yogavasishta nirvaana prakaranam part 4

7/29/2019 YogaVasishta Nirvaana Prakaranam Part 4

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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 FOUR

[BILVA FRUIT]

INTRODUCTION

SHIVA AND VISHNU

After proving that the best God worship is contemplation of the Self, now Sage

Vasishta proceeds to break the favoritism found in the world of devotees who adoreforms.

Mostly two Gods stand dominating all other God-forms Shiva and Naaraayana.

Vasishta takes here two objects symbolizing these two godheads and using them as

examples teaches Rama the state of undivided Chit.

Bilva fruit:

Bilva tree is the sacred tree symbolizing Lord Shiva. It is also known as Shiva-Druma

(Shivas tree). It always bears fruits; difficult to climb as it is thorny, and has trifoliate

leaves. Its leaves, fruits, roots all are considered as favored by Shiva and have excellent

medicinal properties.Bilva fruit (Stone-apple) usually has a smooth, woody shell with a green, grey or yellow

peel. It resembles a skull with a white, bone-like outer shell and a soft inner part. The

fibrous yellow pulp is very aromatic. The taste is sweet and astringent.


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Shaaligraama shila:

Shaaligraama stones are worshipped as Lord Vishnus formless form by Vishnus

devotees. The ShaalaGraama-stones are picked up from the River Gandaki in the

Himalayan region. The term ShaalaGraama refers to a particular region on its bank,

where the sacred stones were found in abundance. The place also is a village which

abounds in Shaala trees; so the name ShaalaGraama. The stones come in many colorsand in various shapes. The patterns on these stones resemble the lotus, conch, mace,

discus of Lord Vishnu.

WHAT HAS BEEN TAUGHT SO FAR?

The previous five Prakaranas of YogaVaasishta aimed at explaining the various

terminologies like Creation, Brahman, world, Jeeva, Time, space etc.

Many a times the venerable Sage had to make statements like

That alone is This, That alone appears as This and so on.

Various methods of contemplation were also taught through various tales.

Analyzing these truths given by his Guru, Rama attained the Self state very soon.

Again, to raise him above the level of just Self-realization, Vasishta showed him how

Bhushunda and many others lived in the Self-state yet enjoyed the panorama of the

world; and how Gods like Shiva remained as always the expressions of Chit and lived

eternally, being bound by the love for their spouses.

He also explained about states beyond Turyaa.

RAMA IS IN THE HIGHEST STATE OF REALIZATION

Rama climbed the ladder presented by him step by step and now was almost in equal

level with him, ready for any further truths that could be there hidden from ordinary

minds. Now he was not a Saadhaka (student); but Siddha (on level with the teacher).

LADDER IS DESTROYED RUTHLESSLY

Here in this part of the text, Sage Vasishta takes the liberty of throwing away the very

ladder given to Rama for climbing up to the state of Brahman; stating that what all he

taught about Brahman and Aatman were just word-build ups and not relevant actually.

To illustrate this point, he uses the Bilva fruit and Shaaligraama stone as examples.


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BILVA FRUIT AND THE SHAALIGRAAMA STONE

A fruit is just a fruit of one single essence.

Though you may for your convenience divide it as skin, kernel, marrow etc; fruit is just

one undivided state of fruit. Marrow is the essence of the fruit.

Similarly a stone with lotus and conch shapes on it is also just a stone of single essence.

The lotus, conch etc are the shapes or divisions seen by the deluded mind.

Even a rock seen by a sculptor is filled with various shapes for him in his imagination.

Whenever he sees that rock, he sees his mentally conceived statue-shape and starts

carving it immediately. But actually rock is only a rock whether such shapes are

imagined to be in it or carved on it.

A fruit, or a stone or a rock is just an inert object of the world.

But Chit is a state of pure knowledge and consciousness.There is no chance of ever an inert world existing in Chit or outside it!

Chit has not even the states of Brahman and Aatman!

WHY?

It is wrong to state that Chit alone appears as the world or Chit alone is the world;

argues Vasishta.

It is as foolish as saying that a fruit is made of skin, kernel marrow etc.

You cannot say that the fruit appears as all these; or that the fruit is divided as all this.

Fruit is all that yet totally undivided actually.

It is foolish to say that the stone appears as the conch or lotus; argues Vasishta.

Stone is what it is; just a stone! Lotus and conch are shapes created by the mind.


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CHIT-SOFTWARE

To use modern terminologies, we can say that the world stays as a saved state in the

Chit-software.

For the soft-ware, the data is always there as its very essence.Maybe if you open it up, you can view the data in some space-time mode or other.

You can practically be very sure that the data came alive, only when you watched it.

However, for the software it does not make any difference.

It always has all the data in a saved state whether you have opened it or not; viewed it

or not.

A CD has the info in it as a saved state; as its very essence; as its very nature.

CD does not appear as the info.

CD is not the info.

But info is its essence; you cannot separate info from the CD.

Vaasanaas are the data that are always in a saved state inside Chit. They alone appear as

the various experiences of the world.

There is no solid world out there in absolute space and time!

Solidity, space, time etc are all projections of the mind.

In the perceived world of senses, you can have divisions like - man, hardware, software,

data opening etc etc.

However in the Chit state - the data, the hardware, software, the man who operates in

some space and time mode including the space/time limitations everything is a possible

state of Chit as its very essence.

The Jeeva experiencing a world by acting as a Vaasanaa-channel itself is a possible

state of Chit. So what is there to divide it as manifest and Unmanifest?

What is the meaning of words like before or after or in the beginning?

What is creation and dissolution?

What is Atman and Brahman?

Everything is the magic of Chit.

Like Nature itself evolving as a brain-stuff to analyze itself through it;

like a picture in a canvas containing a painting of the world with the viewer also as a part

of it;

like the marrow which enjoys the taste of itself;

like the stone which by itself sees the lotuses within it and names them as different;

Chit also has a possible state of seeing itself as divided; as a perceiver and perceived

world, without itself losing its real nature of changelessness.


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Chit is like a mirror which can reflect any possibility.

It reflects itself as deluded and ignorant and divided.

The mirror is not affected by any reflection that it reflects, even if it be a reflection of the

mirror itself appearing in a broken condition.

So what?

The mirror just reflects; it is not really broken; if it was broken it would not be a mirror atall. The very fact that the reflection of a broken mirror is there proves that the mirror is in

tact without losing its reflecting capacity. The broken mirror also is part of the mirror as

its reflecting power.

Chit is what it is!

Atman, Brahman, realization, bondage, liberation, Trinities, all the fourteen levels of

worlds, pain, pleasure, space, time, death, life, change, changelessness, eternality, bliss,

non-bliss, ignorance, knowledge.; all these are just nothing but names invented for

different possible states of Chit.

Who invents these names?Chit itself in another possible state of ignorance, cognizes names and forms!

HOW MUCH OF THE WORLD DO YOU SEE AS AN INDIVIDUAL SELF?

Some thought unfolding into some experience or other; is perceived as this world.

How much of the world do you perceive actually as an individual?

The five senses alone can unfold some or other world-projection for you one at a time

and in succession; that too just for a few micro-seconds.

Rest of the world is in your mind as just an ascertainment only; as a thought Yes! It is

there!

All your family, house, country, bank-balance, property is just a saved thought in your

brain-software; saved as just a memory. You have to remember those things again and

again to make them come into existence. You have to use your senses again and again to

make sure of their being there.

In the case of death, the whole world that was projected by your brain vanishes instantly;

because the mind stops functioning along with the Praana at the time of death.

Even before death, if by some brain-damage you lose all the memories, nothing exists for

you any more. You live as a blank-state only, as an inert-living thing!

All the money you held on to, all the lands you held on to - not as realities, but as

thoughts and as memories, vanish instantly if your mind stops functioning!

If even one sense is unable to function properly, that part of the world vanishes from your

mind!

That is what the entire world is; just thought processes in the brain; just memories; just

Vaasanaas; just conceptions; just imaginations!


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WHAT CAN YOU OWN?

EVERYTHING IS JUST A PATTERN IMAGINED IN EMPTINESS!

You can never own anything in the real sense!

Can you even own a rose plant growing in front of your house?

You can wonder at its beauty; you can shed tears in love of it; show it to all your friends;pluck the flowers and watch them, all through the day.

But yet it will stay out of your reach just as it is; as just a sense-projection only!

Actually the rose-plant is within you as your own memory unfolding every time you want

to see it! It is part of you as your thought; you who are the limited individual Self.

MIRAGE WATERS!

The magnificent solid mountain in front of you! So beautiful!

Watch from a distance! It is so good!

Go near it to touch it! Some thorny plant will scratch you! Some snake will slither away

from you! Some insect will land on your body to taste your blood!You can enjoy its beauty only from a distance!

Like the waters of the mirage!

Go near; nothing will be there!

Beautiful Ocean! Go near; it will swallow you or make you wet!

Like the waters of the mirage!

Go near; nothing will be there!

Wonderful delicacies! Eat them! They are gone instantly!

Like the waters of the mirage! Go near; nothing will be there!

Any pleasure presented by the sense-group is just a projection of a thought in your mind.

As long as you want to see it outside, an outside will be there with an object you wanted

or hated!

Stop believing in the reality of the pictures appearing in the void!

Be free of all names and forms! Be free of all theories and philosophies!

Enough!

No Brahman! No Atman! No Bondage! No Liberation!

Chit is the totality of all the Selves.

All the thoughts, all the memories of every individual, any possibility of any experience

is within it as its own essence, like the marrow in the fruit; like the lotus in the stone.

The entire world is in Chit as its very essence.

Even to state that world is Chit or Chit is world or world is in Chit is a redundant

show of words.

What Chit? What world?

That!

That is all!

OM


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FIRST HALF OF SECTION SIX

FINAL EMANCIPATION

{BILVA FRUIT}

CHAPTER ONE

Vasishta spoke

Rama!

Listen to this interesting, amazing and amusing short fable

which has been never heard before,for your further understanding of the truth.

(The Bilva fruit here is not an ordinary fruit.

It does not grow on any tree.

It does not originate from a seed. It is huge and timeless.)

There is a great Bilva fruit.

(Chit is the Bilva fruit here.)

It occupies thousands of Yojanas.

(Space as connected with time originates from this fruit of Chit!

So it extends to endless distances as much as conception can reach!)


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It is huge, taintless and widely spread.

(It contains everything; yet not tainted by anything.)

It does not rot even through many Yugas.

(It is changeless.)

It has never-ending juice within, which is sweet like nectar.

(It is the very principle of bliss.)

Though very ancient , it is beautiful and soft like a petal of the sprouting moon.

(Time itself originates from this Chit! What can be ancient than that?

Beauty itself originates from Chit! What can be more beautiful than that?

It is always fresh and new!)

It is like the Great Meru standing amidst the multitude of worlds holding them together.

(Countless universes exist within it held by its power!)

It is strong like the Mandara Mountain.

It does not move even if great winds of dissolution blow.

(It is changeless and imperishable.)

It covers immeasurable distances yet is undivided.

It is the origin and root of this world-existence.

The cosmic eggs near it appear like small mustard seeds under a mountain.

It overflows with juice so tasty that the six tastes are nothing compared to it.


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It never ripens gradually; but always is in a ripened state. It does not rot also by

becoming over-ripe.

Some Gods like Brahma, Vishnu, Rudra and others who live long, may know about its

origin or stalk;for, the tree where this huge fruit sprouted is not seen;

the flower from which it grew is not seen;

the trunk where the branch grew is non-existent.

It is one whole mass of a fruit.

(There are no divisions in it.)

Its origin, growth and ripened state are not seen.

(No second principle is there to see it.

It is always there; it is changeless; and it is always ripe, i.e., complete.)

This fruit has the essence of all fruits.

It has no marrow; no seed.

(There are no divisions in it.)

It is wide-spread; changeless and taintless.

It is dense like the inside of a stone.

It is like the nectar-oozing moon filled with the essence of its own knowledge.

(It is the principle of existence and bliss.)

It is the store-house of all happiness.

It sheds cool light.

(It is bereft of all afflictions.)


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The marrow of the Self-fruit is enormous like a mountain, blissful like a heap of nectar.

(because everything is within it.)

But the spectacular work ( )of this fruit is more delicious than that.

(This fruit cannot be eaten; for no second one is there.

Fruit alone exists but not in space!

It is a magical fruit.

It is not just the principle of bliss; but also this world filled with its bliss.)

It is always protected by its own undivided nature.

(Though existing as this divided world, it remains undivided actually.)

It has no parallel. It has no second.

By itself it has become this Bilva fruit.

(It is there as the very principle of existence! There is no secondary cause that makes it

come into existence!)


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CHAPTER TWO

Vasishta spoke

(Chit and ChitChamtkriti- Consciousness and the spectacular show of consciousness:

there are no two different things here.

Chit itself is ChitChamtkriti. Consciousness itself is the spectacular show of the world.)

Its spectacular work ( (female gender))has made herself look like another

fruit without the discarding of her own nature.

(What is the spectacular show of this fruit?

This Chit-splendor has made the fruit look like another and it appears as if there are two

different fruits.)

She is the subtlest of the subtle and the grossest of the gross; yet she is without change

and always young.

(She is the essence of all that looks as different. But she is changeless and never ages.)

By the conception, I am this; she has attained another-ness as it were, though she has

no divisions within herself.

The very next instance after the I ness arises, she is enveloped by elements like sound

etc and also the subtle atoms of the tri-world.

In this manner she attains the nature of cognizing powerenabling her to act

in the world; and this state she attains without ever discarding her own true nature.

That power of cognition herself, taking on a vibrant nature, has extended theperceived phenomenon, in her own unchanging state.


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This is the expansive space ;

This is the phenomenon of time which ends all;

This is known as the ordained order;

This is the action of the nature of vibration;This is the projection caused by conception;

This is the delusion caused as the inter-space between directions;

This is the state of attachment and hatred;

This is the idea of want and discard;

This is the you-ness;

This is the my-ness;

This is the other-ness;

All this is herself!

She herself is the multitude of cosmic eggs.

She herself is that which is above; that which is below.

She is this one which is in front. She is what is near; what is far.

She is the past, present and future.

All these multifarious worlds, their objects, beings, limitations of space/time, actions,

philosophies, emotions; all these whatever was, is or will be

In this manner,

the amazing spectacular show of this Bilva fruits marrow,

is alone this state (world-perception)

which is created by just the projection of conceptions.

She remains quiescent; in her own nature; unaffected; peaceful; without any thoughts.

Turning the doer-ship itself into non-doer-ship,

she remains as a non-doer only.

(Though this world appears as if created by her and is different from her, actually she

does not do anything. She is just as she is and the worlds are there in her as her very

nature.)


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This Chamatkriti the spectacular show of the fruit,

though single, appears as many.

She is not just one, not many; she is what she is.

She is the Reality.

She is equal having quietened the conceptions of duality.

She is the essence of all beings.

Her power of manifestation alone is celebrated as the Greatest (the Brahman)!


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CHAPTER THREE

Rama spoke

Bhagavan! You are a knower of the essence of all scriptures!

I think that the Bilva fruit mentioned by you

is indeed the Great principle of existence dense with consciousness!

All this spread out here as I ness etc,

is indeed completely the manifestation of the Chit-marrow.

There is no division in the least in the Chit,

which alone appears as two-ness and one-ness!

Vasishta spoke

Just like the existence of Meru etc is the marrow

of the pumpkin of Brahmaanda (Cosmic egg),

the existence of the worlds in the form of Cosmic eggs,

is the marrow of this Chit-Bilva!

(Just as this Cosmic egg is the fruit with its marrow of the mountains, oceans etc.Chit-Bilva fruit also is with the marrow of the worlds.

A fruit means the marrow, skin, seed etc.

You can have different names denoting these parts and divide them as different.

However, actually from the fruit level, everything is just the fruit itself without divisions.

A fruit by itself has no name. It just is as it is!

So is the Chit all this; yet not divided.)


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(unlike the ordinary fruit marrow seen in the world)If the marrow of the Chit-Bilva namely the creation

is dependent on a different thing as its support

then destruction is inevitable.

But Chit is all-pervading and without parts;

so the destruction can never happen.

(In ordinary fruits, the inner juicy portion is dependent on the outer skin for its support.

If the outer skin is damaged, the inner marrow will perish; and if the inner marrow rots,

outer skin will perish.

But Chit-marrow namely the created world is not dependent on some other different thing

for its existence.Chit is all pervading. The whole Chit-Bilva fruit is of one essence and not divided. So the

Chit-Bilva fruit can never perish.)

(If Chit alone is there, from where does this world rise from as if different?)

This spectacular show named World

rising from the seed of Chit-fruit,

remains asleep and quite within,

like the shapes imagined by the sculptor

inside a rock.

(This world does not exist as a solid reality inside or outside Chit. It remains like the

totality of all Vaasanaas inside the seed of Chit.)

(When a sculptor sees a rock, he immediately conceives all the shapes inside that rock.

In his level, he conceives divisions inside the rock; but from the rock-level there are noshapes at all inside it dividing it into many parts. Even if the sculptor engraves some

shapes on the rock, they are not different in any way from the rock and the rock is not

affected by the presence or absence of those shapes. The sculptor can believe that he

created the shapes in the rock which were not there. He can use the words manifest and

Unmanifest.

But the rock? Nothing happened to it actually! )


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CHAPTER FOUR

{SHAALIGRAAMA-SHILAA}

Vasishta spoke

Moon-faced Rama!Listen to another interesting short narrative described by me,

which is strange and amazing.

There is this huge stone,

which is oily; well-rounded; soft for the touch;

very widely spread out; thick; not undergoing any change any time.

Inside this stone,

there exist plentiful blossoms of lotus flowers

like countless beautiful flowers in a lake.

The petals of all these lotuses overlap each other.

These lotuses are separated from each other also.

They are stuck to each other also.

They are hidden, yet seen also.


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They face downwards; face upwards; face sideward.

Their roots are all mixed up together.Their faces also overlap.

Their pericarp is at the roots.

The root is in the pericarp too.

The roots are above. The roots are below. Others have no roots at all.

Hundreds and thousands of conches lay next to them.

They are huge; have countless discus designs like (blossomed lotuses) on them.

They stay like closed lotus buds.

Rama spoke

True! I have seen such a huge stone!

In the temple of Hari in the ShaalaGraama Kshetra

it exists surrounded by such lotus-marked stones.


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CHAPTER FIVE

{CHIT-STONE}

Vasishta spoke

Yes, you know that and have seen that stone.

You know also the Chit illustrated by this example.Chit is also of the same characteristics.

Chit is also dense without any gap.

Chit is equal and the Praana of the Praana itself.

I am talking about a unique stone here,

inside the huge belly of which

all these (lotuses conches etc) exist and yet exist not.

(Like the previous narrative of Bilva fruit, here also I am talking about a unique stone

namely Chit-stone, inside which all these names and forms exist; but actually they do

not.)

I told you now about the Chit-stone only,inside which are all the worlds.

Because of the denseness, and its singleness,

this Chit is like a stone.

(I used the example of the Chit Bilva fruit; because the worlds exist as the marrow of

Chit. Here Chit is described as a stone, because Chit is also dense and of a single essence

like a stone.)


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(If Chit-stone is dense and of a single essence, then how do worlds exist inside it?)

Like the sky is filled with the abundance of air,

the entire assemblage of worlds exist inside this Chit-stone,

(by the power of delusion);

though it is densely packed and is completely without gaps.

(Sky is empty. Yet air fills it. So do the worlds fill up the dense state of Chit, without

leaving a gap.)

Heaven, Earth, air, sky, mountains, rivers, directions,

all remain inside that stone.

There is no emptiness in the least.

(All that you perceive here- all the three worlds, elements, mountains, oceans, all exist

inside this Chit-stone. It is completely filled up (because of delusion). It is in no way

empty.)

In this densely packed stone alone,

shines forth the lotus of the world.

Actually there is no another thing which is pure in nature as such.

(The lotus shape namely the world is seen in this Chit-Shaaligraama stone alone.Though it looks as if the lotus is different from the stone; it is not so. There is only the

second less chit actually.)


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Just like so many figures like conch, lotus etc are seen on the stone (you mentioned)and are carved by the sculptors mind;

in this (Chit-) stone also

all the past, present, and future perceptions stay like a statue.

This entire world-phenomenon stays there as if it is real.

(In the Shaaligraama stone, only the figures of lotus, conch, and discus are seen. In this

Chit-stone, all the worlds that existed in the past, that exist now and those which will

exist in the future are seen like statues.

Just like, for a sculptor the rock is full of shapes; just like, you see the lotus in the

Shaaligraama stone, this world with all its time/space modes in whatever way it can be

conceived, stays inside this Chit-stone, for the deluded mind.)

The shapes seen on the stone, though appear to be separate from the stone,

take on the same nature of the stone.

So also this Chit is dense and of single nature(though varied worlds seem to be there as separated from her.)

(Though the lotus shape seen on the stone is considered to be different from the stone; yet

the lotus is also the stone by nature.

Though this perceived world looks as if different from Chit, it is of the same nature as

Chit.)

The lotus seen on the stone is not different from the stone;

yet appears to have a separate shape.

So also, the creation is not different from Chit, yet appears as if divided into forms.


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The carvings of lotus and discus remain in the state of deep-sleepin the belly of the stone;

(they do not get expressed unless carved by some chisel);

so also, this array of worlds remains in the belly of the Chit.

(Unmanifest; yet manifest)

(How does the lotus shape get to be seen on a dense stone?

The mind perceives it so.

Till the mind colours it with a name and form, the lotus shape is asleep as it were, in the

Shaaligraama stone.

Not only a lotus; any shape can be seen in the Chit-stone by a conceiving mind. Thenames and forms remain asleep as it were in the Chit till the mind perceives them.)

The drawings on the stone or the wonder inside the astringent fruit

never rise; never set.

So is the perceived phenomenon in the world.

(The lotuses seen on the stone are not produced newly. They are always there as possible

shapes. The perceived world also is nothing but all possible names and forms that can

ever be there; and they always remain in the Chit-stone as its very essence. They are not

produced newly; nor do they get destroyed.)

Like the husbands image in the mind of a loyal wife,

like the marrow within the Bilva fruit,

so is the collection of cosmic eggs with countless differentiations

in the Chit.


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(A devoted wife has her husbands thought always in the mind as her very essence. It

does not divide her into two. She is what she is with the image of the husband in her

mind. For her he is her own self. She sees no difference between him and her. Without

him she is not what she is- a devoted wife.

Chit has the worlds within it in a similar manner. Worlds remain as the very nature of

Chit; as the very essence of Chit.Marrow is the essence of the fruit. What is a fruit without marrow?

The cosmic eggs are the essence of Chit.

Then, can we state that the Chit alone is the world?

No! That would be incorrect.

It is foolish to state that fruit is the marrow; or that rock is the shapes seen on it!)

(Does that mean that this changing phenomenon itself is the Chit?

Is the lotus shape itself the stone?

No! Such a statement is meaningless!

If the changing phenomenon is only of the nature of Chit, then all the differentiations alsoare to be explained as Chit. Then Chit has to be considered as having divisions which is

incorrect. )

It is incorrect to state that the changing phenomena itself is Chit.

Because, as one realizes the truth of the Chit,

the differentiation dissolves away like a water drop in the ocean.

(Can you separate out all the water-drops and state that the ocean is a collection of water-

drops?

Ocean has no divisions as such and water-drops stay in the ocean as the ocean itself in an

un-divided state.

Water drops stay dissolved in the ocean; so is this world in Chit

The word jugglery describing water-drops as different from the ocean is foolish. )

(When Chit is known, the world does not get perceived at all, because there is no

delusion.

Not even an atom of the world remains creating differentiations in a knower.)


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Because Chit is endless,

the statement that this changing phenomenon belongs to Chit

makes one see the differentiations.

These differentiations which are just names, dissolve away

by dissolving off in the Chit.

(Chit is changeless! It cannot perish.

World phenomenon is always changing. It perishes.

To state that Chit is the world phenomenon is incorrect.

How can such a statement be correct?

It is like stating Changeless is change!

Does Chit change? Then it cannot be Chit!

Can Chit become another? Then it will perish!

If Chit is changeless, you cannot even mention that there is a changing world existence

apart from Chit!

Changes are not there at all.

Differentiations are not there at all.

These words carry no meaning in the state of Chit.)

(All differentiations are just in names only; the dissolving of names in the nameless

Brahman also dissolves away in the realization of Brahman.

What is there to dissolve in what?)

Brahman alone, which never changes or divides,

is all this differentiation or change.

(This is incorrect, because)

as Brahman is endless,

the terms without (change) or with (change) have no relevance.


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(To state that Chit is the changing world phenomenon is incorrect.

Brahman is changeless. Brahman is endless.

World is changing. World perishes.

So how can two different things of different natures be explained as being the same?

The words like change or changeless have no relevance to changeless Brahman.)

Brahman alone remains as this changing phenomenon.

Brahman alone manifests as all this.

In these statements, know that

the suggestion about another thing is equal to the waters of a mirage.

(How can you state that Brahman alone exists as this world phenomenon?

How can you even talk about the waters seen in the mirage?

The water is not there at all.

What do you mean by stating that the heat alone is the water actually?

What water? Where is it?

Stone alone is there! Where are the shapes except in your mind?

Chit alone is there! Where is the world except when in delusion?

What is there to talk about mirage-waters which are not there at all?)

The seed contains the flower and the fruit within.

There is no other different thing inside the seed.

Whatever is the nature of the seed,

that alone appears in different levels as sprout etc and ends up as leaves, fruit etc.

(What is inside a seed?Endless succession of trees with fruits and flowers!

Can you see all those in that tiny seed?

Yes! At suitable time and place they will appear!

Similarly a deluded mind will project countless worlds in some space time limitation.

All these countless worlds stay inside the Chit-seed as its very essence; asleep as it were.

You do not see the flowers, fruits, leaves inside the seed. The seed has no differences

within it. So do the worlds remain undifferentiated in the Chit.)


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Denseness of the Chit in the denseness of the Chit

This is how the tri-world appears.

If these two (seed and the tree) are one, (as in the statement Chit is the world)

then there are two ;( it refers to two things).

then if one perishes, other also perishes.

(Chit alone in Chit

This is how the worlds exist!

Not as- Chit alone is the worldHow can two separate things exist as Chit and the world?)

To imagine something other than Chit can never be like this.

Chit can never be not-Chit (inert).The two exist inside as not-two.

(Chit and the world or Chit is the world such statements are meaningless.

How can be there another thing even in imagination?

How can the conscious Chit be equal to the inert world?

The divisions of conscious Chit and inert world are just words; just names!

There is not one existing inside the other; there is not one that becomes the other.

One is not the other. The so called two is not there at all.)


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The differences seen on the huge stone are only the lines which appear as many.

The tri-world in the denseness of Chit islike the marrow which is not different; but seen as different.

(Whatever lines are seen on the stone can be divided as lotus, conch, etc etc.

But in truth there are no divisions at all in the stone.

The stone is what it is with those lines.

The presence or absence of those lines does not make any difference in it.

It is just dense stone without any gap within.

You can see the marrow as different from the fruit; but it is just a misconception.

You can see the shapes as different from the rock or stone; again it is a misconception.

You cant even define it saying rock is the shape; or the fruit is the marrow.

Such statements are meaningless.)

The huge single stone is enveloped by rows of lines.

So is the single Brahman seen with the lines of tri-world.

Just like the lotuses in the stone are always

in the state of deep sleep (as the Vaasanaa of the sculptor),

and never rise or set;

so is the ego-ness and the world appearance.

(Vaasanaa alone is seen as this world. Vaasanaa alone is seen as the experience.

Only when a delusion arises, a formless stone is seen as having some shapes like lotuses;

conches etc. Actually the lotuses and conches are not there at all.

Or you can say that all these shapes are asleep till a deluded vibration of the mind creates

them in the stone!)


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Just like the lines seen on the stone are not different from the inside of the stone,

the creator of the world, created world etc is Chit alone.because everything is only stone in essence.

(The world has been created by a Creator Without a Creator no world can arise

All such ideas are just like lines seen on the rock.

Actually those lines are just the rock itself in essence and are not different from the rock.

So are the conceptions of creator etc!

Everything is just a sleeping Vaasanaa in the Chit which gets woken up by a deluded

mind!)

Just like one does not debate about

the movement, non-movement, and creation of the lotuses in the stone,

so is the topic of the creators of the world

(irrelevant)!

(When one sees a lotus-shape in the stone, he does not state that the lotuses are moving,

that the lotuses have disappeared, appeared etc.

There are no theories and philosophies about these lotus existences!

These lotus shapes are just lines on the stone; not different from the stone.

Stone did not create the lotuses!

Stone is just the stone with lines!

The world exists like these lines on the stone of the Chit.

A deluded mind can see the time, space, absence, presence of the world.

Arguments of creation and destruction can be made.

But actually all these debates are meaningless.Nothing actually moves; nothing actually is created; nothing actually is destroyed.

Only the changeless Chit is there. Only the stone is there.

Lotuses or non-lotuses are creations of delusion.

The stone has no divisions in it.)


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Nothing of this ever gets created; nor does it perish.

Like the mountain,

which is seen with different imaginations by the sculptors,

so does the Brahman appear as different to the varied conceiving Jeevas.

Whatever shape is seen wherever, however,

in that manner, there itself, as that itself,

all exist as the essence of Brahmanas if in the state of deep sleep.

This expansive delusion of the world which is rich with abundant changes,

- know it as the state of deep sleep only;

(like varied dreams of varied beings in the sleep state)

like the lotus seen in the stone.

(The entire perceived world is a collection of the dreams of all Jeevas.)

The show of the world is always the state of deep sleep,as it is only void in essence; dense with Chit;

extremely quiescent and equal.

Like the lotuses seen in the stone,

the states of the world are also without any reality.

They are only seen.

They never become solid shapes.


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CHAPTER SIX

Vasishta spoke

Like the fruit of the Chit-principle

where Chit is seeing itself as another when asleep,

what arises by Chits very nature,

is known as creation.

(What is Creation?

When Chit is ignorant of its true nature, the fruit of inertness appears; as if Chit is

sleeping and seeing itself as another.

That alone is known by the word Creation.)

(Is the world different then?No!)

As the entire phenomena of space, time, action etc are also of the same essence,

it is not right to say that- this is different; this is another and so on.

(All divisions and differentiations are also of the essence of Chit. Nothing different

appears as separated from Chit.)


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(Is the world unreal then?

No!)

As all the words and word-meanings are just expressions of the Vaasanaas;

and are of the same essence,

how can you say that this is unreal?

(Vaasanaas are the sleeping lotuses inside the Chit-stone.

Whatever you perceive here with name and form is nothing but the sleeping lotus;

nothing but the Vaasanaas!

These Vaasanaas are also not separate existences but are Chit in essence!

When ignorance overtakes, that state is known as a Jeeva and that Jeeva conceives the

world and its explanations, through words and meanings, according to the Vaasanaas he

is unfolding!

Jeeva is Chit in essence!

Ignorance is Chit in essence!

Vaasanaas are Chit in essence!

All the words and meanings are also Chit in essence!)

(Statements like Brahman is real and World is unreal have no sense actually. There is

nothing real or unreal as such but only Chit is.)

(There are no two things where one is real and another unreal; or one real thing appearing

as unreal; and so on.)

Whatever divisions are seen inside the fruit

(as marrow, skin, kernel etc)

are just various terminologies invented to explain it.

So does the single essence of Chit appear as if divided,

though she is not divided as many!

(We divide the Chit through names because of our delusion!)


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Though not divided as many,the inside of the fruit is seen as different, as if changed, as if not changed and so on.

So are the perceptions seen in the Chit.

(We have different ways of explaining the fruit though it is of a single essence!

All the scriptures and philosophies explain these perceptions in someway or other,

inventing names for every shape and form.)

Like the shapes seen in the stone (as different from the stone),

Chits own reflection in the mirror shines as the world-city,

though there is no reflection shining as such

(different from it)

(The shapes are conceived inside the stone by collectively looking at the lines on the

stone. They are seen; yet are not there actually as different from the stone.

Chit is the mirror reflecting the world.

Reflection is not different from the mirror.

The entire city reflected in the mirror does not exist different from the mirror.

Reflection is of the same essence as the mirror.

It does not exist as separated from the mirror; yet the deluded mind sees only the

reflections as divided and different; not the mirror which is of a single essence! )


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Whatever is there as perceived, is in the Chit

like the statue seen in the body of the stone.

(when in delusion)

Whatever is not there as perceived, is in the Chit

like the statue seen in the body of the stone.

(when not in delusion)

(Statues are seen on the stone! Let it be so! Stone is what it is!

Statues are not seen on the stone! Let it be so! Stone is what it is!

Statues always remain as possibilities in a stone, whether one sees them or not.

The worlds whether seen or not seen, remain in Chit asleep and quiet.)

Whatever reality is in the objects which are absent or present,

is just the marrow of the Chit!

The essence of the fruit is the marrow.

It is filled with it and is that alone.

(Whether you see the names and forms or not, Chit remains as she is; quiescent and

equal. All the names and forms seen or unseen remain as the marrow of the Chit; as the

essence of Chit.)


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Just as when you discard the word-meanings of the divisions of lotus etc,

the belly of the stone alone is there;similarly the many here is also many like that;

made of that only and non-dual.

(If you do not see the differentiation in the stone, then the stone alone is understood

without differentiations.

When you do not see the lotus as different; when the name and form of the lotus are

discarded; the lotus is not there any more.

Many is not there at all in the stone. It is just a stone where you can see many.

Similarly in the Chit also you can see many.

If you do not see many, then you understand the chit as without differentiations.)

Though the image of the lotus in the belly of the stone

is seen as divided as many;

yet is not divided actually.

So is this dense state of the Chit.

(Though many are seen on the stone; actually there are not many.

If no differentiations are conceived in the Chit, many becomes not many.)


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For those who understand the nature of the desert,

the abundance of taintless water of the mirage in the desertexists only as the heat of the sun and not as any other.

So does the Chit shine as you.

But in truth, you are not real or unreal by nature!

(What is the water seen in the desert? Just the heat!

Heat is real; water is unreal.

Real alone appears as unreal!

But those who know the nature of desert will not see the water at all. They know that

there is only the heat. For them the divisions of real and unreal are not there at all.

Rama! You as Rama are also the Chit shining as unreal Rama.

But in actuality, Chit alone is there.

You as Chit are not real or unreal in nature!)

The hosts of images of conches and lotuses on the Chit-stone,

though are of the nature of the stone,appear as not-stone.

Understand the world to be a collection of objects like the lotus etc.

inside the Chit-stone.

(Conches, lotuses seen on the stone, though appear as if different from the stone,

are not different from the stone.

The perceived objects of the world though seem like as if inert and different, they are not

different from Chit.

Perceived objects are the lotuses seen in the Chit-stone.The difference is seen because of not knowing the nature of the Self (Chit.))


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Though it is a like a dense rock,

the belly of the rock is dense with Chit (consciousness.)It has no holes; is not divided as two; is pure; is unborn; is quiet;

yet appears as the collection of things within.

(Does Chit-stone have holes because of the chiseling act done by the sculptor or the

Jeeva?

No!

Chit-stone is dense and without holes.

Here in the case of Chit-stone the lotuses are just conceptions or imaginations!

Even the solidity of the perceived stone in the world also is a conception in the huge

Chit-stone itself!)

Like the taintless autumn sun, this world-Brahman burns.

Like the nectar oozing moon of the taintless autumn,

this world-Brahman shines beautifully.

(The Sun burns; The Moon sheds cool light.

These descriptions about the Sun and Moon are there because of conceiving the

differences in their nature, action and time of action.

The statements like-

Brahman alone reveals this world

Brahman alone shines as this world

- are similarly made by falsely conceiving the differences between Chit and the world.

What is there for Brahman to burn as another thing?

What other thing is there to see Brahman as beautiful?

If you imagine a world, you also imagine a Brahman which burns it.If you imagine a world, you also imagine the Brahman appearing beautiful as this world.

The words Brahman and the world are also just lotuses seen in the Chit-stone.)


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This world exists in Brahman as if asleep

in the form of the Vaasanaas.

It is not imperishable (is unreal) as the stone-lotus.

(It is imperishable (real) only as the stone.)

This world stays as the state of Brahman in Brahman.

There is no difference between them

like there is no difference

between the synonymous words Taru and Paadapa which mean the tree.

(Actually the words Brahman and world are synonymous and mean the same thing!

Instead of saying World exists in Brahman, you can as well state truthfully-Brahman

exists in Brahman.

Lotus is in the stone means the same as stone is in stone; because lotus is in no way

different from the stone.

If still you want explanations using different words, then we can say that the world is in

Brahman as Vaasanaas or conceptions which are asleep.

They are there as the very essence of Brahman filling it without a gap.

Even such a statement is not correct, because Chit does not exists within any space/time

limitation. So we have to take an object from the perceived world and try to explain Chit

through that object.

So Chit is compared to a Shaaligraama stone with lotuses and conches and referred to as

Chit-stone. Chit is not actually a stone!

One has to understand that Chit-state is unbroken, whole and dense like the stone.

One has to understand that worlds exist like lotuses seen on the stone.

One has to understand that lotuses are there only for the sculptor; not for the stone.

One has to understand that the world is there only for the deluded mind; not for Chit.

The world is not a separate entity getting created and destroyed.

The world is synonymous with Chit and is imperishable.

There is no solid world existing as a reality anywhere outside.All that is perceived is just the deluded Jeeva unfolding a Vaasanaa and experiencing it as

if it is real.

A random collision of a Jeeva possibility and a random Vaasanaa appears as a world for

that Jeeva!

Even this experience of the Jeeva does not happen anywhere outside but is just another

lotus seen in the Chit-stone; another possible state in Chit; another fruit in the Chit-tree;

another Chit-Chamatkriti.)


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Whatever worlds are seen here,

they are not different from the state of Chit.

They also never go through the states being and non-being,

like Chit (does not go through the states being and non-being.)

(Chit is changeless and imperishable.

So are the perceived worlds changeless and imperishable.

The changes are seen in the world only because of delusion.)

Brahman alone is the appearance of the world,

like the heat alone is the water of the mirage.

By the knowledge of Brahman, the world is seen as the taintless Brahman.

By the knowledge of the Sun, the water appears as the suns heat only.

(Mirage water is nothing but the heat. Water is not there at all.

At the most you can say that the heat alone appears as the water, to a man who is running

after the water to quench his thirst.

To a man who believes that the water is real, you have to explain that, heat alone appears

as water.

For a learned person, those waters do not exist at all.

For him there is only heat.

So for the sake of teaching the ignorant who believe in the reality of the world, one has to

explain that Brahman alone appears as the world.

But for a knower, the world is not there at all.

As he is not deluded, he is free from the contact of Vaasanaas and does not act as achannel for the world-experience.

A possible state of ignorance (which is also a Vaasanaa) + a random Vaasanaa (for

experience) = gives rise to a dream of the world for that Jeeva state.

The totality of many such Jeevas having a similar dream is the state of Brahma or

Aakaashaja (Space-born).

All these deluded experiences are the lotuses in the Chit-stone; the marrow of the Bilva-

fruit.)


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CHAPTER SEVEN

(PEACOCK EGG)

(The next example Sage Vasishta gives is of an egg - a peacock egg!)

In the (un-dissolved trace of the mind-principle) of the Chit exist

the Meru Mountain etc as her expressions only,

like the hard parts of the feather and wings

exist inside the essence of the peacock-egg.

(How does this solid world with countless objects framed in unlimited space and time

remain inside the point of Chit which is not in space and time?

World is in Chit like the peacock with all its body parts and its huge plumage staying

inside the egg as its essence!)

The manifoldness exists in the principle of Chit as her expression

like the various collections of feather etc

exist inside the essence of the peacock-egg.

The varied manifold parts of a peacock alone get perceived

as the essence in the peacock egg,

when observed with the idea of difference.

Similarly

the manifold objects of the world exist as the essence of Brahman itself.

(Where is the peacock in the egg?

As its essence!

Where is the world in the Chit?

As her essence!)


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Though with manifoldness,

the essence inside the peacock egg is not manifold.

It is both non-dual and dual in nature.

So is the delusion of seeing the Brahman and the world as different.

(The entire peacock with its body parts and plumage is inside the peacock egg. The

manifoldness is there as the essence of the egg. Yet the differentiations are not seen

inside the egg. The entire egg is of equal essence, and densely filled up.

The manifoldness is inside the egg without any manifold nature. It is many and one

simultaneously.

Similar is the case with the Chit and the world.

The world with its manifoldness is Chit without second and stays in Chit without any

manifold nature. Chit is many; yet one, simultaneously.

The difference between Chit and world rises because of delusion.

For an immature child, egg can never be the peacock which is dancing with its full

plumage open.

But a mature adult knows that the egg alone contains the whole of peacock within it as its

very essence.)

Just like the reality of both existence and non-existence are equal in nature,

that which is of the nature of existence and non-existence,

know that state as the Supreme.

(If so, then is Brahman both dual and non-dual? Brahman is real and the world is a

delusion. So both duality and non-duality together become the nature of Brahman!

Is that right?

No!

The peacock is not seen in the egg; so it is non-existent.The peacock is seen now; so it is existent.

Such appearance and disappearance of objects actually does not belong to the nature of

the egg which always has the peacock within it as its very essence.

The world is existent or non-existent; such a state does not belong to the changeless

Brahman. World always is in Chit as its essence. The divisions of existence and non-

existence belong to a deluded state only.

That which has existence and non-existence itself as its nature is the Supreme.)


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This world made of many and not many is only experienced; not possible.

Observe that the world enveloping Chit is like

the essence of the peacock in the peacock-egg.

The principle of Chit is in the world as its essence.

That which is known as the world is in the principle of Chit, as its essence.

(The manifoldness outside the egg and the non-manifoldness inside the egg are there only

when one sees the peacock outside with parts and the egg as a dense shell without parts.

The difference perceived is a matter of experience only; not real.

When the world of manifoldness is perceived by the deluded mind, then only the

difference between the world and Chit is experienced. But it is not real.

The egg as such has both manifoldness and non-manifoldness as its single nature.

Egg is full of peacock-essence. So is the Chit filled up with the world, as its essence.

Egg is the essence of the peacock. Peacock is the essence of the egg.

Chit is the essence of the world. World is the essence of the Chit.)

The essence of the peacock-egg is of a single nature,

though it appears like many and not-many.So is the essence of Chit (of a single nature,

though it appears like many and not-many)!

(In an egg you cannot divide the parts of the peacock and differentiate it from the egg.

Deluded by the picture of a peacock seen in some space time framework, you can argue

that the egg is different from the peacock.

Deluded by the perceptions seen in some space time framework, you can argue that the

Brahman is different from the world.

But it is an in-correct understanding.

If the delusions of externality and space/time limitations are not there, the world is neverseen as different from Brahman.

Brahman alone is without divisions. World is its essence. The delusion of seeing

manifoldness also is its essence.)


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The world filled with the plumage of the delusion of many objects

is the essence insidethe peacock-egg namely, the primal principle of Chit.

The form of the peacock seen is the non-peacock-form inside

as the state of reality.

Understand this.

Where is the difference?!

(Chit is compared to the peacock egg.

World is the peacock with its plumage seen outside the egg as it were.

The entire world with its manifoldness remains inside Chit, like the peacock stays inside

the peacock-egg.

All the perceived objects, all space/time limitations, all outside and inside, all eight-fold

cities; all Jeevas ; all worlds; all that was, is and will be- all this is the peacock with

plumage; and all this is inside Chit as its very essence ; as of single nature.

There is no difference between the egg and the peacock.

There is no difference between Chit and the world.

The peacock seen dancing in some space-time frame is actually the peacock inside the

egg. Inside the egg the peacock has no form.

Inside Chit world has no form. Chit has the manifoldness also as its essence.

Chit alone is. Chit is the reality.

What is seen here as a collection of forms and names is the result of the deluding power

of Chit.

What is seen here as forms and names actually is in the formless state within Chit.

Chit, the principle of existence alone is seen as the existence of all this because of

delusion.

Chit, the principle of knowledge alone is understood as all this because of delusion.

Chit, the principle of bliss alone is seen as the joy from all this because of delusion.

Chit remains as it is; quiet, unchanging and equal with the world as her essence and

herself as the essence of the world.)

PART FOUR OF

SECTION SIX - NIRVAANA PRAKARANAM

COMPLETE


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About the Author:

Maa Tejasvini

The author spent many years doing research on ancient Sanskrit texts in the Himalayan

region. She was exposed to many unique spiritual experiences which are beyond human

comprehension.

Her mission in life was to translate all renowned spiritual texts and literature of Sanskrit

and bring them to the light of the public.

yogavasishta nirvaana prakaranam part 4

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