yogavasishta nirvaana prakaranam part 3

7/29/2019 YogaVasishta Nirvaana Prakaranam Part 3

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YOGA

VAASISHTA

A PHILOSOPHICAL TREATISE

COMPOSED BY

VAALMIKI MAHARSHI

ESSENCE OF YOGAVAASISHTA

Compiled by

Tejasvini


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FIRST HALF OF SECTION SIX

FINAL EMANCIPATION

PART THREE

[GOD-WORSHIP]

INTRODUCTION

Is there a God?

Does he get pleased by our worships?

Will he help us through our problems in life?

Is God a She or He or It?Who is the best of all?

How to worship him?

Is the world outside me real?

Who created it?

Where is that Creator?

Why am I born as what I am?

Why all this?

What goes on actually?

Who controls all this?

Is there anyone who is out there to help me?Who am I?

Why I am made to suffer like this?

How to escape all this?

Lord Shiva the all-knower answers these questions in this part of the great scripture

YogaVaasishta.


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FIRST HALF OF SECTION SIX

FINAL EMANCIPATION

{GOD-WORSHIP}

CHAPTER ONE

Vasishta spoke

(We are all caught in the wheel of Samsaara. Only by the true understanding of the world and ourselves,

can we escape this perpetual torture machine of Samsaara. And scriptures revealing the ultimate truth are

our only guidance here!)

{THE WHEEL OF SAMSAARA}

RaghuNandana!

Only when the nave namely the conception (mind) is checked,

the Samsaara-wheel can be stopped from rotating.

{A TINY QUIVERING IN THE MIND IS ENOUGH! YOU ARE LOST FOREVER}

When the mind-nave is disturbed (by attachments and hatred) even a little,

this Samsaara-wheel will keep rotating fast

even if it is stopped forcefully.


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{TRY YOUR BEST TO GET OUT OF IT}

Taking recourse to extreme effort and strength,

through proper understanding,

one should block the mind which is the nave of the Samsaara-wheel.

That which cannot be obtained through sincere effortaccompanied by the benevolent understanding and embraced by the scriptures,

is found nowhere.

(Why not worship Gods? They have powers. If we worship them, they will give us whatever we demand!

Then the life in the world would be easier! The wheel of Samsaara would be a joy-ride then!)

(There is no way that any God can help you here! For he himself is a form projected by your mind!

Any form, human or divine is a product of senses and is unreal.

What will you get by worshipping unreal forms?

Too childish!)

{DIVINITIES WITH FORMS}

Discarding the undue importance given to divinities

which is a result of immature thinking,make true effort by yourself (developing Vairaagya and Viveka)

and bring the mind under control first.


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{BRAHMA OR AN ANT- EVERYTHING WITH A FORM IS UNREAL}

Because of the delusion prevailing from Brahma onwards,

unreal alone is seen as the reality of this world O Anagha!

(Agha means impurity; Anagha means a person of extreme purity)

(As long as the idea of a form or a limited identity is supported by ethical theories, there is no cessation to

the mundane existence. The body can be destroyed only through the cessation of the conception of the

body.)

Forms are just projections of the delusion arising out of ignorance, Anagha!

These bodies, seen wandering here, have risen from all types of defective theories.

The conception (of the body) is there as such (in all these systems)

(giving rise to succession of bodies.)

A wise man should never feel happy or sad

about matters concerning the body Rama!

{WHAT GREAT THING IS THIS HUMAN BODY?}

{IGNORANT MAN ALWAYS HAS A FACE TAINTED BY SADNESS OR ANXIETY}

A man endowed with a physical body

who has a faded face moist by grieving and is distressed

is worse than a painted picture of a man

as it does not shed tears and is smiling always!


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{A PAINTED PICTURE OF A MAN IS BETTER THAN THE REAL ONE!}

The physical body is not as stable as the painted-picture of a man

because it withers through mental and physical afflictions;

and stays distressed by nature; and dies some day.

The body-picture in the painting perishes only when some one destroys it;

not otherwise.

The body made of flesh perishes by itself, by its very nature.

The painted picture-man

if maintained properly remains for long and shines beautiful.

The (physical) body,though maintained with all care, deteriorates for sure;

it never improves.

Therefore, the picture-body in the painting is the better one;

not the conceived body.

Those good qualities which belong to the painted body are not in the conceived body.

As it is,this body is a lot worse than the inert painted-body picture!


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{BODY IS JUST A PROJECTION OF THE MIND; JUST A CONCEPTION; NOT REAL!}

Therefore, why do you entertain attachment for this body made of flesh, O Anagha?

This body is a result of prolonged conception.

Therefore do not be attached to it Wise Rama!

{AN IMAGINED BODY IS BETTER THAN THIS BODY!}

This body is a lot worse than

the body conceived in ones own mind (in the dream or in imagination.)

A body produced by short time conception,

is not caught by long-time joys or sufferings!

This body produced by a prolonged conception suffers from prolonged pains!

Body is just a form of conception!

Neither is it there; nor does it belong to us!

Why should one wastefully suffer for the sake of this body?

It is inert and always in pain.


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{IF THAT IS UNREAL, THEN THIS ALSO IS UNREAL!}

If the man painted in a canvas is injured or dies, it is not real death!

Similarly, if the man produced by conception is injured or dies, it is not real death!

If the kingdom built in the mind is damaged or perishes, it is not real destruction!

If the second moon seen by eye-infection is damaged or perishes,

it is not real destruction!

If the splendor seen in the dream is disturbed or perishes, it is not real destruction!

Similarly If the this body-machine which is produced only through conception,

and which perishes by its own nature,

is injured or dies, it is not real death!

{IF THE BODY PERISHES, CHIT IS NOT AFFECTED!}

If this body which is just a part of a prolonged dream,

which is produced by the conception of the mind,

is adorned or defiled, no injury is there for the Chit.

Chit never has an end. (for it is never born)

Self does not move at all Raaghava! (for it is not in space)

Brahman does not undergo any change. (for it is always the same)

What does it matter if the body dies!?

(It is born, is in space and changes continuously)


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{BODY IS A MISCONCEIVED REALITY!}

The body is made through conception.

Though not existing, it appears to exist because of false-understanding.

It is made of falsehood; so it is never ever real.

{SNAKE IMAGINED IN A ROPE CREATES FEAR EVEN IF IT IS NOT THERE!}

The body has risen falsely like the snake in a rope.

Existing as a falsity yet, it carries out the world-activities.

{HOW CAN THE ACTIONS OF AN UNREAL BODY BE REAL?}

What is done by an inert thing is not said to be an action Rama.

Even though doing actions, the body is never a doer ever.

{WHO IS THE DOER THEN? NO ONE!]

The inert body has no desires.

There is nothing desired by the Self also.

Therefore no one is actually the doer.

Self is just a witness of this,

(like the Sun is the witness for the world activities.)


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{THE BODY-HOUSE HAUNTED BY THE TERRIFYING EGO-GHOST / MIND}

In this non-existing body-house which is situated in the void,

which has become real like a ghost falsely imagined by a child,

the evil spirit of Ahamkaara (ego),

named as the Mind,

which is essence-less and avoided by all the pious,

has come from somewhere and entered inside.

{DO NOT BE POSSESSED BY THIS GHOST}

Do not become a slave of this evil Ahamkaara Rama.

Slavery to it results only in the hell.

That insane mind-spirit with an evil form,

playfully ambles around in the body-house,

as it wills.

{EVEN GREAT MEN RUN AWAY FROM THIS GHOST}

Whatever the Mind-ghost has done haunting the empty body-house,

even great people have got frightened of it and

have hidden themselves in the Samaadhi state.


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{MIND-GHOST IS AN IMAGINATION IN THE VOID OF THE WORLD}

Banishing the mind-spirit from ones body-house,

one is never frightened of the void-city of Samsaara.

{ONLY AN INSANE FOOL LIKES A HAUNTED HOUSE]

It is indeed a wonder

why

those who are attached to this body-house,

stay identified with it

even when harassed by this mind-ghost!

{IF YOU DIE IN THIS HAUNTED HOUSE, YOU WILL BECOME AN EVIL GHOST YOURSELF}

Those who die in the body-house possessed by the mind-devil

have only the attitude of a devil;

not that of a non-devil, Raaghava!

{EVERYONE WILL RUN AWAY FROM YOU WHO ARE POSSESSED BY THE EGO-GHOST}

For those hell-lovers who are possessed by the ego-devil,

and blinded by delusion and vanity,

there are no friends or relatives.


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{ALL EGO-BASED SELFISH ACTIONS END UP IN SUCCESSION OF BIRTHS AND DEATHS}

Whatever action is performed by a mind infected with ego,

the end-result of that will be death

like the fruit of a poisonous creeper.

{IGNORE THE GHOST! IT WILL NOT TROUBLE YOU!}

Let the ego-devil stay in this body or not.

Hey Best of the noble!

You do not look at it with your mind ever.

Neglected, ignored and discarded by the mind itself,the ego-devil will not do anything to you.

{SELF IS PURE LIKE SPACE! NO GHOST CAN HARASS THE SELF!}

Though everywhere,

the sky is not connected to anything.Similarly though everywhere,

Self is not connected to the ego.


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{SELF IS LUSTER! MIND IS DARKNESS}

Self is of the nature of light; eternal; pervades all and is the Lord.

Mind is deceitful, egoistic, and is the greatest darkness in the heart.

{YOU ARE NOT THE MIND: DISCARD IT LIKE DIRT!}

You are actually the Self.

You are the essence of all knowledge.

You are not the mind in any way.

Discard the delusion of the mind.

What do you get by getting attached to it?

{GET RID OF THE GHOST}

Getting rid of the mind-ghost which brings about this world appearance,

which is not beneficial

which takes away all the courage,

be stabilized as whoever you are in reality.

{NO ONE ELSE CAN GET RID OF THE GHOST IN YOUR BODY-HOUSE}

Neither the scriptures nor the relatives (other aspirants) or teachers

are capable of rescuing a man possessed by the mind-ghost.


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{FIRST TIE UP THE GHOST YOURSELF!

LATER THEY WILL COME TO HELP YOU}

Gurus, Scriptural injunctions and relatives

are capable of rescuing a man

only when he has subdued the ghost of the mind,

like lifting a deer out of a shallow mire.

{PRACTICE ALL THE DISCIPLINES INSTRUCTED BY THE KNOWERS

AND TIE UP THE GHOST}

All the desires for pleasures should be removed from the mind.

One should follow the path taken by the noble ones who have realized the Self.

Analyzing well the meaning of scriptural statements,

one should take shelter in the Self.

{THE WHEEL OF FOOLISHNESS}

This body is

created by some one (prolonged Vaasanaa);

possessed by some other ghost (ego).Some one else (mind) suffers.

Some one (Jeeva) else enjoys.

This wheel of stupidity is indeed amazing!


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{SHIVAS INSTRUCTIONS]

Now listen to this Supreme understanding

which destroys the greatest delusion,

which was given to me in the cave of Kailaasa

by the Lord who wears the half-moon as his crest-jewel,

for alleviating the pain of world-existence.


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CHAPTER TWO

LORD SHIVA

There is the Kailaasa, the best of all Mountains, shining like the collection of moon-rays,

beyond the heaven, which is the abode of Gouris lord!

There resides the Supreme Lord Hara who wears the crescent moon.

Worshipping the Great God in that very hill, I lived there once in a hermitage constructed

on the bank of River Ganges.

I was engaged in doing penance, enjoying the company of Siddhas, analyzing the

meanings of scriptures, weaving baskets for flowers and collecting books of value andthus spent time in that Kailaasa forest.

Once, on the eighth day of the black fortnight of Shraavana; after the evening worship

was over; when the quarters were silent as if observing the vow of wood-like silence;

when the darkness so dense that it could be cut with a sword filled the bowers; after the

first Yaama was gone; I woke up from my Samaadhi and was absorbed in seeing the

outside world.

At that time I observed a luster suddenly rising forth which had the hue of hundreds of

white clouds collected together and shone like a collection of moon-discs, lighting up all

the quarters.

Moved by wonder, I observed with the power of my intellect which lights up the mind

within.

Then when I looked in front of me, I saw Lord Shiva wearing the crescent moon standing

there holding the hand of Gouri in his hand with Nandi in the front.

I called out to my disciples and got ready the Arghya and walked towards him, happy in

the mind, with my eyes blessed by his vision.

I offered flowers to him from a distance and saluted him.

I became then for long, the receptacle of his cool tender look resembling the moon-shine,

which could remove all sufferings.

The Witness of the three worlds then sat on the summit filled with flowers.


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I approached him and offered him Arghya, Paadya and flowers.

I worshipped him with many handfuls of Mandaara flowers.

I propitiated him with many hymns and salutations.

Then Bhagavati Gouri who was accompanied by her attendants was also worshipped by

me likewise.

After the worship was over, as I sat in front of him, Shiva spoke to me words which were

cool like the tender rays of the full moon.

Brahman!

You are quiescent in your mind.

You have reached the Supreme restful state.

You always do good to others.

Is your mind well-rested in the state of the Supreme?

Is your penance going on well without any disturbance?

Have you achieved your purpose?Have you got rid of all the apprehensions?

When the Supreme Lord who was the single cause of all the three worlds addressed me

like this, I answered him humbly.

Vasishta spoke (to Shiva)

Hey Supreme Lord!

For those blessed ones who get remembered by Tryaksha (Three-eyed Shiva),

and whose minds are fully vibrating with the bliss of your remembrance,

nothing is unattainable and no fears torment them.

Those countries, those cities, those directions, those mountains

do not exist where they do not salute you ever;

for people always are absorbed in your remembrance there.


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Lord!Your remembrance is the fruit of the tree of past merits.

It is the sprinkling of nectar for the present.

It produces the seed (for future merits) in the presently acquired merit.

(Your remembrance at present multiplies the merits of the past; multiplies the present merits also and is the

seed for the multiplication of the merits of the future too.)

Lord!

Your remembrance is the single pot holding the Nectar of Knowledge!

It is the Moon spreading the light of steadfastness.

It is the door for the city of emancipation.

Hey Lord of all beings!

I have the wish-fulfilling Chintaamani of your remembrance!I have kicked off all types of sufferings by placing my foot on their heads!

Vasishta spoke (to Rama)

Rama! After I said this much, I saluted Lord Shiva who was smiling, and again spoke like

this. Listen.


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Bhagavan!

By your grace, all my directions are filled. (I have no desires.)

Yet I request you O Lord of Gods,

to give an ascertained answer for my doubt.

Tell me O Lord!

What will be the correct method of God-worship,

which destroys all sins,

which increases all the good,

which is not prone to anxieties,

and which can be performed with a pleasant mind?


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DEVAARCHANA-GOD WORSHIP

Ishvara spoke

Best among the Knowers of Brahman!

I will tell you about that God-worship

by which one attains liberation

performing it just once.

Hey Brahmin!

Your shoulders are always engaged in offering worship to the Trinities.

Do you know who the real God is?

{NONE OF THESE!}

Lotus-eyed Vishnu is not the God!

Tri-eyed Shiva is not the God!

Lotus-born Brahma is not the God!

Indra is not the God!Wind is not the God;

not the Sun; not the Fire;

not the Moon (and all the 330 crores of Gods);

not the Brahmin, the knower of Brahman;

not the king; not me;

not you (Rudra Vasishta),

O Best of Brahmins!


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{NONE OF THESE TOO!}

God is not the one with a body;

nor is he the form of the mind.

God is not in the form of lotus (of the heart);

nor is the God, the Intellect!

{GOD CANNOT HAVE LIMITATIONS OF ANY SORT}

That divinity which is not conceived with characters,

which is beginning less and endless,

that alone is known as God.

How a limited being separated by a form can be that God?

{CHIT ALONE IS WITHOUT LIMITATIONS}

That divinity, which is not artificially conceived with characters,

which is beginning less and endless,

is the Chit-Shiva.That alone is known by the name of God.

That alone should be worshipped.

That alone is there from which everything has risen.

It is in the form of the essence of all that is present and absent.


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{WORSHIP OF GODS WITH FORMS IS THE LOWEST DISCIPLINE}

(Those minds which have no understanding capability, those beings who are deeply sunk in the mire of

worldly affairs, those unfortunate ones who are caught in the waves of attachments and selfishness, they

alone are advised to worship Gods with forms so that at least that one act of discipline could lend a pinch

of purity in their lives.

Even then, those worships are also performed by the ignorant only to make a pompous show of their (non-

existent goodness) and to pressurize the God to fulfill their never-ending demands. Devotion without

demand for even merits, is very rare.

But a person who is after the Knowledge of the Self need not bother about these Gods with forms. They

are not going to get angry with him for not worshipping them. Rather they would feel happy by his

sincerity and help him rise up in knowledge.)

For those who are ignorant of the principle of Shiva (Chit),

the worship of forms etc has been prescribed.

A person who is incapable of crossing a Yojana,

is made to cross at least one Krosha.

(Four Kroshas= one Yojana= about eight miles)

He (the ignorant one) gets only a limited fruit

by the worship of Rudra and others.

Inartificial, beginning-less and endless fruit is the bliss of the Self.

(Worship of Gods with names and forms fulfills only a short-time desire; it is not the true happiness; the

fruit of worship perishes in course of time, unlike the bliss of the Self which is not-artificial and is ever

there transcending all limitations.)


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{THE FOOL WHO DESIRES MIND-CONCEIVED HAPPINESS}

(What is a God in modern days?

Want to pass the exam? Want to win a lottery? Want a good partner in life? Want a job? Want a child?

Want the boss not to get angry with you? Want your child to win a beauty contest?

For all silly reasons the ignorant call on God as if he is a willing slave ready to fulfill their worthless

demands for the hymns they chant or the flowers and incense they offer.

These fools do not even know what a God is! They do not have time to think even! Their time is only spent

in selfish pursuits.

They know not the Self or Brahman or realization.

Even if they know the terms, they use these words only to mask their selfish thoughts.

They are fools who have chosen to wallow in the thorny grounds and bleed rather than entering the

beautiful garden of Self-Knowledge beckoning them!)

He who throws away the inartificial fruit and goes after the artificial fruit,

avoids the Mandaara Garden and enters the thorny forest.

{FLOWERS NEEDED FOR THE WORSHIP OF CHIT}

Enlightenment, equanimity, quiescence

are the foremost flowers used in that worship.

The auspicious taintless Chit alone is worthy of worship;

so state those who know the science of worship.

When Self is worshipped

with the flowers of quiescence, enlightenment etc,

that alone is known as the Worship of God

Worship of a form is not the true worship.


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(Which God in heaven will stand at the beck and call of these ignorant fools, ready to fulfill each of their

worthless demands?

Is he a fool not to see the selfishness hidden in their hearts?

No results come out of these meaningless worships.

Even if a person is pious and worships the Gods with forms, with true devotion, he has to end up in Self-

knowledge alone, if he is sincere. Otherwise he never can get out of the cycles of births and deaths.)

Those who discard the Knowledge of the Self,

who perform the worship of the God with a limited form,

and are engaged in artificial modes of worship,

are in for suffering only.

(After realizing the Self, a JeevanMukta can worship a God with form just to amuse himself!)(He is not after fulfilling limited desires).

Those who know That which is to be known,

if they worship a God other than being engaged in contemplation,

it is like a child getting amused with toys.

{SELF-GOD IS WORSHIPPED THROUGH KNOWLEDGE}

Self alone is the God, Lord Shiva, and the Supreme Cause.

He should be worshipped continuously with Knowledge.

Know that this Supreme space of consciousness

is the Jeeva; is the Self; is changeless.

No one else is to be worshipped.

Self-worship is the true worship.


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CHAPTER THREE

Vasishta spoke

Lord!

As that Space of Consciousness alone is this world,

how that consciousness itself gets the state of Jeeva?

Please explain.

(If the Supreme state of Chit without differentiations alone is there, then wherefrom did this Jeeva with

limitations rise from?)

Ishvara spoke

Chit-space alone is there

transcending both (bondage) here and (liberation) there

(without differentiations of any sort.)

Because of which,

Chit alone remains as at the end of the Kalpa (creation)

bereft completely of the perceived phenomenon.

(Chit never becomes a Jeeva. Chit is never bound. Chit is never liberated. It does not turn into all thesecountless Jeevas. Creation or no-creation makes no difference to the Chit. It is the same undifferentiated

state whether creations are there or not. There is no perceived phenomenon in Chit. There is no Jeeva-state

for Chit.)


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(A self-shining thing is not dependent on any other thing for its shine. The world is the natural shine of

Chit. There is no difference between the object which shines and its shine. Chit alone is shining as this

world.)

Whatever shines by itself,

only that self-shine of that which shines by itself

is this world.

{PERCEIVED -WORLD IS AS UNREAL AS THE DREAM-WORLD}

In this manner, this world which is in essence the Chit,

shines forth like a dream-city (through delusion).

Therefore, the world is actually the Chit-space alone.

It is formless and not of a solid existence.

(Actually the world is not there at all.

Chit alone is. It appears like this world.

What you perceive as the world is Chit alone.

The undivided Chit shines as this divided world.Why? What for?

Because it is the nature of Chit to shine as this world.)

As the perceived phenomenon is non-existent,

whatever is perceived is Chit-space alone!

The created phenomenon shines forth by the very nature of Chit.

That alone is known as Jagat, the changing pattern of the world.

(Chit does not change itself into Jagat as it is changeless.

Chit alone is the Jagat.)


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( )(Anything that reveals is Aakaasha. That can mean only the Chit.)

( - ) (Jagat also means that which is known; so Jagat also means Chit.)

{PRINCIPLE OF KNOWLEDGE (CHIT) ALONE SHINES FORTH AS ALL THIS}

In this manner,

duality is experienced through the delusions of dream and conception.That is why Chit-space alone shines forth as the state of Jagat.

{WORLD IS NOTHING BUT A PROLONGED DREAM}

Just like this Cognizing Chit (individual Self)

shines as the form of the world in the dream,

in a similar manner

that (Supreme Chit) alone shines as this Jaagrat state of the world

which is another dream of ours.

Just like there is nothing else except Chit-space (conscious space) in the dream-city,

there exists nothing else in the Jaagrat state also

except the Supreme Chit.


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{EVERYTHING IS A PROJECTION OF THE MIND}

As nothing else can exist as another perceived phenomenon,

all that is perceived is the mind alone.

Though perceived, it is not perceived actually.

(because there is no second person to perceive it)

Chit alone exists as the Jagat.

(As Chit alone exists, who is there to perceive something as different from itself?

There are no two different things as someone perceiving and something perceived. Mind alone projects

as this world and acts both as the perceiver and perceived.

So in truth, there is nothing that is perceived as different.

A dreaming man sees a huge world created by his mind alone. His dream-world is his mind-projection.

Chit alone shines as this world of waking also.

Dreamer is not different from the dreamt world.

Chit is not different from the perceived world.)

{THERE ARE NO TWO THINGS-BRAHMAN AND WORLD}

The vibration in the Supreme Space alone is the tri-world phenomenon.

Know that it has risen by itself in the Chit-space, like a dream.

This does not exist as duality.

(Supreme space itself exists as all the three worlds.

There are no two things like Brahman and the world; Brahman is the world!)

Like the pot cloth etc - seen in the dream-world,

are in essence only the Chit-space,

this created world also is only the Chit-space!


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(Chit (Consciouness) alone is the projected world of the dream and the projected world of the waking

state.)

As nothing else exists except the pure consciousness in the dream-city

so it is in the three worlds also.

(In the dream, one is aware of some world; and at the time of dreaming suffers as if it is a real world.

The three worlds seen in the waking state also are akin to a dream and are unreal.

Pure Consciousness alone shines forth as the perceived world, be it a dream or waking state.)

{EVERYTHING THAT IS PERCEIVED IS CHIT}

What all is there as perceived pattern;

all appearances and disappearances bound by three time-modes;

all the minds perceiving space and time;

all that is Chit-space alone!

{ONLY CHIT IS! WHERE IS JEEVA OR JAGAT?}

That (Chit) alone is God in the true sense,

which is the transcendent principle;

That which is you, he I and all that is there,

and all that is perceived as this Jagat.

For all the objects of the world,

for all others, for you, for me,

the body (form) is nothing but the Conscious-space(Chit).

There is only the Supreme Self; nothing else!


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CHAPTER FOUR

Ishvara spoke

In this manner, this entire world is just the Supreme Self.

Brahman alone is the Supreme Space.He alone is known as the Supreme God-head!

Therefore, worshipping that alone leads to the Highest Good.

Everything gets attained by that.

That alone is the support of this world.

In that alone everything is established.

(As all desires are destroyed at this point, nothing more is coveted as a separate fruit of worship.

The entire happiness that all the sense experiences can provide is just a tiny invisible bubble of that

bliss-ocean.)

The bliss -

which is non-artificial,which is beginning less and endless,

which is unparalleled,

which is unbroken,

which is not attained through external means,

which cannot be attained as such (as it always-attained)

- is obtained by worshipping him (Self).


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{WHAT ARE THE INGRIDIENTS OF WORSHIP?}

Hey Best among Sages!

You are already enlightened. So I tell you this.

Flowers and incense are not the suitable ingredients

in the worship of that unique Godhead (Self)!

( )

{WHO WORSHIP GODS WITH FORMS?}

For those of un-evolved intellects,

for those weak immature minds,

the worship of an artificial form has been suggested

as God-worship.

Only when there is lack of quiescence and proper understanding,

that they worship forms imagined by them

with flowers etc. which are falsely imagined as ingredients of worship.

(All God-forms, all worship-methods are mind-made.

Only the ignorant and anxious-prone minds are suited for the worship of gods with forms.)

Having performed the worship methodically with great care

as conceived by their own minds,

the immature minds feel happy by offering flowers, incense etc.


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Wastefully performing the worship of a God

with meanings and purposes imagined by themselves

in whatever way they deem fit,

they believe that they have attained the desired fruit.

(Gods with forms are worshipped for attaining some limited fruits connected to the world. Nothing more

gets achieved except that or may not get achieved also. The ignorance of the ignorant minds remains

unscathed, leading towards more sufferings and more ignorant births.)

Brahman!

The worship using ingredients like flowers, incense etc

is imagined by immature minds.

That which is fit for people like you (who are enlightened)

I will explain now.

{WHO DESERVES TO BE WORSHIPPED ACTUALLY?}

Hey Best among the wise!

He who is the cause of Gods like us is some unexplainable principle.

He is the Supremacy, the support of all the three worlds.

He is the Supreme Self; not any other one!

(He is the cause of even Gods with forms like us.

He pervades the worlds conceived by us.

He is the one we are experiencing through the senses as this perceived penomenon.

He is beyond the description of words.

He has no names. He has no form.)


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He is the auspicious one.He transcends all states.

He is beyond the conception of any one.

He is indeed all the Godheads bound by all conceptions.

Yet he is not just all the Gods limited by forms.

He is not limited;

He is- all the fulfillments that may be achieved by the worship of those Gods too.

(He cannot be comprehended by even the intellects of Gods like us.Though he is indeed all the states of Gods, he is not limited by those forms.

He cannot be attained by the worship of these Gods.)

Sage!

He alone is known as the Godhead who is undivided by space and time,

who lights up all enterprises,

who is taintless,

and who is just the Pure principle of Consciousness.

Brahman!

Brahman is in between the real and unreal.

He alone is known as the God.

That Sat principle of existence alone is known as

Supreme Self, Supremacy and Aum.

(He is beyond the divisions of real and unreal, present and absent etc.

He cannot appear and disappear like Gods with forms. He is not limited by space and time like Gods with

forms.

He is the Supreme Self existing as the essence of all Gods.

He transcends the states of Godheads with forms.

He is beyond the three states of perception like the resonance of Omkaara merging into the Self-state.]


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By its nature of existence, it is equally in all.

It is spoken of as MahaaChit.It is well-known as the Supreme Reality.

It exists everywhere, in all,

as the common essence of all,

of even great ones like us,

like moisture in the creeper.

(He is the Self of Gods too.

Gods have no existence without him.)

{HE IS THE ESSENCE OF ALL}

That principle of Chit which is in Arundhati (your wife),

that principle of Chit which is in you (Vasishta), O Taintless one,

that principle of Chit which is in Paarvati (my spouse),that principle of Chit which is in all the Ganas (Shivas attendants),

that principle of Chit which is in me (Shiva),

that principle of Chit which is in all the three worlds,

that alone is said to be God by those of excellent wisdom.

That God who is conceived as having feet and hands,

what essence is he other than consciousness (Chit),

tell me!


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The essence of the world-existence is Chit alone.That God is the essence of all.

That God, who is all, is this limited form of Shiva also as me.

Through him everything gets attained.

{WHERE IS HE?}

Brahman! He does not exist far.

He is not unattainable for anyone.

He remains always in the body and also everywhere like space.

(He is the very Self of all. So he is not far. He is the essence within the body-appearance of the perceiver

and is perceived as the external world also, pervading everything as space. The divisions of the perceiver

and perceived are conceived by the mind through ignorance. In reality he is undivided.)

{WHO ELSE IS THERE BUT HIM?}

(As a limited Self)

He does actions.

He eats.

He carries.

He goes forth.He breathes.

He senses through the organs.

He knows the organs too.


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{HE ALONE IS THE EMBODIED SELF}

Hey Best of Sages!

He resides in the city (body)

which limits his nature,

which functions variously,

and which reveals the world because of him.

{THE LORD HIDES IN THE HEART-CAVE}

In the mansion of the body which moves by his grace,

he is the Lord of the cave of bliss,

inside the heart-cave of intelligence

which is deep and hollow.

{HE IS BEYOND THE GRASP OF SENSES}

He is beyond the actions of the six senses along with the mind

and is without any taint.

The name Chit has been invented for referring to him in verbal communications.

(Though so near, he cannot be perceived by the senses like an object with form.He is untainted though he is the embodied Self of all.

He has no name and is beyond any description.

He cannot be worshipped as a form and sung hymns to please him.

He is just referred to by the word- Chit.

Chit is not his name that can be recited to gain merits.)


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{HE SHINES AS ALL; YET IS NOT ALL THIS}

He is pure consciousness.

He is subtle.

He pervades all.

He is taintless.

He makes this appearance appear and does not also.

{SHE (CHIT) MAKES THIS WORLD BLOSSOM FORTH SPLENDEROUSLY LIKE MAGIC}

That Chit (She) is extremely pure.

For the sake of this world, O Knower,

she colors (beautifies) this phenomenon of the world

like the spring (Vasanta) making the creeper blossom

through his essence.

:


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These splendid magical feats of Chit remaining in Chit itself

do all the magic.

Some are called the sky.

Some are called Jeeva.

Some are called the mental faculty.Some are called a part.

Some are called the country.

Some are called action.

Some are called objects.

Some are called by the names as per their nature and change occurring in their states.

Some are called as light.

Some are called darkness and hills.

Some are called sun and Indra.

Some are called Yakshas.

{EVERYTHING IS LIKE THE MOVEMENT OF WATER IN THE WATER}

This Jagat

along with its hills and oceans;

along with the gods, demons and Gandharvas;

moves along,

remaining in Chit,

like the water in the whirlpool.

{CHIT IS VISHNU}

Chit destroyed the demon-clantaking the (cloud-hued) form of Vishnu with four arms;

like Kaala (Monsoon) destroys the heat

through a piece of cloud with the weapon of lightning (and the bow of Indra)!


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{CHIT IS SHIVA}

Chit took the form with three eyes (Shiva) with the symbols of bull and moon,and became the bee hovering near the lotus-face of Gouri.

{CHIT IS BRAHMA}

Chit became the bee in the lotus-navel of Vishnu,

and with the mind absorbed in contemplation,

turned into the lake with three lotuses (Three Vedas) and

attained the state of the Grandfather (Brahma).

{CHIT IS INDRA}

Chit playing as Indra holds the state of the crest jewel of the three worlds

with its feet saluted by the entire army of Gods.

{CHIT IS SUN}

Chit attains the state of the lustrous Sun, falls; rises;

and moves within itself in the tri-world belly-mass, like the water of the ocean.


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{CHIT IS MOONLIGHT}

The Moonlight of Chit spreading its cool light everywhere

blossoms the entire host of night-lotuses of beings in the world-lake.

{CHIT IS MOTHER}

Chit-mirror, like the extremely beautiful Goddess

holds the reflection of the tri-worlds affectionately,

like a pregnant lady bearing the fetus.

{CHIT IS NECTAR}

By the sprinkling of the nectar of Chit,

the array of the misty screen of objects, takes on forms,

like a beautiful creeper blossoming and giving out fruits

when sprinkled by monsoon waters.

{CHIT IS THE SHADE}

Chit produces inertness in all the bodies and fills the inside of the beings with ignorance

like a shade rises coolness and darkness inside the house.

(Though there is light outside, the house blocking it becomes dark and cold inside.

The patterns seen outside act as the shade and produce ignorance within the minds of the beings.

Chit alone is the world perceived outside and that alone acts as a shadow producing darkness within the

inert houses of bodies.)


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{MAGIC OF CHIT}

If these magical feats of Chit was not there in the bodies,

then these bodies filling all the three worlds

cannot again be connected to forms,

without the shade and darkness.

(If the Chit-shade was not there producing inertness, then there can never arise the multifarious forms of

the three worlds.)

In this light of Chit-sky,

the honored house-lady named Decreed Action

holds the baby of conception within her belly,

and moves about restlessly.

Without the vision projected by Chit,

what taste can be experienced, even if it is in the tip of the tongue?

And what can be tasted without chit?

Listen Dear Sage!

Where does this body-tree carry splendor

without the sprinkling of Chit-waters

though it has its own branches of limbs and

is beautifully adorned by the creeper of hair?!


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{CHIT ALONE IS ALL THIS}

Chit alone grows, moves here and there, and eats.

Chit alone is the maker of all the moving and non-moving.

Only Chit is there.

Nothing else is there.

Only Chit has risen like all this.

Vasishta spoke (to Rama)

Thus spoke the Tryaksha, the three-eyed one in words clear like drops of nectar.

He was again questioned by me Rama, in words clear like drops of nectar.


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CHAPTER FIVE

(If everything is Chit, then every atom here is conscious. There is no question of inertness at all. But in

practicality it is not so. Look at the body. You say it is also the principle of Chit. But it is not conscious at

all times. Sleeping, or fainting or dying, it loses the sense of the outside world. It is inert like a clay lump.

Why is it so?)


Lord!

If Chit alone is everywhere as the essence of everything,

then this body which is blind like the mud spread all over the earth,

does not perceive anything

(going through states of sleep, faint and death).

This body is conscious at one time and not-conscious at a later stage.

How does this occurrence come about which is directly experienced by all?

(Because Chit is imperishable; changeless and never inert or blind)

Ishvara spoke

Brahman! Listen I will answer your question in detail.

Hey Best of Knowers of Brahman!

You have asked a wonderful question!


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{CHIT CAN CONCEIVE ANYTHING AND MANIFEST AS THAT}

(Chit is all the possible states that can be anywhere in any time mode.

Inertness is some sort of state which is a state without consciousness.

Chit can manifest as inertness too as she is all-powerful.

As inertness she acts inert.She manifests as a form which can shelter the subtle body or Puryashtaka or eight-fold city of senses, mind,

ego and intellect.

She manifests as the Puryashtaka and with the power of Praana makes the inert body move.

She forgets her true nature and identifies with the inert body and suffers.

She remembers her true nature and escapes from sufferings.

Actually Chit never swerves from her original nature.

She remains untainted.)

Chit indeed is in this body as the essence of all beings;

in a state ready to manifest (as a doer and enjoyer);

though She is the Supreme principle of unperturbed state.

{CHIT CONCEIVES HERSELF AS ANOTHER}

With a will to conceive, she stays as another one within herself,

like a woman loses her character imagining another spouse in her dream.

The same man instantly becomes another person (devil-like cruel) through anger;so does the Chit turn into a lower state getting a different nature.


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{CHIT FIRST CONCEIVES INERTNESS}

O Brahman,

Chit, lost in the projections of manifoldness,

swerves from her original state

and attains the state of limitations by gradually conceiving inertness.

Chit herself attains the state of cognition

along with the subtle state of space with the seed of sound etc;

and later becomes the subtle Praana.

Divided by space and time (as fourteen worlds and time divisions)

being enveloped by the subtle elements gradually;she turns into the state of a Jeeva (through the support of Praana);

becomes the intellect and then as the ego and the mind.

Attaining the state of the mind,

she shelters in the world-appearance

like a Brahmin attains the state of a Chaandaala

by firmly thinking that he is a Chaandaala.(like Gaadhi)


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By non-enlightenment she conceives herself as inert (body)and sees the world which is not there;

attains a limited nature;

and has a continuous existence through conception.

Conceiving endlessly,

expanding by conceiving inertness,

Chit gets joy by the inertnesslike water getting frozen solid.

Sage! Then she gets the name of Chitta, Mind, delusion, Maayaa etc.

She completely envelopes the inertness and gets born in the worldly existence.

{CHIT IS LIKE AN ELEPHANT SUNK IN MIRE}


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Drowsy by the delusion,

chained by the thirst for pleasures;

agitated by desire, anger and fear;

rolling amidst riches and poverty;

discarding the infinite bliss of ones true nature;

suffering pains by the separation of desired objects;burning by the blazing fire of pains;

emaciating through inauspicious pining;

handicapped by the void ascertainment of I am this;

by identifying with only the body;

she attains the most pathetic state

like an old forest cow-elephant sunk in the mire of delusion.

{CHIT AS JEEVA EXPERIENCES THE WORLD WHICH IS CHIT, IN CHIT}

In the childhood she is helpless and ignorant of everything.

In the youth she is overcome by worries.

In the old age also she is excessively grieved.

Dying she is under the control of Karma and

is born in the heavenly city;

a female Naaga in the nether world;

a demoness in the hollow world of demons;

a human female in the earth;

a Raakshasi in the world of Raakshasas;

a female monkey in the hole of the forest;

a lioness in the peak of the mountain;a Kinnari in the KulaParvata;

a Vidyaadhari in the divine hill;

a serpent in the forest pit;

a creeper in the tree;

a hen-bird in the nest;

a doe in the creeper-filled lands of the forest.


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{CHIT AS GOD, EXPRIENCES THE WORLD WHICH IS CHIT, IN CHIT}

As Naaraayana She sleeps in the ocean;

as the Lotus-born contemplates in BrahmaLoka;

in the hill, as Hara enjoys the company of his spouse;

as Indra the best of Gods, she is in the heaven.

{CHIT IS THE ESSENCE OF ALL}

As the sharp-rayed Sun, she brings about the day.

As a cloud she pours water.

As the Wind she breathes and sees the mountains and oceans.

She makes the wheel of seasons moving and also the circle of Time (Yugas).

She becomes the day and night becoming lustrous and dark accordingly.

Being the essence of all,

being in all,

being all powerful (with Maayaa),

being all forms (as this world),

yet being all this she is the Supreme,

purer than the space.

Whatever Chit chooses to conceive through what, where and whenever,

she experiences that that state like water becomes the wave etc by movement.


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{POOR CHIT}

She again fears from the world of her own conceptions

like a donkey (jenny) by her own braying.

There is no one like her so gullible, immature and helpless!

{THIS IS HOW JEEVA ACTS INERT IN AN INERT BODY}

I have explained to you about the Jeeva-Shakti (Jeeva-Power) O Great Sage,

who like a slave behaves as the inert body,

and is wretched and animal-like in actions.

{SELF IDENTIFIED WITH THE INERT BODY SUFFERS}

She gets called as the Self bound by the results of actions and

attains a pitiable state from that of the Supreme Self.

She voluntarily is under delusion and suffers immeasurably.

She seizes the perishing inert state which is by nature dirty.

Losing all the glories, suffering by misfortunes,

grieving she attains the state of the Jeeva

like the noble lady who has lost her husband.


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CHAPTER SIX

Ishvara spoke

In this manner Chit cognizes the unreal by the idea that I am suffering,

like getting overpowered by the state of a dream, or drunken stupor or delusion.

Though immortal yet believing oneself to be mortal,

Chit behaves like a naive bride with a distorted mind,

who laments that she is ruined, though she is not ruined.

Mind alone is the cause of the experience of the world undergone by Chit.There is no cause as such (existing as another principle)

as there exists nothing other than Chit ever.

(Mind is not an object existing outside of Chit as another principle. There exists nothing other than Chit.

Mind is just the conceiving power of Chit.)

As there is no cause as such and as the cognized phenomenon is also non-existent,there is no cognizing mind or cognized world,

as she alone cognizes with effort.

(There is no cause for the world.

The perceived world does not exist as another reality.

There is no cognizing mind as another object seeing a world as different from it.

Chit alone shines forth as the conceived phenomenon.)


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There are no states of perception, perceiving and perceived,

like oil in the stone.

There are no states of doer, action and tool of action in the Chit,

like the blackness in the moon.

There are no states of measurer, measured and measure

like the fresh sprout in the sky.

There are no states of conscious cognizer, cognition or cognized,

and others,(thinker, intellect and deliberation)

(intellect, understanding and object of understanding)

(ego-person, egoness and acts of egotism)

like the thorny waste plant in the Nandana garden (of Indra).

There are no states of I-ness, you-ness or those distant objects (indirectly perceived)

and others,(all that which supports, pervades and is connected to such ideas)

like the solid mountain-ness in the sky.

There are no states of being with the body and another body which differs,

like the whiteness in the collirium.

There is no diversity of Jeevas or non-diversity (one Self in all the bodies)

like the huge Meru inside an atom.


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There are no names referring to forms and their connections

like the creeper in the saline land.

There are no not this not this (analysis)

like the night in the Sun-sphere.

There is no object of understanding or not an object of understanding

like the heat in the snow.

There are no states of voidness or non-voidness

like a tree inside the hollow of a rock.

(What is a void?

Nothingness!

How will you describe it?

You can explain that when nothing is there it is void and if something is there, it is non-void. But actuallyvoid has no duality of having an object or without an object states. It is just emptiness. Objects or no

objects do not make it lose its nature.

If you imagine something in the void and state that it is not void, the fault lies with your mind. Void is not

affected by what you imagine.

So is the case with Chit.

A deluded mind can imagine any thousands of worlds in Chit space. That does not make Chit impure. It is

always taintless and changeless.)

Though the terms voidness and non-voidness

refer to void with hollow space,

actually when analyzed,

that which is bereft of all references remains as the pure void without any difference.


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{SURELY BRAHMA CANNOT BE BLAMED FOR THIS JEEVAS PLIGHT!}

This state of limitation is not attained by the fault of any one or any mind

(as that of HiranyaGarbha).

Perceiving the body, senses and their objects etc as real, alone

causes this calamity of worldly existence.

(Instantly the Jeeva can be free of all these sufferings if he at this moment realizes the unreal nature of theworld and the true nature of the Self.)

Even in a knower,

only by not misconceiving it as real

does it (world phenomenon) get subdued.

Even in a knower,

nothing else is useful

except not misconceiving it as real.

(What forms you see through your senses are just projected images formed by the mind, like an illusory

world. whether it is road-side grass or the heaven of Indra, nothing is real.

Be free. Be independent. Do not be bound by the patterns of family, house, country, world, gods, or

whatever. Reject anything projected by the senses as unreal.)

Neither the straw piece or the tri-world is real

This type of non-dependence on the world can be there,

only if one knows oneself to be independent of all this.

It is difficult for the one who believes in the reality of the world.


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(Of course, it is difficult to think of the solid world around you as just moving inert patterns painted on the

canvas of the void Chit.

But one can try at least!)

(Why difficult? Why not it happen naturally? Because-

Even to lift a grass, one has to extend his hand and make effort.

Without effort what is possible?)

If anything is not attained through effort,

what can be attained by whom, how?

By dirt gold appears like the copper.

By removing the dirt it again gets the gold nature.

The Supreme Chit is also like that.

Not knowing her alone,

makes this worldly existence roll on.

By the knowledge of her true nature (Self-Knowledge),

the unreal indeed vanishes.

{IF CHIT IS NOT PRESENT NOTHING CAN MOVE}

By the presence of the witness of the mental processes,

(namely Chit)

the understanding occurs in the mind and the senses;

like in the presence of light, actions take place.


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(By the presence of Chit)

because of the Vyaana function of Praana,there is movement in the eye-balls;

that radiance is known as sight

(or the Taijasa sense namely eye).

The mind flows outward

(like water through a canal)

and spreads out as objects and perceives them as if outside.

That understanding of shapes is Supreme Chit only.

The organ of skin and air both are inert and lowly.(They cannot act by themselves).

Their contact is known as Touch.(An organ called Touch is imagined.)

The mental perception of heat or cold through that organ

is known as the sensation of touch.

That understanding is Supreme Chit only.

The subtle element of smell enters the nose

and its contact with the air is known as the sensation of smell.

The Supreme Chit alone is the understanding there,

and it is bereft of mind.

The subtle element of sound contacting the air through the ear,

(is the hearing sensation).

Chit is the Supreme awareness which understands it without the mind.

She is unaffected like the state of deep sleep.


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(So also the sensation of taste also is nothing but the presence of Chit Supreme).

(Why does one do actions in the world?

Because of conceptions (ideas, desires, wants, imaginations, beliefs etc)!

All these conceptions are mental processes.

These ever-vibrating thoughts keep the mind apprehensive and anxious.

Thought is the dirt of the mind.Self is beyond thoughts, conceptions and actions.

It is pure, quiescent state of bliss and knowledge.)

Urge to do action is due to conception.

Conception is the process of thinking.

Thinking is the dirt of the mind.

Self is the taintless Chit.

(In this royal road of delusion, Chit is the rider sitting on the chariot of Jeeva.

Jeeva rides on ego, the limited identity.

Ego rides on the intellect which makes choices.

Intellect rides on the mind which collects data.

Mind rides on Praana which makes the vibration of thought possible.

Praana rides on senses which contact the world.

The senses ride on the body which is their abode.

Body rides on the movement.

Movement is action.

Action is the cage of death and old age.On the whole Chit appears as if caught in the cage.)


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The chariot of this Chit is Jeeva.

Ego is the chariot of the Jeeva.

Intellect is the chariot of the Ego.

Mind is the chariot of the intellect.

The chariot of the mind is Praana.

The group of senses is the chariot of Praana.Body is the chariot of the sense-group.

Vibration is the chariot of the body.

Vibration is the action done in the world;

and is the cage of old-age and death.

This is how the wheel rotates.

This originates from the deluding power of the Supreme.

{THE WHEEL, THE RIDE, THE ROTATION, ALL ARE UNREAL!}

It shines as an appearance in the Self

like the unreal world spread out in the dream.

It is has no truth in essence in the least.

It exists like the waters of the mirage.

(Mind is the main cause for this delusion.

And this mind is dependent on Praana for its existence.)

O Great Sage!

Here the chariot is said to be Praana,

for the conception (produced in the mind).

Where the wind of Praana exists, the thought also exists.

If the wind of the Praana is subdued, then there the mind exists not in the least.

If the air outside is quiet, dust never rises.


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Where the Praana wind goes, mind exists there only.

Wherever the chariot goes, the charioteer also goes along with it.

(By the power of Praana, the mind can conceive distant worlds in a second.

If Praana ceases its funtions, mind also instantly stops its vibrations.))

The mind impelled by Praana moves across the country in a second

like the stone released by the stone-thrower.

If contrary, the mind dies.

(Vibration-less Chit which is without perturbations appears as if perturbed because of the movement ofPraana, which empowers the mind, which sees the world.)

Awareness which is pure like space,

exists everywhere in all the inert and non-inert objects.

By the vibration of Praana, she is experienced as if in a disturbed state.

(Every object is inert in this world including the body.

Chit is in all these objects as existence only.

But how does the body act alive as if not inert?

Because of Praana!)

She is in the inert objects as the principle of existence only.

Influenced by Praana,

the inert (body) is able to sense the outside world

by getting the nature of understanding.


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That body which is able to saunter happily in various ways before,

instantly stops moving unable to think,when Praana moves away.

The Supreme Chit is reflected in the eight-fold city, O Sage.

The reflection can be there only in the mirror, not in the rock.

(Eightfold city is the mirror. That is why only a human body with a Jeeva embodied can sense the world;not other objects without the eightfold city.)

Know the mind to be the eight-fold city,

the one and only cause of all actions.

That (mind) alone is explained in various ways by teachersin their methods of instruction.


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CHAPTER SEVEN

Ishvara spoke

Sage, Listen as to

how this Supreme Chit moves the body where she is embodied,

how she performs all actions,

how she makes the inert body sense the world,and how she gets identified as an individual.

(Chit is reflected as a Jeeva and vibrates causing the body to move;

which is caused by

the power of Maayaa which blocks the knowledge of the Self;

which is caused by

the heap of past actions carried on by the mind which is the eight-fold city.)

Shiva spoke:

Because of the past actions getting carried on, she expands in various ways, promptedby various desires filling the mind; doing various actions both ordained and forbidden;

changing into the eight-fold city of the mind; acting like the inert body by her own

power; sensing through the channels of sense organs of action and knowledge; she as the

power of Maayaa dances as this Samsaara made of the perceiver, perceiving and

perceived phenomena.

By the influence of this power of Maayaa O Sage,

this Chit becomes tainted,

and builds this illusory city of the world; yet does not build.


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By the absence of the mental faculty (mind, intellect, ego),

the body remains dumb as an inert object.By the presence of mental faculty,

it gets movement like a stone thrown in the sky.

By forgetting the true nature of oneself,

the Jeeva has attained the inert state (of the body, mind etc);

like a Brahmin of virtues attaining the state of a low-caste

by forgetting oneself through delusion(like Gaadhi).

Chit has attained the state of the mind by forgetting her true nature only;

like a noble man acting pathetic by his mind lost in delusion

(like Lavana).

Only when the principle of Chit, the Supreme Self which is bereft of all afflictions,

is present,

that the Jeeva lives, like the house is lighted up, only when the lamp is there.

The mental and physical afflictions of the Jeeva swell up;

like waves in the water; like foam in the waves.


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(Chit is all-powerful.

It can conceive anything and it is there.

If it conceives, I am not Chit; that state also rises but only as an appearance, without affecting the real

nature of Chit; like a man playing video game, may for a few minutes be lost in the virtual world; but he

does not lose his real nature in any way. )

Chit is all-powerful.

Therefore, by the idea that I am not Chit

(and believing in the reality of the body and the world)

she herself becomes helpless here (in the body),

like the Sun getting covered by the clouds revealed by his light itself.

Being helpless,

She keeps slipping (into various wombs)

and does not know her true nature because of stupefaction,

like a man intoxicated by liquor is overpowered by stupor

and does not know the injury dealt on his own limbs.

Once she starts analyzing, her delusion disappears,

like a man who has been in heavy stupor gradually wakes up to his duties.

{DEATH}

When the vibrating power of Praana robs away the sensation of the limbs,

the body does not sense anything through the limbs;

like a lady afflicted by leprosy does not know

the movement of limbs rotted by the disease.


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The lotus-petal (mentioned in Bhushunda-Yoga) existing in the heart

in the non-sensing body,

does not blossom(and the Praana-movement stops),

like the wooden vessel (not touched) (in the Yajna) (by the Rtvik), does not move out.

When the lotus petal in the heart is non-moving,the Praanas dissolve into the luster;

as the force of wind becoming nil, when the palm-leaf fan stops moving.

When the Praana is gone, and there is no contact within,

the Jeeva loses the form and freely spreads out ;( Poorna)

loses name and is silent ;(Mooka)

(remains only with the causal body);like the dust is not seen when the wind in the sky stops blowing.

Without the Praana, the Jeeva has now no Rajas to make it move;

and so is without support.

O Sage!

Now the mind alone is left back,

which remains in the causal state of the Self,like a seed inside the moist ground (ready to sprout).


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Thus losing the supporting causes all around,

the eight-fold city remains silent,and the body falls unable to move.

(The dormant Vaasanaas start vibrating ready for the next body; as the Jeeva is still ignorant.)

The Vaasanaas begin to vibrate due to delusion

because of the perceiving consciousness of the Chit.Prompted by them, he remembers those only and forgets the others by himself.

(The Vaasanaas of the past life are gone; the dormant dominant Vaasanaas now start manifesting.

The heart-lotus starts vibrating thus making the Puryashtaka manifest.)

By the blossoming of the heart-lotus petal,

the eight-fold city becomes manifest.(birth-experience)

If the heart-lotus mechanism stops moving,

the eight-fold city perishes.

(death-experience)

As long as the eight-fold city is in the body,

so long does it live.

If the eight-fold city is silent, the body is known as dead, Brahmin!


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{HEART-LOTUS IS STILL AND PURYASHTAKA DISSOVES}

Because of the imbalance of

the dirt of the body namely wind, bile, phlegm (vaata, pitta, kapha)

and the dirt of the mind namely attachment and hatred;

and because of

the wounds made by cuts and piercing;

when the heart-lotus mechanism does not move inside the heart,

the eight-fold city slowly dissolves in the sky,

like the succession of air dissolving off,

when the fanning machine is stopped.

The Jeeva is helpless (and suffers thousands of pains like death etc)

because of his own conceptions.

The lotus-mechanism in the body is perpetually moving in the flowing waters.

{PURE VAASANAAS LEAD TOWARDS LIBERATION}

Those from whose hearts pure Vaasanaa (free of attachment and hatred)

does not go away,

are always of stable nature (in the Self);are eternal and ever-liberated.


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{WITHOUT PRAANA, BODY IS JUST A LUMP OF MUD}

When the lotus-mechanism has stopped its movement,

when the Praana has subsided,

the body falls down on the ground like a stick or clay-lump.

{MIND DISSOLVES AND STARTS CONCEIVING AFTER-DEATH EXPERIENCES}

O Sage!

When the eight-fold city dissolves in the Praana of the heart-sky,

mind also dissolves in the same way there itself then.

The mind being habituated to such ideas from time immemorial,

and soaked in Vaasanaas,sees heaven and hell wandering here and there

(in the heart-sky itself; not outside).(as in King Padmas story)

(If the mind which has dissolved has ideas of heaven or hell, it will conceive itself as going out of the

head, or eyes or any other part; and experience hell or heaven in the heart-space itself with bodies suited to

such experiences; for body is an idea residing in the mind from many births in the long past. Actually

there exists no hell or heaven outside somewhere.)

{BODY REMAINS AS A CORPSE}

When the mind and Praana are absent,

the body becomes a corpse,

like the house becoming empty if the people living in the house go away far.


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{AATIVAAHIKA BODY}

Chit as the cognizing consciousness is all-pervading.

She alone becomes the Jeeva and stays with the mind.

She becomes the eight-fold city

and is endowed with the Aativaahika body.

{MIND CONCEIVES A SOLID BODY}

She embraces the mind made of five subtle elements

and is with the Aativaahika body or eight-fold city.

Through conception, she perceives a solid body,

which is like a form seen in the delusion of the dream.

{AATIVAAHIKA BODY IS FORGOTTEN}

Later with the power of ego,

and with ascertained belief,

she, completely forgets her Aativaahika body in a second.

Having super-imposed reality in this physical body, which not at all exists,

she makes unreal (world) as real and

real (her true nature of Brahman) as unreal (forgets her true nature).


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{JEEVA-HOOD ARISES}

Being all pervading,

she with her shine reflected in the intellect,

turning into Jeeva, becomes the mind.

Mind ascends the chariot of eight-fold city and then the world.

{THE INERT BODY CONCEIVED BY THE MIND STARTS LIVING BECAUSE OF PRAANA}

The eight-fold city lifts up the air-filled (Praana-filled) body,

like a Vetaala (spirit) makes the heart beat in a corpse.

Then it is said to be living.

{THE INERT BODY CONCEIVED BY THE MIND DIES IF THE EIGHT-FOLD CITY DISSOLVES}

When the eight-fold city is gone,

the mind dissolves in the Heart-space (Brahman);

then this body remains as a log of wood or lump of clay.

Then it is said to be dead.

By habits cultivated in many births,

the Jeeva forgets his eternal state of Brahman,

and attains the weaker state of the aging body;

like the leaf becoming old in course of time without control.


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When not contacted by the Jeeva-Shakti (power of Jeeva to remember),

when the lotus-mechanism is still,

and when the Praana-vibration stops,

the man dies, O Sage!

The leaves sprout up again and again

and wither away from trees again and again

at different different times;

so do the bodies of Jeevas.

The bodies belonging to the embodied ones get born and die also.

So do the leaves of the tree.

What is there to lament about!

Rows of body-bubbles rise in the ocean of Chit, here some and here some.

The wise should not feel attached to them.


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CHAPTER EIGHT

Vasishta spoke

Hey Shiva wearing the half moon on the head!

How did duality arise in the Supreme principle of Chit

which is single (changeless)

and imperishable (undivided by space and time)?

(Duality-

As the Chit is without the differences of ones own kind and other kind, how do two

things arise, one of its kind namely Jeeva, the other of a different kind namely the inert

world?

Did they rise from oneself or from elsewhere?

But as Chit is changeless and has no parts, and as another thing other than Chit is not

there at all, how did this become possible?)


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MahaaDeva!

How is it possible to remove this duality by true understandingas it is so well-established,

and bound by the collection of alternate things,

causing only pain?

(A. If duality has risen without any reason as such, if two things co-exist for no reason as

such, then Chit gets limited by countless bindings of co-existing realities which are

always there. It will only cause endless pains for the beings as there is no escape from

them.

How can such a duality be just removed by true understanding?

If there is no cause (Nimitta) for duality as such, and anything can be there without cause,then if one thing is removed, other countless limitations will be left back; and make

appearance again and again as there cannot be a cessation of things arising without cause.

One cannot then dismiss these things as caused by the delusory power of Brahman.

B. If the second thing is there as a natural property of Chit or as a new add-on, then there

cannot be freedom from such a state. If it is a natural property, then nothing can be done

about it. If it is arising from another thing, then Chit is bound by such limitations; there

will be countless such alternate realities rising again and again.

Then also there is no escape from it. There will be the flaw of non-finality.

If the second reality is there as a property of Chit like the heat in the fire, then it cannever be removed. The Shrutis which state Brahman as of one single essence will get

proved wrong.

The deluding power of Maayaa will be proved false.

Brahman will be proved as unreal and cannot give rise to another unreal phenomenon.

So the second thing has to rise without any reason. That already has been proved invalid.

If the second thing is real, then it cannot be removed through knowledge.

Both arguments become invalid.

C. A third phenomenon which is different from these two existences or non-existences

cannot be created by knowledge as such, to remove these two.And even if such a third reality is created through knowledge, then the three realities

cannot be arranged as the first second and third by the knower. As all are equally binding,

there can be no freedom from them.

But Knowledge cannot create a new thing. The reality will keep on changing as alternate

realities will arise for no reason. And anything created will indeed perish. There wont be

any changeless eternal reality.

Then also bondage cannot be removed through knowledge.)


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Ishvara spoke

That Brahman is all powerful.

If only the truth exists,

then this fault of duality is already destroyed.

(The question is baseless because there exists no duality at all.

There is only Brahman which is all powerful and single.

Where is the second thing you talk off?

When only one thing is there where is the question of the second thing and its removalthrough knowledge? argues Shiva!

Here Shiva is not trying to disprove the dualities of world and Brahman by using many

sources of Knowledge; but only trying to explain the delusion which has been there from

beginning less times blocking the knowledge of Brahman.

The invention of instrumental causes like desire, action and Vaasanaa; material causes

like ignorance of Brahman state; and the differences of subtle and gross elements and

other principles which make up the world- all these are unreal yet the Shrutis have

invented these terms to explain the reality of Brahman; to argue against other

philosophies which uphold the reality of the world; and to convince the student with

words suitable to his understanding.As per the common Knowledge Brahman is all powerful and according to Scriptures

Brahman is one and of single essence. In both ways another co-existing reality is

impossible.

So how can a question be formed bringing about the term duality?

That state of Brahman is unparalleled, without another, endless, undivided, and without

outside

In that state one sees not another, hears not another, knows not another

Therefore there is no duality ever or even one-ness as opposed to it.

So as duality is never there, it is already destroyed.)


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If duality is there, there is one-ness.

If one-ness is there, there is duality.Both are conceptions only in the principle of Chit.

As the essence is Chit, both are unreal.

(There is no manifoldness ever here.

There is no second as divided from it.

All these Shruti statements completely deny the second reality.

Then why deny the one-ness?Shiva answers.

Only if there is two-ness, to oppose it you have to use the term one-ness.

Even stating that Brahman as one involves a second thing. So both terms are untrue.

Reality is not one or two; but is beyond these numberings.)

In both the concepts of one-ness and two-ness,

if one is absent, the other is also absent.

Without one there is no two; without two there is no one.

As the cause and effect are both of the same essence, both are same.

This conception is there because a seed grows in varied forms and gives fruit in the end.

(Seed and the tree growing out of it are of the same essence. Because of the manifold

shapes developing from the seed, they are perceived as different. But in truth, seed and

the teee growing out of it are made of the same essence.

If cause and effect are of the same essence, they are considred as the same.)


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The principle of Chit alone shines forth as the manifold phenomena.

Chit alone is the essence of all manifold objects;and there is no difference between both.

(Whether the modifications of Maayaa are described as individual realities, or total

realities or unrealities or variously divided and described as Pradhaana, subtle atom,

momentary or non-momentary, Vijnaana, or Shoonya or whatever, are in essence only

the principle of Chit which is unattached, unconnected and is non-dual. The Chit can

never be bound. The non-conclusion state of the argument does not arise at all, as there is

nothing but Chit as the essence of all and there is no differentiation whatsoever.)

The changing phenomenon of manifoldness rises out of Chitand attains fulfillment as varied cause and effect phenomenon.

(All the objects like pot etc which are constantly changing including the beings who go

through six type of changes, manifest from the Chit alone and attain fulfillment in

causing actions like carrying water (pot) etc and other desire satisfactions.)

The waves in the water are the same as the water seen (imagined) on top of the hill.

Hill is also equal to the hares horn (unreal) for the knower.

Brahman alone is the truth

of both the hares horn and the sprout of a grain which differs from it.

(The varied manifestations of the world phenomenon are sometimes the day-to-day

affairs like waves in the water; some are appearances like the waters of the mirage; some

are non-existent like the barren womans son or hares horn; yet all are differentiations

made by the ignorant minds.

For the knower, a horn growing on the hare or a grain growing out of a seed is in essence

Brahman alone. Whether the waves are rising on the surface of the water or imagined to

rise on the top of the mountain, both are equal in essence for him. That hill is also a

hares horn for him.


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What is unreal by nature, what is imagined as real or what is real as the essence of

Brahman, all are equal for him as everything perceived or conceived or imagined is

nothing but the shine of Brahman. Whether a hare or a hare horn, both are unreal as

names and forms and are real only as the essence of Brahman. Differentiations exist only

for the ignorant, not for the knower.)

The diversities and differences are difficult to break by words and statements, Brahmin!

The all-powerful state of Brahman does not have any differentiations.

(The pieces of a singleobject which are seperate may be collected together or joinedtogether; but you cannot remove the differences perceived by an ignorant mind throughwords and statements. One can argue using thousands of words but the duality cannot be

disproved to the ignorant.In truth Brahman alone is there; is all powerful and undifferentiated. This statement alone

should prove that duality is a false concept.)

:

In truth, the all-powerful state of Brahman does not divide,

like the water-drops of the moving wavelets do not divide in actuality.

(In essence, Brahman alone shines forth as the world through the deluding power. It does

not divide itself into these objects.

The water drops of the jumping waves are in essence water only. Water does not divide

itself in actuality.)

Flowers, sprouts and leaves are not different from the creeper.

So also, duality, oneness, world-ness, you-ness, I-ness do not differ from chit.


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(A creeper is in essence all its sprouts, leaves and flowers. Otherwise you cannot call it a

creeper at all. The differences are in the words used by people for their convenience.

Actually the creeper does not divide itself as all these flowers and leaves and stand aside.

Similarly all the differentiations are just words used by people for their convenience. In

truth, Brahman alone shines as all this without any differentiation.

Your question therefore is baseless.)

The difference that is made through the changes of space and time,

that is also Chit.

So what you said implies falsity.

Your question is improper.

(What difference is implied is also the principle of Chit in essence. There is no duality atall. So how can you question about something that is not there at all? It is improper!)

The powers of space/ time/ action/ existence/ order of things

are all in essence Chit only.

They all rise out of the principle of Chit itself.

The cognizing mind, cognized phenomenon, and the desires connected to it;

all these which make up this world are in essence the principle of Chit only.

All the names starting from Chit, Brahma to a pillar are Chit-principle only.

The waters which vibrate in various ways are named as waves etc.

The connection of the Chit to the perceived phenomenon

which rise up like waves is

like the connection of the huge ocean of Chit-splendor

to the waves which never rise at all.


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(The movement of the water is its very nature and that nature of movement alone is

known as waves etc. Actually from the state of water, the waves do not exist separately

from water. In fact, waves do not exist at all for the waters.

So it is with Brahman. The world is not perceived as a different phenomenon in the state

of Brahman. World has no existence in the state of Brahman.)

That alone is celebrated by the names of

Supreme Brahman, Truth, Lord, Shiva, Void, and Supreme Self etc.

(Shoonya- void refers to the Asat Non-existence mentioned in the Shruti statement

- Non-existence alone was there in the beginning.)

That form of Brahman is beyond the level of forms and names.

That which is here with a form as this I (Lord Shiva),

is not the object of words (or mind).

(I who am seen here with a name and form as Shiva, also is in essence Brahman only.

Brahman has no name or form and is beyond explanation.)

Chit with the secondary eyes of Avidyaa covered by varied colors

gets to be known as Jeeva

and sees externality like seeing two moons.

(If your question is a query for understanding the phenomena of Jeeva and the world and

even if the question is falsely placed, listen;

Chit when endowed with the side-eyes covered with various colors namely Avidyaa, gets

to be known as being in the state of Jeeva. Then she sees herself outside like seeing two

moons (illusion) and sees the existence of the world outside.)


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By her own nature she believes herself to be another

and attains the state of another-nessby changing herself as it were.

(She sees herself as another- as not-Brahman, as not-Chit.)

Though of a taintless nature,she reaches the river of worldly existence

as if tainted (having the form of eight-fold city)

and perceives with a deluded consciousness.

The principle of Chit identifies with this eight-fold city by herself

and attains Jeevahood.By the non-shining of the true nature of the Chit (herself)

she lives supported by Praana, identified with it.

Having attained the Jeevahood, and endowed with only Aativaahika body,

she becomes ready to identify with a body made of five elements

and understands herself as I am matter.

(Though everywhere, she firmly identifies with her reflection in the mind and attains the

ego-ness to hold on to that reflection.

She gets ready to attain a body made of five elements. Then she feels that she is in the

grains of rice, sesame etc and thinks I am in matter. (She will attain suitable objects like water

etc for taking on other types of bodies like plants etc.) )


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That matter gets eaten by animals and attains virility.

Then I have become endowed with Praana;so she understands as an experience.

(She becomes the seed if she has to become a tree; and so on.

She enter

yogavasishta nirvaana prakaranam part 3

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