yogavasishta nirvaana prakaranam part 5

7/29/2019 YogaVasishta Nirvaana Prakaranam Part 5

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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 FIVE

INTRODUCTION

At this point of the scripture, to the complete amazement of Rama, Sage Vasishta

invalidates all the instructions given so far saying that all that was taught was a Yukti

(easy method) to make Rama realize his true nature of the Self; now Rama need notbother about all that any more.

This part of the Scripture also contains the arguments against the theories of perceptions

where the world and the objects therein are considered real and the senses are defined as

only the physical limbs of the body.

OM TAT SAT


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FIRST HALF OF SECTION SIX

FINAL EMANCIPATION

CHAPTER ONE

{THE SUPREME STATE}

Vasishta spoke

Where all this stays widely spread out

without appearing as forms as I-ness and direction etc;

like the peacock within the seed (egg);where nothing has arisen;

there alone everything exists.

(In that state of Chit nothing manifests.

In that state alone, everything that is perceived as the world exists along with the

ignorance.

There are no two states as manifest and Unmanifest.

Everything that has not arisen and arisen exists in the Chit state.)

(All the joys one experiences in the tri-worlds are just a reflection of Chit, the principle ofbliss. That alone stays as Praana within the body and makes possible the mental processes

which conceive heaven etc.)

(Whatever forms are seen in the tri-worlds actually remain as formless possibilities in the

Chit like the peacock inside the egg.

Inside the peacock egg, only a peacock remains unexpressed and asleep.

Inside Chit any conception that is possible remains asleep and unexpressed.)


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{INSIDE THE BODY}

And here in the body also, that alone stays as the Praana;and gets reflected (as a moon in the crystal mirror)

enjoying all the pleasures of heaven etc.

( - )

(Chit alone is!

Then what is in this body? What is experiencing this world?

Chit alone!

Like the moon gets reflected in the crystal stone and appears as many, Chit also appearsas many getting reflected in the eight-fold city made of subtle elements, senses along

with the mind, intellect and ego.

Is the eight-fold city or Puryashtaka different from Chit?

No; even that Puryashtaka is a conception of the Chit; another possible state of Chit

through which this appearance of the world arises.)

{TURYAA STATE}

All the ascetics, gods, groups of deities, Siddhas, and great Sages

always remain in the state of Turyaa,

enjoying their own true nature.

The state of Chit, the pure nature of the Self is known only through experience.

It cannot be perceived through senses.

It cannot be explained.

It is not very near (being covered by ignorance).

It is not very far (being the very Self of all).


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That alone exists; nothing else;not the body; not the senses; not the Praanas; not the mental faculty;

not even the Vaasanaa;

not the Jeeva; not any vibration; not the cognition; not the world;

not the existence; not the non-existence; not the middle;

not the void; not the non-void;

not the time, space, objects etc.

(The Supreme state is without any differentiation or divisions.

All the varied terminologies referred to as body, mind etc are the inventions of an

ignorant mind which is also an expression of Chit.

In the Supreme which shines as the principle of Knowledge, these divisions do not exist

in the least.

The very idea of division is just a Vaasanaa like so many other Vaasanaas that remain as

the nature of Chit.

There is no separate manifest world that divides the Chit as manifest and Unmanifest.

These words have no meaning in the changeless state of Chit.)

That alone is known as the state of the Self,

which vibrates as the phenomenon of the perceived world

in the heart (mind-principle) of countless body-hollows,

yet remains free of all these (bodies).

(What is the state of the Self?

All that you see here as the world, this vibration itself is the state of the Self!

Where does this world exist?Not in any outside as a second reality; but in the mind of the Jeevas extending as the

countless bodies!

Then, is the Self bound by bodies?

No! It is free of all these bodies!)


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That which is not at the beginning,

which is not at the end of the Kalpa,which is not any air or any other object in the world, here or hereafter;

It exists not as anything else other than as the principle of existence ever.

(Was the Chit-state alone was there in the beginning?

What beginning? There was no beginning of anything or end of anything!

That alone was, is, will be always as itself, equal and changeless.

Does Chit appear as all the objects we perceive outside?

What outside? What appearance?

It is none of these objects.It is just what it is, the principle of existence!)

(That principle of existence is not the cause of the Creation.

No worlds dissolve in it ever. It does not manifest as all these elements causing so many

changes or the objects which undergo change.

It is always as it is! For, nothing else exists other than that. )

{DOES CHIT PERISH IF THE BODY PERISHES?}

Thousands of body-pots get born and die.

The space of the Self which is outside and inside,

never gets broken.

(Countless pots are made and broken.

The space inside and outside the pots is not affected by the existence or non-existence of

pots.

Similarly countless bodies get born and die.

Chit which pervades in and out through these bodies similarly is not affected by the

existence or non-existence of these bodies.

The space does not get broken by pots. Similarly Chit does not get broken because of

these bodies.)


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(If it is so, how do we perceive a world which is completely different in character from

the Chit?)

Hey Best of knowers!

All the perceived objects of the world like body etc

remain slightly separated as it were

because of the wrong understanding.

(The separateness is perceived because of the lack of true knowledge; because of

misconceived understanding.Actually there are no differentiations in Chit.)

(Why Chit is not affected by the differentiations that are perceived?

Because, these bodies are perceived because of ignorance, because of the wrong

understanding of the truth; like seeing a ghost in darkness, like seeing the snake in a

swinging rope.

Ghost and the snake have no reality at all.

How can you say that the darkness appears as the ghost, or the rope appears as the

snake, or Chit appears as the world?

Ghost was not created; snake was not created; and the world was not created!

There is no ghost; no snake; no world; no bodies!

All is just a matter of understanding things wrongly!)


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The world is filled by the all pervading principle of Chit.

It (world) is cognized by the intellect through its own tools of senses.

Shining in all the actions, (perfectly doing everything)

be free of all coverings; be without the possessiveness.

(Chit alone is!

If you perceive the world, then we have to make a statement that the world is pervaded by

Chit!

How do you perceive the world?

Through senses, mind, intellect etc.

All these tools are also part of the perceived world.

Perceived is always connected to the perceiver, through perception!

This three fold phenomenon of perceiver, perceived and perception also is the very shine

of Chit; its very nature.

If all this is perceived by you still, and considered as real, then I have to make the

statement that the perceived world, the senses, the intellect etc are there because, Chit

alone acts as all this!)

(There is nothing that is there that you can possess! There is only Chit without a second!

You are not covered by these sheaths of mind, Praana or anything.

You are just you as Chit!

Always established in the Chit-state, do your actions with the full knowledge of the

unreality of the world.

Mirage waters are seen! But knowing that it is only the heat, do not bother to run after it.

Knowing that the ghost seen is just a play of light and shadow, do not take recourse to

magical chants for chasing the ghost away.

Knowing that the rope looks like a snake because of darkness, do not sweat in fear seeingthe rope!

Seeing the world in front of you, do not get immersed in its pains and pleasures.

Have the correct knowledge. Then the world will not appear even slightly separated from

you!)


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Whatever is seen here in the world as moving or non-moving,all that is Brahman alone-

which is free of rules and qualities; of a taintless nature;

changeless; without beginning or end;

eternal; quiescent and of equal nature.

CHAPTER TWO

Rama spoke

Brahman!If there are no changes in the Brahman which has extended,

(as the beginning of the world and dissolution of the world),

then how does this world shine forth with it appearing and disappearing objects?

(Hey Great Sage!

You are saying that the Brahman is changeless!

This world is the expanded state of Brahman!

This world is seen as a continuous changing phenomenon!

If the world did not have a beginning in Brahman, then how did it appear first of all?

You alone explained previously that the principle of Aakaashaja or Brahma is thebeginning-point of the world!

If Brahman alone is this world, if Brahman is without change as such, then how does this

changing principle of the world appear in Brahman?)


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Vasishta spoke

(Change means- something causes some effect.

Cause and effect are of five types.

The nature of cause is not blocked in the effect like the clay and the pot.

The previous state is connected to the effect like the water becoming frozen.

The cause is covered up in the effect like the snake seen in the rope.

The cause is not covered up like the wave rising in the water.

The cause is destroyed as in milk becoming curd.)

(Here Rama is referring to the Changeless Brahman, and asking Vasishta as to how a

completely contradictory phenomenon like this continuously changing pattern of the

world arise in Brahman ?

So according to him Brahman is rather milk like and the world is curd like, entirely

different things with different qualities.

If Brahman is second less, then Brahman-milk alone should have been there. But we are

seeing curds here in front of us as this world.

So how did this curd appear in the milk? How did this world appear in Brahman?)

Dear Rama!

In the milk etc, change is such that,

when alteration of ones nature occurs,

they do not revert back to the previous state.

(In the case of milk becoming curds, the effect is irreversible.

If the change had occurred in Brahman like this, then there is no chance of reversing the

process. Forever you are stuck with this world. No one can revert back to the state of the

Self!)

(However Brahman is that principle which is always the same. It does not undergo any

sort of change.)


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Milk which has changed into curds,

does not again revert back to the state of milk.

Brahman is always the taintless Brahman

and not seen as existing in the beginning, middle and the end.

(Brahman does not change like milk becoming curds.

Milk becoming curds has three states:

beginning state of milk; fermenting state of the middle; end state of curds.

Brahman has no beginning, middle and final state like Brahman becoming the world!

Brahman is not seen by some one else to describe Brahman as changing into this world

also!)

There is no change in Brahman like that which happens to milk etc,as it is not divided by the time factor of beginning and end;

and also it has no parts which can change.

( a limb that is connected to an object used for action)

(In order to change, one must be bound by the limitation of time like milk becoming

curds in a measured time.

Brahman is not limited by space and time; so such a change cannot happen in Brahman.

Brahman was not pure Brahman at the beginning and slowly in a measure of time turned

into this world like milk becoming curds.

Brahman should be made of parts or limbs; so it can change.

A limb is there to complete an action.

A limb is a tool for completing some purpose.

Brahman has no action to complete and is without parts or limbs.

Brahman is whole.)


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Know that the change (another-ness) -which is perceived as beginning and end

in the equal-natured Brahman, in a second,

- is the mistaken deluded state of the cognizing consciousness only.

There is no change ever in the changeless principle.

(The another-ness seen here as the world, is just a cognition-error due to the non-

understanding of the truth. There is no change actually in Brahman.)

Neither the perception, nor the perceived exists in the Brahman state.

It is just referred to by the word- Brahman.

It is the pure essence of consciousness without any connection to anything.

(There is no world at all as a reality. Only Brahman is there.

If you see milk as curds, the problem is in you; not in the milk. It is your infected brainwhich makes the milk look like curds. Milk of Brahman never changes into another thing.

There is only the pure state of Brahman.

The term Brahman also is a sound referring to the changeless state by a person who sees

the world as a reality and wants to explain the existence of the world in Brahman!

Actually what name can be there? Who is there other than Brahman to name it?

Even the word Brahman expresses only the state of delusion in you.)


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In whatever way an object is seen at the beginning or end,

that is described in the same way.What is seen as different in the middle,

arises because of non-enlightenment.

(If Brahman is changeless, if Brahman is the same at the beginning and the end, then why

is this change seen in the middle, as the world-existence?

There is no beginning, end or middle in Brahman!

If you see a middle, that is because you do not know the truth.

If Brahman according to you is changeless in the beginning; world arose from him; it

dissolves again into Brahman; and only changeless Brahman is left back; then you are

wrong.

There is no middle state of the world which arises and dissolves into the Supreme.

The very terms beginning and end are there, because you are referring to the world as

another principle rising from Brahman.

Brahman is without beginning or end. He is not bound by space time limitations. He is

always the same.)

Self is always equal in the beginning, end and middle everywhere at all times.

It can never happen that

the principle of Self by itself will become different.

(How can Brahman-state by itself change into another thing?

It is never a possibility.)

(Why?If Brahman has a form limited by space and time, he can change.

If there is a second one, then Brahman can change.

If he had a beginning, he can end also.

But Brahman is one, second less and eternal.

So there can not occur any change in Brahman.)


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{CONCLUSION}

Being formless, being one only, being eternal,

this Supreme Lord never undergoes any change.

CHAPTER THREE

{WHEREFORTH RAISES THIS IGNORANCE?}

Rama spoke

As Brahman exists always as one, alone, and taintless,

where did this Avidyaa of the nature of the delusory perception come from?

(Agreed that Brahman is changeless and the world is only there because of ignorance,

then how do you explain the ignorance?

In the Supreme principle of Knowledge, how can ignorance arise as a taint?)


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{IGNORANCE? WHERE IS IT? WHAT IS IT}

Vasishta spoke

All this is the principle of Brahman; was, is and will be.

It is changeless; beginningless and endless.

It is for sure that Avidyaa does not exist at all.

(After disproving the change in Brahman, Vasishta now denies even the Absence of

knowledge also.)

(Who ever said that ignorance state exists?

There is no Avidyaa at all!)

(All these terms- Brahman, Avidyaa etc have been invented to teach the students.

Actually there is no object called Brahman as a principle superior to the individual Self

caught in the worldly existence.There is no Avidyaa also which blocks the knowledge!

Who is there other than Brahman to call it Brahman?

Who is having ignorance as another person to get blocked from the Truth?)

Even in the method of word and the suggested meaning of the term Brahman,

nothing else is referred to as another;

but has been invented only for the purpose of teaching.


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You, myself, world, directions, heaven, earth, and fire etc;

everything is Brahman alone which is without beginning or end.

There is no Avidyaa in the least.

This Avidyaa is just a name.

It is understood as just a delusion; unreal.

How can she who does not exist be there as real Rama?

(Since Avidyaa refers to something that is absent, how can she be there?

Avidyaa is just a name. It has no reality.)

(In Brahman, there is no ignorance; no destruction; no division; no beginning; no end; no

world; .!

So how can any of these concepts be ever real?

How can they exist?

How can anything that is absent be present?

These are just names belonging to the absent state of knowledge and they are also absentin Brahman!)


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CHAPTER FOUR

Rama spoke

Lord!

In the Upashama Prakarana,

you mentioned previously that Avidyaa is like this; analyze!

(Hey Great Sage!

You are contradicting your own words of the previous Prakaranas!

This Avidyaa should be analyzed by you well

You have described in detail how Avidyaa deludes a person and how it should be

removed through proper analysis.

Now you are contradicting yourself and saying that there is no Avidyaa at all!)


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(Vasishta explains that in the previous Prakaranas he had to invent many terms and

statements to make Rama understand the truth though they have no validity in the state of

realization.)

Vasishta spoke

Best of Raghus!

All this time you were not enlightened!

You were taught using many statements invented by me.

This is Avidyaa This is Jeeva

all these explanations were invented by

those best of the eloquent learned knowers,

to teach those who were unenlightened.

As long as the mind is not enlightened,

till then,

it will not get enlightened without another delusion,

even after traveling hundreds and crores of miles.

(When you are deluded and believe in the reality of the world, space and time etc, you

can never get away from all these!

Run crores of miles trying to throw space away and the world always will be there in

space mocking at you!

If you have the true knowledge, then wherever you are, you are out of the world! Though

you see it, you are never fooled by it.)

(Hence to remove the delusion of the world, it is given the name of Avidyaa; and another

contradictory principle is invented by the name of Vidyaa (Knowledge). Afterwards

both Avidyaa and Vidyaa vanish away together.)


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Jeeva can be united with the Self through some tricky method (Yukti) only.

What is achieved through some easy Yukticannot be done even through trying hundred times.

(The term Yukti though colloquially is used to mean trick, in this scripture it is not used so.

The word Yukti here in this scripture is used in the sense of some easy method that takes you to the goal

faster than other methods.)

(The person called Rama we saw at the beginning of Vairaagya Prakarana was ignorant;

naive; afraid of the world; hated his prince-identity; was not prepared to ascend the

throne; or even marry or perform his duties as the future king.

He was ready to give up his life.

He was fully ignorant and was frightened of the world.

If Vasishta had just told him, Nothing except Brahman is there. Everything is a

misconception of the deluded mind, Rama would have surely not understood anything.

Hence the Sage had to give him a long discourse explaining so many newly invented

terms like Brahman, Atman, Avidyaa etc.

Since Rama had achieved a state equaling him now, he converses with Rama giving him

an equal position of a realized Sage. He knows now that Rama was ready for the entire

reversal of teachings and would not be shocked by whatever he says.)

He who tells an unenlightened man with a stupid intellect that Everything is Brahman,

is confiding his sorrows to a pillar believing it to be his friend.

(Do not ever give direct knowledge of Brahman to an ignorant person. It is equal to

having a conversation with an inert pillar!

Nothing will be absorbed by a brain steeped in attachments and desires.)

A fool is awakened by a Yukti.

A clever man is directly given knowledge.

A fool does not get knowledge unless taught through some Yukti.


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Till now you were not enlightened;

hence were given knowledge through some Yukti.Now you are completely enlightened.

So I am giving the knowledge directly.

(The entire knowledge can be summed up in these few statements.)

I am Brahman

The tri-world is Brahman

You are Brahman

The field of perceptions is Brahman

There is no other second principle

Now you do what you like.

(If you have realized these statements as your true experience, then there is nothing more

to teach you.You are mature enough to decide your own course of actions. You can live as you deem

fit. You have even the choice of going to the forest as you felt at the beginning of the

discourse, or ascend the throne and take over the responsibility of the kingdom. You are

not bound by destiny as you believed. You are completely free now. Do as you like!)

The tri-world is just a miniscule point in

the huge principle of Consciousness which is beyond cognition.

Remain just in the single state of the Self.

Whatever you do in that state, you will not be tainted.


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(All the terms used till now like Avidyaa, Brahman, Prakrti etc refer to the Sat the

principle of existence only.)

That which is Brahman, Aatman, Turyaa-state,

she who is Avidyaa, Prakrti (world),

all that is the Principle of Existence in essence,

like the clay is the essence of hundreds of pots.

(The word Prakrti though is colloquially used to mean Nature, here in this scripture it refers to the inert

principle as opposed to the conscious principle.)

(From Praana onwards to all the shapes and names up to the Lotus-born, other than

the principle of existence, are referred to by the word Prakrti.)

:

Prakrti is not different from the Self,

like the pot does not differ from the clay by which it is made of.

Just like the clay alone is the truth,

so is Prakrti with the Self as its true essence.

Like the whirlpool in the water,

the vibration of the Self alone is known by the name of Prakrti.Hence, that alone is this.


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Just like the movement and the wind are different only by names,

but not in actuality;so also, the Self and the world are different by names;

not in actuality.

(What is wind without movement?

Movement is wind. It is its very nature.

So is the world, the nature of Brahman; the shine of Brahman-gem!

The sentence Wind moves is just a play of words.

Actually what moves is the wind!

The sentence Brahman is Prakrti is just a play of words.)

The difference between them both is perceived

because of the absence of knowledge.

That difference is removed through knowledge.

By incorrect knowledge, the snake-delusion becomes real in a rope.

(When a person is frightened of the rope thinking that it is a snake, his friend has to

explain first the characteristics of a rope and also of the snake; how they look alike and

yet how they differ and so on.

He has to reveal the rope by bringing in some light source and make the rope a matter of

experience by touching it and showing that it is harmless and inert.

But actually there are no two objects separately existing there, as a rope and a snake.

Rope is the snake.

Or rather a snake is just a misconception. Snake is not there at ll. If you see a snake, that

is because you are deluded; or your vision is improper.

Similarly if you see the world-snake in the rope-Brahman, it does not create two realities.There is only Brahman-rope; no world-snake at all!

Terms like Brahman, world ignorance etc, are all just sounds with meanings to be

used in conversations.

These terms are not valid in the Supreme state.)


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{RAMA! YOU HAVE NOTHING MORE TO ATTAIN!}

Discard the idea of duality in this world

which is unreal in essence and

which is produced by non-enlightenment.

You have now attained enlightenment.

By the glory of remaining in the Self-state,

be fearless in essence.

There is no suffering at all!

This is the essence of all the knowledge that we are giving.


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CHAPTER FIVE

Rama spoke

Whatever is to be known is known.

Whatever has to be seen has been seen in entirety.

We are filled with the Supreme nectar of the knowledge of Brahman given by you.

This Whole is Whole with That Whole.

Whole comes out of Whole.

Whole is completely filled with Whole.

Whole-ness remains in the Whole.

(From Brahman, this Brahman (Jeeva with limitation) arises; yet it is the unlimitedBrahman only, being filled completely with Brahman.

This entire world is Brahman which arises from Brahman and is Brahman.

The principle of Jeeva is Brahman; by the knowledge of I am Brahman it becomes

filled with the oneness of Brahman; and is the undifferentiated Brahman.

Because of the removal of delusion, the conception of Brahman filling oneself also

vanishes and the original state of Brahman alone remains.)

(Actually nothing rises or dissolves or exists as a separate phenomenon.

We can replace even all the prepositions and verbs also with the word Brahman.

There is nothing like an object or nectar which fills up something, or rises out of

something as a separate principle.Nothing actually happens.

That alone is!

Since Rama is a JeevanMukta, sine he is still seeing the world in front of him, he has to

make the statement that everything is Brahman and explain his realized state.

Actually he also knows that words in such a level are superfluous and have no meaning.)


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CHAPTER SIX

(Rama has no more doubts. He is in level with Vasishta himself in understanding. But

there were others who were still addicted to the reality of the solid world. To help thosepeople, he presents a question to his Guru, which he knows is very improper.)

I ask this question, only in a casual way,

just to improve the understanding (of those who still do not understand).

Like a father with a child bear with me Brahman;

and please do not get annoyed.

{WHY DOES NOT THE DEAD BODY PERCEIVE?}

(How are the objects perceived giving varied experiences to the Jeeva?

Mind is within the body. Objects are outside.

In all the beings, the experiences of the outside objects appear only in the mind; the pains

and pleasures resulting from such experiences are felt only in the mind; and remembered

only in the mind.

The senses like ear etc do not have the ability to bring the perception of external objects

to the mind as they are inert. They cannot by themselves go out, experience everything

outside, return and relate the experiences. Even if such an extra sense exists, that will also

prove to be a waste as it will have the same fault.

If it is said that the Jeeva-consciousness alone acts through the Praana and senses;

pervades the outside objects and experiences the results; even then the experience

becomes external. All the pains and pleasures are to be experienced only outside the

body! Memories are also not possible as they are not stored within the mind as

experiences felt within.

Or it cannot be said that the vibrations of the mind reach outside, experience the objects

outside, and bring back the impressions to the mind; and represent them like an actor; and

so the mind gets its experience and remembers them.

Then there wont be any difference between knowledge and delusion, as perception

becomes second-hand. Objects then are to be experienced only outside.

Hence, as the experience is felt within; and the objects are outside; how does the

connection arise between them?


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Self is not connected to the mind; mind is not connected to the senses; senses are not

connected to the objects. Therefore each one has to be connected to other in succession to

get an experience of the objects outside. Such a thing is not possible. As each is

unconnected to other, memory also is not possible.

Therefore only the power of Maayaa which is capable of making anything happen must

be making the experience of inside and outside possible.

Chit-Self alone must experience everything through that power itself.

Then the all-pervading Chit can experience the outside objects without these senses.

If it so, as Chit is all pervading and is the essence of all including the senses, why does it

not experience the outside objects in the dead body also?)

Though the ear, touch, taste, smell are there O Brahman

and appear to be in tact,

how is it that the dead man does not perceive anything?

How does he perceive everything when alive?

{HOW CAN THE INERT SENSE-ORGANS PERCEIVE ANYTHING?}

(If it is stated that-The senses themselves project outside and experience the objects and then report back..?

No! They are inert ; they are not separate conscious entities; and have no capacityto report anything!

If it is stated that-

The senses bring the external objects to the mind and keep them there..?

If they are kept in the mind, then the objects should be experienced again and again ;because we never see the objects going out of the mind!)

How is it that, though inert, the senses experience

the objects like pot etc which are outside,

in the body

and not experience also again and again?


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{EVERYTHING IS UNCONNECTED TO EVERY OTHER THING}

(If it is stated that-The perceiver of the objects pulls the senses to himself; the senses somehow pull the

objects and make them reach the perceiving subject?)

Objects have to be connected to the senses; as only a rope tied to the pot can drag it. Such

a connection is not observed, for example, when the eye perceives the pot. And no one

has seen the senses pulling the objects as with a rope!

The senses and objects are unconnected like iron rods placed at different areas.

So how can gross physical objects like the pot etc enter the eyes, as they are not mutually

attracted towards each other?)

The objects like pot etc and the senses are unconnected

like iron rods.

Then how do they sense each other?

{PLEASE ANSWER THIS QUESTION}

(Though I have no more doubts, I ask you again for clarification.)

Though I know these concepts, I ask you again once more.

Please explain again with compassion.


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CHAPTER SEVEN

(Ramas question is actually a play of words!

He already knows that his question is baseless.

But since many of the ignorant minds still were under delusion, he had to ask this

question.

This question is based on the common conviction that the organs of the body are the real

senses; the objects are in the outside world as real solid objects; and if the Chit is

everywhere and all pervading, then the perception should be possible through those sense

organs, even if the body is dead.)

Vasishta spoke

(It is a common knowledge that senses do not exist apart from the organs of ear, eye etc.

But when truly analyzed, nobody can prove that the three-fold phenomenon of perceiver,

perceived and perception can arise as apart from Chit.)

The senses etc, mind etc, pot etc do not have separate existence Rama,

from the taintless consciousness.

(When time, space, etc are only conceptions of the mind including the idea of outside

and inside, what is to see what, where?

However Ramas question is based on the supposition that the perceiver as the limited

Self is real and the outside is real with real solid objects; and perception also is real.

Vasishta says-

If you can conceive the perceiver and the perceived, then you can conceive also the

eight-fold city of the senses and the mind which conceives the objects as per the

Vaasanaas!)

If you want an imaginary concept of the perceiver/perceived to be logically proved, I can

invent the imaginary logic for that also!)


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(Chit is purer than the pure. Actually Chit has no divisions within her.

How the perceived world is within her as her very essence, has been proved in the Bilva

fruit and Shaligraama-stone examples.

Perceptions are the paintings of the mind in the void of Chit through Vaasanaa brushes.Yet, if you still want the process of perception to be explained, then this is how it

happens.

The Chit conceives the eight-fold city and perceives through that!

I think there is enough logic in this statement to satisfy your imagined concept of

perceived and perceiver!

Mind, intellect, ego and the five subtle elements together are spoken of as Puryashtaka.

It is the AatiVaahika body.)

By that Chit who is purer than the sky

her own form of eight-fold city was conceived

by her own power of Maayaa,

as per the succession of Vaasanaas.

(What is there other than Chit?

Chit alone becomes all the objects. Chit alone conceives herself as inert.

If you believe Chit as having divisions, then you can say that the limbs of Chit alone are

the senses which project as the objects.)

That (Chit) alone became the inert nature as the appearance of this world.

The senses and their objects like the pot etc were born from her limbs.


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(The mind along with the assemblage of the eight-fold city projects out through the

senses and reflects the object in the thought as externally situated and makes it appear

within, which later on becomes a memory in course of time.

It is like seeing what is within as the objects outside.)

(In the dead body, the Jeeva with its Puryashtaka projects another world as per its

Vaasanaas and perceives the objects, as shown in Leelaas story.)

That principle of chit alone,

which has become the eight-fold city of the mind,

by its very nature,

becomes the limbs namely the thoughts.

The objects like pot etc, get reflected in the limbs as if outside.

CHAPTER EIGHT

Rama spoke

Bhagavan!

Explain to me the nature of the mirror of eight-fold city

which is capable of building thousands of worlds!

(How does the gross world made of five elements gets reflected in the subtle eight-fold

city as in a mirror?)


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Vasishta spoke

That Brahman which is the seed of the world is without beginning or end;

is bereft of afflictions;

is of the nature of luster only;

is pure consciousness;

bereft of all faults of differentiations.

(That Brahman first creates the subtle elements; then the subtle body not made of

elements and the world made of elements; gets ready to reflect objects as per the

Vaasanaas; gets the ego connected to the Praana; then is known as the Jeeva; gets the

limbs suited to the collection of Vaasanaas; and moves as connected to the outside

world.)

That which reflects the world and its objects within, is known as the Jeeva.

That Jeeva alone collects the Vaasanaas and vibrates like this.

The idea of I ness, is known as ego.

The thinking state is known as the mind.

The decision and understanding ability is the intellect.

Because of sensing for the master, the senses are the Indriyas.

By conceiving the idea of a body, the body;

by conceiving a pot, a pot;

this nature of the Self is known as the eight-fold city by the people.


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The conscious nature which attains

the state of knowing (through organs of knowledge)doing ( through the organs of action)

enjoying(the results of those actions),

witnessing (as the Self unaffected by all),

is known as the Jeeva (conscious).

That alone is known as eight-fold city (inert).

(That assemblage of all these which is common to all actions is known as Puryashtaka.)

Again and again the Jeeva by himself,

identifies with different emotions (anger, desire etc),

and becomes different, at different times

as the countless grains of Vaasanaas start sprouting.

Because of the nature of the eight-fold city,

the Jeeva takes on forms in course of time,

as per the Vaasanaa that is dominating,

like the seed giving out leaves.


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I am endowed with a form;

I am the body;

I am the non-moving;

I am the moving;

I am not the origin of all, the Supreme Self.

Thus he understands everything incorrectly.

The Jeeva wanders in the world enveloped by Vaasanaas,

going up and down like the stick caught in the waves of the ocean.

Sometimes getting born in extremely pure birth,

after getting bound by the Samsaara,

yet immediately realizing the Selfthe Jeeva attains the Supreme state which is without beginning or end.

(like Sanaka and others)

Sometimes, after a long time, after the experience of many wombs,

he attains the Supreme state of the Self through the knowledge of the Self.


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CHAPTER NINE

How this Jeeva with such a nature gets inside the body with eyes etc,

like going inside a pot,

listen!

(Limited by the body which is reflected in the Puryashtaka, the Chit-principle fills the

limited structure of the body fully and experiences all the pains and pleasures as

connected to that body only.)

For the principle of Chit which attains the limited state of Jeeva,

the limitation of the body arises with the collection of senses and the mind.

(When the Jeeva becomes the cognizer of the outside objects, then similar to the waters

of a lake going out through various canals, the Jeeva moves out through the holes of eye

etc; falls into the outside sky; pervades it; identifies with the mind; and sees the object

projected by it.)

As a different person (from Chit),

Jeeva falls into the sky in the form of senses.

Then by contacting (pervading)

the Jeeva becomes one with the object reflected by the mind

and becomes identified with it as a perceived object.

(By the force of the Vaasanaas, mind projects a field of perception with the suitable

objects for the fulfillment of the Vaasanaas. Jeeva pervades that space through the senses

which are again projected by the mind only; and by identifying with the mind perceives

the object, as if outside.)


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Jeeva alone endowed with the mind,

becomes the main perceiver of the outside objectsand gets connected to the senses;

not the body from where Jeeva has gone.

(Only when the mirror is pure, the reflection can be seen by the eye.

Only when the pure space of Jeeva permeates through the senses, the world can get

reflected in the mind.

Jeeva needs the mind to project the world-picture; and the mind can function, only when

the Praana-vibration is there.

So when the Praana ceases to vibrate in a dead body, the mind cannot project the field of

experience and project the subtle senses to paint the picture of the world.

Therefore when the body is without Praana-vibration and remains dead, Jeeva cannot

perceive the objects through the senses.

In the same subtle space, mind once again creates a suitable field of experience and Jeeva

again goes through some other life-experience in another conceived body, as explained in

Leelaas story.)

The thoughts of the mind or the rays of the eyes can reflect,only when the outside sky or mirror is pure.

That reflection is connected only to the Jeeva.

Though the Jeeva is outside as all pervading (in a dead body)

yet it does not live because of the absence of Praana vibration.


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When the pupils of the eyes are faultless like the polished stone,

then only the outside object can get reflected.Then that reflection gets connected to the Jeeva.

The Jeeva then becomes the cognizer of an outside object as it were, Raaghava!

(The physical eyes can see, only when the Jeeva permeates through them.

The subtle senses driven by the mind (driven by Vaasanaas) create objects in an

outside.

Chit as the Jeeva permeates through those senses; perceives objects in an outside world;

and experiences the results of the perceptions in the mind as pains or pleasures.

Because of the delusion, all that is inside is seen as outside and a belief in the reality of

the solid world outside arises.

The body itself is a projection of the mind and unreal. Death is another conception

produced by the mind.

It is as if a red carpet of illusion starting from the Puryashtaka to the external world is laid

down by Chit herself for her to walk and enter a colorful world of illusions.)

When the consciousness contacts the object,

even a child knows it; or an animal or a plant!

Why cannot a Jeeva, not know?

The rays emanating from the pure eyes (enlivened by Praana) are pervaded by the Jeeva;

and embrace the perceived object in front;and the Jeeva perceives it outside.


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This is how the touch gets connected to the object reflected by the mind.

The same thing of Jeevas contact happens in the taste and smell.

The sound being reflected from the sky, is in the space of the ear

and instantly enters the Jeeva-space.

This is how the senses perceive.

CHAPTER TEN

Rama spoke

Brahman! Tell me,

what is the nature of that which gets reflected in the mind-mirrors,

and in shining things man-made or in the sprouts?

Vasishta spoke

It is just the delusion of perception,

where the Jeeva is reflected in the extremely inert objects,

O Best among knowers!


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(Whatever questions you may ask Rama, concerning the world-perceptions; it is equal to

asking about the movements of the snake in the rope. These things are valid only inside

the perceived world dealings.

A mind can make anything possible in a conceived world and the world is what it is by

the rules ordained by the first Jeeva, Brahma.Everything is just the play of delusion.!)

The world is only this much!

(only delusion!)

Do not believe the waves rising as I etc.

Water alone is always there.

The space, time etc are not in the Supreme Ocean.

The Self is everywhere in all things

being those very things.

Jeeva, Puryashtaka etc are the concepts

belonging to Avidyaa who though extremely unreal,

is imagined to be there

by the presence of the Self.

PART FIVE OFSECTION 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 5

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