया इव सपण
V व(तं
ु दरतो
ू Fधया, दरेू यIता दया दे हे भजRगे
ु नेव क'चक
ु ं
Gौय9 सखे ु न संरTभशरवष ;ननाद च ।
Even in such worst circumstances, the mind was after doing wicked deeds only.
Desire went far and wide like the muddy steams of the monsoon.
Like the bear pulling out the snake from its hole by its breath, the wisdom was removed from the intellect.
Kindness was discarded like the skin by the snake.
Cruelty roared happily like the torrent of clouds by showering arrows with great excitement (at all living
things).
अRगीकतं ृ ;नदाघा'ते नभसेवासताTबदः ु वकास'यो Mताः Mारा दरंू पDर{ता जनैः ।
Dirty stinking food thrown away by others (acts of begging and scavenging) was accepted like the sky
accepting dark clouds at the end of summer.
Bव\ेणेव कमLजय
ु िBचरमढा
ू मयापदः /वकालकलकोणास ु ु नरकोUामभमष ू ु।
उKता दकतबीजानां
ु ृ मटयो
ु मोहवटयः
ृ ।
Like the dirty holes filled with thorny wasteful plants, I held on to the difficulties that were marked out for
me like places in various hells for fixed times. I sowed the seeds of wicked acts from my fists and drenched
them with delusion.
वागराभम
ु या व'dयक'दर/थेन ;नद यं भते ू िवव कता'ते
ृ न मगे
ृ षु पDरविगतम।्
In the Vindhya valleys (Samsaara), I trapped the animals (cheated others) with my traps without any
compassion, like the Death deity trapping the living beings.
 28

चामर7क^ठकoये ु षु वा'तशरसा मया सKतम/तववे

ु केन शेषाRगेिवव शौDरणा ।
Like Shauri (Vishnu) sleeping on the Shesha serpent, I slept with all Viveka gone, resting my head on the
neck wrinkles of the yak (sinful acts).
वलोलचरणाTबरया सरावोलासध„या ू मम त'वा सनीहारव'dयकNछगहा;य ु तम।्
My body imitated the misty cave of the marshy soil of the Vindhya.
In the Vindhya region, the birds moved along in the grounds and the skies; and the roars of tigers and lions
filled it all over. In my body, the birds (that had been trapped) were withering under my feet and were
carried on my shoulders; and I was always around the wild animals to kill them for flesh.
[My mind was always filled with the hopes shattered and again flying high; and the desires and wants roared
like tigers leaving me with no peace.]
कणदे
ृ हेन यौकाEया क'था /क'धे मया Fचरं lीमे सोढा चलJता ू वराहे ण यथोवरा ।
I with my black body endured the louse-filled torn cloth on my shoulders, like the mud by the moving boar.
[The mind black with idiocracy had no need for knowledge and was satisfied with the anxiety filled state of
suffering, which the Jeeva got used to as his second skin; and had no regrets about his idiotic life style.]
बहशोऽहं
ु वनोथािsन;नद sधा`णम^डलः कपािsनभIतजगतः ु काल/यानग ु ;तं गतः ।
Mostly I destroyed all the animals like a forest conflagration, and was like Kaala who destroys the entire
world in the dissolution fires.
[When fulfilling desires the Jeeva had no care or compassion for others; did not care about anything but his
selfish needs and was a cause of harm to himself and others around him.]
लोभलRगो यथा रोगमनथा;नव दl ु हः सता/त>
ू मे दारा दःखा'यथ
ु सखा'यप
ु ।
Excessive obsession for passion-fulfillments gives rise to diseases.
Wrong planetary constellations create calamities.
The wife (Avidyaa), in the same way gave entry to pleasures and pains of all sorts.
नपालप>क
ृ ु े नैकतनयेन तदा मयानीता नीर'…दोषेण षिटः कपसमाः समाः ।
Though born in the royal family, I spent sixty long years equal to sixty Kalpas (because of the suffering), in
that colony of Chaandaalas. (An elephant crosses sixty long years and is fully in rut; like a Jeeva always is
in need of desire fulfillments even after prolonged existence as a wretched creature.)
(The short span of two Muhurtas of king’s life was equal to the sixty year experiences of a Chaandaala.
Brahman’s instant awareness of delusion is the prolonged experiences of countless Jeevas in unimaginable
long span of time-modes. This is the wonder of delusion.
This elasticity of time was explained in Leelaa’s story also, where the three life-experiences of a Brahmin
have different time-measures.)
आGटम ु S
ु तरं Sदतं वपसु भIतं
ु कद'नमषतंु हतपIकणेषु
काला'तरं बहु मयोपहतेन त> दवा ु सना;नगडब'धगतेन सeयाः ।
Hey my courtiers! To say it all in brief- I was dragged by anger; wept aloud when difficulties came; ate the
food that was despised (got by hurting other animals); and lived with the worst class of Chaandaalas.
Chained by the evil Vaasanaas, I lived a miserable existence for long in a different time altogether.
अथ गNछ;त काले तु जराजजDरतायष ु तुषारपण ू शपौघसमBमुभते ृ म;य ।
As time went by in this life struck by old age and decay; having forgotten my royal status; I remained well
established in the life of the Chaandaala. My facial hair gradually turned white like the grassland covered
by snow.
[Jeeva process of Vaasanaa fulfillment has no end ever; and the foolish Jeeva gets used to his suffering as
part of his existence; and is content with it. However by sheer chance sometimes, or due to some merits
fructifying suddenly, dispassion also rises in the mind of this wretched Jeeva-state.
Some may fake the dispassion (Taamasic); some may be pushed towards dispassion temporarily because of
sudden tragic events; some may naturally develop dispassion through reason also, like Rama.
What happens when dispassion of the right sort occurs? The Vindhya itself burns!]
 29

FAMINE
[CONCEALED MEANING]

[Famine stuck in the life of a Jeeva.

This famine referred to in the case of a Jeeva is not the dryness of the geographical area, but the dryness of
waters as referred to in the Upanishad sense of the word ‘water’ (experiences).
Water means the flow of experiences a Jeeva enjoys; and these waters rise from the clouds called Vaasanaas
and make the soil of the mind dirty and tainted.
These cloud Vaasanaas block also the sun which is the awareness essence of the Jeeva-state.
The Jeeva (Lavana) who was under the magical influence of the sorcerer (Maayaa) rode the horse of
conception (or imagination) and ended up in having Avidyaa the Chaandaala wife as his companion, and
suffered untold miseries in the Vindhyaa mountain, which is the ‘perceived state of the Jeeva’ that blocks the
sun’s path even.
Suddenly, after many tragic events of life, the Jeeva gets some sort of dispassion about the very life he is
living.
In the presence of the (burning) pains, Vaasanaas dwindle and the clouds disappear.
The waters are no more there; since the Jeeva has lost interest in the very life that he loved so dearly.
However, being stuck to the family life, namely the wife Avidyaa and his kids Kaama and Krodha, he is unable
to escape the pains yet. He wants to get away from it all.
Therefore in the story, the famine is mentioned, and King Lavana (Brahman-state) who is a Chaandaala
(Jeeva) now runs away from it all.
Meanwhile he gets another son also named Prcchaka – the questioning one.]

STORY-PART OF THE FAMINE

[Lavana speaks:
The winds of Karma brought forth pains and pleasures and threw us here and there.
The days fell one after another like the dried up leaves of a tree.
Like a battlefield caught in the arrows flying to and fro, I was bombarded by joys and sorrows of various
kinds. Fights and wicked acts were my second nature.
Like the bird lost in the mist-filled sky, I was lost in the imagined world of the delusion.
The mind was turbulent with anxieties and apprehensions.
The idiot mind was stuck on the rotating wheel of worries.
I was carried away like a grass piece in the floods of time.
I was always in search of food (desire fulfillments) and moved in the forests filled with birds and insects.
The years passed like this for me who lived like a donkey with two shoulders (carrying the burden of
worries always).
I had no memory of my royal identity (true essence as Brahman) and had forgotten myself like forgetting a
person lying dead in a battlefield (was an inert person moving about as if with life).
I was completely a Chaandaala in mind and body (with lowly thoughts and lowly acts); and was firmly
established in that life like a mountain which had settled down on the ground when its wings (Viveka and
Vichaara) are cut off.
And the famine stuck the Vidhyaa Mountain region suddenly! It was soon like a world hit by dissolution,
like a forest caught by fire, like the shores shattered by the ocean waves, like the dry tree hit by lightning.
(Vaasanaas were diminishing.)
There was nothing to eat anymore. The ground was dry without even a blade of grass.
Trees all had dried up. Water was nowhere.
The cruel Chaandaalas were suddenly in the grip of death. (Ignorance was slowly dying.)]

न वष;त घन[ाते Aटनटे IवFचि/थते पूताRगारकणोि'मगतौ वह;त माSते,

शीणममरपणासु दावािsनवलतासु च,
अका^डमभवJीममUाम
ु दवपावकं शोषताशेषगहनं भ/मशेषतण
ृ ोलपं
सदका^ड/फुट}ेशं ाKय तNछुककोटरं ,
वादशाकािsनदsध/य जगतोनक;तं
ु ृ ययौ ।
 30

Rains poured no more. All of us helplessly watched everything getting destroyed in front of our eyes.
Winds carried tiny burning sparks in the sky; and when the dried up leaves caught fire and spread through
the empty landscape, there rose unexpectedly a huge uncontrollable forest fire; and everything was
completely wiped out leaving behind only ashes of burnt creepers and grass.
The once prosperous mountain region stuck by this unexpected calamity appeared now like a huge dry
hollow region burnt by the twelve Suns.
[The Vaasanaas were slowly decreasing in number. The bare truth of the meaninglessness of life was looming
forth and knowledge books were sought for. Even a slight practice in the company of the learned and the
study of books acted like sparks burning out the lingering interests in life.
It was as if the entire world of the Jeevas was getting burnt off by the dissolution suns which blazed from all
the directions, above below, inside and outside.]

THE SUFFERING OF THE CHAANDAALAS

ति/म'/तदा वतमाने कटे वFधवपयये अकालोबणकपा'ते ;नता'तं तापदा;य;न
जनाः केचन ;नGTय गता/ते सकल>सु{Cजनाः गता दे शा'तरं HयोTनः शरद7व पयोधराः ।
दे हावयवसंल7नप>दाराtयब'धवः
ु शीणाः केचन त>ैव ;छ'ना इव वने (माः
ु ।
भIताः
ु केचन Hया‚ै;नगत
 ा/तु /वमि'दरात ् अजातपMकाः Bयेनैः खगा नीडो
गता इव ।
वटाः केFचदनलं Cवलतं शलभा इव केFचN†व\ेषु प;तताः शला शैलNयता ु इव ।
When there existed such sufferings by the turn of fate, when the region became too hot as if the world was
at its end, some people left that region along with all their relatives and friends, like the clouds vanishing
from the sky in the autumn.
[Some Jeevas renounced everything instantly and walked off to fulfill their goal of liberation.]
Like trees broken and fallen at the same place in the forest, some families were unable to leave their
homestead like limbs grown there (and were stuck there with attachment).
They stayed there itself, in their huts and died of starvation and thirst.
[Some Jeevas were unable to dissociate from their worldly life, and with attachment to families and friends,
they suffered in the same life, regretting their helplessness.]
Some ventured out only to be eaten by the tigers and other wild animals, like the birds which had not grown
wings getting out of the nest and thus getting pounced upon by vultures.
[Some Jeevas who were immature in thoughts were prey to the cheats and looters who masqueraded as
saints and Sages; and were utterly ruined.
Some entered the fire like moths.
[Some Jeevas were highly dispassionate and were able to destroy the ignorance once for all. They destroyed
their false identities in the fire of knowledge.]
Some fell into holes like rocks in a landslide.
[Some immature Jeevas, who were still stuck to the forms of the Gurus and deities slid down towards more
ignorance; and had no hope of rising up for long.]
MY STORY OF SUFFERING
अहं तु ता'पDरयCय शवशराद7'/वकु ं Mमं कल>मा>मादाय कृNछा}ेशाि
व;नगतः ।
I left all my in-laws and other relatives there itself (who were not strong enough to walk long distances).
Accompanied only by my wife and children who were able to walk along with me, I walked away from that
dried up terrain.
[I as the Jeeva was stuck to my companion in life namely Avidyaa and my daughter and son the Kaama and
Krodha. Though I had developed disgust towards the life, I was still not fully enriched with Knowledge.
The previous world of attachments and desires were left back as unworthy of my attention. And I now had
another son also, who was always stuck to me nowadays. He was named Prcchaka, the questioning one.
Yes! Nowadays my mind was asking so many questions about the reality of the world and also the reality of
myself as a creature trapped inside it.]
अनलान;नला'Bचैव भMका'/तMकानप वLच;यवा भया'मयोः ृ सदारोsहं व;नगतः ।
I escaped the fire, the winds, the wild animals, the snakes; and fearing death every moment, I left that area
followed by my wife and children.
[Keeping my intelligence not easily swayed by the fake Gurus and looters who pretended as saints, and the
philosophers with incorrect view points, and all other such blind men who lead the blind, I kept searching for
the truth that was concealed behind this masquerade of the perceived world.
 31

Yet, my mind was afraid of losing the only identity I knew as Chaandaala; and escaped the fire of Knowledge
also. The ego was hard to kill.]
STUDY OF SCRIPTURES
ाKय त}ेशपय'तं त> तालतरो/तले अवरोKय सता'/क'धा
ु 'नानानथा;नवोबणान ्
वा'तोsि/म Fचरं ा'तो रौरवादव ;नगतः द7घदाव;नदाघातw lीमे पc इवाजलः ।
There under the base of the tall Palmyra tree, I took down my sons from my shoulders like keeping down
the ever increasing sufferings. I rested there for long as if released from the Raurava hell, like the frogs and
other water creatures resting under the dried up lotus after the prolonged fire like heat of the summer when
it was over.
[Taala tree is the tall tree which supplied writing material to the learned scholars.
I had reached the height of Taala tree in intellectual Supremacey through the study of all good scriptures.
I had studied all that could be studied and reached the height of intellectual comprehension about
Brahman-state, the glory of self-realization etc. I had to spend a long time in the studies of these scriptures
which needed complete absorption in each and every statement of theirs. I felt as if I had escaped from all
the ghosts of the false knowledge namely belief in the reality of the world, and had reached some purity of
the intellect. I had kept away the contact of Avidyaa and her children Kaama and Krodha. I had managed to
develop virtues that were necessary for the purity of the heart. At last some peace was there which I could
revel in after a prolonged time of suffering as a Chaandaala.
I still was not aware of my true essence yet as an experience.
The peace gotten from the studies was more like the shade of a dried up lotus which frogs rested under; but
still, it was something that offered solace to the scorched soul of mine.]
THE PROCESS OF VICHAARA/THE UNSATIATED HUNGRY CHILD PRCCHAKA
अथ चा^डालक'यायां वा'तायां तरो/तले सKतायां
ु शीतलNछाये
वौ समालRsय दारकौ
पN
ृ छको नाम तनयो ममैकः परत
ु : ि/थतः अय'तवलभोs/माकं कनीया'मौsdयवा;न;त ।
स मामवाच ु द7नामा बापपण ू वलोचनः तात दे gयाशु मे मांसं पातंु च SFधरं Mणात ् ।
The Chaandaala lady (my wife) also rested under that tree. She slept under the cool shade of the tree
embracing her two children. (Only Prchhka was awake and kept me also awake.)
[Avidyaa also rested off along with her children Kaama and Krodha.
No more did she trouble me.
I did not feel irritated with the world anymore. I desired also nothing.
What is there to run away from or seek, when any perceived scene is just an imagined picture drawn on the
canvas of emptiness?]
Then my son named Prcchaka stood in front of me.
[My mind was absorbed in Vichaara.
I started asking questions to myself as guided by the scriptures.]
He was very dear to both of us being the youngest and very innocent.
[This Vichaara process was also part of Avidyaa only; and belonged to the Jeeva-state.
I also liked this process, for it cleared so many of my doubts and revealed to me the truth of it all.]
He looked very pitiable; his eyes were filled with tears.
He said to me, “Father, give me meat now and also blood for drinking immediately.”
[Vichaara now demanded more practical solutions.
Sheer intellectual comprehension was of no help.
Avidyaa and her children may wake up any moment and drag me back to the previous state of suffering.
I had to give up the identity of my body with the name and form quickly.
I decided to disentangle myself from the Chaandaala state and kill myself once for all.
It was very difficult, painful and looked like the most impossible act ever; but there was no other go!
Prcchaka was acting like a pest; he demanded food for his un-satiated hunger for answers; and would not
leave me in peace even for a second.]
पनःपनव
ु ु द'नेवं स बाल/तनयो मम ाणाि'तकPं दशां ाKतः साG'दो ह पनः ु Mुधा ।
त/योIतं तु मया प> ु मांसं ना/ती;त भDरशः
ू तथाप मांसं दे ह7;त वदयेव सदम
ु ु ;तः ।
That child of mine was repeating the same words again and again and reached the state of death almost,
screaming incessantly that he was hungry.
[I analyzed again and again my true identity and came to the conclusion that the name and form were also
one of the many conceptions of the mind only; and so not real.]
 32

I told him many times that there was no meat available.

[I failed many times. I many times felt that the life of delusion was far better than this quest for truth, for a
deluded mind demanded no such sacrifice.
How can I kill myself who was so dear to me, like what the Upanishads declare as ‘Aatmaa alone is the most
loved one dear Maitreyi’?
Aatmaa was dear indeed; but I was confused still about which that Aatmaa was.]
Even then that mad child went on begging for meat.
[Vichaara was not over yet. I had to reach the end somehow; kill myself with the sword of reason.]
अथ वासययIते ु न मया दःुखा;तभाDरणा त/योIतं प> ु म'मांसं पIवं संभुCयताम;त
तदKयRगीकतं ृ तेन दे ह7;त वदता पनः ु म'मा'सभMणं Mीणविृ तना आBलेषवितना ृ ।
I had much affection for him and felt sad by his plight. I told him, “Son, only the flesh in my body can be
cooked and eaten.” (I had to disown my body now.)
He agreed to that and went on begging again for my meat, crying for food and holding on to me tightly.
[I absorbed myself completely in the Vichaara process as guided by the scriptures, and got ready to disown
my identity as a Jeeva with name and form.]
सवदःखापनोदाय
ु /नेहकाS^यमोहना त/य तामा;तमालोIय मया दःखा;तभाDरणा
ु
सोढंु तामापदं ती[ामशIतेन हतामना मरणाया;तम>ाय कृतोs'त;नBचयो मया ।
To end all the sufferings once for all, and moved by affection and kindness, and heart broken at his plight,
and unable to bear his suffering any more, and feeling utterly ruined, I decided that death was the only
companion to be sought now.
[I had to die as a Jeeva and stay as the true essence only.
I had to experience it; and not simply have the intellectual satisfaction of the answers and stay put.]
त> काटा;न संFचय Fचतां रFचतवानहं Fचता चटचटा/फोटै ः ि/तथा मदभकाि'Mणी ।
I collected some wooden sticks and lighted a fire.
With a crackling sound the fire started burning, waiting to swallow me.
[I intensified my Vichaara process and stopped even the thinking of truths through words.
I cremated my false self in the fire of Knowledge fully.]
त/यां तु यावदामानं Fचतायां ;नxMपाTयहं चलतोsि/म जवातावद/मािसTहासना'नप ृ ः ।
तत/तूय; ननादे न जयश?दे न बोFधतः ।
When I threw myself into the fire, I shook uncontrollably and instantly fell out of this throne as a king.
Then I woke up to the sound of instruments and to the pronouncement of “victory”.
[I was instantly in the quietness-state.
Avidyaa, her son and daughter, even the third son Prcchaka had vanished. The Taalaa tree of scriptures was
also not there; even the fire of knowledge had vanished.
I knew myself as the Reality state with a mind which just carried the memories of the Jeeva-state, like a
nightmare remembered with amusement.
My mind was now just a burnt seed.
Avidyaa and her children were gone like the dream characters of a dream.
I was myself, alone, as the one who is extolled in the scriptures as the Supremacy; but here there was no
other one to extol or seek for. I was myself. I was alone!]
इ;त शाTबDरकेणायं मोह उपादतो मम अkानेव जीव/य दशाशतसमि'वतः ।
In this manner the sorcerer got me deluded and I experienced hundreds of calamities like the Jeeva deluded
by ignorance.”
[So said Brahman!
To whom?
To himself in another dream!]

इयIतव;त
ु राजे'(े लवणे भDरते
ू जस अ'तधानं जगामासौ त> शाTबDरकः Mणात ् ।
When king Lavana of abundant valor spoke these words, the sorcerer immediately vanished from that
place.
[What place has Maayaa in the Brahman state?]
 33

SCIPTURES TALK ABOUT THIS STORY ONLY IN ALL THEIR STATEMENTS

अथेदमूचु/ते सeया व/मयोफललोचनाः
ु नायं शाTबDरको दे व य/य नाि/त धनैषणा
दै वी काचन मायेयं संसारि/थ;तबोFधनी मनोवलासः संसार इ;त य/यां तीयते
सवशIतेरन'त/य वलासो ह मनोजगत ् ।
Then the courtiers (Rishis who had revelations of the truth) whose eyes had opened fully in wonder said “O
lord, this fellow is not an ordinary sorcerer. He covets no money.
This is some divine illusion, enlightening us about the mystery of the worldly existence.
World is nothing but the play of the mind; so does it gets proved by this event.
This world created by the mind is just a play of the Supreme Reality which is omnipotent and imperishable.
सवशIतेवFच>ा ह शIतयः शतशो वधेः यि
ववे क मनोsKयेष वमोहय;त मायया ।
The state of Brahmaa the creation is all powerful by having hundreds of powers that, even a discriminating
wise man like the king (the state of Brahman), gets deluded like this.
वkातलोकवता'तःृ Iव नामायं मह7प;तः Iव सामा'यमनोवितयोsयोृ वपलसं
ु \मः ।
Where is this king for whom there is nothing unknown (Brahman-state) and where is the ordinary man of
low-caste (Jeeva-state) who can entertain only anxiety and apprehension in the mind!
न च शाTबDरकेNछे यं माया मनस मोहनी अथ/य स
dयै चेह'ते ;नयं शाTबDरकाः कल
यनेन ाथय'तेsथ9 ना'तधानं [जि'त भोः इ;त संदेहवेलायां संि/थता ललता ु वयम ् ।
This is not the work of an ordinary sorcerer.
This is the deluding power (power of Brahman, Maayaa) which completely overpowers the mind.
Usually all the magicians and sorcerers are after money. They will usually have demands of some
expensive object and not vanish off like this.
(Why all this happens?) Thus we are caught in the tide of doubt and oscillating.”

वसटोवाच
Vasishta spoke

सभायामवसं त/याहं राम तदा कल तेन यMतो Aटं मयैत'ना'यतः ुतम ् ।

Rama, at that time I was also in that court of King Lavana.
I was a direct witness for the whole thing and I did not hear about this from a third person.
[I had also gone through such an experience by the command of my father Brahmaa; and know all this as a
first-hand experience.]
इ;त बहकलनाववFध
ु ताRगं जय;त Fचरं वततं मनो महामन ् ।
शममपगमते
ु पर/वभावे परममुपैयस पावनं पदं यत ् ॥
In this manner, the powerful mind lives long spread out like this, growing by various conceptions.
When it becomes quiet by realizing the nature of the Supreme, then you will stay in the state of the
Supreme which is the most auspicious of all.
आदकवीम
वामी कमहषणीतबहयो
ृ गवासठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

उपितकरणं ततीयम
ृ ्

UTPATTI PRAKARANAM
THIRD SECTION
‘PRODUCTION’

PART SIX

LAVANOPANISHAT - 2
[MIND MARRIED TO AVIDYAA]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi (Maa Tejaswini)

Narayanalakshmi, also known as Tejaswini in her ascetic life spent most of her life in the
Himalayan terrain, engaged in the penance of knowledge. She is well-versed in all
philosophies and is a scholar in Sanskrit language. Her mission life is to retrieve the lost
knowledge of the ancient Rishis and offer it unblemished to all the seekers of the Truth.
She is from Bangalore, Karnataka, India.
 3

JNAANA VAASISHTAM

MIND MARRIED TO AVIDYAA

INTRODUCTION

Lavana experienced within a few seconds of his court room scene, an entire life time of a Chaandaala.
A Jeeva’s experience of countless lives also is just an instant in the Brahman state of Reality.
How is it possible?
For the mind, anything and everything is possible; never distrust its power.
What is this mind, and where is it?
It is nowhere but is everywhere!
It is nothing and non-existent; but is everything and exists everywhere at all times.
Each mind is like a thinking point in some emptiness (that is empty of emptiness also).
This thinking point can think anything; and that itself rises as world in that point.
Each point has its own place and time measures.
Every Jeeva (who is the mind actually) is a thinking point in emptiness.
This emptiness is not in any space also.
It is just the emptiness where space is also not there to contain it.
Space and time are just measures conceived by each mind, as per its capacity.
A world of a ground-worm is different from a world of Viraat.
Reality is such an emptiness which exists as countless conscious points which think.
Reality at once exists as all the mind-points and all the perceived of all the place and time modes.
There is no time, no place, no Jeeva, no mind, no world, nothing at all; but something is there that is all this
at once as if. That is the nameless formless ‘That’ (‘Tat’ of Upanishads).
It has no mind; no intellect, no senses, no form; does nothing.
It just is as something which can understand something. So it is called Aatman (the understanding thing).
It just is; and all this is.
All the words like the mind, intellect, Aatman, Brahman are all just sound-forms invented here for our
vocabulary and have no place in the Reality state.
It cannot be described or explained or reached as an object of knowledge.
You cannot reach ‘yourself’. You can only ‘be yourself’.
You cannot remember yourself like an object of knowledge. Reality is not a memory; it is the real ‘you’.
The mind points block the reality as it were.
This blocking is known as Avidyaa.
But there is nothing but the Reality; it is secondless.
So what is blocking what?
How can Reality be blocked by something which is not there?
If you stay on the side of Avidyaa, Chaandaala world exists with all its sufferings.
If you stay on the side of (the king) Brahman, nothing of the Chaandaala world exists at all.
Is the Chaandaala world real or not? Is your life as a Jeeva real or not?
If you think it is real, it is real and you can suffer as long as you want.
If you know it is unreal, then how can it ever come into existence at all?
Read through to understand this paradox of reality.
 4

INDEX OF TOPICS

The foolish mind and its activities - pg 5

Medicine to cure the insanity of the mind - pg 11
Restless nature of the mind - pg 15
Description of Avidyaa - pg 18
How to kill Avidyaa - pg 23
What is Aatman? - pg 24
Nature of Avidyaa - pg 28
Rama asks three questions - pg 29
Who suffers - body or the embodied Aatman? - pg 30
 5

इ'(जालोपा+यानम ्

INDRAJAALOPAAKHYAANAM
[TALE OF THE SORCERY ACT - 2]

MIND AND MIND-CONTROL

वसटोवाच
Vasishta spoke

THE FOOLISH MIND AND ITS ACTIVITIES

परमाकारणादादौ 0च1चेयपा3तनी कलनापदमासा

य कला कललतां गता ।
अस6वेव वमोहे षु रामैवंायवितषृ ु घनेषु त1छतामे
ु य 0चराय प;रम1छ ू 3त ।
Though rising from the Supreme Cause itself hey Rama, by falling into the state of cognition through
ignorance and attaining a wretched state by identifying thoroughly with such deluded states, the mind
remains in a faint state (of misconceiving the reality in the perceived) for a prolonged time.
MIND SURVIVES ON IMAGINATION
असदे व मनो वित=ला
ृ ना व6तारययलं दःखं
ु दोषसह?ेण वेताला3नव बालका ।
सदे व ह महादःखमसतां
ु नय3त @णात ् 3नकलAका मनोवितर'धकारमवाक
ृ  Cक् ।
Though unreal, the mind tainted with countless faults spreads out in an enormous way, like the little
immature girl keeps increasing the number of ghosts, and suffers also by imagining thousands of actions
done by them; whereas a taintless mind (with no desires and attachments) destroys even great sufferings
instantly like the sunrays removing the darkness.
MAGIC OF THE MIND
नययDयाशतां दरंू दरमDया
ू शतां नयेमनो वग3त भते ू षु बालो बालखगेिवव ।
Mind throws what is near to a distance; and brings close what is far (thinks of future or past when in the
present; and keeps away from what is in front). Like a child playing with his little pet birds, the mind jumps
about (from object to object) in the living beings.
INCORRECT VISION OF THE IGNORANT MIND
अभयं भयमG6य चेतसो वासनावतः दरतो ू मHधपा'थ6य
ु 6थाणुया3त पशाचताम ् ।
The mind of an ignorant person is frightened easily because of the pull of the Vaasanaas (and is always
filled with anxieties about everything through excessive imagination); and is like the gullible traveler
seeing the pillar at the distance, who thinks of it as a devil (about to swallow him off, because of the
improper vision and the fear in the heart).
शJवं
ु शAकते मJे कलAकमलनं मनः मदावटम3तज'तःु KमपLय3त भत ू लम ् ।
The tainted mind (always apprehensive about everything) is suspicious of even a friend and looks at him as
the enemy, like the intoxicated human creature sees the ground as rotating.
(Such is the madness of the mind!)
पयाकु ले ह मनस शशनो जायतेsश3नः अमतं ृ वषभावेन भNतं ु या3त वष Oयाम ् ।
सरपतन3नमा
ु णमससदव पLय3त वासनावलतं चेतः 6वPनवQजाRदे व ह ।
The mind that is confused can even perceive a missile shooting forth from the moon. For an anxiety filled
mind, even the (life-giving) nectar consumed with the idea of poison will indeed produce poisonous effects.
(Such is the power of the mind!)
The mind easily believes even a city of illusion to be real.
The mind under the control of Vaasanaas is actually ‘dreaming when awake’.
(Such is the stupidity of the mind!)
 6

VAASANAAS: THE LATENT HIDDEN TENDENCIES WITHIN

मोहै ककारणं ज'तोमनसो वासनोबणा उखातSया यनेन मलो1छे
ू दे न सैव च ।
वासनावागराकटो
ु ृ मनोह;रणको नणां
ृ परां ववशतामे3त संसारवनगमक ु े ।
In the living beings, Moha (delusion or wrong understanding) alone is the cause of the increased state of
Vaasanaas; that alone has to be completely uprooted with great effort.
In the bushy jungle of Samsaara, the mind-deer that belongs to the men is pulled towards the trap of
Vaasanaas by losing control over itself.
VICHAARA DESTROYS VAASANAAS
येन ि1छना वचारे ण जीव6य Gेयवासना 3नरK6येव सय ू 6य त6यालोको वराजते ।
For that Jeeva for whom the ‘perceiving-Vaasanaa’ (imagining the sense information as solid objects) is
shattered through the process of reasoning; and his vision shines forth like a sun removed of clouds.
MIND ALONE IS THE MAN
अत6वं मन एवेदं नरं वU न दे हकं, जडो दे हो, मनLचाJ न जडं नाजडं वदःु ।
यकतं ृ मनसा तात तकतं ृ वU राघव, ययNतं मनसा तावयNतं वU चानघ ।
Know the mind alone as the man, not the body. Body is (completely) inert.
(Physical body cannot move by itself; it is the closest sense-information that is under the control of an
agitation called the mind. The agitation called the mind appears as the body in an outside.
Body is the sense information that moves by the power of the mind, like a vehicle by a driver.
When the vehicle is in movement, it is the combination of both the conscious driver and the inert vehicle.
Both act as one unit when moving; yet the vehicle is inert and the driver is conscious.
Mistakes done by the vehicle belong to the driver only; for he alone directs the vehicle.
A man is a combination of the mind and body; where the mind also, though an inert agitation-process in
actuality, is able to move another inert thing called the body.)
Mind is neither inert nor non-inert.
(Mind is a combined state of the inert part and the conscious part acting as one unit.
The word conscious does not refer to any special quality; but is just the reaction of the brain to the outside
phenomena.)
Raaghava, the action done by the mind alone is the real action.
That which is renounced by the mind O Anagha, know that as truly renounced.
(It is not the objects or people you have to run away from; but you have to understand the unreal nature of
it all, through Vichaara. Outward abstinence is done by the fools only.)
मनोमाJं जगक6नं ृ , मनः पय'तमXडलं, मनो Sयोम मनो भमम ू नो वायम
ु नो महान ् ।
The entire world is only the mind. Mind alone spreads out till the horizon.
Mind is the sky; mind is the earth; mind is the wind.
(Whatever is there as an object of knowledge, as revealed by the senses, is the mind-shine alone.)
मनो यद पदाथY तु तZावेन न योजयेततः सय[दये ू sPयेते न काशाः कदाचन ।
(It is not that the mind always sees the right way. Its capacity is limited by the incapacities of the physical
body and the physical brain; and it can see contradictory things also and believe them to be real.)
If the mind does not attach the suitable idea to the object, even when the sun rises, one does not see the
objects illuminated by the light.
(Through sheer imagination or stupidity, mind can see the light also as darkness. What you think through
ignorance that alone you see as your experience. Every ignorant Jeeva is a self-hypnotized idiot only!)
मनो मोहमपादते
ु य6यासौ मढ ू उ1यते, शर]रे मोहमाप'ने न शवो मढ ू उ1यते ।
Only when the mind loses consciousness that the person is said to be unconscious.
When the body is unconscious (as in death), the corpse is not said to be unconscious (though in both cases
the bodies are lying motionless on the ground). (Body is completely useless without the mind-factor.)
MIND PROJECTS ITSELF AS ALL THE SENSES
मनः पLय भवय^@ शXव1_व
ृ णतां गतं वHभावं 6पशनादे 3त `ाणतामे3त िज`णात ्
रसना(सतामे3त, व0चJा6वJ वितष ृ ु नाटके नटवaेहे मन एवानवत
ु ते ।
(Senses are not the physical limbs that you possess as the parts of the body. Body is an inert flesh mass that
feels nothing similar to a log of wood. Mind alone assumes the roles of senses and conceives the physical
parts of the body (eyes, nose etc) as its channels.
 7

Actually when you are seeing or smelling or touching, you never are aware of the physical eyes or nose or
skin. These ideas are later analyzed, and ascertained by the intellect state which is also mind only. The
entire world is a mono-game played by the mind.
It alone produces the perceived; and explains it also, and believes it also.)
Observe that the mind alone becomes the ‘Seeing Eye’.
By hearing it becomes sense of hearing. By touching it becomes the sense of touch. By smelling it becomes
the sense of smell. By tasting it becomes the sense of taste.
Like the actor taking on many characters, mind alone imitates all the senses in all the perceptions.
लघु द]घb करोयेव सयेऽसतां य1छ3त कटतां ु नय3त 6वाद ु ;रपंु नय3त मJताम ् ।
(Though it sees as it were, the mind sees that only which it wants to see as tainted by the Vaasanaas.
It is never aware of the Reality behind the sense perceptions, and always makes up things as per its whims
and fancies.)
Mind makes short look long, produces unreal in the real, makes the bitter as tasty and makes a friend of the
enemy also.
(What is an instant in the Brahman state, that quiver is seen as a succession of lives by the mind for a
prolonged time of countless Kalpas.
The emptiness is covered by sense perceptions, and one can never see the reality beyond the sense
perceptions ever.
The horrid life filled with suffering is liked and adored by the Jeevas; and the harmful delusion is always
kept close as the dearest friend.)
POWER OF THE MIND
य एव 3तभासोऽ6य चेतसो वितव3त
ृ नः तत6तदे व य@ं तथाJानभवादह
ु ।
3तभावशादे व 6वPनाकलतचे
ु तसः ह;रLच'(6य संप'ना राdJ
वादशवाषकe ।
0चतानभाववशतो
ु ु ू वे गतं यगं
महत ु इ'(
य=न6य
ु वै;रf1यपराDय'तरव3त
ु नः ।
What the mind with its flow of thoughts, believes as the fact; that alone gets directly experienced here as
real. Because of the appearance presented by the mind, Harishcandra went through twelve years of
suffering in a dream-like state in one single night. Because of the mind-experience only, Indradyumna
experienced a Yuga in a second when in the city of Brahmaa.
(Lavana within a few seconds experienced sixty years of life as a Chaandaala.)
CONQUER THE MIND AND REACH THE GOAL
मनोgनया मनोवया
ृ सखतां
ु या3त रौरवं ातःाPतSयराQय6य सबU6ये
ु व ब'धनम ् ।
िजते मनस सवhव विजता चेि'(यावलः शीयते च यथा त'तौ दHधे मौिNतकमालका ।
If the mind is absorbed in some pleasing thoughts of love or devotion, even the Raurava (filled with painful
screams) becomes a happy place only, like the imprisonment of a person who is bound in chains is sure in
the mind of getting the kingdom in the morning.
(A Mumukshu is also able to bear with the perceived world of ignorance, because of the assurance of the
goal he is about to reach through his sincere Saadhana.)
If the mind is conquered, all the senses get conquered, like the pearl garland breaking off when the string
holding the pearls is burnt off.
MIND-BRAHMAN
सवJ ि6थतया 6व1छiपया 3नवकारया समया सjमया
ू 3नयं 0च1छNया सा^@भतया
ू
सवानुभवगतया न चेयाथवभ'नया रामामसतया मकमप ू दे हसमं जडम ् ।
Rama! The mind is everywhere as everything (as the sense perceptions and ideas).
It is pure as the essence of Brahman; is changeless in reality; is equal; is subtle; is eternal and is the witness
state as the power of Chit.
It experiences everything everywhere; is not different from what is perceived; is the essence of the Self.
(Mind is just an inert process that appears as the field of experience. The perceiver is Chit alone.)
Mind is incapable of speech and so is inert like the physical body.
WHATEVER THE MIND SEES IS MEANINGLESS; YET LOOKS REAL
मनोऽ'तःLचल3त Sयथb मननैषणमkयया ु बह0ग;रस;र
Sयोमसम(परल]लया
ु ु ।
Mind moves within (as just some agitation) without any useful purpose, and is deluded by thinking about
the desired objects. (This agitation is translated as the objects and desire.)
It is present as the grand show of hill, stream, sky, sea, and city in an ‘outside’ (which is also imagined).
 8

MIND IS MADE OF LIKES AND DISLIKES

जाR1चाभमतं व6तु नययमतमटतां ृ ृ अनीहतं च वषतां नययमतमPयलम
ृ ्।
When the mind is awake to the world, the desired object becomes nectar-like (though harmful); what it
does not like looks like poison, even if it is nectar.
MIND SUPERIMPOSES THE QUALITIES ON INERT OBJECTS
अमटृ सवभावानामलमामचमक3तं ृ मनः 6वाभमताकारं iपं सज3त ृ व6तषु ु ।
The mind skillfully keeps the objects from getting erased off and overwrites what it wants on those objects
(as beauty, ugly, tasty, good, bad etc).
MIND IS THE REAL CREATOR
6प'दे षु वायतामे
ु 3त काशेषु काशतां (वेषु (वतामे3त 0च1छिNत6फ;रतं
ु मनः ।
पmSयां
ृ कठनतामे3त श'यतां
ू श'यnिटष
ू ु सवJे1छाि6थ3तं या3त 0च1छिNत6फ;रतं ु मनः ।
Mind becomes the wind as movement. (It makes you see movement in the emptiness).
Mind becomes the illuminating nature of the lights. (It makes you believe in the light as revealing the
objects; though it alone produces the objects through senses.)
Mind becomes the liquidity of the liquids. (It sees solidity in solids and liquidity in liquids.)
Mind is an extension of the power of Chit. (That is why it is so powerful.)
Mind becomes the hardness of the land. (It sees hardness in objects.)
Mind becomes the voidness of the void perceptions.
(Mind sees emptiness through the presence and absence of the objects.)
Mind attains the state of whatever it desires.
(Whatever you sense is the mind alone producing that sensation in the emptiness.)
Mind is an extension of the power of Chit. (That is why it stays as the perceiver and the perceived.)
WHAT IS THERE WITHOUT THE MIND?
शNलं
ु कणीकरोये
ृ व कृणं नय3त शNलतां
ु वनैव दे शकालाDयां शिNतं पLया6य चेतसः ।
It makes the white into black; and turns black into white without the actual place and time factors (by
bringing in the sun and removing the sun and thus revealing the time and place factors as real).
Observe the power of the mind.
(The very Sun which reveals the objects and creates the idea of place demarcations is also a produce of the
mind only.)
मन6य'यJ संसNते चवत6याप िजkवया भोजन6याप मट6य ृ न 6वादोs6यानभयते
ु ू ।
If the mind is engaged elsewhere, even the tastiest food chewed in the mouth becomes tasteless. (Unless the
mind is engaged, the senses cannot bring forth the information attached to the objects as taste, sound etc.)
यि1चतnटं तaृटं , न nटं तदलो कतं, अ'धकारे यथा iपमि'(य3नमतं तथा ।
That which is seen by the mind alone is the perceived.
(Whatever is not sensed by the mind as images, taste, solidity etc cease to exist when the mind is not in
contact. The objects behind your back when not seen do not exist as images also, when you do not see them
with the mind and the sense of eye.
All around is emptiness only; and the mind writes the pictures of the objects instantly every moment and
fools itself into thinking that objects are absolute and thus stay independent of its seeing.)
What is not perceived by the mind is not seen at all.
(If you fall asleep and the mind is quiet, the body also ceases to exist for you and returns to its empty state
of formlessness. The moment the mind is active, the body and the world of objects rise up in the mind like a
sorcerer’s trick.)
Mind can see even (imagined) forms in darkness, creating the appropriate sense perceptions thereof.
(You are bound to believe what the mind produces as perception; reason has no place in it.
Mind can overpower reason with the direct perception of imagined things.)
इि'(येण मनो दे ह मनसेि'(यम'मनः ु , इि'(याoण सता3न
ू मनसो नेि'(यमामनः ।
(Mind is not any physical organ or limb that exists as a part of the individual. It is the very process of sense
perception. Mind is the source of sense perceptions; and the senses do not create the mind.)
Through the senses the mind becomes embodied. Through the mind, the senses rise; but the senses alone
rise from the mind; and not the mind from the senses.
 9

BODY IS THE IDEA IN THE MIND

अय'तभ'नयोरै Nयं येषां 0चतशर]रयोः GातGेया महामानो मन6या6ते सप ु िXडताः ।
Those who have understood the oneness of the two entirely different things, the body and the mind are the
true Knowers, truly great ones and extremely wise.
(Mind alone produces the sensation called the body and is not different from the actions of the body.
Body is just a function of the mind and not any absolute entity.
What you see as the physical bodies, their movements, the places, time factors, language, emotions, etc all
belong to the process of perception called the mind.)
DEAD MIND OF A SAGE
कसमोलासधि=मला
ु ु हे लाचलतलोचना काठकुpयोपमाAगेषु लHनाPयमनसोsAगना ।
मन6य'यJ संसNते वीतरागेण कानने OSयादचवतोsAक6थः 6वकरोsप न ल^@तः ।
If even the prettiest woman whose braided hairs are decorated by fragrant flowers, and whose eyes move
with excessive charm embraces a man without the mind (or whose mind is absorbed elsewhere), she is like
a log of wood ( and produces no effect for him). A dispassionate Sage who is absorbed in contemplation is
not aware even if his hand is eaten by a carnivorous bird sitting on his lap.
सखीकतb
ु ु सदःखा3न
ु ु दःखीकतb
ु ु सखा3न
ु च सखे
ु नैवाशु यQय'ते
ु मनसोs3तशया मने ु ः।
Through the mind, pains become pleasures; pleasures turn into pains.
But the excellent mind of the dispassionate Sage is always in bliss.
THE IGNORANT MIND IS NEVER FREE OF WORRIES
(Jeevas do not live inside a solid world; but world is experienced by the Jeevas in the two states of dream
and waking. The worries of the waking state follow the ignorant man in the dream too.)
मन6य'यJ संसNते कmयमानाप यनतः लता परशकते ु ृ व कथा वि1छ
यते बत ।
मन6य(तटाiढे गह6थे
ृ नाप ज'तना
ु शKाKक'दरKाि'तदःखं
ु ु समनभयते
ु ू ।
मन6यलसते
ु 6वPने q
येव परुपवताः आकाश इव व6तीणY nLय'ते 3नमताः @माः ।
मनो वललते
ु 6वPने q
येवा(परावलं
ु तनो3त चलता=भो0धवrचीचयमवाम3न ।
अ'तरिsधजला
य
वतरAगापीडवीचयः दे हा'तमनस6त
व6वPना(परराजयः ु ।
If the mind is engaged elsewhere (as in a dream or imagination), even if anything is told, don’t the words
get cut off from the ear like the creeper cut off with the axe?
If the ignorant married man (tries to escape the pains and) sits even on top of the mountain in his mind,
(while dreaming or imagining), the pains still rest heavy on his head like clouds.
If the mind is cheerful in the dream, the cities and mountains are seen within itself, in a vast space of lands
constructed by the mind. If the mind is agitated in the dream, the cities and mountains are created within
itself, and shake like the waves of the turbulent ocean.
Inside the ocean waters, the waves remain subsided; similarly the arrays of mountains and cities seen in the
dream stay inside the mind within the body.
WORLD IS WITHIN THE MIND; THERE IS NO OUTSIDE
अAकुर6य यथा पJपपफल0
ु यः मनसोs6य तथा जाR6वPनवKमभमयः
ू ।
Sय3त;रNता यथा हे =नो न हे मव3नता तथा जाR6वPन Oयालjमीः Sय3त;रNता न चेतसः ।
Just like the sprout holds inside it all the leaves and flowers in a subtle form, the states of waking and
dream exist inside the mind likewise. The gold does not differ from the statue of a woman made of gold; so
also, the waking, dream states do not differ from the particular mind.
धाराकणोमफेनीयथा संलjयतेऽ=भसः तथा व0चJवभवा नानातेयं ह चेतसः ।
Ocean is seen as varied forms of shower-sprays, waves, foam etc, so also the mind exists in a variety of
ways with the grandeur of varied objects.
6व0चतवितरे
ृ वेह जाR6वPनnशोदतं रसावेशादपादते ु शैलष
ू इव भमकाम
ू ्।
The ideas within one’s mind alone rise as the Jaagrat, Svapna states, like an actor presents various emotions
and characters on the stage.
चXडालवं ह लवणे 3तभासवशा
यथा तथेदं जगदाभो0ग मनो मननमाJकम ् ।
The Chaandaala state experienced by king Lavana is just an illusion perceived within his mind.
The entire world experienced by one and all is also an illusion perceived by the mind alone.
 10

ं
य
यसंवे
यते क0चते न तेनाशु भयते
ू मनो मनन3नमाणं यथे1छस तथा कC ु ।
Whatever it perceives, the mind stays as those objects only. Mind constructs the world through thoughts
only. Now you know how to act in the world.
नानापरसु ;र1छै लiपतामेव दे हनां तनोय'तः6थमेवेदं जाR6वPनमयं मनः ।
Mind, staying within only, in the embodied entities, shines forth as the various cities, streams and hills; and
is of the nature of Jaagrat and Svapna only.
MIND EXISTS AS THE DUALITY STATE
सरवाaै
ु यतामेय नागवा'नगतामप 3तभासवशाि1चतमाप'नं लवणो यथा ।
नरवादे 3त नार]वं पतवापJतां
ृ ु गतः यथा ^@ं 3त नरः 6वसंकपातथा मनः ।
Like depicted in the story of Lavana the mind instantly stays as what is conceived in each and every man.
By attaining the state of the Suras, the mind attains the state of Daityas also; by attaining the state of the
elephant, it attains the state of mountain also, by the appearance-making nature. By appearing as the man, it
appears as the woman also, by appearing as the father, it attains the state of the son also.
(Mind does not appear as a single object only; but always as a total package of all things as the
surroundings, contradictory factors, causal factors, crowds etc.
With the presentation of just a tiny directly perceived scene sensed by the senses, it adds up all the rest of
the things as ideas and imaginations; and proves the existence of a huge world outside.)
THE IDIOT MIND
संकपतः tयते संकपजालाQजायते पनः ु मनिLचर'तनाDय6ताQजीवतामेयनाक3त ृ ।
Mind (identified with the body) dies by conception, takes birth again (identified with the body) by
conception; and though formless takes on the form of a Jeeva (identified with the body) by prolonged habit.
मनो मननसंमढमढवासनमाततं
ू ू संकपा
यो3नमायातो सखदःखे
ु ु भयाभये ।
Mind becomes the most idiotic state through the uncontrolled thought-flow; it becomes well-established in
deep-rooted Vaasanaas and spreads out as the perceived; and by conception takes on a form to experience
pleasure and pain, fear and fearlessness.
सखं
ु दःखं
ु च मनस 3तले तैलमव ि6थतं तaेशकालवशतो घनं वा तनंु वा भवेत ् ।
तैलं च 3तल6य चाOा'या 6फटतामे
ु 3त शाLवतीं चेतसो मननासAगाaनीभते ू सखासखे
ु ु ।
(Pleasure and pain are also emotions produced by the mind falsely through imagination only.)
Both pain and pleasure exist in the mind like oil in the gingili seed.
At suitable time and place they keep appearing in various measures, light or heavy.
The gingili oil becomes completely visible and stays so, for long, when the seed gets crushed; the pleasure
and pain also become thick in experience by the dominance (pressing) of the thoughts in the mind.
दे शकालाभधानेन राम संकप एव ह कmयते त
वशा
य6माaेशकालौ ि6थ3तं गतौ ।
(Place and time also are just ideas that are produced by the mind in an imagined outside.)
Rama, conception alone is knows by the terms of place and time; that is why the place and time factors
have become established as part of the perceived.
(Any perceived object is conceived as being at a particular place at a particular time; place and time are
just measures conceived by the mind.)
शा=ययलसये
ु 3त या3त न'द3त वग3त मनःशर]रसंकपे फलते न शर]रकम ् ।
नाना6फारसमलासै
ु ः 6वसंकपोपकिपतैः मनो वग3त दे हेऽि6म'साuवीवा'तःपरािजरे ु ।
(Whatever the body is doing, it is an expression of the mind only.)
The body lies down quietly, jumps in joy, comes, goes, is happy, and ambles also when the mind’s
conceptions fructify in it; the body does not act independently of the mind.
Like the chaste wife in the courtyard of her harem, the mind wanders happily in the body through
conceptions of various types. (Body is the private chambers used by the mind for its idiotic conceptions.)
CONTROLLING THE MIND
चापले सर6त6माद'तयन
Y न द]यते मनोवलयमादते त6यालान इव ि
वपः ।
न 6प'दते मनो य6य श6J6थ=भ इवोतमः स
व6ततो ु sसौ पCषः
ु शटाः कद मकeटकाः।
For the one who does not give place to the ever rising desires of sense objects, the mind stays subdued like
the elephant tied to the stake.
 11

He whose mind does not vibrate (as wasteful thoughts) is truly an excellent man, and is like the one who
has shot the freezing missile at the enemies (where objects do not affect in any way); the others are just the
drainage worms (sunk in wasteful imagined pleasures).
य6याचपलतां यातं मन एकJ संि6थतं अनतमपदे ु नासौ uयानेनानगतोु sनघ।
He whose mind has lost its fickleness, and is established in the truth of his essence, has attained the most
excellent state through meditation (Vichaara about the idiot state of the mind), Hey Anagha.
संयमा'मनसः शाि'तमे3त संसारवKमः म'दरे s6प'दतां याते यथा @ीरमहाणवः ।
Like the milk ocean becoming calm when the Mandara Mountain stops the churning, the delusion of the
world also subsides, by the control of the mind.
मान6यो वत ृ यो या या भोगसंकपवKमैः संसारवषव@ ृ 6य ता एवाAकर ु योनयः ।
Those ‘perturbations of the mind’ that chase the ‘pleasures of senses’ blinded by delusion, they alone act as
the rows of sprouts for the poisonous trees of worldly existence.
0चतं चलकवलयं
ु वलय'त एते मढा ू महाजडजवे मदमोहम'दाः।
आव3तव3त3न वलनवशीण
ू 0च'ताचOKमे पCषदKु ु मराः पति'त॥
Mind is lotus that is rolling on in the cold flood-waters (and already is getting shattered); these men, the
foolish bees turning idiotic by the great delusion, moving round this mind-lotus, fall into the rotating
wheels of worries in the whirlpools and shatter to pieces.

MEDICINE TO CURE THE INSANITY OF THE MIND

अ6य 0चतमहाSयाधेिLच कसायां महौषधं 6वायतं शण ृ ु वjयाम साधु स6वाद

ु ु 3निLचतम ् ।
Listen, I will tell you the excellent medicine for treating the chronic disease that has stuck the mind, which
is within one’s own reach, is never failing, is very tasty and is an ascertained cure.
6वेनैव पौCषेणाशु 6वसंवेदनiपणा यनेन 0चतवेताल6यNवेटं व6तु जीयते ।
By its own effort, of the nature of knowing one’s essence, the mind-vampire tries hard and discards the
desired objects; and wins for sure. (Mind searching for the mind is the cure that works best.)
यज'नभमतं व6तु यि6तष ्ट3त 3नरामयः िजतमेव मन6तेन कद'त ु इव दि'तना ।
He who remains without any afflictions by renouncing the desired object has indeed conquered the mind,
like the tusked elephant conquers the elephant without the tusk.
(Same mind has to act as the strong elephant conquering the weak elephant. Desire for a sense object is
removed by understanding that the inert object has no quality of pleasure or pain.)
शा6JससAगधीरे ण 0च'तातPतमतापना 3छि'ध वमायसेनायो मनसैव मनो मने ु ।
Hey Muni! Cut asunder ‘the mind burnt by the fire of worries’ with ‘the mind which is not hot’ (is cool
with Shama Santosha etc); and which is (intellectually) sharpened by the study of the scriptures and the
company of the noble; like cutting the hot iron with the non-hot iron, O good one!
PAURUSHA /SINCERE EFFORT
अयनेन यथा बाल इतLचेतLच योQयते भावै6तथैव चेतो'तः कमवाJाि6त दक ु रम ् ।
Like a child is easily made to divert his attention here and there by various methods of threats or caresses, a
mind should be diverted. What is the difficulty here?
सकमoण समाOा'तमदक[दयदा3य3न
ु 6वपौCषेणैव मनLचेतनेन 3नयोजयेत।्
Engaging it always in the good act of Vichaara which brings about the rise of the ‘Knowledge-Sun’, one
should make the mind unite with the true essence through effort.
6वायतमेका'तहतं 6वेिPसतयागवेदनं य6य दकरतां ु यातं 0धNतं पCषकeट
ु कम ् ।
(Can’t do it? Desires still haunt you? Then, do not call yourself a human at all! You are still a worm
flowing along the drainage waters.)
Fie on that worm in the form of the human who though capable, does not of experience the bliss of
remaining as oneself, as the silence of being alone, by discarding the desired object!
अर=यं र=यiपेण भाव3यवा 6वसंवदा मलेनेव शशिLचतमयने ु नैव जीयते ।
That which is not liked by the mind (Knowledge of the Reality) because of its stupidity, should be made as
liked; then like a child by a wrestler, it gets won over easily.
 12

(Develop an interest, a curiosity in understanding the truth; rest will happen by itself.)
पौCषेण यनेन 0चतमाLवेव जीयते। अ0चतेनायनेन पदं wkमoण द]यते ।
Through the fullest effort employed, the mind is conquered very fast.
After that, when the mind is made non-existent, it is offered to the state of Brahman without any effort.
6वायतं च ससाuयं
ु च 6व0चताOाि'तमाJकं शNनवि'त ु न ये कतbु 0धNता'पCषज=बका
ु ु न् ।
(Can’t do it? Desires still control you? Then you are cheating yourself.)
Fie on those foxes in the form of humans who are not capable of controlling the mind, though such an act is
within one’s capacity and easily achievable!
6वपौCषैकसाuयेन 6वेिPसतयागiपणा मनः शममाJेण वना नाि6त शभा ु ग3तः ।
There is no ‘reaching’ the ‘auspicious end’ without the ‘silencing of the mind’; which means actually the
‘renunciation of the desired object’; and that ‘renunciation’ becomes possible only through ‘sincere effort’.
KILL THE IDIOT MIND
मनोमारणमाJेण साuयेन 6वामसंवदा 3नःसपनमना
य'तम3न'Aगनमहो1यताम ् ।
With the Knowledge of oneself which is attainable through the killing of the mind only, one (with full
ascertainment) should say of oneself as secondless, without beginning or end, and immovable.
ईिPसतावेदना+यातु मनःशमनाnते गiपदे ु शशा6Jाथम'Jा
या यNतय6तणम
ु ृ ्।
(Just doing Satsanga, or reading books will not help you in the least.)
Without the subduing of the mind, the methods like instructions of a teacher, the meanings understood in
the scriptures, and chants are all worthless like a grass piece, when one is desirous of attaining the
liberation.
सवb सवगतं शा'तं wkम संप
यते तदा असंकपनश6Jेण 3छ'नं 0चतं गतं यदा ।
When the mind gets cut off by the weapon of ‘non-conception’ then is attained the Brahman-state which is
quiescent, which is all pervading and which is all.
(Non-conception means the understanding of the objects and people as just information contents rising
from emptiness, made of emptiness and as nothing but emptiness.)
6वसंवेदनसाuयेऽि6म'संकपानथशासने शा'तायामJ वपष ु पंुसः कैव कदथना ।
When one gains control over the harmful Samkalpa (belief in the reality of the world) which is attained by
just the realization of one’s true essence, and when the quiescent state (of non-conception) is attained, what
wretchedness can come close to the embodied person?
ननं
ू दै वमनाnय मढसं ू कपकिपतं पCषाथन ु Y संवया नय 0चतम0चतताम ् ।
Disregarding the play of the destiny imagined by the foolish minds, and with supreme effort employed in
the process of Vichaara lead the mind towards its non-existent state.
तां महापदवीमेतां कामPय0धगतं 0चरं 0चतं 0चZ^@तं कवा ृ 0चतादप परो भव ।
Always residing in ‘that one Supreme state’ (of being aware of the truth of Reality) attained somehow or
other; devouring the mind through that Supreme consciousness; transcend the mind-state even.
भव भावनया मNतो ु यNतः
ु परमया 0धया धारयामानमSयRो R6त0चतं ततः परम ् ।
Being endowed with the intellect merged in the Supreme truth, stay free of thoughts.
Bereft of any apprehension, be established in the Self.
The mind seized by worries is different from ‘That’ (state of truth).
(Knowing that the worries are falsely imagined in a falsely imagined world-state will make you stay free of
the worries.)
परं पौCषमा0य नीवा 0चतम0चततां तां महापदवीमेह यJ नाशो न व
यते ।
Taking recourse to supreme effort, changing the state of the mind into the state of non-mind, ascend that
Supreme State where there is no destruction.
संवेदनवपयासiपणी धी;रवाचला जेतमाश ु ु मनो राम पौCषेणैव शNयते ।
When one is lost and knows not the directions, an intelligent man comes out of the situation by analyzing
with a steady mind which way is east and which way is west.
Similarly Rama, through effort, mind that is confused can made to move in the right direction.
 13

अन
वे
ु गः 0यो मलमन
वे
ू ु गावतते ज'तोमनोजयो येन dJलोकeवजय6तण ृ म्।
The root of even the ordinary wealth-gain is non-anxiety alone. Through non-anxiety alone one can
succeed (in any enterprise of the world). (Conquering the mind is the best of all achievements.)
Even the conquering of the three worlds is like plucking a tiny grass for that creature which has conquered
the mind.
न श6Jदलनोपातपाता य6यां मनागप 6वभावमाJSयावृ तौ त6यां कैव कदथना ।
A weapon may break in a war-field; or a person who ascended the heaven may fall.
(All enterprises of the world are met with failures mostly and success also lasts only for a short time.)
How can such calamities be ever a part of the mind-control?
(Once the mind is fully controlled, there is no returning back to the foolish state again.)
अप 6ववेदनाOा'तौ न शNता ये नराधमाः कथं Sयवह;रयि'त Sयवहारदशासु ते ।
How do those wretched men who can not even control their minds properly, deal with the day-to-day
affairs also?
DEATH IS FOR THE BODY; NOT FOR THE MIND
पमा
ु 'मत
ृ ोsि6म जातोsि6म जीवामी3त कnटयः
ु चेतसो वतयो
ृ भाि'त चपल6यासदिथताः
ु ।
न कLचनेह tयते जायते न च कLचन 6वयं वेित मतं ृ 6व6य लोकम'यं 6वकं मनः ।
‘I am a man (a physical body with a particular name and form), I will die, I am born, and I am living’ – all
these misconceptions shine as the false ideas rising in the restless mind.
No one dies here; nobody is born also.
(Birth and death are just information content only as connected to a physical body sensed by the senses.)
One who thinks he has died sees another world with the same mind.
(Mind never dies. It continues as another dream character of another name and form.)
इतो या3त परं लोकं 6फरय'यतया
ु मनः तत6यैयेतदामो@मतो म3तभयं ृ कतः
ु ।
Moving from here to the other world, the mind projects those perceptions in a different way.
Till one attains liberation, the perceptions of the mind never cease to exist.
When this is so, wherefore the fear of death!
इहलोकेन वचरिवहलोके परJ च 0चतमामो@मा6तेs6य iपम'य'न व
यते ।
Let it be this world or the other world, the mind continues to exist till the attainment of liberation.
The worlds seen are nothing but the (various) projections of the mind.
मते
ृ Kात;र भृ यादौ Nलेश आ Oयतेsनत ृ ः त6व0चतं 6वचैत'यSयावतामे
ृ 3त मे म3तः ।
When a brother or a servant (or any one) dies, the mind is filled with grief; such a state is falsely raised.
I believe that, ‘that (depressed) state’ is nothing but the ‘mind separated from the true Self’.
MIND-CONTROL, THE SUREST MEANS TO REALIZTION
स3त पmये तते शKे
ु 0चतोपशमनाnते 3तयगूuवमध6ता1च भयोभयो
ू ू वचा;रतं
याव'नाि6त कलोपायिLचतोपशमनाnते ऋते तmये तते शKे
ु बोधे q
यदते
ु स3त ।
मनोवलयमाJेण वाि'तCपजायते ।
The ‘complete subjugation of the Chitta (mental faculty)’ is the one and only asertained means (in bringing
about the proper result). It brings about all encompassing welfare that is very pure (endowed with virtues of
the excellent sort). This has been analyzed again and again in the worlds that are spread sideways, above
and below, by all the thinkers, and accepted as the one and only method that takes one towards the goal of
realization. Till the complete subjugation of the mind is not mastered, there is no rise at all of the ‘all
encompassing Supreme truth of the purest nature’ that is approved by the Vedas and which reveals the
Reality state as it is. Only by the dissolving of the mind, can the supreme rest be attained.
HOW TO DO THAT?
Sयायते qदयाकाशे 0च3त 0च1चOधारया मनो मारय 3नःशAकं वां बuनि'त नाधयः ।
In the supreme expansive central space of the Chit, by wielding the sharp wheel-weapon of ‘contemplation
on the Truth through Vichaara’ with force, destroy the mind. No afflictions will again bind you for sure.
(Keep rotating the sharp wheel of Vichaara, till the mind stops its imagination processes and keeps quiet.)
 14

HOW DO YOU KNOW THAT THE MIND IS DEAD?

यद र=यमर=यवे वया संवदतं वदा 3छ'ना'येव तदAगा3न 0चत6ये3त म3तमम ।
If you experience no pleasure in the pleasing objects, then I am of the opinion that the limbs of the mind
have been cut to pieces.
अयं सोsहमदं त'मे एताव'माJकं मनः तदभावनमाJेण दाJेणव े वलयते
ू ।
‘This one’, ‘he’, ‘I’, ‘this’, ‘that’, ‘mine’; these ideas (of divisions) alone make the mind.
(‘This body is born to this father, I am the body with such and such form and name, all these are my
possessions; I want to gain more of that’; such thoughts alone nourish the mind.)
When these are absent, the mind gets sliced off as if by a sickle.
3छ'नाKमXडलं Sयोम यथा शरद धयते ू वातेनाकपनेनैवं तथा तaूयते मनः ।
Like the clouds shattered by the wind dissolve away in the autumn, the mind dissolves through non-
conception. (Non-conception means removing the superimpositions of imagined concepts of love, beauty,
ugliness, likes, dislikes, family, attachments, desires, fears, tastes etc, in the objects.)
DO NOT BE AFRAID TO KILL THE MIND
भवि'त यJ श6JािHनपवना6तJ भीभवत
े ् 6वायते मद3न
ृ ु 6व1छे कमसंकपने भयम ् ।
इदं ेयं इदं ने3त सUमाबालम@तम ् । बालं पJमवोदारे
ु मनः ेयस योजयेत ् ।
Fear can rise where weapons, storms and fire exist (which may endanger your existence); but what is there
to fear in the state of non-conception which is pure, easily available and one’s true nature (where you will
never cease to be)? ‘This is good for me, this is not’ such concepts are firmly rooted in the minds of a child
to a Siddha. (It is the ordinary common sense in all.) The mind should be guided towards the right path
gently like a son is guided by a father.
अ@यं चानवं चेतःसंहं संस3तबं ृ ह
ृ णं zनि'त ये ते जय'तीह 3नवाणपददा3यनः ।
The mind-lion is not easily subdued, is very old and is as huge as the entire perceived phenomenon.
Those who kill it are the true winners and are capable of bestowing the state of Nirvaana (absence of all
superimpositions) to others also.
भीमाः स=Kमदा3य'यः संकपकदनादमाः वपदः संसय'ते ू मगतणा
ृ ृ मरावव ।
कपा'तपवना वा'तु या'तु चैकवमणवाः तप'तु
वादशादया नाि6त 3नमनसः @3तः ।
When fighting the conceptions, one has to meet with terrifying confusing obstacles, like mirages in a
desert. (The ghost of a mind will produce more ghosts to fight you in the battle.)
Let the dissolution winds blow hard or let the all the oceans unite to become floods, or let the twelve suns
burn together, there is no destruction for the one who is rid of the mind.
मनोबीजा
सम
यि'तु सखदःखे
ु ु शभाशभे
ु ु संसारखXडका एते लोकसPतकपलवाः ।
Mind is the seed from which arise the pains and pleasures, auspicious and inauspicious things, in the forests
of worldly existence with their seven-fold leaves of worlds.
असंकपनमाJैकसाuये सकलसUदे असंकपनसाtाQये 3तटावटsधतपदः ।
Remain established in that Supreme state which is the kingdom of non-conception, which bestows all
achievements, which is possible only through the means of ‘non-conception’.
य1छयतमान'दं
ु @ीयमाणं मनः Oमात ् काट@ीणाAगकाAगारो यथाAगार@या0थनः ।
(Slowly but steadily get rid of the conceptions like removing the sticks from a burning fire.)
The dying mind slowly bestows the excellent state of bliss (quiescent state) like those who want to lessen
the heat of the embers feel happy by slowly removing the wood sticks from the burning embers.
अप wkमकट]ल@ं
ु मनसLचेसमीहतं तदणोर'तरे SयNतं वभNतं प;रnLयते ।
Even if millions of Brahmaandas are also needed by the mind, it can reveal them inside an atom also as
divided and real. (Mind is very powerful!)
संकपमाJवभवेन कतायनथb
ृ संकपमाJवभवेन ससा0धताथb
ु
संतोषमाJवभवेन मनो विजय 3नयोदतेन जयमेह 3नर]िPसतेन ।
Mind has only one great quality of conception and creates so much havoc; with one great quality of
conception it creates the entire perceived phenomenon. By cultivating always just the one great quality of
contentment (no wants), conquer the mind by having no desires. (Hit the sword with the sword.)
 15

परमपावनया वमन6तया समतया मतयामवदामप

शमतयामतया'तरह'तया यदवशटमजं पदम6तु तत ् ।
Cultivate ‘the state of equanimity’ which is supremely sacred, where the mind remains controlled, which is
in all the realized souls, which never diminishes, which is the unlimited feeling of the ego (as all), which
remains as the only state left over, which is beginning less. Let that state be there for you.
यि6म'ति6म'पदाथY ह येन तेन यथा तथा ती{संवेगसंप'नं मनः पLय3त वाि'1छतम ् ।
जायते tयते चैषामनस6ती{वे0गता सौ=य अ=बब
बदाल]व
ु ु ु 3न3नमता 6वभावतः ।
शीतता तहन6ये
ु व कQजल6येव कणता ृ लोलता मनसो iपं ती{ाती{ैकiपणी ।
The mind endowed with intense speed (of thoughts), perceives whatever it wants in whatever object, in
whatever way, by whomsoever. Mind flows very fast (unnoticed); it is born if not analyzed; it dies if it is
analyzed through reason. Like the array of bubbles in the water, it is its nature to be agitated always, for no
particular reason. Like the coolness in the snow, like the blackness in the collirium, ‘oscillation’ (from
object to object) is the inherent quality of the mind which is of the nature of high intensity.

RESTLESS NATURE OF THE MIND

रामोवाच
Rama spoke

कथम6या3तलोल6य वेगो वेगैककारणं चलता मनसो wkम'बलतो व3नवायते ।

How it is that, speed is the nature of the ever-vibrating mind?
How can the speed be forcefully removed from the ever-moving mind?

वसटोवाच
Vasishta spoke

नेह चfचलताह]नं मनः Nवचन व

यते चfचलवं मनोधम[ वkनेधम  [ यथोणता ।
Never is a mind seen here bereft of ‘restlessness’.
Like heat is the inherent nature of the fire, ‘restlessness’ is the inherent nature of the mind.
यैषा ह चfचला 6प'दशिNतिLचतवसंि6थता तां वU मानसीं शिNतं जगदाड=बरािमकाम।्
That which is the ‘power of vibration’ expressed as the fickle nature in the principle of the mind; know
‘that’ as the power of the mind which forms the essence of the entire world-appearance.
6प'दा6प'दाnते वायोयथा सतैव नोkयते तथा न 0चतसताि6त चfचल6प'दनाnते ।
The air cannot be felt without its movement.
The mind also cannot have existence without its restless movement.
यतु चfचलताह]नं त'मनो मतम1यते ृ ु तदे व च तपःशा6JसUा'तो मोक् ष उ1यते ।
That mind which is without the fickleness is known as dead.
That alone is liberation, is the final conclusion reached through penance and the study of the scriptures.
मनोवलयमाJेण दःखशाि'तरवाPयते
ु मनो मननमाJेण दःखं ु परमवाPयते ।
Only by dissolving the mind the suffering ends.
Only through the mental processes that extreme pain is attained.
दःखमपादयय1चै
ु ु ु CिथतिLचतरा@सः सखायान'तभोगाय
ु तं यनेन पातय ।
The demon called the mind has appeared to give you immense pain only.
In order to obtain endless happiness, kill him with effort.
त6य चfचलता यैषा वव
या राम सो1यते वासनापदना=नीं तां वचारे ण वनाशय ।
Rama, the fickleness found in the mind is known as ignorance (Avidyaa).
Vaasanaa is its other name. Destroy it through proper enquiry.
 16

अव
यया वासनया तया'तिLचतसतया वल]नया यागवशापरं ेयोs0धग=यते ।
Only through the renunciation (of all wants and attachments) is the ‘Supreme welfare’ (liberation) attained
by destroying the ‘Vaasanaa of ignorance’ (belief in the reality of the world), which alone forms true
essence of the mind.
यतसदसतोमuयं य'मuयं 0चतजाpययोः त'मनः ो1यते राम
वयोद[ला3यताक3त ृ ।
That which is in-between existence and non-existence, that which is in-between conscious and inert states,
that alone is called the mind Rama, and it always oscillates between the two states (of thoughts and body
movements).
जाpयानस'धान
ु qतं जाpयामकतयेUया चेतो जडवमाया3त nढाDयासवशेन ह ।
ववेकैकानसं
ु धानाि1चदं शामतया मनः 0चदे कतामपया3त
ु nढाDयासवशादह ।
पौCषेण यनेन यि6म'नेव पदे मनः पायते तपदं ाPय भवयDयासतो ह तत ् ।
पनः
ु पौCषमा0य 0चतमाO=य तेजसा वशोकं पदमालंsय 3नराशAकः ि6थरो भव ।
Being absorbed in the inert objects (with desires); burning by the fuel of inertness (seeking inert objects);
the mind attains the inert state (of the body) through the intense practice.
Being absorbed in the discrimination process of Vichaara; by identifying with the true essence of Chit (the
empty silence), the mind attains oneness with the Chit through intense practice.
When the mind is pushed to whichever state through extreme effort, it attains that state and becomes ‘that’
by continuous practice. Therefore taking recourse to supreme effort, conquering the restless mind by the
discriminative mind, taking shelter in the painless state, stay stable without any apprehension.
MIND ALONE CAN FIGHT THE MIND
भवभावनया मHनं मनसैव न चे'मनः बलादु तायते राम तदपायोऽि6त
ु नेतरः ।
मन एव समथb ह मनसो nढ3नRहे अराजा कं समथः 6या(ाGो राघव 3नRहे ।
Mind stays absorbed in the affairs of the world and it cannot be diverted by any other thing except the mind
itself. Mind alone has to forcefully lift itself from where it is sunk. There is no other method otherwise.
Mind alone is capable of imposing firm control over the mind. Can an ordinary person who is untrained in
battles as a king, be capable of conquering a well-trained king, Raaghava?
तणाRाह
ृ गह]
ृ तानां संसाराणवरं हस आवतhCkयमानानां दरेू 6वं मन एव नौः ।
For those caught by the crocodile of thirst (for sense pleasures); for those getting tossed about in the
turbulent waves of the ocean of worldly existence and carried to great distances being caught in the
swirling whirlpools (worldly problems), mind alone acts as the rescuing ship.
मनसैव मनिL1छवा पाशं परमब'धनं उ'मो0चतो न येनामा नासाव'येन मोjयते ।
No one will come for the rescue of a person who does not cut off the binding rope of the mind with the
(sharp discriminative) mind and save himself.
या योदे 3त मनोना=नी वासना वासता'तरा तां तां प;रहरे ाG6ततोsव
या@यो भवेत ् ।
(Be alert always to the mind’s stupid agitations, like a soldier with a sword waiting for the slightest
movement of the enemy.) Whichever subtle Vaasanaa residing inside the mind rises as a mental process, the
wise man should instantly get rid of it without delay. Then only, Avidyaa will perish.
HOW TO KILL THE MIND?
भोगौघवासनां यNवा यज वं भेदवासनां भावाभावौ तत6यNवा 3नवकपः सखी
ु भव ।
अभावनं भावनाया6वेतावा'वासना@यः एष एव मनोनाश6वव
यानाश एव च ।
(Mind is made of desires and divisions. This is so because there is the basic ignorance in the Jeevas of
believing in the objects and people as real and superimposing the qualities of love, beauty, ugliness,
pleasure, sadness, likes, dislikes etc on them.) )
Renouncing the Vaasanaa for hosts of pleasures, renounce simultaneously the Vaasanaa of differentiation
also. Renouncing both the mind (agitation state) and its conceived world of objects, attain the ‘State
without perturbations’ and be happy. Not conceiving any (superimposed) conception alone leads to the
‘Destruction of the Vaasanaas’. This alone is known as the ‘Destruction of the mind’. It is also termed as
the ‘Destruction of Avidyaa’.
 17

य
यसंवे
यते कि'चतJासंवेदनं परं असंवित6तु 3नवाणं दःुखं संवेदनाZवेत ् ।
When anything is perceived by the mind (as any sense-produced information) then one should remain
detached to that perception (remaining as the Witness Consciousness).
(See the objects and people and oneself also as just collections of sense information rising from the
emptiness; as ‘Bodha’ rising from the Brahman state.)
This is the best practice to be followed. (Experience the division-less state of Brahman made only of
quiescence.) Non-perception is the supreme beatitude. Pain occurs by (believing in the) perception.
6वेनैव तयनेन पंुसः संवे
यते @णात ् भाव6याभावनं भयै ू तत6माि'नयमाहरे त ् ।
Through one’s own effort, a man instantly understands the unreality of the perceptions leading towards his
own good. Therefore one should always practice this.
(Practice should not be limited to hours; but should go on incessantly day and night and at all times.)
रागादयो ये मनसीिPसता6ते ब
uवे ु ह तां6तां6वमव6तभतान
ु ू ्।
यNवा तदा6याAकरम6तबीजं
ु मा हषशोकं समपै
ु ह तPतः
ृ ॥
Understand each and every attachment and want that colours your mind, and makes you run after the
objects, as not real and is just an imagination superimposed on the emptiness of Brahman state.
(At every moment, the sense information of image, sound, touch, taste, and smell etc rises from the
emptiness and vanishes into the emptiness only. You as an ego also rise and vanish as a Vaasanaa at every
moment. Stay only as the silent emptiness from which everything rises and vanishes like waves. Be just a
witness who is aware of everything but is silent without any agitation.)
Renouncing the mind-seed, from which these sprouts rise up (like weeds), do not oscillate between joys
and sorrows; but stay contended (as an ocean which is without waves.)
VAASANAA OF AVIDYAA
एषा ह वासना 3नयमसयैव यदिथता
ु ि
वच'(Kाि'तवतेन यNतंु राघव यQयते
ु ।
अव
या व
यमानेव नटGेषु व
यते ना=नैवाAगीकता ृ भावास=यNGेषु सा कतः ु ।
This Vaasanaa rises always as a non-existent thing (in the infected mind) like the illusion of a double-moon
(for the infected eye); and has to be renounced Raaghava for sure.
(This is a Vaasanaa, a prolonged essence inherent in the mind as the basic fault.
It is there as a lack of something. This absence of something namely knowledge is the Vaasanaa that binds
a man to the world of pains.)
The ‘Absence of knowledge’ is present in ‘the fools’ as if it is present.
(Darkness is also not a real object; but is the just the absence of light.)
Since Avidyaa is ‘absent’, it exists only as a ‘name’. How can it be present in the men of wisdom?
मा भवाGो भव ाGः स=यRाम वचारय ना6येवे'दि
व ु तीयः खे Kा'या संलjयते मधा ु ।
Do not be ignorant Rama, be a knower. Analyze everything with reason.
The double moon phenomenon is not real at all; but is seen in the sky because of the delusion as an
appearance only (for the infected eye only).
(Analyze what are the objects and people seen by you, including ‘you’ the seer.
Find out whether they are real; find out whether you the perceiver is real.)
नाJ तवाnते किfचि
व
यते व6व6तु च ऊममाल3न व6तीणY वा;रपराnते ू यथा ।
Except the principle of Reality (made of pure awareness-emptiness), there exists not any existent or non-
existent object, like the ocean garlanded by waves stays as one stretch of undivided water-state.
(All the objects which are made of Bodha only, appear from the emptiness and vanish into emptiness.
You as the seer also rise again and again with perceived objects and vanish off into emptiness.
Continuity is experienced because of the memory (Smriti) maintained by the mind. There is only the
undivided awareness state which stays as the divided perceptions of objects.)
6ववकपाnते नैतभावाभावानस'मयान ् 3नयेऽसते तते शUे ु मा समारोपयाम3न ।
These sense perceptions (termed as objects and people) are not real (except as momentary appearances);
they appear and disappear again and again; they appear real because of the conceptions within the mind.
Do not superimpose these divisions on the essence of Reality shining as you (Aatman) which is pure (of all
faults), which is spread out without divisions of space and time and which is not any revelation of sense
information in any white light.
 18

BE A WITNESS OF THE ACTION ONLY; DO NOT RUN AWAY FROM THE ACTIONS
नास कता कमेतासु Oयासु ममता तव एकि6=मि'व
यमाने ह कं केन Oयते कथम ् ।
You are not the doer! (You are the Reality-state which is shining forth as the limited ego form.)
Why do you take on the doer-ship of all these actions (and feel that you are bound)?
When there exists only the one without a second, by whom, how, what action can be performed?
(Action is the agitation called the mind.
When the agitations are absent, the Reality alone is left back. That is the real ‘I’.)
मा वाsकता भव ाG कमकतत ृ येहते साuयं साuयमपादे
ु यं त6मा6व6थो भवानघ ।
Do not stop doing actions also. O wise one! If you desire the cessation of all works, what can be ever
achieved as a goal through any effort? O Taintless one, you stay therefore, established in the Self-state
alone (but you do the allotted duties of life without the idea of doer-ship or attachment to the results, and
remain equal minded towards success and failure). (Self-realization is not an escape route to laziness; or
sitting in lotus posture in some intoxicated state of Samaadhi.)
(Actions or no-actions have no meaning for the Knower. He does not seek actions as desire-fulfillment
means nor does he refrain from them also. He is the Brahman-state shining forth as the actions and so is
not bound by any action. He is just the awareness which is aware; not the doer.)
कता सं6वमसNवाZावाभावे रघ
वह ू असNतवादकताप कतृ व6प'दनं कतः ु ।
When the ego (identity of the Jeeva) is absent, O Rama, and since you are doing the action without
attachment only, you are ‘not the doer of the action’ also, because of the non-attachment (to results).
How can there be the idea of ‘doership’ at all?
सयं 6या1चेदपादे ु यं मmया 6याaेयमेव चेत ् उपादे यैकसNतवाद
यNतासिNतह
ु ु कमoण ।
If the result is really there then it should be achieved; if it is not there, then it should be discarded.
(An action which bestows results is the idea embedded in the mind of the ignorant only.
Actually, there is only Bodha that rises as action and Bodha that appears as the result also.
Everything is just information only that is received by the mind, or rather conceived by the mind.
What is real or unreal when there is only the empty expanse of awareness only?
What is there to seek or discard?)
Only interested in the goal to be achieved, a person should engage himself in the action.
(The idea of action and result is to be understood as an idea; and the mind fulfills it like a servant through
the medium of body and senses. The Knower is just aware of the actions; that is all, like a silent watcher,
like watching some fiction story seen on a pixel screen.)
यJे'(जालमoखलं मायामयमव6तक ु ं तJ का6था कथं नाम हे योपादे यnटयः ।
When all this is just magical in nature (like Lavana experiencing his Chaandaala life), and is just an illusion
and unreal (similar to a dream-experience only), what is there to be attached to?
What is there to achieve or discard? (Just go through whatever life you are living, without allowing the
mind corrupting the truth with its falsehood-collections.)
DESCRIPTION OF AVIDYAA

संसारबीजकoणका यैषाव
या रघ
वह ू एषा kयव
यमानैव सतीव 6फारतां गता ।
This ‘Avidyaa’ (Absence of knowledge’) O Rama is the tiny seed from which this world rises.
This Avidyaa, though absent has become expansive like this, as if she is present.
(Avidyaa is the blockage of Truth.
Sense information produced by the mind is blocking the reality-state. You cannot remove the sense
information till the particular brain or mind is functioning as the embodied Jeeva. You cannot run away
from where you are, because the reality of the perceived will follow you everywhere, even if you escape to
Kailaasa.
Realizing the falseness of sense information called the world and having the subtle vision of the division
less Reality is Moksha. The Knower is always aware of the truth though he stays amidst the sense
information called the world. Avidyaa is just a term for not knowing the truth. It refers to the absence of
something. Chaandaala Lavana does not know that he is the king. That is his Avidyaa. Once he knows that
he is not the Chaandaala, he is instantly the king, who he always was.
Chaandaala was never real at all. It was just the illusion that follows Avidyaa, his not knowing himself.)
 19

येयमाभो0ग3नःसारा संसारार=भच Oका ।

This Avidyaa is essenceless though experienced as all the objects of the world. She is the one who starts the
rotating wheel of Samsaara.
वGेया वासनैषा सा चेतसो मोहदा3यनी ।
She is a Vaasanaa only (a belief in the unreal) and deludes the mind completely.
चाCवंशलतेवा'तःश'या ू 3न6सारकोटरा ।
Like a beautiful bamboo creeper she is hollow inside. She is a storehouse of essencelessness.
स;रतरAगमालेव न Sयि1छ'नाप
ु नLवर] ।
Like the river with waves as garland, she never stops even if interrupted also (as in a dam; but will again
rise up forcefully destroying all blockages.).
गkयमाणाप
ृ ह6तेन Rह]तंु नैव यQयते
ु ।
Though caught, she cannot be held in the hand.
(Even if intellectually grasped, she still holds sway over the learned men also.)
म
वPयय'ततीjणाRा
ृ 3नझरोम;रवोिथता ।
Though soft (as the pleasures), she is sharp tipped (brings harm only) like a wave flooding the bank (which
easily uproots the trees on the bank.)
nLयते कराभासा सदथY नोपयQयते ु तरिAगXयतरAगाभा 6वाकारप;र3निटता ।
She appears real as if useful and capable of fulfilling so many enterprises; yet (she is just an appearance in
the emptiness) and is not useful in any way (since the actions are meaningless only, as construed falsely by
the mind). Like a river she look as if filled with waves (wanting you to bathe, drink or sport in her waters);
but she is a fulfillment as an appearance only (like a beautiful mirage river).
Nव0च
वOाः Nव0च
6पटा द]घाः खवाः ि6थराLचलाः यसादोZवा6त6मा
Sय3तरे कमपागताः ु ।
(Her form shines forth as all the shapes and divisions that appear as the objects!)
By her grace, the objects that rise up from emptiness appear as different things, sometimes crooked,
sometimes clear, sometimes long, sometimes damaged, and sometimes moving.
अ'तःश'याप
ू सवJ nLयते सारस'दर] ु ।
Though she is hollow inside, she appears as if she is a filled up beauty.
(The objects you see with the senses are not solid or with any essence. It is emptiness which appears as the
divided objects by the power of this Avidyaa.)
न Nव0च
संि6थतापीह सवJैवोपलjयते ।
She is not anywhere here (since Reality alone exists and not the unreal world-form of Avidyaa); but is seen
everywhere (as the countless Brahmaandas.)
जडैव 0च'मयीवासाव'य6प'दोपजीवनी ।
Though inert (not independent and in need of support) she as if conscious (and independent) survives on
the vibration of another one (namely the mind and stays as the delusion).
3नमेषमPय3तट'ती 6थैयाशAकां य1छ3त ।
Though she cannot stay still for a winking span of time also; she appears as if she is stable.
(The perceived objects are nothing but the continuously changing sense created information only and are
slipping fast from the mind; yet there is an appearance of a world with stable objects.)
Qवालाव1छUवणा
ु प मषीमलनकोटरा ।
Though she is white hued like the flame, she is just a hollow hole filled with dark ink.
(If she is present as Vidyaa, she burns the delusion like a burning white flame; but if she is absent she is
like a dark hole filled with dirty ink.)
वगय'यसादे न द]यते तदवे@णात ् ।
She ambles freely by the presence of another one (Reality state) (blocking the Reality itself); when that
state is realized, she perishes.
आलोके वमले =लाना तम6यप वराजते ।
She is the fading mist of the taintless light of Knowledge and shines forth in darkness (of ignorance).
 20

मगतणे
ृ ृ व शकाभा
ु नानावणवलासनी ।
Like the mirage river, she is completely dry; yet shines with various colours (of rainbows in the form of
imagined pleasures).
वOा वषमयी त'वी म
वी ृ संकटककशा ललनाचfचला लsधा ु तणा
ृ कणे
ृ व भो0गनी ।
She is the thirst for pleasures; and like a black serpent is crooked; poisonous; thin; soft; and her fangs are
sharp and painful; is restless like a woman; and is greedy.
6वयं द]पशखेवाशु @ीयते 6नेहसं@ये ।
Like the flame of a lamp she gets extinguished by the lack of oil (attachment).
स'धरधलले
ू ू खेव वना रागं वराजते ।
Like the line made of the dust of Sindhura powder, shines without Raaga (attachment) but as the red colour,
she shines forth without any Raaga (red colour) but as attachment. (Both have Raaga and no Raaga.)
@णकाशतरला कतसं ृ 6था जडाशया मHधानां
ु Jासजननी वOा व
यदवोदता
ु ।
यना
गह]वा ृ दह3त भवा ू भवा
ू ल]यते । लDयतेऽप ह नाि'वटा व
य
वद3तभAगरा
ु ु ।
She is like the lightning; flashes for a moment only.
Lightning abides in the water filled cloud (Jalaashayaa); she abides in the foolish mind (Jadaashayaa).
She is crooked like the lightning and brings about fear in the minds of idiots.
She catches anyone with effort and burns them (bringing about endless suffering); again and again appears
and disappears (without giving continuous light) (since the desire fulfillments never become really
experienced.) (What we experience is a facade of desire fulfillment only, because immediately after the so-
called desire fulfillment, problems start appearing one by one without fail.)
She is always there (as the delusion) but never searched for (since she vanishes when observed).
She (as the fulfillment of desires) is indeed very fleeting like the lightning.
अा0थथैवोपनता रमणीयाPयनथदा । अकालपपमाले ु व ेयसेनाभनि'दता ।
She arrives without invitation. She though beautiful, brings about harm.
Like the garland of flowers in the wrong season, she is welcomed (though she brings forth calamities.)
अय'तव6मतै ृ वा3तसखाय
ु Kमदा3यनी ।
She gives only delusion; and brings about happiness if completely forgotten.
दः6वPनकलने
ु वेयमनथायैव त कता ।
She is discussed about by the learned to bring more harm like a nightmare.
(More the debates on terms and definitions of Avidyaa, Avidyaa increases more and more.)
3तभासवशादे षा dJजगि'त महाि'त च महत ु ु माJेणोपा
य धते Rासीकरो3त च ।
Through appearance itself, she produces tri-worlds in a second; supports them and swallows them also.
महत[ ु ू वसरेणी लवण6यानया कता ृ राdJ
वादशवषाoण ह;रLच'(6य 3नमता ।
She produced years of suffering for Lavana within a span of few minutes; and turned a single night into
twelve years of hardship for Harishcandra.
वयो0गनामथा'येषां का'तावभवशालनां राdJवसरवaीघा भवेत6याः सादतः ।
For those separated from their lovers and who are pining for their partners, a night passes long like a year,
by her grace.
सoखत6यापतामे
ु 3त दःoखत6ये
ु 3त द]घतां कालो य6याः सादे न वपयासैकशीलनाम ् ।
For a happy person, the time passes quickly; and becomes prolonged if one is in pain, by her grace; for she
can bring about any change in anything by her will.
अ6याः स ्वसतामाJेण कतत ृ ैतासु वितष
ृ ु द]प6यालोककायाणां यथा त
व'न व6ततः ु ।
By her presence only, one gets the doership in all the actions (though no action is there but the presence of
the awareness-state); similar to where the objects get revealed by the very presence of the light, though the
light does no action.
स3नत=ब6तनी 0चJे न 6Jी 6Jीधमणी यथा तथैवाकार0च'तेयं कतbु योHया न कचन ं ।
The pretty girl with beautiful breasts and hips painted in the picture is not actually a woman and will never
act like a woman; so also she is just the idea of forms; does not serve any useful purpose.
 21

मनोराQयमवाकारभासरा ु सयविजता सह?शतशाखाप न क0चपरमाथं तः।

Like the kingdom built in the mind, she spreads out like the expanse of the empty sky; is not at all real; and
though shining with thousands of branches, she is nothing in actuality.
अरXये मगतणे
ृ ृ व मmयैवाड=बराि'वता वड=बय3त त'मHधमगाने ु ृ व न मानषान
ु ्।
Like a mirage water seen in the forest, she just makes a false exhibition of waters and fools the foolish deer
(ignorant), but not the men (Knowers).
फेनमालेव संजातuव6ता व1छे दविजता जडेव चfचलाकारा रजःसरधसरा ू ।
Like the garland of foam, she perishes the moment she is produced. She cannot be sliced also.
Like the mist, she is continuously moving; and is covered by the dust all over.
बलाकपा'तवायेव 6वाOा'तभवना'तरा ु धमाल]
ू वाAगसंलHना दाहखेददा3यनी ।
Like the dissolution storm she covers the entire world by force.
Like the smoke lines she falls all over the limbs, and burns them.
गभrकतरसाO=य
ृ जगि'तप;रवतते ।
She hides the reality essence from all and wanders all over the world.
धारा जलधर6येव सुद]घा जल3नमता असारसंसारधढा ृ रQज6तणगणै
ु ृ ;रव ।
Like the shower falling from the clouds, she is very long; is made of waters (foolishness).
Like the rope made of collections of dry grass, she is strong and made of essenceless world-appearances.
तरAगोपलमालेव कपनामाJवoणता ।
Poets describe the waves as garland of lotuses, which is not real but imagination only; so also she is an
imagined state only.
मणाल]व
ृ बहि1छ(ा
ु पAकौढा जलािमका।
Like the lotus stalk, she is full of holes (divisions); grows in the mire (of ignorance); and is of the essence
of water (foolishness).
जनेन nLयते वUतपरा
ृ न च वधते ।
A person can observe her as continuously growing; but she never grows.
(How can a thing that is non-existent grow?)
वषा6वाद इवापातमधरा ु s'ते सदाCणा
ु ।
She, like the taste of the poison is sweet in the beginning, and brings about terrible pain in the end.
नटा द]पशखा इव न जाने Nवेव ग1छ3त महकेवाR nटाप गkयमाणा ृ न कfचन ।
I do not know where she disappears like the light of the lamp which is snuffed off.
Though seen in front like the mist (and discussed by scholars), she can never be held in the least.
पांसमिट;रवाकeय
ु ु े^@ता पारमाणवी आकाशनीलमैवेषा 3न3नमतैव nLयते ।
Though thrown far like the dust in the fist, she is seen like the blue colour of the sky itself, without any
reason. (She cannot be thrown off; for she can stay as anything.)
ि
वच'(मोहवQजाता 6वPनवि
वहतKमा यथा नौया3यनः 6थाण6प'द6त
वदहोिथता ु ।
She is produced like the double moon illusion; she deludes like a dream; and she rises like the movement of
the pillar for those who travel by ship.
अनयोपहते 0चते द]घकालमवाकलै ु ः जनैराकPयते द]घसंसार6वPनवKमः ।
अनयोपहते 6वि6मि'LचJाLचेतस वKमाः उप
य'ते वनLयि'त तरAगा6तोय3नधे;रव ।
In a mind possessed by her as if for a long time, the suffering beings imagine the prolonged delusory dream
of the world. In the mind infected by her, various illusions rise up and vanish like the waves of the ocean.
मनोGमप सयं च nLयते सदसतया अमनोGमसयं च nLयते सतयाPयसत ् ।
Truth is pleasing; and though real is seen as unreal.
Untruth is not pleasing; and though unreal is seen as real.
पदाथरथमाiढा भावनैषा बलाि'वता आOाम3त मनः ^@ं वहगं वागरा ु यथा।
She rides the chariot of objects of enjoyments; and is an uncontrollable Vaasanaa. She catches the mind
very fast like a trap catching the bird.
 22

कCणा6य'दमाना@ी ?व@ीरलव6तनी भवयलसतान'दं

ु जननी गहणी
ृ यथा ।
वषीकरो3त 3नः6य'दसंतपतजगJयं सधा(ा ु (मप ^@ं वUंृ dब=बमै'दवम ् ।
She appears like the mother (and other family members) with eyes oozing affection; with breasts oozing
milk (for the child); and gives joy like a mother who is taking care of the house.
She poisons the entire tri-world wet with the nectar of the rising moon-disc within a second (by filling the
minds with passion in the form of wives and lovers.)
उ'मतरववेतालनतनार=भसंKमं 6थाणवः संय1छि'त मका ू अPयेतया'धया ।
संuयादषु च कालेषु लोठपाषाणभतयः अ6याः सादा~nLय'ते सपाजगरnिटभः ।
With this blind lady in action, even the silent motionless pillars start dancing with loud noise like mad
vampires. By her grace, the lumps of mud and stones also appear like snakes and pythons at evening times.
(She is made of misconception only.)
एकोऽप ि
वतयोदे 3त यथा ि
वशशदशने दरमDयाशतां
ू या3त 6वPने 6वमरणं यथा ।
आद]घb @णतामे3त काल6येटा यथा 3नशा @णो वषमवाभा3त का'तावरहणामव ।
Though single, she rises as two (duality) as in the double moon vision; what is far becomes near, like one’s
death in the dream. Long span of time turns into a second, like the night turns into the dissolution night for
the deity Kaala. A moment also becomes a year for the separated lovers.
न तद6तीह य'नाम न करोतीयमUता ु अ6या6व कfचनाया6तु शNततां पLय राघव ।
There is nothing this arrogant lady cannot do.
Raaghava observe how powerful she is, though she is actually nothing.
संरोधयेयनेन संवदे वाशु संवदं स;र?ोतो3नरोधेन शयये
ु षा मनोनद] ।
With a discriminative mind the desire-filled mind should be controlled.
This mind river will dry up if the water-flow is blocked.

रामोवाच
Rama spoke
NON-EXISTENT LADY
अव
यमानयैवेदं पेलवाAHया सत1छया
ु ु मmयाभावनया नाम 0चJम'धीकतं ृ जगत ् ।
Though she is non-existent, is faded, and lowly, the world is made blind by this lady namely false
understanding. Indeed it is amazing!
अiपया 3नराकयाृ चाCचेतनह]नया असयेवाPयनLय'या 0चJम'धीकतं ृ जगत ् ।
Though she is not seen, is without any form, is without any proper understanding, and is unreal, the world
is made blind by this lady who never perishes. Indeed it is amazing!
BLIND LADY
आलोकेन वनLय'या 6फर'या ु तमसो'तरे कौशके@णधमणा 0चJम'धीकतं ृ जगत ् ।
The world is made blind by this lady who cannot see in the light (knowledge) but survives only in the
darkness (ignorance). She has the nature of the owl. Indeed it is amazing!
ककमh
ु का'तका;रXया न सह'या वलोकनं दे हमPयवजान'या 0चJम'धीकतं ृ जगत ् ।
(She is blind indeed.) She brings only harm at the end of her blind idiotic actions; she cannot see at all in
the light. She cannot see her own form. The world is made blind by this lady. Indeed it is amazing!
सद]नाचारधम
ु Xया 3नयं ाकतका'तया
ृ अनारता6तंगतया 0चJम'धीकतं ृ जगत ् ।
Her actions are pathetic (being foolish). She is loved by the fools. She is unreal and is always the darkness.
The world is made blind by this lady. Indeed it is amazing!
अन'तदःखाकलया
ु ु सदै व मतयानया
ृ संबोधह]नया यJ 0चJम'धीकतं ृ जगत ् ।
She is always suffering with endless problems. She brings about death. She has no awareness at all.
The world is made blind because she is present. Indeed it is amazing!
कामकोपघनािAग'या तमःसरवOया अ0चरे णाशर];रXया 0चJम'धीकतं ृ जगत ् ।
She is robust with her limbs of desire and anger. She spreads out darkness by her crooked ways.
She perishes without the body very fast (through Knowledge).
The world is made blind by this lady. Indeed it is amazing!
 23

6वामा'धiपा6पदया जडया जाpयजीणया दःखद]घ ु लाप'या 0चJम'धीकतं ृ जगत ् ।

She holds on to people who are blind to their true essence.
She is foolish (inert). She is sluggish and withered. She laments for long stuck with pain.
The world is made blind by this lady. Indeed it is amazing!
BLIND EMBODIED JEEVA
पCषासAगसिAग'या
ु रा0गXया Oययानया व(व'या वव@ासु 0चJम'धीकतः ृ पमान
ु ्।
She always desires the company of the Purusha (the embodied Jeeva). She is full of passion (attachment).
She does countless actions to please him (to bring him under her control).
She melts off in the presence of the discriminating men.
The Jeeva is made blind by this lady. Indeed it is amazing!
पCष6य
ु न या शNता सोढमी^@
ु तमPयलं
ु तया ि6Jयावरणया 0चJम'धीकतः ृ पमान
ु ्।
She cannot bear to be looked upon by any Purusha; and this lady blocks his vision.
The Jeeva is made blind by this lady. Indeed it is amazing!
न य6याLचेतनैवाि6त याPयनटै व नLय3त तया ि6Jया पCषया 0चJम'धीकतः ृ पमान
ु ्।
She is not conscious at all. She perishes continuously though imperishable. She is cruel too.
The Jeeva is made blind by this lady. Indeed it is amazing!
अन'तदसरवलासका;रणी
ु @योदयो'मखसखदःखभा0गनी
ु ु ु ।
इयं भो वगल3त केन वाऽसमा मनोगहा3नलय3नबUवासना
ु ॥
This Vaasanaa (lady) spreads out as countless selfish actions. She brings about births and deaths.
She makes one go through joys and sorrows. She is crooked (makes one stumble).
She is settled well in the mind-cave. How can she be made to dissolve off, Hey Prabhu?
अव
यावभवोथं 3नdबडं पCष6य ु ह महदा'uयमदं wkम'कथं नाम वनLय3त ।
Hey Brahman, explain again as to how this horrible dense blindness rising in a Purusha because of the
‘Absence of knowledge’ gets destroyed?

वसटोवाच
Vasishta spoke
SELF-ANALYSIS KILLS AVIDYAA
यथा तुषारकoणका भा6करालोकना@णात ् नLययेवमव
येयं राघवामावलोकनात ् ।
Raaghava, like the snow-drop melting instantly at the touch of the sun-ray, the ignorance gets destroyed by
analyzing one’s real essence (Aatman).
तावसंसारभगषृ ु ु 6वामना सह दे हनं आ'दोलय3त नीर'दःखकXटकशा
ु लषु
अव
या यावद6या6तु नोप'ना @यका;रणी 6वयमामावलोके1छा मोहसं@यदा3यनी ।
As long as there rises not by itself, the ‘Desire to realize the Aatman’ which destroys ignorance and
bestows the destruction of delusion; till then will the ‘Absence of knowledge’ hurl the embodied ones along
with the (ignorant) Aatman on the cliffs of worldly existence filled with the branches covered fully by
piercing thorns of suffering.
अ6याः परं पLय'याः 6वामनाशः जायते आतपानभवा0थ ु 'याL1छायाया इव राघव ।
When she (Avidyaa) sees beyond herself, she gets destroyed by herself, O Raaghava, like the shadow
which tries to experience the hot sun.
nटे सवगते बोधे 6वयमेव वल]यते सवाशाDयदते ु 1छाया
वादशाकगणे यथा ।
When the Supreme principle of knowledge which is the essence of all existence is realized, she dissolves
by herself, like the shadow perishing when the group of twelve suns rises in all the directions.
इ1छामाJमव
येह त'नाशो मो@ उ1यते स चासंकपमाJेण सUो भव3त राघव ।
This Avidyaa is just another name for the desire. Its destruction is known as Moksha.
That becomes possible only by the weapon of non-conception, Hey Raaghava.
 24

मनागप मनोSयोि=न वासनारजनी@ये कालका तनतामे ु 3त 0चदादयमहोदयात ् ।

If the night called Vaasanaa disappears in the mind-sky even minutely, the darkness vanishes completely
by the shine of the Chit-Sun.
यथोदते दनकरे Nवाप या3त तमि6वनी तथा ववेकेsDयदते ु NवाPयव
या वल]यते ।
When the Sun rises, the night disappears off somewhere.
When discrimination rises, Avidyaa also disappears off somewhere.
nढवासनया ब'धो घनतामे3त चेतसः बला
वेतालसंकपः स'uयाकाले यथा शशोः ।
Through the strong Vaasanaa, the mind gets tightly bound, like the idea of the ghost that rises in the mind
of a child forcefully at the evening time (where shadows play).

रामोवाच
Rama spoke

यावि
किfचददं nLयं साव
या @ीयते च सा आमभावनया wkम'नामासौ कenशः 6मतः ृ ।
Whatever is seen here is ‘Avidyaa’ and ‘she’ is destroyed by realizing the Aatman.
Hey Brahman, how is the Aatman to be understood?

वसटोवाच
Vasishta spoke

WHAT IS AATMAN?
चेयानपातरहतं
ु सामा'येन च सवगं यि1चतवमना+येयं स आमा परमेLवरः ।
‘That’ which does not go after the cognized; ‘That’ which exists in everything as the very essence of all;
‘That principle of consciousnesses’ which cannot be named is the Aatman, the Supreme Lord.
आwkम6त=बपय'तं तणाद ृ यददं जगत ् तसवb सवदामैव नाव
या व
यतेsनघ ।
This world filled with grass etc from Brahmaa onwards to the inert pillar here; all this is always the
Aatman. O Taintless one, Avidyaa is never really there.
सवb च खिवदं wkम 3नयं 0च
घनमSययं कपना'या मनोना=नी व
यते नह काचन ।
All that is here is Brahman-state. It is eternal.
It is the dense state of awareness. It is unchanging.
In that state, even the imagination of a term called ‘mind’ does not exist.
न जायते न tयते किfचदJ जगJये न च भाववकाराणां सता Nवचन व
यते ।
Nothing is born; nothing dies in all the three worlds here.
There exists not any reality in the manifold objects.
केवलं केवलाभासं सवसामा'यम@यं चेयानपातरहतं ु 0च'माJमह व
यते ।
The pure awareness alone exists. It shines alone.
It is the common essence of all that is there. It does not deteriorate.
It does not go after the cognized. ‘Chit’ alone is here.
ति6मि'नये तते शUे ु 0च'माJे 3नCप(वे शा'ते समसमाभोगे 3नवकारोदताम3न
यैषा 6वभावा3तगतं 6वयं संकPय धाव3त 0च1चेयं 6वयमा=लाना सा =लाना त'मनः 6मत ृ म्।
‘Aatman’ is eternal, all pervading, pure, of the nature of awareness alone, without afflictions, quiescent,
completely fills everything equally, and remains always changeless.
Mind is some process that exists in the Aatman, and conceives by itself adverse to the nature of Aatman;
and runs after the conceptions. It is the cognizing consciousness which though unaffected by its very
nature, is affected (as it were).
एत6मासवगाaेवासवशNतेमह  ामनः वभागकलनाशिNतलहर]वोिथता=भसः ।
The power of conceiving differentiations rises from this all pervading divinity, the omnipotent Supreme
Aatman, like a wave rising in the ocean.
 25

ं
एकि6मि'वतते शा'ते या न कचन व
यते संकपमाJेण गता सा सUं परमाम3न ।
अतः संकपसUेयं संकपेनैव नLय3त येनैव जाता तेनैव विkनQवालेव वायना ु ।
Reality state is a single whole expanse of quiescent nature. This Samsaara does not exist at all; but has
come into existence in the Brahman-state, through conception only.
Therefore this Avidyaa which rises by conception gets destroyed by conception alone.
She is destroyed by that, from which she gets born, like the wind destroys the blazing fire caused by itself.
पौCषो
योगसUेन भोगाशा iपतां गता असंकपनमाJेण साव
या वल]यते ।
This Avidyaa which is the embodied form of desire for pleasures dissolves off through non-conception that
is attained trough sincere effort and steadfastness in the practice (of Vichaara).
नाहं wkमे3त संकपासुnढा
बuयते मनः सवb wkमे3त संकपासn ु ढा'म1यते
ु मनः ।
‘I am not Brahman’- with this ascertained conception the mind gets bound.
‘Everything is Brahman’- by this ascertained conception the mind gets freed.
संकपो परमो ब'ध6वसंकपो वमNतता ु संकपं संविजया'तयथे1छस तथा कC ु ।
Conception is the greatest bondage. Non-conception is complete freedom.
Conquer the conceiving nature of the mind, do whatever you feel like.
nढा न या=बरे ऽJाि6त नलनी हे मपAकजा लोलवैदय ू मधपा
ु सगि'धतदग'तरा
ु
उaXडैः कटाभोगैमण
ृ ालभजमXडलै
ु ः वहस'ती काश6य शशनो रिLममXडलम ् ।
वकपजालकेवेथमसयेवाप ससमा मनः6वाथवलासाथb यथा बालेन कPयते ।
तथैवेयमव
येह भवब'धनब'धनी चपला न सखायै ु व बालेन कलता nढा ।
The golden tender lotus blossoming in the mire of the dark sky is not solid (or real), with the swarm of bees
hovering around it like jewels; with the beautiful fragrance that fills all the quarters. The beautiful stalks
like shoulders rise high and move as if the lotus is laughing at the shining sphere of moonlight.
A child can imagine such a picture with all contradictions in the mind for amusing himself, though nothing
of that is real. Similarly this Avidyaa also which ties one to the bondage of Samsaara, is not real; yet is held
on to by the fools as if real.
कशो
ृ s3तदःखीु बUोsहं ह6तपादादमानहं इ3त भावानiपे ु ण Sयवहारे ण बuयते ।
नाहं दःखी
ु न मे दे हो ब'धः क6यामनः ि6थतः इ3त भावानiपे
ु ण Sयवहारे ण म1यते
ु ।
नाहं मांसं न वा6थी3न दे हाद'यः परो kयहं इ3त 3नLचयवान'तः @ीणाव
य इहो1यते ।
‘I am thin’; ‘I am very sad’; ‘I am bound’; ‘I have hands and feet’; with these conceptions when one acts,
he is bound. ‘I am not suffering; this body is not mine; ‘when I exist as the Reality essence only, what
bondage can exist for me?’ with these conceptions when one acts, he is freed.
‘I am not the flesh, nor the bones; I am some thing other than this body’; one who has ascertained thus
within himself, is known as a person without Avidyaa.
ोतAगसरशै
ु ु लाRवैदयू शखरभा अथवाकाbशुदभदा ु Y 3तमरीः ि6थतोप;र
कPयते ह यथा Sयो=नः कालमे3त 6वभावतः पंुसा धरoणसं6थेन
6वसंकपनयेaया किपता एवं अव
येयमनाम'यामभावना पCषे ु णाबUे ु न न बUे
ु न राघव ।
The luster that shines forth from the sapphire peak of the tall Meru Mountain or the region of darkness that
cannot be pierced by the sunlight is understood by a man standing on the ground as the blackness of the sky
that shines as the very nature of the sky. Similarly, this Avidyaa is also conceived in this manner
empowered by conception only, appearing as the identification of the Aatman with the non-Self, by the
unenlightened person only and, never by the enlightened one, Raaghava.

रामोवाच
Rama spoke

मेCनीलमoण1छाया नेयं नाप तमःभा तदे तिकंकतं ृ wkम'नीलवं नभसो वद ।

It is not the reflection of the sapphire of the Meru Mountain; nor is it the shine of darkness.
Tell me O Lord, why there is blackness in the sky.
 26

वसटोवाच
Vasishta spoke

न नाम नीलता Sयो=नः श'य6य

ू गणवि6थता
ु अ'यरनभाभावा'न वाPयेषा च मैरवी ।
तेजोमयवादXड6य 6फारवादव तेजसः ाकाLयादXडपार6य तमसो नाJ संभवः ।
केवलं श'यते
ू वैषा बkवी सभगु लjयते वय6येवानiपा ु या अव
याया अस'मयी ।
The blackness of the sky is not the quality of the empty sky, Rama! It is also not due to the shine of any
jewel that shines as the peak of the Meru Mountain.
The cosmic egg is of a revealing nature of perceptions; so it is lustrous always (with its revealing capacity
through the medium of light); so there is no possibility of darkness in it.
Hey good one, the void, the emptiness of the nature of unreal alone shines like this like a dear friend of
Avidyaa (who also is of the same nature.)
6वnिट@यसंपतावjणोरे वोदतं तमः व6त6वभावात
Sयो=नः
ु काXयमयवलोNयते ।
एत
ब
uवा
ु यथा Sयोि=न nLयमानोsप कालमा न कालमे3त बUः ु 6यादव
या3तमरं तथा ।
Because of the diminished power of the eyes which can’t see far (its perceiving capacity being limited by
the brain), only the darkness is perceived as the nature of the object. That alone is seen as the blackness of
the sky. When this understanding is there, then even when blackness is seen in the sky, one knows that
there is no blackness there. (Darkness is just a symbol of your limitation as a perceiver. What is beyond
your perceiving field is seen as darkness only.)
The darkness of Avidyaa also exists the same way.
(Avidyaa covers whatever is there as the blackness covers whatever is there.)
असंकपो kयव
याया 3नRहः क0थतो बधै ु ः यथा गगनप3€'याः स भा3त सकरः ु 6वयम ् ।
Non-conception alone is said to subdue Avidyaa, by the wise, like the lotus conceived in the sky (is
removed through reason). It can be easily mastered by anyone.
Kम6य जागत6या6य जात6याकाशवणवत ् अपनः6मरणं ु म'ये साधो व6मरणं वरम ् ।
The illusion of the world rises like the black colour of the empty sky.
I think ‘complete forgetfulness’ so as to ‘not remember it again’ is the best method of getting rid of it.
(Ignore the illusion created by the senses and the mind-stories; and see beyond with the knowledge eye.)
नटोऽहम3त संकपा
यथा दःखे ु न नLय3त बUो6मी3तु संकपाQजनो kये3त यथा सुखं
तथा संमढसं
ू कपा'मढतामे
ू 3त वै मनः बोधोदारसंकपाबोधायानधाव3त ु ।
‘I am ruined’; by such a conception one suffers and perishes. ‘I am enlightened’; by such a conception a
man attains happiness. The mind similarly attains idiocy by idiotic conceptions.
By the noble conception for enlightenment (of truth), it runs after enlightenment.
@णासं6मरणादे षा kयव
योदे 3त शाLवती य6माि
व6मरणाद'तः प;रणLय3त नLवर] ।
The moment the identity with the body is remembered, this Avidyaa rises as a permanent feature.
When the superimposed limitation is forgotten, she of an impermanent nature perishes instantly.
भावनी सवभावानां सवभूतवमोहनी भा;रणी 6वामनो नाशे 6वामवUौ ृ वनाशनी ।
She is the conception of all objects and people that rise as divided shapes with names.
She deludes all the beings. She is very forceful in destroying the Self (by blocking it).
She perishes when one’s true essence is realized.
मनो यदनस'धते
ु तसवि'(य
Y वतयः
ृ @णासंपादय'येता राजाGामव मि'Jणः ।
त6मामनोनस'धा ु नं भावेषु न करो3त यः अ'तLचेतनयनेन स शाि'तम0धग1छ3त ।
As whatever situation the mind-agitation rises as (even anxieties about bad results), the sense functions
fulfill it immediately, like the ministers obeying the command of the king.
Therefore he, who does not connect the mind, to the objects (as solid realities) attains peace, by identifying
with the Supreme Self (the division less state).
यदादावेव ना6तीदं तद
याप न व
यते यददं भा3त त
wkम शा'तमेकम3नि'दतम ् ।
मननीयमतो ना'यकदा क6य कथं कतः
ु 3नवकारमना
य'तमा6यतामपय'Jणम ् ।
 27

That which was never there before previously, does not exist even now. (The mind process as a Vaasanaa
fulfillment is the world that is conceived; and it is not any absolute reality.)
Whatever shines here (beyond the blockage of sense perceptions) is the taintless quiescent state of Reality
(which is free of all divisions and conceptions.)
Therefore there is nothing called the world but the ideas and conceptions rising as mind-processes.
When, for whom, how, in what manner can it be existent (when nothing is there but the reality state)?
Therefore, stay as the changeless beginningless endless expanse of Reality without limitations.
परं पौCषमा0य यनापरमया 0धया भोगाशाभावनां 0चतासमूलामलमUरे ु त ्।
One should completely uproot the idea of enjoying sense pleasures from the mind by taking recourse to
courage and extreme effort with the help of the discriminating intellect.
यददेु 3त परो मोहो जरामरणकारणं आशापाशशतोलास वासना ति
वज=भते ृ ।
मम पJाु मम धनमयं सोsहमदं मम इतीयम'(जालेन वासनैव ववग3त ।
The extreme peak of delusion (ignorance), which rises causing (ideas of) old age and death and which
sports around as hundreds of desires and attachments, is nothing but the Vaasanaa play (of Avidyaa) alone.
‘My sons; this is my wealth; I am such and such a person; this is mine;’ in this manner, (Avidyaa)
Vaasanaa alone keeps jumping about creating illusions.
(How Avidyaa acts as the basic Vaasanaa has been poetically described previously in ‘Avidyaa
description’.)
श'ये
ू एव शर]रे ऽि6मि'वलोलो जलवातवत ् अन'यया वासनया वहं भावाहरपतः ।
Like the moving wind producing the waves in the water, in this body which is nothing but emptiness (a
picture drawn by the senses), this unparalleled Vaasanaa produces the snake of ‘I’ ness (identified with the
body).
परमाथन Y तवG ममाहमदमयलं आमतवाnते सयं न कदाचन कfचन ।
O Seeker after knowledge! Enough of these ideas of ‘I’ and ‘You’! There is no other reality other than the
basic essence ever (which alone is seen as you, I, objects, people etc)!
खा(
यवrनदे
ू Xयो nिटसृ या पनः ु पनःु सैवा'येव व0चJेयमव
या प;रवतते ।
उदे यGानमाJेण नLय3त GानमाJतः, स'माJे प;रव1छे
या रQQवामव भजAगधीः ु ।
(There is no world absolute as such; what you see as the world is just the newly rising sense information
again and again.) Through creating series of skies, mountains, earths, rivers as perceptions again and
again, this Avidyaa herself appearing as a different phenomenon (from the Self or Brahman) amazingly
keeps on rolling. (That is why this is known as Samsaara, that which keeps on sliding.)
She rises because of ignorance. She perishes only through knowledge.
Like a snake seen in the rope, she creates divisions all around in the ‘Unchanging Reality’.
खा‚यsuयवrनद]
ु सेयं याव
या अG6य राघव, नाव
या G6य त
wkम 6वमह=ना Sयवि6थतम ् ।
For an ignorant person, this ‘Avidyaa’ is the sky, mountain, water, earth and river.
For a knower there is no ‘Avidyaa’. Brahman alone is established as all these (sky etc), by its own power.
(A Knower does not see any divine light all around or act like a Zombie without a mind.
The same world continues for a knower as the very same perceptions coded by his mind (brain).
An ignorant person stays as a changing pattern among patterns of perceptions; and perishes as a pattern of
perception only. A Knower is aware of the Reality and stays as the Reality, unperturbed by the flow of
perceptions. The first one is a grass piece caught in the flood of perceptions. The other is a rock, which the
perceptions cannot shake ever.)
रQजसप
ु वकपौ
वाGेनैवोपकिपतौ Gेन वेकैव 3नणrता wkमnिटरकdJमा ृ ।
In the analogy of ‘the snake in the rope’, both the snake and rope are the made-up imaginations of the
ignorant. The knower has only one ascertainment, ‘the obvious reality of Brahman’.
(There is no rope or snake. There is no Dvaita or Advaita; but the division less Reality.
Dvaita and Advaita are also superimpositions placed on the changeless Reality state.)
मा भवाGो भव ाGो, जह संसारवासनां, अनाम'यामभावेन कमG इव रोदष ।
क6तवायं जडो मको ू दे हो भव3त राघव यदथb सखदःखाDयामवशः
ु ु प;रभयसे
ू ।
Do not become ignorant. Become a knower. Discard (Avidyaa) the Vaasanaa for the world.
Identifying the (division less) Self with the non-self (body), why do you cry like an ignorant?
 28

What connection do you have, with this inert, dumb body Raaghava, that without control, you disgrace
yourself with pain and pleasure for its sake?
यथा ह काठजतनोय ु था बदरकुXडयोः िLलटयोरप नैकवं दे हदे हवतो6तथा ।
भ6Jादाहे यथा दाहो न भ6Jा'तरव3तनः पवन6य तथा दे हनाशेनामा न नLय3त ।
The stick and the gum, or the hole and the plant are not one and the same, even if they stick to each other.
Similarly, the body and the embodied are not the same.
Just like when the bellows are burnt, the air inside the bellows does not burn away, the Self (the basic
essence of awareness) does not perish by the destruction of the body.
दःoखतो
ु sहं सखा
ु ƒयोsहम3त Kाि'तं रघ
वह ू मगतणोपमं
ृ ृ ब
uवा
ु यज सयं समाय ।
‘I am sad’ ‘I am enriched by happiness’; discard these delusions Rama, likening them to mirages, and take
shelter in the Truth.
अहो नु 0चJं यसयं wkम ति
व6मतं ृ नणां
ृ , यदसयमव
या+यं त'ननं ू 6म3तमाग
ृ तम ् ।
सरं वमव
यायाः मा य1छ रघ
वह ू अनयोपहते 0चते दपारे
ु ह कदथना ।
Alas! It is really amazing that Brahman the reality is forgotten by men and that which is untrue and termed
as Avidyaa instantly rises in their minds (as the world-reality).
Do not ever give way for the rise of Avidyaa (even in the least) Hey Rama!
If the mind is afflicted by her, the suffering can never be crossed over.

NATURE OF AVIDYAA

(Lavana the Jeeva married Avidyaa the Chaandaala lady.

What all he had to undergo as a Jeeva tainted by ignorance?)
मmयैवावानथका;रXया मनोमननपीनया अनया दःखदा3य'या
ु महामोहफला'तया
च'(dब=बे सधा(ऽप
ु Y कवा
ृ रौरवकपनं नारकं दाहसंशोषदःखं
ु समनभयते
ु ू ।
जलकलोलकkवारपपसीकरवी0चष
ु ु सर6सु मगतणाƒयं
ृ ृ मCवं प;रnLयते ।
नभोनगर3नमाणपातोपातनसंKमाः 6वPनादवनभयते
ु ू व0चJा सखदःखदाः
ु ु ।
ू त ् तQजाR6वPनसंर=भाः कं नयेयु;रहापदम ् ।
संसारवासनाLचेतो यद नाम न परये
nLयते रौरवा वी0चनरकानथशासना मmयाGाने गते वUं ृ 6वPनोपवनभमषू ु।
(What Avidyaa is not capable of? Anything that can rise as a conception instantly is seen as the perceived
with a ready-made perceiver; and a false Jeeva ness rises with the idea of bondage and suffering.)
She is a producer of falsehood that causes immense harm (brings forth Jeevas as false entities suffering
through false experiences in a false world.
World means a flow of false information only, including your own limited existence.)
She is obese with the mind-agitations.
She gives only pain. (Joys are also pains underneath like the sugarcoated poisonous pills.)
She gives the fruit of Mahaa Moha only (like Lavana was offered the rotten food by the Chaandaala lady.)
Even the nectar oozing moon-disc is conceived as a Raurava hell, and the pain of burning in the fire is
experienced because of her (like the Jeeva imagines his life-sufferings in the quiescent state of Reality.)
Even in the waves of the moving waters of the lake that spray the fragrant water drops of lotuses, the desert
is seen enriched by mirages (like the Jeeva imagining suffering and bondage in the quiescent state of
oneself.)
Various types of joys and sorrows are experienced in the dream-states of Jeeva ness of exciting events of
building cities in the sky and demolishing them again and again.
(Dreams are just mind agitations seen as dream worlds; so are the Jaagrat worlds that are experienced by
the Jeevas; they are just the cities built in the sky!)
If the Samsaara-Vaasanaa does not cover the mind, will the chaotic experiences of Jaagrat and Svapna lead
the Jeeva towards suffering? If the false knowledge is on the increase, then there indeed will appear the
experiences of various hells like waves in a lake, in the gardens of Svapna and Jaagrat.
(Where can a man married to Avidyaa run to?
He will forcefully live as wretched creature only, like King Lavana.)
 29

अनया वे0धतं चेतो dबसत'तावाप @णापLययoखलसंसारसागरानथवKमम ् ।

The mind penetrated by her sees the entire ocean of worldly existence filled with all disastrous delusions, in
a second, even in a lotus fiber. (Such is the power of illusion.)
अनयोपहते 0चते राQय एव ह संि6थताः ता6ताnLयो जना याि'त या न योHयाः Lवपा कनः ।
When the mind is afflicted by her, even people of great status attain such undeserving states of dog-eaters
(Chaandaalas), even while staying within their own kingdom (like King Lavana).
त6मा(ाम प;रयQय वासनां भवब'धनीं सवरागमयीं 3तठ नीरागः 6फटको यथा ।
Therefore Rama, completely renounce the (Avidyaa) Vaasanaa which binds you to this delusory existence
and which is made of all types of attachments. Remain like the pure crystal without any color (attachment).
3तटत6तव कायष Y ु मा6तु रागेषु रfजना 6फटक6येव 0चJाoण 3तdब=बा3न गkणतः ृ ।
When you engage yourself in your regular actions, let there not be the coloring of attachments, as does the
crystal stone which reflects the images caught by it without getting affected by them.
वदतकौतकसAगसमaया
ु यद करोष सदै व सशीलया
ु
वर0धया गताक3तक Oय6तदस
ृ केन सहानपमीयसे
ु ।
Staying in the company of the Knowers who have understood the mystery of existence, and burning the fire
of knowledge with Vichaara sticks, when you perform actions, endowed with virtues and good conduct,
with the mind stabilized in the Knowledge of Brahman, and all your actions are removed of the taint of
Avidyaa, then who can you be compared with (for you will have no second one at all to compare with, as
the undivided Brahman state.)

वािम कCवाच
Vaalmiki spoke

एवमNतो
ु भगवता वसटे न महामना रामः कमलपJा@ उ'मीलत इव आबभौ ।
वकासता'तःकरणः शोभामलमपाययौ
ु आLव6त6तमस @ीणे प€ोsकालोकनादव ।
बोधव6मयसंजातसौ=यि6मतसताननः द'तरिLमसधाधौताममां ु वाचमवाच
ु ह ।
O Bharadvaaja of lotus eyes! Thus instructed by Lord Vasishta the great Sage, Rama shined as if his (inner)
eyes were opened up. With a mind fully blossomed with contentment, he shone with abundant luster,
relieved like the lotus, at the sight of the sun with all the darkness gone.
His face lighted up with a gentle smile caused by the wonderment of understanding.
He uttered words bathed by the nectar flowing out of his smile.

रामोवाच
Rama spoke

अहो नु 0चJं प€ोथैबU

 ा6त'तभर(यः
ु अव
यमाना या व
या तया सवY वशीकताः
ृ ।
इदं त
व„तां यातं तण ृ माJं जगJये अव
ययाप य'नामासदे व सदव ि6थतम ् ।
Ah! It is indeed amazing that the mountains are bound by the lotus stalks!
All beings are under the control of the ‘knowledge that is absent’!
In all the three worlds here, a mere straw has become hard like a diamond.
The entire creation is tightly bound by something which does not exist at all.
अ'यो यसंशयोऽयं मे महामन ्qद वतते लवणोsसौ महाभागः कं नामापदमाPतवान ् ।
O Great one! There is another doubt that is in my mind.
For what reason did the noble Lavana attain such a state of suffering?
संिLलटयोराहतयो
वयोवा दे हदे हनोः wkम'क इव संसार] शभाशभै ु ु कफलैकभाक् ।
Sage! When the body and the embodied self are so conjoined, who actually suffers the good or bad of the
actions in this world?
 30

लवण6य तथा दवा तामापदमनतमां ु कं गतLचfचलार=भः कLचासावै'(जालकः ।

After making Lavana suffer through such states, did the illusion end once for all?
Who was that sorcerer?
वसटोवाच
Vasishta spoke

(When the body and the embodied self are so conjoined, who actually suffers the good or bad of the actions
in this world? This question gets answered first. Then Vasishta explains the reason for Lavana’s suffering
as a Chaandaala. In the end, he explains how Lavana’s delusion continues when he believes the
Chaandaala experiences as real.)

काठकु…योपमो दे हो न कfचनैहानघ 6वPनालोक इवानेन चेतसा प;रकPयते ।

Raaghava! The body which is like a wooden stick has no ‘real existence’ at all.
The mind alone conceives all this as in a dream.
(‘Body and Jeeva’ itself is a wrong phrase; because body is also a sense information like any other object
of the world; and is another false conception of the mind, rising only for the Vaasanaa-fulfillment process;
like a dream gets a dream body to experience the dream world.)
चेत6तु जीवतां यातं 0च1छिNतप;रभषतं ू व
यासंसारसंर=भं कपपोतकचfचलम ् ।
Mind alone acts as the Jeeva. It is adorned by the power of Chit and exists as this flurried existence, as
restless as a monkey-kid.
त6येमा'यबU6य ु न बU6य
ु राघव सखदःखा'यन'ता3न
ु ु शर]र6य न का3न0चत ् ।
अबUं ु मनो नानासंGाकिपतकपनं वतीरनपत
ृ ु ि1चJा व0चJाक3ततां
ृ गतम ् ।
These endless pleasures and pains belong not to the body but to the unenlightened one; and not at all for the
enlightened one. The unenlightened mind alone conceives various names and forms that are followed by
appropriate actions and it has become endowed with multifarious nature.
(It conceives and becomes all the objects and people; yet separates itself as a body-image and suffers as an
ego; like the stupid man with thousands of hands beats himself, cries in pain and runs from himself.)
अबUं ु मनो यावि'न(तं तावदे व ह संKमं पLय3त 6वPने न बUं ु कदाचन ।
The unenlightened mind perceives this flurried existence when asleep only (in ignorance) and while
dreaming (this illusory existence); not so for the enlightened one.
(Enlightenment means knowing the unreal nature of all the names and forms.)
अGान3न(ा@ुभतो जीवो याव'न बो0धतः तावपLय3त दभदं ु Y संसारार=भवKमम ् ।
As long as the Jeeva which is suffering through the sleep of ignorance is not woken up, he will continue to
perceive this delusory state of worldly existence that is very difficult to break through.
संबU6य
ु मनस6तमसः सवb वल]यते कमल6य यथा हादb दनालोकवकासनः ।
The ignorance melts off in the mind of the enlightened one, like a fully blossomed lotus at the sight of the
Sun (through the Knowledge got through Vichaara).
0चताव
यामनोजीववासने3त कतामभः ृ कमामे3त च यः ोNतः स दे ह] दःखकोवदः
ु ।
That embodied one, who is spoken of as the ‘Karmaatmaa’, the action bound soul, becomes a synonymous
name for the ‘sufferer’, by identifying oneself with the inner faculty, ignorance, mind, Jeeva and Vaasanaa.
जडो दे हो न दःखाह[
ु दःखी
ु दे kयवचारतः अवचारो घनाGानादGानं दःखकार ु णम ् ।
The inert body is not capable of suffering. Undoubtedly the embodied one alone suffers due to non-enquiry.
Non-enquiry rises out of the dense state of ignorance. Ignorance causes the suffering.
शभाशभानां
ु ु धमाणां जीवो वषयतां गतः अववेकैकदोषेण कोशेनेव ह कeटकः ।
Jeeva experiences all the results of actions with the idea of auspiciousness and inasupiciousness due to the
fault of Avidyaa state only, like the worm gets imprisoned by its own saliva threads.)
अववेकामयो'नUं मनो ववधवितम ृ त ् नानाकारवहारे ण प;रKम3त चOवत ् ।
Chronically ill being infected by the virus of ignorance, the mind engages itself in a variety of activities and
donning many forms (as the many characters of father, mother, friend, etc), rotates like a wheel.
 31

उदे 3त रौ3त ह'यित या3त वग3त 3न'द3त मन एव शर]रे sि6म'न शर]रं कदाचन ।
Rama! Mind alone rises, cries aloud, kills, eats, goes, jumps, blames, inside this body; the body does not
do anything.
यथा गहप3तगहे
ृ Y ववधं ह वचेटते न गहंृ तु जडं राम तथा दे हे ह जीवकः ।
The person who owns the house alone performs various actions; not the inert house; so is the embodied one
inside body.
सवष Y ु सखदःखे
ु ु षु सवासु कलनासु च मनः कतृ मनो भोNत ृ मानसं वU मानवम ् ।
In all the experiences of pain and pleasure, in all the activities that one undertakes, mind alone is the doer;
mind alone is the experiencer; mind alone is the man.
आदकवीम
वामी कमहषणीतबहयो
ृ गवासठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

उपितकरणं ततीयम
ृ ्

UTPATTI PRAKARANAM
THIRD SECTION
‘PRODUCTION’

PART SIX

LAVANOPANISHAT - 3
[SEVEN LEVELS OF IGNORANCE AND KNOWLEDGE]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi (Maa Tejaswini)

Narayanalakshmi, also known as Tejaswini in her ascetic life spent most of her life in the
Himalayan terrain, engaged in the penance of knowledge. She is well-versed in all
philosophies and is a scholar in Sanskrit language. Her mission life is to retrieve the lost
knowledge of the ancient Rishis and offer it unblemished to all the seekers of the Truth.
She is from Bangalore, Karnataka, India.
 3

JNAANA VAASISHTAM
SEVEN LEVELS OF IGNORANCE AND KNOWLEDGE

INTRODUCTION

Sage Vasishta answers Rama’s questions; introduces him to the seven levels of ignorance and knowledge;
and also discusses the illusion of the ring that is seen in the gold.
 4

INDEX OF TOPICS

Reason for Lavana’s Chaandaala experience - pg 5

How to make the mind non-existent? - pg 8
Seven levels of yoga Bhoomi - pg 9
Seven levels of ignorance - pg 10
Seven levels of Knowledge - pg 12
‘Gold and the ring’ discourse - pg 15
 5

इ'(जालोपा+यानम ्

INDRAJAALOPAAKHYAANAM
[TALE OF THE SORCERY ACT - 3]

VASISHTA ANSWERS RAMA’S QUESTIONS

वसटोवाच
Vasishta spoke
REASON FOR LAVANA’S CHAANDAALA EXPERIENCE
अ0 ते शण
ृ ु व4याम वता'तमदम5तं
ृ ु लवणोsसौ यथा यात9चा:डालवं मनो<मात ् ।
मनः कमफलं भ@Aतेु शुभं वाsशभमे
ु व वा यथैत
बुCयसे ननं ू तदाकणय राघव ।
Listen I will relate to you this amazing account of how Lavana attained the state of a Chaandaala through
the mind-born illusion! Mind alone experiences the fruit of actions, good or bad.
Listen to what I say, Raaghava, so that you can understand this truth.
हFर9च'(कलोथे
ु न लवणेन परानघ
ु एका'तैकोपवटे न Hचि'ततं मनसा Hचरम ् ।
पतामहो मे सम ु हाIासयJय
ू याजकः अहं तJय कले ु जातJतं यजे मनसा मखम ् ।
O Taintless one! Once Lavana, born in the dynasty of Harishcandra, was sitting alone and thought like this
for a long time. “My grandfather was a great man; he had performed the Raajasooya Sacrifice. I am born
in his dynasty. So I will perform the sacrifice in my mind itself.”
(Rajasooya-yajna: A sacrifice performed by a monarch as a mark of his subduing all other kings.)
इLत संHच'य मनसा कवा ृ संभारमाMतः राजसयJय ू दNOायां ववेश महNपLतः ।
ऋिवज9चाQवयामास पजयामास
ू स'मुनी'दे वानाम'0यामास Rवालयामास पावकम ् ।
यथेSछं यजमानJय मनसोपवना'तरे ययौ संवसरः साUो दे वषि
वजपजया
ू ।
भते
ू Vयो ि
वजपव
ू VयW दवा सवJवदXOणां वबCयत
ु दनJया'ते Jव एवोपवने नपः
ृ ।
एवं स लवणो राजा राजसयमवाYतवा
ू 'मनसैव ह तुटे न यAतं
ु तJय फलेन च ।
Having thought like this, he earnestly collected all the materials necessary for the sacrifice in his mind and
got initiated into the performance of the sacrifice. He invited the officiating priests. He worshipped the
great Sages. He invoked the gods. He lighted the sacrificial fire. Even as he performed the sacrifice in the
‘garden of his mind’ in this manner, one year passed off in the worship of gods and Sages (in the mind
itself). He offered sacrificial gifts to all beings preceded by the Brahmins, in his own ‘garden of the mind’.
At the end of the day he woke up. In this manner, that king Lavana performed the Raajasooya sacrifice.
As he had the satisfaction of the performance in the mind itself, he obtained the fruit of that performance
also (as suffering) (in the mind itself).
(Which is real, Lavana’s life or Chaandaala’s life?
Actually whether it is a dream, or a sorcerer’s trick, or the waking state, (or a virtual world), or just an
imagination, the experience of a Jeeva is the same; and the world appears real all the same.
Mind alone creates a world of experience and gives it a colour of reality when in experience.
Explanation of the difference between the real and the unreal is also given by the same mind.
When dreaming, dream world look real; when awake, waking world looks more real.
What the mind says; that alone is to be believed as real.
Dream looks unreal when you wake up. Waking state itself looks unreal when the knowledge dawns.
In comparison with the king’s state, Chaandaala experience looks unreal.
In the Chaandaala life, the king’s state is non-existent. In a Jeeva state Brahman is non-existent.
Reality of any perceived state is a relative reality only as in comparison with another state, say like the
dream-state.
Experience is real whether it is dream or waking state; real for that phase of time only.
Lavana performed the Yajna for one year in his mind, in a single day-span of his waking world.
 6

Maybe he thought that by performing the Yajna in the mind, he will skip the twelve years of hardship he
had to go through, and thus trick the causal factor itself.
However he had to experience five times more of the hardship prescribed, and that too of a worst kind; by
forgetting one’s identity also completely.
A person who performs the Raajasooya sacrifice has to go through twelve years of suffering; but since
Lavana performed it within his mind, he experienced sixty years of suffering, five times more than the
usual; and his reward of merit (later) also was five times more.
In Lavana’s case, he believed in the action performed; had the doership identity and desired the result
also; and got it in full blast.
However, since time and place are mental construes only, there is no meaning in any experience as an
absolute truth. Everything has to be believed as to what the mind explains it as.
Here since Rama wanted an explanation and a cause for Lavana’s Chaandaala experience, Vasishta gave
him an explanation as to why it happened.
Every Jeeva is a Chaandaala caught in his own imagined Karmas and fruits, like Lavana.
If you are now experiencing a Jeeva’s life from another identity (Brahman) elsewhere, how can you know?
Feed the Prcchaka child, if you have one and burn yourself in the fire, under the Taala tree (studies).
You will be the king instantly!)
अति9चतं नरं वZ भोAतारं सखदःखयोः
ु ु त'मनः पावनोपाये सये योजय राघव ।
Therefore know the mind to be the experiencer of the pain and pleasures.
Raaghava, in order to purify the mind, direct it towards the Truth.
पणू [ दे शे ससं
ु पण
ू ः पमा'नटे
ु वन9यLत दे होsहमLत येषां तु Lन9चयJतैरलं बधाः ु ।
(A Jeeva is not just the awareness state of a body as oneself; but the entire world seen by a particular mind
is the Jeeva-state of that Jeeva.
If that particular perceived pattern of place, people and objects is destroyed by any magic or calamity or
disaster, a man almost reaches the state of death.
A Jeeva’s identity is his mind-created world of name, form, family, house, children etc.
If that is removed by any magic or calamity, he will completely be lost like Lavana.
If the same false identity is destroyed through Knowledge, then he will be freed of the false identity and
exist as the Reality state only, as the Brahman with only purity as his mind.)
Within the boundaries of space and time, a man feels complete and secure; if it is destroyed he also gets
destroyed. So enough of the people who believe in their identities as bodies!
O wise one, do not be like them.
(Lavana experienced the Chaandaala state because he was ignorant, and believed in his body-identity.
Lavana died to become a Chaandaala; Chaandaala died to become Lavana again.
In the previous story of Mandapa, the Brahmin died to become Padma; Padma died to become Vidooratha;
Vidooratha died to become Padma again; whereas Leelaa never died to become another person, because
she was in the Vaasanaa-less state. She was not even aware of her body’s death.
An ignorant man is bound to the perceived pattern of family and abode, as another pattern of the body.
If any object or person is lost, he suffers immensely, like a hand or leg getting sliced off.
A Knower is not bound to any perceived pattern; he is the emptiness of awareness beyond the sense
perceptions. He gains nothing or loses nothing by any change around him.)
उSचैववेकवLत चेतस संबZे ु दःखा'यलं
ु वगलताLन ववAतबZे ु ः
भाJवकरकटते ननु प]ख:डे संकोचजा^यLतमरा_ण Hचरं OताLन ॥
For a person of specialized intellect whose mind is well-established in the discrimination state, and is
always awake to the truth of the Self, all sufferings cease to be. When the sun shines forth, does not the
contracted state, the inertness, and the darkness of the lotus plant go off at once?

रामोवाच
Rama spoke

राजसयफलं
ू ाYतं लवणेन कल भो माणं कमवा0 Jयात ् कपनाजालशाaबरे ।
Hey Prabhu, the fruit of the performance of the Raajasooya sacrifice was attained by Lavana.
What connection has it with the magical network created by the sorcerer?
 7

वसटोवाच
Vasishta spoke

यदा शाaबFरकः काले संाYतो लावणीं सभां तदाहमवसं त0 तयOेण Mटवान ् ।

अहं सVयैJततJत0 गते शाaबFरकम_ण कमेतदLत यनेन पृ ट9च लवणेन च ।
Hच'तLयवा मया Mbवा त0 तकHथतं वचः शण
ृ ु तते व4याम राम शाaबFरकेहतम ् ।
राजसयJय
ू कतारो ये ह ते
वादशािcदकं अLतदःखं
ु ाYनवि'त
ु नानाकारdयथामयम ् ।
अतः शeेण गगनाfुःखाय लवणJय सः हतो दे वदतो
ू ह राम शाaबFरकाकLतः
ृ ।
राजसय eया
ू कतुJतJय दवा महापदमगSछस नभोमागg सरस
ु ZLनषेवतम ् ।
तJमायOमेवेत(ाम ना0 संदेहोsिJत ।
At that time when the sorcerer entered the court of King Lavana, I was also present there and was a direct
witness to all that had happened. After the magical show of the sorcerer got over, I was questioned with
devotion by the courtiers and Lavana as to what had really happened and the reason thereof. I meditated for
some time and explained to them everything. Listen Rama, I will tell you the reason for the sorcerer’s visit.
Those who perform the Raajasooya sacrifice will get twelve years of life filled with extreme sufferings
containing various types of afflictions. Therefore Rama, Lord Indra had sent from the heavens, a
messenger-god in the form of a sorcerer to give a painful experience to Lavana. He gave the experience of
the worst kind to the performer of Raajasooya sacrifice (which will be rewarded with the best position in
the heaven later on); and went off in the divine path sought by gods and Siddhas.
Therefore Rama, there can be no doubt about this event. It was directly seen by me.
मनो ह वलOणानां eयाणां कतृ भोAत ृ च तदे व Lनघृ य संशोCय Hचतरनमह
हमकणमवातपेन वलNनतां ववेकेन नीवा परः ेयं ाYJयस ।
Mind alone is the doer of all types of varied actions, and it experiences the fruits thereof.
(Lavana desired the fruit; and he got it as his reward.)
Rub the mind well (with Vichaara); and completely purify the mind-gem.
Dissolve the false identity (of the body) through discrimination, like the snow flake by the sun rays.
You will attain the highest good (of ‘liberation from the mind-prison’).
Hचतमेव सकलभता ू डंबरकाFरणीमव
यां वZ । सा वHच0के'(जालवशाददमपा ु दयLत ।
Mind alone is the other name for the ‘Avidyaa’ who causes the grand show for all the beings.
She alone magically produces all this.
अव
याHचतजीवबZशcदानां
ु भेदो नािJत वOतhशcदयोFरवे
ृ Lत iावा Hचतमेव वकपनं कh ु ।
There is no difference between the words like ‘Vrksha’ and ‘Taru’. (Both mean the same thing as tree.)
There is no difference between the words like ‘Chitta’, ’Jeeva’, ‘intellect’ and ‘ignorance’.
(All these are synonymous word with the same essence of meaning.)
Endowed with this knowledge, de-conceive the mind. (Conceiving process is the mind; when you do not
desire anything; and do not react to anything inwardly, the mind stays dead.)
अVयदते
ु Hचतवैमयाकjबaबे सकल@कवकपोथदोषLतमरापहरणम ् ।
न तदिJत राघव य'न M9यते य'नामी eयते य'न पFरयRयते य'न kयते
य'नामीयं य'न परकlयं सवg सवदा सवW भवतीLत परमाथः ।
(Mind is pure when it does not flicker in the presence of the perceived.
It stays steady as the Knowledge state even when engaged in the regular duties of the world.
Reaction of affection love etc are only on the outside; never in the inside.)
When the Sun of the pure mind rises, the darkness of all the faults connected to the conceptions vanishes.
(Mind stays as a perceiving tool and thinking tool only; it stops its imagination feat and stays quiet.)
(In such a state) Raaghava, there is nothing that is not seen, nothing that does not belong to oneself, nothing
that is not renounced, nothing that is not dead, nothing that is not one’s, nothing that is not other’s.
Everything always stays as everything. This is the final truth.
 8

(Only the Reality state is experienced as oneself; not the limited ego.
Reality alone is seen as everything and as every object, person and event. All the words refer to the Reality
only; divisions are seen as only lines drawn on empty space.)
भावराशJतथा बोधः सवW यायेकप:डतां वHच0म5ा:डगणोृ यथाऽपAवो जले िJथतः ॥
All the objects turn into pure Bodha (knowledge or information); and all become one single mass of
knowledge (of Brahman-reality), like all the clay objects stay dissolved in the water when not heated.

HOW TO MAKE THE MIND NON-EXISTENT?

रामोवाच
Rama spoke

एवं मनःपFरOये सकलसखदःखानाम'तः

ु ु ाYयत इLत भवता ोAतं
तकथं महाम'9चपलवितnपJयाJय
ृ मनसोsसता भवLत ।
When the mind is destroyed, all the pains and pleasures also end. That is what you say!
Then tell me Hey Mahaatman, how this restless mind is made to disappear?

वसटोवाच
Vasishta spoke

रघकले
ु ु 'दो शण ृ ु मनः शमने यिAतं
ु यं iावा JवJवाचारदरेू मनः संHधरयमेयस ।
O Moon of Raghu dynasty, listen. I will tell you how to control the mind. Knowing this, you will direct
your thought-flow towards that (Brahman-state) which is far from the grasp of the senses.
(Since the perceived world is completely non-existent in actuality, the explanation is again just an answer
to Rama’s question as per his understanding level. Vasishta makes use of the context to introduce Rama to
the next topic namely the seven levels of ignorance and the seven levels of knowledge.)
इह ह तावopQमणः सवभूतानां j0वधोपितFरLत तपवW ू Aतम।्
Already it has been explained to you that there are three types of beings in the world, Raajasic, Taamasic
and Saatvic.
त0ेदं थमया मनःकपनया दे हNLत सा pQमnपणी संकपमयी भवा ू
यदे व संकपयLत तदे व प9यLत तेनेदं भवना ु डंबरं कYयते ।
At first, that Supreme state of Brahman, through the conception of the mind becomes embodied as it were
(Aakaashaja/Brahmaa); takes on the nature of conceiving power; perceives whatever it conceives; and thus
this grand show of the world rises. (This conception is not willed by any divine entity. It is the very nature
of the Reality to stay as the conception-state, like the heat in the fire.)
त0 जननमरणसखदःखमोहादक
ु ु ं संसरणं कपय'ती
कपानरचना
ु बहुनामम'थरं िJथवा Jवयं वलNयते हमक_णकेवातपगता ।
Then conceiving the worldly existence filled with births, deaths, pleasures, pains, delusions; remaining in
that churning state of creating the universe of multifarious names and forms; it dissolves off by itself at the
end, like a snow flake in sunlight.
कालोदतः संकपवशात ् पनर'यतया
ु जायते साप पनव
ु लNयते
पनरYयदे
ु ु Lत सैवेLत भयोू भयो ू sनसं
ु सर'ती JवयमपशाaयLत
ु ।
In course of time, (as a random wave in Chit, again with the idea of time and space) through the power of
conception, again it rises as another identity; then that also dissolves and another one rises; in this manner it
again and again spreads out and dissolves off repeatedly.
इथमन'ता pQमकोटयोsिJम'pQमा:डेs'येषु च समतीता भवय'तीLत
सि'त चेतरा अन'ता यासां सं+याप न व
यते ।
 9

In this manner, in this universe itself and in others, infinite numbers of Brahmaas have already appeared;
will appear in the future. There are not enough numbers to count the other endless appearances of
Brahmaas (creation states) and other universes which are there now.
एवामJयां ताMशी वतमानायामीशवरादागय जीवो यथा जीdयते वमSयते ु तSछणृ ु।
As this is how all this exists; listen now as to how a Jeeva comes out of the Supreme Ruler and lives in
bondage and gets liberated later.
pQमणो मनःशिAतरVयद ु ता परःिJथताकाशशिAतमवलं
ु cय त0Jथा पवनतानपाLतनीु घनसंकपवं गSछLत ।
The mind-power of Brahmaa rises; attaches itself to the ‘power of empty expanse’; and remaining there,
following the nature of air, it attains the dense state of conception.
(Mind is the conception of empty expanse which is filled with divisions like air.)
ततः परःाYतभतत'मा0पqचक
ु ू तामेया'तःकरणतां नीवा सावस4मा ू कLतभ
ृ ूवा
गगनपवनतेजोnपतासंकपाालेयnपतामपे
ु य शायोषHधं वश'ती ा_णनां गभतां च गSछLत । जायते
तJमाततः पhषः ु संप
यते ।तेन पhषेु ण जातमा0ेणव ै बायाभLत ृ व
याUहणं कतdयं गरवो ु sनग'तdयाः
ु ।
Next connecting to the five subtle elements that are in its presence (by conception), it attains the state of
the mental faculty; becomes the non-subtle Prakrti; conceives sky, air, fire, form and becomes like mist;
enters the crops like rice etc and enters the womb of the animals. Then he gets born and becomes an
embodied Jeeva (Purusha). This Purusha should start the ‘knowledge-training’ from the early state of the
childhood itself and seek the masters who are in the Brahman-state.
ततः eमापaसJतवे
ु व चमकLतजाृ यते । JवSछMशा Hचतवते ृ ः पhषJय
ु हे योपादे यवचार उप
यते ।
Later gradually the wonder (of dispassion) occurs as it happened to you who are embodied. With a pure
vision of the mind, the Purusha discriminates and understands what is to be sought and what is to be
rejected.
ताMिrववेकवLत संकलताभमाने पंुस िJथते वमलसवमयाsयजातौ
सYतािमकावतरLत eमशः शवाय चेतः काशनकरN ननु योगभमः ू ।
When such a discrimination state is reached; when an identity of a noble character of a man born in a
higher class of the society is accepted as oneself; the Yoga-Bhoomi arises gradually, which is seven-fold in
nature, which enlightens the mind, for the attainment of auspiciousness (Brahman-Knowledge).
(Yoga is the oneness of Aatman and Brahman.
Bhoomi is the level one goes through either away from this yoga or towards this Yoga.)

SEVEN LEVELS OF YOGA BHOOMI

रामोवाच
Rama spoke

कlMशो भगव'योगभमकाः ू सYतसZदाः समासेनेLत मे pह ू सवतववदाaवर ।

What are the distinguishing factors of these seven-fold domains leading to the final goal, O Lord?
Tell me in brief, O Knower of all!
वसटोवाच
Vasishta spoke

अiानभःू सYतपदा iभःू सYतपदै वह पदा'तारा:यस'+याLन भव'य'या'यथैतयोः ।

Jवयनसाधनकरसा'महासताभरो'नतेः एते Lतपदं बZमले ू संफलतः फलम ् ।
The state of ignorance has seven levels and the state of knowledge has seven levels.
The intermediate states between these levels are countless and overlap each other. These levels are attained
by one’s own effort. At each level one inculcates the essence of those levels. These states at each level
remain deep-rooted and give out their own fruits. They lead towards the heights of the greatest realization.
त0 सYतकारां वं अiानJय भवं ु शण ृ ु ततः सYतकारां वं ोयस iानभम ू काम ् ।
Now first listen to the seven levels of ignorance.
Later you can understand the seven levels of the Knowledge domain.
 10

KNOWER AND THE IGNORANT

JवnपाविJथLतमुिAतः त
<ंशोsह'ववेदनं एतसंOेपतः ोAतं तRiवाiवलOणम ् ।
Liberation is remaining as the true essence of oneself.
Deviation from that state is the feeling of oneself as the limited ego.
This is a brief rendering of the characteristics of the knower and the ignorant.
शZस'मा0सं
ु वतेः Jवnपा'न चलि'त ये राग
वेषोदयाभावातेषां नाiवसंभवः ।
यJवnपपFर<ंशाSचेयाथ[ HचLत मRजनं एतJमापदपरो मोहो न भतो ू न भवयLत ।
Those who do not swerve from the true nature of the Self which is pure awareness in essence never
entertain emotions like attachment or hatred, and so never have the possibility of being in the ignorant state.
Swerving from the state of the Self with the mind sinking in the perceived objects is the delusion.
Any other delusion that surpasses this was never there and never will be.
SELF/TRUE ESSENCE
अथादथा'तरं Hचते याLत मCये तु या िJतHथः LनरJतमनना यासौ JवnपिJथLतhSयते ।
संशा'तसवसंकपा या शला'तFरव िJथLतः जा^यLन(ावLनमुAता सा JवnपिJथLत: Jमता
ृ ।
अह'तांशे Oते शा'ते भेदे Lन:Jप'दतां गते अजडा या कचLत तJवnपमLत िJथतम ् ।
That is said to be the state of one’s true essence, which is completely free of mental processes (that produce
the false reality of objects and people); and which is the intermediate state (the emptiness state of pure
awareness) that exists (as the basic state) when the mind moves from one cognition point of an object to the
other. That is known as the state of one’s true essence, where all the conceptions stay subdued, which is
like the inside state of a rock, yet completely free of the inert sleep (of the rock) (but fully aware and alert).
That is known as the state of one’s true essence, where the ego has been destroyed, where the
differentiations have ceased to exist, and which shines as the state of non-inertness (without the identity of
the body).

SEVEN LEVELS OF IGNORANCE

(The three terms used in this section are Jaagrat, Svapna and Sushupti.
Jaagrat is where you are awake; Svapna is where you sleep and are awake; Sushupti is the sleep where you
are not awake to anything. Turyaa the fourth state is the underlying awareness state of Reality which is the
support these three states.)
त0ारोपतमiानं तJय भमFरमाः
ू शणृ ु बीजजाUतथा जाU'महाजाUतथैव च जाUJवYनJतथा JवYनः
JवYनजाUसषYतकु ु ं इLत सYतवधो मोहः पनरे ु व परJपरं ि9लटो भवयनेका+याः शण ृ ु तJय च लOणम ् ।
Now listen to the classification of seven levels of ignorance that blocks such a Self-state.
‘Beeja Jaagrat, Jaagrat, Mahaa Jaagrat, Jaagrat Svapna, Svapna, Svapna Jaagrat, Sushuptaka’
Delusion is thus divided into seven levels. Those levels again overlap each other in many ways and have
many names denoting those states. Listen to their basic characteristics.
1 - BEEJA JAAGRAT
थमे चेतनं यJयादना+यं Lनमलं Hचतः भवयिSचतजीवादनामशcदाथभाजनं
बीजnपं िJथतं जाUबीजजाUतदSयते ु एषा iYतेनव  ावJथा ।
At first, the Supreme state of awareness which is nameless and taintless becomes the receptacle of names
like mind, Jeeva etc. The waking state which remains in the seed-form is known as Beeja Jaagrat.
This is the newly risen state of the Self which is ready to manifest as the Jeeva.
(The Supreme state of awareness is a state which can exist as any perceived state of any variety.
This ‘awareness being aware of its potential states’ is the world-experience undergone by false entities
called Jeevas. All that you see as the ‘waking state of Jeeva experience’ stays as a seed form in the
Supreme Reality. Whatever you perceive rises from that Reality state of emptiness instantly as your mind-
state. Jeeva is not just the embodied form; but also the entire perceived field around him.
The Jeeva as the ‘perceiver with his perceived’, exists as a seed-form, in the Supreme, like a potential
conception, before the actual experience occurs as the Jaagrat. This is the seed-state of ignorance.)
2- JAAGRAT
वं जाUसंिJथLतं शणृ ु । नवसतJय
ू परादयं चाहमदं मम इLत यः ययः JवJथJतRजाUागभावनात ् ।
Now you listen to the nature of the Jaagrat.
 11

The pure ideas rising in the newly-born coming out of the Supreme ‘This’, ‘I’, ‘This is mine’; these ideas
make up the Jaagrat, where there exists no past.
(Instantly an experience of Jaagrat is there as ‘I’ and ‘mine’ with all the past inbuilt in the mind, having
occurred as if. The example is that of Vidooratha who after the death of Padma found himself as a young
king in the succeeding life-story of the age of sixteen, with the mind already having the memories of his
parents and childhood. This Jaagrat-experience is where one is awake in ignorance.)
3 - MAHAA JAAGRAT
अयं सोsहमदं त'म इLत ज'मा'तरोदतः पीवरः ययः ोAतो महाजाUदLत Jफर ु न्।
‘This one is different’, ‘I am so and so’, ‘This and that is mine’-such enhanced ideas which rise up due to
past births is said to rise as Mahaa Jaagrat.
(What actually is happening is just the continuous flow of thoughts only; which appears as a ‘world
existence’ for an imagined ‘I’, like the rotating fire-wheel rises as an unreal circle.
This ascertained idea of the world is the Mahaa Jaagrat, the peak of ignorance.
A Jeeva is completely sunk in the reality of the world and is fully awake in ignorance.)
4 - JAAGRAT SVAPNA
अnढमथ वा nढं सवथा त'मयामकं यRजाUतो मनोराRयं जाUJवYनः स उSयते ।
Deep rooted or not, absorbed into it completely, that which is the kingdom of the mind is known as Jaagrat
Svapna. (This state ignorance keeps on increasing as more thought-flows, more attachments, more desires,
more sufferings, like bathing in the mirage waters, while actually wallowing in the hot sand.
A Jeeva is awake in a dream (false reality).)
5- SVAPNA
ि
वच'(शिAतकाnYयमगतणादभे
ु ृ ृ दतः अVयासााYय जाUवं JवYनोsनेकवधो भवेत ् ।
Two-moons, silver in the conch-shell, mirage; similar to such illusions, getting habituated into such
delusory states after entering the waking state, is the state of ‘Svapna’. It is of many kinds.
(Each Jeeva lives in his own mind-world created by his mind-structure filled with attachments, wrong
ideas, right ideas, beliefs, faiths, desires, self-made rules and so on. Each experiences his own dream of
life, though he foolishly believes in a same world made of many.
This Jaagrat state of the world is just a Svapna only made of false information only.
Svapna is what you experience in the sleep-state. Here the deep rooted ignorance is the sleep state of the
Jeeva; and the world experience is his dream of ignorance.)
6 - SVAPNA JAAGRAT
अपकालं मया Mटमेवं नो सयमयप Lन(ाकालानभते
ु ू sथ[ Lन(ा'ते ययो ह यः
स JवYनः कHथतJतJय महाजाUिJतथेvद ।
‘This has been seen by me for only a short time; is this true or not’ such analysis rising at the end of the
sleep about the objects seen in sleep, is termed as ‘Svapna’ which rises in the heart, in the state of the
‘Mahaa Jaagrat’.
(When you wake up from a dream, you compare the waking state with the dream and then decide that the
dream is an unreal state. If the waking state is not there at all, then the Jeeva is always awake in his
Svapna state of ignorance only; so it is Svapna Jaagrat, ‘dream which looks real like Jaagrat’.
The Jeeva at this level will never wake up at all; and will sink completely in the Svapna state.)
Hचरसंदशनाभावादफलबह
वपः
ु ृ ु JवYनो जाUतया nढो महाजाUपदं गतः
अOतेवाOते दे हे JवYनजाU'मतं ह तत ् ।
In the Svapna, there is the absence of long-term perception, and it does not expand into a gigantic form
(like the Jaagrat), yet rises as Jaagrat by the long-time habit. This level is known as Svapna Jaagrat. It
continues in the body-state of various types whether dead or not dead. (It is endless succession of new
bodies and new identities; as processes of Vaasanaa fulfillments only.)
(This world experienced by the Jeeva as the Jaagrat state is actually of a very short span like a Svapna; but
we are not aware of it because it looks as lengthy time while experiencing. While in the dream, the dream
look very real and lengthy; but after waking up only, one decides its unreal nature as compared to the
waking state. This world also is like that only, a dream-like existence which will be disproved in
knowledge. This state of the world is indeed a Svapna which looks like Jaagrat.)
 12

7 - SUSHUPTI
षडवJथापFरयागे जडा जीवJय या िJतHथः भवयदःखबोधा
ु wया सौषुYती सोSयते गLतः ।
एते तामवJथायां तणलोटशलादयः
ृ पदाथाः संिJथताः सव[ परमाणुमा_णनः ।
That inert state of the Jeeva which rises when all the other six states have been gone through; the state
which is enriched with the possibilities of the future suffering is known as Soushupti (Deep sleep). The
world dissolves into blinding darkness in that state.
Objects like grass, rock, etc remain in that state with the Supreme alone as their essence.
(When the ignorance is so deep and thick that even a thought flow cannot quiver in there, and then it is the
deep sleep of darkness where nothing is seen and ignorance stays as itself; where the awareness state of
reality is aware of the pure untainted form of ignorance.
After the sixth level, there is only the darkness of inertness waiting for the foolish Jeeva as his future
experience.)
सYतावJथा इLत ोAता मयाiनJय राघव । एकैका शत शाखा0 नानावभवnपणी ।
Raaghava, I have spoken about the seven levels of ignorance.
Each one has hundreds of branches rising out of it with manifold characteristics.
(You cannot classify the countless Jeevas into just seven categories of ignorance. Each mind is unique and
has a special type of ignorance. There are as many levels of ignorance as the number of Jeevas; and all
levels keep overlapping each other. You have to analyze and find out your level of ignorance and
understand whether you are in the first or the sixth level.)
जाUJवYनि9चरं nढो जागतावे ृ व गSछLत । नानापदाथभेदेन सवकासं वजa ृ भते ।
अJयामYयदरे
ु सि'त महाजाUfशाMशः,
तासामYय'तरे लोको मोहा'मोहा'तरं yजेत ् अ'तःपाLत जलावत इव धावLत नौ<मम ् ।
काि9चसंसत ृ यो दNघg JवYनजाUतया िJथताः काि9चपनः ु JवYनजाURजाUJवYनाJतथेतराः ।
The ‘Jaagrat Svapna’ is a prolonged habit deep-rooted in the minds; and is experienced in the wakeful state
itself. It expands expressing itself as the divisions of various objects (names and forms).
(It is the main state of ignorance, where you can go up or down from here.
This state is filled with so much information of the world here and there; that a Jeeva is completely deluded
into thinking that he is inside a huge cosmic egg itself; though everything stays as just ideas only in his
mind. Reality is completely blocked by all this false information.)
The experiences of Mahaa-Jaagrat (Great wakeful state) are contained within the womb of Jaagrat-Svapna.
(These levels of ignorance are like whirlpools within whirlpools, each more forceful than the other; and the
Jeeva sinks deeper and deeper inside, with no hope of escape ever.)
Even within those experiences (seeds of Vaasanaas stay dormant and sprout again and again like weeds),
the person moves from delusion to delusion uncontrollably, like a boat caught in the whirlpool in the
middle of the river gets dragged deep inside.
Some existences have longer time-span and remain as ‘Svapna’ and ‘Jaagrat’ states.
Some are again ‘Svapna Jaagrat’ and also ‘Jaagrat Svapna’ and as also others.
(All these states exist because of Avidyaa only, where unreal looks like the real, and the real looks unreal.)

SEVEN LEVELS OF KNOWLEDGE

इमां सYतपदं iानभममाकण

ू यानघ नानया iातया भयो
ू मोहप@के LनमRजस ।
वदि'त बहभेु देन वादनो योगभमकाः
ू ममवभमता ननममा
ू एव शभु दाः ।
Listen hey taintless one, to this state of knowledge containing seven levels. By knowing this you will not
again drown in the mire of delusion. The upholders of other theories (Saankhya Yoga) speak of the state of
Yoga as having many divisions (and resulting of Siddhis.) According to me, these knowledge levels alone
(what I am going to state) bestow the Supreme auspicious state.
अवबोधं वदiा
ु नं तददं सYतभमक ू ं मिAतJत
ु ु iेयमयAतं
ु भमकासYतकाप
ू रम ् ।
सयावबोधो मोO9चैवेLत पयायनामनी सयावबोधो जीवोsयं नेह भयः ू रोहLत ।
Knowledge of oneself (Jnaanam) is the direct experience. That is reached through seven levels.
Liberation (Mukti) is the state of complete knowledge which exists beyond the seven levels.
 13

The understanding of the truth is synonymous to liberation.

The Jeeva who has the understanding of the truth never again rises here as the limited Self.
(The Jeeva does not change into or enter the Brahman state of nothingness; but understands the falseness
of the world-existence. This removal of ignorance happens through seven levels.)
iानभमःू शभे
ु Sछा+या थमा समदा ु vता वचारणा ि
वतीया तु ततीया
ृ तनमानसा
ु ।
सवापित9चतथz
ु JयाततोsसaसिAतनामका पदाथाभावनी षटN सYतमी तय
ु गा Jमता
ृ ।
आसाम'ते िJथता मिAतJतJयां
ु भयो
ू न शोचLत एतासानां भमकानां
ू वमदं Lनवचनं शण
ृ ु।
The first level of Knowledge is known as the ‘Shubecchaa’ - ‘Desire for the auspicious state’.
Second one is ‘Vichaarana’ - ‘Enquiry about the reality of the world’.
Third is ‘TanuMaanasa’ - ‘light anxiety-less state of the mind’.
‘Sattvaapatti’- ‘Absorption in the Self’ is the fourth one.
Next is the ‘Asamsakti’ - ‘Non-attachment’.
‘Padaartha Abhaavani’ - ‘Non-conception of objects’ is the sixth one.
‘Turyagaa’ – ‘Attaining the Turyaa state’ is the seventh one.
The state of liberation exists in these levels.
One, who goes through these levels, does not again grieve.
You listen now to their definitions.
1- SHUBHECCHAA
िJथतः कं मढू एवािJम े4येsहं शाJ0सRजनैः वैराrयपव ू मSछे Lत शभे
ु Sछे युSयते बधै
ु ः।
“Why am I acting like a fool? I will understand the Truth with the help of scriptures and the company of the
noble.” Such a desire accompanied by dispassion is known as ‘the desire for the auspicious state’.

2 - VICHAARANA
शाJ0सRजनसंपकवैराrयाVयासपव ू कं सदाचारवितया
ृ ोSयते सा वचारणा ।
The contact of the noble men and the study of scriptures along with the practice of dispassion, and
performing only the ordained good actions, are known as the ‘Vichaarana’ level (where one starts
questioning about the unreal nature of the perceived).
3 - TANUMAANASA
वचारणाशभे ु SछाVयामि'(याथव [ सAतता या0 सा तनता ु भावाोSयते तनमानसा
ु ।
In the level of ‘Vichaarana’ and ‘Shubecchaa’, disinterest rises for the sense pleasures.
Since one feels light-hearted there, that level is known as ‘Lightened mind’
4 - SATTVAAPATTI
भमकाj0तयाVयासा
ू िSचतेsथ[ वरतेवश  ासयामLन िJथLतः शZे ु सवापितhदाvता ।
Through the practice of the first three levels, and because of the dispassion rising in the mind about the
objects of the world, remaining in the pure, true state of one’s essence is known as ‘Absorption in the Self’.
(The mind that is free of anxieties and desires tries to understand the state of Aatman.)
5 - ASAMSAKTI
दशाचतटयाVयासा
ु oसंस@गफलेन च nढसवचमकाराोAताsसंसिAतनामका ।
By the practice of the fourth level giving rise to the attainment of detachment, the magic of getting
established in the Self is known as ‘non-attachment’.
(Non attachment is the state of withdrawing into oneself.
Self state is not a memory of the Self. All the objects and people are real because of memories stored in the
mind. Self or Aatman is not remembered as a Mantra, or meditation process. When you do not identify with
the body effortlessly, then naturally you are in the Self-state, without remembering it with effort.)
6 - PADAARTHA ABHAAVANI
भमकापqचकाVयासाJवामारामतया
ू Mढं आVय'तराणां बाQयानां पदाथानामभावनात ् ।
परयAते
ु न Hचरं यनेनाथभावनात ् पदाथाभावनी नाम षटN संजायते गLतः ।
 14

By practicing the fifth level, and by the intense Vichaara on the Self, and due to the non-conception of the
inner and outer objects, and only intent on attaining the Supreme state, when the objects are conceived with
long time effort , the sixth level arises which is known as ‘absence of objects’.
(It is a state where the world appears as if made of dream objects, and unreal.)
7 -TURYAA (FOURTH STATE)
भम
ू षbकHचराVयाJ5े दJयानपलं ु भतः यJवभावैकLनटवं सा iेया तय ु गा गLतः ।
By the practice of the six levels for a long time, when one looses the sense of differentiations, there is the
firm adherence to one’s true nature which is known as the Turyagaa state.
ु जाUदा
यवJथा0यLनमुAतं शवम
वैतं चतथg
(तयg ु म'य'ते ।
Turyaa is the state free of Jaagrat etc is auspicious and freed of the sense of duality.)
(The aspirant is now firmly established in the state of the Self.
Jaagrat, Svapna, Sushupti states all now merge into the Turyaa state, the support of these three states.
There is no more danger of slipping down at this state. He is a JeevanMukta now.)
VIDEHAMUKTATAA
एषा ह जीव'मAतेु षु तया
ु वJथेह व
यते वदे हमAतवष
ु यJतुयातीतमतः परम ् ।
This state of Turyaa alone exists in the JeevanMuktas.
The state of ‘bodiless-liberation’ is beyond the level of Turyaa and therefore supreme.
(Form is not a necessary state of existence. One stays as the Knowledge-Self after the body information
vanishes off, as explained in the example of Leelaa who continues to exist as a Knowledge form only.)
STATE OF REALIZATION
ये ह राम महाभागाः सYतमीं भमकां
ू गताः आमारामा महामानJते महपदमागताः ।
जीव'मAता
ु न सRजि'त सखद
ु :ु खरसिJथतौ कते
ृ नाथकाया_ण कि'चकव
ु ि'त वा न वा ।
पा9वJथबोHधताः स'तः सवाचारeमागतं आचारमाचर'येव सYत
ु बZ
ु वदOतम ् ।
आमारामतया ता'Jतु सखयि'त ु न का9चन जगिeयाः ससं ु सYताIपालोकाः
ु ू िJ0यो यथा ।
Hey Rama, those, who have reached the seventh level are the excellent souls. They remain in the state of
the Self as the Reality state. Those great ones have reached the most excellent state.
Those who are liberated while living do not bother about the pain or pleasure arising out of the experiences.
Prompted by their own nature, or with the intention of fulfilling some mission, they perform actions; or
they may not also.
Those noble men, requested by their companions, perform actions which are commonly performed by all
without attachment (to the fruits of actions), are as if asleep yet awake.
The actions of the world do not ever give pleasure to those established in the Self like the beauty of the
pretty maidens does not affect those who are in deep asleep.
भमकासYतक
ू ं चैतZीमतामेवगोचरं न पशJथावरादNनां
ु न च aलेSछादचेतसाम ् ।
ाYता iानदशामेतां पशaले ु Sछादयोsप ये सदे हा वाYयदे हा वा ते मAता ु ना0 संशयः ।
The seventh level is available only for the excellent Knowers; not for the animals or plants (which are
incapable of Vichaara) and not for those with wretched minds tainted with worldly attachments.
Those who live at the animal level or those who belong to the lowest class; even if they also reach this level
of knowledge, they are doubtless liberated whether they are with the body or without.
(Body is a non-existent thing actually since it is a mind-produced tool for actions. Its absence or presence
does not affect the state of Mukti.)
iिYतह Uि'थवSछे दJतिJम'सLत ह मAतता ु मगृ तणा
ृ aबब
Cयादशाि'तमा0ामकJवसौ
ु ु ।
Knowledge alone is the ‘cutting asunder of all knots’ (of ego and its accessories).
That alone is liberation. It is equal to getting rid of the belief in the reality of the mirage waters.
ये तु मोहासमती
ु णा न ाYताः परमं पदं आिJतथा भमकाJवासू ु Jवामलाभपरायणाः
सवभमगताः
ू केHचकेHचि
व0ैकभमकाः
ू भमष^गताः
ू केHचकेHचसYतैकभमकाः
ू
भम0यगताः
ू केHचकेHचद'यां भवं
ु गताः भचतटयगाः
ू ु केHचकेHच5म
वये
ू िJथताः
भaयं
ू शभाजनाः केHचकेHचसाधj0भमकाः
ू केHचसाधचतभ
ु ग
ू ाः साधष^भमकाः
ू परे
 15

ववे कनो नरा लोके चर'त इLत भमष

ू ु UहायतनतापJय Mशावेशष
े ु संिJथताः
ते ह धीराः सराजानो
ु दशाJवासु जयि'त ये तणायते
ृ ऽ0 दrदि'तघटाभटापराजयः ।
Those who have completely crossed over the dense delusion but have not attained the Supreme state; they
alone remain in these levels and are intent only on realization of the Self.
(Since rise and fall are common in these levels where though the Brahman state is grasped intellectually, it
still is not a natural state. As long as the idea of reaching the Brahman state is there; the levels also exist
according to the purity level of students. This is a ladder to reach yourself; as absurd a fact as thinking that
Reality is outside of you somewhere far above.)
The seven levels of knowledge more or less are the common states an aspirant has to pass through.
Some have to pass through all the levels step by step. Some are either in the second or third level.
Some are at the sixth, some at the seventh. Some are at the third level; some at the last.
Some are in the fourth level; some at the second. Some step in and out of levels.
Some are at the same time in three levels and a half. Some are at the level of four and a half.
Some are at the level of six and a half.
The time taken to realize the Self may vary from a second to the span of many births.
For the courageous ones who have reached the topmost level of knowledge, victory in the battlefields
equals a piece of straw.
(Time taken to slice off the head of the ignorance depends on the sharpness of the sword called Vichaara.)
ये तासु भमषू ु जयि'त ह ये महा'तो व'
याJत एव ह िजतेि'(यश0वJते
संराि{वराडप च य0 तणा ृ यते वै तJमा
परं जगLत ते समवाYनवि'त ु ॥
Those who rise through these levels are great achievers. They are indeed worthy of salutations.
They have conquered the enemies namely the senses.
In this world, they attain the most supreme state where the state of an emperor or even Brahmaa seems
worthless like a straw piece.

‘GOLD AND THE RING’ DISCOURSE

वसटोवाच
Vasishta spoke

ऊमकासंवदा हे म यथा वJमय ृ हे मतां वरौLत नाहं हे मेLत तथामाह'तयानया ।

Like the gold forgets its gold-ness and sees itself as a limited form of a ring and cries saying ‘I am not the
gold’; so does the individual Jeeva suffer by the conception of the limited ego (as oneself).

रामोवाच
Rama spoke

ऊमकासंवददयः
ु कथं हे aनो यथा मने ु अहं ता चामन इLत यथाव
pह
ू मे भो ।
How does the ‘idea of the ring’ rise up in the gold?
How the ‘I’ness’ rises in the Aatman? Explain Hey Muni.

वसटोवाच
Vasishta spoke

सत एवागमापायौ टdयो नासतः सता अह'वमम

ू कावं च सती तु न कदाचन । हे मं हे aयम
ू कां च वं
गहा
ृ णेयदतो
ु यद यfीयते सोमकेण ततदिJत न संशयः ।
You should question about the appearance and disappearance of the real, not the reality of the unreal!
The ‘I’ ness and the ring-ness never are there at all!
When you tell anyone to accept the gold which is shaped as the ring, the value assessed by the buyer is for
only the gold in it.
 16

रामोवाच
Rama spoke

एवं चेतभो कं Jयादम ू कावं तु कlMशं अनयैवाथLनि9चया iाJयाम pQमणो वपःु ।

If it is so, then how and what is this ring-idea?
I will know then the nature of Brahman by understanding this.
(If the world (co-joined to the ego) is unreal and non-existent, then how does it gets seen?
If we know why we see the world, then we can cure ourselves.
Why the ring gets seen in the gold?)

वसटोवाच
Vasishta spoke

nपं राघव नीnपमसत9चेि'नnYयते त

व'Cयातनयाकारगुणा'Jवं समदाहर ु ।
Raaghava! (You are asking me to explain the ring which is not real at all except as imagined by some
stupid mind. How can I prove the non-existence of something which does not exist at all?)
If the form of the unreality has to be proved formless, then illustrate well the qualities of the barren
woman’s son. (A barren woman can never have a son. Can you describe her son’s qualities?)
ऊमकावं मधा ु <ाि'तः मायैषा सJवnपणी nपं तदे तदे वाJयाः ेXOता य'न M9यते ।
The ring-ness is a worthless delusion.
(A shape in the gold is understood as a ring, by a person who wants to wear it.
A goldsmith sees no ring; but values the gold only. For him, any shape of the gold is meaningless.)
Because of Maayaa, the delusory power, the world appears real (like the ring looks real for the fool).
Her form is not seen at all, when observed carefully. (Do Vichaara; Maayaa vanishes along with her
delusion. One who sees the gold is not bound by the ring-idea.)
मग ृ तृ णाaभस
वी'दावहaताnपकादषु एतावदे व nपं ये4यमाणं न लVयते ।
The waters of the mirage, the double-moon vision, ‘I’ ness, all these have the same nature; they cease to be
seen when properly observed.
यः शAतौ ु रजताकारं ेOते रजतJय सः न संाYनोयणुमप कणं Oणमप AवHचत ् ।
He who sees the silver in the conch-shell can never ever obtain even a tiny bit of it; not even for a second!
(Seeing is not the proof of any silver shining on the beach-sand. What is there is the conch shell only.
Just because you ‘see’ the world-scene, it cannot be proved as some absolute reality.)
अपयालोकनेनैव सदवासि
वराजते यथा शAतौ ु रजतता जलं मhमरNHचषु ।
When not observed (understood) only, does the unreal shine as the real like the waters in the mirage or
silver in the conch shell.
य'नािJत तJय नािJतवं े4यमाणं काशते अे4यमाणं JफरLत ु मगतणािJववाaबधीः
ृ ृ ु ।
That which is not there, its ‘unreality’ shines forth when observed (analyzed) properly.
When not observed, the water alone is seen in the mirage.
असदे व च सकायकरं भवLत च िJथरं बालानां मरणायैव वेताल<ाि'तसं<मः ।
The ‘unreal’ only affects as if it is ‘real’ and remains firm like the imagined ghost frightening children to
death making them scream and cry.
(Where did the ghost come from? It is just the imagination rising out of fear in the mind. Remove the fear
and analyze, then the ghost is not there at all, because it was never there at all.)
हे मतां वजLयवैकां व
यते हे िaन नेतरत ् ऊमकाकटकादवं तैलादसकतािJवव ।
Apart from the gold-ness nothing else exists in the gold.
The ring and bracelets are in it like the oil in the sand (and are non-existent).
नेहािJत सयं नो म}या य
यथा Lतभाdयते ततथाथ eयाकाFर बालयOवकारवत ् ।
There is nothing called ‘real’; nothing called ‘false’!
Whatever is conceived as whatever, that that acts like that that way like the ghost imagined by a child.
 17

(There is the Reality state only, nameless and formless, without a second.
All other explanations about it also are false because they are sourced from the mind.)
स
वा भववस
वाप सn ु ढं vदये ह यत ् ततदथ eयाकाFर वषJयेवामत eया ृ ।
Real or unreal, whatever idea is well-established in the mind; that alone affects, like the poison acting like
nectar. (Mind conceives and exists also as the perceived for that mind.)
परमैषव ै सा व
या मायैषा संसLृ तQयसौ असतो LनLतटJय यदह'वJय भावनम ् ।
She is herself Vidyaa (knowledge) the supreme. She is Maayaa, the deluding power also.
The ‘I’ feeling is based on the unstable unreal appearances only.
(Ego is also part of the perceived only and non-existent like the ring.)
हे aयिJत नोमकादवमहा'ता
यिJत नामLन अह'ताsभाववJवेमे JवSछे शा'ते सते परे ।
In the gold there exists not the ring. In the Aatman there exists not the ‘I’ ness.
In this quiescent pure taintless Supreme state, the ‘I’ ness is a non-existing phenomenon.
न सनातनता काHच'न च काHचि
वFरिqचता न च pQमा:डता काHच'न च काHचसुतादता ।
न लोका'तरता काHच'न Jवगादता AवHचत ् न मेhता नासरता
ु न मनJवं न दे हता ।
न महाभतता
ू काHच'न न कारणता AवHचत ् न च j0कालकलना न भावाभाववJतता
ु ।
वताह'तामता तता सताsसता न काचन न AवHच5े दकलना न भावो न च रqजना ।
There is nothing called ‘ancient-ness’; there is nothing called ‘Brahmaa-ness’; there is nothing called
‘cosmic egg -ness’; there is nothing called the ‘sons of the Creator’; there are no universes of various
natures; there is no heaven or hell; there is no ‘Meru-ness’; there is no ‘demon-ness’ there is no ‘mind-
ness’; there is no ‘body-ness’; there is no ‘element-ness’; there is no ‘cause-ness’; there is no network of
three time phases of past, present and future; there is no existence or non-existence of objects; there is no
‘you’-ness, ‘I’-ness, ‘self’-ness, ‘that’-ness; there is no ‘existence’, ‘non-existence’; there is no
classification or division; there is no occurrence; there is no coloring!
(Since there is no way to refer to the Reality through any word with meaning; we have to refer to it as ‘TAT’
(That) only. ‘That’ is not seen because of ‘This’ the world appearance created by the senses.
Sense produced information of image etc is the ring idea that blocks the gold of Brahman.
Practice seeing beyond the sense perceptions, with the third eye of knowledge.)
सवg शा'तं Lनरालaबं जगवं शा9वतं शवं अनामयमनाभासमनामकमकारणं
न स'नास'न मCया'तं न सवg सवमेव च मनोवचोभरUाQयं श'या ू Sछू'यं सखासख
ु ु म् ।
There is only ‘That’ which is - everything; quiescent; unsupported; world-ness; eternal; auspicious; bereft
of afflictions; unchanging; nameless; causeless; ‘That’ which ‘not produced and perishing’; ‘not staying
and getting destroyed’; ‘not perishing in the middle’; ‘not everything’, ‘everything’;’ That’ which is beyond
the grasp of mind and words; emptier than emptiness; more blissful than bliss!

रामोवाच
Rama spoke

अवबZं
ु समं pQम सवमेव मयाधनातथाप
ु भयः
ू कथय सगः कमव लोAयते ।
Yes! Now I understand that there is only the state of Brahman and nothing else!
However, explain to me how this Creation is perceived as such?

वसटोवाच
Vasishta spoke

परे शा'ते परं नाम िJथतमथमद'तया नेह सगW न सगा+या काHचदिJत कदाचन ।
The term ‘Supreme’ is there for that transcendental quiescent state because of the appearance seen as
‘This’. There actually is no creation! Something termed ‘Creation’ is never there.
 18

(Since you see the creation as real, the explanation has to include the word creation, to make you
understand the truth. It is like using the word ‘ghost’ to explain the non-existence of the ghost to an
immature child who is frightened of the ghost.)
महाणवाaभसीवाaबु संिJथता परमे9वरे जलं (ववाJप'दNव LनJप'दं परमं पदम ् ।
All this is in the supreme Lord (Parameshvara) like the water in the huge ocean. The water moves because
of its fluidity. (Brahman state is the Lord since it is the essence of all that is perceived.)
The Supreme state is bereft of any movement.
(That state is still and motionless as compared to this perceived state which is made of continuously
changing sense patterns.)
भाः Jवामनीव कचLत न कचयेव तपदं भासां तवं ह कचनं पदं वकचनं वदःु ।
(It is not something that shines with luster. It is not darkness also. It is the awareness without any perceived
to be aware of.)
The light shines because of its own innate nature (as a part of the sight).
‘That state’ does not shine like the light. (You cannot see it like some light.)
The principle of light is to shine (as opposed to darkness). ‘That state’ is non-shining.
अध ऊCवg वजLयवा यथाcधेhदरे पयः Jफरये ु वं परे Hचवाददं नानेव तपरम ् ।
The waters are said to rise in the central part of the ocean leaving out the bottom and surface.
All these multifarious things also are said to rise from the Supreme (the central essence of all).
ईषि
वदः Jवयं HचवाSचेयतामव गSछLत ब
Cयते ु सग इयेव समाJथाJयLत शा9वतम ् ।
You are still not in the full state of Knowledge realization. You are aware of sense-perception and that is
understood by you as the world. Once the truth is realized as an experience, you will see everything as
Reality state only; (and see every sense perception including the ego as rising from emptiness only and will
be established in the quiescent state.)
सगJतु परमाथJय संiेयेव वLन9चयः, नानािJत नायमय'तमंबरJय यथाaबरम ् ।
‘Creation’ is a term denoting the Supreme; this is an ascertained fact.
(The Brahman which is beyond the reaches of the mind, senses and intellect is experienced by itself as
reached by the mind, senses and intellect. World is Reality only in essence.)
There does not exist at all the division of many (as seen by the ignorant) like a sky cannot be covered by
another sky. (A man without the vision of truth is a shape-seer only in essence. He sees himself as a
divided self seeing the divided shapes; and is only a false entity receiving false knowledge.
Sky represents the empty expanse; it cannot have another empty expanse to contain it.
Divisions are just mind-made; Reality is not mind-made.
Therefore the world is nothing but Brahman alone; rather world is not there at all in reality.
What you are aware of as sense perceptions (world), is just the knowledge essence named Brahman.)
HचतासगसमापितरHचतासगसंOयः परे परमसंशा'ते हे aनीव कटक<मः ।
Because of the mind, there occurs the delusion of the world.
By the absence of the mind, the (reality felt about the) world vanishes in the state of the Supreme
Quiescence, like the delusion of the ring vanishes when the gold is understood.
स'नेव सगW सयवमेLत Hचतशमोदये अससतामवाYनोLत Jवतः संवेदनोदये ।
(The world does not vanish off like a dream if Brahman-state is realized.)
Even as the world scenes continue, they are seen as the Reality state only, when the mind is kept quiet
(without conceiving false interpretations.) When the mind perceives, the unreal is seen as what it is; as the
Reality state. (It is a wonderful experience of the truth, where everything including the perceiver is seen as
an expression of Brahman-state; a unique uniform oneness prevails even as the world scenes go on with
their chaotic noises; but the silent state prevails as one’s true essence.)
संवेदनमहं तावसगसं<मसं<मः असंवेदनमाशा'तं परं वZ न तRजडम ् ।
The turbulent state of the world is actually the ‘I’ state experiencing the mind-fields.
When the I and the mind-fields are removed, there is the pure awareness state of Reality only as all, where
the false knowledge of the world is ignored (like a mirage) and there is a state of wonderful quietness; and
the world is seen, not as inert but as sizzling with awareness (like the vision of the completeness of ocean
without divisions; an all encompassing vision, where there gets experienced the complete silence of all
sense perceptions, amidst the noise of sense perceptions.)
 19

नानेव सगW नानायं RनJयैकामशवामकः पंुJवकम eया सेना म'मयी ृ शिपनां यथा ।
The world appears as if divided as many (for the ignorant mind); for the Knower, it is one complete essence
of the auspicious state. The sculptor makes the complete army figures in various manners using his
excellent skill, which look so real and as divided; but in reality the whole thing is the clay only in essence.
(An immature child may see them all as different; but the mature adult knows it all as clay.)
इदं पण
ू मनारaभमन'तमनघोदरं पण ू [ पण
ू परापरैू ः पण
ू मेवाशटते ।
(Suppose you see a heap of gold objects of various shapes and designs; you will see it as only the gold and
will ignore the divided shapes. The heap is a complete heap of gold only; and divisions are meaningless.)
This world is a complete-state (without divisions). It never began at any time (as produced by any divine
entity or a random occurrence). It has no end also (since it has no beginning). It is taintless essence (without
the corrupted state of perceptions). (How can truth be with the untruth?)
In the whole, whole alone exists filling it wholly with whole.
यदयं ल4यते सगJत
pQम pQम_ण िJथतं नभो नभस वा'तं शा'तं शा'ते शवे शवम ् ।
What is seen as ‘the world’ is the undivided state of Brahman alone and exists in Brahman.
The sky rests in the sky; the quiescence in the quiescence; the auspiciousness in auspiciousness.
मकरLतjबaबJथे
ु ु नगरे नवयोजने यथा दरमदरं ू ू च तथेशे तदतeमः ।
When a city is reflected in the mirror, the nine Yojanas reflected in the mirror is a long distance; but is very
short when seen just in front of you; so is the world that looks so big; yet is just an idea inside the mind.
असदVयदतं ु व9वं सदVयदतंु सदा LतभासासदाभासमवJतवादस'म ु यम ् ।
The world has risen as the ‘unreal’ (as a mind-construe); the Supreme is always in the risen state.
The unreal shines as real because of the differentiations seen; but as it does not exist (except as mind-
construes), it is unreal.
आदशनगराकारे मग ृ तृ णाaबभाJवरे
ु ि
वच'(व<माभासे सग[sिJम'कैव सयता ।
What truth can be seen in this world-phenomenon, which is like a city reflected in the mirror; which shines
forth like the mirage water; which is seen as the double-moon illusion?
मायाचण ू पFरOेपा
यथा dयोिaन पर<मः ु तथा संवद संसारः सारोsसार9च भासते ।
When the magician scatters his magical powder, the on-lookers get deluded into seeing a city in the sky.
Likewise, the worldly existence appears in the consciousness as real, yet essence-less.
यावि
वचारदहनेन समलदाहं ू दrधा न जजरलतेव बलादव
या
शाखातानगहनाLन बहLन ू ताव'नानावधाLन सखदःखवनाLन
ु ु सते
ू ।
As long as the ‘old creeper of ignorance’ is not forcefully burnt away by the ‘fire of proper enquiry’ along
with the roots, it will keep on producing multifarious forests of pains and pleasures dense with the thick
branches enveloping everything.
आदकवीम
वामी कमहषणीतबहयो
ृ गवासठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

उपितकरणं ततीयम
ृ ्

UTPATTI PRAKARANAM
THIRD SECTION
‘PRODUCTION’

PART SIX

LAVANOPANISHAT - 4
[BRAHMAN AND MAAYAA]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi (Maa Tejaswini)

Narayanalakshmi, also known as Tejaswini in her ascetic life spent most of her life in the
Himalayan terrain, engaged in the penance of knowledge. She is well-versed in all
philosophies and is a scholar in Sanskrit language. Her mission life is to retrieve the lost
knowledge of the ancient Rishis and offer it unblemished to all the seekers of the Truth.
She is from Bangalore, Karnataka, India.
 3

JNAANA VAASISHTAM

BRAHMAN AND MAAYAA

INTRODUCTION

What is Brahman, mind, world, liberation etc are like?

Here is an example to grasp these abstract concepts.
Imagine the Brahman state as a huge book which is not bound, has no form, but can exist as any story as
any book. It is the content-essence of any book that can be there
The entire content of all the books that can ever exist is this book which stays as their whole essence.
You cannot call it a book also because it is not divided as pages.
You cannot read it also, because it has no letters.
It is itself story-less, yet is all the stories that can be there as the Jeeva-minds.
You can call it a library (collection of books) also which is made of only books, books and books (no
shelves, chairs and tables), like the Brahman is the swollen up state of the perceived.
Library is the books and books are the library; both exist as the essence of each other.
Library supports the books; books are supported by the library.
Library can exist as it is without the books, for it is just the essence of all books and is in no need of the
books. Library is a book-less state and is not a library also, like Nirvikalpa Brahman without the perceived.

Brahman is the Jeevas and Jeevas are Brahman; both exist as the essence of each other.
This library called Brahman actually has no books (Jeevas), but in the books it is known as the library.
Books call it the library. Library knows not the books. It has no name as Library also.
Books are the Jeevas.
What are these books like?
These books keep on appearing and disappearing continuously like waves.
Inside these books, varieties of stories keep forming and re-forming again and again without any beginning
and end. This story making nature is called the mind.
Some books are very good to read, with proper language form, with proper rules of grammar etc.
These are the Saatvic.
Some books are very old, dusty and turn into dust, rise up from dust and stay as dust-heaps only.
They do not have any organized story form; but keep changing the stories again and again chaotically
without any sense (forced only by the heaps of Vaasanaas). These books do not stay stable even for a
second and turn into dust again and again. These are the Raajasic.
Some books are in such rotten condition that they are like dark holes only, where nothing is written even as
any idiotic story also. They are in such rotten condition that there are no pages at all and no writing is
possible also. These are the Taamasic.
Some books do not allow any story to be written on them; yet they look like books on the outside; but have
nothing inside them; and are completely empty. They are like the library only; and are mini-library states;
the so-called JeevanMuktas. They do not belong to the library also; for they are no more the books. They
are as free as the library itself.
When the book has disappeared (through self-analysis), there is only the library left back ; rather not even
the library but the essence of all the books only.
If you still see the books and the library as separate, well then of course the library is real for you as a
separate thing which has no books (Nirvikalpa).
If the book is liberated from the book-state, will it become the library?
There is no becoming another thing; but library alone ‘is’ as a huge whole of all knowledge, formless and
division less. It alone ‘is’ without the name of the library also.
The books that have stopped being books (Muktas) are in the state of the library only, but appear like a
book (Jeeva) for the others.
The idiot book that believes that it is a book has to think of a library as containing it and aspire to become
the library, like a Jeeva aspiring for the Brahman state.
 4

A book is not real at all; its story only keeps it as a book, like the letters holding the book together; but the
story is unreal too. If the story is gone, the Jeeva is ruined like Lavana if ignorant, or is freed of the ego like
the Knower. See how important the story is for the mind to survive!
Kill the story; it is dead the next second.
Story is seeing emptiness as the objects and people and running after them like idiots.
Story alone holds Lavana as a Lavana, Chaandaala as a Chaandaala, and the ‘you’ as a ‘you’.
Read your own book and slowly erase off the letters of Vaasanaas.
If the letters are gone; story is gone too; book is gone too.
If the story is unreal and not there at all, where is the book (Jeeva)?
If the book is not there at all, where is the library (Brahman, the swollen up state of Jeevas)?
If all these words are removed, the knowledge contained in all the books alone is left back without the
books or library. This ‘Knowledge essence’ -‘That’ alone stays as the library made of books (Brahman that
stays as the Jagat).
Brahman alone is; there are no divisions at all.
If all the books are removed of their dividing lines, scripts, pages, stories and stay as knowledge only; then
that is the Brahman state of the Knower who is the book which stopped being the book.
 5

INDEX OF TOPICS

Reason for Lavana’s Chaandaala experience - pg 6

Maayaa’s lamentation - pg 7
Why the Chaandaala colony was really there? - pg 11
Analysis of the memory factor - pg 12
Avidyaa is non-existent in Aatman - pg 13
Discussion on the conscious perceiving the inert - pg 14
Be that only - pg 17
Ascending towards the state of JeevanMukta - pg 19
Why lament death? - pg 20
Aatman and Maayaa - pg 20
 6

इ'(जालोपा+यानम ्

INDRAJAALOPAAKHYAANAM
[TALE OF THE SORCERY ACT - 4]

LAVANA’S DELUSION CONTINUES

वसटोवाच
Vasishta spoke

हे मोमकादवि'म0या क1थतायाः 3यो'मखं ु वं महवमव

यायाः शण ृ ु राघव क89शम ् ।
Raaghava, you have seen how Avidyaa (ignorance) creates the world which is as unreal as the ‘ring’ in the
gold. Listen now to the greatness of this Avidyaa.
(The question that will rise in the mind of a student is whether the Chaandaala experience of Lavana really
happened or not. To put it in another way- is a Jeeva’s experience real or not.
Brahman state can exist only as a perceived state, like the gold needs to exit as some shape (call it a ring or
bangle or anything else; that is your mind-problem).
The question that rises is-
Is the shape real or not, is a Jeeva’s experience real or not, is the Chaandaala experience real or not?

LAVANA’S STORY CONTINUES

(A JeevanMukta can think back and wonder whether he was really a Jeeva bound to the Samsaara; and
analyze; but only with the help of a mind which stores memories as its essence.
What will the mind say? Of course another story; what else can it do?
Its nature is to make the unreal look like real.
If you ask the mind, whether the unreal Jeeva’s experience is real or not, it will produce proofs once again
for the unreal to look real.
King Lavana did the same mistake. Instead of forgetting the false experience of Chaandaala as just a mind-
production, he wanted to check whether it happened really.
He now had a Vaasanaa to prove the unreal as real; and that Vaasanaa got fulfilled for him as another
field of experience.
Whatever you want, the Brahman-state appears as that ‘Bodha’ of the perceived.
Perceived itself is false information of sense paintings; ask for the proof of its reality; and you will get
more false information of proofs proving the previous experience as real.
It is like asking a ghost about the proof of its existence!)

लवणोsसौ मह=पाला>तथा 9?वा तदा @मं ि

वतीये दवसे ग'तंु वत>तां
ृ महाटवीम ् ।
यA 9टं मया दःखमर
ु Bयानीं >मराम तां 1चतादशगतां व'Cयाकदा1चलDयते ह सा, इFत FनिGचय
स1चवैः ययौ दI3णापथं पनद
ु िJवजयायेव ाKय व'Cयमह=धरम ् ।
पव
ू दI3णपाGचायामहावनतट>थल=ं ब@ाम कौतुकासवाN Oयोमवी1थमवोणगःु ।
After having gone through such an illusory experience at that time, King Lavana started on his journey the
next day, in search of that great forest.
‘I remember well that huge forest where I suffered so much. It is well-imprinted in the mirror of my mind.
Somewhere among the Vindhya mountains there may be just a chance of finding that forest.’
Having decided thus, he journeyed towards the southern regions.
Having reached the Vindhya Mountain as if desiring to conquer that place once again, he wandered all
across the eastern, southern and western part of the forest region, his mind quivering with curiosity, like the
Sun moving across the skies.
 7

अथैकि>म'दे शे तां 1च'तामव परोगतां

ु ददशQRामरBयानीं परलोकमह=मव ।
At last in some place he saw that terrible huge forest like ‘worry’ manifested in front of him that appeared
like the land of death. (Lavana wanted his magical experience to be real and he indeed saw what he
wanted; the famine stuck land of Vindhya where he had lived.)
स तA वहर'>तां>ता'वता'ता'सकलानथ
ृ 9टवा'पृ टवा'Gचैव Sातवा'Gच वस>मये ।
ता'पTरSातवा'Gचासी
Oयाधा'पुकसजा'पनः ु व>मयाकलया ु ब
Cया
ु भयो
ू ब@ाम सं@मी ।
He wandered all over that area and saw all the places he had lived; enquired about those events from the
people there; and understood all the events of the illusion to be true happenings and was amazed. He was
again able to recognize those hunters born of the Chaandaala clan.
His mind stuck with surprise, he wandered again those places in a highly excited state.
अथ ाKय महाटOयां पय'ते धमधस ू ू रे तमेव Rामकं यि>म'सोsभवपुटपVक ु सः ।
तAापGयWजना'>ता'>ता'>ताः ि>Aय>ताः कुट=रकाः नानाकाराXजनाधारा'>ता'>ता'Gच वसधात
ु टान ्
ता'GचाकाBडपTर@टा'>'ता'व3ा'>ता'>वनZजा
ृ ु 'ता'>तथैव सम[े ु शा'>ता'Oयाधानेकला'सता ु न् ।
Then he reached that very dusty smoke-filled village, at the borderlands of that huge forest where he had
lived as a fat Chaandaala. He saw there those very men, those very women, those very small huts, those
very activities; those very lands, those very people shattered by the famine, those very trees, those very
followers of his, those very personalized things, those very hunters, those very orphaned sons.
(Same thing happened to Leelaa also, where she wandered again in the GiriGraama region and recognized
every blade of grass, and remembered every moment of her life as Arundhati.
When Leelaa herself is a false identity, what is the meaning of her having the experiences of Arundhati in
another identity? Perceived states if not analyzed will produce illusions within illusions, and keep you
trapped forever within them.)
अ'यासु व\ास
ृ ु सबापनेAा>वाताFतयुVतासु च वणय'ती
अकालका'तारवशीणब'धदःखा'यसं
ु ु +याFन सखीषु व\ा
ृ ,
व\ा
ृ व\ोWवलने
ृ Aबापा कंथावत
ृ ा शककचा
ु ु कशा]गी
ृ
अवRहोRाशFनदJधदे शे तAातनादा पTररोदतीदम ् ।
(Maayaa, the very ancient lady is left back in the illusory world of sorcery.)
Among all those old ladies who were lamenting with tears in their eyes and pouring out their sorrows, there
was one oldest amongst all who was describing to her companions all the sufferings she and her family
went through by the unexpected famine that stuck that area. Her eyes were burning red, and her tears were
profusely pouring out more and more. Some torn patched up rag covered her emaciated body. She was all
bones and hanging folds of skin. She was moving all over that area burnt by the blazing fire and crying in a
pitiable manner.

[Maayaa is the oldest of all her attendants (delusions) and laments about the dispassion that had burnt off all
the desires and wants in a Jeeva. She is mourning her daughter Avidyaa and weeping aloud.]

हा प^A
ु पAावतसव
ु ृ गाAे दनAयाभोजनजजराि]ग
कवासना
ृ वम_ण जीणदेहाः कथं स मVताु भवतासव>ते ।
Ha my daughter, you were always surrounded by your children!
You had become so thin by not eating food thrice a day!
How the lives were gone from you all when you had become emaciated as if by a sword stuck in the skin?

[Hey Avidyaa my daughter, you were always surrounded by desires and frustrations.
You ate well with the three states of Svapna, Sushupti and Jaagrat.
You all died slowly (including the Jeeva state), when stuck by the sword of Vichaara!]

ताल=दलाल`बनम`बदा(ौ
ु द'ता'तर>थाणसफल>य
ु
>मराम गXजाफलदाम
ु भतःु पर>थम(ामरहासन>ते
ु ु ।
 8

I remember you laughing at your dear husband who wore the garland of Gunjaa seeds, and who looked like
the immortal monkey (deity) when he had climbed the Taala tree which reached the clouds, and was
holding the red fruit between his teeth in his mouth (because his hands were busy in holding on to the tree);
and he had held on to a leaf trying not to slip and fall.

[How you had laughed at the Jeeva, the restless monkey, when he had mastered all the books of
philosophies; yet could only give a good talk on them without being able to swallow it (as if it was stuck
between his teeth) , and was always busy in his day to day routine works (hands holding on to the tree) !
He was Amara, the essence of Brahman, yet was behaving like a restless monkey! And with the fear of falling,
he had held on to worthless philosophies that teach the incorrect view of Reality.]

कद`बज`बीरलव]गगXजाकXजा'तर>त
ु ु ु चरतर3ोः
पGयाम पA>य
ु कदा नु भयोू भयंकराBयbयFतविगताFन
ु ।
Hyenas hid inside the bushes of Kadamba, Jambira, Lavanga and Gunja; and the dear son-in-law used to
leap on them and get attacked by them. When will I see all those frightening scenes?

[Violent qualities like anger, hatred, envy, rudeness, cruelty, irritation, violent conduct; all these hid in all my
varied desires good and bad; and when the Jeeva tried to subdue them by force, they attacked him with
more vigor and conquered him.]

न ताFन काम>य वलासनीह मखे

ु ऽप शोभालसताFन सि'त
तमालनीले 1चबुकैकदे शे सत>य
ु चा'या>यगतामष>य ।
Such lovely plays of passion do not exist even with the deity of passion, as when my son-in-law’s chin
black like the Tamaala, shines when chewing the meat piece offered from another mouth.

[Avidyaa forced the Jeeva to compete and steal the wealth of others; even the deity of desire would not have
so many desires as a Jeeva did; and Tamas the darkness of ignorance prevailed in all his actions.]

सतापनीता
ु सह तेन भAा यमेन य>या यमना
ु समाना
तमालवल=सहपपगdछा
ु ु समीरणेव वने वरे ण ।
My daughter, who is dark in hue like Yamunaa, was taken away by Yama along with her husband; like a
strong wind carries of the Tamaala creeper along with the flower clusters.

[Yamunaa is the sister of Yama, like Avidyaa is the sister of death. Both always stay together.
The ignorant Jeeva along with all its merits and demerits is carried away by the death, as willed by Avidyaa.
Avidyaa also follows the Jeeva after death also, entrapping him in more illusory experiences.)

हा प^A
ु गXजा
ु फलदामहारे सम'नताभोगपयोधराि]ग
ु
वातोलसकWजललोलवणf पणा`बरे बादरज`बद'ते ु ।
Ha my daughter, you always wore the necklace made of Gunjaa seeds (worthless actions)!
Your bosom is high and attractive (with all the enjoyments that end up only in harm.)
Your hue is that of a black cloud (of Vaasanaas) that float in the wind (of Praana).
You wear the garment made of leaves (of successive lives).
Your teeth are like Baadara seeds (tiny seeds of Vaasanaas).

हा राजपAे
ु 'दस
ु मानका'त संयज ्य श\ा'त
ु वलासनी>ताः
रFतं यातोsस ममामजायां न साप ते सि>थरतामपे
ु ु ता ।
Hey prince (Jeeva)! You shine like the moon (as the mind)!
You discarded all the ladies of pure families (the excellent virtues) and were attracted towards my daughter
(Avidyaa); even she did not stay with you for long (because you had developed dispassion)!
 9

संसारन
या सुतर]गभ]ग gयावलासैवहतोपहासैः
कं नाम तdछं
ु न कतं
ृ नपेृ शो य
योिजतः पVकसक'यका
ु याम ् ।
After uniting with the Chaandaala girl (Avidyaa) what lowly acts were not done by the emperor (Aatman),
sporting in the Samsaara River with its transitory waves (of enjoyments), doing various result bound
actions accompanied by ridicules and humiliations?

सा A>तसार]गसमाननेAा स 9Kतशाद ल
ू समानवीयः
उभौ गतावेकपदे न नाशमाशा सहाथन f यथा ममेहा ।
(What a couple Avidyaa and Jeeva were; each made for the other indeed!)
She had the eyes of the frightened deer (always running away from the hunter of knowledge).
He was ferocious like an arrogant tiger (with self-conceit and self-importance based on the ego).
Both of them (Avidyaa and the ego) at once perished, like my desire (of entrapping him forever) and the
wealth (of Vaasanaas), (by the arrival of dispassion and discrimination like fire.)

मते
ृ GवराGव>तFनजामजाि>म ददश
ु f याताि>म च दग
ु ताऽि>म
दजा
ु Fतजाताि>म महापदे ऽि>म सा3ाhयं भोऽि>म महापदि>म ।
My daughter (Avidyaa) has died and with no one to support (since Jeeva-ego has disappeared), I have no
place to go; I am ruined; I am born in a family stuck by misfortune (of dispassion); I am in great danger; I
have become the personification of fear; I am myself the ruin that is ruined.
(Knowledge has made me homeless.)

नीचावमानभव>य म'योः 3ुधाप'न>य कलAक>य

शोक>य वृ तावFनवायवते ृ नाय>`यनेकायतनं वनाथा ।
I am a lowly woman (the inert body-state Prakrti as against the concept of Purusha), (and have been
discarded by the Knower) dependent on so many desires and their fulfillment; and now I am without a
protector-husband (delusion). My daughter (Avidyaa) also did not care for me, not getting any food herself
(as desire fulfillments), was feeling irritated, humiliated, and distressed and was bound to such a sorrowful
state, that she could not care for me also (and prolong the wretchedness of the Jeeva).

दै वोपतKत>य वबा'धव>य मढ>य

ू jढ>य महा1धभमौ
ू
याणनं य'मरणं महाप
य>यामFनजkवतमतमं ु तत ् ।
It is better to be lifeless (vanish off completely) than be in this state of wretchedness (unsupported by the
Jeeva) of life (by delusion) and death (by dispassion), stuck by the destiny (a Mumukshu’s sincerity),
having no relatives (Vaasanaas), and stay in this land stuck by mental afflictions (of purity of thoughts), of
a fool (Knower).

जनैवह=न>य कदे
ु शवते
ृ दःु खा'यन'ताFन समलसि'त
ु
सहlशाखारससंकु लाFन तणाFन ृ वषाि>वव पवत>य ।
In a land where all the people (desires) are gone, and the land (Jeevahood) is ruined, countless pains (for
the delusions) abound (where divisions do not have any effect at all); like one stretch of grass covering up
all over when the monsoon rains (of knowledge) pours over the mountain (of the reality of the world.)

एवं लप'तीमवलोVय व\ां

ृ दासीभराGवा>य नपः
ृ ि>Aयं तां
पdछ कं वतम
ृ है व का वं का ते सता
ु कGच सत>तवे
ु Fत ।
Observing that old lady lamenting like this, the king got her consoled through his maids, and questioned
that old woman, “Why are you here? Who are you? Who is your daughter? Who is your son?”
 10

उवाच सा बापवलोचनाथ Rाम>वयं पVकसपो

ु षनामा । इहाभवपVकसपः
ु पFतमf बभव
ू त>ये'दस
ु मा सतै
ु का ।
सादै वयोगापFतम'दतयं
ु ु इहागतं दै ववशेन भपंू अयं वशीणN मधक`भमाप
ु ु वने वराक8 करभी यथैका ।
Her eyes were filled with tears and she said, “This village is known as ‘Pukkasaposha’, the shelter of the
Chaandaalas. My husband was the chief of this village. He had a daughter who was pretty like a moon.
Like a female bear gets a lidless pot of honey in the forest by chance, she by her good fortune got a king
who had come here as her husband who was shining in beauty like a moon and who was in a wretched
forlorn condition,

[The world of ignorant is the Pukkasaposha (Chaandaala colony), where the deluded Jeevas stay protected.
I am Maayaa the deluding power of my master the Brahman state. He is the supreme Lord of all, being the
essence of all. Avidyaa (lack of knowledge) is our daughter who shines as the mind in all the Jeevas.
She catches hold of Jeevas who have no control over their thoughts and actions, and are like the lidless
honey-pots, easily accessible to any Avidyaa-form.]

सा तेन साधN स1चरं

ु सखाFन
ु भVवा
ु सता
ू तनयाः सुता'Gच
व\ं
ृ गता काननकोटरे ऽि>मं>त`बीलता
ु पादपसं1तेव ।
She enjoyed pleasures in his company for long and produced sons and daughters. She grew up well in this
hole of a jungle like a Tumbi creeper (yields gourds as fruits) enveloping many trees.

[Avidyaa and Jeeva were comfortable with each other; and they produced countless wicked qualities as their
darling children. Avidyaa went on growing and growing like a Tumbi creeper yielding gourds, like the hard
hollow skulled Jeevas with dried up flesh inside; and she was supported by the trees of many philosophies
which gave her support by proving the world as real and absolute.]

केन1चवथ कालेन Rामकेsि>मXजनेGवर अविटदःखमभवhीषणं

ृ ु भJनमानवम ् ।
महतानेन दःखे
ु न सवf ते Rामका जनाः वFनगय गता दरंू सवf पXचवमागताः ।
तेनेमा दःखभा1ग'यः
ु श'ये
ू वयमह ि>थताः सौ`य शोचाम स
बापमाचा'ते3णधारया ।
Hey King, in course of time a terrible famine stuck this village destroying all the people here.
Facing extreme difficulties, all the villagers left this place and went off far away and died.
Because of that we who were left back here are alone and eking out a living with great difficulty.
O Good man! We are now shedding all that we swallowed, as tears, from our eyes.”

[Then in course of time dispassion rose up in a Jeeva like the fire that burns off all forests in no time.
All the desires were turned to ashes. Vaasanaa-weeds were never allowed to grow. All the attachments to
families and friends flew off like the frightened birds. All the wild animals of wicked qualities perished in the
blazing fire flames of Vichaara. The mind was completely free of anxieties and apprehensions.
Avidyaa who followed the Jeeva till the end vanished when the Jeeva burnt his ego in the knowledge fire.
Maayaa had no place to haunt now and was left back crying for her loss.]

इयाकBया]गनावVAा(ाजा व>मयमागतः मि'Aणां मखमालोVय

ु 1चAापत इवाभवत ् ।
भयो
ू वचारयामास तदाGचयमनतमं
ु भयो
ू भयो
ू sथ पdछ बभवाGचय
ू वाFनFत ।
तेषां समु1चतैदानैः स`मानैदःुखसं3यं कवा
ृ कjणयावटो 9टलोकपरावरः
ि>थवा तA 1चरं कालं वमGय ृ Fनयतेगतीः आजगाम गहंृ पौरै वि 'दतः ववेश ह ।
Hearing these words from the mouth of the lady, the king was surprised. He looked at the faces of his
ministers and remained frozen like a painted picture. He again analyzed the amazing horrifying events he
had experienced. He again and again questioned them in many ways; then was amazed by the answers he
obtained. He who had seen the people of his other life-story was filled with compassion and offered them
suitable charities and made lots of gifts alleviating their pains. He remained there for some more time
analyzing in his mind the peculiar ways of the Creation. Then he returned home.
He entered his city hailed by the citizens.
 11

ात>तA सभा>थाने मामपd

ृ छदसौ नपः
ृ कथमेवं मने
ु >वKनः य3मFत वि>मतः ।
यथाव>ततया
ु त>य तत उVतः स ता9शः संशयो nदया'न'नो
ु वातेनेवा`बदो
ु दवः ।
इयेवं राघवाव
या महती @मदाFयनी अससतां नययाशु सdचासतां नययलम ् ।
In the morning he entered the court and questioned me. He said that he was surprised that the dream events
were real. I told him the truth about everything and the doubt in his heart cleared up like the cloud blown
away by the wind. Raaghava, this is how the great Avidyaa with her deluding power makes the unreal look
real and real as the unreal.

रामोवाच
Rama spoke

कथमेवं वद opम'>वKनः सयवमागतः @मोदार इवैषोsथQ न मे गलFत चेतस ।

Hey Brahman, tell me how the dream (experienced by the king) became a reality.
Still I am confused and still not able to clearly grasp the meaning thereof.

वसटोवाच
Vasishta spoke

सवमेतदव
यायां संभवयेव राघव घटे षु पटता 9टा >वKनसं@मतादषु ।
दरंू FनकटवhाFत मकरे
ु ु s'तTरवाचलः 1चरं शीqवमायाFत पनः
ु ेटे व यामनी ।
असंभवdच भवFत >वKने >वमरणं यथा असdच सदवोदे Fत >वKनेिवव नभोगFतः ।
सि>थ
ु तं सटु ु चलFत @मे भपTरवत
ू वत ् अचलं चलतामेFत मदव3ुrध1चतवत ् ।
All this is possible in the Avidyaa state, Raaghava!
Cloth-ness also can be seen in pots in a dream or illusory states.
(Extremely contradictory situations are possible in Avidyaa state.
After all, the mind has to accept it as real; that is all!)
Distant thing appears closer like the mountain seen inside the mirror.
A long span of time appears short when the night passes in a good sleep.
Even impossible things happen in the dream like one’s own death.
Unreal appears as real like floating in the sky in the dream-states.
What appears stable appears moving, as when we spin, the land around us rotates.
That which does not move, moves, in the mind confused by intoxication.
VAASANAA MANIFESTS AS ANY FIELD OF EXPERIENCE
वासनावलतं चेतो य
यथा भावययलं ततथानभवया ु शु न तदि>त न वाKयसत ् ।
The mind that is goaded by the Vaasanaa will have the experience of whatever it thinks is there, though it is
not there; nor is it (the experience) unreal.
(Any perceived is real for the mind which believes in the basic reality of the perceived.)
वपय>तमFतज'तःु पGययामानमेडकं, ^बभFत स`हतामेड़ो वासनावशतः >वयम ् ।
The deluded mind-animal will believe itself to be a goat (if the brain is not functioning properly).
Influenced by Vaasanaas, the goat fears the lion-ness itself (because of its belief in the goat identity).
(Brahman the lion state believes itself to be a goat-state (Jeeva) because of the Vaasanaas; and fears the
Brahman state itself as some emptiness that is to be avoided; or a divinity that is to be feared.)
काकताल=यवdचेतोवासनावशतः >वतः संवदि'त महारं भा Oयवहाराः पर>परम ् ।
There is a maxim which says, ‘the crow sat and the palm fruit fell’.
(The crow-sitting is not the actual cause of the fruit falling, but a matter of co-incidence only (as if that
slight movement of the crow’s feet was necessary for the falling of the fruit.)
Similarly, the Vaasanaa dominates the mind, and the happenings in the world become realities through
exchanges of thoughts with each other (a combined effect of all Jeevas interacting with each other.)
 12

WHY LAVANA SAW THE CHAANDAALA COLONY AS REAL?

वतं
ृ ाVपVकणे राSः क>य1चलवण>य यFतभातं तदे त>य स
वास
वा मनोगतम ् ।
The reality or unreality of the experiences of some king named Lavana in the Chaandaala colony belongs to
his mind only.
(The Chaandaala colony was a private mind experience of some King named Lavana, real only for him.
Each Jeeva’s experience of the perceived belongs to that particular Jeeva only. Mind is just a quality of the
Jeeva that produces a belief in the reality of any perceived. If questioned, it will produce more scenes of the
perceived and prove the reality of the world more firmly.
Lavana’s life itself is a perceived state of some Vaasanaa-bound Jeeva; and nothing can prevent the mind
from creating an illusion within an illusion, like a mirror inside a mirror experience, and prove it also as
real.)
व>मरयप व>तीणाN कतां ृ चेतः gयां यथा तथा कतामKयकतामFत
ृ ृ >मरFत FनिGचतम ् ।
Though forgotten, the mind can give a detailed account of an event as occurred, through the sheer talent of
imagination. It can also remember an event that had occurred as not having occurred.
(Whether in memory or not, whether an actual happening or not, any mind can instantly prove an event as
occurred or not occurred, by its sheer power of conception. Lavana was able to remember his illusion-
experience in detail; and believed also that it was real. The mind had to just prove it all by producing the
same perceived field as Lavana wanted; and it is indeed not a difficult feat for the mind which is adept in
producing any perceived field for any Vaasanaa.)
तथा न भVतवानि>म
ु भVतवाFनFत
ु चेतस >वKने दे शा'तरगमे ाकतो ृ sKयवब
Cयते
ु ।
व'CयपकससRामे
ु ु Oयवहारोsयमी9शः Fतभासगत>त>य >वKने पव ू कथा यथा ।
Even an ordinary man who dreams that he has gone out of the town can remember such minute events of
the dream like ‘I have not eaten’, I have eaten’, in his mind. The events that occurred in the village of
Chaandaalas also are like that only, like the events of the dream getting explained in detail (through
memory).

[MEMORY:
What is memory? Memories are some flashes of thoughts in the mind about some sense perceptions; and an
added story-content to make it personal.
Remembrance is connected to some random information of events, faces, sorrows, joys, and some data that
has been learnt, and so on.
However all these events and faces and places that one remembers, are nothing but the emptiness that is
coloured as events, faces and places by the mind-narration.
If the learning has not become your own essence as the ‘you’, then it is also just some emptiness only that is
remembered as some learning; because whatever you really are is not remembered as a memory.
Memory is dead matter only; a corpse that you hang on to.
Why? Samsaara- the world is not a solid world but moments that keep slipping away. The past moment, the
past event, the past state of the seer seen and seeing is already gone and finished off.
What is gone off cannot come back the same way.
The past is just some dead matter that is floating as thoughts in the mind.
Memories help us survive, no doubt; it has its own uses in some learning fields; but that is all.
The photographs (which are like dead bodies) you treasure, the history of many other Jeevas that you
cherish; the past events you hold on to as wealth are indeed worthless; for nothing of the past is there
anymore. Past is just emptiness that holds on to you like a ghost.
People change, places change, faces change, and relationships also change; nothing stays as it is.
What are you holding on to through memories?
All that is left back as the past is emptiness only. Future which has not happened is also emptiness only.
Present is already gone before you catch it also.
Jeevas hang on to the life holding on to these dead images of the past.
Lavana also was hanging on to the life of the Chaandaala which never happened actually; but was seen only
in his mind. Already he was feeling attached to the people of that life and wanted to see them again.
Still under the power of the sorcerer, he went to those regions and found the proof of his Chaandaala life,
like you travel again in a dream world and prove your dream experiences as real.
He was also hanging on to the dead images of the memories and went through a dead world and felt happy.
Such is the power of Maayaa.]
 13

अथवा लवणेनाशु 9टो य: >वKनव@मः स एव संवदं ाKतो व'Cयपकसचे

ु तस ।
लावणी Fतभाssuढा व'Cयापक ु सचेतस व'Cयपुकसंव\ाssuढा पा1थवचेतस।
Or, the delusory dream experience of Lavana was reflected in the minds of the Vindhya Mountain
Chaandaalas. (They are the dream characters of Lavana’s illusion-experience and really existed like
Vidooratha’s world people who belonged to his Vaasanaa field. These Chaandaalas had the illusion of a
king living with them; and the king had the illusion of living with them.
All Jeevas are dreamers of each other and each dream character is the proof of the reality of the other
dream characters; like each reflection in the mirror is the proof of the existence of other reflections.)
Lavana’s perceived field was reflected in the minds of the Vindhya Mountain Chaandaalas, or the events
perceived by the Vindhya Mountain Chaandaalas were reflected in the mind of the king.
यथा बहनांू स9शं वचनं नाम मानसं तथा >वKनेsप भवFत कालो दे शः gयाप च ।
Just like the words of many poets become real in the minds of the people; the time, space and action
become true likewise in a dream.
(The best example of poetry making the unreal as real is found in the devotional literature on Shri Krishna.
Though Krishna was a child of eight years when he left Gokula to rejoin his real parents, the poetry has
made people believe in the amorous sports of Gopis (cowherd women)and Krishna, which have indeed
tainted the greatness of the MahaaYogi Krishna, who was a realized Sage and a noble Raajarshi no less in
knowledge than King Janaka.)
Oयवहारगते>त>याः सतास Fतभासतः, सता सवपदाथानां ना'या संवेदना9ते ।
संवेदनेतरा भाFत वी1चवा जलस]गFतः भतभOयभवय>था
ू तjबीजे तjयथा ।
त>याः सवमसवं च न स'नासदFत ि>थतं ससदे व ह संवतेरसंवतेरस'मयम ् ।
All the events of the world are (felt) real when perceived only (like a dream experience is felt real at the
time of the dream only). The reality of all the perceived objects is proved as an experience only that
belongs to the mind. The perceived world with its past, present and future looks as if separate from the
perceiving mind (entity), like the wave from the water-collection, or the tree from its seed.
(Essence of the seed alone is the tree; the essence of water alone is the wave; and the essence of the mind
alone is the perceived world for anyone.)
The reality or non-reality of the world stays as if real, and as if not real.
What gets experienced is understood as real, and what is not experienced is understood as not-real.
(There rises no question of whether this is real or that is real.
Lavana experienced a Chaandaala life through a sorcery trick. That was real for him, and not to any other
person in the court. The magic-effect had extended to Vindhyaa Mountain also, along with Lavana; like a
ghost believer carries his ghost also to wherever he goes.)
AVIDYAA IS NON-EXISTENT IN AATMAN
नाव
या व
यते कि'चतैलाद सकताि>वव, हे `नः कं कटकाद'यपदं >या[ेमतां वना ।
‘Avidyaa’ is not there at all, like the oil in the sand.
Will gold be anything else other than the gold even as a bracelet?
(Avidyaa is also a concept connected to the perceived only. The Chaandaala wife was as unreal as the oil
in the sand. For a man who is blind to the existence of the gold, bracelet alone is real; so it was for
Lavana. If he was a Knower, he would have dismissed the entire experience of Chaandaala as a worthless
dream experience and would have continued his duties as before; but he had developed a Vaasanaa for
seeing the Chaandaala colony in person; and his Vaasanaa was fulfilled accordingly. It was a travel from
one dream world to another; both being the branched out states of delusion only, in the mind of Lavana.)

अव
ययामतव>य संब'धो नोपप
यते, संब'धः स9शानां च यः >फटः
ु >वानभFततः
ु ू ।
जतकाटादस`ब'धो
ु यः समासमयोगतः ना'यो'यानभवायासौ
ु तदे क>प'दमाAकम ् ।
परमाथमयं सवN यथा तेनोपलादयः 1चता समभचेय'ते संब'धवशतः समाः ।
यदा 1च'माAस'माAमयाः सवf जग
गताः भावा>तदा वभा'येते मथः >वानभवि>थते
ु ः।
न संभवFत स`ब'धो वषमाणां Fनर'तरः, न पर>परसंब'धाि
वनानभवनं
ु मथः ।
सदं शे स9शं व>तु 3णा
गवैकतामलं uपमा>फारययेकमेकवादे व ना'यथा ।
 14

THE CONCIOUS PERCEIVER AND THE INERT THAT IS PERCEIVED

[Can a conscious thing perceive an inert thing since both are completely different?
Vasishta explains how every object is a state of Chit only and is not inert in any manner.]

(Aatman, the Brahman-state in essence is a state of pure knowledge or awareness; and Avidyaa cannot
exist there, like darkness can never be there in the sun.)
Avidyaa is not found to be connected to the principle of Aatman.

(If something has to know some other thing, both should have some common essence that connects them;
otherwise perception is not possible.)
A relation between two things can be found if and only there is some common essence between them both;
it is a matter of common experience.

(Perception process is made up of the perceiver, perceived and perceiving - Drashtaa, Drshyam and
Darshanam. We observe that a conscious part is able to perceive the inert objects including the body, the
medium of perception. How two contradictory things can mix with each other to produce the perception?)
The lac and the stick are different though they both are capable of fueling a fire; so they cannot be
experienced by each other; but they are same in essence because of being a vibration of Chit.
(Lac also burns; stick also burns; but still one is a liquid form, another is of a solid form; therefore they
cannot produce each other as an experience; but we cannot doubt that both the objects have one common
essence of staying as objects of knowledge for the perceiving Chit-state.)

Every object like the stone etc is of the essence of the Supreme Reality alone (pure awareness-state); they
all are related to each other by being part of awareness and so are cognized by the awareness.
Since all the objects of the world are experienced as real by being in the presence of awareness, they all
shine for each other also (and interact).
However, since the objects are different in character, their relation is temporary only.
Since they are not related to each other, they do not exist for each other.
(When a Jeeva is aware of the objects, they exist as objects of knowledge for that particular mind only.
When that mind is not aware of them, they do not have the capacity to exist separately independent of the
perceiver. These objects cannot be aware of each other, because they do not have any common essence in
them, and exist as various combinations of elements only, as separate from each other.
Only when a perceiver is present as a mind, the objects exist as the common essence of his perception.)
Being a part of awareness, the objects immediately attain oneness by nature, and not otherwise.
CHIT ALONE IS ALL
1चdचेयमलता 9Gयuपयोदे Fत चेतनः, जडं जडेन मलतं घनं संप
यते जडम ् ।
न च न च 1चWजडयोरै Vयं वैलvBयाVव1चhवेत ् ।
The conscious entity itself rises as the ‘seen phenomenon’ by the mixing of the mind and its conceived
objects. (It is similar to the dream experience, where all the people and objects are made of the mind-
material of the dreamer. Chit alone exists as the perceiver and perceived both.)
(Mind alone exists as the objects of its perception also; this has been explained previously.
A conscious entity is conscious of some sense perceptions only, which are defined as inert objects, to show
the difference between the seer and the seen. Otherwise, there is nothing called conscious and inert existing
as two separate things. Consciousness itself means that you are conscious of some objects.
Therefore consciousness itself is defined as something which is conscious of something.
Therefore the world of objects is just a part of the conscious process only, and does not exist separate as
some inert absolute world phenomenon.)

The idea of inertness as oneself, mixes with the objects that are inert, and a thick inert state is produced.
(The idiot mind of the ignorant infected by Avidyaa sees the inert body as itself, and therefore sees the
entire world as made of inert objects only and imagines the body as a conscious entity.
How can the object of knowledge like the body be capable of any conscious perception?
There is only one complete state of ‘being conscious of something’; and this alone is experienced as the ‘I’
ness and the ‘I’ ness based world.)
 15

If the conscious state (that which knows the objects) had to mix with the inertness (that which is known)
and become one, it cannot happen at all, because both are different from each other.
(There cannot be an inert world that exists independently of the conscious mind.
Since they are both different like the lac and the stick, they cannot mix with each other and produce a
perception process.)

CONSCIOUS AND INERT CANNOT MIX UP

1चWजडौ 1चA एकA न तौ संमलतः Vव1चत ्, 1च'मयवािdचदाल`भिGचदाल`भेन वेदनम ् ।
In the process of perception, the conscious and inert factors do not mix up ever; since it is only the
awareness factor that reveals the objects; and such a revelation only becomes an experience.
(There is no inertness at all, as defined by the ignorant mind. Everything is a part of the conscious process,
Chit-alone staying as the perceived objects, as per the Vaasanaa content of the mind.)

दाjपाषाणभेदानां नतु pयेते 1चदामकाः, पदाथQ ह पदाथन f पTरणा`यनभयतेु ू ।

The objects like the wood and the stone which are different, are not conscious objects (they do not see each
other; for they need a conscious entity to be aware of them). They are just objects of knowledge that are
some names with meaning converted into objects.
(The undivided empty expanse alone exists as (Chid) Aakaasha, the revealing power of Brahman.
This revealing power exists as the mind-expanse (Chitta Aakaasha) which draws the dividing lines in the
empty expanse and calls it the inert Aakaasha, the element. The dividing nature is the disturbance it owns
as its permanent feature. Like a child naming different shapes of clay lumps with different names, the
divided shapes are variously named by the mind as trees, animals, stones, sticks, people, etc.
To add ghee to the burning fire of perception, the Avidyaa-filled mind imagines likes and dislikes,
attachments, hatred, envy, anger, and wants etc on the shapes drawn on emptiness by the senses.
It calls some as inert, some as conscious, makes its own rules and regulations, and exists as the perception
process of the seer, seen and seeing existing as one.)

िजpवयैव रसा>वादः सजातीयामलोदयः, ऐVयं च व\ संब'धं ना>यसावसमानयोः ।

जडचेतनयो>तेन नोपलाद जडं मतं, 1चदे वोपलकbयादuपणीFत
ु मता 1चता ।
Tongue alone can taste that which has taste.
The tongue has the capacity to be aware of (or produce the sensation of) something called taste in the
objects; and attains the taintless knowledge (of some taste). Though the tongue and the objects that are
tasted are different, yet the tongue as a tasting medium produces the awareness of taste which becomes the
common factor to both (in essence.)
(It is the consciousness alone existing as the consciousness of taste; and there is nothing but knowledge
(Bodha) seen as the world).
Oneness is alone the relation that connects all; it cannot be in dissimilar objects.
(And this oneness is the awareness-state of reality. However, the word awareness or consciousness also
does not fit the Reality state, because it is some indescribable state which is something (That) which exists
as this world (as seer and the seen).
Therefore in the case of the inert and conscious objects, the stone etc are not inert actually; the awareness
factor alone shines with limitations as the solid objects.

एक8भावं गता (ट9Gयाद

ृ कjते
ु @मं काटोपला
यशेषं ह परमाथमयं यतः
तदामना तसंब'धं 9GयवेनोपलDयते ।
The seer and the seen become one single factor and yet create the delusion of difference; since the stick,
stone etc are all completely of the nature of awareness state only.
Being of the essence of Chit, the differences and connections are seen in them as conceptions only.
(There is only one single state of awareness shining as Knowledge essence. That alone appears as if
divided as the three-fold factors of seer, seen and the seeing.)
 16

सवN सवकाराxयमन'तमव यनतः वGवं स'माAमेवैति

व\ तववदां वर ।
Everything in all manners is the endless state of Reality alone.
Hey best of students, understand with effort that everything is Reality alone that shines as the world.

(As mentioned in the Upanishad way of explanation of Lavana’s story, Lavana the king’s state (Brahman)
alone is always there; the Chaandaala life experience (Jeeva-state) was just a state of delusion created by
Maayaa (sorcerer) and a force of Moha (horse), and the company of Avidyaa the Chaandaala wife; and so
the Chaandaala state was not real; it was just an experience of an instant; just a conception; a minuscule
quiver in the conscious point called Lavana.
If the king (Brahman) had not ridden the horse of Moha or Vaasanaa, he would never have had the
experience of the Jeeva (Chaandaala).
In fact, Brahman is never in Moha. Avidyaa cannot exist in the Brahman-state at all.
Therefore Avidyaa is not there at all; and is false.
Unreal cannot exist really. Reality alone shines without any taint.
World is non-existent. There is no inert or conscious or mind or body.
Nothing was produced at all. Jagat is not existent at all except as the absence of knowledge.
Brahman the Reality state is the potential state of all knowledge that can be known.
This nature of reality exits as knowledge, ‘Vidyaa’; and the absence of knowledge is Avidyaa.
The absence of knowledge is Jagat, which can never exist in the Knowledge state.
JeevanMukta is always in the Knowledge state only; and Avidyaa world never exists for him.
He sees the Reality only as everything, like seeing the gold alone in all the gold shapes.
Gold awareness is Vidyaa; bracelet awareness is Avidyaa.
Brahman is the gold-state; there is no bracelet (Jagat) at all in the gold-state.)

असतायागFनटे न वGवं ल3शत@मैः पTरतं

ू ं
1चdचमकारो न कचन पTरतम
ू ्।
संकपनागरा नणां ृ मथः >प'दि'त नो यथा, न दे शकालरोधाय तथा सगिवFत f ि>थFतः ।
The world filled with countless delusions is just a wondrous phenomenon of Chit for the Knower who is
intent on renouncing the unreal, and nothing fills it for him (in the form of divisions).
Like the imagined men do not affect the real men in any manner in place or time, so is the world for a
realized man.
(A knower sees the completeness only as one single whole (Poornam), like the seeing the ocean as one
complete whole along with its foam, waves and whirlpools. Ocean means all these included as its nature.
Brahman’s nature is to exist as any perceived which has a mind to see it, as a co-partner.
So is the Jagat for the Knower, a state of completeness only that is quiescent and free of all divisions.)

भेदबोधे ह सगवमहं वाद@मोदयः हे मसंवपTरयागे कटकाद@मो यथा

कटकाद@मो हे ि`न दे शा[ेशं भवाhवम ् ।
(For the ignorant, the world is real and solid.)
When one sees the differences only, the world with its ego and other delusions get produced.
When the gold is not cognized, the bracelet delusion occurs.
(Gold vision is blocked by the bracelet vision; reality is blocked by sense perceptions.
Discard the bracelet idea and see the gold only; discard the sense perceptions as information only, and see
the Reality through the abstract vision.)

The bracelet delusion is actually non-existent in the gold; so also, the differences in places and creations are
seen as real because there is only the Reality state that stays as real.
(Why everything of the world look so real?
It is because of the Reality that is blocked by the mind-construes.
Why the bracelet looks so shining and beautiful? It is because of the gold which is its essence.)
 17

9JदशनपTरयागे नाव
याि>त पथVसदा ृ कटकादमहाभेदमेकं हे म यथामलम ् ।
When the perceived object along with the perceiving process is ignored (like a mirage), Avidyaa can no
more be there as the absolute factor.
(Running towards the mirage river is Avidyaa; ignore the mirage; then there is no mirage water at all that
attracts you. Avidyaa is not there at all.
Avidyaa is the stupidity of believing in a mirage river which is non-existent actually.
Stupidity is co-existent with the belief in the desert waters.
Heat actually is heat only and no mirage is there in the heat-state.
But why then the mirage is seen? Because of stupidity!
When did the mirage get produced?
When you see it, it is there. It is just the nature of heat to exist as the Mirage River.
There is no river at all in the heat.
The idiocy of running after the mirage is Avidyaa; or Jagat-state.
Jagat is not in the Knower who knows only the heat.
He knows that there is no reality in the Jagat.)
When the various divisions of bracelet etc. are not seen, gold alone remains in all its purity.

जलमेकं तर]गाद दावक f ं शालभि'जका म'माAमे

ृ कं क`भाद
ु opमैकं ^Aजग
@मः ।
Water alone is all the various forms of waves and whirlpools.
Wood alone is al the shapes of all sculptures.
Clay alone is all the objects made of clay like pots and cups.
Brahman alone is all the three worlds, conceived by the mind-factor.
(There are no divisions at all actually except as imagined by the mind.)

संब'धे 9Gय9ट=नां मCये (टह

ु य
वपःु (yदशन9यादविजतं तददं परम ् ।
The Seer is the connecting principle between the seen and seeing.
When the Seer exists without the seen and the seeing, that is the Supreme state.

BE THAT ONLY

[The biggest obstacle that stands between a Mumukshu and the Moksha is the state of Mumukshu itself.
The Vaasanaa for the attainment of Moksha is so intense that Moksha itself is kept away as a goal that never
can be attained ever.
The Vaasanaa is already there in you for Moksha, since you are still pursuing the study of this great text with
high determination. Now drop the idea of Moksha that is waiting for you, and stay as if you have attained
Moksha already.
Feel great about being the Brahman-state and understand that there is no Moksha or Bandha as such except
as imagined by the mind which is not actually existent.
Listen to Vasishta’s words to Rama; and know that you are already realized.
Do not stumble and falter like Lavana who woke up and still was wondering as to whether he was a
Chaandaala or a king; you will never ‘know’ the state of Moksha, because you are already that.]

(The ego that you identify with as Rama, as the son of so and so, brother of so and so; all these are just
ideas embedded in the mind like stars in the empty expanse of the sky.
You, the name and form conception of some mind factor which exists nowhere, (search for this mind; it
vanishes without a trace); is also made of that reality alone.
You are the Reality state and not the mind conceived ego. If you stay as that state and see the world, the
Jagat is seen as the oneness of all; and all divisions vanish off forever, never to return.)
दे शा[ेशं गते 1चते मCये यdचेतसो वपःु अजाbयसंव'मननं त'मयो भव सवदा ।
अजाR>वKनFन(>य यते uपं सनातनं अचेतनं चाजडं च त'मयो भव सवदा ।
जडतां वजFयवैकां शलाया nदयं ह तत ् अ3ुrधो वाथवा 3ुrध>त'मयो भव सवदा ।
 18

When the mind jumps from one object to another (through the sense-horses), there is an in-between state of
the mind which does not cognize any inert object (as outside or inside).
It is just the pure awareness state where you do not perceive anything.)
Remain as that state always!
That ancient state of yours (as the beginningless Reality) which is not in the waking, dream or deep sleep
states, which is neither conscious nor inert, remain as that state always!
If the rock was not inert but conscious, what a quiescent state it would be in; imagine that; that is the state
of Reality, like the innermost quietness of a conscious rock.
Remain as that always whether engaged in the worldly affairs or not.
(The actions of the world like waves flow over the rock, without affecting it in any manner.
Waves or no wave, rock is the same always.
A Knower is not affected by any work he is engaged in. Work and no-work have no difference for him.)
क>य1चिकXचनापीह नोदे Fत न वल=यते अ3ुrधो वाथवा 3ुrधः >व>थि>तट यथासुखम ् ।
Nothing whatsoever of whomsoever rises or dissolves here.
Whether engaged in the worldly affairs or not, remain in the state of the Self happily.
नाभवा'छFत नो
वेिट दे हे कि'चVव1चपमा'>व>थि>त
ु ट Fनराश]कं दे हवितष ृ ु मा पत ।
The Self state of Reality does not desire or hate anything from anyone when embodied (when acting
through a mind-medium).
Remain as the Self (Reality state of witness) without anxieties.
Do not get identified with the bodily actions.
(Be the sun of awareness which lights up the actions, without itself doing anything.)
भवय
RामकRा`यकायOयवसतो यथा 1चतवितष ृ ु मा Fतट तथा सयामतां गतः ।
Like being engaged in the actions of a city which has to be built in a future (as just some vagueness in the
mind), keep unattached to the thoughts of the world, by remaining established in the truth of the self.
यथा दे शा'तरनरो यथा काठं यथोपलः तथैव पGय 1चतं वम1चतैव यदामना ।
A man who stays in another city, a stick or stone on the road does not engage your attention.
Treat the thoughts regarding the worldly affairs the same way and ignore the mind.
(Just pass through them like wading through an imagined river made of emptiness.)
Remain in the Self state without the mind itself.
यथा 9षद ना>य`बु यथा`भ>यनल>तथा >वाम'येवाि>त नो 1चतं परमामFन तकतः ु ।
There is no water in the stone. There is no fire in the water. There is also no mind in the Self-essence.
How can it be there in the Supreme Self, which is your self-essence?
ेvयमाणं न यिकि'चतेन यिgयते Vव1चत ् कतं ृ भवFत त'नेFत मवा 1चताFतगो भवेत ् ।
Whatever is seen by the mind (as the world, actions, objects, and people), or whatever is done by the mind
(as actions of the senses) is not actually a real occurrence. (It is just a state of conception within the mind.)
‘Mind is not at all there’; with this ascertainment transcend the mind.
अय'तानामभत>य ू यिGचत>यानवत ु ते पय'तवासनः क>मा'न `लेdछ>यानवत ु ते ।
Fनर'तरमना9य वमाचारािdचतपकसं ु >व>थमा>व Fनराश]कं प]केनेव कतो ृ जडः ।
If you are going to follow the mind which is completely identified with the inert stinking body, then why
do you not follow the ways of a Chaandaala that lives at the outskirts of a city?
(An ignorant man who pampers the body as his real identity is no less than a flesh-based Chaandaala.)
Disregard the mind-Chaandaala always by sticking to the conduct prescribed for a Mumukshu, remain in
your true state of the self without any apprehension, like an inert body made of clay.
1चतं ना>येव मे भतंू मतमे
ृ वा
य वेित वा भव FनGचयवा'भवा ू शलापjषFनGचलः
ु ।
The mind is actually non-existent; or you will know it as having been, it is dead now.
Understand this well, and stay quiet like a man made of stone.
े3ायामि>त नो 1चतं ति
वह=नोsस तवतः स कमथमनथन f त
Oयथन f कद0यसे ।
When scrutinized, the mind is not at all found to be there.
You (the Reality state) are actually without a mind phenomenon as such.
Then what for are you wastefully polluting yourself with that meaningless thing?
(Search; find out where this mind is situated. You will find it nowhere; for it is not there at all.)
 19

असता 1चतय3ेण ये मधा ु >ववशे कताःृ तेषां पेलवब\ीनां

ु च'(ादशFनjिथतः ।
Those who are possessed by the non-existing ghost of the mind have lost their reason, and will even see
thunderbolts rising from the moon. (That is how stupid the world is!)
1चतं दरेू पTरयWय योsस सोsस ि>थरो भव, भव भावनया मVतो ु यVया
ु परमयाि'वतः ।
Cast afar the mind, and remain stabilized as whatever you are.
Be free of the idea of the world. Be endowed with the supreme means of realization.
असतो येsनवत ु 'ते चेतसोsसयuपणः Oयोममारणकमzकनीतकालाि'धग>तु तान ् ।
Those who follow the unreal perceptions created by the unreal mind waste their time hitting at the empty
void. Fie on those fools!
Oयपगलतमना महानभावो ु भव, भवपारगतो भवामलामा ।
Dissolving off the mind, stay with the Supreme experience.
Crossing over the worldly existence, stay as the taintless state.
स1चरमप
ु वचाTरतं न लrधं मलममलामFन मानसाम क1चत ं ्।
Even if you analyze for long, there is no taint called the mind in the taintless Aatman.
ASCENDING TOWARDS THE STATE OF JEEVANMUKTA
थमं जातमाAेण पंुसा कि'चि
वकसतब\नै
ु वं सस'गमपरे ण भवतOयम ् ।
अनवरतवाहपFततोsयमव
यानद=Fनवहः शा>AसWजनसंपका9ते न तTरतंु शVयते ।
तेन ववेकतः पjष>य
ु हे योपादे यवचार उपजायते । तदासौ शभे
ु dछाभदां ववेकभवमवतीणQ
ु भवFत ।
ततो ववेकवशतो वचारणायाम ् ।
At first, as soon as one is born, a person who has purified his mind should keep oneself in the company of
the noble ones. (Why?) This person who has fallen into the flood waters flowing incessantly is getting
carried away by the river of Avidyaa. He cannot cross over it without the company of the noble ones and
the study of scriptures. (What happens by the company of the noble Knowers and study of scriptures?)
Because of the company of the noble and the study of scriptures, the embodied Jeeva attains discrimination;
the analysis of what is to be sought (Brahman) and what is to be rejected (desires and attachments) is
understood. Then he steps into the first level of Yoga Bhoomi where discrimination dominates, which is
known as ‘Shubecchaa’, ‘the auspicious desire (for the Knowledge of reality or Brahman state)’. Then
through the practice of discrimination he gets into the state of ‘Enquiry’ or ‘reasoning about the truth’.
संयJSानेनासंयJवासनां यजतः संसारभावनातो मन>तनतामे ु Fत ।
तेन तनमानसा`नाम
ु ववेकभममवतीणQ
ू भवFत । यदै व यो1गनः संयJSानोदय>तदै व सवापितः ।
By the proper understanding of the truth (about the unreal nature of the perceived), one discards the
improper Vaasanaas of the world (desires and attachments); and the mind becomes lighter (because of
fewer thoughts, no anxiety, no apprehension, no desires, no attachments... so on). Because of that, he now
steps into the level of discrimination which is known as ‘Light Mind’, TanuMaanasa.
When the true understanding rises, then alone the absorption in the Reality essence becomes possible.
त
वशा
वासना तनतां ु गता यदा तदै वासावसंसVत इयdयते ु कमफलेन न बCयत इFत ।
अथ तानववशादसये भावनातानवमDय>यFत । याव'न कव
ु 'नप Oयवहर'नKयसयेषु संसारव>तष
ु ु
ि>थतोsप >वाम'यव3ीणमन>वादDयासवशा
बाpयं व>तु कव
ु 'नप न पGयFत नालंबनेन सेवते
नाभCयायFत तनवासनवा
ु dच केवलं मढः ू सKतब\
ु ु इव कतOयं करोFत ।
Because of that, the Vaasanaas slowly decrease and that level is known as ‘No-attachment’ ‘Asamsakta’.
In this level, one is no more bound to the results of his actions (since he does not perform any action with
attachment to the results.) Because of the decreased Vaasanaas, one then practices lessening of thoughts
(controlling the flood of thoughts.) He performs actions; goes through his day to day life; lives in the midst
of all the objects that exist in the world; yet his mind does not ever swerve from the state of the Self (-
enquiry) Because of the constant sincere practice, though engaged in external actions he does not see them
as real; he does not chase them madly; does not brood about them. He no more is under the control of
Vaasanaas. He now acts as if he is just an idiot, or as asleep while awake. (In the midst of idiots who
imagine that they are wise, a man of wisdom is looked upon by them as an idiot only.)
 20

तनभावतमन>क
ु >तेन योगभमकामभावनाम1धu
ू ढः ।
With a mind free of conceptions, he now ascends the level of ‘non-conception of perceptions’ ‘Padaartha
Abhaavanaa’. (He is able to understand that the objects are nothing but sense perceptions and do not exist
independent of his perception.)
इय'तल{न1चतः कFत1चसंवसरानDय>य सवथैव कव ु 'नप बाpयपदाथा'भावनां यजFत तया ु मा भवFत
ततो जीव'मVत ु इयdयते
ु । नाभन'दFत संाKतं नााKतमभशोचFत केवलं वगताश]कं संाKतमनवत ु ते ।
Thus his mind absorbed in the Self-enquiry; after practicing for a few years (or for few months, or few
days, or few minutes, or few seconds, or instantly also); though performing actions of all sorts (without the
attachment to the results); he renounces the conception of outside objects (as real).
He transcends the three states of the mind - waking, dream and deep sleep (and understands that all these
are state of ignorance only, and are based on the belief in the reality of the world.)
Then he is known as a JeevanMukta.
He does not get excited about what is attained. He does not worry about that which is not obtained.
Without entertaining any anxiety, he just acts properly towards whatever is attained.
RAMA’S STATE OF DISCRIMNATION
वयाप राघव Sातं SातOयम_खला'तरं ननु ते सवकायDयो f वासना तनतांु गता ।
Raaghava! You also have understood whatever needs to be understood fully.
Haven’t your Vaasanaas about all actions diminished already!
शर=रातीतवित>वं
ृ शर=र>थोsथवा भव मागाः शोकं च हषN च वमामा वगतामयः ।
You have already crossed over the idea of bodily actions.
Do not bother whether you have a body or not. Do not feel depressed or overly excited about anything.
You are the Reality-essence without any sort of afflictions.
व|यामFन सते >वdछे सवगे सवदोदते कुतो दःखसखे ु ु राम कतो ु मरणज'मनी ।
When ‘you’ are the self-shining (independent of the perceived), pure (without thoughts), all pervading (as
the essence of all), and always existing ‘Reality state’, (and not a Jeeva at all); where is the question of pain
and pleasure, or birth and death!
WHEN RELATIVES DIE…WHEN YOU FEAR DEATH…
अब'धरप
ु क>मावं ब'धदःखाFन
ु ु शोचस अि
वतीये ि>थते pयि>म'बा'धवाः क इवामFन ।
अवनाशोsप क>मावं वनGयामीFत शोचस अमृ यवसतौ
ु >वdछे वनाशः क इव आमFन ।
9Gयते केवले दे हे परमाणचयः
ु परं दे शकाला'यतापतेनामोदे Fत न ल=यते ।
घटे कपालतां याते घटाकाशो न नGयFत यथा तथा शर=रे sि>म'नटे sप न वनGयFत ।
Though you have no relatives, why are you lamenting about the death of your relatives?
When the ‘Aatman’ is the non-dual principle (without a second), what relatives can be there as such!
Even though you are imperishable (as the Reality essence), why are you worried that you will also perish
(because of identifying with a perceived body-image)?
How can the Aatman which is pure and deathless ever perish?
The body that is burnt is just a collection of subtle atoms of the Supreme state only that is seen as limited
by place and time. The essence of Reality never rises or sets.
If the pot is broken, the space inside the pot does not perish.
Similarly, even if the body dies, you as the Reality essence will not perish.
मगतणातरि]गBयां
ृ ृ 3ीणायामातपो यथा न नGयFत, तथा दे हे नटे नामा वनGयFत ।
If the mirage water waves disappear, the heat does not perish; so also, if the body perishes, the essence of
Reality which is the real you, does not perish.
वाXछै वोदे Fत ते क>मा
@ाि'तर'तFनर1थका, अि
वतीयो ि
वतीयं कं य
व>वामाभवाXछतु ।
What for the desire rises in you, which is a worthless delusion only?
How can a secondless one desire for a second one? (Is it not a delusion for sure?)
AATMAN AND MAAYAA
Oयं >पGयं
ृ तथा 9Gयं र>यं qेयं च राघव न किXचदि>त जगFत OयFतTरVतं यदामनः ।
Raaghava! There is nothing that is heard, seen, tasted, smelt in this world that is different from the Aatman.
 21

(Aatman is the Reality state that is aware of some disturbance named sense-knowledge.
It itself stays as the object of knowledge, like the gold stays as the bracelet.)
सवशVतावमा>ति>म'नाम'येवा_खलाः ि>थताः, शVतयो वतते OयVते आकाश इव श'यता ू ।
(Is the delusion- power the quality of Brahman?)
All the powers are in the Reality essence alone as itself; the powers are spread out as the perceived, like the
emptiness of the sky. (Sky is another name for the emptiness; and is not the quality of the sky.)
1चता(ाघव uढे यं ^Aलोक8ललनोदता ^Aवधेन gमेणह े ज'मना जFनतभा ।
(What is the seed for this non-existent world?)
This lady named tri-world rises from the mind alone, hey Raaghava with her three levels of Sattva etc; and
deludes from the time of her birth itself.
(This seeing of the tri world as the real is the delusion power called Maayaa, which hides the real and
makes it look like something completely contradictory; like the heat is seen as the cool waters in the
desert.)
मनःशमने स\े वासना3यनामFन कम3याभधानैव मायेयं वनGयFत ।
(How is Maayaa destroyed?)
If the subduing of the mind is achieved (and the unreal nature of the world is realized), the Vaasanaas
perish; the actions and their results perish; Maayaa, the power of delusion also perishes.
स`सारोRारघ}े sि>म'या 9ढा य'Aवाहनी रWज>तां ु वासनामेतां Fछि'द राघव यनतः ।
(Sincere effort never fails.)
In this terrifying water-well of worldly existence, Vaasanaa acts as the thick rope moving the wheel
(pushing Jeevas up and down to various good and bad levels.) Hey Raaghava! Cut it away with effort.
अपTरSायमानैषा महामोहदाFयनी पTरSाता वन'ता+या सखदा ु opमदाFयनी ।
आगता opमणो भ]Vवा ु संसारमह ल=लया पनo ु pमैव सं>मय ृ opमBयेव वल=यते ।
When not understood she gives the greatest delusion. When understood, she is known as the ‘Endless’, and
bestows the ever-blissful state of Brahman! Coming out of Brahman, and playfully enjoying the worldly
appearance here, and remembering Brahman again, she dissolves into Brahman again.
(Maayaa rises from Brahman, stays as the world, and dissolves into Brahman.
(You as the deluded personality are the expression of Maayaa herself.
You as the unreal entity rose from Brahman and will dissolve into it again, like a wave.)
शवा(ाघव नीuपादमेयाि'नरामयात ् सवभताFन ू जाताFन काशा इव तेजसः ।
Hey Raaghava, like the light from the fire, all the objects rise out of the Supreme state of auspiciousness
which has no form, which is unfathomable, which is without afflictions.
रे खाव'दं
ृ यथा पणf, वी1चजालं यथा जले, कटकाद यथा हे ि`न, तथोणद यथाऽनले
तथेतhावनाuपे तथेदं भवनAयं
ु ति>म'नेव ि>थतं जातं त>मादे व तदे व च ।
स एव सव भतानामामा
ू opमेFत क0यते ति>म'Sाते जगWSातं स Sाता भवनAये ु ।
Like the lines on the leaf (are leaf alone), like the waves in the water (are water alone), like the ornaments
in the gold (are gold alone), like the heat in the fire (is fire alone), the tri-world of the form of ideas
(conceptions) stays in that Reality alone; is produced from that alone; and is that alone (and not different).
‘That’ alone is the essence of all beings.
‘That’ is known by the name of ‘Brahman’ the Reality that swells up as the perceived world.
If ‘That’ is known, the world becomes known. In all the three worlds ‘That’ alone is the ‘knower (of all)’.

[All that you understand as the world and family and objects, that which is reading these very words is not the
inert body, but the Reality itself existing as the reading you, the reading process and the read book.
Where is Brahman? Here now as you the perceiving entity!
What is blocking the knowledge of yourself as Brahman? The idea of you being a form with name!
Get rid of the false knowledge. True knowledge will shine as it is! It alone is!]

शा>AसंOयवहाराथN त>या>य वतताकते ृ ः 1च

opमामेFत नामाFन किपताFन कतामभः ृ ।
Those who have realized the truth have invented names like Chit, Brahman, and Aatman for that nameless
formless expanse of awareness, for explaining the truth through the scriptures.
 22

वषयेि'(यसंयोगे हषामषवविजता सैषा श\ानभFतह

ु ु ू सोऽयमामा 1चदOययः ।
(It is just there in every experience of yours. Find it.)
When the senses open up an object as some image or sound or touch or smell or taste, if you can stay in
that pure perceiving state (without recognizing the name and form of the object, but as the silent awareness)
without any joy or irritation (before the mind pops up with some explanation of the object); that pure state
of awareness is this Aatmaa the changeless state of knowing.
आकाशाFततराdछाdछ इदं ति>ममंिGचदामFन >वाभोग एव ह जगपथJवFत^ब`बFत ृ ।
This state is extremely pure and taintless, purer and subtler than the space itself.
In this essence of Reality, the world stays like a reflection within itself as if separate (though the reflection
is not actually separate from it.)
ब\>त
OयFतरे
ु केण लोभमोहादयो ह ता'पायस
OयFतरे केण ते च ति>मं>तदे व च ।
Due to the ignorance deep-rooted in the intellect, there is the experience of greed and delusion; because of
seeing reality in the unreal, the world of divisions exists in that state as itself (as not different from it).
अदे ह>यैव ते राम Fनवकप1चदाकते ृ ः लWजाभयवषादे Dयः कतो ु मोहः समिथतः
ु ।
अदे हो दे हजैरेभलWजादभरस'मयैः कमख ं ू इव दब ु ु\वकपैरभभयते
ू ।
Rama! You are not a physical body and are formless (like a thinking point of emptiness). You are of the
nature of pure awareness without any disturbances of the perceived. How can you be deluded into having
shame, fear, sadness etc?
You are not a physical body and are formless (like a thinking point of emptiness). All these ideas of shame
etc are not real and are connected to the body only. Identifying with the body, and acting as the body, why
are you tormenting yourself like a fool imagining all these things?
अखBड1चFतuप>य दे हे खBडनमागते अस`यJदशनोऽKयि>त न नाशः कमु स'मतेः ।
You are of the form of unbroken awareness (that appears as the divided entities).
If the body falls dead, even the ignorant do not die (but continue to exist in other Vaasanaa-created worlds);
how can a Knower of the truth, who stays as the Reality essence, ever die?
आपतेदकमागऽप f न Fनj\गमागमं 1चतं नाम स वSेयः पjषो ु न शर=रकम ् ।
शर=रे सयसFत वा पमाने ु व जगAये SोऽKयSोऽप ि>थतो राम नटे दे हे न नGयFत ।
The sun is never blocked in its path; and the sunlight falls everywhere without obstruction.
Chitta is also unobstructed in its path and falls everywhere and stays as the perceived. This Chitta which
sleeps in the city made of nine holes is the Purusha who perceives, and not the body (which is inert).
Since the body (Sharira - that which deteriorates) is actually non-existent (since it is part of the perceived
only), this Pumaan (the awareness which is shining through a mind) stays as the Knower and the ignorant
both, in all the three worlds.
यानीमाFन व1चAा_ण दःखाFन ु पTरपGयस ताFन दे ह>य सवा_ण नाRाpय>य 1चदामनः।
मनोमागादतीतवा
यासौ श'यमव ू ि>थता 1चकथं नाम दःखै ु वा सखै
ु वा पTरगpयते
ृ ।
All the varied forms of sufferings (because of the body-connected possessions and relatives) you see in this
world belongs to the body alone; and not to the Chit-awareness which is beyond the grasp of the mind.
(Mind can go everywhere and grasp all the objects as its perception; but not the state of Chit.)
Since it is beyond the path of the mind, the Chit stays as the emptiness (on which sense perceptions get
produced). How can it be caught by joys or sorrows which belong to the mind only?
>वा>पदामानमेवासौ वनटा[ेहपXजरात ् अDय>तां वासनां यातः ष?पदः खमवा`बजात ु ्।
असdचेदामतवं तदि>मं>ते दे हपXजरे नटे कं नाम नटं >या(ाम केनानशोचस ु ।
When the body dies, the Jeeva loses its identity with the body and rises from the body-cage to its own
essence only, like the bee flies off into the sky from the lotus. (There is no individual Jeeva who goes from
body to body.) However the Vaasanaas that have been nourished in the mind till then, continue as another
body-experience with another identity. If you believe that there is no Jeeva (as the Aatman), even then, if
the body-cage perishes, what is the big loss? Rama, why do you cry for the death of the body?
सयं भावय तेन वं मा मोहमनभावय ु FनTरdछ>यामनो नेdछा का1चदKयनघाकते ृ ः।
Therefore, analyze and comprehend the truth. Do not act deluded. Aatman is without any desire.
You being the Aatman, the essence of Reality are taintless and do not have any desire at all.
 23

साI3भते
ू समे >वdछे Fनवकपे 1चदामFन FनTरdछं Fत^ब`बि'त जगि'त मकरे
ु ु यथा ।
साI3भते ू समे >वdछे Fनवकपे 1चदामFन >वयं जगि'त 9Gय'ते स'मणावव रGमयः ।
Reality state of awareness is the witness of all actions; is equal; pure; and without any disturbance of the
perceived. Without any desire or need, the worlds reflect in it like in a mirror.
Reality state of awareness is the witness of all actions; is equal; pure; and without any disturbance of the
perceived. Like the rays emanating from the pure gem, worlds are seen inside it by itself.
(The nature of the mirror is to reflect; the nature of the gem is to shine as the rays.)
अFनdछमप संब'धो यथा दपण^ब`बयोः तथैवेहामजगतोभदाभे f दौ Oयवि>थतौ ।
Without any conscious want, the mirror and the reflection stay as if different, but are the same.
So also, the Aatman and the Jagat stay as if different and not different in actuality.
(Reflection is also the mirror only.)
सयू सि'न1धमाAेण यथोदे Fत जगिgया 1चसतामाAकेणेदं जगि'नप
यते तथा ।
By the mere presence of the sun, the actions of the world rise up (as a natural course).
By the very nature of Reality as the awareness state, the world comes into existence.
पBडRहो Fनवतोऽ>या
ृ एवं राम जगि>थतेः आकाशमेषा संप'ना भवतामप चेतस ।
The solid nature of the world has been disproved by all these talks, hey Rama. This world that is perceived
is just the revealing nature of Brahman-state; this has been understood by all of you.
सतामाAेण द=प>य यथालोकः >वभावतः 1चतव>य >वभावातु तथेयं जागती ि>थFतः ।
By the very presence of the light, the sight rises revealing all the objects.
By the very nature of the Chit-principle, this world-state gets revealed.
पवN
ू मनः समदतंु परमामतवात ् तेनाततं जगददं >ववकपजालः
श'ये
ू न श'यमप
ू तेन यथा`बरे ण नीलवमलसFत
ु चाjतराभधानम ् ॥
(How does the unreal world appear in the reality?)
(Though there is no previous or later in the Reality state...
First the mind arose out of the Supreme principle of the Aatman (as its conceiving nature); and this world is
spread out with its network of conceptions (ideas and imaginations) like the blueness in the empty sky;
though the Reality is emptier than emptiness also, and gets its beautiful names.
संकपसं3यवशा
गलते तु 1चते संसारमोहमहका गलता भवि'त
>वdछं वभाFत शरद=व खमागतायां 1च'माAमेकमजमा
यमन'तम'तः ॥
When the mind dissolves by melting off the conceptions (by understanding the unreal nature of the world),
the mist of delusion namely the worldly existence also dissolves. Then the pure state of Reality alone which
is one, unborn, the first one, imperishable, shines taintless like the sky in autumn.
कमामकं थममेव मनोऽDयदे ु Fत संकपतः कमलजकती>तदे ृ य
नानाभधं जगददं ह मधाु तनोFत वेतालदे हकलनामव मJधबालः ु ॥
The mind, with its conceiving power rises first as the totality of all actions of all Jeevas, by taking on the
form of Brahmaa; and spreads forth this Jagat with its various names and forms; like the idiot child
imagining the actions of the ghost body.
अस'मयं सदव परो ु वलvयते पनभ ु वयथ पTरल=यते पनः ु
>वयं मनिGचFत 1चतसं>फर
वपम
ु ु हाणवे जलवलयावल= यथा ॥
The mind is just the essence of Avidyaa and non-existent; yet perceives in its front something unreal as
separate from it; appears and disappears as the world again and again. The mind which perceives by the
power of Chit rises as the form of the world made of its conceptions alone, like the circular patterns
appearing in the water again and again.

समाKतमदं उपितकरणम ्

SECTION THREE ‘UTPATTI’ IS COMPLETE

24