आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्यगवासिष्ठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF OF NIRVAANA

PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART ONE
[MAIN ESSENCE OF VASISHTA’S PREVIOUS DISCOURSE]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
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DEDICATED

TO

ALL THE SEEKERS OF TRUTH

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ABOUT THE AUTHOR

Narayanalakshmi

Narayanalakshmi (Shubhalakshmi), an ascetic spent most of her life in the Himalayan terrain, engaged in the
penance of knowledge. She is well-versed in all philosophies and is a scholar in Sanskrit language. Her
mission life is to retrieve the lost knowledge of the ancient Rishis and offer it unblemished to all the seekers
of the Truth. She is from Bangalore, Karnataka, India
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Previously, at the end of the discourse,

वसिष्टोवाच
Vasishta spoke

शिवं सर्वगतं शान्तं बोधात्मकमजं शुभं तदेकभावनं राम सर्वत्याग इति स्मृतः। भावयञ्छश्वदन्तः स्वं कार्यं
कर्म समाचर अहंममेति संविदन्न दुःखतो विमुच्यते असंविदन्विमुच्यते यदीप्सितं समाचर।
(Rama! I mentioned that the main Saadhanaa to realize the Self is ‘SarvaTyaaga’, the renunciation of all.
The ‘Establishing of oneself in the Supreme identity of Chit alone’, is known as ‘SarvaTyaaga’.)
Rama! That state of identity with the true Self, is the most auspicious; that alone shines as the world
appearance everywhere; it is the quiet state where nothing exists other than that; it rises by the understanding
born through Vichaara, and is the extreme peak of welfare. To remain in that unbroken awareness of that
state, to the exclusion of everything else is known as ‘SarvaTyaaga’.
Always be awake to that state, and do the actions that belong to you.
By holding on to the ideas of ‘I’ and ‘mine’, you cannot get out of the sufferings.
Without such conceptions, you will be liberated.
Now lead the life in any manner you like, being established firmly in this knowledge.

रामोवाच
Rama spoke

नैष्कर्म्यात्कल्पनात्यागात्तनुः पतति देहिनः कथमेतदतो ब्रह्मन्संभवत्याशु जीवतः।

(If the world is not conceived at all, and everything is understood as ‘Bodha’ (information-sets), including
the existence of the ego as connected to the body, then what is there as any life at all?
The body itself will look like some probable state of the Reality, which is not manifest at all.
How can one live a life, after attaining such a supreme vision of Reality?)

If the world is not conceived, and the action also has no doership, then there is no one at all there as any
person, who can perform any action through the medium of a body.
When there is no one there, it is just the Reality state of self-awareness with nothing of the perceived seen at
all, since the perceived is just the conceived-state, and so not real.
It is almost a state of death, where the body also vanishes as a conceived information.
Then who is left back to live a life even?
Brahman! How can such a state occur, where one lives as someone and still conceives the world as an ego
entity, even after all the conceptions are renounced without a trace?

वसिष्टोवाच
Vasishta spoke

‘KALPANAA TYAAGA’/RENUNCIATION OF THE MIND-IMAGINED CONCEPTIONS

(The term ‘Kalpanaa’ means the imagining of something that is not there. The conceptions like ‘this is a
tree’ ‘this is a rock’ etc are common conceptions and are harmless. However, there are some conceptions
that are formed through ignorance; and these need to be renounced for sure, by a seeker of liberation.)

जीवतः कल्पनात्यागो युज्यते न त्वजीवतः रूपमस्य यथातत्त्वं शृणु श्रवणभूषणम्।

Only when one is alive in the body, that the renunciation of conceptions is possible; not when the body is
dead. Now listen to this proper explanation which will adorn the ear of the listener.

(Only a person who is embodied can conceive a world through ignorance, and renounce also the conceptions
through the attainment of knowledge.
The body does not die, nor the world will vanish by the renunciation of the conceptions.
The realness that is seen in the conceptions gets removed; that is all.
The renunciation of the conception does not result in the vanishing of the body, or its death.
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Conceptions are part of the reality, like a mirage is natural to the desert.
A world has to be perceived in the same way by both the Knower and the ignorant.
A Knower sees the world as if with the X ray eyes of knowledge, and acts properly; whereas, the ignorant
one has only the surface vision of the world and ends up in acting the wrong way always.
Though the world has to be perceived as usual, according to the common conceptions, some conceptions are
binding, and have to be renounced by a seeker after liberation.)

THE ‘DIVIDED I’ IS KALPANAA

अहंभावनमेवाहुः कल्पनं कल्पनाविदः नभोर्थभावनं तस्य संकल्पत्याग उच्यते।
Those who understand ‘conception’ say that the idea of the ‘I’ (the divided idea of the body) alone is
‘conception’. The contemplation of oneself as the undivided Self-expanse, is said to be the ‘Renunciation of
the Conception’.

(Which conception acts as the firm foundation and forms the support for all other conceptions?
It is the ascertained sense of oneself existing as a limited form bound by time and space.
The complete ‘I’ness liberates; and the limited ‘I’ness binds.
The ‘I’ ness state, the awareness of one’s existence, rises from the innermost essence of the Self.
This Self is not bound inside the body; rather the body is just an image reflected in the Self.
The outside, inside, above, below etc belong to the body; not to the Self.
Self or the Aatman is a single expanse that spreads without any division, like the space.
All the objects that are near and far, are reflected in the Self, like a city reflected in the mirror.
Mirror is not divided by the divided state of the objects.
You ‘know’; this ‘knowing’ is the Self.
You ‘know’ that ‘you exist’; this ‘knowing the Self’ is the Self.
This ‘self awareness’ is not divided, as the inside and outside.
The inert outside space is also, the Self alone.
What you know, is ‘you’ only! The ‘outside’ is known by you; and is ‘you’ only.
To know oneself as limited by space, is delusion.
This delusion ‘shrinks’ the Self as it were. If the delusion of this ‘separateness-conception’ is removed, then
there is left back, the Self alone without any second.
The ‘I’ness which is undivided as one’s awareness of existence, is covered by the limitness of Aakaasha,
which supports the division-concept.
If the division-sense is renounced through Vichaara, and one’s existence is experienced as the entire expanse
of existence, then it is known as ‘KalpanaaTyaaga’, the renunciation of all the imagined conceptions.)

THE JOY OR TASTE IMAGINED IN THE SENSE-OBJECTS IS KALPANAA

पदार्थरसमेवाहुः कल्पनं कल्पनाविदः नभोर्थभावनं तस्य संकल्पत्याग उच्यते ।
Those who understand ‘conception’ say that the ‘taste’ felt in the objects of the senses alone is ‘conception’.
The contemplation of oneself as the undivided Self-expanse, is said to be the ‘Renunciation of the
Conception’.

(Every shape that you see, whether living or non-living is a superimposition of some mind-made conception
on the inert sense-information.
The conception rises as per the dominance of the Vaasanaa, that taints the mind. Family-Vaasanaa rises as
family members. Food Vaasanaa rises as food-varieties. Compassion-Vaasanaa rises as the suffering lot of
the world. Reproduction-Vaasanaa rises as one’s own progeny.
Each Vaasanaa is capable of creating an entire universe of beings, to fulfill itself.
What you see and experience, is the want that taints the mind.
Want rises because there is the conception of joy or taste that is imagined in the sense-objects.)

BELIEF IN THE REALNESS OF THE WORLD-APPEARANCE IS KALPANAA

इदं वस्त्विति संवेगमाहुः कल्पनमुत्तमाः नभोर्थभावनं तस्य संकल्पत्याग उच्यते।
Those who understand ‘conception’ say that the affirmed belief that ‘all this is real’ alone is ‘conception’.
The contemplation of oneself as the undivided Self-expanse, is said to be the ‘Renunciation of the
Conception’.
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(You have to act like an actor on the stage performing a character.

You will have to perfectly act out the scene that rises in front of you, like an actor who dons a false identity
as his, though he knows very well that nothing that is enacted on the stage is real. You will have to conceive
the objects and their qualities no doubt, like seeing some props that are set upon the drama-stage, and act
accordingly. But, like an actor you must always know that the props are not real, the story enacted is not
real, and the character donned by you the Self also, is not real.)

‘SMARANAM’, RECOLLECTION OR REMEMBRANCE IS ALSO A CONCEPTION ONLY

स्मरणं विद्धि संकल्पं शिवमस्मरणं विदुः तच्च प्रागनुभूतं च नानुभूतं च भाव्यते।
Know ‘recollection’ as the ‘Conception’.‘Not recollecting’ is said to be the greatest good (Shivam).
That ‘recollection’ is of both the experienced and non-experienced events.

(What is the conceived world actually?

It is just what you recollect or remember.
You recollect the dream when awake, recollect the sleep when awake, but do not recollect the waking state
when asleep.
If not remembered, the world does not exist at all for you, as in sleep or when unconscious.
Your memory alone sustains the world-reality for you.
Mind is made of conceptions, and their remembrance; that alone is known as the ‘world’.
Conception is a synonymous word for ‘remembrance’.
The world is what you imagine and remember as.
Your life is just a garland of memories only, which you believe as events.

What you know as your past is just what you conceive as memories.
What you know as future has not occurred at all.
In both ways, nothing has happened; or nothing has yet begin to happen,
Past is never there except as your recollection; future is completely non-existent; and what is really
there is just some ‘Bodha of sense-information’.
If you do not conceive the past and the future (memory and expectation), and just live only as a
‘present’,then you will not be bound.

Memory has to be used for survival, like you have to remember that the fire burns, water wets etc. You have
also to remember the fiction characters of your life-fiction, to react and communicate with them in the
proper manner.
Recollection is based on the belief that the events have really occurred. Recollection ends in misery only;
and one suffers remembering the pain of the tragic events, or suffers by the loss of the joyful moments.

Memories are mind-made; and are not reliable. You do not exactly remember any event as it is; but you
remember what you believe as happened. It is your own personal version, as explained by your idiot-mind,
like a nonsense story related by a nanny to an immature child.)

अनुभूतां नानुभूतां स्मृतिं विस्मृत्य काष्टवत्सर्वमेवाशु विस्मृत्य गूढस्तिष्ट महामते।

Forgetting everything completely, forgetting all that has been experienced and not experienced like
forgetting a worthless piece of wood you saw lying on the road-side, remain hidden within, Hey wise one!

(Mind remembers something as happened, and something as not happened.

Whatever the mind believes to have happened, it remembers it as happened.
Sometimes, it can remember what has happened also as not happened, or remember what has not happened
also as happened.
So why rely on the unreliable memory to prove the realness of the world?
Memory is for survival only; it is not the proof of anything that has happened.

At this moment, you can have all the memory of the past, something never happened, as your back up of the
present experience. Present moment is always made up of some past as its own co-joint proof. Present is just
a recollected story of the mind.
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Mind exists as the agitation of ‘I remember so’. World is just a memory-data produced by the mind.
Of course, you cannot literally forget everything; but can forget the realness of occurrences.
Stay always as the present instant, where the mind is conceiving something, and react to it n the best way
possible, well-established in the identity of Chit.)

सर्वास्मरणमात्रात्मा तिष्टायातेषु कर्मसु अर्धसुप्तशिशुस्पन्द इवाभ्यस्तोपपत्तिषु।

When any information of the world rises as the ‘present’ event, there is no need to distract yourself from the
overwhelming store of memories; you can stop remembering it all.
When you have to attend to the routine works of life (like talking, walking, eating, listening, smelling, and
performing the accustomed works), just move your limbs in the appropriate way, staying asleep in the sleep
of Chit; and be like a child which is half asleep and moves its limbs now and then unconsciously.

निःसंकल्पप्रवाहेण चक्रं प्रस्पन्दते यथा स्पन्दस्वकर्मस्वनघ प्राक्संस्कारवशात्तथा।

Hey Anagha! A wheel when rotating just moves in its proper path without any conception of its own.
(It is not ruminating on the path it has left at the back, nor is it anxious about the path that lies ahead. It just
moves, because it has to move and cross the path. As long as it crosses just the present instance of the path
perfectly; it will not collapse on the path.)
In the same way, you go through your routine actions of the life without conceiving the past or future, but
only as prompted by your past habits, and doing perfectly well whatever action needs to be done (as
appropriate to the story of life).

अविद्यमानचित्तस्त्वं सत्त्वसंस्कारमागतः प्रवाहपतितेष्वेव स्पन्दस्व स्वेषु कर्मसु।

Rama! Now you are not going to act in the world with the ‘Chitta’ that is based on the ego-identity.
You are now endowed with ‘Sattva’, and will act from the level of Chit-state only.
When the events rise in the world as a part of the story of life, just move through your actions, with just the
minimal required attention.

(Your Chitta was functioning only as a Vaasanaa-channel till now; but it is has changed into Sattva now, like
the copper changing into gold. It will just reveal the perception, but will not imagine anything wastefully.
Do what you have to do, but do not store it as a memory that you have to worry about.
What is gone is gone; what is to happen is not there at all; what is, is just an interaction with the present
information that rises from nowhere.)

WHY DO YOU NOT LISTEN TO ME, AND FOLLOW MY ADVICE?

ऊर्ध्वबाहुर्विरौम्येष न च कश्चिच्छृ णोति मे असंकल्पः परं श्रेयः स किमन्तर्न भाव्यते। अहो मोहस्य माहात्म्यं
यदयं सर्वदुःखहा चिन्तामणिर्विचाराख्यो हृस्थोऽपि त्यज्यते जनैः।
I lift up my hands and shout loudly; yet no one listens to me!
‘Non-conception’ is the highest good. Why is it not practiced by anyone?
Alas! The great power of this delusion!
Though this wish-fulfilling gem named ‘Vichaara’ which removes all the miseries, is in their own hearts, it is
discarded (and not used for the benefit of oneself).

(I have repeated this again and again, that ‘conception alone is the cause of delusion’. Why no one is able to
grasp this simple truth? You have to just analyze all that is there with reason, with no ego-interference.
No other practice will free you from the delusion.)

WHAT IS NON-CONCEPTION?
अवेदनं असंकल्पः। तन्मयेनैव भूयताम्।एतावत्परमं श्रेयः स्वयमेवानुभूयताम्।
Not perceiving the world as real, is the ‘non-conception’.
(Not perceiving the world as a ‘seer’ separated from the ‘seen’ is non-conception’.)
Be in the unbroken awareness of one’s real nature. This is the highest good. Experience it yourself.
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(There is never a time, where the world will not be perceived. Reality can exist as some perceived
experience only. Reality is the ‘awareness of your existence’.
You just have to remain unaffected by it all, by always staying in the identity of the Reality itself.
At the beginning of this practice, you make effort and remember this ‘awareness of existence’ as a constant
thought, when engaged in any action; later gradually it will become your established natural state.
Your rational thinking and dispassionate nature, should never be lost, even for a second.
Perceive the world; see the world as per your mind’s conception; but do not fall into the stupidity of
believing the narration of the mind to be real.
Act the story of life; but be always the author, and not a fictional character trapped inside the fiction book.
Have a control over the Vaasanaas, and direct the events of the life in a proper way.)

किल तूष्णीं स्थितेनैव तत्पदं प्राप्यते परम् परमं यत्र साम्राज्यमपि राम तृणायते।
That Supreme state is attained by staying silent only (as the quiet witness state).
(Practice being a silent observer when doing any action; later gradually it will become your established
natural state.)
In that Supreme level, even a kingdom equals a piece of grass (since everything is some empty information
only that is rising from Brahman, the self-awareness state, at that instant.)

गम्यैकनिष्टस्य यथा पान्थस्य पादयोः स्पन्दो विगतसंकप्लस्तथा स्पन्दस्व कर्मसु।

The feet of a traveler keep on walking. The action occurs there without any conception.
You too, move through all your actions in the similar manner.

(When a person is walking along the road, he just walks with his thoughts absorbed elsewhere; but his feet
just keep walking. All the objects that are in his path are also seen, but are ignored, and do not affect him in
the least. He does not also keep a wrong step anywhere and stumble.
So should you walk in the path of life, absorbed only in the ‘Existence awareness of the Self’, seeing
everything in the path, yet not seeing anything; tackling every perceived scene in the best way possible,
without transgressing the ethical rules ordained by the Scriptures.)

सर्वकर्मफलाभोगमलं विस्मृत्य सुप्तवत्प्रवाहपतिते कार्ये स्पन्दस्व गतवेदनम्।

Forgetting all the actions along with their results as if asleep, move among the works that befall you without
maintaining the conceptions.

(Just react to the present event at hand, be it menial, or profound, or just ordinary.
Any perceived scene is Brahman in essence; nothing is great, nothing is low.
Washing a footwear is also as sacred as studying a Upanishad text.
Everything that is experienced is Brahman experiencing itself.
Be ego-less and just live the moment as required, and do not hold on to it as an impression or Vaasanaa.)

स्पन्दस्वाकृ तसंकल्पं सुखदुःखान्यभावयन् प्रवाहपतिते कार्ये चेष्टितोन्मुक्तशष्पवत्।

Move in the world, by doing the actions without conceiving anything willingly, and without getting
overwhelmed by the emotions of sorrow or happiness.
Keep moving in the life-path like the tender grass-shoot floating in the flood-stream.

(Be like a worry-less grass-shoot carried and cradled by the flood-waters, up and down again and again.
Life is a path made of ups and downs only, whoever be it, a Deva or a human.
Be always cradled by the ‘Self-absorption state’ (as Self-identity) and float through life, always staying at
the present moment only.)

रसभावनमन्तस्ते मालं भवतु कर्मसु दारुयन्त्रमयस्येव परार्थमिव कु र्वतः।

Do not have the least of attachment in the actions. (Do it as a ‘nobody’).
Be like a wooden puppet doing action for the sake of others alone (with no ego or doership).
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(World is made up of just sense-information of various sorts which are connected by the time and space
measures. It is limitless; some are known to you; some are not.
Whatever little bit of information you can access through a limited mind-channel, that is the limited world of
yours, and you believe that it is the only world that exists, and conceive a Creator also for your imagined
tiny world.
A JeevanMukta sees no world; for he does not waste his time in remembering all that the mind conceives as
the world and people.
He just uses the memory for living a sane life in the world where he has to move with a body-costume. Even
the work he does is just some information for him, and he owns nothing.
He has no Karma, no Karma results, no life-story, no desires, no anxieties, no past, no future, no present.
He lives a timeless, space-less existence, where time and space also are just some information-bits only.
Rather he is the Brahman itself, the store house of limitless possibilities of all the ‘space and time measures’.
He just shines! Shine alone is there; not any imagined entity acting as a mind!)

नीरसा एव सन्तु समस्तेन्द्रियसंविदः आकारमात्रसंलक्ष्या हेमन्तर्तौ लता इव

Let all the sense perceptions occur without any essence, like the (dried up) creepers in the snow-season; and
let them be observed as (empty) information-sets (Bodha) alone.

बोधार्क रसपीतरसया स्पन्दन् षड्वर्गसत्तया यन्त्रस्पन्दोपमस्तिष्ट वल्ल्येव शिशिरे द्रुमः।चिदान्तरसान्येव

प्रवृत्तान्यपि धारय स्वयत्नेनेन्द्रियाण्याशु हेमन्तर्तुस्तरूनिव।
Be like the dried up tree, that is entwined with a creeper, in the winter.
The tree is entwined by a creeper, that is also kept alive by the moisture of the tree itself. The tree does not
seek the waters of the dried up outside, but sustains itself with the heat that has been already stored from the
summer sun. The same heat supports the movement of the creeper also. The tree does not suffer from the
lack of water of the ‘cold outside’; but it is always moist inside.
Be like the dried up tree that is entwined with a creeper in the winter.
Winter is the world of the ignorant people, where you have to continue to live, even after realization.
Just by the attainment of the realization-state, the world is not going to vanish off.
Your awareness has to shine as the world-awareness of your life-events.
But, like the tree in the winter, you have no need to sustain yourself by the essenceless waters of the world.
Sustain yourself with the knowledge that you have absorbed from the Sun, namely the realization of the Self.
Be firm and unshaken in the supreme awareness of the Self.
Do not absorb the cold (falsity) of the outside.
Let the creeper entwining you also be moving on the surface as if alive; it won’t make any difference to your
stability of knowledge.
What is the creeper that covers you, as the Aatman?
It is a creeper that is an aggregate of six things namely, the Praana, the organs of action, the organs of
knowledge, the intellect, the mind and also the (false) identity of ego. Let this creeper made of these six
aggregate things, be moving on the surface, and not affect you in any way.
Let it hold on to you; you do not have the need to hold on to it.
Let the movement of this creeper be just mechanical, like the movement of the dried up creeper in the wind.
The sense organs will function as usual, and present the same world as before; the mind will process the
information as before, and conceive a world as before; but they should be sustained by the moisture of the
Self-awareness, with effort.
With effort, support the out-going senses also with the moisture of Self-awareness, and slowly make it your
natural state.
With the creeper or without the creeper, you the Aatman-tree, have independent existence.
The ‘Knowledge vision’ should alone support the creeper of your ego-state now, like an actor wearing a
costume, and is the support of the costume, knowing very well that he is not the costume.
The world is filled only with the ego-creepers, that do not have any support of the tree, and they perish off in
the cold winter of ignorance.
Only a person with Aatman-vision stands as a tree that supports his ego-creeper also.
He alone lives, who is with the knowledge of the Self; rest are all just the dried up creepers of the winter, and
exist only as the life-less costumes.
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सरसेन्द्रियवृत्तेस्ते कु र्वतोऽकु र्वतस्तथा संसारानर्थसार्थोऽयं न कदाचन शाम्यति।

Whether you do any action (as an active participate of the world-phenomenon) or refrain from all the actions
(and sit in Samaadhi), if your mind is still sensing some pleasure from the sense-objects, then it will result in
‘the harmful result of the seeing the realness in the world-appearance’, that will never ever get subdued.

(Outward restraint serves no purpose, if you still believe that some joy-like quality is actually inherent in the
sense objects inert or living.
Sense objects are nothing but the five types of sensations felt by the mind, within itself.
Nothing like a solid object exist outside, in an outside, that is outside of you.
Therefore, if you still believe in the realness of the world, and are attracted by the objects and people, then it
is a sure sign that you have not attained the true vision of knowledge.
If you still have attraction for the sense experiences, then this harmful worldly existence will never subside,
whether you do the actions or refrain from the actions.
If there is no attraction for the sense objects, then it does not matter whether you do the actions of your
choice, or refrain from them all.
One should refrain only from the false sense of joy that is superimposed on the objects, not the objects
themselves. This disinterest towards the physical objects should rise as the fruit of Vichaara, and should
belong to the mind and not to the inert body.
Keeping the body motionless, but alive to the realness of the world, a seeker cheats himself and the others
also, and is to be branded as a hypocrite only; says Shri Krishna in his Geetaa.)

निःसंकल्पमरुज्ज्वालायन्त्राम्बुस्पन्दवद्यदि स्पन्दसे तदनन्ताय श्रेयसे परिकल्पसे।

Keep the wind of non-conception blowing always; let the fire-mechanism of dispassion blaze high; let the
water of experiences boil and evaporate off.
If you move in the world like this, you will surely have endless good.

एतदेव परं धैर्यं जन्मज्वरनिवारणम् यदवासनमभ्यस्ता निजकर्मसु कर्तृता।

This is the supremely courageous conduct. It will get rid of the fever of successive births, when one performs
his duties by practicing the Vaasanaa-less state.

अवासनमसंकल्पं यथाप्राप्तानुवृत्तिमान् शनैर्चक्रभ्रमाभोग इव स्पन्दस्व कर्मसु।

Be not pushed by the Vaasanaas. Be without false conceptions. Do the actions that fall to your lot, as if with
Vaasanaas, as if with conceptions. Just keep rotating slowly through the actions like a wheel moving through
a path (with no dust of the past sticking to the wheel, with no agitation of the future path, but just moving
perfectly in the path that is present at that instance.)

मा कर्मफलबुद्धिर्मा ते सङ्गोस्त्वकर्मणि उभयं वा त्यजैतत्वमुभयं वा समाश्रय।

Do not be bothered about the fruits of actions. Do not avoid actions also.
Renounce both the action and the fruit in the mind, by not owning the doership.
Or, accept both as the shine of the Self.

(Why see the action and fruit as different from the Self? Everything is just the ‘known’ state of Chit alone.)

बहुनात्र किमुक्ते न संक्षेपादिदमुच्यते संकल्पनं मनोबन्धस्तदभावो विमुक्तता।

What more is there to say! I will brief it out to you.
‘Conceiving’ is the binding of the mind. Absence of it is complete freedom.

(Conceiving of the ego, of the world, of the action with its fruit, of the bondage which seeks liberation, are
all referred to by the term ‘bondage’. Absence of all these imagined conceptions is indeed liberation.)

नेह कार्यं वाऽकार्यमस्ति किं चिन्न कु त्रचित् सर्वं शिवमजं शान्तमनन्तं प्राग्वदास्यताम्।
पश्यन्कर्मण्यकर्मत्वमकर्मणि च कर्मताम् यथाभूतार्थचिद्रूपः शान्तमास्व यथासुखम्।
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There is no duty or non-duty here or anywhere.

There is only that unborn, auspicious, quiescent, endless principle which is all.
Remain as before in the Self-state which is your original state that is freed of all the conceptions.

(‘Self-awareness’ shines; and information reacts to information.

What is there, and who is there to do any action?)

When any action is done, observe only the state of self-shine which does not perform any action at all.
Observe the actions to be performed from the state of ‘no-action of the Self’, like an unconnected witness.
Seeing inaction in action (by not owning the doership), and action in inaction (self alone shining as the
action), quietly remain happy in the state of ‘Pure Consciousness’ which is your true nature.

अवेदनं विदुर्योगं चित्तक्षयमकृ त्रिमम् अत्यन्तं तन्मयो भूत्वा तथा तिष्ट यथासि भोः।समे शान्ते शिवे सूक्ष्मे
द्वैतैक्यपरिवर्जिते ततेऽनन्ते परे शुद्धे किं के न किल खिद्यते।
Non-conception alone is known as the real ‘Yoga’.
The mind will naturally die through non-conception (since conception is the very essence of the mind).
Completely be absorbed in the state of the Self and remain as you are.
That state is equal, quiet, auspicious, subtle, is bereft of both duality and non-duality, is spread out as all, is
limitless, supreme and pure. What can affect it, through what?

नोदेतु त्वयि संकल्पो मरुभूमाविवाङ्कु रः इच्छा नोदेतु भवति लतिके वोपलोदरे।

Like a sprout can never appear in the desert-land, let not any conception rise in you as real.
Like a creeper cannot rise from a rock, let not any desire appear in you.

अवेदनस्य शान्तस्य जीवतो वाप्यजीवतः नेह किं चित्कृ तेनार्थो नाकृ तेनापि कश्चन।
For him who does not conceive, for him who is quiet in the mind, there is no difference at all whether he
does the ordained actions or not, whether he lives (in this world) or not lives (has departed to the other
world).

यत्कर्माक्रम शान्तेऽन्तः शाश्वताभेदरूपिणि न कर्मणि च कर्माणि न कर्तर्यपि कर्तृता।

अहंममेति संविदन्न दुःखतो विमुच्यसे असंविदन्विमुच्यसे यदीप्सितं तदाचर।
When the division of action and non-action have vanished in you the Aatman, who are eternal and without
division by nature, there is no meaning in the word ‘action’ at all, for you.
Actions do not appear like actions at all. (What meaning is there is not having the doership also?)
Even when doing the action, there is no one who is doing the action!

(If you still feel that you are the ‘body-I’, then there is no solution for it ever. You will continue to be the
doer, will see the action as real, and suffer the consequences of the results of the action .)

Entertaining the ideas of ‘I’ and ‘mine’ (towards the body), you will never come out of your miseries.
By only not conceiving (the reality of the actions), you will become free.
Follow whatever course you deem fit; (but get rid of the word ‘action’ itself, through Vichaara).

अहं ममेति नास्त्यलं यदस्ति तच्छिवं परम्।

There is nothing known as ‘I’ and ‘mine’. Whatever there is, it is the Supreme auspicious state.
(Such word-divisions are mind-construed, and not real.
There are only information-sets (Bodha) that rise as the shine of the Reality.
You and I are all just some information-sets only, colliding with each other, each existing by the Bodha of
the other. Reality is not bound by such information-sets. It exists as these information-sets, like gold existing
as the divided states of ornaments, though it is undivided.)
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परात्परं त्विदं शिवादशब्दमर्थरूपकम्।

All that is seen here looks meaningful, but not really there. Just the Reality is there; and nothing else.
Reality is Self-awareness, the sense of existence.
It exists as the probable states of self-knowledge, and self-ignorance.
Self-knowledge shines as the undivided state of the Knowers. Self-ignorance shines as the divided states of
the ignorant. Knowers exist as the bliss of knowledge. Ignorant exist as the misery of ignorance.
Actually nothing else exists but the Reality state, which cannot be referred to as the Reality state also.
It is nameless. It is indescribable. It is beyond even terms like supreme, auspiciousness.
What is it supreme of? What is auspiciousness or inauspiciousness in that level?
It is beyond the Shiva-state also, which is the supreme Knowing state.

यद्दृश्यते जगदिदं खलु किञ्चिदेतद्देम्नोऽङ्गदत्वमिव भाति न विद्यमानम्। अस्य क्षयं विदुरवेदनमेव पश्चात्सत्यं
तदेव परमार्थमथावशिष्टम्।
Whatever is seen here as some world-appearance does not exist at all, but is seen like the bracelet in the
gold. The destruction of such an appearance by knowing its non-existence, and the realization of the non-
existing as non-existing, is known as non-conception state. After such a state is reached, there is only the
existence that remains as it is, as the ‘Satyam’ of the Upanishads. That alone is the supreme vision of the
truth that is left back, after the realness of the conceived world is gone.

(Bracelet is just a conception. Gold just exists as the gold; you can call it the armlet, the bracelet, the anklet
or whatever; it is your mind-made idea which sees something that is not there in the gold.
Objects and people, joy and sorrow, bondage and liberation, action and its result, Vaasanaas and the
experiences, I and you, good and bad, auspicious and inauspicious, Gunas and their qualities, waking dream
and sleep states, ignorance and knowledge, Knower and ignorant; nothing of such divisions exist except as
conceptions.
Believe it as real; the world strangles you like a ghost; know it as non-existent, then the quietness alone
prevails. Be in the awareness of that quietness alone.)

EVERYTHING IS MADE OF THE CLAY OF SHIVAM

अद्वैतैक्यं विमननं शान्तमात्मन्यवस्थितं यथा पङ्कमयं सैन्यं तथा शिवमयं जगत्।

When a heap of clay is made into various shapes, say like the soldiers, horses and elephants of an army, an
immature child may look at all of them as divided and identify them as horses, elephants etc; but the adult
knows that they are all made of the same clay, and are not different.
This world which you see as made of various shapes also, is similarly made of the auspicious state of Reality
alone. It is no-dual and just a single state without divisions.
It is without any agitation or conception. It is complete quietness.
It is just in yourself as your self-awareness.
If each shape of the clay can analyze itself, it will know that it is only the clay in essence, and not the shape
with its imagined identity.

मनोहंकारबुद्ध्यादिचित्तमेवच तन्मयं कालाकारक्रियाशब्दशक्तिसंदर्भसंयुतम्।

All that is there as terms and their meanings, like the mind, Ahamkaara, Buddhi, etc, and the Chitta (which
conceives the world), along with the change-phenomenon Kaala, the picture of the world, the actions
connected to it, the sound-modification that refer to those things, the energy that makes it all possible, the
events that form the garland of life as memories; all these are ‘that’ alone.

शिवपङ्कमया एव रूपालोकमनःक्रमाः।तन्मयत्वादनन्तत्वादतः किं के न चेत्यते।

All that is there as the varied images seen by the mind as meaningful, are made of the Shivam-clay only.
When everything is ‘that’ alone, nothing is born, nothing is destroyed.
If the clay elephant is destroyed, the clay is not destroyed, it just loses that shape and becomes another shape
and gets another imagined name.
If there is nothing but the clay of ‘Shivam’, who is perceiving whom as another?
How can there be another?
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The awareness of existence that is in you, is like the clay that is in a clay-figure.
That alone sees the horse as an elephant-shape, and sees also the elephant as the horse-shape, when not
aware of its clayness. It alone sees the division, though it is divisionless actually.
If you remain only as the clay-awareness, then where are the horses and elephants?
What is there to see as another?

मातृमेयप्रमाणादिदेशकालौ दिगादि च भावाभावविवर्तादिशिवपङ्कमयात्मकम्।

The measuring one, the measured and the measure as the place and time locations along with the directions,
the appearance and disappearance of objects and their changing states are all made of the essence of ‘Shivam
clay’ only.

(Ordinary clay is inert, and inert shapes come out of it.

This world is made of pure awareness state of the self; and every bit of it is brimming with awareness of
oneself. Everything you understand as the place, time, change etc also, is this clay of Shivam only.
Whatever you understand as anything, rises from your own existence-awareness.)

अहंममेत्यतः सारान्नेतरत्परमेश्वरात्।
Therefore, even the ideas of ‘I’ and ‘mine’ are not different from the essence of the Supreme Ishvara.

असंसक्तमतिस्तिष्ट हा शिलोदरमौनवत्।
(Remain without any attachment to any shape.
An idiot child may like a horse shape better than an elephant shape; but can you love or hate any clay-object
or person, when you know that everything is nothing but the clay?
Do not observe the shape of the objects; see the self-awareness that is shining as that object.
From the foot-wear to the crown, everything is Brahman. From the worm to Brahmaa, everyone is Brahman.
Act as a shape with other shapes; but know that everything is just Shivam-clay only.)

Always stay with the established knowledge of the intellect, without attachment to anything.
Ha! That state is so silent like the inside of a rock.
Whatever lines appear on the rock-surface as actions and events, the silence of the rock remains unshaken.
Be always in that silence.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्यगवासिष्ठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF OF NIRVAANA

PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART TWO
[WHAT IS KARMA? HOW TO RENOUNCE IT?]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

रामोवाच
Rama spoke

अहंममेत्यसद्रूपं ज्ञस्याभावयतः प्रभो अशुभं कर्मणां त्यागादनुष्टानाच्च किं शुभम्।

Lord! ‘I’ and ‘mine’ are unreal for a Knower in the state of the Self.
By renouncing or performing of the actions, what good or bad is there for a Knower?

(A Knower who stops conceiving the ‘I’, is completely removed off from any duty he has to perform as an
ego-entity. He has nothing to gain from performing any action, nor has he anything to lose by not
performing the action.
Since no one is there as anyone, but the quiet state of the Self, why should he perform any action at all any
more? He can just retire off somewhere, and just allow the body to wither away; and remain unaffected in
the state of the Self.
Why should a Mukta still stick to the world and do some imagined duties, with imagined duty-sense?
Nothing good is to be gained by performing actions, nor anything bad can be the result of non-performance
of actions. No one is there as the ‘I’ or ‘you’; and he owns nothing; not even the body as his, since he is
freed of all the conceptions.
Why not cease once for all from all the actions, and remain as the quiet state itself, without the conceived
world to deal with?)

वसिष्टोवाच
Vasishta spoke

(Rama! You are talking so much about cessation of Karma, namely the action performed for some results,
whether good or bad. Your idea is that, since there is no world for a Knower, why should he become a part
of it, like a person who has woken up continues the dream-existence inside a dream, even after waking up.
Tell me now, what do you actually understand by the term ‘Karma’, and what you mean by the term
‘cessation of Karma’. How can Karma be destroyed once for all? Explain.)

पृच्छामि यदहं तत्त्वं कथयाशु ममानघ यदि जानासि तत्त्वेन कर्म तावत्किमुच्यते।विस्तारः कर्मणः कीदृङ्मूलं तस्य
च किं भवेत्नाशनीयं च निपुणं कथं कथय नाश्यते।
Anagha! If I ask you to explain something, how will you answer?
If you know exactly what ‘Karma’ is, then tell me what it is! Tell me in detail, what sort of a root it has, how
it grows, by what perfect method can it be destroyed, and how?

श्री राम उवाच

Rama spoke

KARMA-TREE

(Karma is synonymous with the body, since the body is the medium for all actions.
The present body is a result of countless Vaasanaas experienced in the past.
The body can very well be compared to a tree; and like digging out the roots of a tree and destroying it, we
can dig out the roots of this body-tree, and destroy it. Later there will be no binding of any Karma.
How can we destroy a tree which has its roots deeply buried in the ground?
We cannot cut off its branches or trunk; for the tree will sprout again soon.
Refraining from all the actions physically will be like cutting off the branches of the tree. The tree cannot be
destroyed in this manner,
We have to slowly dig deeper and deeper to find the main root of the tree and destroy it fully by crushing it.
We have to analyze and find out as to what actually is the main root of this Karma-tree from which many
rots spring forth as branches. By destroying the main root by crushing it fully, we can destroy the Karma-
tree fully, so that it does not sprout again. Thus all the actions will cease to be.
Along with the vanishing of the conceived world, the conceived ‘Karma’ also will vanish.
Thus, we can accomplish the cessation of the Karma fully.)
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यन्नाशनीयं निपुणं तन्नूनं च विनाश्यते मूलकाषेण भगवन्न शाखादिविकर्तनैः।शुभाशुभं नाशनीयं स्वकर्म खलु
धीमता मूलकाषविनाशेन तच्च नष्टं भवत्यलम्।कर्मवृक्षस्य वक्ष्यामि ब्रह्मन्मूलानि मे शृणु।यन्निकाषेण निर्मूलो
न भूयः स परिरोहति।
A tree which has to be destroyed completely, hey Bhagavan, gets destroyed by cutting off the roots; and not
by cutting off the branches etc. A wise man should destroy all his actions whether good or bad, by cutting off
the roots. Then his Karma- tree gets destroyed completely.
Brahman! I will tell you what the roots of this Karma-Tree are; by the cutting of which, it gets destroyed
completely and never sprouts again.

देहस्तावदयं ब्रह्मन्कर्मवृक्षः समुत्थितः रूढः संसारविपिने विचित्राङ्गलताञ्चितः।

कर्मबीजं तरोरस्य सुखदुःखफलावलेः क्षणतारुण्यकान्तस्य जराकु सुमहासिनः
मुहूर्तं प्रति कालोग्रमर्क टध्वंसिताकृ तेः निद्राहेमन्तजठरलीनस्वप्नदलोद्गतेः
स्ववार्धकशरच्छान्तशीर्णेहापर्णसंततेः जगज्जङ्गलजातस्य कलत्रोपतृणावलेः।
पल्लवावयवा हस्तपादपृष्टादयोऽरुणाः पत्राणि तनुवृत्तानि सुरेखाणि चलानि च।
अरुणाः पवनलोला मृद्व्यो मसृणमूर्तयः स्नाय्वस्थिदिग्धसरसा अङ्गुल्यो बालपल्लवाः।
मृद्व्यो मसृणतीक्ष्णाग्रा वृत्ता रूढाः पुनःपुनः द्वितीयेन्दुकलाकाराः कलिका नखपङ्क्तयः।
(Rama describes the body itself as a tree.)
The Karma-tree is the body that has risen like this (with some shape and name).
It is deep rooted in this wilderness of Samsaara (and is one among countless such bodies).
It is endowed with many branches (like hands, feet etc).
The actions of the past incarnations (Vaasanaa-fields), are the seed for this Karma-Tree.
It yields fruits continuously, in the form of pains and pleasures.
At every minute the monkey called ‘Kaala’ (Destruction) rampages the tree; and the body suffers the
ailments of aging, diseases etc.
(It is affected by the seasonal changes like the tree, and looks different in each season.)
In the spring of youth, it is full of fresh flowers, and is very attractive; but such a beauty is only momentary
and does not last long; and the tree soon is adorned with the white faded lowers and looks forlorn.
In the autumn season, the tree looks wasted and deteriorated; all its leaves remain shrunken and faded like
the shrunken unfulfilled desires of the aged. The snow season strikes it in the form of the ‘sleep’;the tree
remains paralyzed as it were at that time, and rests inside the belly of the snowy season, with all the faded
dried up leaves of the dreams fallen all around it.
This tree grows in the wilderness of ‘Jagat’; and is surrounded by the wild thorny bushes of wife, family etc.
The tender parts of the hands, feet, back, lips, ears, tongue etc are the red sprouting leaves. The well-formed
leaves (hardened) are the parts of the body namely hands and feet, which always keep moving this way and
that way. The tender leaves at the end, namely fingers, are kept moist and soft by the blood that moves
through the veins of nerves, and the tender stems of bones hold them firmly. The sharp edged rows of buds
namely the nails are like crescent moons, and grow again and again even if cut.

KARMENDRIYAS, JNAANENDRIYAS AND THE MIND

कर्मणः परिफु ल्लस्य देहरूपतयेति हि कर्मेन्द्रियाणि मूलानि दुष्टानि ग्रन्थिमन्ति च।स्थिरास्थिग्रन्थिनद्धानि
पङ्कमग्नात्मकानि च वासनारसपीतानि निजरक्तरसानि च गुल्फवन्ति दृढाङ्गानि सुत्वञ्चि मसृणानि च।
तेषामपि च मूलानि विद्धि बुद्धीन्द्रियाणि हि सुदूरमपि जातानि पञ्चस्तम्बानि तानि तु वासनापङ्कमग्नानि
रसवन्ति महान्ति च। तेषां मूलं बृहस्तंभं मनो व्याप्तजगत्त्रयं पञ्चस्रोतःशिराकृ ष्टमुक्तानन्तरसद्रवम्।
(The body has two types of organs; five organs of action, Karmendriyas and five organs of knowledge,
Jnaanendriyas. Karmendriyas are the organs of speech, the hands and feet, the procreating organs, and the
excretory organs. They are inert tools, and are guided by the Jnaanendriyas namely the eyes, the ears, the
skin, the tongue and the nose. The Jnaanendriyas are not the physical organs, but are the sensing hands of
the mind; and act through the physical organs of eyes, ears etc. They are guided by the mind, which alone
moves these senses towards the desired objects.)
Any embodied Jeeva gets a body as per the results of its past Karmas, which rose in the form of countless
Vaasanaa fulfillment levels.
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The Karmendriyas are always sunk in the mire of selfish actions and are wicked; their actions are entwined
with each other like thick knotted roots; they are firm and supported by the strong bone-structures; they suck
the dirty surface-waters of Vaasanaas; and are sustained by self-adoration.
(Who does not love his or her own body? )
The organs of action are clusters of roots that are firm inside (because of the bones), but soft outside
(because of the flesh) and are covered by the soft skin.
These Karmendriya-roots have the Jnaanendriyas as their basic roots.
The Jnaanendriyas are like five strong pillars for the inert body that functions through the Karmendriyas.
They have the capacity to spread far and wide (and go after the objects anywhere and everywhere).
They are buried fully inside the Vaasanaa-mire, and are always wet and moist (with the taste of the objects).
They are very strong, and their spreading nature cannot be easily controlled.
These roots rise from another pillar-like strong root named the mind.
This root is so huge that it covers the three worlds too.
The Jnaanendriyas are like five thin differently flavored veins inside it, which suck the waters of the
Vaasanaas, and secrete out various liquids of sight, sound etc.
JEEVA
(The root of this Karma-tree is the Jeeva who performs the actions in the perceived world.
How does the perception occur?
Because of the perceiving consciousness! So it gets proved as the root of all.
But it is rooted in the Brahman; and Brahman has no root.
‘Perceiving Consciousness’ (individual ego) alone is the cause of the action-tree, and it perceives a
particular world because of the result of past actions that are based on countless ‘Vaasanaa fulfillment
existences’ rising from the ignorance of the Self.
Since Rama is realized, the perceiving consciousness which causes the Karma has to be absent. So he has no
Karma that needs to be performed; and can retire from all the actions completely. This is Rama’s argument.)

तस्य मूलं विदुर्जीवं चेत्योन्मुखचिदात्मकम्।

What prompts the senses to act in one particular way?
It is the Jeeva, the living entity which functions through the body; and this Jeeva is always absorbed in the
perceived world filled with the objects; and it consciously reacts to the objects.
Jeeva uses the senses as the tools to fulfill its purposes.
Therefore, the root of the Karma-tree is actually the Jeeva.

चेत्यस्य चेतनं मूलं सर्वमूलैककारणम्।

Why the objects are seen? It is because there is a ‘seeing entity’ (also known as the ‘Jeeva’).
Therefore the seeing process is the root of the objects that are seen.
Perceiving the world as real is the root of all the actions.
It is single the root from which rise, all the other roots.

चितेस्तु ब्रह्म मूलं यत्तस्य मूलं न विद्यते अनाख्यत्वादनन्तत्वाच्छु द्धत्वात्सत्यरूपिणः ।

(‘Perceiving consciousness’ is the Chit that is endowed with the mind that is steeped in ignorance.
From where does it rise?
From Brahman only! Brahman that is tainted with the ignorance of the Self, is bound to the unreal world as
the unreal ego and its imagined actions.)

What is the root of this ‘perceiving consciousness’ also?

For this conscious entity which is the cause for the action tree to sprout, Brahman is the root-cause. There is
no cause for that Brahman, because, it is indescribable, is endless, is extremely pure and is of the nature of
existence.

(This Brahman is the awareness of existence in each Jeeva; and this is the root from which everything rises.
Why then does this Brahman get bound by actions? Because it is stuck to the belief in the realness of the
world-appearance. If that is absent, then it is not bound by any action)
 6

सर्वेषां कर्मणामेवं वेदनं बीजमुत्तमं स्वरूपं चेतयित्वान्तस्ततः स्पन्दः प्रवर्तते।

For all the actions, the ‘perceiving of some world-appearance as real’ acts as the excellent seed.
By perceiving oneself as a limited entity with a body, the reaction occurs.

(The ignorant ‘Brahman’ produces an experience-field through the Vaasanaas; sees a world that is solid and
real; and reacts to it with likes and dislikes; and gets fully bound to the action-sense.
A Knower is Brahman does not see the world as real; then why should he perform any action at all?
What good or bad can result from doing or not doing the actions?
Why not retire to some cave in a mountain, sit in Samaadhi, and melt off into the Reality state, so as not to
see any world-scene anymore? Why get bound to a world that is not there at all?)

मुने चेतनमेवाद्यं कर्मणां बीजमुच्यते तस्मिन्सति महाशाखो जायते देहशाल्मिनः।

एतच्चेतनशब्दार्थभावनावलितं यदि तत्कर्म बीजतामेति नो चेत्सत्परमं पदम्।
चितिश्चेतनशब्दार्थभावनावलिता यदि तत्कर्म बीजतामेति नो चेदाद्यं परं पदम्।
Hey Muni! This tainted consciousness which reacts to the outside appearance is the basic root of the action.
Because of its presence only, the ‘Shalamli-tree’ (Cotton-tree), namely the body-tree sprouts and grows high
with its innumerable branches of actions.

(The reaction to the world that is just made of sense-knowledge, is based on the language and thought
processes, which in turn are made of words and meanings, namely some sound-modifications that refer to
some shapes sensed by the senses.)

The seed of the Karma-tree is produced, when this consciousness is enveloped by the sound and meaning as
‘the ego and its actions’; otherwise, there is only the pure awareness state of the supreme, the origin of all.

(The main sound-modification that forms the basis of all sounds is ‘I’ the Ahamkaara.
This ‘I’ owns the movement of the body and the mind, as the actions; and thus suffers.)

The action sprouts only when this ‘perceiving consciousness of Chit’ is enveloped by the meaning of the
word as the ‘ego and doer-ship’ (I do the action, and I will get the result); otherwise there is only the
Supreme state which is the source of all.

तस्माद्वेदनमेवेह कर्म कारणमाकृ तेः यदेतत्कर्मणां प्रोक्तं त्वयैवोक्तं मुनीश्वर।

Therefore, only the ‘perception of the world as a limited entity with name and form’ is the cause of ‘Karma’.
Hey Muneeshvara! My explanation is based only on your teachings.
(This is what I have understood from your instructions.)

वसिष्टोवाच
Vasishta spoke

(Rama was explaining the ordinary usage of the word ‘Karma’ as an action that is followed by some
particular result, which actually has no meaning for a Knower of the Self.
Since Rama is a Mukta now, and needs instructions at the level of a realized Sage, Vasishta explains to him
the word ‘Karma’ in the Supreme level of Brahman.
As long as you are a Mumukshu, and are seeking liberation, what Rama says holds good.
Karma-tree is rooted in ignorance only; and a Knower actually is not bound by the sense of duty towards
anybody or anything. The world is non-existent for him, along with the division-sense.
Why should he continue his existence as an ego, even after the attainment of the Supreme vision?
He is free of all Karmas and their results. He has no obligation towards any one in the world.
However, after getting the vision of Truth, what is there to renounce as any action at all?
If anything as some Karma is there, then it is the Self itself shining as the perceived.
Vasishta explains the new meaning of ‘Karma’ which only a Mukta can grasp.)
 7

अस्य राघव सूक्ष्मस्य कर्मणो वेदनात्मनः कस्त्यागः किमनुष्टानं यावद्देहमिति स्थितम्।

Raaghava! The action is the subtle essence of the body, and the perceiving entity understands the world
through the medium of the body only. As long as something called the body is there, you cannot free
yourself from ‘Karma’, by refraining from all the actions, or by discarding the body, or by remaining
motionless.

((You cannot get rid of the body, or the actions that are connected to the body, even when you realize the
Aatman. Mukta realizes the body as a conception, and stops identifying with it, and keeps it as only a
medium of perception. The body-information does not vanish off by the realization of the Self.
Incorrect identity with the body-information is removed; and the real identity with the Reality becomes
established for a Mukta; that is all! Nothing else goes off.
But he is free to choose a life he prefers, and his world-scene changes as per his conception.
He is not bound by the actions; but cannot stop doing the actions through the body, that is seen as a part of
the perception. As long as the body is there, action cannot cease to be.
‘Body’ is a synonymous name for action; it can never cease its functions like breathing, etc.
It exists as a functioning mechanism only. If the functions cease, then it is considered as dead.
Mukta also has to live as an embodied Jeeva only, though he has attained the Supreme knowledge.
Even if he sits motionless, the Praana has to keep functioning as the life-force, and has to keep the body
alive. How can a person who is embodied be completely free of actions?)

यच्चेत्यते नु तेनाशु बहिरन्तस्तश्च भूयते सत्याकारमसत्यं वा भवत्वाहितविभ्रमम्।

न चेत्यते चेत्तदलं भ्रमादस्माद्विमुच्यते भ्रमः सत्योस्त्वसत्यो वा किं विचारणयानया।
Perception is the very nature of the Reality; and along with the perception, even ‘the inside and outside
conceptions’ occur as a part of the perception itself. Even if the shapes and names are not real and are just
the conceptions that are brought about by delusion, the perception cannot be got rid off.
If one does not get affected by them through his reasoning capacity, then he is fully freed of the delusion.
Let the ‘seen’ be real (for the ignorant), or be unreal for the Knower, what matters; why bother to get rid of
what is not there?

(The ignorant ones, keep seeing some world-scene produced by the Vaasanaas, without any fixed identity.
‘Vaasanaas’ produce their different bodies and identities, for their own fulfillment.
Ignorant man is a not an individual, but just is an inert field of Vaasanaa-fulfilment only.
The Knower on the other hand, has the freedom to continue as the same body-image or can choose a
different one, with the same perceiving consciousness in tact.
His body is just an information he maintains with will; and does not identify with it as the ‘I’.
He is identified with Brahman; and lives his life as some chosen probable state of Brahman, as one of the
many Knower-states.
He is Brahman who is awake, and yet exists as some probable state of world-experience.
Brahman itself exists as the varied probable states of the Knowers like Shiva, or Vishnu, or Vasishta, or
Vyaasa, or Rama, or any one else, though awake always to the Self-state in each of them.
Though the same Brahman is there in all these Knowers, the difference is maintained on the surface-level,
and they perform their allotted duties without any aversion to action.
Their very existence is the Brahman-shine; and they do not know of the word ‘Karma’ at all, as connected to
the world. There is nothing for them to renounce or hold on to.
They are just the same Brahman shining as the probable states of various Knowers.
What is there to get rid of as an action also? What is there as ‘Karma’ also, as you describe?
The body -tree that you describe as the Karma-tree is non-existent; and the actions connected to it also are
non-existent, like a dream-body and its actions are non-existent.
A mirage-river has to be seen as a part of the desert; but the wise one does not try to drink the waters from it;
he knows that the water is not there actually; but the ignorant wallow in the hot sands, believing the mirage-
water to be real. However, what harm is there in seeing the mirage? Why renounce it as if it is real?
Why not enjoy the beauty of the mirage and feel blissful?
What harm is there in being a part of the mirage city, for one who knows the unreal nature of the mirage?
Why should he renounce the ‘mirage-world action’ at all? What is there as any ‘Karma’ that he has to
renounce, or hold on to as real?
 8

एतच्चेतनमेवान्तर्विकसत्युद्भवभ्रमैः वासनेच्छामनःकर्मसंकल्पाद्यभिधात्मभिः।
This ‘perceiving consciousness’, which is the ‘Aatman’ in all, blossoms as countless delusory states named
as Vaasanaas, wants, minds, actions, conceptions etc.

(A Mukta is not the perceiving consciousness; but Brahman existing as the Mukta -state.
There are no Vaasanaas, minds, wants, and actions here. There is only the self-shine.
The ignorant exist as the probable states of Vaasanaas, the tainted Brahman; the Knowers exist as the
probable states of pure Brahman.
Both the ignorant and the Knowers have to stay as the perception states only.)

प्रबुद्धस्याप्रबुद्धस्य देहिनो देहगेहके आदेहं विद्यते चित्तं त्यागस्तस्य न विद्यते।

जीवतां तस्य संत्यागः कथं नामोपपद्यते।
Whether one is awakened to the truth or not awakened to the truth, an embodied Jeeva lives inside the house
of a body; and the Chitta, which functions as the perceiving mechanism (of the seer, seeing, and seen) exists
as long as the body exists as a medium of perception.
You cannot renounce this Chitta; and be rid of the perception.
When you are alive and are endowed with a body, how is it possible to renounce this function of perception,
namely the Chitta?

के वलं कर्मशब्दार्थभावनाभावने सति कर्माकर्मत्वमुत्सृज्य स्वयमेव भवत्यजम्।

असंभवति संत्यागे कर्मणो यः करोति हि इदं कर्तव्यतात्यागं न किं चित्तेन तत्कृ तम्।
Even when one is engaged in the duties of life, if one can stay established in the identity of the true self and
remain action-less, then the word ‘Karma’ itself loses its meaning. Then he transcends the levels of action
and no-action, and becomes the unborn-state of the Supreme itself.
Since there is no ‘Karma’ at all, there is no possibility of the renunciation of action at all, whatever action he
is doing as per his choice. This alone is the renunciation of the duties!
Nothing gets done by him at all as the ‘action’ or the ‘renunciation of action’.
(He does not have to do action as defined by the ignorant; and does not have to renounce it also like a man
who is still striving for realization.)

बोधादिदंतासंवित्तेः स्वयं विकलनात्तु यत्जगतस्तं विदुस्त्यागमसङ्गं मोक्षमेव च।

For an excellent Mukta, the world-appearance naturally loses its realness, through the vision of knowledge;
and the entire world remains renounced.
He remains untouched by everything; this alone is known as Moksha.

वेदनं सति संवेद्ये सर्गादावेव वेद्यदृक् नोत्पन्ना विद्यते नैव तस्मात्किं क्वेव वेदनम्।
Even if the perceived is experienced as a world-state, the ‘seeing ego’ does not rise at all for him.
Since there is no separate world existing as outside of oneself, but shines as one’s own state of self-
awareness, the perceived does not exist at all for him. Therefore what is there, and where?

वेद्योन्मुखत्वं संत्यज्य रूपं यद्वेदनस्य वै न वेदनं तन्नो कर्म तच्छान्तं ब्रह्म कथ्यते।
A Mukta renounces the ‘turning towards the perceived’ (by knowing its unreal nature).
He is not looking at a solid world when he perceives the world; but sees it as his own self-shine.
He sees no division. All that he sees is the limitless states of Brahman alone.
Each and every being, from a worm to a Brahmaa appears to him as a shine of Reality.
He knows that his ego-state is also a shine of Reality only.
He sees no difference as the ego and the world.
Whatever action he performs is seen as some patterns of the perceived only, and he remains always as the
quiet state of the witness only. He does not do any action at all even if he appears to be doing some action
through his mind or body. He exists as Brahman; and the world with its actions exists as his shine.
Nothing gets done, even if he appears to be engaged in actions.
Whatever is there, is said to be the quiet state of Brahman only.
 9

चेतनं प्रोच्यते कर्म संसृत्याभ्रविकासितं अचेतनं विदुर्मोक्षं ज्ञं प्रत्येवोपदेशगीः।त्यागो हि कर्मणां तस्मादादेहं
नोपपद्यते।
What is ‘Karma’ actually?
Karma is not the movement of the body-organs or the mind, but the very act of seeing it as real is ‘Karma’.
The ignorance alone blossoms as the cloud of this world-existence.
Perceiving a real world is ‘Karma’. The non-perception state is known as Moksha.
After realization, the very Karma of seeing the world vanishes off; what more is there to renounce any more?
This is the special instruction given to a Knower who is in the final state of realization.
There is no need to stop the actions of the body, even after realization.
Therefore, the ‘renunciation of the action’ which you suggest is not possible, as long as the body is there.
IGNORANCE IS KARMA
यैस्तु संपूज्यते कर्म तन्मूलं तैर्न मुच्यते मूलं स्वकर्मणः संविन्मनसो वासनात्मनः।सा चादेहं समुच्छे त्तुमृते
बोधान्न शक्यते राम के वलमेषान्तः कर्ममूलकरा परा।सूक्ष्मसंविदसंवित्त्या स्वयत्नेन विचार्यते तेन संसृतिवृक्षस्य
मूलकाषो वितन्यते।
Those who are established in the ordinary meaning of the word ‘Karma’ refer to the movement of the limbs
and mind as the Karma. They are never freed of the root of the Karma, since they are the perceiving minds
that are bound by the Vaasanaas.
This root cannot be cut off as long as the body is there, unless one attains the supreme knowledge. Rama!
Ignorance alone is the strongest root of the Karma.
Through the awareness of this subtle state of the Self, one should analyze with effort. By this practice, the
main root of Karma gets cut off fully.

(The very talk of Karma and its renunciation belongs to the ignorant.
For a Knower, the word “Karma’ has no meaning at all.)

अचेतनाकाशमनन्यदेकं तदेवमस्ति त्विदमर्थहीनम्।तद्व्योमरूपं यत एतदेवं निरामयं चेतनसारमाहुः।

That alone exists which is non-perceiving, empty, second-less, and one. All this is meaningless.
Since it is of the nature of emptiness, it is said to be the essence of Self-awareness, which is without
afflictions.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्यगवासिष्ठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF OF NIRVAANA

PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART THREE
[ART OF ‘SEEING, BUT NOT SEEING ANYTHING’]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

रामोवाच
Rama spoke

अवेदनं वेदनस्य मुनीन्द्र क्रियते कथं नासतो विद्यते भावो नाभावो विद्यते सतः।
Hey Muneendra!
How can you make the experienced world-phenomenon as the ‘not experienced’?
Only if it is really there, then one is bound to react and perform the actions accordingly.
If it is not there, then there is no need to react to the outside world.
That which is non-existent cannot be dealt with, as if it is existent.
That which is unreal cannot exist; and that which is real cannot cease to be.
Brahman alone is, and the world is not.
Then why still exist as a part of the world, when it is not really there?
(It is like saying, ‘though the water is not there in the mirage river, drink it still’.)

वसिष्टोवाच
Vasishta spoke

नासतो विद्यते भावो नाभावो विद्यते सतः यदा तदैव सुकरं वेदनावेदनं स्वयम्।
एतौ वेदनशब्दार्थौ रज्जुसर्पभ्रमोपमौ असत्यावुदितौ विद्धि मृगतृष्णाम्भसा समौ।
अबोधस्त्वनयोः श्रेयान्बोधो दुःखायते तयोः तस्मात्सदेव बुद्ध्यस्व माऽसद्बुद्ध्यस्व राघव।
The unreal does not exist; and the real never ceases to exist. True indeed!
When this is realized, then the perceived world is not seen as the perceived world at all.

(Mirage-River itself is not harmful; but the want of thirst-fulfilling in those waters leads to harm.
The ignorant wallow in the hot sand, and believe it to be the cool waters.
For the ignorant, Vaasanaa-fulfillment alone is considered as happiness.
They see realness in the unreal, and suffer.

Vaasanaas produce the objects and their sensations; and the division-sense rises as the sounds and their
meanings.

(The outside world is made of just sounds and their meanings, which are superimposed on the Self-
awareness, namely the ‘knowing state’ of Reality, like the snake seen on the rope.
Rope is imagined as real, and the snake is imagined as unreal.
There is no snake and no rope also; this is the Truth.
Reality transcends the real and unreal states; it alone is.)

The perception as connected to the sound and meaning is like the snake seen in the rope. Both have risen
falsely and are non-existent like the mirage-waters.
If one does not see realness in these two, it leads to one’s welfare; if one sees realness in these two, it brings
about misery. Therefore, always see the truth only, and never the untruth, hey Raaghava

(There are countless images that rise as shapes of various sorts, filling the emptiness of space; and these
random shapes are recognized by the sounds-modifications that rise from the throat; the sound-modifications
are given some particular meanings; and people communicate through these sounds.
Actually there are no particularities, no names, no objects, nothing at all.
The world-scenario is imagined like imagining the lotuses on the random lines of the (Saaligraama) stone.)

जन्तोर्वेदनशब्दार्थबोधो दुःखकरः परः निष्कृ त्य ज्ञप्तिशब्दार्थबोधं तिष्ट यथास्थितम्।

When you see the imagined names and forms as real, (and are not able to understand every name and form as
conceived by the mind), it is indeed a miserable state (like living inside a mansion filled with imagined
ghosts).
 4

(Of course, after realization, you will be bound to see the world as conceived by you and others as before;
but be always aware that all the words and meanings are invented to refer to shapes; and there is nothing out
there as many. Your awareness of existence alone exists; and that awareness alone rises as the awareness of
the world.)

Cut off the (common) understanding of the word ‘perceiver’ and its meaning; and remain as you are.

(Do not live in the world, by becoming a part of it; be outside of it as a witness-state always.
At each and every moment, you are receiving some information of the world. Do not react to it as the ego,
which is just another information. Just be a silent witness and allow the body, mind and intellect to react in a
perfect way.
Be always aware of the drama of life, where your ego-state is a costume worn by you.
Be always unconnected to the costume; and stay as yourself, the silent awareness.
Just be aware; do not act as the ego.)

सर्वावबोधावसरे ज्ञप्तिशब्दार्थयोरिह निर्वाणोदय इत्येव परमोमिति शाम्यताम्।

When moving through the perceptions also, remain quiet with the knowledge that everything is the state of
the Supreme Self, like ‘Om’ is the source of all the sounds and their meanings.

(The sound ‘Om’ refers to the totality of all the sounds that start from the throat to the lips.
Brahman is the source of the entire perceived phenomenon as the total understanding.
Listen to all the sounds as referring to the sacred ‘Om’, the ‘totality-sound’; see all that is seen as the
probable states of Reality.
Reality is the source for any information.
There are countless unmanifest information-sets that have risen, rising, and will rise without stop.
What is perceived by you as a world, is just a tiny information-set rising from the Reality.
This Reality is not outside; but is the awareness of existence you have.
This awareness of your own existence is the Aatman.
What you see is actually rising from you only.
You are the source of the information, be it through a Knower’s mind, or through an ignorant mind.
You alone are the source of all the information of all the minds,
You are not the tiny mind-hole; but are the luster of information behind all minds.
This awareness of existence is common to all; and is the SattaaSaaamanya (common essence) of all.
From this one single source, rise the ‘many’ as countless mind-worlds.
All the sounds are actually the sound of ‘Om’ that refer to Brahman.
Hear this ‘Om’ only in all the sounds. See always the totality that is undivided.
Do not just see the information; but always be aware of the source also.)

शुभाशुभात्मकर्म स्वं नाशनीयं विवेकिना तन्नास्तीत्यवबोधेन तत्त्वज्ञानेन सिद्ध्यति।

कर्ममूलनिकाषेण संसारः परिशाम्यति सुविचारितमन्विष्टं यावत्कर्म न विद्यते।
(Rama! You were asking as to, what good is gained by doing any action, or what bad outcome can be there
by not doing an action for a Mukta, who knows the unreal nature of the world.
There is nothing good or bad in any action; because there does not exist any action at all for a Mukta.
Only the ignorant live in the false-world made of Karma and its results.
A man of the world exists as the ‘functioning essence’ only; and has to strive hard to reach the state of ‘no-
Karma’. This becomes possible by the study of the Scriptures and the non-stop Vichaara practice based on
the Scriptural truths.)

Action is not auspicious or inauspicious; it is inert.

‘No action exists at all’; by such an understanding, a discriminating person should get rid of the idea of good
and bad superimposed on his actions. This understanding rises by the knowledge obtained through the study
of the Scriptures, and the company of the Knowers.
What you explained about Karma-tree is indeed true!
By completely destroying the roots of the Karma-tree, the worldly existence subsides, by revealing its unreal
nature. One should search for the basic root of the Karma tree through rational analysis like you, till the
Karma is understood as non-existing.
 5

चिद्रूपो बिल्वमज्जान्तश्चित्तसंज्ञां यदात्मनि करोति तद्यथा बिल्वान्न स्वल्पमपि भिद्यते।

I have already explained as to how the Bilva fruit is not different from its flesh inside.
Similarly, Chit-state alone exists as the ‘Chitta-state’ in the Aatman; and does not differ from it, in the least.

(There are not different things like Aatman, Chitta etc, separate from each other.
Everything that is understood as the world is the shine of the single Chit-state.
Terms like ‘Chitta’ are just sounds invented for the purpose of teaching only.)

न यथा संनिवेशान्तः संनिवेशस्ततः पृथक्तथा नभोर्थादि पृथङ् न परस्मान्मनागपि।

What is inside an object as its essence is not different from the object itself; like the butter concealed in the
milk is not different from the milk, or the reflections contained in the mirror are not different from the
mirror. The world is just the essence of Brahman, and does not differ from it.
Brahman shines as the world, and the world is the shine of the Brahman; they cannot exist as two separated
things. Reality itself shines as the perceived.

(If you understand the world as huge and solid, you will have to think of Brahman also as some solid entity
who has all the worlds inside it like a demon.
See everything as just information rising at the moment of your understanding, and disappearing
immediately to give way to the next information.
What is any information, but what you understand as some knowledge.
Knowledge is not solid.
Brahman is just a source of any information. Brahman is not a solid state in space and time.
World is just a set of information that rises as the ‘total-understanding’ state of many Vaasanaa-filled
minds.)

The entire space with its objects are within Brahman, as its very essence.
Nothing exits apart from Brahman. Brahman alone exists.
The perceived is the Brahman for a Knower; the same perceived is a solid real world for the ignorant.
The Knower is like the ocean itself, divisionless though with waves; the ignorant exist like the separated
waves, and see the ocean as divided by the waves.

यदेवाम्भस्तदेवान्तर्द्रवत्वमपृथग्यथा चित्त्वमेव तथा चित्तं तद्रूपत्वात्तदर्थयोः।

The water is not different from the liquidity within it. Water is the liquidity state.
So also, the ‘principle of Chit’ alone is the ‘Chitta’ also.
Nothing exists as a separate Chitta that functions as the mind, intellect etc.
Chit alone exists as the perceived.
Chit alone is named as Chitta, when mentioning the embodied state of a Jeeva.

यथा द्रवत्वं पयसि यथाऽऽलोकश्च तेजसि तथा ब्रह्मण्यतद्भावं चित्त्वं चित्तं च विद्यते।
Fluidity is the very essence of water and cannot exist apart from the water; so also, water cannot be there
without its fluid nature. Similarly fire and its brightness are inseparable.
So also, the self- awareness state and the Chitta, namely the self-awareness state (Chit) and the world-
awareness state (Chitta), are not separated out in Brahman.
Self-awareness alone exists as it is. The terms like ‘Chit’ and ‘Chitta’ are imagined terms only.
There is no action of seeing or remembering that belongs to the Reality.
(Chit is not embodied; but the body is just an information reflected in it.)

चेतनं कर्म तत्स्वान्तर्निर्मूलं भ्रमयक्षवत् उदेत्यहेतुकं तच्चेन्नोदितं तन्न विद्यते।

You can argue that the ‘seeing of a world’ itself is the ‘action’ that belongs to the Chit; because ‘Chetana’
means the ‘knowing of something’, and so it is the innate function of Chit.
But it is not so. Such an idea is baseless.
The perception does not occur at all, but is imagined within oneself like a ghost-movement imagined through
delusion; and such a delusion has no cause as such, but the lack of rational thinking.
The ‘delusion of perception’ does not make the perception as real.
Therefore, nothing actually has risen as the perception at all. What has not risen does not exist.
 6

चेतनं कर्मतच्चेतद्भाति स्पन्द इवानिलः अहेतुकं यदात्मैतद्बहिरन्तश्च सार्थधीः।

विस्तारः कर्मणां देहः सोऽहन्तात्मा ससंसृतिः अचेतनानहन्त्वेन शाम्यत्यस्पन्दवातवत्।
(The wind moves; but the movement is not a separate function of the wind.
Movement is the nature of the wind; we know of the wind because it moves.
World-appearance is the nature of the Reality.
When it sees itself as the world, then it is ignorant; when it sees itself as itself, it stays liberated.)

Why the wind moves? Because it is its nature!

There is no cause for the movement of the wind; and it is not the function of the wind.
Similarly, whatever is experienced as the outside and inside also, is the inseparable nature of the Aatman.
This so-called function of the Chit alone expands as the body and the ‘I’ ness of the ego, along with the
changing patterns of the world-existence.
Therefore, to stop this function, do not perceive the world as real; do not maintain the ego as the ‘I’. Then
the action of perception will stop and there will be left back only the motionless wind.

अचेतनादनन्तात्मा भूत्वा ज्ञोऽप्युपलोपमः संसारमूलकषनं कु रु क्रोढमुखाग्रवत्।कर्मबीजकलाकोशत्याग एवं कृ तो

भवेत् नान्यथा राघवान्तस्ते शान्तमस्तु सदा स्थितम्।कर्मबीजकलात्यागे त्वेतस्मादितरात्मनि अविद्यमाने
जीवस्य तज्ज्ञैर्विदितवस्तुभिः शान्तैर्न गृह्यते किं चिन्न च संत्यज्यतेऽपि न च त्यागादानेन जानन्ति ततस्तैः
शान्तमानसम्।आकाशशून्यहृदयैः ज्ञैर्यथास्थितमास्यते क्रियते च यथाप्राप्तं नाप्येतैः क्रियतेऽपि च।
By ‘non-perceiving’, the Knower also becomes the limitless Aatman, and remains like the rock absorbed in
the quietness of itself.

(The delusion-hole dug for the seed of Karma is fertile with Vaasanaas.
Only ‘Vichaara’ can destroy the hole itself, along with the seed also.)

When you are facing any world-scene, be always like a boar digging away with its frontal horn, and dig out
the root of the perceived mind-field with the horn of Vichaara; and be in the awareness of Brahman always.

This is how the ‘delusion-hole’ which contains the ‘seed of Karma’ gets destroyed; not otherwise.
If the hole itself is destroyed, how can the Karma-seed sprout at all?
Raaghava! Let the root of Karma which is of the nature of perception, remain subdued in your mind always.
Do not allow it to sprout ever, by always staying alert to the vision of Truth.
If the delusion-hole is destroyed, the seed also gets destroyed along with it.
If the seed of Karma is destroyed, then there is no more the seeing of another as the ego-entity.

When the Karma-seed is destroyed along with the hole, the Knowers of the Truth, who have solved the
mystery of existence and who are resting in the quietness of the Self, do not grasp anything of the world as
real, nor do they renounce anything as unreal, and their minds remain quiet and unperturbed. They do not
react to the world by accepting or rejecting anything with likes and dislikes. Their hearts (central essence)
are as empty as the sky; and the Knowers just stay as they are, with the identity of the Aatman alone; and
they just do the works that needs to be done by them without atatchment; yet they do not do anything at all.

प्रवाहपतितं सर्वं स्पन्दते शान्तमानसं तेषां कर्मेन्द्रियाण्येवमर्धसंसुप्तबालवत्।

The grass and sticks carried by the floods move without any will of their own, when tossed by the waves; so
also, just the Karmendriyas move in these Knowers of unperturbed minds, like the infant moving its hands
and feet, when half-asleep.

रसे निर्वासने लब्धे रसा अप्यतिनीरसाः नान्तस्तिष्टन्ति न बहिरज्ञाननिपुणा इव।

When once the bliss of the Vaasanaa-less state is experienced, all the objects of the world become tasteless.
The objects stop existing as the conceptions outside and as memories inside; and become incapable of
attracting anymore.
 7

कर्मणो वेदनं त्यागः स च सिद्धः प्रबोधतः अवस्तु नेतरेणार्थः किं कृ तेनाकृ तेन वा।
Such an understanding alone is known as the ‘renunciation of Karma’; and that is attained through the
realization of the Truth. Whatever other thing is referred to as Karma (as related to the body and the mind)
is non-existent. Why take effort to renounce something called ‘Karma’, which is not there at all?
What matters whether it is done or not done?
(What matters whether you sit motionless or move the limbs as if doing some action?
Ocean does not do ‘Karma’ as the rising of the waves; waves just exist as its very nature.
Whatever action you do in the outside world will only be your own Aatman-shine.
As the Ocean-Aatman, if you exist as the waves of action, it is not considered as action.
Self is action-less!)

अवेदनमसंवेद्यं यदवासनमासितं शान्तं सममनुल्लेखं स कर्मत्याग उच्यते।

अपुनःस्मरणं सम्यक् चिरविस्मृतकर्मवत्स्थितं स्तंभोदरसमं स कर्मत्याग उच्यते।
When nothing is seen but the Self, when nothing is understood but the Self, when no trace of any Vaasanaa
exists prompting you towards any sense-action, when only the quietness prevails as your established state
always, when the mind remains equal in all circumstances, when nothing of the world is remembered and
recollected as really happened; then it is known as ‘Karma-Tyaaga’ (Renunciation of action).

When the world is not remembered as real (like the blueness of the sky) for sure, and is forgotten like an
action done long before, and when one stays like the silent unshaken state of a belly of the pillar; then it is
known as ‘Karma-Tyaaga’ (Renunciation of action).

अत्यागं त्यागमिति ये कु र्वते व्यर्थबोधिनः सा भुङ्ते तान्पशूनज्ञान्कर्मत्यागपिशाचिका।

Without destroying the root of Karma as mentioned before, if one just renounces the bodily actions alone, it
is not considered as renunciation at all.
Those who propose non-renunciation (outward show of renunciation) as true renunciation, they indeed are
spreading incorrect knowledge and have to be shunned. They are like animals only, since they act from the
body-level only and are fully ignorant. Actually they do not do any Karma-Tyaaga, but are eaten by the
demoness of ‘ (false) Karma-Tyaaga’, and perish.

समूलकर्मत्यागेनैव ये शान्तिमास्थिताः नैव तेषां कृ तेनार्थो ना कृ तेनेह कश्चन।

Those who have attained the quiescent state of Aatman by renouncing the Karma at the root-level, have no
meaning for anything done or not done.

समूलमलमुद्धृत्य कर्मबीजकलामिति नित्यमेकसमाधानस्तज्ज्ञास्तिष्टन्त्यतः सुखम्।

Completely uprooting the seed of the Karma without a trace (through the vision of Truth obtained through
Vichaara), the ‘Knowers of the Self’ remain always in the state of equanimity and peace, and stay blissful.
(They do not see the mind and the body movements as any ‘Karma’ at all; but exist as the shine of the Self-
awareness only.)

प्रवाहपतिते कार्ये ईषत्स्पन्दा अतन्मयाः घूर्णमाना इव क्षीबा यन्त्रसंचारिता इव मोक्षलक्ष्म्या विलासिन्या

व्यसनोपहता इव अर्धसुप्तप्रबुद्धाभाः कामप्यवनिमागताः।
These men of wisdom who have renounced Karma, do not refrain from any action with effort, but do any
action that they have to attend to without aversion, and do it perfectly well. Others may see them engaged in
bodily actions and mind-actions from the outside; though these Knowers do not do any action at all in the
real sense. They move that much only as ‘awareness that witnesses the actions’ when any action is seen as
performed by them; and do everything mechanically like some human-shaped wooden dolls functioning
through some mechanical device; but they are not inert dolls also, for they are absorbed always in the
quietness of the Self as if intoxicated, similar to the men who move here and there in drunken stupor.
They appear to be lost in some unique joy of intoxication as if some beautiful lady called Moksha of extreme
charms was infatuated by them, and has transported them to some new world hitherto unseen; and they act as
if they are still asleep and slightly awake, in their intoxicated state of knowledge.
 8

यत्समूलं परित्यक्तं तत्त्यक्तमिति कथ्यते अमूलकाषस्त्यागो यः स शाखालवनोपमः।

अकृ ष्टमूलशाखाग्रलवनः कर्मपादपः पुनः शाखासहस्रेण दुःखाय परिवर्धते।
That alone is said to have been renounced (destroyed) completely, which has been renounced from the root-
level. The renunciation which does not destroy the root is equal to the cutting of the branches only.
(Cessation from physical works serves no purpose, and is not considered as Karma-Tyaaga at all.)

If the Karma-tree is not cut off at the root-level, and if branches alone are sliced off, then it will rise up again
with more force, with thousand more of branches once again; and it will not be easy to destroy it again; and
will lead to immense sorrow of various delusion-states.

अवेदनात्मना तेन कर्मत्यागोङ्ग सिध्यति क्रमेण नेतरेणात एतदेवाहरन्भव।

He alone, who perceives the world not as the world but as the Self-shine, will achieve the ‘Karma-Tyaaga’,
dear Rama; not through any other means. Therefore practice that only.

ये त्वेवं कर्मसंत्यागमकृ त्वान्यत्प्रकु र्वते अत्यागं त्यागरूपात्म गगनं मारयन्ति ते।

Those who do not do such a Karma-Tyaaga, but do the renunciation of physical actions, just make a pretense
of renunciation; and are like the fools who are hitting the empty sky with a great show of valour.

बोधात्मकतया कर्मत्यागः संपद्यते स्वयं दग्धबीजा निरिच्छोच्चैरक्रियैव भवेत्क्रिया।

‘KarmaTyaaga’ naturally occurs by itself, when one attains the Supreme realization of the Self.
Even if great accomplishments are achieved by the Knower who has realized the Self, the actions will not
affect his quiescent state even slightly, since any action he performs is like a seed already burnt.
(His mind remains absorbed in the quietness of self-awareness, and acts only as a perceiving tool. It no more
is tainted by memories, expectations, wants, likes, dislikes, acceptance and aversion reactions.)

बुद्धीन्द्रियेहितं कर्म सफलं रसभावनात्वेष्टितव्यं कु दाम्नेव स्पन्दोऽन्यो निष्फलोङ्गजः।

The actions done by the organs of knowledge (not the physical channels of eye etc, but the mind-projections)
yield fruit in the form of taste and addiction, like a wet rope tied to the stick in the well lifts the water and so
becomes fruitful in watering the fields to yield the crops.
Just the pretense of lifting the water without the rope serves no purpose.
The bodily actions likewise do not yield any fruit.
(Jnaani’s Karma bears no fruit, since the rope of ‘realness in the perception’ is burnt off through the fire of
Vichaara.)

कर्मत्यागे स्थिते बोधाज्जीवन्मुक्तो विवासनः गृहे तिष्टत्वरण्ये वा शाम्यत्वभ्येतु वोदयम्।

गेहमेवोपशान्तस्य विजनं दूरकाननं अशान्तस्याप्यरण्यानि विजना सजना पुरी।
The JeevanMukta who has ‘renounced the Karma’ through the realized state of knowledge, entertains no
harmful Vaasanaas of desires any more. He remains the same whether he is in the house or a forest; whether
he acquires glory and wealth, or relinquishes them.
For a man of quiescence, the house itself is an unpopulated forest that is very far from the city.
(His mind is empty always.)
For the ignorant agitated man, the deserted forest also will be a city filled with people.
(His mind is full of memories, wants, anxieties, fear etc.)

ज्ञस्य निर्वाणदृश्यस्य निस्पन्दार्था नभोमयी शान्ताशेषविशेषार्था जगदेव महाटवी।

For the Knower, who sees everything stripped off the mind construes, the Jagat-state (the entire perceived)
appears completely motionless and empty like the sky, or a like a huge forest-land filled with thorny trees,
where nothing seems attractive and meaningful.

परिशान्तमतेर्ज्ञस्य स्वप्नेऽप्यप्राप्तमानवा निर्मला वितता हृद्या हृद्येव वनभूमिका।

अनन्तसंकल्पवतो हृदयस्थजगत्स्थितेः हृद्येवावर्तते भूमिरज्ञस्याखिलसागरा।
 9

For the Knower whose mind is always quiet, the entire world-phenomenon looks pleasant like a quiet
pristine vast lake of a forest-land, where the other humans cannot have access at all, as in one’s dream.
For the ignorant one, who has no end for his conceptions, and who is firmly stuck to the realness of the
world, even a lake turns into a huge turbulent ocean.

जनस्याज्ञस्य दीनस्य विविधद्वन्द्वसंकटा सारम्भा विविधाकारा हृद्येव ग्राममण्डली।विविधकार्यविकारदशामयी

सपुरपत्तनमण्डलपर्वता मुकु रकोश इव प्रतिबिम्बिता हृदि भवत्यमला मलिने मही ।
For the wretched ignorant man, the noisy world filled with agitations and dramatic events of tragedies and
festivals, is indeed very much attractive like an ‘assembly of illiterate villagers’ with all the shouts and
arguments against each other, with many speaking at once, with many shouting at once, and nothing
purposeful achieved in the end.
(Ordinary silence itself frightens the ignorant man; how will he aspire for the silence of nothingness?)

The entire world with its varied states of actions and agitations, and filled with the towns, cities, kingdoms
and mountains, reflects clearly in the tainted heart of the ignorant, as in a mirror.

(The world follows the ignorant in all the three states of Jaagrat, Sushupti, and Svapna; even the sleep is just
a state of unconsciousness only and not the restful state actually. His mind always carries the world in some
form or other and he cannot ever bear the absence of the world at any time.)

साहन्तादिजगच्छान्तौ बोधे संवित्कलात्मनि संशान्तदीपसंकाशस्त्यागः सिद्ध्यति नान्यथा।

When the oil in the lamp dries up, the flame subsides off by itself; so also, when the attachment and
attraction towards the world as connected to the ego-state dries up by the ‘rise of knowledge’ in the lamp of
the perceiving mind, then the ‘renunciation of Karma’ becomes possible; not otherwise.
When the world with all its counter-parts of ego etc subsides off in the perceiving mind, through the
‘attainment of knowledge’, like the light of the lamp snuffed out by the absence of oil, then only the
‘renunciation of Karma’ becomes possible; and not otherwise.

न त्यागः कर्मसंत्यागो बोधस्त्याग इति स्मृतः अजगत्प्रतिभैकात्मा योऽनहंतादिरव्ययः।

Renunciation of just the physical action is not true renunciation.
That alone is known as true renunciation where there is the established state of knowledge-vision, where the
appearance of the world is not there at all, and which is bereft of the ego-identity, and which is changeless.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्यगवासिष्ठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF OF NIRVAANA

PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART FOUR
[THE ‘I’ VERSUS THE ‘NON-I’]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

वसिष्टोवाच
Vasishta spoke

‘AHAMTAA’ AND ‘NON-AHAMTAA’

अयं सोऽहमिदं तन्म इति निःस्नेहदीपवत्शान्ते परमनिर्वाणे प्रबोधात्मेति शिष्यते।

The ideas about oneself as some physical body born to some parents, the ideas about others based on their
physical forms, the ideas of possession one has about the objects and people as ‘mine’; all these ideas are
entwined as a single ego-idea of ‘I’ (Ahamtaa).
If through proper Vichaara, these ideas are shattered, then the ‘Ahamtaa’ subsides off like an oil-less lamp.
What gets left over in that supreme state of Nirvaana, is the awareness of oneself as the Aatman.

अयं सोऽहमिदं तन्मे शान्तमित्येव यस्य नो न ज्ञानं तस्य नो शान्तिर्न त्यागो न च निर्वृतिः।
‘This one is so and so’ ‘I am like this’ ‘That is mine’; when such ideas do not get subdued in a person, he
gets no knowledge and no quietude, he never can accomplish the true renunciation, and he never attains the
final beatitude.

ममेदमयमेवाहमित्येतावति यः क्षयः बोधात्मा शिवमाशान्तं तस्मादन्यन्न विद्यते।

‘This is mine’ ‘I am of such characters only’; the one in whom these ideas are completely gone, he remains
just as the essence of knowledge only; is the most auspicious state, is the most quiet state; and nothing else
exist other than that.

अहमंशे विदा क्षीणे सर्वमेव क्षयं गतं न किं चिच्च क्वचित्क्षीणं निर्वाणैकघनं स्थितम्।
When the ‘I’ taint gets destroyed through knowledge, then the entire world founded on this false ‘I’
vanishes; but actually nothing ever gets destroyed (the world remains as it is, but the mystery of existence
remains solved), and only the dense state of the Supreme without any sheaths of delusion remains as the
Nirvaana state.

अहंविदनहंवित्त्वादेव शाम्यत्यविघ्नतः एतावन्मात्रसाध्येयं किमिवेयं कदर्थना।

The idea of the ‘I’ is formed because of identifying with the inert body.
If one understands that he is not the inert body, then the ‘I’ that is founded on the body-identity gets
destroyed without any problem. Just some reasoning has to be practiced, like solving any other problem of
the world. Why then suffer through the hard methods of other practices?

अहंनाहमिति भ्रान्तिर्न च चित्त्वादृतेऽस्ति सा चित्त्वं चाकाशविशदमतः क्वैषा भ्रमस्थितिः।

‘I am this’ ‘I am not this’ is the delusion; it cannot exist without the Chit-state of ‘self-existence’.
This ‘existence-awareness’ called Chit is not contained within the body, but spreads out as the entire expanse
of the perceived. Why then the delusion of a limited ‘I’?

न भ्रमो भ्रमणं नैव न भ्रान्तिर्भ्रामकोऽस्ति वा अनालोकनमेवेदमालोकान्नेदमस्ति ते।

Actually there is nothing called delusion, nothing is deluded, nothing is there as the delusory state, there is
no one who deludes. This false idea of delusion also exists because of not observing through reason; when
observed with reason, it is not there at all for you. (Delusion itself gets understood as not -existing.)

विद्धि चिन्मात्रमेवेदमसद्रूपोपमं ततं तेनालं मौनमास्वैवं सर्वं निर्वाणमात्रकम्।

Know this perceived phenomenon itself as the nature of Chit, which spreads out as the false phenomenon.
Therefore enough of all this. Remain quiet. Everything is just the state of Nirvaana only.

(There is nothing to attain as some separate state of Nirvaana!

Nirvaana is already attained; know it; that is all!)
 4

येनैवाशु निमेषेण त्वहमित्येव चेतति तेनैव नाहमित्येव चेतित्वाशु न शोच्यते।

अहंभावं नभोऽर्थेन निर्वाच्यारूढबाणवत् अजस्रमाशु वाऽक्षीणं तिष्टावष्टब्धतत्पदः।
सनभोर्थामहंतां त्वं चेतन्नेवमनारतं सर्वभावैरनारूढो भव तीर्णभवार्णवः।
As and when the idea pops up as the ‘I’, immediately at that very instant, get rid of it by the understanding ‘I
am not this’; then there is no cause for any suffering any more.

Like a bow mounted with the sharp arrow ready to shoot at every instant, be ready with the Vichaara of
‘non-I’ to tackle the ‘I’ again and again, without a gap; and make the ‘I’ dissolve off into nothing; and stay
holding on to the awareness of existence (Aatman) alone, for ever and ever.

Always keeping the ‘I’ of the ego in the dissolved state, make it empty like the sky; be free of all the
delusions connected to the world; and cross off the Ocean of ‘worldly existence’.

स्वभावमात्रविजये स्वयं यस्य न वीरता तस्योत्तमपदप्राप्तौ पशोर्ब्रूहि कथैव का।

षड्वर्गो निर्जितः पूर्वं येनोत्तमविदा स्वतः भाजनं स महार्थानां नेतरो नरगर्दभः।
(What is needed here is just some effort in replacing the false ideas construed by the mind-mechanism. The
reluctance to see the cherished world of dream dissolving into the nothingness of truth, blocks one from the
attainment of Self-Realization.
If one is courageous enough to face the truth and wake up, then it is considered as true valour.
Animals cannot think or analyze; if a human also does not think and analyze, he is indeed an animal only,
made for eating, excreting and reproducing.)

If one does not express his valor by conquering his own mind, how can that dumb animal aspire for the
excellent state of knowledge?

That excellent man of knowledge alone, who has conquered his mind and senses (six functions) already, and
is pure at heart, becomes eligible for the wondrous experience of Brahman-knowledge; not the ‘human
shaped donkey’ who lives without any control over his actions.

यस्य स्वान्तर्मनोवृत्तिर्जीयमाना जिताथवा विषयः स विवेकानां स पुमानिति कथ्यते।

He who is making an effort to conquer the ideas that are construed by the mind, or has already done so, is
indeed acting with discrimination and is said to have fulfilled the birth as a human (otherwise he is just an
animal moving about in human shape).

अर्थो दृषदिवम्भोधौ यो य आपतति त्वयि तस्मादेव पलायस्व नाहमित्येव भावयन्।

When a stone is thrown into the ocean, the waters splash and move outside of it.
Whenever the ‘I’ thought rises in your mind, then act like the ocean waters into which a stone has fallen; and
run away from it by thinking the counter-thought ‘I am not this’.

नाहमस्तीति बुद्ध्वापि सोपपत्ति कं अप्यलं जानानो ज्ञप्तिमात्रं च किमज्ञ इव मुह्यसि।

न ज्ञेयमर्थतोऽस्तीह हेम्नीव कटकादिता भ्रान्तिमात्रादृते सा च शाम्यत्त्यस्मरणेन ते।
After realizing that ‘I’ is not there at all, and after understanding that whatever is perceived by the mind is
just some knowledge conceived by the mind, why do you still get deluded like the ignorant?
Whatever is understood as an object is not there at all actually except as a delusory state, like seeing a
bracelet in the gold; that subsides by not remembering it again.

यो यो भाव उदेत्यन्तस्त्वयि स्पन्द इवानिले नाहमस्मीति चिद्वृत्त्या तमनाधारतां नय।

(Like the clean wind polluted by dust-streak, the ‘I’ rises in the mind again and again non-stop.)
Whenever a thought rises in you based on the ‘I’ sense like the slightest movement of the wind, immediately
bring about the thought ‘I am no this I’, and make the ‘ego-I’ baseless through reason.
 5

लोभो लज्जा मदो मोहो येनादाविति नो जिताः निरर्थकमनर्थेऽस्मिन्स किमर्थं प्रवर्तते।

If still one has not conquered in the beginning itself, the mind-agitations namely the greed, uncouth behavior,
arrogance, irrational thinking, why then one waste his time and strive to attain this liberation state which will
prove detrimental to his life that is sunk in the pleasant ignorance?

अहन्त्वं पवने स्पन्द इव यत्त्वयि संस्थितं परमात्मनि तन्नान्यदेतत्स्पन्द इवानिले।

(What is the ‘I’ feeling you have? Analyze.)
The movement in the wind is not different from it.
The ‘I’ sense you have as ‘I exist,’ is your own nature as the Supreme Self (Paramaatman), like the
movement is the nature of the wind; and is not different from you.

(You are superimposing the real ‘I’ of Aatman, on the body-based ego; and are undergoing through many
imagined miseries of birth and death. Stay as the ‘real I’ always without the ‘I’ sense.)

असर्गसंविदा सर्गः परेऽस्तोऽतिविराजते संनिवेशविशेषेण दुरर्थोऽपि हि शोभते।

By the ‘non-perception of the perceived’, you will shine forth as dissolved in the Supreme. The wicked
snake imagined in the rope, though not real can be worn on the neck as the garland, and adorn you.

(The perceived will be a subdued snake, and you can wear it on the neck as the garland, and shine forth as
Shiva. The world is poisonous serpent for the ignorant; but a beautiful garland for the Knower.)

परमात्मा तु नोदेति नास्तं याति कदाचन न चास्मादन्यदस्तीति को भावोऽभाव एव वा।

Paramaatman, the Supreme Self does not rise and set ever.
How can there rise the idea that another one is there (as the ego-entity), other than the Self?
Or, actually nothing exists other than the Self!

(The existence-awareness never rises or sets, in whatever action you are engaged in, while wearing the mask
of the ego. When that alone is there, what else could be there? Why are you worried about what is not
there?)

परं परे पूर्णं पूर्णे शान्तं शान्ते शिवं शिवे इत्येवमात्रं विततं नाहं न च जगत् न धीः।
अनिर्वाणे विनिर्वाणं शान्तं शान्ते शिवे शिवं निर्वाणमप्यनिर्वाणं सनभोऽर्थं न वापि तत्।
(‘That ‘alone is ‘This’!‘This ‘alone is ‘That’! Brahman and the perceived are synonymous words.
Brahman is the awareness of itself. Brahman alone perceives Brahman in itself. What else is there?)

The Supreme in the Supreme; the whole in the whole; the quiescence in quiescence; the auspiciousness in
the auspiciousness; this is how everything has spread out.
There is no ‘I’; there is no world; there is no perceiving entity also.
The Supreme in the Supreme; the whole in the whole; the quiescence in quiescence; the auspiciousness in
the auspiciousness; the Nirvaana also is not Nirvaana; there is no emptiness that rises as the world also.

शस्त्राघाताः प्रसह्यन्ते सह्यन्ते व्याधिवेदनाः नाहमित्येवमात्रस्य सहने का कदर्थना।

(If you believe that losing the limited ‘I’ is painful, then just bear that pain for some short time, so as to get
the eternal bliss of the non-I! The pain is worth it!)
Attacks by weapons are borne with; the pains of illnesses are borne with.
What is the difficulty in bearing just the absence of ‘I’?

जगत्पदार्थसार्थानामहमित्यक्षयोऽङ्कु रः तस्मिन्निर्मूलतां याते जगन्निर्मूलतां गतम्।

For those who believe in the realness of the world, the ‘I’ as connected to the ego, is the sprout that never
can be destroyed. If that is destroyed, then the world also gets destroyed fully.
 6

बाष्पेणेवाहमर्थेन निःसारेणापि सारवत् व्यामलः परमादर्शस्तच्छान्तौ संप्रसीदति।

When the breath from the mouth is blown on the mirror surface, it covers the mirror and the mirror takes a
faded look. Actually that moisture of the breath is not a very hard taint; and can easily be removed. The ‘I’
sense also is such an easily removable taint that covers the mirror of Paramaatman.

अहमर्थः परे वायौ सपन्दस्तत्प्रशमे तु तत् अनिर्देश्यमनाभासमनन्तमजमव्ययम्।

अहमर्थः पुरो द्रव्यप्रतिबिम्बप्रदश्चिति तच्छान्तौ सा निराभासमनन्तमजमव्ययम्।
The ‘I’ sense is just a movement in the wind of the Supreme; when that is quietened, what is left back is the
indescribable state of Reality, which is bereft of all appearances, endless, beginningless, and changeless.
(The realness of the ‘I’ sense, gives realness to the outside objects.)
The ‘I’ sense is the one that reflects the outside objects in the Chiti.
When the ‘I’ sense is removed, then what is left back is that which is bereft of all appearances, endless,
beginningless, and changeless.

अहमर्थाम्बुदे क्षीणे परमार्थशरन्नभः परयानन्तया लक्ष्म्या स्वच्छयाच्छं विराजते।

When the ‘water-bearing dark cloud’ of ‘I’ sense is dissolved off, then the autumn sky of the Supreme
Reality shines forth as the limitless expanse of the clear sparkling cloudless sky.

अहमर्थमलोन्मुक्तमव्यक्तं ताम्रमङ्ग चेत् तत्परं परमाभासं संपन्नं हेम कान्तिमत्।

Dear Rama! Gold when tainted will looks like the dull copper; it will shine as the gold, when removed of the
taint that is sticking to its surface. If the copper which is hidden by the dirt of ‘I’ sense is removed, then it
turns into the shining gold, namely the supreme luster of the Reality-state.

यथा निरभिदार्थश्रीर्भजत्यव्यपदेश्यतां तथानहन्ताहन्तेयं ब्रह्मत्वमधिगच्छति।

अस्त्यहन्त्वे स्थितं ब्रह्म सनामेव पदार्थवत् शान्तवत्सदिवाभासं तद्वत्स व्यपदेशवान्।
When any salt lump gets dissolved off in the ocean, it loses its particularities of shape and name, no doubt;
but it remains as the entire expanse of ocean without any name and form.
Similarly, the ‘non-I’ sense dissolves off the ‘I’ sense, and attains the state of Brahman.

(How do you refer to this ‘non-I’ which is acting through a ‘Knower-identity’?

There is no one as anyone, in a Knower’s state. There are many descriptions about this realized Brahman;
and that alone is the identity of this realized state of Nirvaana.)

Brahman who is the ‘I’ now, is referred to by some term, like an object; as if quiet, as if shining forth and so
on. Dear Rama! That alone becomes its description and identity.

अहमर्थो जगद्बीजं यदि दग्धमभावनात्तदहन्त्वं जगद्बन्ध इत्यादेः कलनैव का।

The ‘I’ sense’ is the seed of the world. If it is burnt away through ‘non-identification’, then what concepts of
the ‘I’ or the ‘binding world’ could be there?

सद्ब्रह्म शिवमात्मेति परे नामकलङ्किता उदेत्यहन्ता कु म्भत्वादिव मृद्धातुविस्मृतिः।

(All the terms that refer to the non-I state, are actually meaningless and are just some sound-modifications
with meaning, invented by the Scriptures.)

Sat, Brahman, Shiva, Aatman, such ‘name-taints’ are superimposed on the Supreme, and rise up as the idea
of ‘I’ (in the ignorant state).
When a pot is seen, the clay is not remembered, though the pot is actually the clay.
The nameless Reality gets the limited name as the ego-entity, and it is referred by terms like the limitless
Brahman and Aatman and so on (like referring to the clay with some shape, as the clay-pot).
(‘Pot’ is imagined on the clay; there is no clay-pot actually; but the clay alone is there.)
 7

(When the Reality-clay is remember by the clay-pot, it loses its potness and remains only as the clay.
It sees all the other pots and jugs made of clay also, as the clay only.
‘There is nothing but the clay’, is the state of realization of the clay-pot.
Actually the pot was not there at all but as a concept. Clay alone was there; and it never was a pot.
Brahman alone is; and there is no ego based Jeeva at all. This realization is the Nirvaana state.)

अहमर्थादियं बीजात्सत्ता बिम्बलतोत्थिता यस्यां जगन्त्यनन्तानि फलान्यायान्ति यान्ति च।

साद्रब्ध्युर्वीनदी सेयं रूपालोकै षणादिका अहमर्थस्य मरिचबीजस्यान्तश्चमत्कॄ तिः।
द्यौः क्षमा वायुराकाशं पर्वताः सरितो दिशः इत्यामोदोऽहमर्थोग्रकु सुमस्य विकासिनः।
The ‘I’ sense is the evil magic mirror which reflects the seed of the Jagat-creeper. From this seed of ‘I’
sense, the reflected creeper rises as real; and countless worlds rise like the fruits and fall off too.

This perceived phenomenon with its mountains, oceans, lands and rivers, with limitless shapes with names,
with limitless desires rising as Jeevas, is the magic that happens within the tiny pepper seed of ‘I’ sense.

The space that is above, the land below, the air that fills all over, and the sky that stretches far and wide, the
mountains, the rivers, the directions that keep stretching further and further, everything is the fragrance that
emanates from the first and foremost flower that blossoms as the ‘I’ sense.

अहमर्थः प्रविसृतः प्रकटीकु रुते जगत् सद्रूपालोकमननं प्रवृत्त इव वासरः।

प्रवृत्तेन दिनेनार्थः प्रकटीक्रियते यथा असज्जगदहन्त्वेन क्षणान्निर्मीयते तथा।
The ‘I’ sense expands and reveals the world like the day expands and reveals many shapes and the ideas
connected to them. The day expands and keeps revealing the objects; the ‘I’ sense also reveals the world
instantly, and expands as many perceived objects and events.

(The instant the day appears, the day fills up with actions, people, and objects in no time, like magic. The
instant the ‘I’ sense appears, the world rises with all its actions, people and objects in no time, like magic.)

अहमित्यर्थदुस्तैललवो ब्रह्मणि वारिणि प्रसृतो यत्तदाश्वेतत्त्रिजगच्चक्रकं स्थिरम्।

The sticky oil drop of ‘I’ sense spreads in the taintless water of Brahman, and that alone instantly appears as
the circular pattern of the tri-world.

उन्मेषमात्रेणाहन्ता जगन्त्यनुभवत्यहो न निमेषेण दृगिव सत्यानीत्यप्यसन्त्यलम्।

अहमर्थे प्रविसृते संसारो ह्यनुभूयते नान्तर्भूय परिक्षीणे लोचनस्येव तारके ।
Aha! Amazing indeed! The ‘I’ sense opens up like the infected eye, and instantly experiences as real, the
worlds that do not exist at all; but not when it is closed. The ‘I’ sense when opens out, the worldly existence
is experienced; not when closed off inside, like the pupil of the eye.
(Close this magic-eye through Vichaara.)

अहमंशे निरंशत्वं नीते शाश्वतसंविदा शाम्यतीयमशेषेण संसारमृगतृष्णिका।

When this ‘I- particularity’ dissolves off into nothing through the continuous awareness of the self, then the
mirage of Samsaara vanishes off completely.

स्वसंविद्भावनामात्रसाध्येऽस्मिन्वरवस्तुनि सिद्धमात्रात्मनि स्वैरं मा खेदं गच्छ मा भ्रमीम्।

The excellent state gets attained only through the continuous awareness of the Self; and the Self remains
always attained. Do not feel distressed and do not get deluded by the (limited) ‘I’.

स्वयत्नमात्रसंसाध्यादसहायादिसाधनात् अनहंवेदनान्नान्यच्छ्रे यः पश्यामि तेऽनघ।

I observe that there is nothing better than the practice of ‘not I’ sense for you, hey Anagha; since it is easily
achievable through one’s own effort and is independent of any other means.
 8

विस्मृत्याहं त्वमास्व प्रविसृतविभवः पूरिताशेषविश्वो विश्वक्शैलान्तरिक्षक्षितिजलधिमरुन्मार्गरूपोऽमलात्मा।

स्वस्थः शान्तो विशोकः करणमलकलावर्जितो निष्प्रपञ्चो निःसंचारश्चरात्मा सकलमसकलं चेति सिद्धान्तसारः।
Forget the ‘I’ and you remain with your glory spreading out everywhere, filling the perceived world fully as
the taintless Self projecting as the mountains, sky, earth, ocean, wind and its path, in your own nature, quiet;
without any sorrow, without any trace of the taint of action, without the world of elements, without moving
or non-moving, as everything, yet not as everything.
This is the essence of the conclusion (Siddhaanta) we have arrived at.
(‘Siddhaanta’ means the conclusion arrived at through rational cogitation.)
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्यगवासिष्ठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF OF NIRVAANA

PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART FIVE
[BHUSHUNDA’S INSTRUCTION TO A VIDYAADHARA KING (1)]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

श्री वसिष्ट उवाच

Vasishta spoke

स्वभावं स्वं विजित्यादाविन्द्रियाणां सचेतसां प्रवर्तते विवेके यः सर्वं तस्याशु सिद्ध्यति।

स्वभावमात्रं येनान्तर्न जिता दग्धबुद्धिना तस्योत्तमपदप्राप्तिः सिकतातैलदुर्लभा।
शुद्धेऽल्पोऽप्युपदेशो हि निर्मले तैलबिन्दुवत्लगत्युत्तानचित्तेषु नादर्श इव मौक्तिकम्।
The instruction of the teacher and the scriptures get fructified for only such a person, who controls the
natural tendency of all his senses along with the mind, in the beginning itself; and also practices the
discrimination ability, dispassion, etc.
(Unless one practices the required discipline, and habituates himself to the analysis of what is read or heard
at each and every minute possible, the liberation equals a hare’s horn for him.)
Oil cannot be extracted from sand; so also, the attainment of the excellent state of the Supreme knowledge is
not at all possible for the idiot with the burnt intellect who has not at all conquered the natural tendency of
the mind and the senses (and who keeps the text-knowledge outside of his practice.)
In mind which is purified through the six-fold practice of Shama (mind-control), Dama (control in the
physical level) etc, even the least of the instruction gets absorbed fully, and increases through Vichaara, like
a drop of oil spilt on the white cloth. In the restless mind which blocks the words through arrogance, conceit,
neglect etc, the instruction does not enter at all, like a pearl fallen on the hard mirror-surface.
(If the love for the world is still there, why will anyone want to know of its non-existence, and spoil the joy
of illusion? Their brains will naturally keep away the knowledge, even if they make a pretense of study and
self-control.)

अत्रैवोदाहरन्तीममितिहासं पुरातनं मम पूर्वं भुशूण्डेन कथितं मेरुमूर्धनि।पुरा भुशुण्डः कस्मिंश्चित्पृष्ट आसीत्

कथान्तरे मया कदचिदेकान्ते मेरोः शिखरकोटरे मुग्धबुद्धिं अनात्मज्ञं कं त्वं सुचिरजीवितं स्मरसीति मया
पृष्टेनोक्तं तेनेदमङ्ग मे।
Here I will relate to you a long past conversation that took place between me and Bhushunda on the peak of
Meru Mountain. Dear Rama! Long time in the past, when we both were sitting alone in a cave at the peak of
Meru, Bhushunda was questioned by me in the course of a discussion, ‘In your eternal life you must have
met many others with long life. Amongst them all, which one with a long life do you remember as foolish
and ignorant of the Self (and surely not a master of his senses)?’
Questioned by me like this, he recounted this event of his life.

(What if a person has access to all the pleasures at all times, is virtuous in character, has the freedom to go
anywhere in the Creation, has no problem in his life at all, never encounters tragedies ever, and has a very
long life say as long as the Creation-span itself, then will he long for liberation? Is liberation really necessary
for anyone, even if the life has no problem at all ever, and runs smoothly for long, in the Ocean of Bhava?

‘I have no problems in life; and I have my beloved god looking over me; I am healthy and learned; I am
virtuous, good and kind; I am happy with my people and their guileless affection. I have no need to renounce
them all and walk away’; there are such virtuous good fortunate people, who discard the Upanishad
knowledge as something not fit for them. Is liberation a wasted effort for them?

This is explained through the story of a Vidyaadhara, who somehow develops dispassion and discrimination,
even when he had nothing to complain in his life.

Vidyaadharas are a superior class of Devas, who live near the outskirts of Kailaasa Mountain, and are
devoted to Shiva. As the very name suggests, they are the masters of all learning. They are endowed with
many Siddhis; and live a quiet contended life under the care of Shiva, and have nothing to aspire for
actually. Even if they have access to Shiva himself as a personal god caring for them, is it enough?
Is knowledge not prescribed for such fortunate ones?
Are they really happy with all the joys that life showers on them non-stop?)
 4

भुशुण्ड उवाच
Bhushunda spoke to Vasishta

आसीद्विद्याधरः पूर्वमनात्मज्ञः सुखेदितः लोकालोकान्तरशृङ्गे शुष्क आर्यो विचारवान्।तपसा बहुरूपेण यमेन

नियमेन च अक्षीणायुरतिष्टत्स पुरा कल्पचतुष्टयम्।ततश्चतुर्थे कल्पान्ते विवेकस्तस्य चोदभूत् विदूरस्येव
वैदूर्यमौचित्याज्जलदोदयात्।
There was a noble Vidyaadhara who was ignorant of the Aatman; was tormented by the senses that were
beyond control; and was in a restless state. Therefore, to analyze all this, he went to the peak of LokaaLoka
mountain and lived there, by following many hard disciplines, and strict control of senses.
His life-span never ended; and he lived like this for four Kalpas.

(Even Viveka, the idea that one is trapped in the world is not easy to come up with.
It is very rare to develop the longing for self-realization, and those who have it in the earth-level itself
which is beset with survival problems and day-to-day struggles, are indeed blessed and are indeed under the
care of Shiva himself, the form of dispassion.)

At the end of the fourth Kalpa, ‘Viveka’ appeared in him after a long time when his intellect was at last
purified, like the Vaidurya gem (cat’s eye gem), at the rise of the cloud after a long time.

(This Vaidurya gem is very rare and is found only in the place called Vidoora (distant place), which is not
easily accessible. It is a dry place and the clouds never appear there. If by chance the cloud appears, then the
gem gets formed. The realization bliss is also like a gem that is rarely produced in some remote minds only.
Unless the cloud of Viveka rises, the longing for realization is an unmanifest gem that never gets produced
at all. For the Vidyaadhara king, it took four creation-spans to get this Viveka; for he had too much of
pleasure-sense in him, and it took a long time for him to come out of the trap set by his senses.
‘Earth people’ are lucky indeed, for they are beset with difficulties alone, and they can easily develop
dispassion and discrimination, if they make even a slight effort in Vichaara.)

पुनर्मृतिः पुनर्जन्म जरा मा इति विभावयन्लज्जेऽहं तत्किमेकं स्यात्स्थिरमित्यवमृश्य सः मामाजगाम

सम्प्रष्टुमष्टादशमयीं पुरीं स्वामुपोह्य विरक्तात्मा संसारारसतां गतः।स मत्समीपमागत्य कृ तोदारनमस्कृ तिः
मत्पूजितोऽवसरत उवाचेदमनिन्दितम्।
‘Let me not go through the processes of death and birth again and again’; so concluding after a long time of
analyzing the wasteful ways of life, and feeling dejected with everything; wondering what would be the most
stable state of all; exhausted after dragging the city of eighteen colonies (five Praanas, ten sense organs,
mind, intellect and the physical form); feeling no essence in the worldly existence, he approached to question
me about all this. He came near me, saluted me with devotion, was welcomed by me with affection, and
when permitted to ask some questions, spoke these blameless words.

विद्याधर उवाच
Vidyaadhara spoke

THE WICKED SENSES THAT RUN AFTER THE IMAGINED PLEASURES

(The world is just a picture painted by the senses.

Whatever you do, you cannot get rid of the touch, smell, image, sound and taste.
A Jeeva is stuck inside a web of sense-perceptions.
Even in a dream, he cannot rid of them. In the sleep at least, he remains unconscious and hides from these
sense-pictures. Where can any one run away from the sense perceptions?
Even the Himalayan caves are just sense-perceptions only.
Perception is a must for the Reality; there is no escape.
Even Shiva is bound by the Kailaasa-perception; but he chose it as his shine, by his own will.
He exists as the emptiness covered by the perception.
 5

Perception is harmless; and senses just present what the Vaasanaa drives them to.
When trapped by ignorance, the perception terrorizes you like a snake; when in knowledge, it adorns you as
a garland. If there is a Vaasanaa-less perception like that of a Shiva, then the ‘perception-snake’ is just a
garland worn on the neck, and adorns you. But if what you experience is forced by the Vaasanaas, then the
snake keeps on biting you, again and again.

In this section the wickedness of the senses is explained.

Senses are not wicked or good; they are just inert tools. Only a mind that is tainted by the desires gets
blamed here, where it uses the senses to chase the sense objects in search of some imagined pleasure.
Sense-objects are not just the sweets and music that you run after; but the very world you experience around
you, is a sensed object of the mind. The entire world is its pleasure ground.
The love for the world itself is a trap set by the senses.
Believing the moving flashes of sense perceptions as some solid world itself, is the deep hollow one has
fallen into. Family members, property that one owns, friends, objects, places, temples, deities, religious
practices, everything is a sensed object only.
If one is attached to them and feels joy in their presence, then the senses are said to be wicked.
If one is not attached to them and feels nothing in their presence but the silence of the Self, then they
become the self-shine.

You cannot stop the senses from painting a world-picture on the canvas of your self-awareness.
Either, you as the ego-entity, get born with each and every desire and die along with their fulfillment; or be
eternal with no desires at all, and remain as the identity of identitylessness.
Contemplate on how you are trapped by these senses driven by a mind filled with attachment, as you read
the agonized lamentation of the Vidyaadhara.)

मृदूनि परितापीनि दृषद्दृढबलानि च छे दे भेदे च दक्षाणि स्वशस्त्राणीन्द्रियाणि च।पर्याकु लानि मलिनानि

विपत्प्रदानि दुःखोर्मिमन्ति गुणकाननपावकत्वात्हार्दान्धकारगहनानि तमोमयानि जित्वेन्द्रियाणि सुखमेति च
किं ममार्थेः।यदुदारमनायासं क्षयातिशयवर्जितं पदं पावनमाद्यन्तरहितं तद्वदाशु मे।एतावन्तमहं कालं सुप्त आसं
जडात्मकः इदानीं संप्रबुद्दोऽस्मि प्रसादादात्मनो मुने।
(Vidyaadhara says: I have been living a life filled with pleasures alone. I lack nothing in life. I can enjoy
anything at will. Since I am a noble man of virtues, I do not have to fear any suffering of the after-life also.
I can visit Lord Shiva himself at his mountain-abode and offer my worship to him directly.
But still I did not understand that I was always acting as a slave to my senses.
I will explain to you, how they have tormented me all along, till the dawn of Viveka in my intellect.)

(Senses are the sharp unfailing weapons.)

The weapons and the senses (attraction for sense objects) both are equal; for they both enter one’s body,
easily pierce inside; burn a lot; are hard like the stone that they cannot be removed easily; and they are
powerful enough to wound and injure.

(Senses are the wild forests.)

Senses are dreary jungles well rooted in the heart; are dense and dark; the wild monkeys of desires keep
jumping around all through the forest; are dusty and slushy always because of the increasing Vaasanaa
waters; dangerous to tread in; wave of smoke rise in the form of miseries because of the forest-fire burning
away the virtues; are completely dark because of ignorance.
A person gets true happiness only by conquering the senses. What need do I have, for these sense objects?

(I am burning in the heat of Samsaara. I cannot wait any more. Pour the water of knowledge and extinguish
the fire quickly.)
Tell me quickly about that magnificent state, which is easily attained, which never diminishes, which is
sacred and which is without beginning and end. (Why did I not aspire for this state till now?)
All these days I was inert (stupid) and asleep (filled with Tamas). Now I have woken up, because of being
graced by my mind which has developed dispassion towards the world.
 6

मनो महामयोत्तप्तं क्षुब्धमज्ञानवृत्तिषु मामुद्धर दुरन्तेहं मोहादहमिति स्थितात्।

This mind is scorched by the fire of passion. It has become wretched by pursuing the ignorant ways, and is
driven by the Vaasanaas. I am attached to this false-self, and exist as an ego-entity because of my ignorant
state. The actions which are done expecting some fruit never give true satisfaction; and I see no end of these
actions.

श्रीमत्यपि पतन्त्याशु शातनाः कातरादयः गुणवत्युग्रपत्रेऽपि तुहिनानीव पङ्कजे।

जायन्ते च म्रियन्ते च के वलं जीर्णजन्तवः न धर्माय न मोक्षाय मशका इव पङ्कजे।
Though I as a Vidyaadhara, am endowed with many divine powers, I also am a victim of these killers
namely desires and anxieties, because of lack of sense-control, like a lotus which withers by the snow even
when having strong healthy petals.
(In my case, seasons are not the cause of my destruction as in the case of the lotus; I myself am the foolish
lotus going after the snow. It is too unfair yet, that I compare myself to the beautiful lotus! I am just a
mosquito in the mire seeking the dirt of the mire; but never going after the ‘honey of liberation’ found in the
lotus-feet of the Knowers.)
Like the mosquitoes hovering in the lotus-mire, the ignorant ones, the wretched creatures surviving on the
dirt of sense pleasures, get born and die for no purpose at all. Their life is wasted away in routine works and
the routine joys; they never seek to fulfill their life-purpose of seeking the true welfare; and never ever strive
for Moksha, the freedom from the drudgery of life.

भावैस्तैरेव तैरेव तुच्छालम्भविडम्बनैः चिरेण परिखिन्नाः स्मो विप्रलम्भाः पुनःपुनः।

I am from a long time, feeling completely shattered and broken, thinking about the life I have led so far.
I have now understood that I have been cheated again and again, by these sense objects.
I approach them as if some new unique joy is going to be experienced; but any joy from them is just a
momentary flash, and I am left with nothing but frustration, disappointment, and the desire to enjoy more of
them again and again.
Day in and day out, the very same lowly sense-objects get enjoyed again and again, in various manners.

नान्तोऽस्त्यस्य न च स्थैर्यावस्थाऽविश्रान्तमानसं भ्रमतो भोगभङ्गेषु मरुभूमिष्विवाध्वनः।

Even lowly creatures like worms and animals enjoy the objects of their own choice.
What difference is there between me and them?
What permanent happiness is gained by these sense objects?
Where is the end for all this? Nothing seems to be stable!
Mind is restless always, even after these sense objects are enjoyed again and again tirelessly.
Like a traveler in the hot burning desert who wanders aimlessly searching for shade and water in vain, I too
am indulging in these pleasures without getting any stable joy as such.
Like the traveler trapped in the mirage, I too am trapped in the mirage of life-activities!

आपातमधुरारम्भा भङ्गुरा भवहेतवः अचिरेण विकारिण्यो भीषणा भोगभूमयः।

When anything is enjoyed, be it an inert object or a person who is related, it makes one happy indeed; true!
But it does not last long; and very soon the joyful feeling turns into a painful state.
Objects perish; people get separated; emotions change; liked ones become the disliked ones; and one stands
with nothing but misery nibbling at the heart.
Any desire when satisfied, leaves back hundred more desires in its place.
I feel trapped in the wordy existence because of these sense-objects. The sense-objects are indeed terrifying;
they attract by wearing the mask of joy, but bestow pain alone at the end.

मानावमानपरया दुरहंकारकान्तया न रमे वामया तात हतविद्याधरश्रिया।

Revered Sire! What do I lack in riches or powers, as the excellent Vidyaadhara?
I am married to the ‘Goddess of Wealth (Shree) of Vidyaadharas’ herself! However, I have now found out
how wicked and evil she is. I do not enjoy her company any more.
She is always averse to those who have ‘Viveka’. (Limitless wealth and riches have made me lose my
Viveka; and I have turned an idiot because of her company.)
 7

She has made me her slave; and I have turned in to the most wretched person because of her.
I am now conceited about my wealth, power, and beauty, because of her only.
She loves those with the height of self-conceit. She makes one feel gloated about oneself, and forces him to
ridicule and offend others. I do not want her company anymore.

दृष्टाश्चैत्ररथोद्यानभुवः कु सुमकोमलाः कल्पवृक्षलतादत्तसमस्तविभवश्रियः।

विहृतं मेरुकु ञ्जेषु विद्याधरपुरेषु च विमानवरमालासु वातस्कन्धस्थलीषु च।
विश्रान्तं सुरसेनासु कान्ताभुजलतासु च हारिहारविलासासु लोकपालपुरीषु च।
(What pleasures have been left out by me as not-enjoyed?!)
The wonderful garden-land of ChitraRatha, the king of Gandharvas has been visited, and the flowers of
excellent fragrance and softness have been experienced.
Any object of wealth that was wished for was produced by the creeper of Kalpa-tree, and has been enjoyed.
I have wandered happily in the bowers of Meru Mountain, in the cities of Vidyaadharas, in many varieties of
air-vehicles moving through all the levels of air-currents. I have rested well in the battle-fields of Devas, and
equally in the creeper like shoulders of pretty girls, and also inside the pleasure grounds adorned by garlands
of gems and pearls, in the cities of ‘LokaPaalaas’.

न किं चिदुचितं साधु सर्वमाधिविषोष्मणा दग्धं भस्मायते तात विज्ञातमधुना मया।

(Any physical pleasure becomes tasteless, if the mind is in a troubled state!)
There is no appropriate treatment for the mental anguish; anything and everything gets burnt by heat of the
mental anguish and turns into ashes, hey elderly one! This I understood now only, after the rise of Viveka.
FIVE WICKED SENSES
रूपालोकनलोलेन वनिताननगृध्रुना सावभासेन दोषाय दुःखं नीतोऽस्मि चक्षुषा।
इदं गुणावहं नेदमिति मुक्त्वा विकल्पनं रूपमात्रानुसारित्वादवस्तुन्यपि धावति।
The sight-sense is always hankering after images that the mind imagines as beautiful!
It is greedy for catching a glimpse of a pretty woman’s face.
It reveals the outside, and disturbs the inside.
I am led towards pain only, by following the object that is sought by the sight-sense!
The sight-sense just falls for the image (like a pretty woman), and without analyzing whether the image is
really attractive or not (by ignoring the stinking flesh-mass filled with liquids and bones), it runs after the
unworthy objects.

तावदायाति विरतिं न वशं यावदापदां नानाबन्धपरं चेतः परानर्थेहितोन्मुखम्।

The mind is always turned towards extreme painful outcomes only, because of its senseless desires and
attachments; and only when it gets trapped by many varieties of sorrows (like diseases, tragedies, losses,
deaths and ungrateful behavior of the loved ones and so on), it feels some sort of vague disgust with the
worldly existence (impure-dispassion that is not born out of proper reasoning method.)

घ्राणमेतदनर्थाय धावच्चैवाभितः स्फु टं न निवारयितुं तात शक्नोमीह हयं यथा।

गन्धोदकप्रणालेन मुखश्वासानुपातिना वैरिणेवातिदोषेण घ्राणेनास्मि नियोजितः।
I am unable to control this nasal sense, which runs all around searching for the fragrance of the liked objects
and gets into dangers like a horse which runs madly all around endangering itself. Like slaving under a
wicked enemy. I have become the drainage canal for the stinky flow of the phlegm, bad breath etc, by this
nasal sense.

चिरं रसनया चाहमनया नयहीनया गजगोमायुगुप्तेषु दुःखाद्रिष्वलमाहतः।

By this taste-sense (nose and tongue combined), which goes after any type of food without control, I am lost
in the wild mountains (of ailments), where abide the huge elephants of gluttony, and the wicked jackals of
deceit and selfishness.

निरोद्धुं न च शक्नोमि स्पर्शलम्पटतां त्वचः ग्रीष्मकालसमिद्धस्य तापमंशुमतो यथा।

I am unable to control the greediness of the skin!
 8

The sun cannot resist setting fire to the fire-sticks in the hot summer, and instantly sets fire to the whole of
the forest itself; similarly, this touch-sense acting through the skin, greedily goes after all the objects that are
soft and hard, to bring about only the untold suffering at the end.

शुभशब्दरसार्थिन्यो मुने श्रवणशक्तयः मां योजयन्ति विषमे तृणेच्छा हरिणं यथा।

प्रणताः प्रियकारिण्यः प्रह्वभृत्यसमीरिताः वाद्यगेयरवोन्मिश्राः शुभशब्दश्रियः श्रुताः।
Hey Muni! Like the deer is forced by the desire for the green grass to fall from the dangerous cliffs, the
sound-sense acting through the ears, desires the pleasant sounds, and pushes me towards untold harms.
I have listened to enough of good sounds, like the words spoken by the humble ones offering salutation to
me, pleasing words from the family members and well-wishers, the polite words from the obedient
attendants, the amazing music from the varieties of instruments, and melodious songs par excellence.

श्रियः स्त्रियो दिशश्चैव तटाश्चाम्भोधिभूभृतां दृष्टा विभवहारिण्यः प्रकणन्मणिभूषणाः।

चिरमास्वादिताः स्वादु चमत्कारमनोरमाः प्रह्वकान्ताजनानीताः षड्रसा गुणशालिनः।
कौशेयकामिनीहारकु सुमास्तरणानिलाः निर्विघ्नमभितः स्पृष्टा भृशमाभोगभूमिषु।
वधूमुखौषधीपुष्पसमालम्भनभूमयः अनुभूता मुने गन्धा मन्दानिलसमीरिताः।
श्रुतं स्पृष्टं तथा दृष्टं भुक्तं घ्रातं पुनः पुनः सम्शुष्कविरसं भूयः किं भजामि वदाशु मे।
Have owned all the riches that I desired; have enjoyed the company of all the pretty women I desired; have
wandered in all the directions of the world and seen all the amazing things; visited all the Ocean banks,
climbed all the mountains; seen every beautiful thing in the world with my body adorned by tinkling
ornaments.
Have relished for long the amazing pleasant wonderful fragrances of six types well-prepared and mixed by
the beloved women-folk who would try to please me by their devoted acts.
Have enjoyed enough the objects of the touch-sense in the form of varieties of soft silk garments, pretty
women, garlands of fragrant flowers, and soft winds of the mountain-rivers, in all the pleasure-lands, in all
forms, without any obstacle for long.
Have experienced hey Muni, the fragrances brought by the soft winds rising from the faces of the pretty
women, where abide the mixed sweet flavors of many herbal pastes and fragrant flowers worn on their hair.
Have heard all; touched all; seen all; consumed all; smelt all, again and again.
What more is there for me to seek in these essenceless pursuits, tell me?

ENOUGH OF IT ALL!
भुक्त्वा वर्षसहस्राणि दुर्भोगपटलीमिमां आब्रह्मस्तम्बपर्यन्तं न तृप्तिरुपजायते।
I have been chewing this essenceless stalk (sugar cane) for thousands of years and have not found any
satisfaction at all, from the level of a lowly worm to the highest level of Brahmaa, the Creator.

सामार्ज्यं सुचिरं कृ त्वा तथा भुक्त्वा वधूगणं भंक्त्वा परबलान्युच्चैः किमपूर्वमवाप्यते।

I have ruled the kingdom for long; I have enjoyed the company of my beloved wives for long; have
conquered all the enemies exhibiting greatest valour! So what? What great unique thing has been
accomplished by engaging in all these things?

येषां विनाशनं नासीद्यैर्भुक्तं भुवनत्रयं तेऽपि तेऽप्यचिरेणैव समं भस्मपदं गताः।

Those who never get destroyed (like Brahmaa) also, those who have enjoyed the tri-worlds (Devas and
Asuras) also, even those,(I repeat again in wonder), even those, have turned into ashes (dissolved off after
the creation-span is over with) very soon (within a moment of Brahmaa’s creation-span).

WHERE CAN I GET PERMANENT REST?

प्राप्तेन येन नो भूयः प्राप्तमवशिष्यते तत्प्राप्तौ यत्नमातिष्टेत्कष्टयापि हि चेष्टया।
There must be some state, attaining which, there is nothing left back as not-achieved.
One should strive hard to attain that state only, even if one has to try hard (by developing dispassion and
courage).
 9

HOW MUCH CAN YOU ENJOY, AND HOW LONG? WHERE AND ALL?
(Desires are endless; and the world also stretches limitless.
Even a Kalpa tree cannot fulfill all the desires; nor can one keep on visiting more and more pleasure
grounds. Where is the end? Where is the complete satisfaction achieved by anything anywhere?)

येन कान्ताश्चिरं भुक्ता भोगास्तस्येह जन्तुभिः दृष्टो न कस्यचिद्मूर्घ्नि तरुर्व्योमप्लवश्च वा।

Even if one has enjoyed many beautiful women for long, even if one has enjoyed all the pleasures (like me),
no one has seen a person resting always under a Kalpa-tree above his head (getting everything he wants), or
a vehicle that is attached to his bottom by which he can travel anywhere and everywhere.

THE BULLYING SENSES

चिरमासु दुरन्तासु विषयारण्यराजिषु इन्द्रियैर्विप्रलब्धोऽस्मि धूर्तबालैरिवार्भकः।अद्य त्वेते परिज्ञाता मया
स्वविषयारयः।कष्टा इन्द्रियनामानो वञ्चयित्वा तु मां पुनः संसारजङ्गले शून्ये दग्धं नरमृगं शठाः
आश्वास्याश्वास्य निघ्नन्ति विषयेन्द्रियलुब्धकाः।विषमाशीविषैरेभिर्विषयेन्द्रियपन्नगैः येन दग्धा न दृष्टास्ते द्वित्रा
एव जगत्यपि।
Like a gullible child deceived by the bullying rogue boys (by showing something that appears sweet, but
turns out to be mud when tasted), I have been deceived by these senses and have been roaming aimlessly in
the dangerous wild jungles of sense-pleasures for long.
I have at last understood the vile character of the sense-enemies now.
These things called senses are difficult to resist. They push me into this jungle of Samsaara cheating me
again and again; and like a fool I keep trusting them again and again. Lost in the desolate wild forest of
sense-pleasures, I have been actually burnt by the forest-fires repeatedly.
A hunter lures a deer to the trap by showing it some delicious grass in the hand; and the deer walks behind
him unaware of its fate. I am also a ‘human shaped deer’ that gets lured by these senses again and again, and
I follow them blindly in anticipation of some unique joy, and get killed mercilessly at the end.
(A man who is lost in pleasures is already brain-dead; and is equal to a moving tree the rest of his life!
Poison kills only once; but the senses that are after the pleasures kill many a times, for ever and ever through
many births.)
There are just two or three persons in the entire world, who have not been bitten and burnt by the terrifying
poisonous serpents of senses that are after pleasures alone.

THE ARMY OF SENSES

भोगभीमेभवलितां तृष्णातरलवागुरां लोभोग्रकरवालाढ्यां कोपकु न्तकु लाङ्कितां द्वन्द्वजालरथव्याप्तां
अहंकारानुपालितां चेष्टातुरङ्गमाकीर्णां कामकोलाहलाकु लां शरीरसीमान्तगतां दुरिन्द्रियपताकिनीं
ये जेतुमुत्थितास्तात त एवेह हि सद्भटाः।
(The ordinary armies of any Daityas can be easily conquered; but not the army of the senses.)
Hey revered one! They alone are truly valorous soldiers who are well-equipped to conquer the enemy-army
namely the senses that are attracted to the imagined sense pleasures.
This army of senses contains – huge rogue elephants of enjoyments; traps of ‘Trshnaa’ (the longing for
pleasures) with hollows (harms) covered by soft ground (surface joys); the wielding of many sharp swords of
greed (addiction to pleasures); marked by the sharp spears namely anger and annoyance; spread out with the
chariots of ‘delusion of duality’; led by the commander of the army namely ‘Ahamkaara’; filled by the
speeding horses of actions (for chasing the fulfillment of desires); the chaotic sound of the army that is
terrifying one and all as the agitation of passion; the flag flying high with the symbol of senses; and it is
always waiting at the outskirts of the body-city (ready to attack any time).

CONQUERING THE SENSES

सुसाध्यः करटोद्भेदो मत्तैवारणदन्तिनः नोत्पथप्रतिपन्नानां स्वेन्द्रियाणां विनिग्रहः।
पौरुषस्य महत्त्वस्य सत्त्वस्य महतः श्रियः इन्द्रियाक्रमणं साधो सीमान्तो महतामपि।
तावदुत्तमतामेति पुमानपि दिवौकसां कृ पणैरिन्द्रियैर्यावत्तृणवन्नापकृ ष्यते।
It is easy to break the head of the intoxicated Aieravata elephant (of Indra); but not the controlling of one’s
own senses going astray in search of pleasures.
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Hey good one! The conquering of senses is the height of manly effort, is the symbol of nobility, is the
greatest wealth that can be acquired, for even great men. Even a man of the heaven is deemed excellent, if
and only he is not dragged by the evil senses, like a worn out grass piece.

जितेन्द्रिया महासत्त्वा ये त एव नरा भुवि शेषानहमिमान्मन्ये मांसयन्त्रगणान्श्चलान्।

Those who have controlled their senses alone, are fit to be called as humans; the others I consider as just a
collection of flesh-filled mobile machines.

मनः सेनापतेः सेनामिमामिन्द्रियपञ्चकं जेतुं चेदस्ति मे यत्नो जयामि तदलं मुने।

Hey Muni! If there is some way to conquer this army of five senses led by the commander namely the mind,
then I will surely defeat it. (I will follow any instruction given by you, with utmost sincerity.)

इन्द्रियोत्तमरोगाणां भोगाशावर्जनादृते नौषधानि न तीर्थानि न च मन्त्राश्च शान्तये।

Medicinal herbs, visiting the sacred places, chanting of hymns, cannot cure the severe ailments caused by
these senses; there is only way to treat them; that is to get rid of the desire for sense pleasures.

नीतोऽस्मि परमं खेदमभिधावद्भिरिन्द्रियैः एक एव महारण्ये तस्करैः पथिको यथा।

Like a lone traveler chased by the thieves in a huge forest, I have been pushed to a miserable state by these
senses which are forcing me to run after the objects of desire (and attachment).

SENSES ARE TO BE COMPARED WITH THE WORST THINGS POSSIBLE

(Senses create the picture of the world in the emptiness around; the mind imagines joy in them, and the
entire life of a Jeeva is spent in chasing these imaginary joys in an imagined world.
Actually how disgusting is the world that is produced by the senses, if one lacks Viveka? The king compares
the sense-created world of the non-discriminating Jeevas, to the worst possible things of the world.)

पङ्कवन्त्यप्रसन्नानि महादौर्भाग्यवन्ति च गन्धिशैवलतुच्छानि पल्वलानीन्द्रियाणि च।

The senses are the muddy pools that are full of slush (dirty desires), and are disgusting. They are filled with
stinking slimy moss, and cause one to fall and drown inside them.
(Once the desire rises, there is no escape later.)

दुरतिक्रमणीयानि नीहारगहनानि च जनितातङ्कजालानि जङ्गलानीन्द्रियाणि च।

The senses are the wild forests (we get lost inside them); difficult to cross over (not controllable); are
covered by mist (makes the intellect dull); rise fear at every step (any result is possible, either good or bad).

रूक्षाणि रत्नलुब्धानि कल्लोलवलितानि च दुर्ग्रहग्राहघोराणि क्षाराम्बूनीन्द्रियाणि च।

The senses are like the salty waters of the Ocean (unpalatable); are always with rough waves (because of
desires); hide a lot of gems inside (allow greed to rise); are always turbulent (wanting this and that); filled
with terrifying water-beings (vices) which cannot be subdued.

बान्धवोद्वेगदायीनि देहान्तरकराणि च करुणाक्रन्दकारीणि मरणानीन्द्रियाणि च।

The senses are the ‘death-scene’; make the relatives unhappy (because of the selfishness one holds on to);
will make the body die (body will be out of control); are filled with pathetic cries (of ailments of the mind
and the body as an aftermath of pleasure-seeking).

अविवेकिष्वमित्राणि मित्राणि च विवेकिषु गहनानन्तशून्यानि काननानीन्द्रियाणि च ।

The senses are like the forests; are dense, desolate and endless.
(Where is the end to the desires of an ignorant mind?)
They are friendly to those endowed with Viveka (for these people walk with the light of discrimination
always); and unfriendly to those without Viveka (for these people are like the blind men who stumble and
fall at every step, and get injured again and again, as they move about in the wild fores-land).
 11

घनास्पोटान्यसाराणि मलिनानि जडानि च विद्युत्प्रकाशान्येतानि भीमाभ्राणीन्द्रियाणि च।

The senses are the huge dark clouds; make thundering noises (of ‘I want’); are essenceless (what pleasure is
there in any picture painted by the senses in the emptiness); dirty (tainted); cold (make the intellect dull); and
are with flashes of lightning (flashes of imagined joys).

क्षुद्रप्राणिगृहीतानि वर्जितानि कृ तात्मभिः रजस्तमोभिभूतानि स्वेन्द्रियाण्यवटानि च।

The senses are the uneven holes on the ground; they cause any lowly animal walking across to fall, are
avoided by those with fulfilled minds (who tread carefully with Viveka); are filled with dust and darkness
(action and dullness).

पातनैकदक्षाणि दोषाशीविषवन्ति च रूक्षकण्टकलक्षाणि श्वभ्राग्राणीन्द्रियाणि च।

The senses are the old deep hollows; are capable of making any one fall into them; have the crawling
serpents of faults inside them, are filled with bushes of prickly thorny plant.

आत्मंभरीण्यनार्याणि साहसैकरतानि च अन्धकारविहारीणि रक्षांसि स्वेन्द्रियाणि च।

The senses are the Raakshasas; selfish and intent on one’s own happiness; ignoble, experts in deceit and
cunning acts; move about in the darkness (of ignorance) only.

अन्तःशून्यानि असाराणि वक्राणि ग्रन्थिमन्ति च दहनैकार्थयोग्यानि दुर्दारूणीन्द्रियाणि च।

The senses are the wasted bamboo pieces; hollow inside (made of emptiness), have no essence (have no
quality of joy actually), bent and curved (make one wicked and deceitful), filled with knots (of many thick
Vaasanaas) and are fit only for burning (after death as the inert bodies that are made of just elements).

घनमोहप्रबन्धीनि दुष्कू पगहनानि च महावकरतुच्छानि कु पुराणीन्द्रियाणि च।

The senses are the ruined cities, where the wicked and bad people take shelter in (wicked qualities); are with
dark and desolate roads leading nowhere (misleading paths created by delusion): spread out with deep wells
with no waters (no joys experienced actually); stinking with all the broken and wasted things (diseased mind
and body).

अनन्तेषु पदार्थेषु कारणानि घटादिषु संभ्रमाणि सपङ्कानि चक्रकाणीन्द्रियाणि च।

The senses are the potter’s wheel; cause many objects like the pots (bodies of many varieties) to get
produced, move with speed (run after pleasures); are always covered by mud (of Ahamkaara).

PLEASE HELP ME, HEY NOBLE ONE!

आपन्निमग्नमिममेवमकिं चनं त्वं मामुद्धरोद्धरणशील दयोदयेन।
ये नाम के चन जगत्सु जयन्ति सन्तस्तत्संगमं परमशोकहरं वदन्ति।
I am nothing; of no value at all. I am drowned in the worst possible danger.
Please be compassionate and rise me up. You always offer a helping hand to the ignorant and lift them up.
The company of all those realized persons in the world, who are like you, is said to remove any grief that
torments a man.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्यगवासिष्ठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF OF NIRVAANA

PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART SIX
[BHUSHUNDA’S INSTRUCTION TO A VIDYAADHARA (2)]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

भुशुण्ड उवाच
Bhushunda spoke to Vasishta

ततस्तस्य मया ब्रह्मंस्तच्छ्रुत्वा पावनं वचः इदमुक्तं यथापृष्टं सुस्पष्टपदया गिरा।

Hey Brahman! After hearing his words rising from a purified mind, I explained to him in clear words
everything he wanted to know.
भुशुण्ड उवाच
Bhushunda spoke to the Vidyaadhara

YOU HAVE THE THIRST FOR KNOWLEDGE

साधु विद्याधरादीश दिष्ट्या बुद्धोऽसि भूतये भवान्धकू पकु हराच्चिरेणोत्थानमिच्छसि।
Hey Ruler of Vidyaadharas! You have at last awakened to the false nature of the world, by your good
fortune (rising from your merits), and it will indeed bring auspiciousness to you; for you want to come out of
the dark deep well of this worldly existence, that too very fast.
(Since a person is made of the succession of the Vaasanaas only, when sometimes the Saattvic Vaasanaas
dominate, and disinterest in the objects of the world also rises, and when the contact of a Realized Knower
also is attained by chance, he is said to be meritorious, and as having good fortune.)

YOU ARE ENDOWED WITH VIVEKA

पावनीयं तव मती राजते घनरूपिणी विवेके नानलेनेव कनकद्रवसंततिः।
उपदेशगिरामर्थमादत्ते हारिहेलया मुकु रे निर्मले द्रव्यमयत्नेनैव बिम्बति।
Your mind shines with extreme purity, and is dense with Viveka, like the molten gold that is fully enveloped
by the fire, inside and outside.
(A mind which can discriminate between the real and unreal will become pure by itself, like the gold kept
inside the fire. Like the molten gold, the purity will shine inside and outside, thus changing the entire
personality of a person.)
Such a purified mind can easily grasp the abstract sense of the instructions given by a teacher, without effort,
like the object is reflected in a taintless mirror, without any effort on its side.
YOU MUST HAVE FAITH IN MY INSTRUCTIONS
(Complete faith in my words becomes necessary when you listen to my words.
You cannot distrust the words because they are coming from a crow’s mouth.
Do not question also, my method of teaching.
Do not ask questions for the sake of argument, and block the knowledge-flow.)

यदिदं वच्मि तत्सर्वमोमित्यादातुमर्हसि अस्माभिश्चिरमन्विष्टं नात्र कार्या विचारणा।

(‘Aum’ is a sound that suggests full acceptance and agreement.)
Whatever I instruct, accept everything as ‘Aum’. Whatever I speak is the final conclusion that is arrived at
after of years of studies and penance; and you should not entertain any doubt about its authenticity.

FIRST OF ALL, ANALYZE WHO YOU ARE

यत्किं चित्स्वदतेऽन्तस्ते बुध्यस्वाबोधमुत्सृजन् नासि त्वं चिरमप्यन्तः प्रेक्षितोऽपि न लभ्यसे।
(Analyze what you like the most within; you will find that you love yourself only.
Your love for yourself acts as the foundation for all your actions in the world.
Who this ‘you’ is, have you ever tried to analyze?)

Understand in the light of reason, that which you love as your self within you, leaving out all the false
conceptions you have about your self (which you have so far entertained all these days).
You are not there at all. Even if you search for long, you will not be able to find the ‘Self’.
(If you believe that you are the body that gets perceived by the senses, or you are a collection of some ideas
as the mind, or a collection of particular actions as an embodied Jeeva, or a part of some world-pattern as
family, possessions etc, then you will not find your self, even if you search for long in this manner.
All the patterns of the world like your body-image, the family, friends, place, etc keep on changing. You
who are aware of all these changes, must be a changeless one; but you cannot know the self , outside of
yourself.)
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YOU AND THE WORLD DO NOT EXIST AS TWO THINGS

नाहंत्वमस्ति न जगदिति निश्चयिनस्तव सर्वमस्ति शिवं तच्च न दुःखाय सुखाय ते।
Only when you understand that there is no ‘I’ or the world as two separate things, then you will find that
instantly everything turns into the auspicious state of oneness. That state is not something painful as the loss
of the ‘I’ or the world; nor will you gain something new as a joyous state.
(It is a state where you understand the truth of the non-existence of the ‘I’ and the ‘world’, and will be out of
the false conceptions of joy and sorrow.)

IGNORANCE MEANS THE REALNESS SEEN IN THE WORLD

किमज्ञत्वाज्जगज्जातं जगतोऽथ किमज्ञता विचार्यापीति नो विद्म एकत्वादलमेतयोः।
(You are aware of a world from your birth, or from when your brain started to understand the conceptions.
Was the world there before you started seeing the world, or did it rise along with your existence?
What is the cause of this world? Analyze.
World is seen as real because of ignorance; or ignorance makes you see the world as real.
Realness of the world and ignorance mean the same thing!)

Did the world appear because of ignorance, or did the ignorance appear because of the world?
However much we analyze, we do not know the answer, since both the states are the same.

‘VISHVAM’ HAS NO EXISTENCE AT ALL

मृगतृष्णाम्बुवद्विश्वमवस्तुत्वात्सदप्यसत्।यच्चेदं भाति तद्ब्रह्म न किं चित्किं चिदेव वा।
मृगतृष्णाम्बुवद्विश्वं न अस्तित्वं अथवा अस्ति च।प्रतिभासोऽपि नास्त्यत्र तदभावादतः शिवम्।
A mirage river is seen but is not really there. Though seen, you cannot drink water from it.
The ‘changing pattern of experiences’ is called the ‘Vishvam’ (the totality of all the mind-perceptions).
Vishvam is also like the mirage river only; is seen, but is not real.
Seeing a world as real is ignorance; when that is renounced through reason, then there is only the Brahman
left back. What you see as the world is Brahman only.
That thing referred to by the term ‘Brahman’ is not ‘any thing (as an entity or an object)’; or rather it alone is
something. What else is there as anything but Brahman?

(To even compare the world to a mirage river is wrong; for there is noting called the world at all.
How can an imagination-state exist at all?)
A mirage river is seen at least, and has that much existence value; but this Vishvam rather has no existence
like even the mirage river; but exists as the Brahman alone.
The shine of the world is not at all there actually.
Since even the appearance of the world also is non-existent, there is only the ‘Shivam’ silence.

JAGAT-TREE AND THE ‘AHAMTVA’ SEED

विश्वबीजमहन्त्वं त्वं विद्धि तस्माद्धि जायते साद्र्यब्ध्युर्वीनदीशादिजगज्जरठपादपः।

अहंत्वबीजादणुतो जायतेऽसौ जगद्द्रुमः।
(From where did this Vishvam rise then? Why do we see it still?)

You must understand that the seed of the ‘Vishvam’ is the ‘I-ness’.
The ancient worn out Jagat-tree that is filled with the mountains, oceans, lands, and the seas where all the
rivers end up, has risen from the ‘I’ seed alone. The minute atom of ‘Ahamtva’ (The ‘I-sense’ related to the
ego) is the tiny seed from which rises the huge tree of ‘Jagat’.

(Such a huge tree rises from the tiny seed of the ‘I’ sense. This ‘I’ sense is the confused state of imagining
the Aatman, the Self-awareness sense itself, as the ‘I am the body’ sense.)

तस्येन्द्रियरसाढ्यानि मूलानि भुवनानि हि।

The lowly worlds produced by the Vaasanaa-fields are its roots rich with the moisture of sense related joys,
which keep growing downwards and downwards in search of more waters of sense pleasures.
 5

(All the pleasure one enjoys in the world as family, relatives, friends, possessions, deities, objects of taste,
smell, sound, touch and the images of the live and inert objects; are the waters that nourish the worlds
produced for Vaasanaa-fulfillment, in each and every mind.
All that is ‘mine’ is the cluster of roots of this tree.
The Jagat-tree grows from every mind as its own conception of Jagat, and rises from the seed of the tiny
agitation of ‘I’, and spreads out its roots as the ‘mine’ sense.)

DESCRIPTION OF THE JAGAT TREE

तारकाजालकलिका ऋक्षौघः कोरकोत्करः वासनागुच्छविसराः पूर्णचन्द्रः फलालयः स्वर्गादयो बृहद्वर्गा
महाविटपकोटराः मेरुमन्दरसह्यादिगिरयः पत्रराजयः सप्ताब्धयोऽग्रसुतयः पातालं मूलकोटरं युगानि घुणवृन्दानि
पर्वाणि गुणपङ्क्तयः।
(Though each mind has a private picture of the Jagat, the Jagat shines as the common conception of the
Creator only, like many people inside a magic room having the same type of dream at once).
The hosts of stars spread out as the various constellations, are the countless buds with sharp ends, rising from
the tree; bunches of Vaasanaa-flowers are spread out in all the branches; and the full moon is the cluster of
fruits (of actions). The fourteen worlds namely heaven etc are the huge hollows in between the branches.
Mountains like Meru, Mandara, Sahya etc are its foliage. The seven oceans are its water-basins.
The nether world is the hollow where the roots fill up.
Yugas are the group of termites; the years, months, days etc are the knots in the branches.

अज्ञानमुत्पत्तिमही नरा विहगकोटयः उपलम्भो बृहत्स्तम्भो दवो निर्वाणनिर्वृतिः।

‘Ignorance of the Self’ is the ground where it rises from.
The humans (Jeevas) are the birds living in the tree.
The ‘trust in the realness of the Jagat’ is the huge strong trunk of this tree.
The ‘attainment of the Nirvaana’ is the forest fire that burns it fully.

रूपालोकमनस्कारा विविधामोदवृत्तयः वनं विपुलमाकाशं शुक्तिजालं मुखत्वचः।

The perception of the world produced by the senses, and the mind-conceptions that are superimposed on
those sense perceptions, are the various fragrances that emanate from the Vaasanaa-flowers.
The forest where it grows is the entire expanse of emptiness (nothingness). The various contours of the facial
skin in happiness and sorrows are the panorama of the blooming flowers.

विचित्रशाखा ऋतव उपशाखा दिशो दश सम्विद्रसमहापूरो वातस्पन्दो निवर्तनः।

The seasons are its many branches. The ten directions are its sub-branches.
The self-consciousness (in all), is the moisture that fills it all over (and sustains it).
The movement of the wind (breath) is the one that prevents it from its destruction.

चन्द्रार्क रुचयो लोला मज्जनोन्मज्जनोन्मुखाः रम्याः कु सुममञ्जर्यस्तिमिरं भ्रमरभ्रमः।

The beautiful sun and the moon which keep on rolling, and which keep appearing and disappearing are its
beautiful clusters of flowers. The darkness that follows these flowers, is the swarm of bees hovering behind
these flowers.

पातालमाशागणमन्तरिक्षमापूर्य तिष्टत्यसदेव सद्वत्।तस्यानहन्ताग्निहतेऽहमर्थबीजे पुनर्नास्ति सतोऽपि रोहः।

This tree covers the nether world with its roots, spreads out in all the directions with its branches, grows
upward covering the entire space, and looks very real; though it is not real.
If the seed namely ‘the meaning designated to the I’, is destroyed by the fire of ‘Anahamtaa’ (No I-ness),
then it cannot rise up, even if it is deemed as real.

विद्याधर धराधारो गिरिकन्दरमन्दिरः दिगन्तराम्बराचारसंचारचञ्चुरः।

Hey Vidyaadhara! This Jagat-tree is supported by the hard ground (the field of experience that rises from the
Vaasanaas). It is well-grounded by the hard rocks of the mountains all around its base (as the belief in its
solidity), and cannot be shaken off easily. It grows fast in all the directions in the emptiness without control.
 6

(Brahman is the name given to the Reality which exists as the expansion of information (Bodha) only.
Just think how much information this world is made up of from the beginning of time, even in this tiny
earth-pedestal, the tiny dust mote in the perceived! Can you ever stop this information expansion?
From the tiny world of a worm which had just a tiny information as its world, the earth has evolved to know
the information far beyond the galaxies also. Is there an end to this Jagat-tree? Never! It can keep on
growing by producing more Vaasanaas at the root-level, and more Vaasanaa-fields at the branch-level.)

ईदृशोऽयं जगद्वृक्षो जायतेऽहंत्वबीजतः बीजे ज्ञानाग्निनिर्दग्धे नैव किं चन जायते।

This is how the Jagat-tree is; and it rises from the seed of ‘Ahamtva’. If the seed is fully burnt by the fire of
knowledge (rising from Vichaara), nothing can rise out of it ever.

DESTRUCTION OF THE ‘AHAMTVA-SEED’

(If you want to destroy a tiny seed that is buried deep inside the ground, then you must first search for it, and
then burn it fully so that it does not sprout at all.
Observe carefully as to where this ‘I’ is; but surprisingly, when you search for the ‘I’, it is not there at all!
When the seed itself is not there, how can the tree be there?
So where is the Jagat-tree? Why are you still seeing a Jagat-tree, which never sprouted?
If there is no ‘I’, then there is the state of ‘no-I’ alone left back as real.)

प्रेक्ष्यमाणं च तन्नास्ति किलाहंत्वं कदाचन एतावदेव तज्ज्ञानमनेनैव प्रदह्यते।

When observed properly (through Vichaara), then there is no ‘I’ ness at all. This is the practice of
knowledge. This is how the seed of the world gets burnt fully.

अहंत्वभावाच्चाहंत्वमस्ति संसारबीजकं नाहंत्वभावान्नाहंत्वमस्तीति ज्ञानमुत्तमम्।

By the idea of ‘I’ sense, the ‘I’ ness exists, and acts as the seed for the worldly existence.
By not having the ‘I’ sense, if one realizes that there is no ‘I’ at all, then that is the excellent knowledge.

सर्गादावेव सर्गस्य किलास्याभावयोगतः कु तोऽहंत्वं कु तस्त्वंत्वं कु तो द्वित्यैक्यविभ्रमः।

The Jagat that is experienced, rises from this ‘I’ seed only.
When the seed itself is not found, then where is the Jagat?
(If the ‘I’ is non-existent, then there is no ‘you’ also.)
Where is the ‘I’ ness, where is the ‘you’ ness, where is the delusion of the duality and oneness?

(Whatever is left back after the ‘no-I’ state is achieved, is just the silence of Reality.
This silence is not the silence of the noise, or the absence of sound; but is the silence where ignorance
remains destroyed. This silence is the silence of relief, the bliss of solving the mystery of the existence.
‘Pure existence without the disturbance of ignorance’ is the quiescent state of the Mukta.
When the ‘I’ as a mind-entity is non-existent, and when Vaasanaas are fully gone, then what is left back is
just the silent awareness of self-existence without the ‘I’.)

YOU HAVE TO EXPERIENCE IT BY YOUR OWN REASONING EFFORT

समाकर्ण्य गुरोर्वाक्यं यतन्ते ये स्वयत्नतः संकल्पत्यागमामूलं पदप्राप्तौ जयन्ति ते।
रन्धनाज्जयमाप्नोति स्वशात्रे सूपकृ त्कृ ते विवेकी स्वविवेकित्वं यतनादेव नान्यथा।
Those who trust and follow the instruction of the teacher, and strive hard by their own reasoning practice to
destroy the conceived Jagat-tree along with its roots, they indeed will attain the goal of the Supreme state.
A cook, who has learnt from a teacher the many ways of cooking delicious healthy food, has to try again and
again by himself, and (after many sessions of failures and hard earned lessons) become a master of cooking
by his own effort.
A person who has discrimination cannot attain the knowledge just by listening from a Guru; but has to think
it out himself and make the knowledge rise from himself. Just knowing something as the word of mouth
from another person, does not make you realize it, unless you yourself try hard to realize it.
 7

CHIT-CHAMATKAARA, THE CHIT-MIRACLE

चिच्चमत्कारमात्रं त्वं जगद्विद्दीह नेतरत्।नाशासु न बहिर्नान्तरेतत्क्वचन विद्यते।

Understand that the Jagat you see is a miracle or a magical feat that is produced from the ‘Chit’ (Self-
awareness); and nothing other than that. The Jagat as an independent reality does not exist anywhere at all;
not in the directions, not in the outside, not in the inside.

(What you know as the Jagat is what you are aware of, through this particular mind. It does not matter,
whether this tiny earth is God-created, or randomly created, or a virtual world of some intelligent beings out
there. In the basic level, each person sees a private world rising from his awareness only.
The world you see is your own Self-awareness shining as your particular world-experience.
The others are seeing their own Jagat-pictures as per their minds, from a worm to a Brahmaa, as their self-
awareness states. Each mind has to dive within itself to stay as the ‘Self-awareness’.
For a Mukta, there are no ‘others’ at all.)

WORLD IS JUST WHAT YOU BELIEVE IT TO BE

संकल्पोन्मेषमात्रेण जगच्चित्रं विलोक्यते तदनुन्मेषविलयि चित्रकृ च्चित्तचित्रवत्।
Like a picture conceived by an artist is within his mind, the picture of the Jagat also is seen by the opening of
the conception and dissolves off when the conception does not open up.

(How does a world arise out of each mind? How can any conception become a real experience like this?
Suppose, an artist conceives some picture in the mind. The picture conceived by him is seen by his mind-
eyes alone, within himself only. It is his private vision. It is inside his mind only, and not anywhere outside.
Similarly whatever the mind conceives, instantly it gets experienced by that mind.
Mind is after all, another name of the Chit alone.
Whatever you desire as the Chit-state of the Self, instantly it rises as your experience-field, like an artist’s
conception of a picture.
The same Chit when experiencing a world goes by the name of the mind, intellect, Jeeva etc.
The Conception of any mind instantly becomes an experience, giving out the results of joy or sorrow.
Even the anxiety state of fearing the tragedy itself causes the tragedy sometimes.
Every thought that rises in you is a Chit-ray, and it will be realized as an experience for sure.
That is why ‘Chitta-Nirodha’, the thoughtless state of the mind, is said to be very important.
Chit is a magic gem that produces experiences of any sort. The time and place measures are just the delay-
sense that lies between the conception and experience.
For an ordinary artist it may not be so real, but for Chit, what rises out of it is an instant experience.
The Chit is seeing its own conception like an artist, through all, as all, in all. And Chit is what shines as your
own self-awareness. It shines as the world and the false-I, because of ignorance.)

POWER OF CONCEPTION

(To understand how a conception can be made; here is given an example of conceiving the Jagat itself as a
huge arched hall or ‘Mandapa’. Just close your eyes to this world, and see the entire world as described
below. From the level of Brahman itself, conceive the entire perceived phenomenon as a huge Mandapa and
observe how it looks from that level.
Stay as an artist-Brahman and conceive the Mandapa of the world in your own mind.
Imagine the entire perceived phenomenon as a huge Mandapa, an arched pavilion.)

मण्डपोऽस्ति महास्तम्भो मुक्तामणिविनिर्मितः बहुयोजनलक्षाणि कान्तकाञ्चनचित्रितः।मणिस्तम्भसहस्रेण

वृतोऽग्रे प्रोतमेरुणा इन्द्रायुधसहस्राढ्यकल्पसन्ध्याभ्रसुन्दरः।स्त्रीबालपुरुषादीनां वास्तव्यानामितस्ततः क्रीडार्थं
स्थापिता यत्र नानारचनयान्तरे भूतबीजपरापूर्णास्तमोरिपुसघुंघुमाः तमःप्रकाशचित्राख्या लोकान्तारसमुद्गकाः।
There is a huge Mandapa, the arched pavilion of Samsaara.
The space that is in-between the land and the sky which is filled with objects and people all around, is the
huge pillar that supports this arched pavilion; and it is made of pearls, namely conceiving minds of many
creations.
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The Mandapa spreads all around for hundreds of Yojanas to limitless distance.
(As much as the distance that is conceived as the space, it can extend that much.)
It is engraved with many golden carvings which look beautiful, namely the knowledge that rises in many
ways. Thousands of jeweled pillars all over are supporting the perceived (in the form of Brahmaas, the
Creators).

These pillars are all stuck by the tiny gum of Meru Mountain.
(Imagine the hugeness of the Mandapa, if Meru Mountain itself is of the size of a tiny drop of gum.
Meru Mountain is actually very huge, and forms the support of a single Brahmaa’s created world; but it also
is just a tiny drop of paste, by which the Brahmaa-pillar is stuck to the ground (as his mind-field).
Such pillars fill all over the Mandapa, gapless!)

The clouds are indeed huge and are the dissolution clouds; and with the twelve destruction-suns looming
about, they give rise to thousands and thousands of huge rainbows at once (like the illusory worlds seen by
countless minds).

For the entertainment of all the men, women, and children living there, the Mandapa is spread out with
caskets all over. These caskets contain three sections one above the other, in the form of heaven, earth and
nether worlds. These sections are filled with many objects like rivers, mountains, forests, elephants, horses,
insects etc. The residents keep jumping from one section to the other and keep playing always.
They are filled with the seeds of elements which group into various shapes of objects. The caskets are noisy
with the wicked activities of darkness (ignorance). They look beautiful with the brightness and darkness
appearing again and again, in the form of day and nights.

आमोदसुभगा लोलजलदावलिपल्लवाः लीलापद्माकरे स्त्रीणां विलूनाः कल्पपादपाः।

There is a lotus lake for the womenfolk to engage in the water sports.

(Woman, ‘Stree’ is a word used in the Scriptures to refer to the body-identity only, since the physical body is
‘Prakriti, a feminine word. ‘Stree’ here means the spreading of ignorance.
Waters are the experiences. Lotus lake refers to the Creator or Brahmaa with his conceptions,)

The bank of the lake is filled with many Kalpa trees (Vaasanaa-fulfilment states), on top of which the
hanging clouds (dormant desires) rest like the leaves; and from which pleasant fragrance (joys and sorrows)
rises from its beautiful flowers made of varieties of precious stones (perceived worlds).

The pretty women throng these trees and pull at the branches harshly, competing with each other to pluck the
flowers that are made of pearls and precious stones.
(The embodied Jeevas vie with each other to fulfill their own desires rising from the Vaasanaas.)

बालनिःश्वासचलिताः कन्दुकानि कु लाचलाः।

Kula Mountains move by just the breath of children, like light balls.
(The entire world with its Kula mountains comes into being inside the immature minds, with the movement
of Praana, which alone rises as the mind-agitation).

WORLD IS A SMALL GAMBLING HALL INSIDE THE MANDAPA

सन्ध्याम्बुदाः कर्णपूराश्चामराः शरदम्बुदाः।कल्पान्तकालजालजलदास्तालवृन्तपदं गताः भूतलं द्यूतफलकं वितानं
तारकाम्बरम्। भूतशारपरावर्ते द्यूतेऽक्षाः शशिभानवः व्योमाजिरे जगद्भासपणे गृहनिवासिनाम्।
Evening clouds oscillate as if they are the beautiful ear ornaments worn by the direction-ladies.
The huge white autumn clouds are the chowries held by them.
The dark terrifying Kalpa clouds of the dissolution time are the dry Taala-leaf fans they hold in their hands.
Earth-pedestal is a gambling board. The sky is the beautiful canopy decorated by the stars.
In the gambling hall of the space, betting about the creation or destruction of the worlds, Devas like Brahmaa
play the game. The beings are the coins which die and get born again and again as the game goes on; the
moon and the Sun are the dices that are tossed to fall here and there.
(Such gambling rooms fill the Mandapa all over.)
 9

इति संकल्प एवान्तश्चिरभावनया यथा अग्रस्थदृश्योपमया सत्यतामिव गच्छति।

तथैवायं जगद्रूपः संकल्पैः सुसमुत्थितः चिच्चमत्कारमात्रात्मा चित्रकृ च्चित्तचित्रवत्।
In this manner, conception or imagination alone becomes a real scene in the front, by prolonged thinking.
Similarly, this form of the Jagat rises as real, through conceptions only.
Wrld-piture is just the magic of the mind, like the picture seen by the mind of an artist.
UNREAL ALONE IS SEEN AS REAL
असत्यमेव स्फु रति सर्वमस्ति नास्ति च असदुत्थित एवायं कु तोपीव समुत्थितः।हेम्नीव कटकादित्वं
संसारोदरकोटरः चिच्चमत्कार एवायमविकल्पनसंक्षयः।अत्यन्तमेव स्वायत्तो यथेच्छसि तथा कु रु।
That which is unreal alone, shines forth like this.
Everything exists, and does not exist also.
The falseness alone has risen like this and risen as if from somewhere.
Like the bracelet imagined in the gold, the magic of Chit fills the belly of this ‘Samsaara’, and will lose its
realness when not conceived as real.
What you see as the world is your own doing. Now you can deal with it in the proper manner.
PRACTICE THE TRUTH-VISION
यश्चान्नपानदानादावनादरमुपेयिवान्तस्येदं पश्चिमं जन्म न स कर्म समुञ्झति।
(A Mukta does not experience any joy from the objects of the world. He does not strive to do meritorious
actions, seeking some after-life pleasure. He has nothing to gain or lose by doing any action, or not doing
any action. He does not renounce the action outwardly.
He will be engaged in the works till the body-life lasts.
After that, he does not get bound by any other life-story, forced by the Vaasanaas.)

When a person does not expect any joyous outcome by the normal actions of eating, drinking etc in this
world; and does not do meritorious actions like charity etc; for him there is nothing to lose or gain from any
action, and he does not make effort to renounce the actions outwardly, since he sees no actions at all.
For such a person, the present life will be his last.

प्राप्तो विवेकपदवीमसि पावनात्मन् पुण्यां पवित्रितजगत्त्रितयां द्वितीयाम्।

नाधः पतिष्यसि पुनर्मनसाऽमुनेति जानामि मौनममलं पदमुत्सृज त्वम्।
Hey Vidyaadhara! Your mind has indeed become sacred and pure.
You have attained the ‘sacred state of discrimination’ which is highly meritorious, which purifies all the
three worlds, which is attained by getting rid of the ignorant state of non-discrimination.
You will never fall down again with this state of mind; so do I know.
Take shelter in the silent state of the Self, and discard the belief in the realness of the perceived world.

अबुद्ध्यमानश्चेत्यादिचिद्रूपमपि चानघ शान्तचिद्धन एवास्व निर्मलाप्स्वन्तरंशुवत्।

When the hot rays fall on the clear waters, the brightness alone is left back, not the heat of the sun.
When the world with its varied actions and reactions touches you, just remain as the dense state of quietness
(reaction on the surface level only, but staying only as a witness of the ego-based actions and reactions), not
accepting even for a second, the realness in that.

अचेतनं चेतनान्तश्चेतनादेव विद्यते स्वेऽसादृश्येऽपि सदृशं पयोराशौ यथानलः।

What you (awareness of the Self), are seeing outside, as the world (as the world-awareness) is inert and non-
conscious. It is within your own awareness-state, and rises because you are aware of them.
It looks different from oneself, no doubt; but it is the same like the Vadava fire in the Ocean (or like the
bracelet in the gold, or like the reflection in the mirror).

सचेतनाचेतनयोर्हेतुश्चित्त्वात्तथैव चित् विनाशोत्पादयोर्वह्निज्वालायाः पवनो यथा।

When you are perceiving the world, it looks as if divided into two categories; something as conscious and
something that is not conscious, namely the ego and the world.
But what is the source of these two states, namely the conscious entity and the inert world?
 10

Chit (Self-awareness state that is neither conscious nor non-conscious) is the source from which both the
conscious and the inert categories rise up. The Chit alone rises as the division of the conscious ego and the
inert world scene.
The outside world is just the inert information produced by the senses.
The reaction to it by another inert-mind is known as ‘conscious’.
Both rise from the Chit alone! It alone empowers the rising and setting of these two, like the wind alone
helps the flames to rise from the fire, and the same wind extinguishes the fire also.

(Chit alone shines as the world also; is seen divided as the ego and the world for the ignorant; but not for the
Knower.)

नाहमस्तीति चिद्रूपं चिति विश्रान्तिरस्तु ते ततो यथा यादृशेन भूयते तादृशो भव ।

Practice Vichaara and arrive at the state of ‘Naahamtaa’(no I-ness).
When the ego-I is completely destroyed, and there is no feeling of ‘I’ at all, there will be left back only the
dense state of existence of the Self. It is a word-less state; there is no ‘I’ word there to refer to it.
Rest in that state always.
Then whatever rises as the world scene as per your present life-story, you continue as before doing the same
things; but the difference is, you were seeing a world as different from you when ignorant; but now you, the
Self will yourself shine as the world itself, without the idea of difference.

चिद्रूपः सर्वभावानामन्तर्बहिरसि स्थितः प्रसन्नाम्बुभरस्यान्तर्बहिश्चैव यथा पयः।

As the Chit-state, you will be inside and outside of all the objects; like the milk covered by the water inside
and outside (without getting separated as two).

नाहमस्तीति चिद्रूपं चितौ चेल्लग्नमङ्ग ते न चान्यच्चेतितं ब्रह्म रूपं के नोपमीयते।

When you know that ‘I as the I, does not exist’; and exist only as the pure awareness state of your existence
alone, as Chit; and it is always stuck to you as the natural state of the mind, then dear one, there cannot be
the realness of anything else as another. You will be the Brahman shining forth as the world.
What matters what the world-scene is? It is all ‘Chit alone’! What can it be compared with?

ससुरासुरपातालभूविष्टपभिवोषितं नानाभावाजवीभावक्रियाकालमिवाकु लं यथा रङ्गमयं कु ड्ये जगन्मौनमिव

स्थितं तथा चिच्चित्रकचितं खे कु ड्ये चात्मसंस्थितम्।
The world that you see as a Vidhyaadhara-mind is filled with Suras, Asuras, and the tri-world scenes of the
Bhoomi, Paataala and Svarga, with all its varied activities of enjoyment, battles etc, and which is busy
always with something or other.
Observe it like the moving scene-patterns seen on a canvas.
The painted picture is silent only, while resting on the silent canvas.
Similarly, the Jagat also is silent and motionless; and is actually the canvas of Chit shining as the Jagat-
picture in the emptiness of oneself. (Where is anything happening at all in the painted picture?)

तेनैव भूयते भूरि यच्चित्तं कचितं स्वतः अचेतनं चेतनं वा यथेच्छसि तथा कु रु।
Whatever shines as the world by the particular mind-conception, that is Chit alone shining in that manner.
Chit alone is the world you see through your own mind-window. The Self-awareness alone shines as the
world-awareness, by itself, as its very nature, as the conscious or the inert.
You can change the conceptions and see a different world-scene if you wish so.

(You can just continue as a king and be seeing the same world for eternity, with no end of that story.
You can renounce all, and live as a Rishi inside a cave or forest.
You can discard the body, or sit in Samaadhi forever without seeing any world-scene.
You cannot stop shining as the Chit ever; you can be silent with the outside also silenced in the Samaadhi
state; or be a part of the world-scene, yet be silent with the noisy world still shining on you.
The silent canvas is not affected by any picture drawn on it, or not drawn on it.
A liberated mind has the freedom to choose the life-scene as per its fancy.)
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चिच्चमत्कृ तयो व्योम्नि स्फु रन्त्येता जगत्तया अर्काम्शुवदरोधिन्यः स्वच्छा विदितवेदिनाम्।तिमिराक्रान्तदृष्टीनां

यथा के शोण्ड्रकादि खे स्फु रत्येवं जगद्रूपमनात्मन्येव तिष्टताम्।एवं जगत्त्वमहमित्यवबोधरूपमाभासमात्रमुदितं न
च नोदितं च।अर्कांशुजालरचनानगराभमत्र कु ड्यादि सत्यमिदमस्ति न खे लतेव।
(The emptiness and the world-objects that fill the emptiness; both are made of the emptiness of the Chit
only).
The magical state of the Chit alone shines forth in the emptiness like the world-scene.
For the Knowers of the truth, the Jagat shines as the pure sunrays (of Chit) and not as the realness of the
mirage world of births, deaths, ailments, bondage, liberation etc. They do not see the mirage at all.
For those stuck by the ‘Timira infection of the eye’, the sight is filled with the hair-balls, double moon etc;
so also, for those who are not established in the Truth-vision of the Self, the world is seen as real, and every
scene affects them as real (not for the one who sees the world as just a succession of some information rising
from his own awareness state).
In this manner, the Jagat-state which is a conception-field connected to the ‘I’, is just an appearance (like a
mirage or a rainbow) that has risen; and it is not risen at all for those with the knowledge of the Reality.
Like a mirage city with its people and objects, it is seen as real and solid, though it is just an appearance
produced by the hot sunrays.
Actually nothing exists at all, like a creeper seen in the sky through imagination.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्यगवासिष्ठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF OF NIRVAANA

PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART SEVEN
[BHUSHUNDA’S INSTRUCTION TO A VIDYAADHARA (3)]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
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DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

Narayanalakshmi (Shubhalakshmi), an ascetic spent most of her life in the Himalayan terrain, engaged in the
penance of knowledge. She is well-versed in all philosophies and is a scholar in Sanskrit language. Her
mission life is to retrieve the lost knowledge of the ancient Rishis and offer it unblemished to all the seekers
of the Truth. She is from Bangalore, Karnataka, India
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भुशुण्ड उवाच
Bhushunda spoke to Vidyaadhara

THERE IS NO DIVISION OF THE CONSCIOUS AND THE INERT

विद्धि त्वं चेतनादेव चेतनेतरचेतनं जलेऽग्निरिव चिज्जाड्ये नातो भिन्ने मनागपि।
(The most popular belief is, that the ego-entity is a conscious one and the world it interacts with, is an inert
non-conscious one. When the Supreme state of Self-awareness (pure consciousness) alone shines as the
world-awareness, how can there exist the division of the conscious and the non-conscious?
The world exists as a part of your awareness only, as your awareness-state only.)
Understand that the world which is said to be non-conscious (inert independent physical reality) is a
conscious expression of the (self) consciousness alone. There is not the least difference between the
conscious and the inert, like the fire reflected in the water is water only.
(Water alone contains the reflection of the fire also; and is not divided into fire and water.)

तद्वेदनावेदनयोरभेदात्स्वस्थमास्यतां निर्यन्त्रमेव चित्रस्थज्ञप्तिवद्व्योममध्यवत्।

(Why are you worried about the world that is attached to the awareness?
What harm is there in the perceived?
World is not something that is outside of you, which binds you to a limited existence.
The world shines as your own shine of the self-awareness.)
Remain free of perturbations, because there is no difference between the perceiving and the non-perceiving
states of the world. A picture conceived by an artist in his mind is not different from his conceiving
consciousness. The picture seen inside his own mind, and is not inert; but shines as the extension of his
consciousness only. When a city is imagined in the empty sky, the city does not exist apart from the
consciousness that imagines it.

BRAHMAN HAS NO AVIDYAA OR VIDYAA

ब्रह्मण्यशेषशक्तित्वादचित्त्वं विद्यते तथा अक्षुब्धे विमले तोये भाविफे नलवो यथा।
न कारणं विनोदेति जलात् फे नलवो यथा न कारणं विनोदेति सर्गादि ब्रह्मणस्तथा।
न च कारणमस्त्यत्र सर्गवृत्तावकारणे नातः संजायते किं चिज्जगदादिर्न नश्यति।
अत्यन्तं कारणाभावान्न किं चिज्जायते।जगत्मराम्ब्विव नास्त्येव दृश्यमप्यग्रतो जगत्।
In the clear unperturbed waters of the lake, the foam-piece exists within it, as its future state.
(The water is always clear; and the foam never exists actually, unless a taint disturbs the serene waters.
Brahman is always pure, and is bereft of the perceived state.
Jagat is like the foam that rises only with Avidyaa taint; and is not there at all in the Brahman.)
Foam looks different from the clear water; but it rises from the water alone.
Why the foam has to rise from the waters? There is no reason for it.
There is no reason as to why the ‘perceived state’ rises from Brahman.
The power of Brahman is limitless; and the perceived phenomenon exists as a shine of its power.
There is no cause for the appearance of the world (with a beginning and an end) in the causeless Brahman.
Therefore, nothing gets born; nothing gets destroyed.
Since there is not a cause for sure, nothing gets produced as an effect with a purpose, as separate from it.
Even if you perceive a world-scene in front of you, the world does not exist at all, like the water cannot exist
in the desert.

‘SELF-AWARENESS’ DOES NOT GET BORN OR DIE WITH THE BODY

ब्रह्मानन्तमजं शान्तमतोऽस्तीदं न सर्गधीः कारणाभावतस्तेन ब्रह्मैवेदमखण्डितम्।
अतः शिलोदराभोऽसि व्योमकोशोपमोपि च ब्रह्मैकघनरूपत्वादजोऽनवयोऽसि च।
ज्ञोऽसि किं चिन्नकिं चिद्वा निःशङ्कमलमास्यतां अचेतनचिदाभासे शाम्यतामात्मनात्मनि।
The Reality state called the Brahman, does not end and cease to be (along with the body’s cessation).
Brahman does not get newly produced with the birth of the body.
Brahman is the quiet state of Reality. How can it think and imagine some Creation?
There is no cause at all for Brahman to create a world that is separate from it.
What you see as the world made of divisions, is Brahman alone which is undivided.
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Brahman is the quiet state of awareness of existence; and that alone is your true state; not the body-state.
Therefore, know that you as the Self-state, are like the silent motionless belly of the rock, or like the silent
hollow of the empty sky. (Contemplate on such a silence to know how it could be!)
Since you are the dense state of Brahman (Self-awareness), you are not the body that is produced at birth and
that is endowed with limbs. You are unborn and without limbs.
You are the Knower of yourself.
You are ‘something’ as the common essence of all as their own self-awareness state.
You are ‘not anything’ at all, since you cannot be perceived like an object.
Remain freed of all apprehensions.
Be established in the state which is without the mind and the world- appearance.
Subside the Self (world-conception) in the Self (Aatman).

(Sink deep within your own awareness state, and be established in that awareness, even when experiencing
the perceived. Be like the clear water, with the foam of the world concealed and unmanifest.)
JAGAT IS NOT CREATED BY SOME ONE
नित्यानन्दतयाऽजस्य कारणं नास्ति कार्यकृ त्सर्गाद्यसंभवे।तस्माद्यदस्ति तदजं शिवम्।
(You are blissful because you exist; but you are confusing the body-existence as your-existence, and
therefore are a victim of delusion. You are birthless. You as the ‘Self-awareness’, were there even before the
body was seen by you, as yours. You never cease to exist also. Existence is blissful.)

The unborn (Brahman) is always in the blissful state. This state is causeless.
Therefore there exists neither a cause, nor an entity which creates the world with some purpose.
(When already it exists as complete state with no fault, why should it create a world for some fulfillment?)
Since there is no possibility of a world at all that can rise out of this ‘ever-blissful state of quietness’, there is
just the ‘unborn auspicious state’.

IGNORANT CANNOT UNDERSTAND THE SELF-AWARENESS

अजो येषां तु चिद्रूपो नास्ति मौर्ख्यविलासिनाम्।सर्गनाशे समुत्पन्ने किं तेषां प्रविचार्यते।
(Why then does a world gets perceived?)
For those idiots who are dominated by ignorance, there is no unborn state of Chit; and they do not know of
it. They can never grasp the abstract state of Reality. They believe themselves to be physical bodies, and
believe in the realness of a world with a beginning and end.
They exist as body-awareness only, like the animals.

(They will experience only the ‘I’ and the ‘Vaasanaa-fields’ as their perceived state.
They are like the men who are blindfolded and are lost in the forest that is full of deep dark holes; they fall
into a hole at every step, and scream in pain; even then they refuse the sight of knowledge. They are happy
to be deluded; and they love the anxiety states. They are afraid to wake up from their nightmares.)

Why would they bother to analyze the state of the Self?

Why would they aspire for liberation, when they are satisfied with their suffering state?
This supreme subtle knowledge is inaccessible for those ignorant ‘body-entities’.

SEE THE BRAHMAN-STRING BEHIND THE JAGAT-PEARL

यत्र यत्र परं ब्रह्म तत्र सन्ति जगन्ति हि जगच्छब्दार्थरूपेण मुक्तान्येवंविधानि च।
तृणे काष्टे जले कु ड्ये सर्वत्रैव परं स्थितम्।सर्वत्रैव सर्गौघः परिप्रोतः स्थितो मिथः।
In a string that holds the pearls, the string alone exists as the support, wherever the pearl is seen on the
surface. Wherever you see the perceived phenomenon as the mind conceived world, that and all is Para
Brahman only, that gets seen in that manner. Without your awareness, how can any object exist at all?
The ‘Jagat-word’ with its meaning, shines as the ‘conception-pearls’ threaded on the string of Brahman.
The Supreme alone exists everywhere, in the grass, in the stick, in the water, in the solid wall. Everywhere
the hosts of objects in the world stay entwined with each other, and present a solid picture of the world.
(Brahman stays invisible in the perceived world, like the string remaining invisible in a pearl garland.)
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BRAHMAN HAS NO NATURE OR QUALITY

ब्रह्मणः कः स्वभावोऽसाविति वक्तुं न युज्यते अनन्ते परमे तत्त्वे स्वत्वास्वत्वात्यसंभवात्।अभावसव्यपेक्षस्य
भावस्यासंभवादपि पदं बध्नन्ति नानन्ते स्वभावाद्या दुरुक्तयः।अस्वत्वाभावयोर्नित्येऽनन्तेऽत्यन्तमसंभवात्
स्वत्स्वभावेषु सिद्देषु स्वभावोक्तिर्न तिष्टति।
(Is the world the nature of Brahman? Can we define the world as the nature of Reality?
No! It is not possible to define the Reality as having some particular nature as belonging to itself.)
It is not proper to analyze the ‘nature of Brahman’.
There is not at all the possibility of declaring something as ‘one’s nature and something else as not one’s
nature’, in the endless Supreme principle of Brahman.
Nothing as its nature can be presupposed; nor is it possible to invent some such nature as existent; hence, the
misconceived words like ‘one’s nature’ do not have reference to the endless one.
‘Not one’s nature’ and ‘one’s nature’; both these states are not at all possible in the ‘eternal endless
principle’. The words like ‘one’s nature’ do not apply to those which exist by themselves.

GETTING RID OF THE ‘I’NESS

नाहंत्वं लभ्यते साधो बुद्ध्यालोके निरीक्षितं असदेव कु तोऽप्येतद्बालयक्ष इवोदितम्।
When intellectually analyzed, the ‘I’ ness never gets attained.
The ‘unreal’ alone appears somehow like this world, like the ghost for the child.

मुक्तं त्वहंत्वशब्दार्थैर्लभ्यते यच्च तत्परम्।युक्तं त्वहंत्वशब्दार्थैः प्रेक्ष्यमाणं विलीयते।

That which is freed of the ‘word’ and ‘meaning connection’ of the term ‘I’ ness, is the Supreme state.
If one is joined to the ‘word’ and ‘meaning connection’ of the term ‘I’ ness, then it melts off by just
observing (intellectually).

BRAHMAN MEANS JAGAT

भेदो जगद्ब्रह्मदृशोरभेदः पर्यायशब्दार्थविलासतुल्यः संकल्पमात्रं कथितो न सत्यो यथानयोर्वै कटकत्वहेम्नोः।
The difference between the states of Brahman and the world, (that gets stated while instructing) is actually
not there as the difference. The difference is just that much alone, which is between the two synonymous
words (as the sound-difference).
The difference is only mentioned as an imagined concept (like saying Raahu’s head) and not actual.
The difference is just that much alone that exists between the gold and the bracelet.

STATE OF A MUKTA
शस्त्राणि दयिताङ्गानि लग्नान्यङ्गे निरम्बरे यो बुद्ध्यमानः सुसमः स परस्मिन्पदे स्थितः।तावत्पुरुषप्रयत्नेन
धैर्येणाभ्यासमाहरेत्यावत्सुषुप्तोदेति पदार्थोदयनं प्रति।यथा भूतार्थतत्त्वज्ञमाधयोऽग्रगता अपि न मनागपि
लिम्पन्ति पयांसीव सरोरुहम्।
Weapons removed of the sheath are not attractive, even if they are shining and sparkling; similarly women
also who are removed of their covering are not attractive, for the Knower of the Self.
Whether it is sharp weapon that pierces the body, or a pretty woman who embraces him, he treats them both
as equal, and remains established in the state of the Supreme. (He never swerves from the awareness of his
Self, to drop down into the state of the ego, even for the span of a wink.)
To attain such an ego-less state, one has to strive hard with full effort in Vichaara; and he should be
courageous enough to accept the truth of the unreal nature of the world.
Dispassion should not arise out of disgust or frustration, but out of sharp reasoning practice.
When will one know oneself as ego-less?
When you know that you are as if asleep even when awake, then you are said to be truly awake to the Self.
You will be unaffected by the world-events, as if asleep.
Even the least affectation that rises in you by any event of the world, is a sign that your practice is
incomplete. Whatever happens, whatever the life-story brings as its events, a Saadhak should immediately
reason out the unreal nature of the events, and stay unperturbed within, though outwardly acting the part.
If you know the truth about the objects of the world, the mental afflictions that rise in front of you, cannot
touch you in the least, like the lotus is not touched by the tainted waters of the lake.
(When you understand that there is nothing out there, but just some information rising from your own self-
awareness, how can you get affected be it a joyous event or a tragic event?)
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शस्त्राङ्गनानभांस्यङ्गलग्नान्यलमसंविदं अलग्नानीव शान्तात्मा यः पश्यति स पश्यति।

The information-sets rising as the world-concept do not affect a Knower in the least, and they fall off without
touching him in the least, by losing their meaning.
Tragic events may attack him like sharp weapons, joyous events may bring joy like the contact of a pretty
woman, the space may be all around him revealing the absence and presence of objects; but none of these
make a slight dent in the Jnaani who is established in the awareness of the Self always, and who wears the
shield of reasoning always. Such a person who is always unshaken in the quiescent state is the one who has
the right vision; rest are all the blind ones lost in the wilderness, who scream and shriek at every step, by
stepping on the thorns.

POISONOUS WORM OF IGNORANCE

विषं यथा स्वान्तरेव दुर्घुणीभवति स्वयं न च दुर्घुणता नाम विषादन्यास्ति काचन।
Actually, the objects and events are not harmful in anyway; since, whatever is seen as an object or person is
just the ‘Bodha (knowledge)’ rising from the Self-awareness state.
The ignorance of the Reality alone is the real harm, which needs to be treated.
Ignorance is like a poisonous worm that has entered he taintless Chit-state.
When already such a harmful worm is inside you, you do not have to worry about the other harms that rise
from wasp bites or scorpion bites; the worm inside you itself will do all the harms that belong to these other
things. Similarly, for a person who is ignorant, the ignorance itself will produce the suffering at every
moment of his life; the other imagined tragedies and sorrows are nothing compared to the pain inflicted by
the poison of ignorance. What can affect a person more than the foolishness he holds on to as the wisdom?

स्वरूपमजहत्त्वेवं जीवतामधितिष्टति तथात्मा तत्परिज्ञानमात्रैकप्रविलापिनीम्।

Without discarding one’s own nature, the Aatman (Self-awareness) takes on the ignorant state of a Jeeva,
which can dissolve off by the knowledge of itself.
Jeeva is actually the awareness of one’s existence, which never ceases to be; yet the Jeeva abides in the
ignorant state where it is aware of the ego-based world only, and not its own essence.
This ignorance is the poisonous worm that makes Chit believe in its limited state.
Jeeva identifies with the body, and starts believing the changes that occur to the matter-lump as belonging to
itself, and suffers.
The essence of ‘existence-awareness’ or the Chit, does not change or waver in the least; yet, it takes on the
form of the inert matter as its essence and suffers for long till the knowledge of the Self rises in it through
Viveka.

जीवो भवति दुर्घूणोऽमृत्यात्मैव यथा तथा अत्यजन्ती निजं रूपं चिज्जडं रूपमृच्छति।
The Chit-state which is contaminated by the poisonous worm of ignorance, is the embodied Jeeva state. The
poison stays deathless while bringing about the illusion of death to the Chit.
The ‘inert poison which never dies’ becomes the ‘life-form which dies’, and the Chit state attains the inert
state without swerving from its changeless state.

ब्रह्मण्यनन्योऽप्यन्याभो दुर्घुणः क्वचिदुत्थितः।

Brahman is second less; yet, somehow the poisonous worm which is different from Brahman, has entered it
from somewhere.
(How did the worm enter in this taintless Chit?
Brahman is second-less! How can a second thing in the form of a worm enter the Brahman, and make it
diseased? Why, and what for?
To find an answer, one must rise to the state of Brahman itself.
What is experienced by you at present as a Jeeva-state, is the ill-effect of this poisonous worm.
Somehow the worm has come to be there inside you, who are in essence the Chit alone.
Treat it with Vichaara and get rid of it first.
The world that you perceive, the idea of bondage, the idea of the ego caught in the world, and the very idea
of the infection itself is the poisonous infection, in truth.
It is as if the Chit hallucinates that it is hallucinating. Chit sees a world also as if stuck by this hallucination.)
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तत्स्थः स एवास इवाप्यतत्स्थ इव सर्गकः विषं विषत्वमजहत्यथा स्वान्तः कृ मिः क्रमात् न जायते न म्रियते
म्रियतेऽपि च जायते।
Jeeva is Brahman in essence, and is not different from Brahman.
Yet, the Jeeva sees the world as real, and becomes a part of it, as if it is not Brahman.
The poison of ignorance does not get treated through knowledge, and the hallucination of birth and death
continues.
Since Brahman itself is its true essence, the ‘wretched worm-like Jeeva’ does not go through births and
deaths again and again; but as the poison-infected state, it dies also and gets born also.

GETTING RID OF THE IGNORANCE-POISON

स्वेनैव संविदर्थेन पदार्थामग्नरूपिणा तीर्यते गोष्पदमिव न तु दैवाद्भवार्णवः।
(To get rid of the poisonous worm and to stop hallucinating the life of a worm as yours, you must try hard to
analyze the true self. No one else can bestow it as boon, or think for you instead.
You know that you exist; this sense of existence is too subtle and abstract.
It is not the feeling of ‘I exist’, that is expressed in language.
It is just the awareness of existence without wording it in any language.
This alone is known as the Brahman, Aatman, Chit etc.
This Aatman is in no way connected to your ego, which is just an imagined entity.
Ego does not exist; but Aatman exists because it is the only thing you know always as your existence.
This Aatman is changeless and does not get born or die with the body.
Body is just some information that is constantly reflected in this deathless Aatman.
This you have to analyze yourself, and stay as the Aatman only, always.
Either you have to exist like a wretched creature hallucinating birth and death, or be rid of the poison
through Vichaara, and stay as Aatman, the supreme essence of Reality.)

One has to analyze one’s own self as to what it is.

When you search for the ‘I’, you will find that it is not there at all.
You will understand that the Aatman is not the ‘I’, by the non-stop Vichaara practice.
You should renounce mentally all that is ‘I’ and ‘mine’.
There is no ‘I’ except as a conception, and there is no world except as the sense-information.
You cannot own anything, because you as an ego are not existent at all.
If such a rational state is attained, the limitless turbulent ‘Ocean of worldly existence (Bhava-Saagara)’ gets
crossed over easily like crossing the span of a cow’s footstep.
Destiny, meritorious actions, goodness of heart, deity’s grace; nothing of these can save you from this fatal
disease of ignorance, except the Vichaara done by oneself.

WHY DO YOU RESIST THE VISION OF TRUTH?

सर्वभावान्तरावस्था सर्वभावातिशायिनी अन्तःशीतलता यस्मिंस्तस्मिन्किमिव हेलनम्।
(Can one feel really restful, if everything is proved to be non-existent?
What do you want in life, but the excellent joy that is possible, and the complete cessation of all miseries.
If that state is already attained and you just have to know it through Vichaara, then why feel apprehensive
about it?)
That utmost state of happiness which is scattered in all the objects of enjoyment, that which excels any joy
that is experienced from any object, that which is free of all miseries and is cool; if such a state is attained by
the mere reasoning practice, then what is there to feel contempt for it? What more can you want?

जगत्पदार्थसत्तान्तः सामान्येनाशु भाविते मनोहंकारबुद्द्यादि कः कलङ्कोऽमलात्मनि।

यथा घटपटाद्यर्थान्पश्यस्येवं शरीरकं तथाहन्त्वमनोबुद्धिवेदनाद्यपि पश्य हे।
जगत्पदार्थसार्थौघमनोबुद्ध्यादि संस्थितं ज्ञ एवासंविदंस्तिष्ट परिनिष्टितनिष्टया।
(What matters, if the mind and intellect continue to do their regular function of perceiving a world, after
realization also?)
After the essence of all the objects is realized as within oneself, then even if the mind, ego, and intellect
continue to be there as before, how can they taint the taintless Aatman?
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When you look at any object like a pot or cloth or anything else, you observe them all as disconnected to the
‘I-ness’; and do not identify them as the ‘I’.
Look at the body also like an inert object without identifying with it.
Look at even the ‘actions of the mind and intellect’ that are connected to the ego, like the inert objects; and
do not identify with them.
Remain only as the Knower of the Self, and stay always in the natural state of the Self (as the awareness of
the Self alone); and do not observe any objects of the world as real.
Stay as a witness alone to all the actions of the mind and intellect.

JNAANI’S STATE
न के नचित्कस्यचिदेव कश्चिद्दोषो न चैवेह गुणः कदाचित्।
सुखेन दुःखेन भवाभवेन न चास्ति भोक्ता न च कर्तृता च।
After getting established in the Self-state of witness, what matters what information rises as the world-scene?
Nothing is there to complain or welcome.
From no one, for no reason, anything gets conceived as blameworthy, or praiseworthy.
There is nothing that affects as any joyous or sorrowful feeling, by the absence and presence of things (inert
or living). There is no one there as an ego-entity to experience anything as the ‘I-ness’.
There is no one doing any action at all, so the results of the actions do not affect a Knower in any way.
‘I’ IS JUST A CONCEIVED IDEA ONLY
ख एव व्योम संपन्नमिति संकल्पनं यथा भ्रान्तिमात्रमसद्रूपं तथाहंभावभावनम्।
(Space-expanse or Aakaasha is another name for the sheer emptiness which stretches limitless.
But when we look up at the space, we conceive another sky that covers the earth like a canopy.
The emptiness of space gives rise to the empty sky, by our imagination.
Both refer to the same emptiness; but the division gets imagined.
The space does not actually gets divided into the space and the sky.
The ‘I’ also gets conceived like this sky only.
Aatman alone is there as ‘Self-awareness’; but an ‘I’ as the self, gets conceived falsely)

The empty expanse of space is conceived as a sky-canopy; the ‘I’ sense also is conceived in the empty
expanse of Chit, and is just a delusion of the mind, and so is not real.
The space is imagined as divided, as the sky and the space, whereas the space alone is actually there.
The Aatman also is imagined as the divided ‘I’, in a similar manner, though there is only the Aatman in the
form of pure awareness of existence.

खे खं जातमिति भ्रान्तेरहं कल्पयिता यथा तथा निर्व्यपदेशात्म सदस्त्यसदिवाततम्।

The empty space getting seen as the empty sky is conceived by the ‘I’ alone.
Who then conceives the I, if there is no ‘I’ at all before the conceiving process?
There is no I; but the Aatman itself that is covered by Avidyaa, is the one that conceives itself as the ‘I’.
Something which we cannot define, something which exists as just the awareness of existence, something
which alone exists, has spread out as this false conception of ‘I’ and the world.
‘That alone’ is seen as ‘this’ because of the absence of knowledge.

खे खात्मैवास्ति चिद्रूपं तत्स्वकं बुध्यते वपुः भासते यदिदन्त्वेन नाहमस्मि न चानहम्।

The emptiness called the space, is conceived as the emptiness of the sky; but actually there is the undivided
emptiness alone. The emptiness is divided and broken by the conceiving person, who himself gets conceived
as a state of Avidyaa.
Aatman alone can understand something.
It understands itself as the ‘I’ because of Avidyaa, lack of self-knowledge.
The empty sky exists as real for a fool alone, who is unable to understand the limitless space expanse.
The lack of knowledge divides the undivided Aatman into the ‘I’ and the ‘not I’.
The pot though filled with the same undivided space inside and outside, is divided as the pot-space and the
outside space.
Similarly the ‘Avidyaa state’ exists as the limited ‘I’ stuck to a form, and the outside world as the ‘non-I’.
Actually, there is the oneness of Aatman alone that exists as the undivided ‘Ahamtaa’ (total ‘I’ of the self-
awareness).
 9

This ‘Ahamtaa’ is divided as the inside and the outside; the conscious me and the non-conscious world.
The cause of this false conception is the idea of oneself existing in a space-point as some limited form.
The Aatman limits itself to a space-point and understands itself as the ’I’.
But actually, there is nothing called the ‘I’; there is nothing called the ‘non-I’.
The space (Aakaasha) is also not divided actually as the space and the sky; Aatman is also not divided as the
‘I’ and the ‘non-I’.
There is only just the awareness of existence which is undivided, and exists as the perceived state of
division.

(Reality is nowhere at no time, but is existence itself that can exist as any perceived state.
It exists both as the probable states of knowledge and ignorance of itself.
A Jeeva -entity is not ignorant, but the ignorant state exists as the countless Jeevas existing as the false ‘I’s.
A person is not a Knower, but the probable state of knowledge exists as the countless Mukta states.
Reality is like some nothingness, but is the only something that exists.
It is the common essence in all, as the ‘existence awareness’.
It is very subtle, and cannot be grasped by the intellect, like understanding some puzzle.
Reality cannot be defined or designated with a name.
It just is there; and all the perceived experiences exist as its essence.
Therefore nothing actually exists, but the Reality-state which can exist as any experience.
What you are experiencing as a Jeeva state is just some probable state of experience, which is within the
emptiness of Reality. Your experience is nothing but emptiness alone.
You deem it as real, because of the absence of self-knowledge.
You are the Reality state which is ignorant of itself; so you the Reality state, conceive the ‘I’, like
conceiving the sky-canopy in the space.)

ततश्चिद्रूपमस्तीदृग्यत्र स्थूलं खमप्यलं अणाविव महामेरुस्तत्संवित्तिर्हि खादिता।

Therefore, this is how the Chit-state is!
It is too subtle a state; there is not an iota of grossness in it.
Aatman permeates all without a gap, like the material space; but it is subtler than even the material space
which permeates all without a gap.
It is more subtle and more abstract, and cannot be grasped even like the material space.
It alone exists as one single state of existence, which reflects all the ‘I’s as their mind-worlds.
It is like the space which permeates countless pots of Jeevas at once.
Behind each ‘I’ that has risen through Avidyaa, the same Reality shines as their awareness of existence.
How subtle is it? How difficult it is to grasp?
If the atom can be imagined as the subtlest of all, and if the huge Meru Mountain, the supporting pillar of the
three worlds can be imagined as the most solid structure of all, then the material space itself is the most solid
structure like a Meru Mountain when compared to the subtleness of the Aatman.
That Aatman is the emptiest of all; and it alone conceives the emptiness of the world, as the Avidyaa state.

घनस्ततोऽचिदाभासः खादप्यतितरामणुः जानाति यत्स्वभावं तदेतत्सर्गतया स्थितम्।

That is why, the non-chit state namely the world, is dense (with information or Bodha).
The subtle state of Aatman which is subtler than the space, knows itself as the self limited by the space; and
that alone rises as the world-perception.
Chit which is subtler than the space, shining as the solid appearance of the world, knows itself as solid and
divided because of Avidyaa; that alone makes the world appear solid and real like this.

अहंताखादिताद्यात्मविदः प्रसरणं जगत् अम्भोद्रवप्रसरणं यथावर्तादि वेष्टनम्।

अचित्प्रसरणं शान्तमस्पन्दीव जलद्रवः निस्पन्दपवनाकारमाकाशहृदयोपमम्।
When the water spreads, it instantly rises as the circular patterns.
When the Aatman spreads through Avidyaa, it instantly exits as the world-patterns all around it.
Jagat rises as the expanse of the Aatman-awareness which understands itself as the limited ‘I’ that is located
at some place and also as a tiny part separated from the expanse of outside space, namely the world.
Avidyaa makes the Aatman perceive itself as a small ‘I’ located at some place-point inside a huge world that
is outside of it, and which was already there before its existence as a body-entity.
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When this non-chit does not spread out as the world through the absence of Avidyaa, it is like the dissolution
state, and everything is quiet like the motionless water, like the motionless wind, and like the innermost state
of the space itself.

‘TIME AND PLACE’ DO NOT EXIST INDEPENDENT OF BRAHMAN

न देशकालादिजगत्प्रसरेषु च युज्यते घनाच्छू न्यान्निराभासाच्चिन्मात्रविसरादृते।
It is not proper to hold that the time and place factors exist independently, outside of the Self itself; since the
world is inert, dense, empty, cannot shine by itself, unless the Chit itself spreads out as the awareness of the
world.

चिन्मात्रे प्रसृते काष्टे व्योम्नि नावि जले स्थले निद्रायां जाग्रति स्वप्ने भवेज्जगदिवोदितम्।
Only when the Chit-awareness that is covered by Avidyaa, spreads out into the wooden stick, into the sky,
into the boat, into the water, into the land, into the sleep, into the waking state, into the dream state, as the
awareness-state, then it appears as if the Jagat has risen with a beginning and end.

प्रसरणाप्रसरणे न च संभवतो विदुः खादप्यत्यन्तस्वच्छत्वादक्षोभादेः सदैव हि।

(The word ‘spreading’ also does not apply to the Self-state, the awareness-state.)
Actually, there occurs no spreading out or withdrawal of awareness, since the Chit is always purer than the
empty space, and never moves as such.

JNAANI’S STATE
ज्ञश्चेतति न भोगादि न चैवात्मन्यसावहं द्र्वत्वमम्भसीवान्तरद्वितीयः परे स्थितः।
धीर्ह्रीः श्रीर्भीः स्मृतिः कीर्तिः कान्तिरित्यादिकं गणं न पश्यति विसंकल्पस्तमसीव पदान्यहेः।
The Knower, who is established in the Chit-state, actually does not see any joy in any sense-experience, and
stays in the Supreme state without the second, like the liquidity in the water.
The worried thinking, the apprehension about the opinion of others, the anxiety connected to any event, the
memories of the past, the want of fame, the attraction of the worldly glories; all these ‘mind-affectations’ are
not present in a Knower who has stopped imagining all these, like the day cannot have the faults of darkness.

BRAHMAN-MOON AND THE JAGAT-MOONLIGHT

ब्रह्मेन्दुबिम्बस्फु रितचित्ज्योत्त्स्नांशामृतद्रवः दिक्कालासंभवात्सर्गो नेश्वरादतिरिच्यते।
Brahman is the moon, which is the source of the nectar which rises as the Bodha (understanding some
information) of the world. Jeeva-states are like the moon rays, each endowed with a separate mind-eye.
The moonlight of Jeeva-awareness is not different from the moon of Brahman.
The very same nectar of Brahman rises as the understanding of the world also.
The nectar of Brahman alone is the world that is seen as framed in time and space measures.
The world that is made of passing time, and the spreading directions, exists only because the awareness-state
is aware of it. But for the Brahman-awareness shining in each Jeeva, the world has no existence. The
perceived world cannot exist independent of the Supremacy, namely the awareness of existence, the Ishvara.

(Brahman alone is seen as the world also.

Who sees? No one!
The moon is the nectar, the moon is the abundance of moonlight; the moon is the world that rises by the
moonlight. No second thing is there.
The very idea of oneself seeing a world is a delusion.
Delusion is also conceived only. It also is not there.
Brahman alone is; and the world rising and disappearing in time also is delusion only.
Nothing happens at all as any creation. World is just a hallucinatory effect of the Avidyaa disease.
The ‘diseased one’ is just a state of Avidyaa; the vision gets blurred; the mind remains deluded; and the
world gets seen as real. like a diseased man seeing some hallucination as real.
Rather the disease itself produces a Jeeva who is hallucinating a world experience.
Avidyaa alone is the diseased state of Jeeva; and that alone exists as the hallucination of the world.)
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AVIDYAA-DISEASE
आधिमान्यः स्फु रत्येवं परे स्फु रति भासुरं जगदाद्यात्मकं चित्तं चक्रौघत्वमिवाम्भसि।
The diseased Jeeva-state that rises as a state of Avidyaa, shines from the Supreme alone.
But, unable to know the source, the ‘diseased Jeeva-state’ exists as the ‘world-perception state’ of the mind
only, like a host of continuously forming circular patterns on the water-surface.
These circular patterns do not differ from the water.
However, Brahman is not the inert water, but is a ‘state of awareness’ only.
Therefore, the ‘Avidyaa-patterns of Jeevas’ that rise from the Brahman, are aware of just their own limited
identities; and see a solid independent world-state because of that.

JAGAT IS A MIRAGE-RIVER
मज्जनोन्मज्जनारावैर्विवर्तावर्तवेष्टनैः अच्छिन्नानुपदं क्षीणा भाति सर्गसरिच्चिरम्।
Observe the mirage river called the world; so many people are bathing, diving, and swimming here and
there, accompanied by loud shouts and shrieks. The whole thing is just an effect of the ‘Avidyaa-heat’.
Even you, who are observing the mirage, is a part of the mirage only. When there rises the ‘Instant
realization of the undivided state of the Aatman-essence’, the ‘world mirage-river’ vanishes immediately.
BRAHMAN-WATER WITH ITS CIRCULAR PATTERNS OF INFORMATION
यथावर्तैः पयो भाति धूमो भाति यथा घनः तथा जडात्मकतया तृतीयः सर्ग एतयोः।
The water covered by countless circular patterns looks dense with turbulence only.
The smoke lines when joined, look dense like the cloud.
Similarly, the totality of all the Jeeva-patterns appears like the world-state.
The world-appearance is inert (is not aware of itself); is just a third thing that rises out of the Brahman and
the hosts of mind-states (like the turbulence of water or the denseness of smoke).
JAGAT IS THE JOLT OF BRAHMAN-WOOD HIT BY THE AVIDYAA-AXE
दारुणि क्रकचच्छे दे यथावर्तादिकं तथा अदिगादौ परे सर्गस्तदतद्रूपवानयम्।
The world-appearance rises like a jolt instantly, by the Avidyaa-axe hitting the wood of Brahman, like the
sudden jolt and the numbness that is felt when the wood is cut by the axe.
That is how the world exists in the Supreme which is free of the directions and the space-limitation.
The effect of Avidyaa makes the Brahman to be conscious and inert both.
The Brahman gets divided and exists as the conscious one experiencing an inert world; which is just an
effect of not knowing one’s true self.

JAGAT PLANTAIN TREE

संसारकदलीस्तम्भाद्विना संकल्पपल्लवं मृदुनोऽपि दृषत्क्रू रान्न किं चिल्लभतेऽन्तरम्।
The worldly existence, the flowing patterns of senses (the Samsaara), is like a plantain trunk.
The trunk looks strong and hard, and is difficult to cut.
But analyze what this Samsaara plantain tree is made up of.
The plantain trunk of the world is made only of thin delicate leaves of conceptions overlapping each other;
and thus looks like a hardened trunk, which is not there at all actually.
The leaf layers of the plantain tree are indeed very soft, and do tear off easily if removed one by one.
But, because of the overlapping, they look like a hard trunk which cannot be torn off so easily.
Therefore, there is no difference between the hard stone-like trunk of Samsaara plantain tree, and the soft
leaf-like conceptions that produce the trunk.

(Everyone tries hard to destroy this Samsaara through difficult practices of asceticism, and imagine the
Aatman-realization as a very difficult process. Just analyze and destroy the conceptions once and for all; and
the Samsaara will not be seen as existing at all.)

JAGAT-PAINTING
सहस्रखुरमूर्धाक्षिकरवक्त्रेहितोहितं नानाद्रितनुदिग्देशसरित्प्रादेशमात्रकं
अन्तःशून्यमसारात्म बहुरागोपरञ्जितं स्फु रद्विरागविहितमार्जनामात्रतर्जनं
ससुरासुरगन्धर्वविद्याधरमहोरगं जडात्मपवनस्पन्दि परचेतनचेतितं
पटे चित्रमहाराज्यमिव भासुरसुन्दरं परामर्शासहं चारु विकल्पस्फू र्जितं जगत्।
 12

Jagat is like the beautiful painted picture of a huge kingdom that is drawn on the canvas (of Chit).
It is filled with thousands and thousands of feet, heads, eyes and hands that are engaged in various actions;
thousands of faces that are expressing various emotions of likes and dislikes; varieties of mountains, various
types of living bodies like insects, animals, birds, humans, Devas and others; many directions, many
countries and lands, many Rivers and many types of regions.
It is empty inside; and has no essence as such. It is painted with varieties of colours (desires).
It can be erased off by wiping it with the color-less (desire-less dispassion) paint, which can act against any
colour (desire).
It is filled with many types of beings like the Suras, Asuras, Gandharvas, Vidyaadharas, and great serpents.
It is inert and moves by the wind (Praana-force).
It comes into existence when it is seen by another conscious entity (or the awareness state).
It cannot stand the force of rational analysis. It rises only as a reflection of the agitating mind.

OIL DROP ON WATER

स्पन्दात्मनि विकल्पांशे पतिताऽसत्यरूपिणि संवित्प्रसरति भ्रान्तौ तैलबिन्दुरिवाम्भसि हृल्लेखाजालविसरैः
सर्वावर्तविवर्तनैः विसरत्स्नेहसंमिश्रजडानुदयचर्वणैः।
The mind which is agitating (by the Vaasanaas) rises as the falseness of the world; and the awareness (Chit-
state) falls on it and spreads out as all the experiences of the world, like an oil drop falling on the water-
surface; with the lines of wrinkles forming in the mind, with various types of desires rising as colorful
patterns; spreading out by tasting the inert sensations that are not there at all, and by getting mixed with the
oil of attachment.

BRAHMAN AND JAGAT ARE SYNONYMOUS WORDS

अहमित्यादिचिद्रूपे विकल्पेनोन्मुखी सती न पराद्यतिरिक्तै षा जलत्वादिव तोयता।
Even though the Chit-state takes on the limitation of the ‘I’, and is turned towards the agitation-state of the
world as the Avidyaa state, the ‘Supreme state and the Jeeva state’ do not differ from each other like the
words ‘Jala’ (water) and the word ‘Toya’ (water) do not differ in meaning.

CHIT-SUN AND THE JAGAT-SUNLIGHT

चिदादित्यः स्व आत्मैव सर्ग इत्यभिधीयते भूत्वाहमिति तेनान्यो न सर्गोऽस्ति न सर्जकः।
The Jeeva which shines forth as the ‘I’ with a name and form is Brahman itself, that is without a second; and
the world conceived by the Jeeva is also Brahman only.
Brahman alone is the Jeeva, Brahman alone is the Jagat also.
The Chit-sun shines forth by itself, and is known as the perceived world, by conceiving itself as the I’. There
is no other perceived world that is there other than the Brahman, and there is no other Creator also.

BRAHMAN FLUIDITY AND THE FLOWING PATTERNS OF JAGAT

स्पन्दात्मिकायां सत्तायां यथा स्पन्दो जलद्रवः तथा चिदात्मा व्योमत्वे न व्योमत्वादि वेत्ति हि।
देशकालादिनिर्माणपूर्वकं वेदनं विदः सर्गात्मकत्वात्तेनाम्बुद्रवसाम्यं न दूरगम्।
The water in essence is the fluidity, like the Jagat is in essence the awareness as Brahman.
The water appears as a succession of circular patterns, like the self-awareness exists as the experiences
framed in the time and place measures.
Though the patterns are on the surface, the fluidity has no connection with these patterns.
It is always stable as its own state.
The fluidity of water is motionless even when the surface is seen as moving; so also, the Chit-Aatman does
not know of the empty space and the world, though it is seen as the space and the world (as the Avidyaa-
state) (like a screen does not know of the pictures seen on it, or like a rock does not know what is conceived
as its shape).
If a question is posed as to, whether the Chit remains without the Creation-awareness before the Creation
and after the dissolution, then the answer is that there is no possibility of the creation-sense in the Supreme
ever. The idea of ‘before’ and ‘after’ rise in the Avidyaa state alone.
The conception of space and time itself requires, another boundary of space and time.
The comparison of Brahman with the liquidity of water is not improper; since if the liquidity itself has to be
a pattern, then it cannot exist at all without another support which is not a pattern.
Brahman cannot be a state which is before something and after something like another pattern of experience.
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CURE FOR THE AVIDYAA-ILLNESS

मनोऽहंभावबुद्ध्यादि यत्किन्चिन्नाम वेदनं अविद्यां विद्धि यत्नेन पौरुषेणाशु नश्यति।अर्धं मिथःसंकथया भागः
शास्त्रविचारणैः आत्मप्रत्ययतः शिष्टमविद्याया निवर्तते। चतुर्भागात्मनि कृ ते इत्यविद्याक्षये क्रमात्समकालाच्च
यच्छिष्टं तदनामार्थसन्मयम्।
The conception of the Jagat rises as real, because of these three channels, namely the mind-agitation as the
Vaasanaa-taint, the ‘I sense’ as connected to the limited form with a name, and the intellect which is clouded
and is unable to analyze the truth of the Self. Whatever rises as the Jagat-appearance by the ‘combination of
the mind, I-sense, and the intellect’, is just a state of Avidyaa.
The false conception of Jagat perishes by taking resort to extreme effort.

(The effort to destroy Avidyaa, is to be divided into three types of practices.)

Half of this Avidyaa perishes by conversing and discussing with the Knowers and clearing the doubts; and
half of the remaining half through the study of Knowledge Scriptures; and what is left back, goes off through
the non-stop practice of analyzing the Self, based on the knowledge obtained from the teachers and the
Knowledge texts.
If all these three type of practices are followed simultaneously with effort, with the sole purpose of getting
rid of Avidyaa, then what is left back is the supreme state of pure existence-awareness, which is nameless
and indefinable.

रामोवाच
Rama spoke

अर्धं मिथसंकथया भागः शास्त्रविचारणैः आत्मप्रत्ययतो भागः कथं तस्या निवर्तते।

समकाले क्रमाच्चेति मुनिनाथ किमुच्यते तदनामार्थसच्चेति सच्चासच्चेति किं वद।
Hey MuniNaatha! How does half the ignorance perishes by conversing and discussing with the Knowers;
and half of that through the study of scriptures; and the rest goes off by the analyzing of the Self?
What is the meaning of saying that it should be done at the same time and in the proper manner?
Explain what is meant by the statement, ‘the supreme state of Existence is nameless and indefinable’.
If it is real, then is it an opposing part of the unreal, and exists along with the unreal?
Is it real or unreal, or both?
वसिष्टोवाच
Vasishta spoke

सुजनेन विरक्ते न संसारोत्तरणार्थिना सह चाप्यात्मविदुषां संसृतिं प्रविचारयेत्।

यतःकु तश्चिदन्विष्य सविरागममत्सरं जनं सज्जनमात्मज्ञं यत्नेनाराधयेत्बुधः।
संपन्ने संगमे साधोरविद्यार्धं क्षयं गतं विद्धि वेद्यविदां श्रेष्ट ज्येष्टश्रेष्टदशोदयात्।
First of all, one must be endowed with noble qualities; and should develop dispassion through Vichaara, and
should have the mission of his life as the crossing over the ‘Ocean of Samsaara’.
He must be familiar with the knowledge texts, and should discuss the truths mentioned in the Scriptures with
the Realized Knowers, and clear all his doubts.
(How to identify a realized Knower?)
A realized Knower can be recognized as having utmost dispassion, and as freed of the qualities of envy (has
no pride and conceit, and is easily approachable), and as having noble qualities, and as established in the
state of the Self.
It is not easy to find such a Knower; but somehow keep on searching, and you may come across such a
person by chance. Without offending him in any way for his looks, gender, status or language, a Saadhaka
should please him with his sincerity, and approach him with complete faith.
Hey Best of the learned! Understand that when the guidance of a realized man is attained, then half of the
Avidyaa indeed vanishes; and the first excellent level of knowledge rises, where one is fully established in
the journey towards Moksha.
 14

अर्धं सज्जनसंपर्कादविद्याया विनश्यति चतुर्भागस्तु शास्त्रार्थैर्चतुर्भागं स्वयत्नतः।

एकोऽभिलाष उत्पन्नो भोगेभ्यश्च निवार्यते तत्क्षये यात्यविद्यायाश्चतुर्थांशः स्वयत्नतः।
Half of Avidyaa perishes by the company of the Knowers; half of what is left over goes off by studying the
scriptures with sincerity; and the other half of that through one’s sincere effort at Vichaara and mind-
purification. The desire for liberation becomes so intense that the other desires connected to the world
diminish slowly. When the disinterest develops for the worldly objects and people, then the one fourth of
Avidyaa that is left over, gets removed through one’s own effort.

साधुसङ्गमशास्त्रार्थस्वयत्नैः क्षीयते मलं एकै के नाथ सर्वैश्च तुल्यकालं क्रमादपि।

By all of these methods namely, the company of the Knower, study of the knowledge-scriptures, and one’s
own effort in developing dispassion and discrimination, the taint of Avidyaa gets removed, whether all these
get practiced simultaneously or one after the other slowly. Through the sincere practice of all these, the
ignorance gets destroyed, whether one practices them one by one or at the same time.

यदविद्याक्षयैकात्म न किं चित्किं चिदेव च शिष्यते तत्परं प्राहुरनामार्थमसच्च सत्।ब्रह्मेदं घनमजराद्यनन्तमेकं

संकल्पस्फु रणमविद्यमानमेव।बुद्ध्वैवं व्यपगतमानमेयमोहो निर्वाणं परिविहरन्विशोकमास्व।
When the state where the Avidyaa is completely gone is attained, then nothing of the world is seen as before;
but there is indeed something left back which is beyond the expression of words.
That state is said to be the Supreme one.
That alone is said to be the Supreme state which has no name referring to it as its definition.
It is both non-existent (as an object of perception that is outside of you); and is the only thing that exists as
the pure awareness of existence (namely, the supreme state).
This state is Brahman alone.
It is the dense state of bliss, is changeless, does not grow old, is endless, and one without a second.
The Jagat which is seen by the Jeeva-state is just a burst of conception; and is non-existent actually.
Understand this truth; and be free of the delusion of the ‘I’ conceit, and the limitation-sense; be free of all the
covering sheaths of delusion by getting established in the Nirvaana state; and be free of all the suffering.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्यगवासिष्ठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF OF NIRVAANA

PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART EIGHT
[BHUSHUNDA’S INSTRUCTION TO A VIDYAADHARA (4)]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

भुशुण्ड उवाच
Bhushunda spoke

(Is ‘Brahman’ a pre-existing state of the world?

Does the world that is interwoven with ‘space and time’, already exist in the Brahman, as the unmanifest
state? Does the same unmanifest world rise once again as the perceived world, like the Jeevas experiencing
the same world who are waking up after the sleep?
Is ‘Srshti’ the waking up of Brahman, and the ‘Pralaya’ the falling asleep of Brahman?
Is Mukti just the sleep of Brahman from which it never wakes up?
Is the quietness that is achieved as Mukti, just the quietness of the ‘totality-sleep’ where the pre-existing
state of the world remains always dormant?)

जगत्प्रसररूपस्य न देश उपयुज्यते न कालो धारणे स्तम्भ आलोकस्याम्बरे यथा।

For the spread-out expanse of the perceived world, there is no need of some space or time to be already
present. (There is no solid space-arena that is outside of the Brahman, that is already set ready for the Jeeva-
experiences to unfold.)
The space and time are not absolute independent realities, where you see a particular world-form of your
experience in a pre-existing ‘space and time’.

When you look up at the sky, instantly the entire sky appears as a part of the sight.
There is no pillar needed to hold the sky for you to see the sky.
(The sight of the world-scene which is framed by the space and time measures, rises from within, as per
one’s mind-conception.)
The image is sighted instantly, at once, by the power of your awareness.
Your self-awareness, is just aware of the sky. That is all!

(You see the sky because you wanted to see the sky above.
Instantly the sky is there for you to see, whenever you wish to see it; unlike for the worm which cannot see
the sky because it is not aware of the sky due to its un-evolved state.
There is no need for the ‘time and space’ to be already there in Brahman to conceive them as a world-scene.
The entire phenomenon of the tri-world is just a construction of the mind instantly.
The world is not in a dormant state inside Brahman, and does not get produced later as an already
preconceived state.
Nothing is determined as such. The ‘outside’ exists as a mirror of the ‘inside’ only.
As per the agitation-state of the mind, at every instance, the world-scene along with its past and future sense,
rises newly, like magic.)

मनोमनननिर्माणमात्रमेतज्जगत्त्रयं शान्तं तनु लघु स्वच्छं वातान्तः सौरभादपि।

चिच्चमत्कृ तिमात्रस्य साधो जगदणोः किल वातान्तः सौरभं मेरुरन्यानुभवयोगतः।
You believe that there is a tri-world; and that you as a tiny form are inside the earth-world at some place at
some time. All these conceptions are construed by the mind only.
There is no solid place, and there is no fixed time, that is the same for all.
The world is not heavy at all; but is very light.
The mind conceives a world within it, but experiences as if it is outside.
The world experienced by others is indeed heavy and huge; but the conception inside the mind is not heavy
at all.
The mind carries the world like the fragrance carried by the wind.
Jagat rising from Brahman is subtler than the fragrance carried by the wind.
Brahman is just the awareness; is quiet and is without the agitation of the Jagat; is light without the heaviness
of the Jagat; is purer than the space itself.
Mind is the same awareness that conceives the space and time, and also the world that is experienced, at an
instant, as a Vaasanaa-picture.
Hey Saadhu! The ‘Jagat’ is like the minutest atom that is experienced as some huge and solid Cosmic-egg.
Jagat-atom is just a magical experience only, which is not really there. Jagat is one’s own conception which
is carried by the mind, and is subtler than even the fragrance in the wind.
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(Suppose you imagine a huge mountain in your mind, is it really heavy for you?
But if by some magic, the mountain which you imagined, suddenly rises in front of you as a huge structure
reaching the sky, then it is indeed hard and solid, and difficult to climb.
The mountain you imagined inside your mind is not located in any place or time measure; but the mountain
that rose in front of you is located at some place and time.
This is how the conception rising through a Vaasanaa, is experienced in the outside at some place and at
some time, by all of us.
The changing of the space-less, timeless, weightless conception, into a solid experience at some place at a
certain time, is made possible by the magic of Chit, the Reality state.)

यं प्रत्युदेति सर्गोयं स एवैनं चेतति पदार्थः संनिवेशं स्वमिव स्वप्नं पुमानिव।

(Each person experiences his own conception as some particular world-scene, according to his particular
evolved state and learning.)
In whomsoever this perceived world rises as his particular mind conception, he alone experiences the objects
of his world, and also the events as revealed by his particular level of mind, like a man experiences his own
mind-made dream.
(Each person sees a world of his own making, and his experience belongs to him only, and not to others; like
one cannot experience the dream of the other, though sitting next to him.)

STORY OF A HEAVEN INSIDE A (त्रसरेणु) ‘TRASARENU’ (DUST MOTE)

(त्रस means – movable; रेणु means – the tiny atom of a dust; त्रसरेणु means a tiny mote of a dust particle
floating in the sunlight).

(Each person conceives his own world of experience.

The space and time measures are also a part of his conception only.
A person who can conceive only a foot-journey, has to reach any place after a long time of tedious journey
only. A person who can conceive an air-vehicle reduces the space and time measures very much, and can
reach anywhere very fast. A Knower is outside of the time and place itself, and can be anywhere at any time;
he can conceive any space and time measure by his will; the ‘time and space’ are not solid for him.

Unless the mind evolves even in the world-level also, the conception of the world also stays un-evolved.
Mere study of Aatman-knowledge is not of much use, unless you master the best conception through
learning. Here is a story of Vidyaadhara, the master of all learning, who conceived a tri-world inside a tiny
dust mote.

Jagat with all its limitless past and present and future, is just a fountain of information (Bodha) that rises
from the emptiness of self-awareness.
So may beings, so many stories, so many worlds; who can know all of them ever?
Each mind lives absorbed in its own limited information called the world.
Each mind can experience only that much of the world, which it can access as some information.)

SOME UNIQUE STORY OF SOME INDRA OF SOME CREATION

(‘Indra’ is term that refers to the ruler of the tri-world; and it is obtained through hard penance and huge
merit-accumulation, or by performing hundred AshvaMedha Yajnas.)

(The world we experience is the creation of some creator who wished it to be so.
The rules set by him cannot be transgressed by anyone of his creation.
But a Jnaani is above the rules set by any Brahmaa and can conceive another new world for himself.
He can break the conception of the Creator and conceive a new world over-ruling the creator’s rules.
For example, a dust mote is the tiniest particle that floats in the sunlight. It cannot be entered by anyone.
But if a Jnaani wants to break down this rule by chance, he can do so, and enter inside the dust-mote and
create the three worlds inside the dust mote itself.
For the ignorant who are bound by Brahmaa’s conception, the dust mote is very tiny and worthless.
 5

But a Jnaani can conceive a huge world inside that dust-mote itself, if he wills.
Time and space are just mind-conceptions and are not absolute.
The world is like the dream of a Creator and we are all his dream-populace.
When we realize the Aatman, we are out of the dream; and can create a dream-world of ours as belonging to
us only. The Creator cannot stop it.
It is like hacking the coding system of some one else, and changing the codes inside a computer.
A new world can be created by a Jnaani inside a Trasarenu also, inside even the tiny fiber of a lotus also, or
inside some rock also.
If a Creator conceives a tiny dust mote as the tiniest visible particle, a Jnaani can conceive another huge
world inside that tiny dust-mote also, like another Brahmaa.
Space and time are just conceptions of some mind; and are not absolute.)

अत्रैवोदाहरन्तीममितिहासं पुरातनं यद्वृत्तं देवराजस्य त्रसरेणूदरे पुरा।

क्वचित्कदाचित्कस्मिन्श्चित्किं चित्कल्पद्रुमेऽभवत् कस्यांचिद्युगशाखायां फलं जगदुदुम्बरम्।
(Imagine the entire perceived world which you can imagine, as some cluster of fruits, where all the worlds
are stuck together. This cluster of fruit is hanging from some branch which has countless cluster-fruits all
over. These branches belong to a tree that reaches far above the sky, and its roots dig far across the land
without limits. In one such cluster of fruits, in some tiny corner was a tri-world with some Indra; and this is
his story.)

I will now recount to you an incident which happened to Indra, the king of Devas, inside the belly of a dust
mote. There was a Udumbara fruit (cluster fruit of the fig tree) namely the Jagat, in some branch of some
Yuga, in some Kalpa tree somewhere, at some place measure at some time measure.

UDUMBARA FRUIT OF JAGAT

ससुरासुरभूतौघमशकाहितघुंघुमं शैलमांसलपातालद्युभूम्युग्रकपाटकं चिच्चमत्कृ तिचारूच्चैर्वासनारसपीवरं
विविधानुभवामोदं चित्तस्वादमनोहरं बृहद्ब्रह्मतरुप्रौढसत्ताव्रततिकोटिगं अहंकारमहावृन्तं समालोकसमुज्ज्वलं
मोक्षद्वारविकासास्यं सरिदब्धिशिरावृतं मात्रापञ्चककोशस्थं तरत्तारकसीकरं कल्पावसानजरठं काककोकिलगाम्यथ
पतितं शान्तमायातं क्वाप्यनावासनं गतम्।
(Cluster of fruits refer to a single creation of a single Brahmaa that is clustered with many similar mind-
worlds; and the flies are the beings stick to the worlds attracted by the honey of pleasures; Kalpa Vrksha is
the Vaasanaa-fulfilment state, where any desire gets its fulfilment.)

This Jagat was like some Udumbara fruit hanging from some branch of a huge Kalpa tree of perception.
Countless flies in the form of hosts of Devas, Asuras, and other beings hovered around it, making a lot of
humming noise.

(The Udumbara fruit of Jagat is made solid by the hills, namely the ascertainment in its realness; and the tri-
worlds exist as three levels of conceptions.)
The hills made it solid and hard; the Paataala, Dyu, and Bhoomi (nether world, heaven and earth) are its
dividing hard skins.

(Why the fruit is so attractive?)

The Jagat looks attractive by the magic of Chit (like one is attracted by the image reflected in the mirror).
The fruit is very huge and has grown fat by the Vaasanaa-juice.
It is fragrant with various experiences. It is very pleasing and tasty for the mind.
It has grown on the huge Brahman-tree.
Countless creepers are entwined around this tree, as the subtle worlds of the minds.
It grows on the huge Brahman-tree and is covered by crores of creepers yielding subtle forms of worlds. It is
held firmly by the stalk of Ahamkaara.
It shines bright by the same Brahman essence shining equally in all.
Its has a hole as its face, is the door of knowledge leading towards Moksha.
The rivers and oceans are its nerves.
It is covered by the five layers of subtle elements.
It is enveloped by the misty-drops of floating stars.
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It ripens at the time of dissolution and falls off; then may be the crows or the cuckoo birds will eat it. When
it falls, it will end either as the ‘no Vaasanaa state’ or ‘be left with Vaasanaas’.
It will be quiet again after getting eaten by the Cuckoos, when there are no more Vaasanaas left back.
(Dissolution for the ignorant occurs as the end of the world with the five elements acting as the destruction
tools; but for a Jnaani, it occurs instantly through Vichaara.
Those ignorant Jeevas who cry out harshly the non-scriptural statements, are the crows. Those who have the
knowledge or Vidyaa are the cuckoo birds. When the crows eat it, they leave back the Vaasanaa seeds that
will sprout again as more of the fruit yielding trees, and will cause an endless series of Udumbara fruit-trees
to grow; but, when the cuckoos eat, the seeds are nor left back, and the Udumbara tree does not appear again
with its fruits.)

तत्राभूदमराधीशः शक्रस्त्रिभुवनेश्वरः क्षौद्रकु म्भनिषण्णानां क्षुद्राणामिव नायकः।गुरूपदेशस्वाभ्यासात्स

क्षीणावरणोऽभवत् महात्मा भावितान्तात्मा पूर्वापरविदां वरः।नारायणादिषु ततः कदाचिद्वीर्यशालिषु क्वचिदेव
निलीनेषु सत्स्वेकः ससुराधिपः शस्त्रज्वालानलोद्भारैरयुध्यत महासुरैः।विजितस्तैर्महावीर्यैरतो व्यद्रवदाद्रुतम्।
दिशो दश सुवेगेन दुद्रावाभिद्रुतोऽरिभिः न विश्रामास्पदं प्राप परलोक इवाधमः।मनाक् छिद्रमवाप्य सः प्रशमं
कायसंकल्पं नीत्वा स्वं स्वान्तरे बहिः कमप्यर्कांशुकोशस्थं त्रसरेणुं विवेश सः संविद्रूपतया पद्मकोशं मधुकरो
यथा।स तत्राशु विशश्राम चिरादाश्वासमाययौ।अथ विस्मृतसंग्रामो निवृत्तिं समुपागमत्।कल्पितं सद्म तत्राथ स
क्षणादनुभूतवान्।तस्मिन्सद्मनि पद्मान्ते रेमे स्व इव विष्टरे।गृहस्थः स ददर्शाथ कल्पितं नगरं हरिः
मणिमुक्ताप्रवालादिकृ तप्राकारमन्दिरम्।नगरान्तर्गतोऽपश्यत्ततो जनपदं हरिः नानाद्रिग्रामगोवाटपत्तनारण्यराजितम्।
In some tiny corner of that huge fruit resided the ruler of Gods, Shakra (Indra) who was the Lord of the three
worlds; or rather, the master of the lowly bees that are stuck to the honey pot.
By following the advice of his Guru and through his own hard practices, the ignorance covering his mind
perished; that noble Indra attained the knowledge of the Supreme, and was established in the awareness-state
of the Aatman where all the conceptions came to an end.
Once when Naaraayana and other powerful Gods were busy in their own affairs, the King of Suras alone was
left to battle with the great Asuras where they shot each other with weapons that threw fire flames. He was
soon defeated by those powerful enemies and ran away from there, fast.
The enemies chased him in all the ten directions making great speed; and Indra could not get a place to hide
anywhere, like a sinner caught in the other world (hell). When his enemies were distracted for a fraction of a
second, he somehow got a chance to escape. He dissolved the conception of a physical body within the mind
and entered a ‘Trasarenu’(a mote of dust) floating in the ray of some sun, in the form of pure perceiving
consciousness (Samvid), like a bee entering the hollow of the lotus. He rested there inside that dust mote and
after a long time lost his apprehension about the enemies following him. He could forget the battle and felt
confident that he was safe inside that dust-mote, and decided not to leave the safety of the dust-mote. He
conceived a mansion for himself; and instantly it appeared there. In that mansion, he sat on a lotus like
sitting on a throne at IndraLoka. Then from that mansion of his, he conceived a city around him with Deva-
mansions with the walls decorated by the sprouts of gems and pearls.
Then inside the city of Devas conceived by him, he perceived the lands as filled with many mountains,
villages, hurdles for cattle, towns and forests.

तादृग्रतिश्चेतितवान्सशक्रो भुवनं ततः साद्रब्ध्युर्वीनदीशान्तं सक्रियाकालकल्पनम्।

तादृग्रतिश्चेतितवान्स शक्रस्त्रिजगत्ततः सपातालमहीव्योमविष्टपार्कादिपर्वतम्।
तत्रातिष्टत्सुरेशत्वे स भोगभरभूषितः।पुत्रो बभूव तस्याथ कु न्दो नामाथ वीर्यवान्।
ततो जीवितपर्यन्ते त्यक्त्वा देहमनिन्दितः निर्वाणमाययौ शक्रो निःस्नेह इव दीपकः।
Then that Shakra (Indra) who desired to make a SvargaLoka there itself inside that dust-mote, conceived a
BhooLoka along with mountains, oceans, lands, rivers, kings and their countries with borders, and the ideas
of actions and their fructification in time.
Then that Shakra (Indra) who desired to make a SvargaLoka there itself inside that dust-mote, conceived the
three worlds, along with the Paataala, Bhoomi, space-in-between, heaven, sun, moon etc and the Meru
Mountain. Inside that dust-mote itself, he remained as the king of Suras, adorned by all the enjoyments.
He then had son named Kunda who was very brave.
 7

In course of time, having decided to end his story of life, Indra, the faultless noble one, discarded his body
by dissolving the body-conception, and attained the Nirvaana-state (of identity-less existence), by the
absence of attachment, like a flame extinguished by the lack of oil.
(Sneha – oil/attachment).

कु न्दस्त्रैलोक्यराजोऽभूज्जनयित्वा सुतं निजं कालेन जीवितस्यान्ते जगाम परमं पदम्।

तत्पुत्रोऽपि तथैवाथ कृ त्वा राज्ये सुतं निजं जगाम जीवितस्यान्ते पावनं परमं पदम्।
एवं पौत्रसहस्राणि समतीतानि सुन्दर तत्राद्यापि सुरेशस्य येषां राज्ये स्थितोंऽशकः।
Kunda became the ruler of the tri-world (inside that dust-mote), and had a son; and in course of time attained
the Supreme state. His son also ruled the tri-world in the same manner inside that dust-mote, and attained the
supreme state at the end of his life.
Hey handsome king with a beautiful mind! Thousands of grandsons of the Indra have passed off inside that
tri-world conceived inside a dust mote; and now at present, it is ruled by an Indra named Amshaka.

इत्यद्ययावदमरेश्वरवंश एव संकल्पिते जगति शक्रपदं विधत्ते तस्मिन्क्षतेऽपि गलितेऽपि हतेऽपि नष्टे क्वाप्यम्बरे
दिनकरातपपावनाणौ।
That tiny atom-like sacred dust-mote, inside which this Indra had conceived another tri-world, was floating
in the sunlight in some sky-region of some other tri-world which was itself some tiny dust-like conception in
the limitless expanse of Brahman.
The dust mote did not have a long life like the Indra who lived inside it; and so, it perished off, dissolved off,
vanished off and was gone from that sky by the heat of the sun, in course of its Brahmaa’s time-sense.
Even though the dust-mote was not present any more in the sky, the tri-world of this Indra continued to exist
by the strength of his conceiving-power.
Indra’s life is a long one that continues for many Kalpas; and many thousands of Indras took birth inside that
(non-existing) dust-mote itself, and lived for many Kalpa-spans; attained Brahman-knowledge; and
dissolved off at the end of their lives.

तस्य शक्रस्य कु लजः कश्चिदासीत्सुराधिपः तत्रोत्तमगुणः श्रीमान्पाश्चात्या यस्य सा तनुः। अथ

इन्द्रकु लपुत्रस्य तस्य तत्र बभूव ह प्रतिभाज्ञानसंप्राप्तिर्बृहस्पतिगिरोदिता।ततो विदितवेद्योऽसौ यथाप्राप्तानुवृत्तिमान्
चकार जगतां राज्यमाज्यपानामधीश्वरः।युयुधे दानवैः सार्धमयजत्सर्वशात्रवान् शतं चकार
यज्ञानामज्ञानोत्तीर्णमानसः।उवास कार्यवशतो बिसबालन्तरे चिरं अन्यान्यपि च वृत्तान्तशतान्यनुबभूव ह।
There was a noble Indra of excellent character who was later born in the family of the Shakra who had
conceived a tri-world inside a dust-mote in the long past. This present Indra attained the highest level of
Aatman-realization under the tutorship of his preceptor Brhaspati. Established in the knowledge of the Self,
the lord of the Devas (‘Aajyapaas’-those who partook the Yajna offerings) performed his allotted duties
properly, and ruled the Jagat inside that conceived tri-world.
Being a master of all the weapons, he conquered the Daanavas; and later performed hundred AshvaMedha
Sacrifices without any trouble from his enemies.
He had destroyed the ignorance of his mind completely, and was of equal power like the original Indra. He
conceived a tri-world inside a tender fiber of the lotus stalk with his conceiving power, since the original
Trasarenu had melted off, and he lived there as an Indra, and experienced hundreds of events of his life as
desired by him.

कदचिदासीत्तस्येच्छा प्रबोधबलशालिनः ब्रह्मतत्त्वमवेक्षेऽहं यथावद्ध्यानवानिति।सोऽपश्यत्प्रणिधानेन तत

एकान्तसंस्थितः सबाह्याभ्यन्तरेऽशेषकारणत्यागशान्तधीः।
He was an excellent Knower; yet once he desired to realize the state of Supreme Brahman by meditating on
the truth of Brahman. Seated in solitude, he entered the absorption state of Samaadhi, removed all the
limitless agitations of the inside and outside; and remained established in the quietness of his intellect. In that
quietness, he had the ‘knowledge-vision’ of Brahman-level of perception.
 8

BRAHMAN SEEING THE PERCEIVED AS ITSELF AS ‘VIRAAT’, THE TOTALITY STATE

(Brahman is the subtle sense of existence that each living thing has; it is also known as Aatman, the
‘understanding-state’. If one is completely absorbed in that subtle awareness state like this Indra; then one
has this perception-vision as Brahman.
You cannot ‘see’ the Brahman state; the very awareness of yourself is Brahman.
If that alone is left back; then you see the entire perceived as yourself (as ‘Self-existence’, and not as the
ego-entity). Every being is you alone, the Brahman alone, rising as the probable state of some Vaasanaa-
manifestation.)

सर्वशक्तिपरं ब्रह्म सर्ववस्तुमयं ततं सर्वथा सर्वदा सर्वं सर्वैः सर्वत्र सर्वगम्
He saw (not with the physical eyes; but with the knowledge-vision), the Brahman-state.
Brahman is the Supreme powerful principle that exists as any Bodha of any perception-experience. Brahman
is the essence of all objects, and pervades all as the awareness in all.
(Whatever is there gets experienced by this awareness alone, which is the common essence in all.)
Brahman exists in all as the self-awareness in all.
Brahman exists as any experience, in whatever manner it is conceived.
Brahman alone exists as the awareness of the past, present and future.
Brahman alone is all that rises as the sense-knowledge.
Brahman alone experiences all the perceived states, from inside all. ‘Where’ and ‘when’ exist because of the
self-awareness alone; so Brahman is in all the places, at all the times.

सर्वतःपाणिपादान्तं सर्वतोक्षिशिरोमुखं सर्वतः श्रुतिमल्लोके सर्वमावृत्य संस्थितम्

Brahman is the essence of self-awareness in all the Jeeva-forms, and so has countless limbs. Brahman has
hands and feet at all points, Brahman has eyes, head, and face at all points, Brahman exists as if having ears
everywhere, Brahman exists enveloping all (as the perceiving, the perceiver, and the perceived states).

सर्वेन्द्रियगुणैर्मुक्तं सर्वेन्द्रियगुणान्वितं असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च।

Though Brahman is the only one who perceives everything through the senses as all the Jeeva-states, it does
not have senses and does not perceive any sense-quality.
(You the Aatman are the undivided awareness that shines at once as the Jagat, without dividing the shine as
the ego and the Jagat.)
Brahman is endowed with the qualities of all the senses, because Brahman alone shines as the divided sense
qualities. Brahman is unaffected by any perceived pattern. Brahman alone supports all as the awareness of
all. Brahman is not endowed with qualities, and cannot be defined. Brahman experiences the qualities as the
Vaasanaa-forms of Jeevas.

बहिरन्तश्च भूतानामचरं चरमेव च सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत्।

Brahman is outside and inside of all beings that move and that do not move, as the awareness shine, like the
space fills the inside and outside of all the pots.
Brahman cannot be known (as an entity), since it is the subtle state of existence-awareness in each.
Brahman is far because the Jeeva is always turned towards the perceived only, and is not aware of the true
self. Brahman is very is near, since it exists as the non-stop awareness of your own existence.

सर्वत्र चन्द्रार्क मयं सर्वत्रैव धरामयं सर्वत्र पर्वतमयं सर्वत्राब्धिमयं तथा सर्वत्र सारगुरुकं सर्वत्रैव नभोमयं सर्वत्र
संसृतिमयं सर्वत्रैव जगन्मयं सर्वत्रैव च मोक्षात्म सर्वत्रैवाद्यचिन्मयं सर्वत्र सर्वार्थमयं सर्वतः सर्ववर्जितम्।
(Each Jeeva perceives a world of its own in its own mind; each of these worlds is a complete world with
suns, moons, mountains, people etc.)
Brahman is everywhere as the all the suns and the moons; is everywhere as all the lands; is everywhere as all
the mountains; is everywhere as all the oceans; is everywhere as the mass and weight; is everywhere as the
empty sky; is everywhere as the appearance of the world rising in the minds; is everywhere as the inert
changing patterns of the world; is everywhere as the liberated state (Self is never bound); is everywhere as
the consciousness that is the source of all; is everywhere as all the objects; yet Brahman is without all these
and is pure.
 9

घटे पटे वटे कु ड्ये शकटे वानरे नरे धाम्नि व्योम्नि तरावद्रावनिले सलिलेऽनले।
Brahman is inside each and every object that is perceived like the cloud, the cloth, the fig tree, the wall, the
cart, the monkey, the man, the house, the sky, the tree, the mountain, the wind, the water, the fire, as the
awareness-shine of all these things.

नानाचारविचाराणि विविधावृत्तिमन्ति च परमाण्वंशमात्रेऽपि त्रिजगन्ति ददर्श सः।

(This Indra as the Brahman saw Brahman itself shining forth from all the subtle and the gross states.)
He saw the grossness of all in the form of all the beings of the three worlds, all their actions and thoughts;
their rolling from one world to the other (heaven hell, earth), and also the subtle elements of the three worlds
also. He saw all that at once by staying beyond the time and space boundaries.
Brahman saw Brahman as all the worlds inside and out.

मरिचस्यान्तरे तैक्ष्ण्यं शून्यत्वमिव चाम्बरे त्रिजगत्सत्यसति च विद्यते चिन्मयात्मनि।इत्येवं भावयन् मुक्तभावया

शुद्धसंविदा शक्रः क्रमेण तेनैव तथैव ध्यानवानभूत्।ध्यानेन सर्वमेकत्र पश्यन्श्चिरमुदारधीः ददर्शेममसौ
सर्गमस्मदीयं महामतिः।ततोस्मिन्विचरन्सर्गे शक्रान्ते शक्रतां गतः चकार जगतां राज्यं वृत्तान्तशतशोभितम्।
‘Like the subtle sharpness inside the rays, like the subtle emptiness inside the sky, all the three worlds exist
in the ‘Conscious Aatman’, and appear and disappear again and again, at every agitation of the mind.’
Even as Indra remained contemplating like this, he remained fully absorbed in that state; he felt fully freed of
all the faults of the Jeeva-state; his mind was pure and had lost all its faults.
In his instant vision of the perceived as the shine of Brahman (Self), that noble one who was established in
stabilized intelligence, saw this creation of ours also; and even as he was observing our world which was
outside of the lotus-stalk, and which was the original abode of Indra of the dust-mote, he saw the Svarga, and
saw himself as the Indra (because of his performing the hundred Yajnas); and ruled the original tri-world that
was adorned by hundreds of events of his life.

(The hundreds of generations of Indra had completed their lives inside the dust-mote, and inside the lotus
stalk fiber, within a few seconds of the original Brahmaa’s world.
That is why the new Indra immediately sat on the throne, which had been left vacant for a few seconds only;
and continued as a king in the original Brahmaa’s world.
The original Indra’s post was fulfilled after many generations of his sons inside the dust-mote, within a few
seconds of the original world. The Vaasanaa of the original Indra to return to his throne was fulfilled by this
Indra of a later times.
Like the space-span, the time-span also is a conception only of a mind within itself.
There is no simultaneity of time and space, nor fixed measures of time and space.
Each mind lives inside its own conception of time and place, as if it is fixed.)

विद्याधरकु लाधीश इत्यद्यैव स देवराट् तस्येन्द्रस्य कु लोत्पन्न इति विद्धि यथास्थितम्।

Hey King of all the Vidyaadharas! Understand that the king of Devas who is ruling our tri-world at present is
born in the family of that Indra who lived inside a dust-mote.

ततो हृदयबीजस्थप्राङ्मुख्याभ्यासयोगतः बिसबालनिवासादिवृत्तान्तमनुभूतवान्।

He then contemplated on the past events that were concealed inside the mind-seed through the prescribed
Yoga practice, and remembered the entire past history of his, and also how he had lived inside a fiber of the
lotus stalk.

यथैष शक्रः कथितस्त्रसरेणूदरास्पदः बिसबालास्पदश्चैतत्कु लजः कान्तिमानथ तथा शतसहस्राणि तत्रेतश्चान्यतश्च

खे तादृशव्यवहाराणि समतीतानि सन्ति च।
You listened just to some tiny story of a Shakra who lived inside a dust-mote conceiving a tri-world of his
own, and also of another great Indra who was born in his family lived inside a fiber of the lotus stalk by
conceiving another tri-world there; but such hundreds and thousands of such Indras with their tri-world
conceptions of many other types live in this empty expanse, with unique past history of theirs.
 10

वहतीयमविच्छिन्ना चिरायैवं तरङ्गिणी तावद्दृश्यसरित्प्रौढा रूढारूढे च तत्पदे।इति मायेयमादीर्घा प्रसृता

प्रत्ययोन्मुखी सत्यावलोकमात्रातिविलयैकविलासिनी।यतः कु तश्चिन्मायेयं यत्र क्वचन वानघ यथाकथंचित्
संम्पन्नमात्रैव परिदृशयते।अहंभावचमत्कारमात्राद्वृष्टिरिवाम्बुदात्जायते मिहिके वाशु प्रेक्षामात्रविनाशिनी।
This river of perceptions with its many waves, keeps flowing on for long, without ever stopping, till one
almost gets established in the Supreme state of the Self and is firmly ascertained about the goal to be
attained, but is still striving hard to attain it. This is how the long stretch of Maayaa River spreads, moving
towards unending experiences. This ever-playful deluding lady can vanish completely, by only the vision of
truth.

Hey Anagha! From wherever and whatever, from wherever and whenever, this Maayaa, the deluding power
of Brahman is perceived in whatever and however manner it is presented by the mind instantly.
By the magic of the ‘I’ sense itself, she gets produced like the waters from the cloud; but just by observing
through reason, she vanishes like the smoky mist.

येनायताभिमतदर्शनद्रष्टृदृश्यमुक्तस्वभावमवभासनमात्मतत्त्वं सर्वार्थशून्यमत एव च शून्यरूपमेकं खमात्रमिव

मात्रविकल्पमेव।यत्राहंत्वं जगत्तत्र पूर्वमागत्य तिष्टति पराण्वन्तरपीन्द्रस्य त्रसरेणुदरे यथा।
The Aatman-state shines forth, free of the perceived state of the seer, seen and seen which rises by the force
of the desires connected to the ‘I’; is free of all purposeful rising of the Vaasanaa-fields; is emptiness in
essence; is the witness state of all as the common essence of all; and is completely without the fault of
agitation. Wherever there is the ‘I’ sense, the ‘Jagat’ arrives there already as if with a past, like Indra seeing a
world inside the subtlest atom-particle, namely the belly of the dust-mote.

(A mind-world can be conceived anywhere, in any manner.

Nothing exists as a predetermined state of Reality. Nothing is predictable.
Everything is unstable in the world, except the state of a Jnaani; his conduct is always predictable, for he has
no conduct at all.
At every moment, a new world gets created as per the mind’s conceiving ability.
The excellent conceiving ability is possible through Brahman-knowledge, and also by mastering the learning
connected to the world.
Unless one evolves to see everyone and everything as the Self, this conceiving ability cannot be mastered.
Unless one sees every object and person as ‘Bodha’ (information varieties), he cannot change the already
existing world- information to his convenience.
Unless you are able to view the dust-mote as some empty information produced by the mind as tiny and
small, you cannot create a huge tri-world inside it as another empty information.
An artist who is standing outside of the canvas, can change the picture that is drawn on the canvas in
whatever way he wishes; not the one who is himself a picture inside the canvas.
World is just some emptiness-canvas for a Jnaani; he can draw (conceive) any picture on it, as per his fancy.
After all, the perceived is not really there as a solid reality; but is just some conception-pattern that gets
superimposed on the sense-patterns.
Why should a Jnaani fancy something as his perceived world, even after he realizes Brahman?
Because, the Brahman exists only as some picture of a world-scene for sure; a Jeeva is bound to see some
world-scene or other whether he is realized or not realized.
A Jnaani alone is free to choose his world-scene; whereas the ignorant exist only as a part of the scene.)
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्यगवासिष्ठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF OF NIRVAANA

PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART NINE
[BHUSHUNDA’S INSTRUCTION TO A VIDYAADHARA (5)]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

भुशुण्ड उवाच
Bhushunda spoke

‘I’ IS THE SEED FOR THE SAMSAARA-TREE

भ्रमस्य जागतस्यास्य जातस्याकाशवर्णवत् अहंभावोऽभिमन्तात्मा मूलमाद्यमुदाहृतम्।
The ‘I’ ness produces a false entity in the form of the ego-self; and is said to be the foremost cause that
forms the root for the tree of the worldly existence, like the illusion of the blueness seen in the empty
expanse of the sky.

‘JAGAT TREE’
वासनारससंसिक्तादहंबीजकणादयं ब्रह्माद्रौ व्योमविपिने जायते त्रिजगद्द्रुमः।
तारकापुष्पनिकरो विलीनाचलपल्लवः सरित्सारशिरापूरो वासनासारतत्फलः।
The ‘tree of the tri-world’ grows in the forest of emptiness (of Brahman), on the mountain of Brahmaa;
sprouts from the tiny seed of ‘I’ ness, which is sprinkled with the waters of Vaasanaas.
The stars are its clusters of flowers; the hills that are covered by forests and enveloped by the mist, are its
leaves; the water-filled sinews are the rivers; and it yields the fruit of Vaasanaa-fulfilment.
THE ‘I’ LAKE
अहंत्वसलिलस्येदं जगत्स्पन्द उदाहृतः चिच्चमत्करणस्वादुर्वासनाविसरद्रवः तारकासीकरासारो
नभोनन्तनिखातवान् भावाभावमहावर्तो नानागिरितरङ्गकः त्रिलोकीविलिखल्लेखो विलोलालोकफे निलः
ब्रह्माण्डबुद्बुदोद्भेदः कवाटापीडपीवरः भूपीठदृढडिण्डीरपिण्डश्चिद्धनमद्गुमान् चित्राजवं जवीभावमज्जनोन्मज्जनात्मकः
जरामरणमोहादिवीचीचयचमत्कृ तिः उत्पन्नध्वंसिदेहादिबिन्दुवृन्दैकबन्धुरः।
This ‘Jagat’ is said to be the quiver of the ‘I’ waters.
The water is tasty by the magic of Chit, and is experienced as the quality of joy in the sense objects; the
essence of these waters is the Vaasanaa, the want of something (and the joy rises as the delicious taste).
The stars are the drops of water in the spray, that rises from the splashing waves.
Its hollow as the expanse of space, goes deep without any end.
The appearance and disappearance of the objects, are the huge whirlpools.
The huge mountains rise as its tiny waves.
The lines that are seen on the surface, are the movements of the Jeevas filling the tri-worlds.
The white foam is the appearing and disappearing shines of the moon and the sun.
The bubbles are the momentary appearances of Brahmaandas.
It is restrained by the hard wall of delusion which blocks the way to Moksha; and so has become very huge
in content, being held up ignorance.
The ‘earth pedestal’ is the hardened stone made of fish bones.
Jeevas that rise as conscious beings are the water crows; and the water keeps splashing because of these
crows diving in and out of the waters.
The delusion states of aging, dying etc as identified with the body are the beautiful waves that decorate the
surface. Hosts of water-drops rise up from the waters as the bodies that appear and disappear instantly, and
indeed present a charming sight.

‘I’ MEANS THE ‘JAGAT; ‘JAGAT’ MEANS THE ‘I’

(‘Knowledge of Brahman’, or ‘liberation’ means the appearance of x-ray eyes, or the knowledge-vision.
The world will not disappear by the attainment of knowledge, and the body will also not melt off; but the
mystery of the worldly existence remains solved, and you will stop existing as an inert part of the world-
pattern, will always be outside of the world-pattern as the true conscious self.
Knowledge is abstract. You cannot physically dissolve the ‘I’ and the world, by knowing its secrets.
Jagat stays dissolved in your mind only; and you will revert back to your original self-awareness state.
Yet, you have to exist only as some’ I’ ghost, when dealing with the world-affairs; but it is just a make-
believe ‘I’ and is like the momentary mist that forms on the surface of the mirror when you breathe on it.
The entire world-story of yours is an expression of your ‘I’, namely the firm identity with the ego-character.
You have to wear it as a mask, even as a Knower; but will not identify with it as the Self.
You will live forever with a ‘dead-I’, kept alive by your wish.
When you dis-identify with the ego, namely the name and the form, and observe it as just a mind-construe
and realize that the ego is just a part of the perceived world, then you are said to be liberated.)
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अहंत्वपवनस्पन्दो जगदित्यवगम्यतां अहंत्वपद्मसौगन्ध्यं जगदित्यवबुद्ध्यताम्।

Understand that this world is the light quiver of the wind called the ‘I’ sense.
Understand that the world is the fragrance emanating from the lotus called the ‘I’ sense.

नाहंत्वजगती भिन्ने पवनस्पन्दवत्सदा पयो द्रवत्वमिव च वह्निरौष्ण्यमिवापि च।

The ‘I’ sense and the world do not differ from each other like the wind and its movement, like the water and
its fluidity, like the fire and the heat.

जगदस्त्यहमर्थेऽन्तरहमस्ति जगद्धृदि अन्योन्यभाविनी त्वेते आधाराधेयवत्स्थिते।

The meaning of the word ‘I’ is actually the ‘Jagat’. The ‘I’ exists as the essence inside the ‘Jagat’.
Each cannot exist without the other; and each supports the other.

(‘I’ and the world’ is ignorance; ‘non-I and the world’ is knowledge.
‘I’ and the world’ is some inert pattern that belongs to the perceived, and no one is there as you, but just
some information-wave rising and disappearing again and again. The connection of all these appearing and
disappearing information-waves is known as the Self. This Self is not an information.
This connecting conscious something alone is the real conscious observer, the real ‘I’, who is not any ‘I’.

The ‘Perceived world’ is just a non-stop flow of information-patterns; the ego is also a part of the perceived
world only. Ego is just some ‘information-collection’ that you have imagined yourself to be.
This ‘ego-I’ is not a solid reality; it is not bound and it needs no liberation.
It is not ignorant also; for it is not there at all.
Who is ignorant? No one! Who is liberated? No one!

When the Reality rises as the ‘perceived pattern of information’, the ghost of ‘ego-I’ rises as a ‘collision
shock’. If this is understood, then naturally the ego-ghost though seen is ignored as some non-existing stuff.
Then, what is left back? Silence! Silence of the ego-noise!
The Brahman who is not any Brahman also, is left back!

How the ghost of ‘I ‘ comes into existence, if it is not there in Brahman?

The joint state of the ‘continuous flow of information pattern (world-scenes)’ and the ‘conscious Self as the
observer’, produce a ghost called the ‘I’ which is not at all there actually.
The ‘I-ghost’ is produced by the ascertained belief in the realness of the ego and the ego-connected world.
The ‘I’ dominates as the Self and hides the real Self.
This ‘I’ is a product of ignorance. ‘You’ as anybody are not there actually.
When you understand that you are not there at all as anybody, then the ‘I’ less state’ rises by itself.
When the ignorance is gone, you understand that the ‘I ego’ is just a worthless ghost which is not at all there.
The ‘ghost you’ are gone, and there is some ‘ real you’ who is not any ‘you’.
Then you take over as the real Self, and run the show of the perceived.
You keep the ‘I’ as just a part of the perceived and do not own it as your self.
‘I’ becomes a costume you don for the drama of the world.

The world does not vanish, the body does not vanish, and no magical powers are gained; but the ownership
changes. The perceived is now owned by the true conscious self and not the inert ego rascal of a ghost.
You do not cry and lament as an information bound to appear and disappear; but stay as that Self which
forms a connection to all these appearing and disappearing patterns called the Jagat.

You remain as the connecting point only, as the author, the Director, the producer, the dialogue writer of the
ego-story staged on the world-stage; but not as a part of the drama. This is the witness state.
Instead of remaining as the appearing and disappearing pattern of the perceived, you remain as the conscious
changeless self always. You always act from the Self-level only; this is liberation.

What harm is there when ‘you’ know the ‘ghost-you as the ghost’ and the ‘real you as the real you’?
Why fear liberation? Why feel afraid of dispassion?
Love everyone as yourself; not with the possessiveness of the ego.
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Do not live as a ghost in the ghost world; be a producer of the ghost-movie.

Love all that is there as a part of the movie; the evil, the good, the horror, the wisdom, the angel, the devil,
the good, the bad. Everything is just a magical panorama made of amazing information patterns.
Enjoy the perceived like a producer enjoys the movie, where he loves every character of the movie; where
he applauds every scene of a movie.
Be both the producer and audience of the movie; but never become one with the movie.)

जगद्बीजमहंत्वं यो मार्ष्टि बोधादवेदनात् अलं चित्रं जलेनेव तेन धौतं जगन्मलम्।

The seed of the ‘Jagat’ is ‘I’ ness. When one erases off the ‘I’ concept, through the awakening of knowledge
and stops perceiving realness in the world scenes, then the world-dirt gets washed off, similar to where the
entire painting is washed off by pouring the water on it.

HOWEVER, THE ‘I’ DOES NOT EXIST AT ALL

अहंत्वं नाम तत्किं चिद्विद्याधर न विद्यते अकारणमवस्तुत्वाच्छशशृङ्गमिवोदितम्।
Hey Vidyaadhara! There actually nothing called the ‘I’ ness that exists as a real thing that needs to be
destroyed. You have to understand that the ‘I’ is just an illusion caused by the ignorance of the truth.
‘I’ ness has no cause also, since it is not real.
(Seeing a ghost is a result of foolishness; therefore there cannot be a cause for the existence of the non-
existent ghost.)
The hare’s horn is just a word with meaning; and does not really exist anywhere; ‘I’ is also just a sound with
meaning, and does not exist as any entity.
WHY ‘I’ CANNOT EXIST?
ब्रह्मण्यतिततेऽनन्ते संकल्पोल्लेखवर्जिते अहंत्वकारणाभावान्न कदाचन सन्मयम्।
The supreme expanse of Brahman (the Aatman-essence that is blocked by the ‘I’) is limitless and can exist
as any perceived experience; but is completely removed of all the conception-pictures, since it is not a Jeeva
with a Vaasanaa-filled mind. There is no cause for the ‘I’ to rise in such a Brahman-state.
Brahman has no need to refer to itself as any ‘I’, since it is without a second. Therefore, ‘I’ is not real.

अवस्तुन्येति सर्गादौ न संभवति कारणं अतोऽहंत्वादि नास्त्येव वन्ध्यासुत इव क्वचित्।

तदभावाज्जगन्नास्ति चित्त्वं जगदभावतः शिष्टं निर्वाणमेवातः शान्तमास्व यथासुखम्।
अभावादुपपत्तिस्थादेवं जगदहंत्वयोः रूपालोकमनस्काराः शान्तास्तव न चेतरत्।
That which is not there cannot have a cause, and so, the creation also has no cause as such.
Therefore ‘I’ and the ‘I’ based conceptions do not exist at all, like the son of a barren woman.
Therefore, since the ‘I’ is non-existent, ‘Jagat’ is also not there.
What is left back is the state of pure Chit alone. That alone is ‘Nirvaana’.
Just remain quiet and blissful as the true self.
Since the non-existence of both the ‘Jagat’ and ‘I ness’ has been proved through reason, all the sense-related
perceptions, and the mind-conceptions that get superimposed on the sense-perceptions are proved as unreal
for you; there is nothing else that can trouble you in any way, other than the ‘Jagat and the I-ness’; and when
that itself is destroyed through knowledge, there is no more suffering for you.
Remain in the quietness that is left back.

यन्नास्ति तत्तु नास्त्येव शेषं शान्तमसि ध्रुवं संप्रबुद्धोऽसि मा भूयो निर्मूलां भ्रान्तिमाहर।
व्यपगतकलनाकलङ्कशुद्धः शिवमसि शान्तमसीश्वरोऽसि नित्यः खमपि भवति पर्वतोपमानं जगदपि वा
परमाणुरूपमेव।
That which is not there is not there actually.
Whatever is left back is ‘you’ the ‘Awareness of existence’,which is quiet and firm.
You are now fully awaken to the knowledge. Do not ever give way to delusion which is baseless.
Hey Vidyaadhara! Purified by the washing of the dirt of delusion that rises as the ‘I’ ness and the Jagat’, you
are now the auspicious state of knowledge-vision. You are the Ishvara, the essence that is within all.
You as the Aatman will never cease to be.
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In your subtle state of ‘Self-awareness’, the emptiness of space itself equals the hardness of the mountain, or
the huge Jagat made of countless world-perceptions equals the subtlest atom.

कथयत्येववमप्येवं स विद्याधरनायकः आसीत्संशान्तसंवित्तिः समाधिपरिणामवान्।प्रबोध्यमानोऽपि मया

भूयोभूयस्ततस्ततः न पपात पुरोदृश्ये परं निर्वाणमागतः।स प्राप परमं स्थानं तावन्मात्रप्रबोधवान्
के नचिन्नाधिके नाङ्ग यत्नेनातिशयैषिणा।
Even as I was speaking like this, that king of Vidyaadharas remained absorbed in the quiescent state of pure
awareness of the Self, and entered the unperturbed state of Samaadhi, with all his inner and outer limbs
motionless. Though I tried to wake him up again and again in many ways, he did not fall into the perception
level and was in the state of final beatitude.
Dear Vasishta! He attained the Supreme state, by listening intently to just a few words of knowledge spoken
by me, and not by the excessive practice of any discipline prescribed for an aspirant.

वसिष्टोवाच
Vasishta spoke to Rama

अत उक्तं मया राम यदि शुद्धे विचेतसि उपदेशः प्रसरति तैलबिन्दुरिवाम्भसि।

That is why I told you Rama that in an extremely pure mind, the advice spreads all over like the drop of oil
inside the water.

नाहमित्यस्ति ते नान्तर्मैनं भावय शान्तये एतावदुपदेशोक्तिः परमा नेतरास्ति हि।

There is nothing called ‘I’ as a separate entity in you. Do not identify with it; and remain peaceful.
This is the supreme essence of all instructions; nothing else needs to be told.

एषैवाभव्यमनसि पतिता प्रविलीयते उत्ताने मसृणादर्शे मुक्ताफलमिवामलम्।

भव्ये तु शान्तमनसि लगत्यभ्येत्यविच्युतिं प्रविश्यान्तर्विचाराख्यामर्चिरर्क मणौ यथा।
The same instruction when falling into the undisciplined mind, rolls over and slips off like the taintless pearl
falling on an upright (arrogant) slippery mirror.
The same instruction, when falling on the disciplined quiet mind (which accepts the instructions with all
humbleness and with complete faith), makes contact, sticks well, enters inside, and does not slip from the
mind; but lights up the flame called ‘Vichaara’ and burns off the entire forest of ignorance, like the sun ray
entering the sun-stone and producing a flame.

भुशुण्ड उवाच
Bhushunda spoke to Vasishta

अहंभावनमेवोच्चैर्बीजं दुःखाख्यशाल्मलेः ममेदं तद्वदादीति शाखाप्रसरकारणम्।

अहमादौ ममेत्यन्तस्तत इच्छा प्रवर्तते इदमर्थशतानर्थकारिणी भवभारिणी।
(This ‘I’ is supposed to be the matter-lump that you identify in a mirror, for no one can know what their face
looks like without a mirror. One’s face is always imagined or remembered only.
Self has no face; the face-picture rises as some ‘sensed information’ only.
You always are the faceless-self; but always identify with the face-information, and believe it to be your
identity; like an actor identifying with the costume and the character of the story portrayed on the stage.

The sense of possession alone rises as the varied possession-ideas as my body, my family, my friends, my
house, my country, my god, my Guru, my ideas, my philosophy and so on.
Try for a change to love everyone that you see without the idea of ‘mine’; and observe how blissful it is to
have no attachment to anyone or anything; but offer pure love bereft of all connections of family, friend etc.

When some one known to you dies, you feel sad and lament for their death.
Here also ‘mine’ alone plays its evil role.
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The information that rises as people and objects are valuable for you because ‘you’ know them.
Therefore you lament and cry for the death of anyone ‘you’ know.
Imagine from the Brahman level!
How many deaths and how many births, the Brahman is aware of as all the Jeevas!
How many worlds have come and gone like the foam bubbles of the ocean surface!
Why do you not cry for all the dead?
Because you do not ‘own’ their information! Because you have no access to their information!
You cry for only those who are connected to you through the ego-I!
What a facade of goodness! How selfish it is! How idiotic it is!)

The ‘I’ sense is the main seed for the Shalmali tree of suffering. Similarly, the ideas of possession as ‘mine’,
grow as the branches of desires. At first, the ‘I’ alone acts as the seed.
The idea of ‘mine’ acts as the actions related to the ‘I’, and the seed starts sprouting; and soon grows into a
huge tree as the increasing ideas of possession.
Then the branches rise up as the countless desires (Vaasanaas).
Thousands of conceptions rise up to join to make a world-conception, which leads to many sufferings of the
mind and the body; and becomes a burden of worldly existence.

एवंविधा मुनिश्रेष्ट मूढा अपि चिरायुषः भवन्त्यनियमो ह्यङ्ग दीर्घायुष्यस्य कारणम्।

Hey MuniShresta! In this manner, hey great Sage, even fools who live as the body-entities, can have a long
life-span. The cause for long-life is not conditioned by any rule.

(The life-span extends as much as the Vaasanaa-fulfillment time.

Unfulfilled Vaasanaas also extend the life as many body-forms; and the ignorant suffer through untold pains.
Knowledge alone makes one free of death by the realization that the death is just a concept maintained by
the fools. The Knower can exist with or without the body forever, with the perceived or without the
perceived. Siddhas exist as the identity-less identities, with the knowledge-content alone as their identity.)

अन्तःशुद्धमनस्का ये सुचिरायाभयप्रदं मनागप्युपदिष्टास्ते प्राप्नुवन्ति परं पदम्।

Those who are pure in the mind attain the Supreme state which bestows sanctuary from all sufferings for
ever, even by the least of instructions.

वसिष्टोवाच
Vasishta spoke

मेरुमूर्धनि मामेवमुक्त्वा स विहगाधिपः तूष्णीं बभूव मुक्तात्मा ऋष्यमूक इवाम्बुदः।अहमापृच्छ्य तं सिद्धं

विद्याधरमथो पुनः प्राप्त आत्मास्पदं राम मुनिमण्डलमण्डितम्।एतत्त्वाद्य कथितं बलिभुक्कथोक्तं विद्याधरोपशमनं
लघुबोधनोत्थम्।अस्मिन्भुशुण्डविहगेन्द्रसमागमे मे चैकादशेह हि गतानि महायुगानि।
That ‘King of birds’ Bhushunda, who was in the ever-liberated state, spoke to me like this on the summit of
the Meru Mountain; and became silent like the cloud in the RishyaMooka Mountain.
(Clouds do not make any thundering noise at the RishyaMooka Mountain, afraid of Sage Matanga’s curse.)

I took leave of that great Siddha, the Bhushunda-crow, then later went to the abode of Vidyaadhara and met
him; then returned my own abode in the heaven, that was adorned by other noble Sages.
Rama! Today I have related to you the story told by the crow (one who eats the offering of rice/BaliBhuk) as
to how the Vidyaadhara attained the Self-state immediately by listening to the short discourse given to him.
Some eleven MahaaYugas (Yuga-span of Devas) have passed for me in this Kalpa after that meeting with
the bird-king Bhushunda.

(Measure of time-span differs for each level of Jeevas, from a worm to Brahmaa.
A momentary conception of a creation of a Brahmaa is countless four-yuga sets for the humans.)
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NON-IDENTIFICATION WITH THE EGO

अनहंवेदनादेवं शुभाशुभफलप्रदा संसारफलिनी नूनमिच्छान्तरुपशाम्यति।
अनहंवेदनाभ्यासात्समलोष्टाष्मकाञ्चनः भूत्वा शान्तभवापीडो न नरः परिताम्यति।
In this manner, through the non-identification with the ‘limited ego which leads to good and bad results and
yields the fruit of worldly existence’, the mind is removed of all the desires and subsides for sure. By the
practice of ‘non identification with the limited ego’, one looks equally at the clay lump, stone piece and gold.
Such a man is freed of the harassing worldly existence, and never chokes under its pressure.

(Every thing is just but some Bodha-state or some set of information only!
What is valuable, and what is not valuable, when any object or person is just some set of information only?)

‘I’ RISES FROM NOWHERE, AND DISAPPEARS SOMEWHERE, THROUGH VICHAARA

अहंतापुटकोड्डीनपरबोधबलेरितः अहमित्यर्थपाषाणो न जाने क्वाशु गच्छति ।
After rising up from the funnel of ‘I’ ness, and getting thrown far off by the strong knowledge of the
Supreme, I do not know where goes fast the stone namely, the meaning attributed to the ‘I’!

अहंतापुटकोड्डीनो ब्रह्मवीरबलेरितः अहमित्यर्थपाषाणो न जाने क्वाशु गच्छति।

After rising up from the funnel of ‘I’ ness, and getting thrown far off by the strong powerful state of the
Supreme, I do not know where goes fast the stone namely, the meaning attributed to the ‘I’!

अहंतापुटकोड्डीनो ब्रह्मवीरबलेरितः शरीरयन्त्रपाषाणो न जाने क्वाशु गच्छति।

After rising up from the funnel of ‘I’ ness, and getting thrown far off by the strong powerful state of the
Supreme, I do not know where goes fast, the stone namely, the body-machine!

अहमर्थहिमं त्वन्तरनहंता चिदर्चिषा उड्डीयेव विलीनं सन्न जाने क्वाशु गच्छति।

The snow-flake, namely the meaning attributed to the ‘I’ which resides in the mind, evaporates and dissolves
off instantly inside the mind, by the hot ray of the Sun of Chit, which is in the form of ‘non-identification
with the limited ego’; I do not know where it went off!

अहंरसो विलीनोन्तरनहंता चिदर्चिषा शरीरपर्णादुद्वर्णान्न जाने क्वाशु गच्छति।

शरीरपर्णान्निष्पीतस्त्वहंभावरसासवः अनहंतार्क मार्गेण परतामधिगच्छति।
The moisture namely the ‘I’ evaporates and dissolves off instantly, and vanishes from the body-leaf and
makes it fade away and dry up, by the hot ray of the Sun of Chit, which is in the form of ‘non-identification
with the limited ego’; I do not know where it went off!
The moisture-essence namely ‘I’ ness, evaporating away from the body-leaf, moves through the path of the
Sun namely the ‘non-identification with the limited ego’, and attains the subtle state of the Supreme.

WHERE IS THE ‘I’? EVERYWHERE AT ALL TIMES!

शयने कर्दमे शैले गृहे व्योम्नि स्थले जले स्थूला सूक्ष्मा निराकारा रूपान्तरगतापि च यत्र तत्र स्थिता सुप्ता
प्रबुद्धा भस्मतां गता धृता नीता निमग्ना च दूरस्था निकटा सती शरीरवटधानान्तःस्थिताहंत्वनवाङ्कु रा
शाखाजालं तनोत्याशु संसाराख्यमिदं क्षणात्।
In the bed, in the mire, in the hill, in the house, in the sky, on the land; whether gross or subtle, whether
without shape or changing to other shapes; wherever it stays, dormant or awake, or burnt to ashes; whether
held, carried, or drowned, whether kept far or close by; the fresh sprout of ‘I’ ness hidden inside the hollow
seed of the body-fig tree, instantly manifests its network of limitless branches, namely this worldly
existence. (Analyze, what information of the world is not connected to the ‘ego-I’?

BODY-TREE RESTS INSIDE THE ‘I’ SEED

अहंत्ववटधानान्तःस्थितदेहबृहद्द्रुमः संसारशाखानिवहं यत्र तत्र तनोत्यलम्।शाखाशतेद्धदलपुष्पफलद्रुमोऽस्ति
बीजोदरे ननु दृशा परिदृश्यतेऽसौ।देहोऽस्त्यहंत्वकणिकान्तरशेषदृश्यसंवित्परीत इति बुद्धिदृशैव दृष्टम्।
 9

The huge tree namely the body which stays inside the tiny hollow of the fig tree seed, namely the ‘I’ness,
manifests this weighty worldly existence wherever it is, for sure.
A huge gigantic tree consisting of hundreds of branches shining with leaves, flowers and fruits, is inside the
hollow of the seed. It cannot be seen with the ordinary eye. Similarly, inside the subtle seed of ‘I’ ness rests
the body shining with its endless perceptions all around, and can be visualized through the eyes of the
intellect alone.

(Observe the entire world that you experience as concealed within the seed of ‘I’.
See your own body as the trunk of the tree with the entire world as its branches.
The world is just the rising and disappearing information-patterns that you are aware of newly, at each and
every quiver of the mind.
Analyze, who is aware of all the information patterns including the body and the ‘I’.
Stay as that only!)

देहादहंत्वमनवाप्तवतो विचारैश्चिद्व्योममात्रवपुषो वपुषोऽथ वोच्चैः।

नाहम्त्वबीजजठरादसतोऽभ्युदेति संसारवृक्ष इह बोधमहाग्निदग्धात्।
For him, who has not got the identification of the ego with the body through the practice of proper analysis
of scriptural truths; and who is in the form of Chit-expanse alone, whether he is with his body or without his
body, the tree of Samsaara is burnt to ashes by the huge fire of ‘Knowledge-vision’; and does not ever
falsely grow from the belly of the ‘I’ ness.

(Where is the worldly existence, where is bondage, where is liberation, when the ‘I’ is gone!
Who at all is there as anyone?!)
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्ठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF OF NIRVAANA

PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART TEN
[THE AMAZING BRAHMAN-STATE]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

Narayanalakshmi (Shubhalakshmi), an ascetic spent most of her life in the Himalayan terrain, engaged in the
penance of knowledge. She is well-versed in all philosophies and is a scholar in Sanskrit language. Her
mission life is to retrieve the lost knowledge of the ancient Rishis and offer it unblemished to all the seekers
of the Truth. She is from Bangalore, Karnataka, India
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वसिष्टोवाच
Vasishta spoke

मरणं सर्वनाशात्म न कदाचन विद्यते स्वसंकल्पान्तरस्थैर्यं मृतिरित्यभिदीयते।

Death is believed to be the cessation of the mind, body, intellect etc; but such a death does not exist at all.

(The mere body things (animals and humans of any shape), who just act from the body-level remain un-
evolved in the basic matter-level itself, and dissolve off as a rotten matter-lump, when the matter
deteriorates, as in death. They act in the level of the instinct only; and do not have the ability to think
abstract. They are just animals with human shapes; are just the physical brains acting out the survival
process. But those who have evolved enough to have Vaasanaas, do not die at the death of the matter-lump.
They continue their experiences as per their Vaasanaas. To have a dominant Vaasanaa other than eating and
procreating is also a higher level than that of the animal.
Those with Vaasanaas, continue as the Vaasanaa-fields with no particular identity as such.
When the body dies, their present life-story and the present identity is forgotten, and they immediately start
perceiving another world with another identity with another body-shape.
It is like the continuous streaming of dreams one after another, each dream experienced as a new identity.
The dreams do not stop till all the Vaasanaas are exhausted completely.
This forgetting state of the previous identity of the previous life story in the next life-story, is known as
‘Mriti’ or death.
Only a Jnaani who is free of all Vaasanaas, and who is not identified with the body, escapes this ‘Mriti’; for
he has nothing to forget, and nothing to force him to continue as another dream existence.
The cessation-point that lies in-between two dreams (Vaasanaa-experiences), namely ‘Mriti’ is not there for
the one who is awake to his pure state of the Self.)

‘Mriti’ means the stability of one’s own conceptions through various identities.

(The holding on to the realness of the world, and the realness of one’s body identity does not vanish off in
any of these life-dreams. This false conception supports the continuous experience of endless Vaasanaa-
fields through various body-shapes.
The ‘I’ also does not vanish off, nor the world-tree that rises from it.
Trees may rise as various types, but the root of all world-trees of all the minds is the ‘I sense’.
The true self as the ‘awareness of one’s existence’ remains changeless through all these life experiences.
Life experiences do not belong to any one as such, since no one is there.
Vaasanaas manifest as experiences, and the experiences produce an ‘I’ as some imagined identity.)

पश्येमे पुर उह्यन्त इव मन्दरमेरवः अरूढा अपि दिग्वातैः सरिद्बिम्बितशैलवत्।उपर्युपर्यन्तरतः

कदलीदलपीठवत्श्लिष्टाश्लिष्टस्वरूपाः खे मिथः संसृतयः स्थिताः।
Look at those Mandara and Meru Mountains getting carried away as if by the winds blowing from all the
directions, loosened from the ground as it were, like the hills reflected in the streams moving along with the
stream. All the worlds stay together in the empty space, joint and disjoint; one over the other; overlapping
each other; like the layers of the plantain trunk.

(This statement is highly abstract, and needs a higher level of intellectual efficiency; and an ascertainment
that the Jagat we experience is not a solid independent reality.
Herein is given a brief explanation about the same.

There is no physical world that exists outside of the mind-processing.

Reality is just a source of all probable states that can exist in any space and time; but it is not in any space
and time. Reality state alone exists as the probable states of you, me and all the others.
These probable states can rise as only two states; namely the ‘I’ based ignorant states, and the ‘non-I’ based
knowledge states.
The limited sense of ‘I’ as a name and form is said to be ‘bondage’; and the expanded state of ‘I’ as the
Reality itself, is known as ‘liberation’.
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Mind alone rises as the Jagat. Mind is made of conceptions and dormant wants.
Jagat is a totality-conception of many minds of the same level, grouped together as one. It is like some group
of people who are locked up in a magical room experiencing a similar world in their dreams.
For example, the mountains, rivers, skies, stars, trees, etc are the common scenario that each mind in the
earth level will experience. But the likes, dislikes, suffering, joy etc are differently conceived by each mind.
Each mind sees a world as per its level of learning, intellectual proficiency, health of the body, self-made
beliefs and so on! Each person sees a world based on his location at some place and time.
Each person’s time-line is also different. Each person’s vision of Jagat is also different.

Suppose some hundred persons are standing in front of a tree and are seeing it standing next to next.
The same tree is viewed from different angles and as different conceptions about the tree.
Some may want to hug it, some may want to cut it, some may just ignore it as some worthless object.
Imagine yourself standing outside of all these minds, and watching it from some God-level who can see all
the worlds of all the minds at once.
The different pictures of the tree that gets seen by the different minds, have to be placed side by side, each
overlapping the other. What does the picture of the tree look like now? Analyze!

Have you seen a tree reflected in flowing River waters?

The reflected tree will look like as if it is getting carried by the waves of the River, and will be quivering all
along. The tree will appear wavy and unstable.
Similarly any object or image seen in the world is just a quivering state of perception only.
The solid tree is just a joint perception of many minds joined together, but different in the conception level;
like the solid trunk of the plantain tree, which is formed by the layers of fragile leaves that overlap each
other and are stuck as one.

Our vision of any object is like a single layer of the plantain trunk.
The ‘others’ of our own mind-story produce more visual layers, and a solidity in the tree is ascertained;
though it is actually the same image seen differently, by all, at the same time, from different location points.
Here in the example, the tree-image is just a geometrically formed illusion.
So are all the objects of the world, whether living or inert.

Vasishta states - ‘Look at those Mandara and Meru Mountains getting carried away as if by the winds
blowing from all the directions, loosened from the ground as it were, like the hills reflected in the streams
moving along with the stream. All the worlds stay together in the empty space, joint and disjoint; one over
the other; overlapping each other; like the layers of the plantain trunk.’

Even huge mountains like Meru Mountain, which forms the support of the BhooLoka with its seven
mountains and seven Oceans, is also an image that is seen by many minds of the same level. It is also
extremely fragile and is not solid at all.
When seen as a totality mind vision of many minds, it looks as if it is quivering and moving along with the
winds, and has no solid base at all.
It is as empty as the reflection seen in the flowing waters of the River.

‘Jagat’ is not a solid independent structure; is just a joint conception of many minds, and is like some misty
image seen in the empty sky. Such mind-groups as the worlds are many and various. They remain
unconnected to each other and do not know of each other.

A single world is made of a single dream-state of many minds.

Mini mind worlds that make those totality-worlds, also are different and varied; sometimes connect with
other minds; sometimes do not.
Such totality-worlds as dreams are countless in the Reality state. Some remain connected; some do not.

Whatever object is perceived, it is just some image drawn on the emptiness-canvas.

The mountains, rivers, trees, skies etc are the props that fill the stage for all of us to play our roles, like the
same props set up on the stage for many actors to play their roles on the stage.
But these mountains etc are not solid physical objects, but are just images that are seen in the emptiness
around; conceived as the liked and disliked.
 5

These quivers of images solidify by our touch, make noise by the power of listening, feel tasty by our
tongues, and give out smell by our capacity to smell.

Each mind sees a complete world like a dream-world; and all the worlds of all the dreaming-minds join
together to give an illusion of a solid Jagat.)

रामोवाच
Rama spoke

पश्य मे पुर उह्यन्त इति वाक्यार्थमक्षतं न किं चिदवगच्छामि यथावन्मुनिनायक।

Hey MuniNaayaka! You told me now,‘Look at those mountains getting carried away in the winds.’
Hey MuniNaayaka! I do not grasp in the least what you meant by such words.

वसिष्टोवाच
Vasishta spoke

PRAANA DISSOLVES INTO PRAANA

(Jagat is the Chitta; Chitta is the Praana; Praana is Brahman.

Brahman alone is; so Praana is also an illusion; Chitta is also an illusion; Jagat is also an illusion.
Brahman alone is, without the name of the Brahman also.)

प्राणस्याभ्यन्तरे चित्तं चित्तस्याभ्यन्तरे जगत्विद्यते विविधाकारं बीजस्यान्तरिव द्रुमः।

Like the tree stays inside the seed, the Jagat with its variety of perceived states exists inside the Chitta; Chitta
exists inside the Praana.

(A seed looks so tiny, yet it produces a huge tree with branches, leaves, and fruits which contain more seeds
as the future states of the trees. A seed’s capacity is limitless; it is the potential state for limitless trees.
The tree is not visible in the seed, but yet, the seed is a potential state of the future tree s.

Brahman is the causeless seed of the Jagat-tree.

Brahman exists as the seed and the tree at once, without the need for any time and place as its support.
Brahman is the Praana, the ‘quiver’ state that is conceived as the ‘Jagat’.
‘Quiver’ is just the state of Reality, and is not located at any place or time.
‘Quiver’ is not the state f Reality, since the ‘Jagat’ does not exist in the Brahman-state.
‘Quiver of Praana’ is just an invented explanation to explain the imagined world, for those who see the
world as real.

Praana rises as the manifest state of Brahman.

Praana is commonly identified with the wind-motions inside the body,

Brahman does not vibrate, does not manifest as any world-state actually.
Yet Brahman is the source of all the information that can rise as the world.

The basic information that supports all other information-patterns is Praana, the quivering energy.

A Jnaani transcends the Praana level also, and exists as the source of Praana also, and exists as the Brahman
endowed with a pure intellect.

Where does this huge world exist, if it is not an independent physical reality?
Each mind exists as the seed for its particular world-tree.
Each mind produces a particular world-tree as per its ‘want’ state.
Minds are like the varieties of seeds producing a variety of trees, and the totality of all these trees is known
as the ‘Jagat-jungle’, or the Viraat-state, the huge mind which is made of all the small minds as its structure.
 6

Chitta the perceiving-state as a Jeeva, contains the Jagat inside itself, like a seed containing a tree within it.
This Chitta is supported by the force of Praana.
Praana is the quivering state, the vibrating energy that rises as the mind-agitation, which is experienced as
the world-state. That is why Praanayaama-practice is advised for those who lack dispassion, and yet need to
control the mind physically.

Praana is the energy that enables the five functions of the body, and keeps it alive.

The body exists in the expanse of undivided Praana, like a pot kept inside the space.
The inside and outside space, do not move or change by the making or the breaking of the pot.
The existence of the body, causes no crack in the Praana-force, which spreads out as the Jagat, in the form of
the mind-quiver.)

मृते पुम्सि नभोवातैर्मिलन्ति प्राणवायवः सरिज्जलैरिवाम्भोधि जलान्यात्मद्रुतानि हि।

The same Praana with the same essence exists inside and outside; yet it appears as if the inner winds mix
with the outside winds at the time of death, like the river-waters dissolving off in the sea-waters, because the
liquidity is the same essence that is present in both the river waters and the sea-waters.

(What happens when the body dies?

The inner and outer Praana-states become one as it were.
Though there is no inside and outside for the Praana, it appears as if the Praana that is inside the body has
left the body, and has become one with the Praana outside.

The five types of winds that enable the functioning of the body stop their respective functions, when the
body dies. When these Praana-functions stop, the person is said to be dead.

The outside winds and the inside winds (vibrations) are the same in essence.
Praana is the energy-force, the quiver which is outside as the Jagat, and is inside the body as the mind-
agitation, or mind-conception.
A body is just an image or some line which is drawn on the emptiness.
The Praana that fills the Jagat with the power of movement, looks divided as the inside and outside, by the
presence f the body, like the space that looks divided as the pot-space and the sky-space.

When the death appears for the body, the separating line of the body dissolves off, and it is as if, the inside
and the outside have become one at that instance.

Praana exists as the mind-agitation in the Jeeva which is entrapped inside a physical body.
Praana exists as the conception in the mind-level, and is experienced as the world outside.
Praana exists as some particular conceptions inside an entrapped Jeeva; and the outside also is filled with
Praana, namely the probable state of conceptions only.

Praana exists as the ‘Bodha’ the information. The information is limitless.

Brahman has no limit and can exist as any information it can experience as a Jeeva.
Brahman is Praana; Brahman is Chitta; Brahman is Jagat.

The Jeeva can have access to only a tiny part of the information-Ocean, and knows that alone as its world.
When the body dies, the information-content of the Jeeva-mind mixes off with the outer emptiness, like the
river water dissolving off inside the Sea.
The River loses its identity when it is mixed inside the Sea-waters.
The small world-conception of a Jeeva along with its identity, dissolves off inside the huge limitless expanse
of information-potential called the Praana, when the death of the body occurs.

All the inner conceptions mix off with the outer conceptions, and the identity of the Jeeva also dissolves off.

What happens to all the ideas or information-content (world), that the Jeeva held on to as precious?
Everything becomes one with the limitless empty expanse of unmanifest conceptions, like emptiness
dissolving into the emptiness.
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इतश्चेतश्च यान्तीव तेषामन्तर्जगन्त्यलं व्योमवातविनुन्नानां संकल्पैकात्मकान्यपि।

These conceived worlds of a Jeeva which rise from a dead body have no owner as such, and are tossed off
here and there as if by the blowing winds.

(Actually the ‘space and time ideas’ are also conceptions that are imagined by a Jeeva.
When the body-dies, the ‘space and time’ also dissolve off, along with that mind.
The probable state of some Vaasanaa-field which existed as a Jeeva-world dissolves off, and the Jeeva is no
more there as any identity of name and form.
Praana alone is left back with its limitless states of information, ready to exist as any Jeeva.)

सप्राणवातैः पवनैः स्फु रत्संकल्पगर्भितैः सर्वा एव दिशः पूर्णाः पश्यामीमाः समन्ततः।

Rama! I see all the directions all over, filled with the winds of Praana pregnant with the potential
conceptions, getting blown away by the air currents.

(Wherever the probable state of some Vaasanaa exists, a Jeeva comes into being as some random Vaasanaa-
experience field. The power of Praana enables the conceptions to rise as some Chitta-state.

The conception-power rises first as the ‘I’, and some Jagat rises for the ‘I’, with the body as its center of
experiences. The foolishness rises as some ghost-entity named Jeeva, with a name and form. The birth and
death of oneself get imagined by this ghost called Jeeva.

And, when the body dies, the unfulfilled Vaasanaas just go back to the unmanifest state.
And somewhere again, some dense state of Vaasanaa will rise as another Jeeva-state with another world-
experience.

‘Jeeva’ is just a name given to some information-processing state called Chitta.

The same Jeeva cannot go from one life to another one, as a single identity, continuing its journey from life
to life.

Observe the Ocean with its countless splashing waves which rise again and again, vanish again and again.
The rising wave instantly disappears inside the Ocean, and becomes one with the Ocean.
If another wave rises from the Ocean, it need not be the previous wave’s continuation.

Who lives or dies? There is no one but the Praana itself vibrating as the many Jeeva-states.)

अत्रैते पश्य पश्यामि संकल्पजगताङ्गणे बुद्धिदृष्ट्या समुह्यन्ते पुरो मन्दरमेरवः।

I see the Meru and Mandara Mountains in the courtyard of the conceived worlds, getting blown away in
front of me. You also can observe it with the eyes of knowledge.

(You cannot see this phenomenon with the physical eyes, like some light-streak leaving the dead body.
Praana is not some air-element which can be grasped physically.
Praana is just the potential state of Brahman that can exist as any quiver of information.
You need a high amount of intellectual purity and dispassion to understand all this.

I see all this with my ‘knowledge-eyes’.

What is Meru or Mandara mountain but some ‘Bodha’ (information-sets) in the mind?
The outside is like a huge courtyard brimming with the potential states of information.

Only when you as the Self-state, are aware of these mountains, these mountains also come into existence, at
the very moment of perception. Later, when you turn mind towards another object, they vanish off and melt
off inside the Praana, the courtyard for all conceptions; and another object comes into existence rising from
the emptiness of Praana-quiver.)
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EMPTINESS DISSOLVES INTO EMPTINESS

खवातेऽन्तर्मृतप्राणाः प्राणानामन्तरे मनः मनसोऽन्तर्जगद्विद्धि तिले तैलमिव स्थितम्।
Understand this well!
There is only the emptiness-expanse which exists as the Praana-winds.
If you consider the dead ones are just various measures of Praana-states, then they melt off into the winds of
the Praana in the emptiness.
If you Consider the dead ones as the minds, then they dissolve off into the expanse of the mind outside.
Mind is made of conceptions and these conceptions dissolve off into the conception-expanse of emptiness.
The Jagat which rises as their mind-conception is inside their minds only, as their own dream-worlds, like
the oil that is inside the sesame seed.

खवातैः खसमाः प्राणा यथोह्यन्ते मनोमयाः उह्यन्ते वै तथैतानि तदङ्गानि जगन्त्यपि।

The empty Praanas inside the dead ones which quiver as the mind-states of conceptions, get carried away by
the Praana- currents of the empty expanse; because they are also empty like the emptiness outside. The
worlds within are also of the same empty nature, and are getting carried away along with the Praanas.

(Praanas are equal to emptiness, because they are not sensed by the mind or the senses.
Mind is the just the quiver of Praana itself, and that quiver is seen as the world.
These Praanas that are inside the dead ones, exist as the mind-agitations and are made of emptiness only.
Praana is inside and outside; emptiness alone is inside and outside.
Praana is the mind; it is also emptiness only.
Mind alone conceives the ‘Jagat’ (changing information patterns)’; and therefore, Jagat is also empty.)

सभूतान्यम्बरोर्व्यादिवृन्दानि त्रिजगन्त्यपि उह्यन्ते चाप्यरूढानि पुरः सर्वत्र गन्धवत्।

The entire lot of three worlds along with the collection of their living beings, skies, earths, are so unstable
that they are getting carried away, all over, in front of me, like the fragrance by the wind.

(Information, ‘Bodha’ alone exists as the undivided expanse of emptiness.

Somewhere some information gets grasped as a world-state, by some mind-state, as a quiver of Praana.
When this ‘grasping of information’ stops by the death of the body, then there is only the silent expanse of
unmanifest information.
Like the fragrance carried by the wind, these Vaasanaas and conceptions get carried away and get mixed up
with the other conceptions, like some particular fragrance mixing with other fragrances, and getting lost.
Somewhere some fresh ‘I’ will rise as some Avidyaa state, and grasp some information, and rise as some
Jeeva living in a world conceived by its mind.)

CONCEPTIONS
तानि बुद्ध्यैव दृश्यन्ते न दृष्ट्या रघुनन्दन पुरः संकल्परूपाणि स्वस्वप्नपुरपूरवत्।
(How can these abstract visions be obtained by a person who is stuck to the Jeeva-state?)

Hey RaghuNandana! This knowledge cannot be grasped by just listening (or reading) these statements. They
require a high caliber of analytical intellect.
Only a person who is sincere in his knowledge-quest can grasp these amazing truths.
The three worlds are just the conceptions of three levels of minds.
You cannot see the conception-forms with the physical eyes or imagine them; but can only understand this
truth, through the churning of your intellect.

सर्वत्र सर्वदा सन्ति सुसूक्ष्माण्येव खादपि कल्पनामात्रसारत्वान्न चोह्यन्ते मनागपि।

(Analyze each and every object and person, in front of you.
Each and every object, each and every person is just a succession of some sense-information, that gets
conceived as some object or person by your mind.
Each mind conceives a world of its own, based on its desire-states.
Everything and anything, including you and me are also conception-forms only.
Each person conceives himself as an ‘I’.
These conceptions cannot be seen as gross physical atoms or waves.)
 9

They are subtler than the space itself, and exist everywhere at all times.
(Every conceived object, including oneself is located at some place at some time.
Distance is also a conception; movement also is a conception.)
Since all the objects are mind-made imaginations that are within oneself, where can they move also?
They do not get carried away also when the body dies.
(The world conceived by a Jeeva dissolves off there itself along with the ego. Nothing of the inside dissolves
into the outside also, similar to where the world seen in a dream dissolves off nowhere, when one wakes up.)

तान्येव दृढभावत्वात्स्वेषु लोके षु तेष्वलं सत्यान्येव चिदंशस्य सर्वगत्वाद्भवानिव।

(If the Jagat is a private experience of a mind, then is it real?)
Because of the strength of conviction in their realness, the conceived objects exist as real in each mind-
world. The Chit as Self-awareness shines in all and makes everything appear real.
The realness of the Chit alone shines as the realness of all the objects and people.
You are also real, because of the Chit shining in you as the ‘Self-awareness’.)
(You as Rama are real for me, and I am real for you as your preceptor.
Your want of a teacher, and my nature as a teacher have joined together to produce the realness of the event.
In actuality, no one exists and nothing exists but the ‘Bodha-state’ of information.
However, since it is the ‘Reality -state’ (Truth/Satyam/Existence) that exists as all the conceived objects,
everything exists as real. Your realness is experienced by me, since Chit alone is aware of you as Rama, and
the same Chit in you is aware of me as Vasishta; and therefore we are real and act purposeful because of the
Chit that is reflecting all of us.)

प्रतिबिम्बं पुराणीव पुरःप्राणसरिद्रये अरूढान्यपि चोह्यन्ते रूढान्यपि च नैव च।

(The expanse of perception state is the Praana state, the constant quiver-state, which rises as the essence of
Brahman. This Praana-vibration can be compared to a river which appears to be moving and vibrating, yet it
does not move or flow actually. It is just a state of unmanifest ‘wants’ that forms the basis of the perception.
‘Wants’ do not exist as conceptions in Brahman; but is rather the ‘incompleteness’ that rises as the quiver of
Praana. This agitation of incompleteness rises as the mind-quiver, which rises again as the world-quiver.
‘This ‘quiver of incompleteness’ is of various measures; and the worlds also appear in various levels.)
When a River is flowing next to a city, the city in front gets reflected in the waters and appears as if moving
along with the waves. The conceptions, the ‘unmanifest perception states’ as ‘wants or Vaasanaas’ get
reflected in this Praana-quiver and appear as if moving; but actually nothing moves; nothing happens.

(The movement of the city in the waters is just an illusion.

The reflected Jagat is just a host of conceptions divided as various mind-levels.
The Jagat reflected in the Praana-waves is experienced as solid and real because of the hardness of the
ascertainment in the realness of the reflections. Actually the Jagat is not hard at all, because it is always
unmanifest; and never exists in the Brahman-Reality.)

सौरभाणि स मुह्यन्ते वाताङ्गस्थानानि राघव जगन्ति प्राणसंस्थानि व्योमात्मकमयानि तु ।

Raaghava! The fragrance carried by the wind is the wind itself, and is one with it. The countless Jagats
(countless mind-conceptions) that are reflected in the Praana-state are also, as empty as the Praana-state.

कु म्भे देशान्तरं नीते यथान्तर्व्योम्नि नान्यता स्पन्दनादिमये चित्ते तथैव त्रिजगद्भ्रमे।

The bodies hold the Praana inside, and move about with the Praana enabling their movement.
The inner Praana that is trapped inside the body, does not leak out till the time of death.
The inner space inside the pots does not move out of the pot, even when the pots are carried to another place;
and only when the pot breaks, the inner space will mix with the outside space, as it were.
Like the inside space of the pot, the delusion of the three worlds also remains inside the agitating mind, as a
life-appearance.

इत्थं न सज्जगद्भ्रान्तिरसत्यैवोदितेव ते न विनश्यति नोदेति के वलं ब्रह्मरूपिणी।

In this manner, the world-delusion is not real (for the dead).
But, this statement is also a conception only, and is not real. Nothing rises and perishes actually.
There is only the state of Brahman that is beyond the conceptions of real and unreal.
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(Anything which begins and ends is not real. The Jagat which rises as a set of conceptions with the basic
conception of ‘I’, vanishes along with the death of the body, and is not real.
Therefore, if you understand through Vichaara, that the Jagat you experience as your private world is just
made of your own mind-conceptions, and see it as the quiver of Praana only, then your conceptions also
vanish off and become one with the source-state of Praana, as if at death.)

यदि वाप्युदिते वातैस्तत्तदस्या न लक्ष्यते तदन्तःसंस्थितैः स्पन्दो नावि कोशगतैरिव।यथा स्पन्दोऽङ्गलग्नायां

नाव्यन्तःसंस्थितैरपि न लक्ष्यते तथा पृथ्व्यां तत्संस्थैस्तन्मयैरपि।
If the world rises as an illusion seen on the fluctuation of Praana, then why do we experience the world as
stable? It is because we are also part of the illusion (as conceptions of our own self as the ego); and do not
know of the unstable state of the world.
The people who are inside the moving ship do not know of its movement, since they are also a part of the
ship, as a part of the luggage carried by it; only if one stands outside of it, the ship’s movement will become
visible. Of course, those inside the ship are affected by the movement of the ship, but do not notice it since
they are absorbed in their own affairs; similarly, those who are experiencing the world as a part of it remain
absorbed in their own affairs, and fail to notice the movement of the ship.

यथा योजनविस्तीर्णं लघौ सद्मानुभूयते यत्तस्य पादपस्तम्भे परमाणौ यथा जगत्।

When we see a carved picture on the wooden pillar, where a small house is pictured as situated inside a
mountain of huge heights, we experience the ‘Yojana’ distance itself in that small picture. Similarly, the
huge Jagat extending far and wide to great distance is also seen by us inside the subtle atom-state of our
awareness (Self) (carved by our conception).

वस्त्वल्पमप्यतिबृहल्लघुसत्त्वो हि मन्यते मूषिकाः स्वाञ्जलिद्रव्यं नवपङ्कमिवार्भकाः।

(Why do we get absorbed in the world-affairs so much, that we miss the obvious truth?
Brahman is a source of countless Jeeva experiences and the countless worlds conceived by them.
Each Jeeva values its own life, its own possessions, its own family, its own beliefs as highly valuable and
remains absorbed in these tiny bits of world-experiences; and never bothers to analyze the source of it all.
A child, though decorated with expensive ornaments, does not care for them, but would cry only for the dirty
clay pieces to play with. In the shapeless mud-pieces, it will see lions and tigers, and will be absorbed in that
play only; and will not bother if the valuable ornaments are lost.
A mouse which enters the treasure-room filled with precious diamonds and pearls, will not bother about
them at all, but will be happy with the grains that it holds in its tiny hands.)
Even if the object is not of much value, it is considered of great value by the immature and the weak. The
rats value only the grains that they hold in their joined palms; the children value only the fresh wet mud.

असत्येव स्वरूपेऽस्मिञ्जगदाख्ये विदो भ्रमे लोकान्तराधर्ममयी सा बृहंगस्य भावना।

In this Jagat-delusion, which is not real, and which rises only by the conceiving nature of the minds, the
Jeeva conceives Karma and its results, merits and demerits, rewards and punishment in other worlds,
continuation of oneself in rebirths etc, and holds on to the idea of huge Jagat in its mind itself.

इदं हेयमुपादेयमिदमित्यन्तरज्ञता यस्य तस्य भवायास्ति सर्वज्ञस्यापि मूढता।

Even if a man is learned in all the sacred texts, as long as the ignorant ideas persist in his mind as ‘this is to
be accepted, this is to be rejected’ (the conceptions of joy and sadness in the world-events) when dealing
with the world, then he is to be consider as ignorant only.

सचेतनो ह्यवयवी चेतत्यवयवान्यथा स्वान्तरेव ततं जीवस्त्रिजगद्बुध्यते तथा संविदात्मपराकाशं

अनन्तमजमव्ययम्।व्योम्नोऽवयवरूपाणि तस्येमानि जगन्ति भोः।
All the conceptions that a Jeeva has, exist as its own limbs. A Jeeva is not any spark of life contained within
a body; but is the entire world which it experiences. A conscious being with a body, knows the limbs of the
body spread out within himself, without feeling the limbs as existing separately from him. Similarly, a Jeeva
also knows the conscious expanse of the Supreme which is beginningless, endless and changeless Self, as the
three worlds spread out within himself. Hey! These worlds are like the limbs of that empty expanse.
 11

सचेतनोऽयःपिण्डोऽन्तः क्षुरसूच्यादिकं यथा बुद्ध्यते बुद्ध्यते तद्वज्जीवोऽज्ञस्त्रिजगद्भ्रमम्।

Imagine that a metal lump like the iron that has consciousness. Iron is iron-ness of the metal.
It appears in many forms like a knife, needle etc.
Each of the object made from the iron lump will also be conscious, but will believe itself to be that particular
shape only, as that of a knife or needle; and will be ignorant of the common essence of iron-ness in them.
When dissolved off, they will again become the iron lump, and again rise as any knife or needle with another
new ‘I’. Their existence as a knife or needle is solely due to their iron-ness only; but they are absorbed in
their own knife-life or needle-life.
Similarly, a Jeeva also conceives the ‘I’, based on its form and name, and does not know of the common
essence namely the Chit. The ignorant Jeeva conceives the tri-world through delusion; and remains absorbed
in its own world-affairs as the ‘I’ with a name and form..

अचिच्चिद्वापि मृत्पिण्डः शरावोदञ्चनादिकं यथाङ्ग मनुते जीवस्तथाङ्ग मनुते जगत्।

Rama! Whether conscious or non-conscious, the heap of clay will be stay purposeful as the jug or water-pot;
so also the Jeeva remains purposeful in whatever form it exists as.

चिदचिद्वाङ्कु रो देहे वृक्षत्वं मन्यते यथा वृक्षशब्दार्थरहितं ब्रह्मेदं त्रिजगत्तथा।

Whether conscious or non-conscious, the sprout will stay purposeful as the unmanifest state of a tree; but it
will not be called a tree, and the tree remains invisible in the sprout.
The tri-world also stays inside the Brahman without the name of the world, inside Brahman.
The sprout is a potential state only for the tree; like Brahman is a potential state for the tri-world.

चिदचिद्वाचिद्वा यथादर्शो बिम्बितं वाप्यबिम्बितं नगरं वेत्ति नो वापि तथा ब्रह्म जगत्त्रयम्।
Whether conscious or non-conscious, whether the images are reflected or not, the mirror remains as a
potential state for the reflections to appear on it. Whether the city is reflected or not, the mirror is the
reflecting power that can reflect the city. Reflection is the state of the mirror, whether the reflection is there
or not. So also, Brahman is a state of the tri-world, whether it is conceived or not.

(The conception of the tri-world is just a state of ignorance.

The Knower sees Brahman only, and not the falsely conceived world.
For him, every single shape and form is just the probable state of the Self only; and he exists always in the
‘Kevala state’, the left over state, after the ignorance gets removed).

देशकालक्रियाद्रव्यमात्रमेव जगत्त्रयं अहंत्वजगतोस्तेन भेदो नास्त्येतदात्मनोः।

The tri-world in essence is just the perception of space, time, action and object.
These concepts are founded on the concept of the ‘I’. There is no difference between the ‘I’ and the world,
for they both are in need off the space, time, action and object as their essence.

(What is a tri-world? In Vasishta’s world, there are three levels of existence as the Paataala, Bhootala and
Svarga. But the earth planet has only the single level existence of the earth as a part of a solar system.
Tri-world is a part of their life story; the earth planet is a part of your life-story.
Both are just different type of conceptions; that is all!
Even in this level of existence, the same truth holds good as explained by the great Sage.

What is the world that we experience?

You have the conception of space which extends far and beyond limitlessly across the galaxies also.
You have the concept of time which is also beginningless and endless.
You have the concept of actions which give particular results.
You have the concept of various objects which are made of sense-inputs only .

You have also the concept of the ‘I’ which refers to you with a name and form, who took birth some day in
the past and will die some day in the future. This ego rises as the world you experience in your mind only;
your experiences and ideas that you form are your own, and no one else can know them, like no one can
enter your dream-world.
 12

Others? They are part of your dream world and belong to you as your mind-concepts; and you belong to
them as their dream-world character, and you are their mind-concept.

The ‘I’ is the world you experience! Which experience is bereft of the ‘I’?
‘I’ and the ‘world’ are synonymous terms only.

‘I’ needs the space, time, action and object to survive; so does the world!
What difference is there between the ‘I’ and the ‘world’?)

कल्पितेनोपमानेन यदेतदुपदिश्यते तत्रोपमैकदेशेन उपमेयसधर्मता।

(The examples cited above should not be literally understood.
The suggested knowledge alone should be grasped.)

Whatever is explained using the examples that were invented, the suggestion of similarity alone is to be
understood, by substituting the compared object (iron, sprout, etc).

यदिदं दृश्यते किं चिज्जगत्स्थावरजङ्गमं अमुञ्चतः पराणुत्वं जीवस्यैतत्स्मृतं वपुः।

Whatever is perceived as any object, moving or non-moving, is the complete state of a Jeeva.
Jeeva is an experience-field produced by the dominant Vaasanaas.
Jeeva is just the Supreme subtle state of Reality, the potential state to exist as any perceived.
A Jeeva does not swerve from the original ‘Self-awareness’ state; but yet experiences a world as his own
self. A Jeeva is not contained within a body-shape, but is anything that is seen and experienced.

(Jeeva is the twin-state of ‘I’ and the ‘world’.

Analyze; is there anything you know as an idea or object, without getting centered on the ‘I’?
Can anything exist apart from your ‘I’ sense?
Your ‘I’ is the seed for the particular world you have conceived around you.
Your own particular emotions, your special wants, your ideas, your learning, your requirements, your likes
and dislikes, your beliefs, your deities, your body-identity, your body location in some time and place
measure etc; all these have built the sold structure of the world for you, for your experience.
The world in entirety is a dream of the dreamer ‘I’.
‘I’ is the concept the forms the seed for the conceived world that you experience.
The dreamer ‘I’ is non-existent; and so is the world.)

सर्वसंवेदनत्यागे शुद्धसंस्पन्ददे पदे न मनागपि भेदोऽस्ति निःसंकल्पोपलकोशवत्।

यो यो नाम विकल्पांशो यत्र यत्र यथा यथा यदा यदा येन येन दीयते स तथैव चित्।
When all the perceptions are discarded through the knowledge of their unreal nature, there is only the pure
self-state which is freed of all conceptions; it is not different in the least from the pure quivering state of
Reality, which is like the inside of a rock which cannot think or conceive.

(This quivering state is also conceived only, to explain the Reality-state which actually is not any quivering
state. This quiver a product of Avidyaa.
This quivering state forms the stage for any conception to rise in any manner as conceived.
This quivering state is the power of Chit, so to say, like heat is the power of the fire.
This quiver does not happen in any space or time. It is just emptiness.
It is Chit, the pure state of awareness of existence. This alone rises as the ‘I’ and the ‘I’-based world.)

In whatever way the quivering state is imagined wherever, however, whenever, by whomsoever, Chit is like
that only, for the fool who conceives himself as the ‘I’.

(Chit alone is the quiver of Praana, is the quiver of matter, is the quiver of ‘I’, is the quiver of life, is the
quiver of the world. ‘Movement’ is the nature of the wind; and rises as any fragrance of the ‘I’.)

अचित्वान्नास्ति मनसि संकल्पः ख इवाङ्कु रः चित्त्वात्तु चेतसो विद्धि चितिरेवेह कल्पनम्।

यो योदेति विकल्पश्रीरप्रबुद्धाशयं प्रति सर्वगत्वादनन्तत्वाच्चिद्व्योम्नः सा न सन्मयी।
 13

Without the Chit (that shines as the Self-awareness in all), the mind cannot conceive anything.
Conception rises in the mind is like a sprout that is seen in the sky.
(Mind exists as the ignorance of oneself; and is synonymous with ignorance.)
Without being aware or conscious, how can the conception also come into existence as a mind-process?)

Because of Chit alone, the mind can function as a conceiving agent.

The conception is powered by Chiti alone.
Conceptions belong to the one who is not awake to the truth; he alone sees himself also as real and the world
he sees also as real.
Chiti-state of pure awareness alone is there; that alone you sense as the existence of yourself.
Since the Self-awareness alone exists without the limitation of name and form, space and time; whatever is
conceived by the ignorant mind rises as that object or person, since the Chit-expanse alone exists as all the
places and times without any limit; and the conceptions are not really there.
(Suppose many sculptors are standing in front of some rock; each one imagines the rock as a deity, woman,
pillar, elephant and so on. These conceptions belong only to the sculptors, and not to the rock; and so are not
real.)

यथोदेति विकल्पश्रीः प्रबुद्धे नोदितैव सा सर्वगत्वादनन्तत्वाच्चिद्व्योम्नः सा न सन्मयी।

Of course, the Knower of the Self also perceives a world; but he does not conceive anything through
ignorance, and the conceptions are as if not risen at all.
The state of division and limitlessness is not real for the Knower, since the Chit-expanse alone exists as all
the places and times without any limit.

(The ignorant one is aware of the conception-reality only; the Knower is aware of the Self, which is support
for the conception-reality, like a goldsmith being aware of the gold alone in the heap of ornaments of various
shapes and names.)

सर्वसंकल्पकलना सत्येत्याबालमक्षतं स्वप्नादावनुभूतोन्तरर्थः के नापि लभ्यते।

असत्याभिधं सत्यं मुक्त एव भवेच्छिवः सातिवाहिकदेहैकपरिक्षयविकासवान्।
Can the objects that are experienced in a dream be obtained by any one really?
Can the conceived worlds that are experienced by a child to an adult as real, exist anywhere?

(With the cessation of the body, all the conceptions of the ‘I’ also disappear into nothingness.)

संकल्पो वासना जीवस्त्रयोऽर्था लिखिताश्चिता सोनुभूतोऽप्यसत्यः स्यादसत्वस्यैव नो सतः।

Conception rises because of the Vaasanaa; Vaasanaa rises because of the ignorant state of the Jeeva.
Conception, Vaasanaa, Jeeva; these three pictures are drawn by the Chit.
Though experienced, they are not real. An unreal thing cannot be real.

(World is a picture drawn by the Chit on itself.

It conceives itself as a limited self and draws the picture of the world on itself; then it is known as a Jeeva.
The Truth of Chit gets to be known as the unreal Jeeva.
The Jeeva is actually the Chit-state alone.
The Chit is always liberated, and is not bound by the picture that it draws on itself.
Chit is the auspicious state that is free of all taints.
If the Jeeva, which is actually the Aativaahika body made of Vaasanaas, desires and ignorance, dissolves
itself through the attainment of knowledge, then the auspicious state blooms by itself.)

जगन्ति वातैरुह्यन्ते व्योम्नि शाल्मलीतूलवत् नोह्यन्ते चोपलानीव न च सन्त्येव कल्पनात्।

Worlds are carried away by the blowing winds in the empty sky like the fluffy cotton of the Shalmali
flowers, and appear as the illusory scenes in the quivering state of Praana.
They are not carried away also as they are hard like rocks to the ignorant minds, since they are perceived as
real solid worlds. However, the worlds are just conceptions and do not exist at all.
 14

इत्यस्मिन्नखिलपदार्थसार्थकोशे व्योमन्यप्यतिवितते जगन्ति सन्ति।

अन्योन्यं परिमिलितानि कानिचिच्च नान्योन्यं परिमिलितानि कानिचिच्च।
In this manner, worlds exist in the excessively spread out empty expanse of Chit, which is the chest
containing all the objects. These worlds sometimes are mixed with one another (and experienced as the
same world); sometimes not mixed with one another (as different creations of different Brahmas).

(How does a world gets seen as populated by so many beings, if it is seen inside the mind only?
Your conceived world is overlapped by another person’s conceived world who is close to you; and their
worlds are overlapped by the worlds conceived by others who are close to them; and thus a thick dense
world which is just made of conceptions, rises as a solid world that is commonly experienced by all.
Since the minds exist in various levels of evolution, worlds also exist in various levels of existence.
The worlds of various levels do not mingle together and cannot be known.
Unless one keeps evolving in the intellectual level, the higher level of worlds cannot be experienced.)

सर्वत्वात्परमचितेरनन्तरूपाणि आरम्भप्रचुरदिगन्तसंभृतानि
लोलाम्बूदरपुरबिम्बभङ्गुराणि स्वान्तःस्थाविरलमहापुरोपमानि
सस्थैर्याण्यपि सततं क्षणक्षयाणि व्यक्ताक्षाण्यपि सततं निमीलितानि
सालोकान्यपि परितस्तमोवृतानि चिद्रूपार्णवलहरीविवर्तनानि
पृथक्स्थितानि व्यतिमिश्रितानि जलानि चैवाम्बुनिधौ नदीनां
तारार्क चन्द्रग्रहमण्डलानां समोदितानां नभसीव भासः।
(Countless worlds exist with varieties of beings, with different kinds of sense-inputs, with different body-
structures, with different philosophies, with different types of technologies, which we of this world can
never have access to. Worlds of various types are scattered around in the Chit-expanse like the millions and
trillions of stars scattered across the sky, far from our reach.
These worlds do not exist in different space measures; but in the minds of those who conceived it.
In the very point of Self-awareness, where your world exists as your mind-field in which you also exist as a
part of it, all these worlds exist as the many drawings on emptiness, rising from the same Chit, the self-
awareness.
Imagine the space-less point as the Self, and see how all the worlds of all the minds near and far, from gods
to aliens to the people you know in this world as good or bad, rising out as experiences, like the varied
coloured water-sprays of a fountain. Remain as the source state of all; and be quiet.
There is no ‘past or future’; there is no ‘then and now’; there is no ‘there or here’; there is only the constant
‘now’ and ‘here’ of the Self-state that you are aware of, at all times.)

Chit exists as the awareness of one’s existence in all the beings. This self-awareness alone exists in the body-
things, the non-thinking animals and human shaped animals, as the force to survive.
This Supreme Chit alone is in all, and exists as the countless beings of countless worlds of countless minds.
Directions endlessly stretch in each mind-world; and countless varieties of beings fill the perception-state
without a gap. Each being is engaged in its particular purposeful action, as per its mind-level.
The objects perceived by these minds are like the reflections seen on the moving waters, and are momentary.
These worlds are like the huge cities which are imagined within.
These worlds appear to be stable, but vanish the very next second.

(When the mind moves from one object to another, the previous object vanishes into the emptiness and the
new object gets seen rising from the same emptiness.
The Self has no directions or movement. The objects rise in front as if from different directions.
The mind moves from one vanishing object to another, with the assurance that the object it is not seeing is
still there in tact.)

These worlds are revealed by the senses; but always stay closed, for they come into existence for that
moment only, for that particular mind.
Though they are seen by the light of the Aatman, they are covered by the darkness of ignorance.
These worlds get tossed by the waves in the form of Chit (rising and disappearing by the force of
Vaasanaas).
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These mind-worlds are all separate like the waters of the various river-streams; but are one with each other
in the Ocean of Chit-state.
(The waters look different as the mind-worlds, but stay mixed in the Ocean, as the Chit-essence.)

When experienced from the level of Chit, all these worlds shine at once as if all the suns, moons and planets
have risen simultaneously in the sky.
(The lusters look the same and are the same in the Chit-level, but stay as separated, when shining in each
mind separately.)
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्ठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF OF NIRVAANA

PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART ELEVEN
[‘VIRAAT’ THE TOTALITY-JEEVA]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

रामोवाच
Rama spoke

मुने जीवस्य यद्रूपमाकृ तिग्रहणं तथा यथा च परमात्मत्वं स्थानं यच्चास्य तद्वद।
Hey Muni! Explain to me the nature of a Jeeva, how it conceives a particular form for itself (fit for its
Vaasanaa-fulfilment), its state of supremacy, and its abode (the domain for its outside actions).

(Jeeva is not any single entity; it is a state of living, is a perception state of the world-appearance.
The discussion here is not about an individual Jeeva who lives a life as a particular body entity.
The form an individual Jeeva is genetically formed in some level, is self-conceived in higher levels; but
there are also formless Jeevas who appear with some conceived form in front of another person, by their
own will. The question Rama poses refers to the age-old query of the enquiring minds, as to how the
‘formless, nameless, mind-less Reality state’ rises as a Jeeva state that is entrapped in a form with a name.
The term ‘Jeeva’ in this section refers to the totality state of the Jeeva, the entire perceiving state of a world.
The totality state comprises all the worlds and all their inhabitants as one; and is the beginning of the
‘beginning of the beginningless time and space’, where the ‘beginning’ concept itself is a delusion.
An individual Jeeva cannot conceive himself without conceiving a world around him.
The individual Jeeva and the Totality-Jeeva; both are the products of delusion.)

वसिष्टोवाच
Vasishta spoke
VIRAAT, THE TOTALITY JEEVA-STATE

(Contemplate on yourself as a totality-Jeeva, and merge the worthless identity of the physical body into the
formless form of Viraat, like the sugar-doll dissolving into its sweetness.
Viraat is just the perception state of Chit.
Your self-awareness alone exists as the countless creations abided by countless Jeevas.
The Self-awareness or Aatman is the common essence experienced by all the Jeevas from a worm to a
Brahmaa. This Aatman rises as the Survival-Vaasanaa in the lower organisms which have un-evolved
intellects. The same Aatman is realized as the ‘Self-awareness state’ by the higher level of pure intellects.
Aatman is the single source from which all the Jeevas rise up like the rays of the same sun.

‘Jeeva-state’ means that which is alive to the perceptions.

‘Jeeva-state’ alone exist as the countless Jeevas rising as the perception-states.
‘Jeeva’ is Viraat, the ‘totality-state of all the Jeevas’.
One who shines as all in all his grandeur is Viraaj; and such a state is known as ‘Viraat’.
This Viraat alone is known as the Jeeva, or the main Jeeva-state.)

स्वसंकल्पेन चेत्योक्तं चिदित्यपरनामकं अनन्तं चेतनाकाशं जीवशब्देन कथ्यते।

‘Jeeva’ is the expanse of consciousness (Chetanaakaasha) which rises as the perceived state.
(Viraat is the expanse of the Jeeva-states of consciousness, where each Jeeva dreams a world of its own.)
The term ‘Chetana’ refers to the consciousness which is aware of another; and is the division-sense.

Since Brahman is the powerful state which can exist as any perceived state, this conscious state of perception
named ‘Jeeva’ exists as limitless Jeeva-states.
Jeevas are countless, and the worlds that get experienced by them also is countless.

Each Jeeva exists as a mini-world; the Viraat exists as the totality of all the Jeevas of all the worlds.
This Jeeva-state does not exist as a second Reality as apart from the Chit.
Jeeva-state is known as Chit, since it is Chit in essence.
Each Jeeva is entrapped in its own conceived world like a dreaming person trapped in his dream.

Jeeva is also the perceived phenomenon (Chetya), for it alone exists as the world of its conceptions.
The totality Jeeva is the ‘totality Jeeva-state’ of all the perceptions, and is known as Viraat.
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न पराणुर्न च स्थूलं न शून्यं न च किं चन चिन्मात्रं स्वानुभूत्यात्म सर्वगं जीव उच्यते।

(This Viraat exists as all the Jeeva-states.
The term ‘Jeeva’ refers both to the individual and the totality states, since they are of the same essence.)
Jeeva is not some subtle atom like thing, which empowers the body.
Jeeva is not some gross thing, which exists in some time and space point.
Jeeva is not some emptiness also.
Jeeva is not some object that can be sensed by the six senses.
It is just the sense of awareness one has about one’s existence, as Aatman.
It is experienced by oneself alone.
Jeeva alone rises as all the perceived, by being aware of it all, as the ‘I’.
(When the I’ rises, the Chit shines forth as a Jeeva experiencing some world-scene, as per the mind-content.)

अणीयसामणीयांसं स्थविष्टं च स्थवीयसां न किं चिन्मात्रकं चैव सर्वं जीवं विदुर्बुधाः।

That which is subtler than the subtlest, that which is grosser than the grossest, that which is not just any thing
that can be perceived, that which is everything as the awareness of everything, that alone is said to be the
Jeeva by the wise.
(It is extremely subtle because it cannot be grasped by the senses.
It is extremely gross because it is the only thing that exists, as the Chit-essence.)

यस्य यस्य पदार्थस्य यो भावस्तेन तत्र तं स्थितं विद्धि तदाभासं तदात्मैकान्तवेदनात्।

Aatman is the Self-awareness-sense; this alone rises as the awareness of the world-objects.
Understand that, when any perception of an object happens, the very state of the ‘Awareness of the Self’
exists as the very object that is perceived. The object comes into being for a Jeeva, by its being aware of an
object with certain qualities.
(For example, when you see a pot, the pot does not have a separate existence outside of your awareness.
You are aware of an object means that, your awareness alone exists as that object.
If the awareness in each Jeeva is not aware of anything, then nothing can come into existence. The world
exists when the totality of all Jeevas stays as the awareness-mirror of the objects reflected in them.
The world you see is a totality-state of the perceived; and the objects exist as the totality perception state of
many minds. Yet, the personal conceived world of each mind is different, and the objects get revealed as per
the mind-needs; like a food-lover’s mind reveals only the food-items, like the book-lover’s mind opens up
only the books; and so on.
The unmanifest information set of a single totality-mind, is known as a creation.
The Oceans, mountains etc stay the same for all as the totality-mind state; but the house, family, friends, and
other individual needs stay different, and each mind is trapped in its own conceived world founded on the
ego-conceit. You as an individual Jeeva, are defined by your needs and wants only.)

स चेतति यथा यत्र यद्यदाशु तदेव हि तथा तत्र तदा राम भवत्यनुभवात्मकम्।
Every experience that a Jeeva undergoes is an event forced by some Vaasanaa or other (the basic Vaasanaa
being that of survival in the lowest level).
Rama! In whatever manner the object gets revealed as per the Vaasanaa enforcement, wherever as at some
particular location, in whatever conceived form (as a wife, or husband, or a child, or a rock, or a tree, or a
cow etc), it becomes experienced in that manner, at that place, in the conceived form.
(Why do you see other objects that are not your conception also?
When you enter a house belonging to another person, you see the objects conceived by him in that house,
and they add up to your conception-store. Whatever house is inaccessible for you, like say a celebrity’s
house, his conceived objects remain unmanifest for you always.
Totality-minds are many and varied; and the individual Jeevas of a particular totality-mind experience the
same type of world, as a single totality-mind.
However, another Jeeva of another Creation of another totality-mind cannot see what you see here, as this
totality-state of this Brahmaa.
Brahman is not a Jeeva; but shines forth as various Viraat-forms. This world is one such Viraat-form.
Brahman the Reality-state is complete; Viraat-state is incomplete, and strives for completion.
The Jeeva state of incompleteness cannot exist in the realized state of Brahman.)
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पवनस्य यथा स्पन्दश्चेत्यं जीवस्य वै तथा स्वसंविन्मात्रनिर्णेयं नोपदेशाम यक्षवत्।

Jeeva means the perception state, like the wind is the movement state.
You as a Jeeva, are what you experience as a world with an ‘I’ sense.
It cannot be explained in words, This has to be understood by one’s own perception state.
Jeeva is not some ghost like thing which is inside the body. You cannot imagine a Jeeva like a ghost
imagined by a child.
You who are experiencing a world as a perceived state, is a Jeeva-state.
You as a Jeeva can never be without any perception.
Jagat is a ‘totality-perception state’ of all the Jeevas.
(Brahmaa or Viraat is the totality state of a single set of minds, of the same level. ‘Aakaashaja (Born out of
emptiness)’ is the totality state of all the totality minds of all the Brahmaas that can ever be.
Brahman is the source-state of the Aakaashaja-state also.
Unmanifest world state is Aakaashaja, manifest world state is Brahmaa. Brahman is neither the unmanifest
or the manifest; but is beyond all such terms that belong to the perception-state of a Jeeva.)

यथैवास्पन्दनाद्वातः सन्नेवैत्य सदात्मतां तथैवाचेतनाज्जीवो जीवन्नेति परां गतिम्।

If the movement is not there, then the quirt state of the wind fills the entire expanse without division; and
remains quiet as its original state. Similarly, when the perception ceases, then the Jeeva stays as the Supreme
state of Brahman.
(In the sleep state also, the Jeeva remains as the Brahman only; but again sees a world forced by the dormant
Vaasanaas. After the dissolution of the world as willed by the Creator, everything remains quiet in the state
of Brahman; but manifests again as a world of some Brahmaa, forced by the Creation-Vaasanaa.
Creation-Vaasanaa is the state of Reality which has to exist as some perceived state.
At the time of liberation also, the world dissolves off through Vichaara; but does not rise again as any real
solid world of a Jeeva-state. The Jnaani though has to exist as a perceived state, will see the quietness of the
Self alone in the perceived also.)

जीवश्चिद्घनरूपत्वादहमित्येव चेतनात्देशकालक्रियाद्रव्यशक्तीः निर्माय तिष्टति।

(How does a Jeeva-state perceive a world?)
Jeeva, conceives the ‘I’ as an entity, that is stuck to a space and time point, and therefore produces the
measures of space and time as its limitations; conceives some actions for its desire-fulfillment; sees the
objects around it, by its own power as the dense state of Chit.
(At each and every moment of your life as a Jeeva, the objects rise up as per your need, and are supported by
the memory-store of the mind. It is as if, when you move from one room to another also, you by the power
of Chit are manifesting the right information of the objects newly at every instant.
Actually you alone light up the perceptions at every moment newly; and when you turn away, everything
remains dissolved in the emptiness; but the mind keeps you always away from this truth by assuring you of
the world-existence through memories and guesses.)

देशकालक्रियाद्रव्यचर्चिताचर्चितां स्वयं असत्यां सत्यवत्स्फारां तावन्मात्रशरीरिकां चेतसा ह्यसदाकारां

प्रालेयपरमाणुतां पश्यत्यात्मन्यथात्मत्वे स्वप्ने स्वमरणोपमां स्वप्नस्वावयवान्यत्वसदृशीं तां विभावयन्
विस्मृत्य चेतनां सत्तां तत्तामेवाशु गच्छति।
(The Jeeva-state is a conception state. It first conceives itself.
When conceiving itself, it conceives some point as its location, and that becomes the space.
When it exists in the space at a certain point, the conceptions appear one by one, marking the time-units.
Though the awareness -state of self-existence is not dependent on any time, place, action or object, the Jeeva
conceives itself as a physical entity living inside the space-divisions, believes itself as getting born in time
and dying in time, and is trapped in the world-oriented actions, is attached to the inert and living objects, and
suffers through a humiliating state, like a person smeared with the dirty mud.)

The Jeeva conceives through the mind, itself as a limited entity bound by time and space in the Chit-essence
and is smeared by the taint of space, time, action and object, though actually as the Chit-state, it is not tainted
by these at all.
(All the conception s are firmly rooted in the realness felt in the conceptions.
The Jeeva state is blindfolded as ‘What I conceive is real’.)
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(How do you define the Jeeva-state?

Jeeva is a state of delusion and misconception.
It is a state of ignorance. It is supported by the ‘I’ sense.
This ignorance is supported by the knowledge of oneself, in the state of Viraat.
The ‘totality-mind’ is ‘Chit in essence’, and is supported by Chit alone.)

The Jeeva is ascertained well about the realness, in the expanse of conception called the world.
The Jeeva is ascertained well about the limited structure of itself as a body, and is identified with the name
and form of the body.
The form one identifies with as oneself, is just a conception and is sensed by the senses, and is inert.
Like the subtlest form of frozen snow imagining itself as separate from the expanse of coldness, the Jeeva
imagines itself as a limited helpless entity through its mind, and suffers foolishly, like seeing oneself dying
inside a dream.
Like seeing oneself as some animal with limbs in a dream, the foolish Jeeva imagines oneself as different
from the true self, forgets its own pure Self-state, and becomes one with the imagined identity.

(Though every one knows that they exist for sure, the idea of one’s existence is superimposed on the inert
non-conscious body, and one suffers as the ‘I’ that is trapped in the ‘I’ based world.)

True Self (Aatman) is not located in space or time; and does not move also; but the Jeeva conceives itself as
an entity with form that is living inside a world where time and space are independent realities.

एवंरूपो बुद्ध्यमानः प्रोच्छू नत्वमथात्मनि पश्यत्याशु स्वमात्मानं चन्द्रबिम्बमिव द्रुतम्।

(Individual Jeeva exists as a tiny world made of conception.
Individual Jeeva is a tiny store of information that rises as per its needs and actions.
Totality-Jeeva exists as the totality state made of all these conceptions. It increases and bloats up along with
the expansion of Jeeva states.)

With such an understanding, the Jeeva which is the power of Chit to exist as any conception, conceives a
huge world within itself and bloats up like a moon-disc instantly.

(Moon is a term that refers to ‘mind-function’ in the Upanishads. Jeeva exists as a bloated mind-state only.)

आत्मन्यथेन्दुबिम्बात्मन्यसौ संवित्तिपञ्चकं काकतालीयवद्भिन्नमुदितं चेतति स्वयम्।पञ्चानां संविदां पञ्च

भिन्नान्यङ्गान्यसावथ बुध्यते तानि तद्रूपरन्ध्राण्यनुभवत्यपि।
(The ‘I’ cannot exist without a world-perception. The ‘I’ has to exist as some ‘I’ based Jeeva with some
worthless identity, till the attainment of the Self-Knowledge .)

This ‘I’ rising as the ‘forgetfulness of Aatman’, shines with its five limbs stretching out as the world-
scenario. The ‘I’ produces a world made of five types of perceptions, as the senses.
Like the Taala leaf falling down as if waiting for the crow to sit on the branch, this conception of oneself as
the bloated ‘I’ and the world, gives rise to the five types of senses, which are seen as the objects outside of
oneself. All the sense experiences which are within, are perceived as belonging to the objects outside.
Rama! These five senses give five varieties of experiences.
Sensing a world through these five senses, the Jeeva experiences them as if outside, and enjoys them as
varieties of sense objects of various forms and names.

VIRAAT, THE TOTALITY JEEVA

(‘Viraat’ is a term that refers to the entire perceived state that gets seen by the totality of all Jeevas.
Jeevas and the perceived world, exist as entwined with other; and cannot exist without each other.
The Viraat is made up of all the Jeevas, is of all the forms of Jeevas; is all the conceptions of Jeevas.
Since the Jeeva is a conscious state; the Viraat-Jeeva is also a conscious state only.
Individual Jeeva is ignorant; Viraat-Jeeva is established in the Chit.
Viraat is not an entity, but the Chit-state existing as the perception state of Jeevas who have similar
Vaasanaas.)
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स पञ्चावयवः पश्चाद्राजते पुरुषो विराट् अनन्ताकारसंवित्तिरव्यक्तात्मा निरामयः।

With these five senses as the limbs, the ‘totality of all the Jeeva-experiences’ rises as the commonly
experienced world-reality, namely Viraat.
This Viraat is the ‘Supreme Purusha’, the embodied state of the Chit.
This Viraat is the Chit, which rises as if with five limbs.
The five limbs stretch out all over, and produce a variety of objects.

(What form can be the form of this totality-state?)

Viraat-state is made of endless conceived forms of all the Jeevas. Yet the Chit-essence which is shining in
all, as the common-awareness state is without any form and without any change.

(Viraat is a point which is dense with similar Vaasanaas and is the source for all the Jeevas of its creation.
It is a small seed, which rises as the huge conception-tree of the world.)

मनोमयोऽसावुदितः परस्मात्प्रथमोत्थितः आकाशविशदः शान्तो नित्यानन्दविभामयः।

The form of this Viraat can be imagined as a huge mind rising from the Supreme at first.
Viraat is made up of all the minds that exist as the Jeeva-states.
It is as limitless as the conception of space; is quiet; and shines as the bliss of the Self.
(Conception of the beginning of space and time, forms the beginning of the perception-state.)

स चाप्यपञ्चभूतात्मा पञ्चभूतात्मकोपमः विराडात्मैकपुरुषः परमः परमेश्वरः।

Viraat is not some entity made of five elements, like those of the ignorant Jeevas; yet it exists as all the
bodies made of five elements in the form of the Jeevas.
It is a totality form, the total embodied state, the Supreme itself existing as the Viraat, the lord of all.

स्वयमेवाशु भवति स्वयमेव विलीयते स्वयमेव प्रसरति स्वयं संकोचमेति च।

This Viraat rises by himself, dissolves by himself, spreads out by himself, withdraws by himself.
(When the ‘I’ rises, the Viraat also rises as the totality state of all the Jeevas.
When the ‘I’ vanishes, Viraat also vanishes along with the totality state of all the Jeevas.
Viraat exist only for the ignorant minds; for a Jnaani, no world exists, no Viraat also exists.)

स्वसंकल्पकृ तेनासौ कल्पौघेन क्षणेन च यदृच्छयोदेति पुनः पुनर्भूत्वोपशाम्यति।

He rises by his own will after hosts of Kalpas, or the next second itself, appears whenever wherever, and
subsides also again and again.
(Where there is ignorance, he rises as the time-span of Kalpas, or the very next moment itself; for he alone
contains the very time-concept held by the Jeevas.
A Jeeva has to conceive the ‘I’ as inside a world.
Instantly Viraat comes into existence as a Totality-Jeeva.
Only a Jnaani can transcend the Viraat also and live as he wills, like explained in the story of Indra who
created a tri-world inside a dust-mote.)

मनोमात्रैकरूपात्मा प्रकृ तेर्देह एष सः एष पुर्यष्टकं प्रोक्तः सर्वस्यैवातिवाहिकः।

He is of the nature of mind alone, which exists as the conceiving mechanism.
(He is the Aativaahika body made of all the Aativaahika bodies of all the Jeevas inside him.)
He is the form of the embodiment; and stays as all the embodied Jeevas.
He alone is known as the eight-fold city (Puryashtaka).
He is the totality of all the Aativaahika bodies.

सूक्ष्मः स्थूलोऽम्बरात्मैष व्यक्तोऽव्यक्तोन्तर्वर्जितः सर्वस्य बहिरन्तश्च न किं चित्किं चिदेव च।

He is very subtle, and cannot be grasped by the senses or the mind.
He is gross also, since he alone is the gross bodies of all.
Yet he is empty of everything; since the Jeevas are just self-conceived states.
He is subtle, gross, and is the emptiness-state.
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He manifest as the perception-state, but is unmanifest; since nothing at all exists as any real state of
perception. He is not divided as the Jeevas. He is everything that is there as the Jeevas and their perceived
worlds; and so, he is outside and inside of all. He is not any thing, since he is not an object that can be
grasped by the senses; he is something that stays as all this, since he is the essence of Chit.

अङ्गानि राम तस्याष्टौ मनःषष्टानि पञ्च च साहंभावानीन्द्रियाणि भावाभावमयानि च।

Rama! His limbs are eight in number. Mind is six along with the five senses; and the ‘I’ sense and the Praana
make the total as eight; and these limbs experience the absence and presence of objects.

तेन गीता इमे वेदाः सशब्दार्थकल्पनाः नियतिः स्थापिता तेन तथाद्यापि यथास्थिता।
These Vedas were sung by him, by conceiving the words and meanings.
He alone ordained the rules of this creation; and those rules continue even now.
(Vedas and rules differ for each Viraat as per the evolved state of the Jeevas.)
THE FORM OF VIRAAT
(Viraat is not an individual with form. Viraat is all that exists as the world-appearance of his creation.
What form can be there for the state of the totality, which is the perceived state of all Jeevas?
This is how you can imagine it as.)
अनन्तमूर्ध्वं मूर्धास्य तथाधः पादयोस्तलं अपराकाशमुदरमिदं ब्रह्माण्डमण्डपं लोकान्तराण्यनन्तानि पार्श्वकाः क्षतजं
पयः मांसपेश्यः क्षितिधराः सरितः सन्तताः शिराः रक्ताधारा जलधयो द्वीपान्येवान्त्रवेष्टनं बाहवः ककु भः
स्फारास्तारका रोमसन्ततिः पञ्चाशदनिलस्कन्धा एकोनाः प्राणवायवः मार्तण्डमण्डलं चण्डं पित्तं जठरपावकः
शशाङ्कमण्डलं जीवः श्लेष्मा शुक्रं सितं बलं मनः संकल्पकोशात्म सारात्मा परमामृतम्।
All that is above as the limitless space-expanse is his head.
All that is down below is the bottom of his feet.
Whatever is in-between is his belly, which contains all the perceived states of all the Jeevas.
The entire Mandapa (arched pavilion) of Brahmaanda (Cosmic egg), is his body-shape.
All the different worlds the Jeevas experience is his side-limbs.
The flowing water is his blood-stream. The mountains are his fleshy parts.
The Rivers that flow non-top are the nerves. The Oceans are the dense blood-filled parts.
The islands are the entwining entrails. The Directions are the shoulders.
The scattered stars are the hairs of the body.
The forty nine (fifty minus one) air currents are the Praana-winds
The solar-sphere (witness state) is the heat of the belly producing the bile.
The moon-sphere is the mind-state of the Jeeva.
The phelgm is the power of producing Jeevas.
The strength is the white fluid of Samkalpa.
Mind is the hollow which is the store of conceptions.
The essence is the nectar of Brahman.
(Contemplate this form of Viraat as your body, and transcend the microbe state of the Jeeva.)

यदिन्दुमण्डलं नाम स सम्राड् जीव उच्यते। शरीरकर्ममनसां बीजं मूलं च कारणम्।अस्मादिन्दुविराड्जीवात्

प्रसरन्ति जगत्त्रये जीवा मनाम्सि कर्माणि सुखान्यमृतानि च।विराज एते संकल्पा ब्रह्मविष्णुहरादयः तस्य
चित्तचमत्काराः सुरासुरनभश्चराः।चित्स्वभावो बुद्ध्यमानः प्रालेयपरमाणुतां यदादौ भावयत्याशु तदा तत्रैव
तिष्टति।
That which was mentioned as the moon-sphere (waxing and waning state of the mind) is the ‘Emperor ruling
the kingdom of perception’, and is known as the Viraat-Jeeva. It acts as the seed and the root-cause for the
rise of the body, action and thoughts of all.
The Jeevas, minds, actions, pleasures and immortal bliss experiences, are spread out in all the three worlds,
from this Viraat-Jeeva who is the form of the moon, the totality-mind.
Brahmaa, Vishnu, and Hara are the conceptions of this Viraat, the total conception state of the Jeevas here.
The Suras, Asuras and all those who move in the sky, are the magical feat of his mind.
Established in the state of Chit, understanding the subtle nature of bliss in the moon, whatever he conceives,
he becomes that. (A Jnaani transcends the Viraat-level, and is not bound by the Viraat-rules.)
 9

तेनैतदेव जीवस्य स्थानं विद्धि रघूद्वह पञ्चावयमेतच्छरीरमनुभूयते।

Hey Best of Raghus! Understand this to be the established abode (Sthaana) of the Viraat-Jeeva.
This alone is experienced by all the ‘mini-Jeevas’ as the bodies which act as the channel for the five limbs,
namely the five senses.

विराड्जीवाच्चन्द्रमसो जीवभूतानि देहिनां प्रसरन्त्यन्नजातानि प्रालेयविसरात्मना।

Viraat-Jeeva is the full-moon, from which all the needed ingredients for the life-experience like the food etc
to nourish the body and the minds of the ‘mini-Jeevas’, oozes out; like the nectar from the moon oozes out to
nourish the plant-life.

तान्येव देहिदेहेषु जीवा जीवन्ति जीविषु मनो भूत्वा विचेष्टन्ते कर्म जन्मसु कारणम्।
Countless Jeevas rise from this Viraat, and live as the embodied entities that are stuck inside the bodies;
function as the mind-states, and go through repeated world-existences with no permanent identities.

एवं विराट्सहस्राणि महाकल्पशतानि च गतान्यथ भविष्यन्ति नानाचाराणि सन्ति च।

In this manner, thousands of Viraats, hundreds of Brahmaa’s Kalpas, with varied behaviors, have passed off;
will be there; and exist now also.

सर्वतोऽनुभवरूपयानया सत्तयोत्त्तमपदादभिन्नया अन्तर्वर्जितमहाङ्गसङ्गया तिष्टतीति पुरुषः परो विराट्।

Experiencing everything as all the Jeeva-states, established in the excellent state of the Supreme, and not
differing from it ever, unaffected by the connection to the huge Jeeva-states inside himself, he exists as the
Supreme Purusha in the Viraat-form.

संकल्पपुरुषत्वेष यद्यत्कल्पयति स्वयं तत्तथा तादृशं पञ्चभूतात्मा भवतीव खम्।

This conceived being called Viraat, exists as the empty expanse; whatever he conceives by himself (as a
totality of similar Vaasanaas), in that manner, he becomes like that as if made of five elements.

सर्वं राम जगज्जातं तत्संकल्पं विदुर्बुधाः।तादृग्रूपं पञ्चकात्मविषयोन्मुखमाततम्।जगत्पदार्थसार्थस्य विराट्

सर्वस्य कारणम्।
Rama! The wise know that whatever appears in the world is his conception. Such a form of his, rises as the
five types of Bodha (information-sets), and is turned towards the objects of senses only.
Viraat alone is the cause of all the objects of the world, all over, which are made of the five elements.

कारणेन समान्येव कार्याणि भवन्त्यतः यथैष स विराडेव विराट् प्रत्येकात्मनि स्वसंविदि प्रसरति बोधवान्न
त्वबोधवान्।
The effects always take on the nature of the cause. So also, Viraat alone is a Viraat hiding in each individual
Self, and spreads out through the consciousness, perceiving the objects. He cannot remain as non-perceiving.
(Jeevas may appear and disappear, but the Viraat-state continues forever as the state of ‘totality-delusion’.)

आसरीसृपमारुद्रमेवभ्युदितो भ्रमः अणावप्यद्रिविस्तारो बीजकोश इव द्रुमः।

Like a huge tree inside the tiny seed-hollow, the delusion has risen like this from the crawling worm to the
state of Rudra, and has expanded like a mountain from the atom-state.

आसरीसृपमारुद्रं विराट् प्रत्येकात्मनि पराणावप्यनन्तात्मबोधतो न त्वबोधतः।

Viraat alone shines forth in each individual self from the crawling worm to Rudra-level, as each Jeeva-atom
with the complete awareness of the Chit as the Self, and not as the ignorant level.
(Viraat is the term that refers to Chit as its perception-state.)
 10

यादृगेव विराडात्मन्येष विस्तार आगतः तादृगेवेह सर्वस्मिन्नणुमात्रेऽपि भूतके ।

In whatever way the delusion has expanded in the Viraat, that alone exists in that manner in everything, in
the atom of individual Jeeva-state.
(The total mind-state of all the beings in different levels of knowledge and ignorance, decide the name of the
Yuga as SatYuga, KaliYuga etc. As per the levels of the mind, the Viraat keeps evolving or devolving.)

परमार्थेन न स्थूलं न सूक्ष्मं किं चन क्वचित्यद्यथा विततं यत्र तत्तथाश्वनुभूयते।

In truth, nothing exists a the subtle or gross, anywhere anytime. Whatever is spread out as the potential state
of conception, is experienced instantly giving rise to a Jeeva-state (as a Viraat made of many Jeevas).

मनश्चान्द्रमसो जातं मनसश्चन्द्र उत्थितः जीवाज्जीवोऽथवैकै षा सत्ता द्रवजलाङ्गवत्।

Mind (individual Jeeva) rises from the moon (totality-Jeeva), and the moon (conception of Viraat) rises from
the mind (individual Jeeva). Jeeva rises from the Jeeva; yet everything is made of the similar essence like the
liquidity is common in all the water drops.

शुक्रसारं विदुर्जीवं प्रालेयकणसन्निभं आनन्दोऽचलसंदोहस्तत एव प्रवर्तते।तं चेतति तदाभासं पूर्णात्मस्थमात्मना

तत्र तन्मयतां धत्ते तेन तन्मयरूपिणी।
Jeeva is the potential state which can produce many, like the coldness rising as many snow drops, and is Chit
in essence. The bliss of the Chit alone rises as the many joys that are experienced in the perception-level.
The Chit alone gets experienced as the perceived, as its shine, established within oneself as the complete
undivided Self-essence sensed by all, and becomes one with everything; since Chit alone is everything, and
everything exists as the Chit alone.

जीवसंविदथैषान्तर्यदुपायाति पञ्चतां न तत्र कारणं किञ्चिद्विद्यते न च कार्यता।

The Jeeva-consciousness (as the individual Jeeva staying a part of the totality-Jeeva), conceives itself as a
body made of five elements; there is no cause or effect phenomenon here (except delusion).

प्रतियोगिव्यवच्छित्तेरभावात्स्वस्वभावयोः स्वभावोक्तिर्न चैवात्र भवत्यर्थानुसारिणी।

(Brahman does not exist as the Viraat, actually. Viraat is a part of the delusion-state rising as the Jeeva.)
Since there is no possibility of a second, there is nothing called one’s nature also; everything appears as if
purposeful, as the delusion state only.

जीवो जीवत्वमेव स्वजीवत्वादेव च स्वतः अन्तस्त्वेन बहिष्टेन दृश्यते स च वायुवत्।

(What is this delusion like?)
The Viraat-Jeeva, as the state of the individual Jeeva, sees within itself the inside and outside, because of its
Jeeva-ness, like the wind seeing its movement as if outside of it.

नीहारेणेव संवीतश्चेत्यवस्तुपरायणः जात्यन्ध इव पन्थानं मारुतात्मा न पश्यति।

Covered by the mist of ignorance, absorbed only in chasing the perceived objects, this wind-filled entity
does not see the truth, like a man who is born blind cannot see the path.

जगज्जृम्भिकया जीवः स्वमैक्यं द्वित्वमास्थितः स्पन्दशक्त्येव पवन आवृतात्मा न पश्यति।

Jeeva (the Totality-Jeeva made of individual Jeevas) bloats up as the Jagat, conceives oneness and twoness,
does not see the truth like the wind that is absorbed only in the movement.

अज्ञानस्य महाग्रन्थेर्मिथ्यावेद्यात्मनोऽसतः अहमित्यर्थरूपस्य भेदो मोक्ष इति स्मृतः।

The huge knot which binds one through Avidyaa is the sense of false-self which rises as the ‘I’; if this knot is
opened, then it is known as ‘Moksha’.
 11

व्यपगतघनचेतनः समन्तादहमिति नूनमबुध्यमान आस्व अनभिधघनचेतनैकरूपः क्षितसदसत्सदसत्सदोदितश्च।

Completely get rid of the dark cloud of Ajnaana which is blocking the Sun of Truth, and remain without the
least awareness of the ‘I’.
Remain as the dense state of awareness alone, which has no identity as any ‘I’. Remain always awake to the
real in the unreal, where the unreal stays destroyed and the real alone shines forth.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्ठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF OF NIRVAANA

PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART TWELVE
[‘JNAANA’ AND ‘AJNAANA’]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

वसिष्टोवाच
Vasishta spoke

JNAANA BANDHU/ RELATIVE OF KNOWLEDGE

(Who is a relative of knowledge, but not a true Knower?)
ज्ञानिनैव सदा भाव्यं राम न ज्ञानबन्धुना अज्ञातारं वरं मन्ये न पुनर्ज्ञानबन्धुताम्।
(A ‘relative’ is a person who is close enough, but still distant.)
One should remain always as the true Knower Rama: not as a ‘relative of knowledge’. It is better to be an
ignorant person rather than be in the state of the ‘relative of knowledge’(JnaanaBandhu).

रामोवाच
Rama spoke

किमुच्यते ज्ञानबन्धुर्ज्ञानी चैव किमुच्यते किं फलं ज्ञानबन्धुत्वे ज्ञानित्वेऽपि च किं फलम्।
Who is the relative of knowledge? Who is said to be a true Knower?
What is the consequence one faces if he is just the relative of knowledge?
What is the fruit of being a Knower?

वसिष्टोवाच
Vasishta spoke

व्याचष्टे यः पठति च शास्त्रं भोगाय शिल्पिवत्यतते न त्वनुष्टाने ज्ञानबन्धुः स उच्यते।

When a person recites and talks about the Scriptures just to fulfill his want of enjoyment, like name, fame,
wealth etc, without practicing anything that he talks about, is known as ‘JnaanaBandhu’, the ‘relative of
knowledge’. A ‘JnaanaBandhu’ can beautifully recite the Scriptures and talk in a charming manner; but the
scriptures are not alive for him. He is like a sculptor who makes a beautiful sculpture out of the stone.

(A relative, who is related to you, is just a relative, and cannot be ‘you’ in character. If you are noble and
learned, the idiot relative pretends to be great, just by standing close to you always.
He quotes what you quote; but never understands anything himself.
Knowledge-Scriptures were revealed for the attainment of liberation, namely the knowledge-vision through
the analysis of their statements; but a person who just studies the Scriptures on the surface-level only, and
recites the texts for making a living, and who never practices Vichaara to attain the Knowledge-vision, is to
be considered as ‘lower in wretchedness’ than the ignorant man who does not bother to study the Scriptures.
This JnaanaBandhu is good at oration only, and attracts people through his oratory skill; and is like a
sculptor who expertly sculpts a lifeless statue and lures people, to gain fame and riches.

कर्मस्पन्देषु नो बोधः फलितो यस्य दृश्यते बोधशिल्पोपजीवित्वाज्ज्ञानबन्धुः स उच्यते।

It is observed that the ‘knowledge of the Scriptures’ is constrained only to the literal meaning of the words,
and does not get translated as the actions (like Vichaara, mind-control etc) in such a person. He pretends to
be highly learned, and discourses on the Knowledge-topics, to attract crowds and entertains them with his
oratory skill. For him, the Scriptural statements are like a costume worn by the actor on the stage, who is
imitating the character of a Jnaani; but he is his own idiotic self when outside of the stage. Such a person is
known as ‘JnaanaBandhu’, the relative of knowledge. He also does not benefit by such a discourse, and
those who hover around him also do not benefit by listening to him.

वसनाशनमात्रेण तुष्टाः शास्त्रफलानि ये जानन्ति ज्ञानबन्धूंस्तान्विद्याच्छास्त्रार्थशिल्पिनः।

These ‘JnaanaBandhus’ are not after the fruit of Knowledge as prescribed by the Scriptures.
For them, the study of Scriptures is just a livelihood. They are satisfied with the cloths, foods and other gifts
of land, gold etc that they get showered upon by the ignorant who are fooled by their oratory skills.
You must consider them like the skilled actors on the stage; they explain the Scriptures as if they are great
Knowers, and fool the gullible people.
 4

प्रवृत्तिलक्षणे धर्मे वर्तते यः श्रुतोचिते अदूरवर्तिज्ञानत्वाज्ज्ञानबन्धुः स उच्यते ।

A person is known as a ‘relative of knowledge’, because he actually studies the Scriptures by following the
prescribed disciplines; yet is engaged in achieving only the materialistic ends; but still, if he strives hard to
understand the inner meanings of the Scriptures and follows them, the knowledge is not very far for him.
That is why he stays a ‘relative of knowledge’ only; close enough, but distant.

आत्मज्ञानं विदुर्ज्ञानं ज्ञानान्यन्यानि यानि तु तानि ज्ञानावभासानि सारस्याऽनवबोधनात्।

The worthy knowledge that one has to strive for is AatmaJnaana, which should be the main goal of life.
Whatever other knowledge-forms are there as connected to the world appear like knowledge, are useful in
that particular life-existence, but do not solve the mystery of one’s existence.
One cannot free oneself from the misery of existence through any other knowledge but AatmaJnaana.
These ordinary knowledge-forms of course cannot be neglected, and prove beneficial for living a life in the
world, but do not reveal one’s true essence.
(Sciences and skills that are beneficial for the betterment of life have to be mastered as a part of life; but the
main goal of any thinking being should be the ‘Knowledge of the true self’.)

आत्मज्ञानमनासाद्य ज्ञानान्तरलवेन ये संतुष्टाः कष्टचेष्टं ते ते स्मृता ज्ञानबन्धवः।

Those are known as the ‘relatives of knowledge’, who do not bother to attain the AatmaJnaana through
Vichaara, but strive hard to master many other knowledge-forms connected to the world, and are satisfied by
that tiny amount of knowledge itself. They do not use their sharp intellects to analyze the mystery of
existence, and thus waste their lives.

ज्ञानादितज्ज्ञेयविकाशशान्त्या विना न संतुष्टधियेह भाव्यम्।त्वं ज्ञानबन्धुत्वमुपेत्य राम रमस्व मा

भोगभवामयेषु।
Rama! You should not remain satisfied in the mind by any other achievement or knowledge that is connected
to the world, and should not rest till you attain the complete peaceful state, where all the perceptions, internal
and external, along with all that is to be understood through the appearances displayed by the senses, are
subdued (and do not delude you as real). Rama! You should not remain as relative of knowledge and enjoy
the pleasures of the world, which are actually miseries disguised as joys.

अत्राहारार्थं कर्म कु र्यादनिन्द्यं कु र्यादाहारं प्राणसंधारणार्थं प्राणाः संधार्यास्तत्त्वजिज्ञासनार्थं तत्त्वं जिज्ञास्यं येन भूयो
न दुःखम्।
(This is how you should live in the world.)
Here in this world, one should perform those actions only which are faultless (as approved by the scriptures)
to obtain food (and other worldly necessities). One should eat only that much food to hold the Praana inside
the body(so that the body is alive and functions properly). Praanas are to be held, so that one can enquire
about the truth of the Self. That truth has to be analyzed, by knowing which, there occurs no suffering once
again.

JNAANI-KNOWER
(Who is said to be a Jnaani, Knower ,and not a JnaanaBandhu)?
ज्ञानेन ज्ञेयनिष्टत्वाद्योऽचित्तं चित्तमेव च न बुध्यते कर्मफलं स ज्ञानीत्यभिधीयते।
ज्ञात्वा सम्यगनुज्ञानं दृश्यते येन कर्मसु निर्वासनात्मकं ज्ञस्य स ज्ञानीत्यभिधीयते।
(Anyone who is striving for that attainment of knowledge is a Knower, and is in some level of realization.)
The Knower, in whatever level he is in the realization of Aatman, knows firmly the goal he has to strive for.
He is firmly established in the attainment of the goal, namely the Knowledge-vision. Of course, he has to
experience the results of the actions of his previous births as some ‘mind-conceived situations’, but still he
observes the worldly-experiences as some ‘passing patterns of sense-experiences’, and is not shaken by
them. He performs actions as if with a mind; but still is without the mind-agitation within.
(Once he ascends to the higher level of realization, he remains as a person with stabilized intellect.)
He is known as ‘Knower’ (Jnaani), who is firmly established in the knowledge of the Self.
He never swerves from his existence-awareness, even while living amidst the perceived objects.
He allows any perceived seen (good or bad) to just pass through him as some ‘Brahma-Bodha’ only.
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He has no Vaasanaa that open up the ‘Vaasanaa experience-fields’ forcefully for him. He just allows the
mind and body to act as per the demand of the situation, and remains as a witness-state only.

अन्तःशीतलतेहासु प्राज्ञैर्यस्यावलोक्यते अकृ त्रिमैकशान्तस्य स ज्ञानीत्यभिधीयते।

As observed by the men of excellent wisdom, a ‘Knower’ is never agitated by any situation of life, and is
always quiet and cool within, though acting the part on the outside, when dealing with the world-affairs.
The peace within him is not some artificial calmness brought about by some deity-love, or Mantra-recitation,
or music, or the sight of the beauty of nature; he is naturally quiet within and is never agitated by any event,
good or bad. His quietness is natural, as the original Self-state. (He never acts as the ego-based ‘I’.)

JNAANAM/KNOWLEDGE
अपुनर्जन्मने यः स्याद्बोधः स ज्ञानशब्दभाक् वसनाशनादा शेष व्यवस्था शिल्पजीविका।
What is the knowledge that makes one a ‘Knower’ par excellence?
Jeeva is a miserable state of continuous opening of Vaasanaa-fields, without a gap.
The ignorant suffer as various identities, with no permanent state of stability.
They rise and disappear with each Vaasanaa eruption.
This alone is the re-birth state which entraps an ignorant Jeeva.
(In a single life itself, one takes many a births and dies many a deaths as ‘Vaasanaa-states’.)
True knowledge that is to be definitely sought for, should free one of this miserable state of re-birth as
Vaasanaa-states.
The understanding which does not lead to the re-birth alone is fit to be termed as ‘knowledge’ (Jnaanam).
The learning connected to the world is also necessary; but such knowledge-forms like mastering of some art
or science, just help in making the life comfortable by providing the means for getting food and clothing.

प्रवाहपतिते कार्ये कामसंकल्पवर्जितः तिष्टत्याकाशहृदयो यः स पण्डित उच्यते ।

He alone is a ‘Pandita’ (a Jnaani, who has gained control over the senses), who goes through all the actions
belonging to his position and status without any desire and conception; and whose mind remains taintless
like the autumn sky.

अकारणं प्रवर्तन्त इव भावा अकारणात् अविद्यमाना अप्येते अविद्यमाना इव स्थिताः।

Whatever is perceived as objects by the Jnaani, are not produced by the Vaasanaas; but by the presence of
the other Jeevas who exist as the Vaasanaa-fields.
The Jnaanis just go through the motions of action, like an actor going through the role he plays on the stage.
Nothing in particular causes their perceived world as such. Since the objects that they perceive do not have a
cause, the objects do not really exist for the Knowers. Objects that they perceive come into existence without
any cause; and the Jnaanis also stay as if non-existing, since their egos are non-existent,
(Jnaani is like a traveler who just keeps walking the life-road without any expectation; and just enjoys the
path of life as the Brahman- revelation, whether thorns prick his feet or flowers shower over his head.
He does not conceive anything as liked or disliked. Anything that rises as any perception is blissful to him as
the manifest Brahman-state.)

आविर्भावतिरोभावैर्भावाभावभवाभवैः पश्चात्कारणतां यान्ति मिथः कारणकर्मभिः।असतः शशशृङ्गादेर्मृगतृष्णाम्भसो

यथा आलोकनादलभ्यस्य कीदृक् स्यात्किल कारणम्।असतः शशशृङ्गादेः कारणं मार्गयन्ति ये वन्ध्यापुत्रस्य
पौत्रस्य स्कन्धमासादयन्ति ते।असत्यप्रतिभासानामेतदेवाशु कारणं यदनालोकनं नाम समालोकक्षणक्षयम्।
(Mere scholarliness in Scriptures leads nowhere.)
The scholarly minds which are sunk in the words and meanings, wallow in the terminologies and invent
many terms to explain the cause for the world, like the appearance/ disappearance of the world; the presence/
absence of the world; the created world/ dissolved world etc. They observe the world as an effect produced
by some cause, and make narratives of its beginning and end. (Actually the world is what the Jeeva produces
instantly as its mind-content; and there is no cause for the world, except delusion .)
How can the hare’s horn and the mirage-waters have a cause, for they never exist at all as real.
How can one find the cause for something which is non-existent?
Those who search for the cause of a hare’s horn are indeed climbing on to the shoulder of the great grandson
of the son of a barren woman!
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For all the unreal appearances, only one thing forms the ‘cause’; and that is, the state of ‘not-understanding’
(ignorance)! True understanding destroys the perceived phenomenon in a second.

परमात्मायते जीवो बुध्यमानस्त्वचेतनं चेतनं बुध्यमानस्तु जीव एवावतिष्टते।परमात्वैव जीवोऽयं बुध्यमानस्तु

अचेतनं आम्र एव रसापत्तेः प्रयाति सहकारतां चेतनं बुध्यमानस्तु जीव एवातिष्टते।जीवो जीवितजीर्णेषु
जातिजन्मसु जर्जरः।
When the Jeeva stops identifying with the ego, and realizes that the ego is non-conscious and is just a mind-
made entity, it remains as it is in its original state of the Supreme Self; When it identifies with the inert ego
as a conscious entity, it remains as a Jeeva only (as the forgotten state of the Self.)
The mango tree is asleep and does not look like the mango tree at all in the winter, like the Brahman stuck to
the delusion state as a miserable Jeeva. When the spring arrives, the same tree is filled with blossoms and
yields delicious fruits, and stays befitting its name of ‘Sahakaara tree’; like the Brahman stays only as
Brahman at the rise of knowledge.
(What is a Jeeva state of delusion?) Jeeva is a state where it gets shattered by the deterioration of life, and
suffers through many identities of many varieties forced on it through Vaasanaas.

ACTION IS INACTION FOR A JNAANI

ये परां दृष्टिमायाता विद्धि तेषामपामिव अरूपालोकमननं स्पन्दमस्पन्दनं सदा।
ये परां दृष्टिमायाता दृश्यश्रीपारदर्शिनः न विद्यमानमप्यस्ति तेषां वेदनमाततम्।
ये परां दृष्टिमायाता विद्धि तेषामपामिव स्पन्दमस्पन्दनं सर्वमवेदनवशादिह।
(For the Jnaanis, who are endowed with the vision of truth, the world is seen like a burnt rope.
Though seen, it is not really there.
Though they appear as if engaged in many actions, they are completely action-less within.)
Understand that, for those who have attained the Supreme vision of knowledge, there is always the state of
quivering and non-quivering as seen on the water-surface, and the realness is not felt in the perceived
objects, though they react to the objects in the proper manner.
Understand that, for those who have attained the Supreme vision of knowledge, and who see beyond the
perceived grandeur of the world, there is no sensation of the world as real, though it seems to be there.
Understand that, for those who have attained the Supreme vision of knowledge, everything is the state of
quivering and non-quivering as seen on the water-surface, because of not sensing any object as real.

अरूपालोकमननवेष्टिता मुक्तदामवत्बुधाः कर्मसु चेष्टन्ते वृक्षपत्रेष्विवानिलः।

The noble ones with the truth-vision, are not enveloped by the realness in the perceived phenomenon, and
are freed of the binding rope of delusion. They smoothly go through the actions of their life, like the wind
moving through the tree-leaves, and are not affected by anything.

ये परां दृष्टिमायातः संसृतेः पारदर्शिनः न ते कर्मं प्रशम्सन्ति कू पं नद्यां वसन्निव।

Those who have attained the Supreme vision, and who see beyond the world-appearance have nothing to
gain from the performance of actions, nothing to lose also by the non-performance of actions.
What more is there for them to achieve after the attainment of Brahman-Knowledge?
Even when they go through the necessary actions of life, they are not bothered about the results much, and
maintain equanimity always. They do not much bother about the ‘results to be gained by the performance of
actions, or rites’ (as ordained by scriptures), like the man who lives near the river flowing with fresh waters
ignores the well which contains stagnant water.

IGNORANT ARE CAUGHT IN THE ACTION-TRAPS

ये बद्धवासना मूढाः कर्म शम्सन्ति तेऽनघ श्रुतिस्मॄत्युचितं तेन विनाबोधं प्रयान्ति ते।
इन्द्रियाणि पतन्त्यर्थं भ्रष्टं गृध्र इवामिषं तानि संयम्य मनसा युक्त आसीत तत्परः।
Hey Anagha! The ignorant are foolish and act as forced by the Vaasanaas only.
They do not have any knowledge about the Self-state; and act from the ego-level only. They always perform
the actions ( rites) ordained by the Shruits and Smritis (Vedic rules and the other human authored rules), for
the attainment of some result only. They are bound to the actions by the force of desires.
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(Why are they bound by actions?) Their senses pounce over the objects like the vulture pouncing over the
meat-piece which is fallen on the dirty ground.
One should hold them under control and should be absorbed in the attainment of the Self-knowledge only.

THE WORLD IS NON-EXISTENT FOR A KNOWER

नासन्निवेशं हेमास्ति नासर्गं ब्रह्म विद्यते किं तु सर्गादिशब्दार्थमुक्तं युक्तमतेः शिवम्।
Gold cannot exist without a shape; but a goldsmith is always aware of the gold only, and ignores the shape of
the gold. So also, Brahman (Reality) cannot exist as the ‘no-world state’.
(The bracelet seen in the gold is caused by the desire to wear the bracelet; and it is not caused by the gold as
an effect. Desires exist as the many ornaments seen in the gold, but the gold is not affected by the shapes
that are made out of it. Brahman alone is seen as the many world-pictures by the deluded minds; but is not
affected by those pictures.)
The perceived state is the auspicious state of Brahman only, and is free of the terms like creation etc, for the
one whose intellect is established in the vision of Reality only.
(The Jnaani appears as if he is living inside a Jagat; but sees no Jagat at all actually. He does not also do any
action, though he appears as if doing actions inside a world.
He is the Self-awareness state always; and is Brahman itself which is motion-less, yet moves as the world.)

BRAHMAN-REALIZATION IS THE DISSOLUTION-STATE OF THE JAGAT

एकान्धकारे संपन्ने व्यवहारो युगक्षये निर्विकारो निराभासो यथा ब्रह्मघने तथा।
The entire world with its objects dissolves off at the time of dissolution, and there is only the complete
darkness that remains with nothing in it. When the intellect is dense with the Brahman-awareness, and sees
only the Brahman everywhere, it is somewhat similar to the dissolution state, and is without the division of
objects, and without the appearance of the conceived world.

BRAHMAN IS BOTH THE QUIVERING AND NON-QUIVERING STATES

अभ्रोदरे भ्रमाङ्गानां स्पन्दास्पन्दमयी यथा स्वसंविदात्मिका सत्ता भूतानामीश्वरी तथा।
जलस्यान्तर्जलांशानां द्वैताद्वैतमयो यथा स्वसम्विदात्मा सुस्पन्दस्तथा ब्रह्मणि भूतदृक्।
यथांबरेऽंबरांशानां द्वैताद्वैतकृ तात्मनि अनन्या सृष्टिराभाति तथाऽनवयवे शिवे।
When the sky is fully covered by the floating dark clouds, the sky which is seen at the cloud-intervals looks
as if moving, though not actually moving.
The self-awareness state is motionless, and exists as the support of all the beings.
The water in the lake is motionless, yet quivers with tiny ripples, and is both the dual state and the non-dual
state (remaining motionless and yet moving as it were); so also, the self-awareness state as Brahman-
awareness is motionless and yet quivers as the perception-state of the beings.
Though the sky is not divided, it appears divided as if by the directions, and is both the dual state and the
non-dual state. The creation also shines forth as divided in the divisionless auspicious state of Reality.

JAGAT EXISTS AS THE ‘I’-STATE

जगतोऽन्तरहंरूपमहंरूपान्तरे जगत् स्थितमन्योन्यवलितं कदलीदलपीठवत्।
Jagat exists inside the ‘I’ sense; and the ‘I’ sense exists inside the Jagat; both stay entwined around each
other, like the leafy layers of the plantain trunk.
(Can you know anything of the world, without the ‘I’ term, trailing behind everything?
Can anything exist without the ‘I know’ sense? ‘World’ is the ‘I know’ state.
Ignorant exist as the broken pieces of ‘I know’ states.
A Jnaani exists as the ‘Knowing’ of the ‘I know’ states.)
The non-quivering state of the ‘Knowing’ alone exists as the quivering of ‘I know’ states.
This ‘Knowing’ of the ‘I know states’ is Aatman.)

रूपालोकमनस्कारै रन्ध्रैर्बहिरिव स्थितं सृष्टिं पश्यति जीवोऽन्तः सरसीमिव पर्वतः।

The streams rising from the mountain forms a lake, and the mountain gets reflected in the lake as if outside.
The sense-perceptions ooze out through the holes of physical senses, and the Jeeva sees the world as if it is
outside of oneself.
 8

जीवो जगत्तयात्मानं पश्यत्ययमकारणं हेमेव कटकादित्वं तदपश्यन्न पश्यति।

Actually nothing manifests as the world.
When a man sees the gold lump, he imagines all the ornaments that can be made out of it.
Though the ornament is not there, the ornaments are seen as it were.
These ornaments are not caused by the gold.
Similarly Jeeva sees (conceives) the ‘Aatman’ (Self-awareness) as the Jagat state, without any cause as such.

जीवन्तोऽपि न जीवन्ति म्रियन्ते न मृता अपि सन्तोऽपि च न सन्तीव पारावारविदः शुभाः।

The Jnaanis do not actually live a life, though it appears for the others as if the Jnaani is living amidst them.
These Jnaanis do not die also, though their bodies might appear to age and die; for they are never identified
with the body and are aware of the body as just another object like a rock or wood.
They appear to exist in the world; but they do not; for they never see any world.
They are the auspicious ones who have attained the vision that transcends the world-appearance.

प्रबुद्धः सर्वकर्माणि कु र्वन्नपि न पश्यति गृहकर्माणि गेहस्थो गोष्टभाण्डमना इव।

A man who is attending to the jobs inside the house is always alert to the objects that are stored inside the
cow-pen (lest they get stolen), and does not see the objects inside the house.
A realized man also does not perceive the objects of the world, though engaged in the worldly actions.
He is always absorbed in the quietness of he Self.

JAGAT IS PRODUCED BY A JEEVA

विराड् हृदि यथा चन्द्रः प्रतिदेहं यथा स्थितः जीवो हिमकणाकारः स्थूले स्थूलो लघौ लघुः।अहमात्मा
त्रिकोणमुपगच्छति कल्पनं असदेव सदाभासं मन्यते चेतनाद्वपुः।कर्मकोशे त्रिकोणे च शुक्रसारेऽवतिष्टते देहे
जीवोहमित्यात्मा स्वामोदः कु सुमे यथा।अहमित्येव शुक्रस्था संविदापादमस्तकं विसरत्यखिले ज्योत्स्ना यथा
ब्रह्मण्डमण्डपे।अक्षरन्ध्रप्रणालेन विसृतं वेदनोदकं व्याप्नोति त्रिजगद्धूमो वियन्मेघतया यथा।देहे यद्यप्यशेषे
ऽस्मिन्बहिरन्तश्च वेदनं विद्यते तत्तथाप्यत्र शुक्रे ऽस्ति घनवासना।जीवः संकल्पमात्रात्मा यत्संकल्पोऽवतिष्टते हृदि
भूत्वा स एवाशु बहिः प्रसरति स्फु टम्।
Viraat is the full moon, the totality-mind that is shining as a tiny mind from each Jeeva which is embodied.
Viraat is the totality-state of conceptions; and oozes out the nectar of Aatman inside all these embodied
Jeevas.
Jeeva is the frozen nectar-drop of the moon and exists in all the objects whether gross or subtle.
Jeeva alone exists a the objects e perceives as a world-scenario by his mind.
You alone as a mind-entity, exist as the world you perceive.
‘Aatman’ is the nectar-drop, that empowers the mind to see what it wants.
The Aatman rises as the ‘I’ and conceives a body with the mind, intellect and senses (three-angles of
perception) which is not real, but which shines as real; and the ‘I’ identifies with it.
Like the fragrance inside the flower, the Aatman exists as ‘I am an embodied Jeeva’ ascertainment, inside
the body, which is the casket of actions, and which appears solid being embedded in space.
The very bliss of the Self-awareness acts as the support for the Jeeva which is imprisoned in its own
conception of the body.
Like the Viraat-moon filling the Brahmaanda-hall with its rays (as a single consciousness), the ‘I’ sense of
the Jeeva which is established in the blissful state of Reality, spreads out inside the body from the feet to the
head.
The water of consciousness flows out through the sense-channels inside the body, rises as the tri-world; like
the smoke that rises from the fire fills the sky as the clouds.
Though the consciousness exists in the body and has the sense of inside and outside, the actions rise from the
bliss-state of the Aatman which is covered by dense Vaasanaas.
The Jeeva chases the same bliss which is inside as the Aatman, in the outside objects through the force of
these Vaasanaas.
Jeeva is a conceiving mechanism only; and whatever conception rises by the force of the Vaasanaas, that
alone rises outside as the perceived state for that Jeeva.
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KILL THE ‘I’ AND CURE THE ‘JEEVA’ ILLNESS

यथास्थितां च निश्चित्तां वर्जयित्वा स्थिरोपमां न कयाचिदपि स्थित्या शाम्यत्यहमिति भ्रमः।
Except by reverting back to the original quiet state of the Aatman which is bereft of the Chitta-mechanism,
and which is the most stable state, the ‘I’ delusion never subsides through any other method.

चिन्तानुचिन्त्यमानापि भावनीयाम्बरोपमा अहंभावोपशमने शमनेन क्रमेण ते।

Though you are aspiring to attain the knowledge-vision through continuous Vichaara-practice of thinking
again and again, you have to strive hard till you attain the quietness of the space as your natural state. That
gets attained by the dissolving of the ‘I’, slowly by practice; and this alone is the end you must strive for.

A KNOWER IS CURED OF THE ‘JEEVA’ ILLNESS

तज्ञा व्यवहरन्तीह भाव्यभावनवर्जितं अरूपालोकमननं मौनं दारुनरा इव।अकिं चिद्भावनो यः स्यात्स मुक्त इति
कथ्यते जीवन्नाकाशविशदो बन्धशून्य इव स्फु टम्।अहमित्येव शुक्रस्था संविदापादमस्तकं विसरत्यखिले देहे
ब्रह्माण्डेऽर्क प्रभा यथा।
The Knowers of Brahman do not perceive the world as made up of real solid objects like the ignorant.
They do not conceive anything as an object that has to be outside of them. They do not react also to any
object from within. They are silent always as if they are some beings made of wood.
When there is the complete absence of conceptions, he is known as a Mukta.
He lives as the expanse of the empty sky, and is fully freed of all the binding chains of conceptions.
In the Jnaani, the ‘I’ sense which is established in the quiet bliss of the Aatman, spreads all through the body
from the tip of the head to the foot, like the sun’s luster (witness state of Viraat) fills the Brahmaanda.

IGNORANT JEEVA
दृङ्नेत्रं स्वदनं जिह्वा श्रुतिः श्रोत्रं भवत्यसौ इत्याद्या वासनाः पञ्च बद्ध्वा तासु निमज्जति।
The ignorant Jeeva rises as the eyes with sight, the tasting tongue, the hearing ears etc, and binds itself with
the five types of Vaasanaas and drowns in them.

चिद्भावोऽक्षतयोदेति मनो भूत्वैकदेशतः सर्वगोऽपि रसो भूमौ यथाङ्कु रतया मधौ।

(Chit exists as the’‘Self state’ in all and empowers the mind to rise as the Jagat.
‘You know that you exist’; this awareness is Chit; this alone appears as the world-scenario as painted by the
mind and the senses.)
The Chit which is in all, rises as the mind and the senses centered inside the body-point, like the moisture
which fills the ground all over rises as the sprout in the spring season.

यो भावयति भावेषु नेह रूढेष्वभावतां तस्यायत्नवतो दुःखमनन्तं नोपशाम्यति।

For the human-shaped donkey, who does not see the non-existence in the objects that are seen as real and
solid, and who does not strive for the attainment of true knowledge, the suffering is limitless, and never
subsides.

JNAANI-JEEVA
येनके नचिदाच्छन्नो येन के नचिदाशितः यत्र क्वचनशायीह स सम्राडिव राजते।
The Jnaani is free of all the inhibitions connected to the world. He covers his body with something or other;
eats something or other; sleeps anywhere; yet lives like an emperor.

वासनाभिरुपेतोऽपि समग्राभिरवासनः अन्तःशून्योऽप्यशून्यात्मा खमिव श्वसनान्वितः।

आसने शयने याने स्थितो यत्नैर्न बोध्यते निद्रालुरिव निर्वाणमनोमनननिवृतः।
Though surrounded by the Vaasanaas of all the others all around, he has no Vaasanaas for himself.
Though empty within, he is not of the nature of emptiness, (since he is the Brahman-state acting with a pure
mind, namely ‘Sattva’.) He is like the empty sky that breathes.
When sitting, sleeping, traveling, (and all through the life incidents), he stays as if asleep (just reacting to the
world on the surface level only), and cannot be made to be aware of the world (as real) even with effort,
since he is completely free of the mind (as a conception mechanism), and its conceiving processes.
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(The essence of Purusha is the awareness of one’s own existence; that alone rises as the awareness of the
perceived world. Because of ignorance, the perceived world appears real; and the awareness of oneself is
confused with the body-awareness.
Jnaani exists as the self-awareness state, and the ‘Ajnaani’ exists as the perception-awareness state.)

THE SUPREME SECRET INSTRUCTION

संविन्मात्रं हि पुरुषः सर्वगोऽपि स तिष्टति स्फु टसारे शरीरस्य यथा गन्धोऽब्जके सरे।
संविन्मात्रं विदुर्जन्तुं तस्य प्रसरणं जगत्।आत्मनिष्टत्वमजगत्।परमेत्युपदेशभूः।
The embodied Self (Purusha) is just the awareness state.
He alone exists as the world -awareness, and as all that he experiences; yet he stays as the constricted point
inside the body, like the fragrance contained inside the pollen of the lotus.
The creature who gets born and dies as the body (Jantu), is actually the state of awareness only; and this state
expands as the Jagat. The complete absorbed state of self-awareness is the state of ‘No-Jagat’.
This is the supreme secret instruction.

(This is not a statement that can be grasped as words with meanings.

Contemplate at all times, as to how you own awareness rises as the awareness of an object in front of you.
Analyze how you are aware of the body-ego itself as the self-awareness state.

‘You exist and you know it’: that is Aatman!

You exist; but you believe that you exist as the body based ego; this is ignorance.
You exist and you conceive a world as some information; that is Jagat.
You exist, so the Jagat exists!
You know yourself as the existence; that is how you know the existence of the Jagat also.
If you did not exist, and were not aware of your existence, how can you be aware of any world?
How can you be aware of the changing pattern of the body and the world, if you as the Aatman were not
changeless? How can even the non-existence exist, if you were not real and existent?
How can you be aware of the life-story, if the Aatman did not exist as the connecting point for all the
events? If you were just the changing pattern of the body, how can you be aware of the change?
If you were just the Aatman alone always without conceptions, how can any Jagat exist at all as real?’)
PRACTICE OF JNAANA
नीरसो भव भावेषु सर्वेषु विभवादिषु पाषाणं हृदयं कृ त्वा यथा भवसि भूतये।
Do not be attracted towards the objects (and persons), and all the grand riches of the world. Make your mind
stone-like (sheer emptiness and rock-silence); and stay only in the ‘quiet state of the Self’.

साधो हृदयसौषिर्यमसौषिर्यमिवास्तु ते अचित्त्ववपुषोऽचित्त्वादुपलस्येव राघव।

Raaghava! Hey Saadhu (good one)!
Let the emptiness of the heart be like the non-emptiness, by being always filled with self-awareness.
Be filled with the dense bliss of Knowledge of the Self.
A rock is not aware of its existence, since it is not conscious; but be silent like the rock which is conscious.
Be like the Sphatika-rock which reflects the world on the surface only, but does not absorb them inside.

तज्ज्ञाज्ञयोरशेषेषु भावाभावेषु कर्मसु ऋते निर्वासनत्वात्तु न विशेषोऽस्ति कश्चन।

Except being freed of the Vaasanaas, there is not any difference in the actions performed by the Knower or
the ignorant, and no difference is there in the perception of the objects which appear and disappear.

सत्तैवेषा विदो यत्सा भवत्युन्मिषिता जगत् परं तत्त्वं निमिषता दृगिवानामकं ततम्।
The same essence is in both the Knower and the ignorant; the Jagat appears when this essence opens the
eyes, as forced by the Vaasanaas; when closed and not forced by the Vaasanaas, it stays as the supreme state
of knowledge-vision, and whatever is perceived is seen as the undivided expanse of the nameless Reality.
 11

दृश्यं विनश्यत्यखिलं विनष्टं जायते पुनः यन्न नष्टं न चोत्पन्नं तत्सद्भवति तद्भवान्।
Rama! Whatever is perceived as any object exists only for that moment of perception, and dissolves off the
next moment; and again rises from the emptiness when you look at it.
Therefore the objects perceived cannot be deemed as real.
That which never vanishes, and never rises as new, that alone is real; and ‘That Thou Art’!

भावज्ञप्तिर्हि निर्मूला भावितापि न विद्यते सलिलं मृगतृष्णेव न ददाति भवाङ्कु रम्।

When the realness seen in the objects is uprooted through reason, the world cannot rise as real even if you
make an effort to see it as real; and it cannot again sprout as the reality of the world, like the waters of the
mirage when understood as unreal, do not exist as waters anymore.

यथाभूतार्थसंदर्शच्छिन्नाऽहमिति भावना दृष्टापि न करोत्यन्तर्दग्धं बीजमिवाङ्कु रम्।

The ‘I’ conception as the ego gets destroyed without a trace, through the rational analysis of the world-
existence, and the world is seen as it is; as non-existent.
The Jnaani still has to act as the ‘ego’, for the sake of existing inside a world made of ‘I’s only.
This ‘I’ of a Jnaani does not rise from the seed of the ignorant ‘I’ that is nourished by the Vaasanaa waters.
This ‘I’ of the Jnaani exists only on the surface, but never sprouts inside him, like a seed which is burnt.
The ‘I’ of a Jnaani is just a word with meaning; not real.

कर्म कु र्वन्नकु र्वन्वा वीतरागो निरामयः निर्मना नित्यनिर्वाणः पुमानात्मनि तिष्टति।

A Jnaani, who moves with a body in the world is not bound by the rules of Brahmaa, the Creator.
He can perform his duties of the life, or renounce everything and walk off.
Whether he performs actions or not, he is always established in the awareness of his true self and is
identified with it as the ‘I’. He has no desires, and is not attracted by the world objects; is free of all the
afflictions; is without the agitating mind; is always in the Nirvaana-state.

चित्तोपशान्तौ संशान्ताः शान्ता ये भोगबन्धवः न स्वभावपरिक्षीणाश्चित्तमेषां किलाकरः।

(Yoga and the ascetic practices do not destroy the mind fully.)
The Yogis quieten the mind through the practice of hard Yoga methods; but the binding seeds of the
pleasures do not get fully destroyed, and retain their essence deep within.
Their mind holds these inside the deep hole of Chitta, and will sprout again as desires.

अघनः के वलालोको बुधो जीवः परायते स एवान्योऽप्यनन्योऽन्तरपराह्व इवातपः।

(A Jeeva is bloated up as the world; and carries the world as his own weight and suffers. A Knower exists as
the ‘seeing’ and is empty of all. A man of ignorance is himself the heavy world he sees.)
The Jeeva carrying the mind and the body is heavy; but the Jeeva which has dissolved the mind and body
through the rise of knowledge is weightless, and exists only as the pure sight and remains different from all.
Though he is different from all, he carries no division-sense inside, and shines brightly like the luster of the
noon-sun removed of all its clouds.

एकदेशस्थितात्पुम्सो दूरायातस्य चेतसः यद्रूपं सकलं मध्ये तद्रूपं परमात्मनः।

Rama! Even if a man stays at a single point on the ground, his mind moves far and sees even the moon
situated at a distance, and also the other objects like the tree, the birds, the clouds etc as different objects at
the same time.
The sight of the mind, at once grasps all the objects from the near-by tree to the moon in the distant sky.
The sight is not divided; but at once rises as the images of all the objects far and near.
‘Seeing’ alone exists as the sight of the ‘many’.
This ‘seeing’ is the Aatman and it alone is the ‘connecting-awareness state’ for all the object-perceptions.
Though the division is seen, there is the pure awareness-state that exists in-between the object-perceptions.
That is the form of the Supreme.
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चारुचिद्व्योमकर्पूरं यच्चमत्कु रुते स्वयं अनन्तमन्तरव्यक्तं जगदित्येव वेत्ति तत्।

This wondrous camphor of Chit-expanse (with nothing inside), which is limitless and unmanifest, produces
the great magical feat of luster and knows it as the Jagat.

JNAANI AND AJNAANI

(Jnaani’s mind is like a lamp that has been left uncared for.
The oil of attachment is never poured inside it to keep the flame of the Jagat alive.
The flame is lusterless, and almost extinguished by the lack of oil.
The Ajnaani’s mind is like a well-nurtured lamp which is brimming full with the oil of attachment, and
reveals the world fully as solid and real.)
गतभवभ्रमभासुरमक्षयं शममुपेतमुपेक्षितदीपवत् स्थितमपीह जनं जगदीश्वरादनुगतं ननु भाति मुदाच खे।
The Jnaani remains like an extinguished lamp of the mind, with all the delusion of the worldly existence
gone, lusterless and quiet in the endless quietness of Brahman-expanse.
The Ajnaani stays as controlled by the rules of the world that are ordained by the Creator, and keeps chasing
his own desire-fulfillments, like chasing the shadows in the emptiness that get revealed by the brightly
burning flame of the mind.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्ठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF OF NIRVAANA

PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART THIRTEEN
[BRAHMIN MANGKI (1)]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

वसिष्टोवाच
Vasishta spoke

विरागवासनापास्तसमस्तभववासनः उत्थाय गच्छ प्रकृ तेरस्या मङ्किरिवाङ्कितः।मङ्किर्नामाभवत्पूर्वं ब्राह्मणः

संश्रितव्रतः।स कथं शृणु निर्वाणमाप्तवान्मद्विबोधितः।
Discard all the Vaasanaas connected to the world, by replacing them all with the Vaasanaa of dispassion.
Get out of this ‘state of existence of the nature of ignorance’ following the ‘Vichaara-practice’ of the
Brahmin named ‘Mangki’, being marked with virtues like him (like dispassion, discrimination etc).
There was once a Brahmin called Mangki, who had adopted a life of proper discipline accompanied by the
performance of Brahminical rites. Listen as to how he attained the ‘Nirvaana state’, when instructed by me.

(Mangki is the name of a Braahmin who is lost in the desert path.

Mangki also means a traveller, who is always on the move, like the Jeeva-entity which keeps moving
through countless experiences without stop, and which is like a traveller lost in the hot desert-land that
spreads out endlessly and is completely dry and bereft of any water source; the traveller runs here and there
in search for water to quench his thirst in the mirage rivers that rise as the many illusions of pleasures
because of the extremity of heat, namely ignorance.
The dialogue between Sage Vasishta and the Brahmin can also be understood as a dialogue between a Jeeva
entity caught in the worldly existence, and the Brahman-state itself.)

SAMSAARA-DESERT
अहं कदाचिदाकाशकोशादवनिमागतः भवत्पितामहार्थेन के नाप्युपनिमन्त्रितःविहरन्भूतलं गच्छं स्त्वत्पितामहपत्तनं
प्राप्तोऽस्मि कामप्यदीर्घामरण्यानीं महातपां पांसुप्रतर्दनहतां प्रकचत्तप्तसैकतां अदृष्टापारपर्यन्तां क्वचिद्राम
किलाङ्कितां अक्षुब्धस्वानिलालोकजलभूशान्तिशालिनीं ततां शून्यां महारम्भां ब्रह्मसत्तामिवामलां अविद्यामिव
संमोहमृगतृष्णां गतां भ्रमात्जडतामाततां शून्यां दिङ्ग्मोहमिहिकाकु लाम्।
(Brahman the expanse of emptiness, rises as the unborn (Aja) Brahmaa-state of Creation, and exists also as
the delusion state of Jeeva agitation like the ever-traveling Brahmin Mangki.)
Sometime in the past, I descended down on the earth from my abode in the sky (Saptarshi Loka/seventh level
of Knowledge), since I had been offered an invitation by your grandfather ‘Aja’ for attending some
Sacrifice. Rama! While I was floating in the sky-path towards your grandfather’s city Ayodhyaa, and was
crossing the earth terrain, I had to pass through a very huge desert-land, which was extremely hot.

((Samsaara/ the world-existence: ‘Samsaara’ is like the desert-land that is filled with dusty thoughts and
dusty actions prompted by the three Gunas (good, ordinary and idiotic).
It was just a stretch of burning sand with no ends to be seen anywhere.
When did the word begin, where it will end? As long as the mind is alive with its agitations, there is no end
to this beginningless Samsaara illusion.
The ground was hot; the wind was hot; and the rivers that appeared as if with cooling waters were just
mirages and were only made of heat-waves, like the illusory joys f the world.
The heat was unbearable and a deadly silence filled all over; for there was nothing at all there in that
Samsaara-desert but the heat of suffering and the illusions of mirages.
No one was there but the silence of nothingness.)

Sand-dust filled the air all over, and the sand on the ground was burning hot.
The desert seemed to have no end in any direction.
Some dilapidated huts of some villages situated somewhere in the distance marked the land here and there.
The ground (perception-field) was burning hot.
The hot wind (like Praana) that was free of sand particles was blowing with great noise (noise of the mind).
The heat of the sunlight (the thirst for pleasures) had produced many mirage-rivers that actually added to the
heat of the ground, than cooling it.
And there was a deadly silence all over, because of the scorching heat.
It was completely empty except for the heat that rose as the ground below and the winds above (as the
Praana and the mind agitations). It needed extreme effort to cross over.
It was like the state of Brahman, and was taintless, silent and empty.
 4

It was like the Brahman covered by Avidyaa, and was filled with many illusions of mirage-rivers, was
completely inert because of the delusion produced by the heat (like the inertness of the body experienced by
oneself because of the delusion of ignorance), was spread out endlessly, was filled with fog (misconceptions)
covering all the directions, and one was completely lost to his whereabouts in this dreary land.

THE JEEVA-TRAVELLER
अथ तस्यामरण्यान्यां यावत्प्रविहराम्यहं तावत्पश्यामि पुरतो वदन्तं पथिकं श्रमात्।
पान्थ उवाच अहो नु परिखेदाय प्रौढप्रायातपो रविः परितापाय पापोऽयं दुर्जनेनेव संगमः।सुगलन्तीव मर्माणि
स्फु रतीवाग्निरातपे संकु चत्पल्लवापीडास्ताप्यन्ते वनराजयः।तत्तावदेवमग्रस्थं ग्रामकं प्रविशाम्यहं श्रममत्रापनीयाशु
वहाम्यध्वानं आशुगः। इति संचिन्त्य सोऽग्रस्थं किरातग्रामकं यदा प्रवेष्टुमिच्छति तदा मया प्रोक्तमिदं वचः।
Even as I kept moving slowly in this wilderness, I saw an exhausted traveler in front of me, and he was
uttering words like this (like an exhausted Jeeva lost in the hot desert of Samsaara).
The traveller spoke (in his mind): ‘Alas! The hot sun with his extreme heat level, is causing so much misery!
This unbearable heat is awful like the company of the wicked and making me feel wretched!
My vital limbs (heart and lungs) are melting as it were!
The hot sun appears as if throwing fire in the form of rays.
The trees that were there long before are now scorched by the heat and the leaves have dried up.
I will somehow reach that small village of the hunters which is nearby, and will rest awhile there, and later
continue my journey as soon as possible.’
Having thought like this, when he was about to enter the hunters’ village ahead, I spoke to him like this.

वसिष्टोवाच
Vasishta spoke to the traveller (like Brahman-state personified in front of an aspiring Jeeva)

अपरिज्ञातनीरागमार्ग मित्र शुभाकृ ते मरुमार्गमहारण्यपान्थ स्वागतमस्तु ते।

Hey Friend of auspicious looks! (Hey Jeeva, you are the auspicious Brahman indeed!)
Hey traveler in this wilderness desert (of Samsaara)!
Let auspiciousness accompany your visit! (Your merits of the past have brought you into my contact.)
You are lost amidst colourful (attractive) mirages, and have not yet found the path that is colourless (free of
attraction).

चिरं मनुष्यदेशेऽस्मिन्निर्जनग्राममध्वनि अधराध्वग विश्रान्तिं विश्रान्तोऽपि न लप्स्यसे।

Hey traveler on the lower ground (of ignorance)!
This is a land of the ordinary ignorant mortals (stuck to the identity of the bodies)!
Here the people do not show any courtesy to guests who seek rest (for all these people are selfish and are
interested in their own joy-seeking, and will not help you in any manner).
You might have had some rest (in some heaven) in your previous experiences (through the performance of
some meritorious actions), but here you have no hope of getting any proper rest as food and shelter, even if
you travel for long in this desert-land (of Samsaara).

ग्रामे विश्रमणं नैव वर्तते पामरास्पदे तृङ्वै लवणपानेन भूय एवाभिवर्धते।

There is no rest to be hoped for in these villages populated by lowly people. You will only be fed some salty
water, and will feel afflicted by more thirst.
(The physical body is a city with nine gates, and is the store-house of desires, likes, dislikes, and the actions
bound by the results. However much you try to find joy in the sense objects, you will never be fully
satisfied, but will be possessed by more and more desires. Satisfying your thirst for happiness through the
various sense pleasures is equal to drinking salt-water to alleviate your thirst.
Sense objects refer to all that you love as dear and near in your life.
न जातु कामः कामानामुपभोगेन शाम्यति|हविषा कृ ष्णवर्त्मैव भूय एवाभिवर्धते। - Yayati
Desire does not get subdued by enjoying the desired object. It increases more like the fire blazing high by
offering the oblation of ghee.)
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HUNTERS/IGNORANT MEN
(The ignorant men who live in the world by chasing pleasures (of family, possessions etc) are like these
hunters who search for animals to hunt and kill. These lowly hunters are always stuck by anxiety and fear
from their enemies and wild animals, like the ignorant man is afraid of rational thinking, lest their beliefs
and superstitions be destroyed. The hunters are not controlled by any rule or regulation, and live a life as
they like, engaged in killing animals, drinking the crudely made liquors, fighting among themselves, and
acting selfish and arrogant. These lowly beings search for carnal pleasures; and are actually the animals
shaped as humans. The ignorant men are also like these hunters, and do not bother to discipline their lives as
ordained by the Scriptures, and allow their intellects to waste away.)

न स्फु रन्ति विचारेषु प्रज्वलन्त्यनुभूतिषु न त्रस्यन्ति दुराचारादश्मयन्त्रमया इव।

These hunters (ignorant men) are like stone-statues and move without the guidance of the intellect.
They are averse to rational thinking. They get inflamed by experiences and are driven by emotions.
They do not hesitate to engage in any selfish act, as long as their purpose gets fulfilled.

कामार्थरागसद्वेषपरिनिष्टितपौरुषाः कर्मण्यापातमधुरे रमन्ते दग्धबुद्धयः।

These brainless idiots enjoy only such actions that give just momentary joys.
They put forth utmost effort in fulfilling their passionate desires, in acquiring more wealth, in attraction
towards objects and people, envy the others who are more wealthy.
(Even their so-called good actions like charity, deity-worship etc are directed by selfish motives only.)

आभिजात्याततोदारा शीतला रसशालिनी नेह विश्वसिति प्रज्ञा मेघमाला मराविव।

The garland of clouds descend down to the ground below from the heights; are widely spread out, are
generous and ready to pour water, are cool and are filled with water; but they never approach (benefit) the
desert lands to grace these lowly hunters.
Men of wisdom, who are of noble descent, are broad-minded by the vision of proper understanding, are cool
within, are generous and offer knowledge to any needy one; and are filled with the essence of true
knowledge; but they do not offer the least knowledge to the idiots who lack rational thinking, and who live a
content life in the desert-land that is filled with the mirage rivers.

वरमन्धगुहाहित्वं शिलान्तःकीटता वरं वरं मरौ पङ्गुमृगो न ग्राम्यजनसङ्गमः।

It is better to be a serpent in a blindingly dark cavern; it is better to be a worm crawling inside a rock; it is
better to be a lame deer lost in the desert; but never the company of these hunters (ignorant mean) who lack
proper conduct (and disrespect the words of the noble Knowers).

निमेषास्वादमधुराः क्षणान्तरविरागिणः मारणैकान्तनिरता ग्राम्या विषकणा इव।

These hunters are like the drops of poison mixed with honey. When in front, they will speak pleasing words;
the next moment they will change their minds and act hostile; and will be intent only on harming you (like
the sense pleasures, which are actually the miseries disguised as the joys.)

वान्ति भस्मकणाकीर्णा जीर्णाः संशीर्णसद्मसु तृणपर्णवनव्यग्रा ग्राम्याधार्मिकवायवः।

The ‘heavy winds’ that blow over the desert land also follow the same behavior of these lowly uncivilized
hunter-folk, and like them are scattered all over with burnt ashes of the trees, and are dusty; are in the desert
land from a long time; move about the ruins making lot of noise; move all over the forest carrying dried up
grass and leaves; and are ruthless.
(The Jeevas empowered by the Praana-winds are also covered by the dust of actions, are there from a long
time moving through many births, and move about the ruins of Samsaara. They are engrossed in obtaining
the worthless benefits of their day to day life; and do not have proper conduct as ordained by the Scriptures.)

वसिष्टोवाच एवमुक्ते न तेनाहमिदमुक्तस्ततोऽनघ मद्वाक्येन समाश्वास्य स्नातेनेवामृताम्भसा।

Vasishta spoke to Rama: Hey taintless Rama! When I spoke these words, that traveler felt consoled as if
bathed in nectar, and spoke to me like this.
 6

पान्थ उवाच
Traveller spoke

भगवन्कोऽसि पूर्णात्मा महात्मा कथमात्मवान् पश्यस्यनाकु लो लोकं ग्रामयात्रामिवाध्वगः।

Bhagavan! Hey Poornaatma, (one who is fully established in the ‘Aatman’ awareness)! Who are you?
How is it that you are observing every living and inert thing without emotionally reacting to them from
within, like a traveller who passes through a village ignores the happenings of the village?

किं त्वया पीतममृतं किं त्वं सम्राड्विराडथ सर्वार्थरिक्तोऽपि चिरं संपूर्ण इव राजसे।
Have you consumed nectar by any chance? You look so alive and full of life!
Are you by chance an emperor, or Viraat himself? You look so satisfied and complete!
You are attired in simple clothes and are bereft of all adornments that the body-lovers seek; yet you shine
bright like the full moon, with the nectar of bliss oozing from all your person.

शून्योऽसि परिपूर्णोऽसि घूर्णोऽसीव स्थिरोऽसि च न सर्वमपि सर्वं च न किं चित्किं चिदेव च।

You seem to be empty of all things (the faults of world-existence do not seem to exist for you); yet you
appear as the completeness of all fulfillments.
You appear as if intoxicated and lost to the world and even to your own body-appearance; yet you are stable
and see everything clearly without a fault.
You do not look like anything that belongs to the world as the perceived phenomenon; but it is as if you are
everything also.
You are not anything that the senses or the mind can grasp as a person; yet you are the only thing that exists
as it were.

उपशान्तं च कान्तं च दीप्तमप्रतिघाति च निवृत्तं चोर्जितं तादृग्रूपं किमिति मे मुने।

Your very sight brings a soothing calmness to the mind; your presence gives a unique joy; you shine forth
with the luster of knowledge; you look so free and unrestrained; you seem to have reached the highest state
ever; you are so firm and strong in your position of a Knower.
How can you have such a form that can never be found in any physical form, hey Muni?

भूसंस्थोऽपि समस्तानां लोकानामुपरीव खे संस्थोऽसि निरास्थोऽसि घनास्थोऽसीव लक्ष्यसे।प्रसृतं न पदार्थेषु न

पदार्थात्मनाऽस्ति वै तवेन्दोरिव शुद्धस्य मनोऽमृतमयं स्थितम्।कलावानकलङ्कोऽन्तःशीतलो भास्वरः समः
रसायनभरापूर्णः पूर्णेन्दुरिव राजसे।
You have descended from the sky above and are standing in front of me on this ground; yet you look as if
you are still positioned in the distant sky, above all the worlds that can be there.
You are not supported by anything in your position above; yet you are of a strong regard for the lost ones
like me.
You are like the moon; I should say; for your mind is filled with nectar (of knowledge), and shines with
extreme purity.
You are not like the moon; for the moon rays fall on all the objects good or bad, and are filled with the herbs;
but your mind is not into the objects at all, outside or inside them; but you can be compared to the moon in
purity, which is filled with the nectar, namely the quiescent bliss.
The moon is endowed with digits (Kalaavaan), and you are the master of many arts (Kalaavaan); but unlike
the moon which is tainted, you are free of all the faults.
Like the moon, you are cool within, but shine forth like the sun with the luster of knowledge.
You are equal, and are overflowing with nectar like the moon, and are shining forth like a full moon.

त्वदिच्छायां तु सदसद्भावं पश्यामि ते चिति संसारमण्डलमिदं स्थितं फलमिवाङ्कु रे।

I observe that the worlds rise and disappear if you so wish; this circular orb of the worldly existence stays in
your mind like the fruit concealed inside the sprout.
 7

अहं तावदयं विप्र शाण्डिल्यकु लसंभवः मङ्किर्नाम महाभाग तीर्थयात्राप्रसङ्गतः गत्वा सुदूरमध्वानं दृष्ट्वा
तीर्थानि संप्रति चिरकालेन सदनमात्मीयं गन्तुमुद्यतः।न मे गन्तुमुद्योगो विरक्तमनसो गृहं दृष्ट्वा
तडित्सकाशानि भूतानि भुवनोदरे।भगवन्सत्यमात्मानं कथयेहानुकम्पया गंभीराणि प्रसन्नानि साधुचेतःसरांसि
हि।दर्शनादेव मित्रत्वं कु र्वतां महतां पुरः कमलानीव भूतानि विकसन्त्याश्वसन्ति च।ममेदं च मनो मोहात्
संसारभ्रमसंभवं मन्ये हातुं न समर्थं स त्वं बोधानुकम्पितैः।
Hey Brahman! I am born in the family of Shaandilya.
Hey noble one! My name is Mangki.
I have travelled long distances, with purpose of visiting many holy places all over the country.
I travelled far and wide, and have visited many sacred places, and after a long time have decided to return
home. However, my mind has lost interest in everything connected to the world, and I do not feel like
returning home, after observing that human lives that are stuck inside this dark world-belly are as transitory
as the flashes of lightning.
Bhagavan! Please be compassionate and tell me who you are, and instruct me the truth supreme; for the
mind-lakes of the noble men like you are deep (unfathomable knowledge) and pleasing (because of extreme
purity).
All the beings bloom up and feel comforted like lotuses, in front of the great ones who show friendliness at
the very first sight.
My mind has some discriminating power, no doubt; but I believe that it still is not capable of removing the
suffering rising from the illusion of this worldly existence that is caused by delusion.

वसिष्टोवाच
Vasishta spoke to Mangki

वसिष्टोऽस्मि महाबुद्धे मुनिरस्मि नभोगृहः।के नाप्यर्थेन राजर्षेरिमं मार्गमुपस्थितः।मागा विषादं पन्थानमागतोऽसि

मनीषिणाम्।प्रायः प्राप्तोसि संसारसागरस्य परं तटम्।वैराग्यविभवोदारा मतिरुक्तिरपीदृशी आकृ तिः शान्तरूपा च
न भवत्यमहात्मनः।मणिर्मधुरकाशेण यथैति विमलात्मनां तथा कषायपाके न चित्तमेति विवेकिताम्।किं
ज्ञातुमिच्छसि कथं संसारं हातुमिच्छसि उपदिष्टमहं मन्ये संपादयति कर्मभिः।विमलवासन उत्तममानसः
परिविविक्तमतिर्जनतेजसा पदमशोकमलं खलु युज्यते जनितितीर्षुमतेरिदमुच्यते।
Hey Wise man! I am Vasishta! My abode is in the Heaven.
I am on my way to attend to some work (Yajna) connected to King Aja, the royal Sage.
Do not feel dejected. You have chosen the path taken by the men of wisdom.
May be you have attained the other end of the ocean of worldly existence, already.
Such an intellect which owns the magnificent wealth of dispassion, such a speech which depicts the inner
wisdom, such a quiet disposition, never belong to those ordinary men who are not qualified for knowledge.
Just like the gem becomes pure by just a gentle rubbing, the mind attains the discriminating ability naturally,
when the ignorance is reaching its end.
What do you want to know? How do you want to free yourself from this Samsaara?
(What is your level of knowledge?)
I am of the opinion that whatever is taught can become fruitful by one’s own effort in analyzing the truths
that are taught, based on one’s own studies so far.
Only a person purified of the dirt of Vaasanaas, and who is endowed with discrimination about what is
permanent and what is not permanent, can shine lustrous with the understanding of a Guru’s instructions,
and is fit enough to reach the painless state of the Supreme.
I can offer my instructions only to a person who wants to cross over the suffering of birth and death.
(I will have to test whether you are fit for such a sacred teaching; so speak in detail about yourself and what
your knowledge level is.)

वसिष्टोवाच ममेत्युक्तो मङ्किर्विनिपत्य स पादयोः उवाचानन्दपूर्णाक्षमिदं मार्गे वहन्वचः।

Vasishta spoke to Rama: Thus spoken by me, Mangki fell at my feet paving a way for me (by sprinkling
sacred waters as it were on the path in front of me) with the tears of happiness filling his eyes.
 8

मङ्किरुवाच
Mangki spoke

I AM BLESSED BY YOUR CONTACT

भगवन्भूरिशो भ्रान्ता दिशो दश दृशो यथा मया न तु पुनः साधुर्लब्धः संशयनाशकृ त्समस्तदेहसाराणां सारस्याद्य
फलं मया।
Bhagavan! Like the perceived objects going around oneself making up a scene of the world, I have gone
around the ten directions again and again, but never met a proper person who could clear my doubts.
Among all the species like the Devas and other clans, the birth as a Brahmin is extolled, since it is naturally
fit for the Brahman-knowledge; such a body is said to be the best of all body-essences. Today, I have
obtained the fulfillment for this Brahmin-body also, by meeting you.

WHAT IS TRUE JOY, I NEVER SEEM TO KNOW!

खिन्नोस्मि भगवन्पश्यन्दशाः संसारदोषदाः।पुनर्जातं पुनर्नष्टं सुखदुःखभ्रमः सदा।अवश्यम्भाविपर्यन्तदुःखत्वात्
सकलान्यपि सुखान्येवातिदुःखानि।वरं दुःखान्यतो मुने।दृढदुःखवदन्तत्वाद्दुःखयन्ति सुखानि मां तथा राम यथा
दुःखमेव मे सुखतां गतं वयोदशनलोमान्त्रैः जर्जरतां गतम्।
Bhagavan! I am distressed by observing the faulty states that make this worldly existence unbearable.
The delusion of joyful or sorrowful experiences rise again and again, and vanish also again and again. Joyful
experiences also do not stay for long as joys, but end up as miseries only for sure, and therefore all the joys
also are to be considered as the height of miseries only. Hey Muni! It is better to experience only the
miseries directly, than get fooled by the miseries disguised as the joys!
Since all the joys end up only as intense pain-experiences, hey Rama (one with pleasing personality), I seem
to experience nothing but pain always; and so, I have come to believe the pain itself to be some joy!
The body is wasted away in pains only, and is aging and decaying along with the tooth, hair and entrails!

(Pain alone is my experience from birth to death; what I consider as joy also is pain only, for sure.
So what is it to be really happy? I never seem to know!
I live like a fool who hugs the pains, believing them to be the joys!
I actually do not know what is real ‘joy’, like a blind man can never know what is ‘light’.
I truly long to have the experience of ‘real joy’!)

THE STAGNANT INTELLECT AND THE DIRTY MIND

उच्चैःपदे पातपरा बुद्धिर्नाध्यवसायिनी सुप्रवालं कु संकल्पाद्गहनं न प्रकाशते।मनः पिप्पलपल्यूलैरिव कु ग्रामकोटरं
वासनाङ्गवहैर्गृध्रैर्नित्यं पापीयसी स्थितिः।कण्टकद्रुमवल्लीव करालकु टिला मतिः।
The intellect is like a creeper trying to grow higher and higher up, by craving for finer pleasures one after the
other, and cannot be disciplined enough to have analytical thinking all the time. It is covered by the dense
foliage of desires, and is full of thorns of wrong conceptions.
Mind is like hollow inside the dense pile of the dried up leaves of the fig tree; and is in the worst ever state
ever possible; for the vultures of senses always carry dirty stinking food pieces of Vaasanaas, and devour
them sitting inside this dark hollow of the dirty mind. The intellect is like a creeper holding on to a thorny
tree, and is dreadful and crooked (and cannot think straight).

LIFE
आयुरायासशालिन्या यामिन्येव तमोन्धया अक्षीवानागातालोकं क्षीणं संततचिन्तया।
‘Life’ is ebbing away fast and is leaving back only exhaustion; is like the dark night and blinds one with a
dullened intellect which has lost its reasoning capacity; is like the eyes which never had the power of sight
(and one has to stumble on the path, and fall again and again); is wasted away through constant worries.

THIRST FOR THE WORLDLY PLEASURES

न किं चिद्रसमादत्ते नष्टैवापि न नश्यति न पुष्पिता न फलिता तृष्णा शुष्कलतेव नः।
Like a dried up creeper, the ‘thirst for pleasures’ does not absorb water (any wisdom); does not perish also;
does not flower also (as good thoughts); does not give fruits also (of joy).
(The thirst for pleasures remains always as the thirst only, and never is satisfied.)
 9

I HAVE NOT CROSSED THE SAMSAARA-OCEAN

कर्म कर्मणि निर्मग्नं वासनाख्यमकर्मणे जीवितं च जने जीर्णं नैवोत्तीर्णा भवार्णवः।
The few good acts that are done, get drowned in the ocean of wrong actions that were done in the past.
The life goes off in doing actions that are forced by the Vaasanaas, and no proper action gets done that will
lead me out of this misery. The life soon reaches its end in the actions done for one’s own family and friends
through attachment; and the ocean of worldly existence has not yet been crossed over.
THE THORNY TREE GROWING INSIDE A SNAKE-HOLE
दिनानुदिनमुच्छू नाभोगाशा भयदायिनी पूर्णापूर्णात्मनि क्षीणाः श्वभ्रकण्टकवृक्षवत्।
Day after day, the desire for pleasures (in the form of family and possession) is increasing like a thorny tree
growing from a snake-hole! Though the desire-fulfillment gives joy for a few moments, the joy does not last
long, and gives away to more desires only.
The days pass of as if filled with desired objects like the family and possessions; but actually are empty only,
for never a permanent feeling of joy is found.
There is never a complete satisfaction after fulfilling any desire; I am terrified indeed!
WEALTH
चिन्ताज्वरविकारिण्यो लक्ष्म्याः खलु महापदः।संपन्नमक्षतं सापि विप्रलम्भने जृम्भते अन्तः स्फु रितरत्नेहं
भास्वरं वान्धकोटरम्।
‘Goddess of wealth’ (Lakshmee) in the form of possessions in the form of gold, diamonds, clothes, wealth,
land, position etc does not give any joy ever, but always causes worries and anxieties, thus affecting the body
also. (Gaining wealth is a problem; maintaining it is another problem; when it is gone, it is also another
problem. ‘Possession’ is a synonymous word for ‘worry’.)
This ‘Goddess of wealth’ excels for she deceives even a man who is already wealthy and invincible, by
attracting him towards her, by making him greedy for more wealth and riches.
She is like the dark deep hole where a deadly serpent hides, where only the shine of the gem rises from the
hole, and the snake stays invisible. The greedy man who wants to get that gem, puts his hand inside the hole
unaware of the snake, and gets bitten by the deadly snake. Possession of people and objects also are pleasing
to the mind; but kill a man through worries and anxieties.

MIND IS AN EMPTY DUSTY OCEAN

कल्लोलकलिलं शून्यं चेतः शुष्काब्धिदुर्भगम्।
The mind looks dirty and forlorn like the dried up ocean; is always empty; never gets filled with any
satisfaction; is turbulent with the dusty winds of lowly desires, and lowly actions.

NOBLE MEN ARE REPELLED BY MY FOOLISHNESS

मामिन्द्रियार्थैकपरं न स्पृशन्ति विवेकिनः सकण्टकममेद्यस्थं श्लेष्मातकमिव द्रुमम्।
Since I am always engaged only in satisfying the senses, the ‘men of wisdom’ avoid me like avoiding the
dirty, thorny, gluey sticky tree named ‘Shleshmaathaka’.

MIND WITH ITS IMAGINED PAINS AND PLEASURES

असदेव महारम्भं चलदर्जुनवातवत् मनो मरणमप्राप्तं शून्यं दुःखाय वल्गति।
Arjuna Vaata is some imagined gas which continuously moves inside all the limbs, and gives pain. Mind
also is like this gas, which is not actually there, but moves through all the limbs with great force and gives
pain. It keeps agitating, jumps from one sense to the other, and gives pain only; and does not perish ever.

NIGHT OF IGNORANCE
शास्त्रसज्जनसंपर्क चन्द्रतारकधारिणी अहंभावोल्लसद्यक्षा क्षीणा नाज्ञानयामिनी।
The ‘night of ignorance’ with the ‘vampire of ego’ roaming about, does not end till the ‘Sun of Viveka’ rises
with the luster of knowledge. The ‘company of the scriptures and the Knowers’ like the ‘moon and stars’ that
shine at the night, do not give enough knowledge as such. They are not able to destroy the deep-rooted
Vaasanaas.
 10

अज्ञानध्वान्तमत्तेभसिंहः कर्मतृणानलः उदितो न विकारार्को वासनारजनीक्षयः।

The ‘Sun of Vichaara’ (Enquiry of Self), which should destroy the ‘night of Vaasanaas’ is the lion, which
kills the ‘intoxicated elephant of ignorance’; it is the fire, which burns off the ‘straw of Karma’; but it has not
risen yet!

I AM AFRAID OF MY FUTURE
अवस्तु वस्तुवद्बुद्धं मत्तश्चित्तमतङ्गमः इन्द्रियाणि निकृ न्तन्ति न जाने किं भविष्यति।
The unreal has been believed as real! The rogue elephant called the mind remains intoxicated!
The senses are tearing me to pieces! I do not know what is going to happen!

शास्त्रदृष्टिरपि प्राज्ञैर्नाश्रिता तरणाय या साप्यदृष्टिरिवान्ध्याय वासनावेशकारिणी।

I have not even taken shelter in those wise men, seeking thus, the means of crossing this Samsaara; and I
have not attained the knowledge-vision of the scriptures.
Like a man who has no sight, I am blindly moving in the path of life!
I am lost, and am madly running towards the Vaasanaa-holes.
PLEASE HELP ME
तदेवमतिसंमोहे यत्कार्यमिह दारुणे उदर्क श्रेयसे तात तन्मे कथय पृच्छते।शाम्यन्ति मोहमिहिकाः शरदीव साधौ
पाप्ते भवन्ति विमलाश्च तथाखिलाशाः सत्येति वाग्भवतु साधुजनोपगीता मद्बोधनेन भवता भवशान्तिदेन।
Sire! In this horrible delusion of the mind, whatever has to be done to rise towards enlightenment, please
instruct me; that only I ask for!
‘The mists of delusion will subside like in the autumn; all the directions will become clean and clear; if a
proper teacher is there!’ Thus sing the good ones of the world! Let their words become true, through your
instruction to me, which will subdue this worldly existence for sure!
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्ठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF OF NIRVAANA

PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART FOURTEEN
[BRAHMIN MANGKI (2)]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

वसिष्टोवाच
Vasishta spoke to Brahmin Mangki

WHAT IS THE DIFFICULTY IN HOLDING ON TO THE TRUTH?

अहमित्येव बन्धाय नाहमित्येव मुक्तये।एतावन्मात्रके बन्धे स्वायत्ते किमशक्तता।चन्द्रद्वयप्रत्ययवत्
मृगतृष्णाम्बुबुद्धिवत्किमनुत्थित एवायमसदेवाहमुत्थितः।ममेदमिति बन्धाय नाहमित्येव मुक्तये।
एतावन्मात्रके वस्तुन्यात्मायत्ते किमज्ञता।
The idea of ‘I’ leads to bondage; ‘not I’ leads to liberation.
What is difficult in removing this much bondage, which is under your very control?
Like the sight of two moons, like the idea of water in the mirage, this ‘I’ has appeared, though not at all real.
The idea of ‘’I’ and ‘this is mine’ leads to bondage. ‘Not I’ leads to liberation.
Wherefores the ignorance in removing this much bondage, which is under your control?

(You are not harming anyone by feeling detached with him or her; you are not destroying any object also by
not having the idea of possession. The world will remain the same, as it is; but you will not be fooled by the
misconceptions construed by the mind, any more.
When everything and everybody, including your own ‘ego-I’, is just a mind-conceived idea, why hold on to
anything as real? It is just the misconceived idea that has to be got rid of.
What harm is there is getting rid of something which is not there at all?)

SAMVEDANAA, BHAAVANAA, VAASANAA, KALANAA

संवेदनं भावनं च वासना कलनेति च अनर्थायेह शब्दार्थे विगतार्थो विजृम्भते।
(What is the ‘world-perception’? Analyze!)
In any act of perception, at first there is the knowledge produced by the senses as sight, smell etc, on the
element-groupings, which are the ‘denseness varieties’ of space (as explained in Leelaa’s story).
The succession of the sense-information that is produced in the empty expanse of space, is understood as the
many objects and people having different shapes, and they are ascribed different qualities.
Varied sense-information that is made of emptiness, is concocted in the emptiness.
The Dvaita sense, the duality sense of numbers divides the objects as many.
This is known as ‘Samvedanaa’; the basic understanding that forms the foundation of the perceived world.

These varieties of shapes are given some sound-modifications as their names, so that they can be identified
with, and dealt with properly.
The mind conceives fresh connections to them, retains them as memories, preserves the likes and dislikes
towards them, develops some emotional bonding towards the objects and people, and hides the truth that
what is seen is just a succession of sense-information, and nothing else.
This is known as ‘Bhaavanaa’; the superimposition of emotion and reaction to the sensed objects.

Though the ‘Samvedanaa’ is the same for all the brains of similar structure, ‘Bhaavanaa’ differs from person
to person, and the world is perceived based on this ‘Samvedanaa’ only.
The mind reacts to the ‘Samvedanaa’ with ‘Bhaavanaa’, and develops attachment to some selected people
and objects, and is tainted by the idea of possession as ‘mine’.

The concept of ‘mine’ is centered around the ego-sense of ‘I’ only; and is selfish to the core.
The deluded Jeeva survives only by holding on to the outside patterns as ‘mine’; these patterns alone make
the actual body of the Jeeva. If any pattern is destroyed, the Jeeva undergoes extreme pain as is a limb is cut
off from it. The ‘mine’ is the ‘I’ in the ignorant Jeeva-thing.
‘Possession-sense’ is the ignorant-state, where one gets some ‘imagined happiness’ by possessing some
objects and some people, as ‘mine’; and is based on the love for oneself as the ego-entity. This is known as
‘attachment’ (Raaga of the mind, or the coloured mind). The ‘Raaga’ rises as various hues; and taints the
mind. This attachment and aversion sense rises as the ‘Vaasanaa’ by the constant rumination about the liked
and disliked objects and the people.
Once the Vaasanaa is strong, and the life runs without control by the force of Vaasanaas. This is known as
‘Kalanaa’, where the world seen as an agitation-state, that is based on one’s own emotions and desires.
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The world one perceives is one’s own mind-kingdom, and is differently experienced by each one.
These four words alone are the cause of all the suffering you face in the world; these are the four words with
meaning for the delusion-state of the Jeeva. You will be free of the realness seen in the world, when these
four words become meaningless and stop existing for you (like a hare’s horn is non-existent except as a word
with meaning).
These four words act as the supporting pillars of the world-appearance, and are firmly based in Avidyaa, the
ignorance of the Truth of Reality.
Once the Avidyaa is gone, these four world lose their meaning, and the world looks real no more.

वेदनं भावनं विद्धि सर्वदोषसमाश्रयं तस्मिन्नेवापदः सन्ति लता मधुरसे यथा।

Amongst these four states of mind, the ‘Bhaavanaa’ state of the mind is the abode of all faults, since the
mind with ‘Bhaavanaa’ imagines the objects and people as real, and reacts with love and hatred towards
them. The mind imagines joy when in the presence of some sensed object or person; and imagines aversion
to others. The mind becomes dependent on the sense-patterns for its joy, and wastes the entire life in holding
on to these objects and people. This ‘Bhaavanaa-state’ of the mind alone contains the world inside it, like the
blossoming creeper inside the spring season. The world blooms in the presence of ‘Bhaavanaa’.
The creeper becomes alive by the presence of the spring season; the world becomes real by the presence of
‘Bhaavanaa’. One who is freed of ‘Bhaavanaa’, is freed of the realness of the world.

VAASANAAS ARE NOURISHED BY THE BHAAVANAA

संसारमार्गे गहने वासनावेशवाहिनः उपयाति विचित्रौघैर्वृत्तान्तसंततिः।
Vaasanaas are based on the ‘Bhaavanaa’ that your mind is addicted to.
In this mysterious maze of Samsaara, one lives a life as pushed by his Vaasanaas alone, and yet imagines
that he is acting by his own accord; and is trapped inside the hosts of events that rise as his life-experiences.
(Every action that you do, every scene that passes your senses, every event that you experience, is the result
of some Vaasanaa or other, either that belongs to you or to the others who are with you.
Vaasanaa in the basic level rises as the ‘survival-urge’, and expands as the varied actions and experiences.)

विवेकिनो वासनया सह संसारसंभ्रमः क्षीयते माधवस्यान्ते शनैरिव धरारसः।

(Practice the art of discrimination (Viveka); avoid feeling attachment or aversion to the sensed objects and
people. Analyze and remove the ‘Bhaavanaa’ that binds you to the world; slowly get rid of the ego-based
Vaasanaas by replacing them with the good Vaasanaas of study and dispassion.)
For a man who acts with discrimination, the grand show of Samsaara perishes along with the Vaasanaas
gradually, like the moisture in the ground at the end of the spring season.
(The entangled web of the world-creeper traps you when the moisture of Vaasanaa is retained in the mind;
when that dries up through constant alertness and caution, the word-creeper dries off by itself.)

THE BLINDNESS OF AVIDYAA

संसारान्ध्यतयोदेति वासनात्मा रसश्चितौ यथा वनतया तस्थौ मधुमासरसः क्षितौ।
The essence of the spring season exists as the dark blinding forest in the earth; so also, the essence of the
lingering taste (sense of joy) exists as the moisture that rises as the dark blinding forest of ‘Samsaara’..

चिन्मात्रादमलाच्छू न्यादृते किं चिन्न विद्यते नान्यत्किं चिदपर्यन्ते खे शून्यत्वेतरद्यथा।

There is nothing but emptiness in the sky, and nothing else is beyond that aslo; so also, there exists nothing
else but the Chit -state which is taintless and empty.
Chis is just a state ‘which can exist as any perceived state of any Vaasanaa’; but it is empty always.
This Chit is the ‘subtle awareness of one’s existence’; and is pure and empty of all the perceptions.
Then what brings about the delusion?
Though one is aware of one’s existence, the self-idea is superimposed on the inert body, and the body alone
is considered as a conscious entity. The firmly established idea that the inert body alone is the ‘Self’, is
known as ‘Avidyaa’ (absence of the right knowledge).
Because of identifying with the sense-perceived body as oneself, the ignorant cry for the death of their death
as the body.
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वेदनात्मा न सोऽस्त्यन्य इति या प्रतिभा स्थिरा एषाऽविद्या भ्रमस्त्वेष स च संसार आततः।

(What is the basic delusion that acts as the seed of Samsaara?)
When one is fully identified with the physical body, and believes the body itself as a conscious being, and
does not have the ability to know himself as the mind-entity which is independent of the body, then that state
is known as the ‘Avidyaa-state’; since, all the desires connected to the family, friends, possessions exist
because of this ‘identity with the body’ only.
This delusion alone spreads out as this limitless Samsaara-experience.
(Everyone loves the self, even the one who glorifies the act of sacrifice; for even that sacrifice is directed
towards self-happiness only. The confused state of identifying the body with the self is known as Avidyaa.
The physical body is just a sensed image that is superimposed on a group of inert elements; how can it act as
a conscious entity?)

AVIDYAA PERISHES BY VICHAARA-PRACTICE

अनालोकसंसिद्ध आलोके नैव नश्यति असदात्मा सदाभासो बालवेतालवत्क्षणात्।
That which appears true because of not observing properly, will indeed perish if observed properly; its
existence is caused only by your not observing it properly.
A child sees the shadows in the darkness and imagines the ghost to be lurking in the darkness. When he
observes the same darkness in the light of a lamp, the ghost is not seen anywhere; for it was never there. That
which is not real looks real through ignorance; the light of Vichaara will instantly reveal its non-existence.

WHAT CAN EXIST WITHOUT YOU BEING AWARE OF IT?

मृन्मयं तु यथा भाण्डं मृच्छू न्यं नोपलभ्यते चिन्मयादितया चेत्यं चिच्छू न्यं नोपलभ्यते।
A clay pot cannot be obtained, if it is removed of the clay. The perceived world made of the ‘Bodha’
(information) cannot be obtained, if it is removed of the Chit-state.
(Unless the ‘Chit-state’ exists as the central point that connects all the perceptions, unless the ‘Chit-state’
exists as the awareness state of all, there cannot exist any ‘world phenomenon’ at all.
You are aware of your existence; and so you are aware of the world-existence too, as the subtle state of ‘I am
aware of the world’.If you were non-existent, then how can the world also exist?
The world you see, sprouts from your own Self-state.)

BODHA ALONE PERCEIVES BODHA

बोधावबुद्धं यद्वस्तु बोध एव तदुच्यते नाबोधं बुध्यते बोधो वैरूप्यात्तेन नान्यता।
(When you see any object, then it means that you are aware of the existence of that particular object, at that
moment, at that place. That which you understand cannot be separated from the ‘understanding’.
The object that is understood, and the understanding agent are united as the single state of ‘understanding’.
The object cannot exist without the ‘understanding’; and the understanding of the object cannot be without
the object. The ‘understood’ (Bodha) and the ‘understanding state’ (Bodha) are both the same.
Both the ‘seer and the seen’ exist as a single unit at any perception of the object.

That object which is understood through ‘Bodha’ is known as ‘Bodha’ only.

That object which is not understood is not understood, if the ‘Bodha’ is absent.
‘Not-understood’ (Abodha) is different from ‘understood’ (Bodha).
Therefore, the object that is understood is not different from the understanding agent.

(An object is just a succession of sense-input, on which you as a perceiving entity, superimpose connections,
likes, dislikes etc. You store the objects as ‘memories’ when they are not directly perceived.
Whatever you ‘know’ as the world, that is ‘you’ as the Jeeva-state.
‘You’ as a Jeeva are all the things that you know as the objects, and all the conceptions that you have around
these objects. You are the very world you see, as the Jeeva.
If your senses and the mind are functioning properly, the object comes into existence as conceived by you.
You and the object co-exist together, each dependent on the other. The ‘rose’ exists because of the ‘rose-
seer’; and the ‘rose-seer ‘exists because he understands the ‘rose’ as a ‘rose’.
When a rose is perceived, both the ‘seer of the rose’ and the ‘seen rose’ exist as one, as just the single
undivided shine of the ‘Rose-Bodha’.
The seer and seen are both made of the same essence, namely the ‘seeing’.
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The known object exists as the shine of knowledge only.

Known, Knowing and the knowing agent are united as the undivided essence of the Self.
The object that is known is not different from the ‘Chit’ that shines as the ‘Self-awareness’.
Any object that is understood, shines as ‘I know-state of delusion’.
When this ‘I’ is absent, there is only the undivided state of Chit as the ‘existence-awareness’.)

द्रष्टुदर्शनदृश्येषु प्रत्येकं बोधमात्रता सारस्तेन तदन्यत्वं नास्ति किं चित्खपुष्पवत्।

सजातीयः सजातीयेनैकतामनुगच्छति अन्योन्यानुभवस्तेन भवत्वेकनिश्चयः।
(If you imagine a flower in the empty sky, the flower cannot exist as separated from the sky. The flower in
the sky exists as a part of your knowledge, as your private illusion, like your private dream, like your private
imagination. The world you see is what you conceive it as.
A Jeeva exist always as the ‘succession of the ‘seer-seen states’.
The ‘Self’ as the seeing power connects the seer-seen states, and produces an illusion of continuity.)

In the case of knowledge of the object that is connected to ‘perceiver, perceiving and perceived’, the
knowledge of the object belongs to the individual ego only.
An object is perceived differently by each Jeeva, as per the fineness of the senses, the mind-content, and the
intellectual efficiency; but all the perceptions of all the Jeevas have ‘knowing’ as the common essence.
This ‘knowing’ power is known as ‘Aatman, Chit, Brahman’ and so on.
The essence of the known thing is ‘knowing’; the knower of the object (ego) also has his essence as
‘knowing’. If the ‘knowing’ was not there, neither the knowing agent nor the known object can exist.
The known object and the knower of the object, both are just some sets of information, and are of the same
essence, and do not differ from each other, like a flower seen in the sky is the sky in essence.
You as an ego-entity are also ‘Bodha’ only; and what you see as the object also is ‘Bodha’ only.
Chit alone is the common essence of both.
Chit alone knows the object as the knower of the object; and the object also exists as known by the Chit.
Therefore, Chit alone exists both as the knower of the object, and the known object both, as the common
essence of both. What you ‘know’ as the Jeeva-state is not different from you, the Chit-essence.
Since the known and the knower are of the same essence of knowing, it is proved that both are of the same
nature. If two things are to be united as one, then both must be of the same quality.
Unless two types of liquids have the same essence of liquidity, they cannot be mixed as one.
An object exist as something that has to be known (through the senses and the mind), and the ‘knower of the
object’ exists as something that want to know.
You experience the existence of the object, and the object exists as experienced by you; they both are one
and the same. You exist as the object-perceiver and the object exists as the perceived, with the perceiving
state connecting both as one.

यदि काष्टोपलादीनां न भवेद्बोधरूपता तत्सदानुपलम्भः स्यादेतेषामसतामिव।यदा त्वेषा नु दृश्यश्रीः

बोधमात्रैकरूपिणी तदान्येवाप्यनन्यैव सती बोधेन बोध्यते।सर्वं जगद्गतं दृश्यं बोधमात्रमिदं ततं स्पन्दमात्रं यथा
वायुर्जलमात्रं यथार्णवः।मिश्रीभूता अपि ह्येते जतुकाष्टादयो यथा मिथोऽननुभवे मिश्रा ऐक्यं ह्यनुभवे मिथः।
अन्योन्यानुभवो ह्यैक्यमैक्यं त्वन्योन्यवेदनं यथाम्भसोः क्षीरयोर्वा न काष्टजतुनोरिव।
If some object is not ‘knowable’, (if you are not aware of its existence), it cannot exist at all.
‘Chit’ the self-awareness state has to support both the ‘knowing entity’ and the ‘known object’ both as the
‘knowing-state’.
(If something has to be one with some other thing, they both need to have the same essence. Both the
‘Knowing entity’ and the ‘known object’ have to have the same essence, if they have to connect to each
other fully.)
For example, if even the ordinary objects that are ‘known’ by you as some information grasped by the senses
and the mind, like the wood and the stone are not of the nature of knowledge; then they will never be known
at all; and it is as if they do not exist at all.
Therefore, the ‘perceived phenomenon’, though appearing to be made of different solid objects, is actually of
the nature of knowledge only; and it has to be understood as not different from the knowledge (the
awareness, the understanding).
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(What you experience as the world, is just the single undivided shine of ‘knowing’, like the light alone
shines as the object-revelation.)
What you understand as the world is, just what you know or understand or aware of as the world.
The entire perceived world is spread out as a single knowledge-shine only, like the wind is the movement
and the ocean is the water.

(What happens when you mix things which do not have the same essence in them?)
When the wood and the lac are mixed in any wood-work, they both do not mix as one, though seen as one,
because they are different in quality. Oneness can exist in two things, if and only both are of the same
essence. Becoming one with each other (Aeikya) as a single object is possible, when they do not retain their
individual differences after the mixing.
For example, the milk and the water become fully one with each other because they have the same liquidity
as their essence, but not the lac and the wood, which do not have the same essence.

यः कु ण्डबदरन्यायो या घटाकाशयोर्स्थितिः स सम्बन्धोऽपि नैवान्यमैक्यं ह्यन्योन्यवेदनम्।अन्योन्यवेदनं त्वैक्यं

भागशो गतमप्यलं अजडं वा जडं वापि नैकं रूपं विमुञ्चति।नाजडं जडतामेति स्वभावा ह्यनपायिनः यच्चाजडं
जडं दृष्टं द्वैति तत्रास्ति नैकता।नाजडं जडतामेति स्वभावा ह्यनपायिनः।यच्चाजडं जडं दृष्टं द्वैति तत्रास्ति नैकता।
For example, the connection between the plant and the hole, and the connection between the pot and empty
space within it, are not separately experienced, but is understood simultaneously as a single state; since they
co-exist as a single state of experience.
Some philosophical view points out that the Aatman is the oneness of the consciousness and inertness; and
the mixing is partial. Even if such a view is accepted, yet the inertness that is understood by the conscious
attains the nature of consciousness only; and is one with it; because, the oneness is not discarded by the inert
or the conscious. That which is ‘not inert ‘(but exits as the awareness of the object), cannot become inert by
connecting to the inert; its nature is never discarded.

(When you are aware of an inert object like a pot or stone, you do not become inert; but the inert object
becomes the conscious part of yours; and the self-awareness state also is not lost.)
‘Non-inert’ does not attain inertness. This is the unchanging nature of Chit.
If the non-inert and inert are observed as two separate things, then there can never be the oneness of both.

(The concept of inertness rises because of imagination only.

When you are looking at an object, you are aware of the knowledge brought forth by the senses; and the
mind adds the knowledge of some qualities to that particular set of sense -information.
The mind sees a solid object in the outside, and imagines the outside object as inert and oneself as conscious.
However the mind deludes itself into believing the inert physical body to be a conscious entity.
In fact, mind is also just a mechanical function only; and is empowered by the Chit alone.
Chit alone exists as the knowledge of the world.
The division of objects, senses, minds etc rise up later, as the concepts of the mind only.
There exists only the division-less state of the Chit (the subtle awareness of one’s existence) that is seen as
the world-existence through delusion.
Since Chit alone is the essence of all that is seen, the objects exist as the shine of knowledge alone; and do
not exist outside of Chit.)

VAASANAAS
वासनावेशवलिताः कु विकारशतात्मभिः व्रजन्त्यधोधो धावन्तं शिलाः शैलच्युता इव।व्यूढानां वासनावातैः
नृतृणानामितस्ततः तान्यापतन्ति दुःखानि तत्र वक्तुं न पार्यते।भ्रान्त्वा भृशं करतलाहतकन्दुकाभं लोकाः पतन्ति
निरयेषु रसेन रक्ताः।क्लेशेन तत्र परिजर्जरतां प्रयाताः कालान्तरेण पुनरन्यनिभा भवन्ति।
Those who are enveloped by the force of Vaasanaas, entertain hundreds of misconceptions, and keep rolling
down and down, like the rocks rolling down the mountain. The sufferings undergone by these ‘dried up grass
pieces called humans’, which get blown by the ‘storms of Vaasanaas’ here and there, are beyond description.
These ignorant body-entities move without any free-will or self-control; and are always chasing the
pleasures of the senses in the form of objects and people. They are like the balls thrown here and there
recklessly by the Vaasanaa-hands of many types; and they go through hell-like experiences, by rolling in the
dirty ground of sense-pleasures.
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Vaasanaas take rebirth again and again and rise as varieties of the world-experiences of the Jeevas.
If one does not get rid of the Vaasanaas fully, then there is no redemption for a Jeeva caught in the
Vaasanaa-whirlpool. Vaasanaas keep on producing new Jeevas for their fulfillment, and the Jeevas get
shattered again and again by miserable existences, and exist as the lower forms of life in course of time.
It is not possible to get a human birth again after such a fall.
(Unless you become a Jeeva caught by the Mumukshu Vaasanaa, ‘the want of liberation through the
attainment of knowledge’, you cannot become a stabilized Jeeva.
This Vaasanaa leads one towards better and higher level of world existences that are conducive to
knowledge; and there is no fall after the attainment of the seventh level of realization.)

संसारमार्गगहने पतितस्यापतन्ति हि वृत्तवृत्तान्तलक्षाणि कीटा इव घनागमे।सर्व एव त्विमे भावाः परस्परं

असङ्गिनः अटव्यामुपलानीव भावनैस्तेषु शृङ्कला।चित्तमान्ध्याय वृत्तान्तद्रुमैर्गहनवत्स्थितं रसरञ्जनया लोकं
वसन्त इव काननम्।
(A person who is attached to countless objects, and countless people (countless information-sets) is affected
by countless miseries and pains as connected to them. All the unconnected events at once attack him from all
the sides.)
When the sunny sky is covered by the dark clouds, then suddenly varieties of insects rise up in swarms; so
also, countless miseries and pains befall a Jeeva which has fallen into the uncrossable path of Samsaara.
Miseries and pains alone rise as the life-events for a Jeeva-entity, in whom the Vaasanaa-clouds cover the
mind-expanse. The miserable events of life seem to rise one after another in succession as a result of the
bombarding attacks of many Vaasanaas at once. All these painful events are unconnected to each other, like
the stones spread out in the vast forest. Only an insane person who is lost in the forest, will collect all these
stones like a treasure, and carry them as his burden., like the foolish Jeeva storing all the imagined miseries
as belonging to it. All the miserable experiences that belong to the ignorant Jeeva are treasured by the ideas
of the ‘I’ and the ‘mine’.
The forest remains damp and slushy at the time of spring; the mind also is like a dark forest filled with the
huge trees of life-narratives, by connecting itself to all the events that happen everywhere.

अहो बत विचित्राणि वासनावशतोऽवशैः भूतकै रनुभूयन्ते सुखदुःखानि जन्मसु।

अहो बतातिविषमा वासना यद्वशाज्जनैः अविद्यमानैरेवायं भ्रमोऽन्तरनुभूयते।
Alas! The ignorant beings attached to the body made of elements, experience a variety of events of joy and
sorrow, forced by the Vaasanaas (of attachment, affection, compassion, love, hatred, possessiveness etc)
without any control; and various life-dreams rise up as concocted by the Vaasanaas, and are experienced by
the Jeeva as various identities. (Vaasanaas do not exist inside you; you are inside the Vaasanaas as some ‘I’,
dancing to their tunes.) Alas! Vaasanaa is such a dangerous thing, under the control of which, this delusion
of life is experienced inside the mind. There is actually no life-story also as narrated by the mind, and there
is no connection also to the events that are experienced; yet the hallucination of a life lived comes into
existence by the ideas of ‘I’ and ‘mine’.

THE STATE OF A JNAANI

आह्लादिनोऽमृतवतः शुद्दस्यालोककारिणः शीतलस्याखिलार्थेषु ज्ञस्येन्दोश्च किमन्तरम।
What difference is there between the full moon that sheds the cool moonlight and the Jnaani who emits only
the joy of the Self? The ‘moon’ is pleasing; is filled with nectar; is pure; and sheds cool soothing light
towards all the objects of the world. The ‘Knower of the Self’ is pleasing by his very presence; is filled with
the nectar of Self-bliss; is pure bereft of all harmful Vaasanaas; sheds the light of knowledge; and remains
cool towards all the objects of the world.

THE STATE OF THE IGNORANT

पूर्वापरमनालोच्य यत्किं चिदभिवाञ्छतः निर्मर्यादस्य मूढस्य बालस्य किमन्तरम्।
What difference is there between the stupid child and the stupid Jeeva identified with the body? The idiot
child has no propriety of conduct, behaves as it likes and falls into harmful situations, and ends up with
injuries and cries aloud. The idiot child wants anything and everything that it sees; does not bother about the
consequences of those wants; will eat dirt also as something tasty.
Are the ignorant worldly people any better?
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लब्धमाप्राणपर्यन्तं शुभाशुभमनुञ्झतोः आमिषं को विशेषोऽस्ति वद माकरमूढयोः।

(The fish (Maakara/ aquatic being) chases the meat pieces that is hanging in front of it; bites it and is caught
by hook attached to the fishing rod; even then, it does not abandon the meat-piece stuck in its mouth till the
life is gone! The Jeeva also holds on to the people with the bond of attachment, and holds on to the objects
with the bond of ‘mine’ till the last breath; and dies a miserable death, with nothing achieved in life.)
What difference is there between the foolish fish which does not let go of the meat piece it caught on to, and
the foolish Jeeva, which will not let go of the good and bad experiences of the world which it holds on to, till
the last breath?

सर्व एव त्विमे भावा देहदारधनादयः क्षिप्रमाशुष्कसिकताशरावविशरारवः।

A jug made of dry sand cannot hold water, and will quickly fall off. The man who holds on to the wife
(family) and wealth to get happiness, is like the foolish man who tries to make a water-jug using only the
dried up sand, and wants to store water in it.

आब्रह्मस्तम्बपर्यन्तमपि योनिशतेषु ते आकल्पं भ्रमतश्चित्तशान्तिर्नास्ति शमादृते।

For these (ignorant), who wander in hundreds and hundreds of wombs till the end of Kalpa as just the many
varieties of delusion-states, from the level of Brahmaa (the totality Jeeva) to a pillar (inert objects of the
world), there is no peace of mind ever, except when they learn to silence the mind, by getting rid of all the
Vaasanaas.
DISCRIMINATION AND DISPASSION
(Discrimination; continuous analysis of the realness of the objects and people who rise in front of you, and
also the realness of the ego-entity that you believe yourself to be.
Dispassion; If suddenly the entire world you are holding on to as real vanishes off including your body, will
you be affected by the loss of all? Analyze!
Can you at this moment walk off from your world-scene like king ShikhiDhvaja, with true dispassion?
Do you have the courage?
Dispassion is not to walk away physically from all, but live as if you have walked off from all like Queen
Chudaala! True dispassion is the vision of seeing everything as nothing always.)

पर्यालोचनमात्रेण बन्धगन्धो न बाधते गच्छतो मार्गवैषम्यमिवालोकनकारिणः।

A man who walks at night, in a road that is covered with shallow holes filled with slush and dirt, will have to
carefully place each of his steps, after scrutinizing the path well; then only will he be freed of contacting the
stinking dirt. A man who is treading the Samsaara path also has to analyze well and move carefully by
developing dispassion and discrimination.

तव नावहितं चित्तं कामः कवलयिष्यति सावधानस्य बुद्धस्य पिशाचः किं करिष्यति।

Desire cannot taint your mind that is endowed with the discriminating power, for a person endowed with
discrimination will see no joy in the objects which are actually just some patterns of sense-information only.
What can a ghost do to a person who is alert and awake, and who knows for sure that the ghost can never
exist ever, even an illusion also for him?

यथेक्षणप्रसरणं रूपालोकनमात्रकं संवित्प्रसृतिमात्रात्म तथा साहंजगत्स्थितम्।

यथाक्षिसंवृतिः सर्वरूपालोकशमोऽरिहन्संवित्संवरणं नाम सर्वदृश्यशमस्तथा।
असदेव जगत्साहं शुद्धा संवित्तनोति खे ईषत्प्रसरणेनाशु स्पन्दनं पवनो यथा।
Hey Destroyer of the enemies!
Open the eyes; and the world instantly is there spread out as various shapes and colours.
Open the consciousness; and the world instantly rises as real for the man without discrimination.
Close the eyes; all the images cease to be.
Withdraw the consciousness; the realness of the world ceases to be.
(Consciousness that moves outward as the ego-entity sees the world as real.
Consciousness that is always turned towards the true self sees no realness in the world.)
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The ‘awareness essence’ which is taintless is the true Self.

The true Self alone rises as the ‘I’ sense, in a man without discrimination.
A man endowed with discrimination never loses sense of the true self, and never identifies with the ‘I’ sense.
Air is experienced as the wind, by its the slightest vibration.
So also, at the rise of the slightest non-discrimination, the world will instantly appear as real and solid.

सदिवासत्यमेवेदमकु र्वत्यन्यमेधते मृदा हेम्नेव कु म्भत्वमपृथग्लभ्यमात्मगम्।

(Why the world looks real? Because, you believe it to be so!
The world look real, because in your heart of hearts you do not want the world to be known as unreal.
The world is stuck to you as real, by the lack of discrimination, and continues to be so because of the lack of
dispassion. What you imagine cannot be removed from you.
Chit is the light that is seen as the world through the mind-screen.
The tainted screen produces the world-picture as real; the pure screen allows the light that is passing through
to shine as the light only, and not as any world-picture.)

The world-appearance though unreal is made to look real, not because of any purpose or function of the
Chit.. The pot that is imagined within oneself as made of clay or gold, cannot be separated from oneself; the
world that is conceived by you also cannot be separated from you, the Chit in essence.

शून्यमात्रं यथा व्योम स्पन्दमात्रं यथानिलः जलमात्रं यथोर्म्यादि संविन्मात्रं तथा जगत्।
Sky is just the emptiness; wind is just the movement; waves and other things are just the water; the ‘world-
appearance’ is nothing but the ‘conscious awareness’ of yours (and does not exist as separated from you).
(Your non-discriminating self alone is shining as the world of your experience.
Where can you run away from it?)

अव्यवच्छिन्ननिर्भागसंविन्मात्रं जगत्त्रयं विद्धि शान्तं तथा व्योम यथा वारिणि पर्वतम्।

The mountain that is reflected on the water-surface actually is water only; the water and the mountain cannot
be divided as separate. The water is not affected by the mountain that is reflected on it.
The tri-world is also a reflection in the Chit alone, and cannot be anything else but Chit.
Therefore the tri-world is actually the Chit that is without divisions, is not made of different parts and is just
the consciousness alone. The world that you experience is actually quiescent and empty in truth.
(Your consciousness alone shines as the world that you experience; you cannot run away from it ever, as
long as you deem it as different from you, and believe it to be some bondage-state; like seeing the reflected
mountain as separate from water. See only the water; then the mountain will vanish off as it is!)

निर्वाणस्योपशान्तस्य ज्ञस्य सोदेति शीतता अन्तर्यत्रेन्दवोऽप्येते दीप्तज्वलनबिन्दवः।

Amazing coolness-state rises in the mind of the Knower who is in the quiescent state of liberation, compared
to which, even the moonlight experienced here will be like the burning drops of fire.

किं के न कथमेकान्तशान्ताततशिवात्मनि निरालोके ऽपरालोकः शून्ये जगति जन्यते।

या सत्ता ब्रह्मशब्दाख्या रूपं सर्वस्य तन्निजं न यत्र काचिद्बाधास्ति सर्वं तन्मयमव्ययम्।
Chit alone is and nothing else; it is the silence of all the ‘words and meanings’; it alone rises as the countless
states of perception; it is the most auspicious. Whatever is experienced as the world also is the same Chit.
What else is there but the Chit? What, by what, and how can the sight of anything else rise in the world other
than Chit which is actually empty, and has nothing else as its contents?
(What you understand as the world, is only the ‘understanding’ which is Chit in essence.
What else is there? Analyze!)
Reality-state exists as the potential state for all the perceptions; that alone is; and nothing else.
Potential-state is not any solid state, but just the ‘ready to be’ state.
Nothing can exist there, and nothing can happen there.
You cannot attain it separately; since you as the ego-entity also are a probable state of the Reality only.
What else can be there? That alone is, and is known as ‘Brahman’, the expanse of the probable states.
Everything you see is just the same Brahman rising as some probable state of perception.
Reality does not change into the world-scene, as a second thing! It just ‘is’ and the world also ‘is’!
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Not even the slightest change occurs in the Reality-state. Nothing happens at all.
What you experience as a world is just the hallucination rising through Avidyaa.

BE THE ‘KNOWLEDGE-VISION’ ONLY

यदिदं तु पदार्थत्वं यत्र बाधानुभूयते यद्यच्च बाधनं प्रेक्ष्य तन्न विद्मः खपुष्पवत्।
Whatever we Knowers see here in this world, as the ‘object-ness’ with the name and form, we look at it
equal to the flower imagined in the sky, and are not bothered by the sight of any object, or affected by the
experience of any event. No object exists for us as real; no event exists for us as real.
We are established in the ‘Aatman’ where nothing exists, where nothing happens.

ज्ञ एवापगतस्वान्तं शान्तमास्व महाश्मवत् असौ न मननं मानमनन्तमजमव्ययम्।

(A Knower observes the ego-state of his also as some probable state of Reality only, and exists only as the
potential state of Reality always. Nothing happens for him; no one exists for him.)
Established in the state of knowledge as a Jnaani (as a no-one, but the potential state of Brahman), and
withdrawing the mind from the perceived world (by realizing its unreal nature), remain quiet like the silence
of the inside of a huge rock.
(You cannot attain that Supreme state by any external action.
Liberation cannot ‘happen’ to you, like suddenly reaching some magical world where nothing exists.
Realization is a continuous never-ending process where you keep on rising from one level of knowledge to
another, forever. Liberation is the opening of the eyes of knowledge.)
You cannot think about that Supreme state, or imagine it or contemplate upon it.
You cannot find it in any place with a measurable form, like seeing some deity of your choice.
It is endless, beginningless and changeless.
You can only remain as that and stay quiet, by dissolving the ‘I’ completely.
As long as the ‘I’ is there as different from it, that state cannot be attained.
(As long as the ‘I’ is still struggling for liberation, ‘liberation’ stays always away from you; for it is already
attained by every one as their own self-state. How can the Self attain itself, or contemplate upon itself?)

आकाशकल्पे स्वे भावे तिष्टतोऽङ्गानिवेदनं भवत्यभ्यासदार्ढ्येन विना स्वप्नविकारवत्।

Dear Rama! When the Knower is established in the ‘Self-essence’ and yet has to go through the perception-
experience with a mind, he exists as the empty expanse of the sky only, without being identified with the
form or the name. He has no ‘I’ sense; yet wears the costume of the ‘I’ to move about in the world.
Whatever he experiences as the world-scene, will not leave a mark on him.
The world is experienced by the ignorant like a person experiencing the dream world as real.
The ignorant do not let go of the ‘I’ at any cost; and do not also firmly remain in the ‘non-I’ state.
Lack of dispassion and the fear of losing the realness of the world, holds them bound to the dream-
experience of the world; and they suffer at each and every moment of their life.

JAGAT IS NON-EXISTENT
निरुपादानसंभारमभित्तावेव चेतति ब्राह्म्यं कर्तृ जगच्चित्रं न कश्चिद्वा न किं चन।
तनोति यत्तदात्मैव तस्य तत्र तथा स्थितं दृश्याभावादसद्दृश्यं तेन कः क्व करोति किम्।
The ‘world-picture’ is just a painting that keeps on producing different scenes like a magical feat; and is
painted on the emptiness-canvas without the use of any colour paint and brushes, by Brahmaa the creation-
state.
(Creation state’ is just the ‘want to happen’ state, and is the counter part of Reality which is ‘the ready to
happen state’; and actually nothing happens at all, but the hallucination of ‘happening’.)

Actually nothing is there but the emptiness, no one is there but the quiet state of Reality.
The world does not exist at all; no one is there; and nothing happens at all.

(Then how do you experience the world?

Reality-state exists as the ‘ready to be any perceived state’ always.
Reality-state is a state which can exist as any information.
This potential information-state exists as the information-processing called the mind.
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The information processing exists as some world scene experienced by some ‘I’.
Reality exists as the subtle sense of existence in each of this ‘I’; and is known as the ‘Aatman’.
When the ‘I’ is understood as non-existent, the world also becomes non-existent; and the Reality-state alone
is left back.)
Aatman alone exists as the ‘falsely processed information-state’ called the world in its various levels.
Since the perceived phenomenon does not exist in actuality, perception is not at all real.
Therefore, ‘who’, ‘where’, does ‘what’?

अहं सुखीति सुखिता अहं दुःखीति दुःखिता सर्व एव स्वरूपस्था व्योमात्मानोऽपि पार्थिवाः।
(What exists is the quiescent state of the Reality alone; there is no place for joy or sorrow in that state. The
joy or sorrow do not exist as connected to the events or objects; they just are imagined by you based on your
likes and dislikes.)
Believing that ‘I am happy’, one becomes happy; believing that ‘I am sad’, one becomes sad.
All the objects of the earth are of the nature of ‘pure awareness’ of the Self, and empty in essence.

सर्वेषामेव भावानां चिदाकाशात्मनामपि मिथ्यैव स्वप्नशैलानामिव पार्थिवता स्थिता।

(How do the objects appear as solid? How is the physical world experienced as real?)
Solidity or ‘physical nature’ belongs to all the objects, which are of the nature of Chit-expanse alone.
Solidity is a superimposed quality on the emptiness, like the solid mountains that get experienced in the
dream-state.

अहंत्वोल्लेखतः सत्ता भ्रमभावविकारिणी तदभावात्स्वभावैकनिष्टता शमशालिनी।

The reality of the solid world is drawn by the ‘I- ness’ which is also a ‘belief in the solidness of the body’ as
the ‘I’; and the realness is just an illusion. When this illusion is removed through ‘Vichaara’, then the reality-
state alone is left back, as one’s true self. The quiet state of emptiness alone is experienced by a Knower of
the Self, when moving in the world (like moving inside a haunted mansion where you ignore the ghosts that
move about as if real).

हेम्नः कटकशब्दार्थौ व्यतिरिक्तो यथास्ति ते व्यतिरिक्ता तथा सत्या नाहंतास्ति शमात्मनः।

The golden bracelet has no different meaning other than that it is only the gold in essence; so also, you as the
ego-entity are also not different from the quiescent state of Reality, which is shining as some probable state
as you. Just like you believe the difference between gold and the bracelet as real, so is the difference is seen
between the Reality and you. For the mind established in the quiescent state, there is no ‘I-ness’ of the ego-
entity.

JNAANI’S STATE
निर्वाणो निर्मना मौनी कर्ताऽकर्ता च शीतलः ज्ञ एव शान्त एवास्ते शून्य एवाभिपूरितः।
Without any covering sheath (of the body and ego); bereft of a mind made of Vaasanaas; silent (without
random uncontrolled thought-agitations); doing actions (outwardly) yet not doing anything at all (from
within); always cool in the mind without the scorching heat of delusion, the ‘Knower of the Self’ stays as the
‘pure awareness state of Reality as oneself’; and is always quiet within; empty; but full of all, and is the
Reality-state endowed with a pure mind.

निर्वासनाऽस्पन्दपरो यन्त्रपुत्रकगात्रवत्स यथास्थितमेवास्ते ज्ञ्नः संव्यवहरन्नपि।

Bereft of all Vaasanaas, without any disturbances in the mind, the Knower remains as he is, as the Truth-
state of Reality, though going through all the affairs of the world in the proper manner, by functioning like a
mechanical doll.

यथा मञ्चकसंस्थस्य स्पन्दन्ते नैव वा शिशोः अङ्गानि स्वानुसंधानं विनैवं विदितात्मनः।

A child which is blissfully asleep inside the cradle is not disturbed by the movement of the cradle; and its
limbs do not move. The body is like a cradle where the ‘Knower of the Self’ is asleep in the bliss of the Self;
he is not disturbed by the movement of the body, and does not swerve from his blissful state ever.
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निःसंबोधैकबोधस्य निराशेहैषणाशिषः शान्तानन्तात्मरूपत्वादनुसंधानता कु तः।

(Ignorant minds are always in the anxious state; and never can grasp the true joy of the ‘Self-state’.
The ‘Bliss’ of a realized Knower is the quietness of thoughts.
The ignorant cannot even imagine what it is to be without anxiety; since they survive as the anxiety-states
only. They are always worried about the desires that are unfulfilled and the future-wants that have to be
fulfilled; and are also oscillated by the likes and dislikes about what has been already obtained.
Even the liberation-want stays as some anxiety state alone in the ignorant.
‘Want’ is what the mind survives on; and it can stay alive as the want of liberation also, and block the
Reality state forever.)

A ‘Knower of the Self’ entertains no thoughts that move out towards the sense objects, by believing in their
realness. He has no ‘Aashaa’ (desire for a thing which is not yet attained); has no ‘Aeshanaa’ (attachment to
the objects already obtained); and has no ‘Aashee’ (cravings).
He always is aware of the Self as the endless quiescent state of Reality. He remains always fulfilled.
How can the perceived world leave its impressions (as likes and dislikes) on him?

अद्रष्टुरपदृश्यस्यादृग्रूपस्यापरूपिणः कु तः किलानुसन्धानमनपेक्षस्य पश्यतः।

A ‘Knower of the Self’ does not actually perceive the world like the ignorant do.
His vision is different; he sees all the people and the objects as some probable states of Reality; as some
information-state that is made of emptiness only.
He does not perceive any world-scene as real; he just reacts to the information of objects and people in the
appropriate way, like an actor performing his role on the stage.
He is not a perceiving entity; he does not see any perceived; he is not any part of the perception as the ego-
entity experiencing a world. He has no form also! He has no attachment to any person or object.
How can the perceived world leave any mark on him who sees everything with indifference?

अपेक्षैव घनो बन्ध उपेक्षैव विमुक्तता सर्वशब्दान्विता तस्यां विश्रान्तेन किमीक्ष्यते।

Want alone is the thick bondage. Disregard for everything is liberation.
Want is connected to all the sounds (names with forms).
What can be seen by him who has withdrawn from all the wants?

पार्थिवत्वे शरीरेऽस्मिन्स्वस्वप्नाङ्ग इवासति भ्रममात्रात्मनि कु तः क्व कस्य किमपेक्षणम्।

When the physical body is non-existent like a form that is experienced in the dream, and when it is
understood to be of the nature of delusion, what for, where, who wants what?

उपशान्तसमस्तेहं विगताखिलकौतुकं निरस्तवेदनं ज्ञेन विदा के वलमास्यते।

Having subdued all wants; having got rid of all eagerness for the world events; having ceased to see realness
in the perceived world; the knower who has realized the truth, remains just as he is, the Reality state
endowed with a pure mind.

BRAHMIN MANGKI
मङ्किनेति श्रुतवता ततो मोहो महानपि अशेषेण परित्यक्तस्तत्रैव त्वगिवाहिना।प्रवाहपतितं कार्यं कु र्वता
अपास्तवासनं तेन वर्षस्यान्ते शितमद्रौ समाधिना।तराद्ययावत्पाषाणसमधर्मा स तिष्टति संशान्तकरणो योगी
बोध्यमानः प्रबुध्यते।
After listening to my words, the delusion-state which clouded his mind densely, was completely discarded
by Mangki, like the snake casting off its skin.
Performing the duties that belonged to him, and getting rid of all Vaasanaas, at the end of hundred years, he
stayed in the Mountain in the Samaadhi state.
He stays there even now imitating the state of a rock withdrawing all his organs as a Yogi (in the union of
the Self); and wakes up when called for.
 14

INSTRUCTION TO RAMA
एतेन राघव विवेकपदेन शान्तिमासादयोदयवता मनसा विहर्तुम्।मा दीनतां व्रजतु रागमयी मतिस्ते क्षीणा
क्षणादसलिलेव शरद्वनाली ।
Raaghava! Attain the quiet state by following the path of discrimination (as followed by Mangki); to wander
freely (in the world), with a mind which in the highest state.
A desire-ridden mind attains a horrid state in a second, by losing discrimination, like the grove of forest by
drying up in the autumn. Do not allow your mind to be colored in desires of any sort, good or bad.

निर्वाणो भव शान्तात्मा यथाप्राप्तानुवृत्तिमान् सन्नेवासत्समः सौम्य स्फटिकादिव निर्मितः।

Remain in the ‘sheath-less state of Nirvaana’, where the ‘realness of the perceived’ that covers the mind is
fully removed off. Remain established in the quiescent state which is not affected by any event of the
perceived. Act as required in the best manner ever possible, whatever event rises, as and when.
Hey Saumya! Be there; but not really be there, as if made of a Sphatika rock.
Be there as an individual acting through a body with name and form; yet do not be there as the body with the
name and form. The Sphatika rock reflects all that is there around it; but does not absorb anything that is
reflected on it; likewise, reflect any perceived scene by properly reacting to it; but never absorb anything s
real. Be in the witness state always; and just be ‘aware’ of all as the ‘Self-shine’ alone.

एकस्मिन्नेव सर्वस्मिन्संस्थिते विततात्मनि नैकस्मिन्न च सर्वस्मिन्नानाता कलना कु तः।

Before the realization state, everything is understood as shining from the single state of ‘Aatman’ (the
potential state for all the perceived scenes, the essence of Reality, the ‘Self-awareness’ state).
After realization, where is everything or even a single thing? What stays in what?
How can there exist the ‘many-ness’ also?
(What meaning is there in any word with meaning as referring to Reality?
What is there to know as ‘Brahman’ or ‘Aatman’ or the ‘world’?)

आद्यन्तरहितं सर्वं व्योम चित्तत्वनिर्भरं शरीरोत्पत्तिनाशेषु का चित्तत्वस्य खण्डना।

What remains after the realization of the ‘Truth’, is some ‘nothingness’ without beginning or end.
There is just the blissful quiet state of pure awareness where nothing but the ‘existence-awareness’ is left
back. The world though seen is not seen at all. There is only the fullness of the ‘Chit’ state.
Wherefore the chopping of the principle of Chit, in the birth and death of the body?

स्फु रन्ति हि जडक्रीडाश्चिच्च्चमत्कारचापलात् अचापलात्प्रतीयन्ते तरङ्गा इव वारिणि।

Reality is just the ‘potential’ to rise any information.
It is changeless. It does not turn into any information actually.
That alone exists as the ‘Aatman’ in each and every delusion state of the Jeeva.
That alone is the ‘I’ that you actually are.
It is formless. It is q quiet state. The information panorama called the world does not really exist in the
Reality state, as the second Reality.
The potential is just the potential, like the gold has the potential to be shaped into any shape, like the rock
has the potential to exist as any statue or pillar.
The potential state is imagined as the world, the magic feat of inertness acting as the conscious (where the
inert bodies move about as if conscious, in a world that is constructed by the mind-magician’, where the
‘magician’ also is an illusion only.
The scenes of the world rise in front of us, like an illusion-show presented by an illusory magician.
The events of the world rise again and again, and spray us with joy-like miseries, like the salty sprays rising
from the turbulent waves of the Ocean.

(Why do only some particular scenes rise for us as some private experience?
Because of the ‘hunger’ in us for ‘the scenes’!
We are bound by the ‘want of something to happen’ always. This want in us triggers the potential state of
Reality-essence in us, and some particular scene rises as some experience.
Even liberation is imagined as ‘something happening’.
‘Nothing happens’! The gold has not turned into the bracelet, nor the rock turned into any statue!
Everything is just the ‘want’; and ‘its picturization in the mind’!
 15

If you just understand this obvious truth, and do not expect anything to happen; then the waves subside by
themselves.)

यथा शुभ्राम्बुदे वस्त्रशङ्का न फलभागिनी देहोऽयमित्येषा तथा शङ्का न वास्तवी।

Just like the superimposition of a cloth idea on a white cloud is not actually of any use; the idea that this is a
body, also is not actual.

(The fluffy white bright cloud in the blue sky may appear like a soft cloth; but you cannot wear it; the cloth
is an idea superimposed by you on some collection of condensed water-drops.
The physical body also is just a concept, is just a set of sense-input; and cannot be the ‘awareness-state’.)

माऽवस्तुनि निमग्नस्त्वं भव भूरिभवप्रदे वस्त्वनन्तसुखायाद्यं भव्यं भावय भूतये।

Do not drown in the unreal-state of the world which is based on the body identity and its connections, and
which gives rise to the endless experiences of unreal nature. For attaining the complete welfare, realize the
state of the ‘Absolute Truth’ which will bestow endless bliss, and which alone is the source-state of all.

चिद्व्योमानन्तमेवास्मिन्नेयत्तास्ति समात्मनः इत्येव परमं वस्तु वस्तु तत्परमस्तु ते।एवं निश्चयवान्नाम

त्वमेवासि निरञ्जनः ध्याता ध्येयं तथा ध्यानं सत्यं वापि न किं चन।
There is only the Chit-expanse of complete emptiness (where nothing is there, and nothing at all happens) as
a never-ending state. There is nothing equal to the Self, as another.
This alone is the Supreme reality. May your mind remain absorbed in that state only.
When you have such a firm ascertainment, then the taintless state alone is left back as your ultimate state.
You cannot meditate on the ‘Self’, as another object to be meditated upon.
There is no truth at all in the three-fold divisions of the meditating one, the meditated, and the meditation; for
there is no meditating person, and there is nothing to be meditated upon also.
You cannot ‘think’ of the ‘Aatman’ and attain it like the knowledge of the worldly object.
You just have to remain without thinking of anything; then the silent self alone is left back.
The ‘practice of Vichaara’ leads towards the understanding of the self and removes the confusion about what
is the self; but even that Vichaara loses its value, at the vision of oneself.

द्रष्टा दृश्यं दर्शनं च चित एव विभूतयः।अतत् संविदो नान्यत् अध्यानं ध्येयमस्ति च।उद्यति प्रतिपच्चन्द्रे
वहति प्रलयानिले आत्मतत्त्वं समं सौम्यं न क्षुभ्यति न शाम्यति।
The ‘perceiver, the perceived and the perceiving’ is the momentary state of the ego-entity, when an object is
perceived. These three states of perception rise from the Chit only (Self-state), and are the splendors of Chit-
state only.

(When you perceive an object, there is just the awareness of the object.
Self-awareness alone rises as the object-understanding also.
The idea that ‘I see an object’ rises later as a mind-function.)

All that is inert and non-conscious are not seen as existing without the conscious-principle that is aware of it.
Whatever is perceived exists because of its being perceived.
Without the presence of the ‘principle of awareness’, nothing else can exist.
An object outside of Chit needs to be meditated upon, and is absent when not mediated upon; since it is
dependent on the presence of awareness.
But, how can be ‘awareness’ be an object of meditation?
You already know that ‘you exist’!How can you meditate upon yourself?
How can you make yourself appear newly by meditating upon yourself?
The Ocean rises high at the rise of the moon on the first day of New moon; and dries up by the dissolution
winds; but the principle of Aatman is always present without any change, is unaffected by the absence or
presence of the body; and it never rises through meditation like the vision of a deity-image; nor dries up by
not thinking about it. You cannot think about it and hold on to it; but, you have to remain as you are, by not
holding on to the body and the world.
 16

यथा नौयायिनः स्थाणुतरुशैलादिवेपनं यथा शुक्तौ रजतधीस्तथा देहादि चेतसः।यथा देहादि चित्तस्य तथा देहस्य
चित्तकं तथैव जीवः परमे पदे द्वैतमतः कु तः।सर्वमेकमिदं शान्तं ब्रह्म बृंहितवेदनात् न किं चिज्जगदाद्यस्ति
भ्रान्तिरन्या न विद्यते।
The pillars, trees, hills etc appear to move when a man is traveling by the ship; the conch-shell shines like a
piece of silver in the bright sunlight; so also the movement of the body is seen, because of the mind which is
deluded and so believes in the realness of the body.
The body that is moved by the mind, and the mind which moves the body both belong to the same delusion.
All these terms like the body, the mind etc co-exist in the state of delusion.
If the body is seen as real, the mind-thing has to be invented; and if the mind-thing is seen as real, then the
body-things has to be invented. If the body and the mind are considered as real, then the Jeeva-thing has to
be invented. Delusion needs explanation; not the Reality state.
How can a second thing like the body or the mind or the Jeeva exist in the Supreme state?
Nothing else exists but the Reality-state as the potential unmanifest state!
In the state of Reality, there is no Jagat, and no other delusion also.
Whatever is mentioned as a word with meaning than the nameless formless Reality is non-existent.
All this is one quiescent expanded state of the Reality, which is referred to by the term ‘Brahman’.
The term ‘delusion’ also is invented to explain the imagined Jeeva-state.

न विद्यते यथा व्योम्नि वनं स्नेहश्च सैकते विद्युच्छशाङ्कबिम्बे च तथा देहादि चेतसि।
A forest cannot exist in the empty sky; oil cannot be there in the sand; lightning cannot be there in the bright
moon-disc, unless imagined! So also, the body etc do not exist in the mind except as imagined!

अविद्यमान एवास्मिन्मा बिभीहि जगद्भ्रमे तदेव परं सत्यं विद्धि सत्यविदां वर।
Hey best among the Knowers of Truth! Do not be afraid of the world-delusion which is not at all there.
Know that, ‘That Supreme’ alone exists as the essence of existence. That alone is the Truth!

जगदस्ति न सत्तेति यासीद्भ्रान्तिस्तवाद्य सा शान्ता मदुपदेशेन किमन्यद्बन्धकारणम्।

That delusion of yours that the world is real and not the principle of Chit, has been removed through my
instruction. What cause for bondage can be there anymore?

स्थाल्युदञ्चनकु म्भादि यथा मृन्मात्रकं तथा चित्तमात्रं जगदिदं क्षीणं तच्च विचारणात्।
The plate, the water-carrier, the pot are all made of clay only.
So also this world is made of the ‘Chitta’ only. Whatever you see as an object is just a conception.
That also has been removed through proper reasoning.

आपत्सु संपत्सु भवाभवेषु शान्तैषणाहर्षविषादसंवित् सौम्यादहंभावविदा विमुक्तो यथास्थितं तिष्ट विलीय मास्व।
यथास्थितं वस्त्वधिगम्य राम स्थितोऽसि चेद्वा स्वकु लाम्बरेन्दो तद्धर्षशोकै षणदूषणादि विमुच्य वा तिष्ट
यथेच्छमास्व।
Keep the desires subdued; do not ‘want’ anything; do not wish anything to happen also(even as the bondage
and liberation). There is nothing to feel joy or sorrow in the world that is made only of imagination.
Whether there are problems in life or comforts in life, whether anything is present or absent; remain equal in
all the states. Always remain free of the ego-entity that acts as the body with a mind.
Remain just the witness of all, as your true nature as the ‘Self’.
Do not ever swerve from that state by forgetting my words.
Rama! You are the moon shining in the sky of your family!
If you attain that state, which is your natural state of being, and remain in that state alone, throughout your
life here as the prince of Ayodhyaa, then be freed of the joy, sadness, likes and dislikes; and go through your
life by facing all the events in a proper manner without any agitation.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्ठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF OF NIRVAANA

PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART FIFTEEN
[‘JEEVA’ IS JUST A FUNCTIONING-STATE]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

रामोवाच
Rama spoke

बीजाङ्कु राणां पुरुषकर्मणां जन्मकारिणां दैवशब्दार्थयुक्तानां तत्त्वं वद विभो पुनः।

Hey Vibhu, the all-pervading Lord!
Explain again the principle of the ‘actions done by the embodied beings’, which act as the seeds and sprouts
that cause varied births, and which are also connected to the term ‘destiny’ or ‘divine will’ which may
intervene and change the results.
(The ‘embodied beings’ are bound by the rules of Karma, namely the actions and their consequent results,
which decide their future emancipation or births. Does destiny or divine power have the power to change
this rule in any way? Is Moksha also destined for some great minds only? Can an ordinary man aspire for
Moksha?)
वसिष्टोवाच
Vasishta spoke

(Action rises by the ‘fluctuation in the Self-state’, namely ‘Samvit-Spanda’.

What is this fluctuation, and what causes it to appear in the quiescent state of the Self?
‘Fluctuation’ means the ‘sense of incompleteness’, or the ‘want of some fulfillment’.
This ‘want of fulfillment’ exists as the ‘want of something to happen’.
This ‘want of something to happen’ exists as the ‘Karma’, the action that gives some particular result.
‘Karma’ exists as the combined unit of the ‘effort-measure, place-measure and the duration of the action’,
and also the availability of the tools and ingredients proper.
Any difference in these things results in the failure of the action.
These results then are believed to be caused by some unseen fate or destiny.
These irrational beliefs lead to lack of effort and give way to complete dependence on some unseen destiny;
and so, the Daivam or destiny appears as the deity that destines results.
Actually a Jeeva-state exists as a ‘bundle of Vaasanaas’ only, or as the collection of some unfulfilled wants
only; and the Jeeva exists as a mechanical entity that is engaged in only fulfilling these wants only.
Jeeva means Karma. Karma means effort.
Lack of effort results in failure. Failure is supposed to be caused by destiny.
A Knower, who is established in the ‘nonfluctuating Self-state ‘is not a ‘Karma-based Jeeva’.
He has nothing to gain or lose by performing any action or refraining from any action.
He always remains in the non-fluctuation state, though living amidst the fluctuating states of action.
He is like the silent observer who is watching the countless pictures of fluctuation inside the picture gallery
of Reality. He is not bound inside any picture frame of ‘Karma’, like the ignorant.)

दैवकर्मादिपर्यायं घटादि घटतावधि संवित्स्पन्दनमेवेदं लोके पुरुषतां गतम्।संवित्स्पन्दाद्दृते पुंस्त्वं कर्म वा

कीदृशं भवेत्।घटावटपटाद्यात्म ह्येतेनैव जगत्कृ तम्।प्रवर्तते जगल्लक्ष्मीः संवित्स्पन्दात्सवासनात्।निवर्तते हि
संसारः संवित्स्पन्दादवासनात्।
(For example, when making a pot, the ‘want of a pot’ should be there; the clay also has to be there; and one
has to use the right tools and perform the action of pot-making in the right manner; if all these conditions are
fulfilled, then the pot will rise as a result. The basic seed for the pot-making actions is the ‘want of the pot’.
Unless willed, what can rise as any result? This rule applies to the result of Moksha also.
Unless one desires Moksha (the struggle to solve the mystery of existence), and makes it his the only
mission of his life, how can Moksha rise for him?
Moksha cannot be attained through the part-time meditation courses that are performed at certain auspicious
hours. Moksha is attained only by the non-stop analysis of every object and person that rises in front of you.
Unless the tools of the Scriptures are there to guide the Vichaara a practice, unless dispassion and
discrimination become one’s natural qualities, how can Moksha rise for anyone?
Destiny has no place in the ordinary actions like pot making and gardening, and also has no place in the
attainment of ‘Aatman-knowledge’. Moksha is not an act of destiny or Deivam.
Deity worship, meritorious acts, temple-visits, asceticism, physical-Yoga etc are not the proper tools for the
attainment of Moksha. These disciplinary practices are prescribed only for those in the lower level of the
intellect, who have no capacity to think and analyze the abstract truths.
Moksha can be attained through the rational analysis of the Self and the world only.
 4

When a pot is made, the effort of making a pot is referred to by the term ‘Karma’.
Any action done with a certain purpose has to end in the proper result; it depends on the amount of effort
and involvement. If the effort is lacking, failure is the result reached.
This alone is referred to by the term ‘Deivam’ also. ‘Deivam’ means that which gives results.
The terms ‘Karma’ and ‘Deivam’ both are synonymous words actually.)

The manly endeavor (Purushataa) is just the effort put forth by a conscious entity, for obtaining a particular
result out of a particular action.
If the conscious entity is not willing, then what effort could be there, or what action can be completed like
making a pot, or digging a hole, or weaving a cloth (or attaining Moksha also)?
The Jagat-state runs by such actions alone which are done with proper effort.
Jagat is the entwined and entangled state of actions performed for results.
Why does a man engage in any action?
The action is done always to fulfill some Vaasanaa (the overflowing needs and wants of the body and the
mind). This is how the grand show of the ‘Jagat’ comes into existence.
Control and minimize these Vaasanaas that force you do action; and the Samsaara vanishes off by itself.

अवासनं हि संवित्तेः स्पन्दमस्पन्दनं विदुः।सस्पन्दोऽप्यस्फु रत्स्पन्दो येनावर्तादिनोह्यते।मनागपि न भेदोस्ति

संवित्स्पन्दमयात्मनोः कल्पनांशादृते राम सृष्टौ पुरुषकर्मणोः।
Reality is just some unknowable potential state that is silent and motionless always; but it is disturbed as it
were, and rises as some experience for you at every moment.
What makes such varied experiences appear for you, as a succession of day to day events? The Vaasanaas!
Slightest agitation of the Vaasanaa (the want of some event to happen) is enough to produce a fluctuation in
the quiet state of the ‘Self’.

(Even when you move from one room to the other, the subtle wish of the next room appears as the next
room from the emptiness, helped by the memory-store.)

If the Vaasanaas are not there to disturb the quiet state, the Reality is silent only, even if the world is
perceived as usual.

(The Jnaani never disturbs the Self-state, by wishing for something to happen or not happen.
The Knower never entertains even the subtle ordinary wish also, for the ordinary world-picture to continue.
He never has the slightest agitation of wanting something to happen, even as the presence of the next room.
The world-picture is never seen by him as something real.
It is as if the idiot ‘mind child ‘draws some picture at every moment and holds it in front of the eyes, again
and again non-stop. The Knower does not care for these idiotic scenes produced by the mind.
He sees nothing but the Self-state shining as all these scenes of the world of himself and of the others.)

The wise who entertain not even the slightest trace of Vaasanaa, know the ‘fluctuation-state of the world’ as
the ‘non-fluctuation state’ only.
The splashing wave which rises in the whirlpool is considered as the motionless ocean alone!
The Reality state is never disturbed actually. The fluctuation of the world is just imagined.
There is not the least difference in the Self-state with and without the fluctuation Rama, except as a matter of
imagination.
The effort rising from a Jeeva for the fulfillment of a particular purpose is also a conception only.
The fulfillment exists already in the desire; effort is just the action that the Jeeva imagines as the means of
fulfillment. Effort needs the proper functioning of the mind and the body, and also the duration of action and
the place proper.
One who is established as the Reality state is always fulfilled; and is not in need of any effort.

जलवीच्योर्यथा द्वित्त्वं संकल्पोत्थं न वास्तवं तथेह चित्परिस्पन्दरूपयोर्जन्तुकर्मणोः।

The duality of the water and wave is just an imagined concept; and not actual. So is the duality imagined in
the embodied being with his action, which is nothing but the fluctuation in the Chit-state as some imagined
‘unfulfilled state’.
 5

कर्मैव पुरुषो राम पुरुषस्यैव कर्मता एते ह्यभिन्ने विद्धि त्वं यथा तुहिनशीतते।
An embodied being is just a functioning entity who makes effort to attain some fulfillment.
Karma is the Purusha; action is synonymous to an embodied entity.
Action bound by the result (Karma) is the embodied Jeeva.
The state of doing the action belongs to the ‘Purusha’ (embodied Jeeva) as his innate nature.
Know the two (Jeeva and its function) as not differing from each other, like the cold-ness and the snow are
not different from each other.

हिमं यत्तद्यथा शैत्यं यच्छै त्यं तद्यथा हिमं यत्कर्मासौ तथा जन्तुर्यो जन्तुः कर्म तत्तथा।
Whatever is the snow is its coldness only. Whatever is the coldness is the snow only.
Whatever is considered as the Karma is the embodied creature alone; and whatever is considered as the
Jeeva is Karma alone.
(Jeeva does not ‘perform’ the action for getting any particular result; but Jeeva itself is the functioning-state.
Jeeva is the incompleteness-state imagining some action as a means for attaining the completeness, and
makes effort to attain that completeness.
How can ‘incompleteness’ ever become ‘completeness’ through the actions of the body and the mind?
The completeness of Moksha can be attained only by renouncing all the Vaasanaas once and for all.
Refraining from action is also not advised, since such as state is the result of Tamas.
Performing the action with a desire also is not advised; since such a state is the result f Rajas.
Performing holy acts also does not lead to any fulfillment, for they are also the result of Rajas.
Do not wish for any fulfillment; that is the fulfillment state.
Action or no-action has no meaning at all, for the fulfilled state of a Jnaani.)

संवित्स्पन्दरसस्यैव दैवकर्मनरादयः पर्यायशब्दा न पुनः पृथक्कर्मादयः स्थिताः।

The terms ‘Divinity (Daivam), Karma (action performed for some result), and the human enterprise
(Purushataa)’ are synonymous terms, and rise as the fluctuation or disturbance in the pure consciousness of
the Self-state. These concepts of Karma etc, do not stay as the independent rules that govern the creation.

स्पन्दात्संविज्जगद्बीजमस्पन्दाद्यात्यबीजतां अङ्कु रश्च तदेवान्तः स्थितत्वादङ्कु रश्रियः।

The completeness state of Reality alone is the seed for the incompleteness state also.
The disturbance of ‘want something to happen’ rises as the action, effort and its result.
If one stays in the completeness-state itself, then the seed never sprouts as a world-experience of joy or
sorrow (success or failure).
Reality is a ‘ready to happen’ state; slightest disturbance is enough to cause the hallucination of some action
and its fulfillment. Slightest wish for any fulfillment rises instantly as a huge picture of the world with the
past and future concepts.
The sprout of the perception stays within the Reality, as a ‘ready to sprout’ state; when disturbed as the
‘want of perception’ it appears as the sprout instantly.

चित्त्वं च क्वचिदस्पन्दं क्वचित्स्पन्दं स्वभावतः अनन्तमेकार्णववद्दिक्कालक्रमसंस्थितम्।

The completeness and the incompleteness both exist as ‘probable states’ in the Reality.
The principle of Chit alone sometimes is without fluctuation; and with fluctuation sometimes, as the Knower
and the ignorant states.
Reality-state is like a huge ocean filling all the space and time without any boundary; and can ‘happen’ as
any limited space/time experience with an ‘I’ trapped in it.

संवित्स्पन्दो वासनावानिह बीजमकारणं भूत्वा कारणतामेति देहादेहाङ्कु रावलेः।

The fluctuation of the Pure Consciousness alone exists as the incompleteness-states of delusion; and without
any cause, the Jeeva-state rises as the incompleteness-state chasing the completeness; becomes an ever-
increasing set of Vaasanaas; and stays as the cause for the unending array of the ‘embodiment-sprouts’.

तृणवल्लीलतागुल्मबीजान्तरगतेरपि बीजं संवित्स्पन्द एव तस्य बीजं न विद्यते।

(What you perceive as the world that is overflowing with variety of people and objects is, just the ‘Karma’
state of the Jeevas, each functioning as the ‘effort for getting some result’.)
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Similar to the grass sprout, plant, creeper, bushes etc, which appear from within the seed, the fluctuation of
the pure Consciousness acts as the seed for this huge tree of the perceived phenomenon; but it is itself
without any seed.

न बीजाङ्कु रयोर्भेदो विद्यतेऽग्नौष्ण्ययोरिव।बीजमेवाङ्कु रं विद्धि विद्धि कर्मैव मानवम्।

The seed and the sprout do not differ similar to how the fire and its heat do not differ.
Know the seed alone to be the sprout; and the Karma alone to be the man (Manu’s descendant).

चित्स्फु रन्ती भूमिकोशे करोति स्थावराङ्कु रं स्थूलान्सूक्ष्मान्मृदुक्रू रान्पयोबुद्बदकानिव।

The principle of Chit alone shines forth in the hollow of the earth (Bhoomi-Kosha, the spread out arena of
space and time) and makes the multifarious types of plants sprout forth as huge, thin, soft, thorny etc, like
bubbles from the water.
(Variety of wants, variety of efforts, variety of fulfillment-experiences; yet no fulfillment achieved ever!)

चिता विना धराकोशादत्यन्तपरिपेलवात् अङ्कु रात् वज्रसारांश्च क उल्लासयितुं क्षमः।

The same ground is the source of all the trees and plants of various sorts, like the Chit is the source of all the
probable states of Jeevas. The sprouts are extremely delicate like the subtle wants entertained by the Jeevas.
The trees that grow out of these tiny delicate sprouts cover the forest fully, and are hard like the diamond.
They are difficult to destroy, like the world that is brimming with countless varieties of experiences can
never be destroyed. Other than Vichaara-practice, any other action done for Moksha, becomes part of this
wild jungle only. Chit (the Self-state) alone is the potential-state for all these ‘probable states of
incompleteness’ parading as the varieties of embodied Jeevas.
What else can be the source of this all except Chit, the powerful Self-state?

प्राणवीर्यरसान्तस्था संविज्जङ्गममाततं तनोति लतिकान्तस्थो रसः पुष्पलतं यथा।

The pure consciousness (Samvit) is the essence of Reality, and exists inside all the Jeevas as the subtle sense
of ‘Existence’. This alone exists as the Praana, the power of fluctuation, and as the Veerya, the power of
reproduction (not of bodies, but of Vaasanaa-fields); and rises as the countless moving and non-moving
objects of the world, like the essence inside the creeper alone comes out as all the flowers and fruits.

यदि सर्वगता संविद्भवेन्नतिबलीयसि तत्क उल्लसने शक्तः स्याद्देवासुरभूभृताम्।

If the all-pervading ‘Samvit’ (Pure Consciousness) was not so powerful, what else is capable of shining forth
as the varieties of objects and people like the Devas, Asuras and the mountains that support the earth?

जङ्गमानां स्थावराणामेतदाद्यं च बीजकं सम्वित्स्फु रणमात्रमस्य बीजं न विद्यते।

This alone, which is just a shine of self-awareness, is the first seed of all the moving things and non-moving
things; yet it itself does not have any seed as its origin.

बीजाङ्कु रविकल्पानां क्रियापुरुषकर्मणां ऊर्मिवीचितरङ्गाणां नास्ति भेदो वस्तुनि।

There is no difference in the essence belonging to the action, (Kriyaa), the embodied Jeeva and the Karma
(fulfillment of a purpose) with its accompaniment of results; like there is no difference in the essence of the
seed and the sprout which comes out of it; like there is no difference in the varied forms of waves which rise
in the ocean.

SALUTE THE IGNORANT HUMAN FOR HIS UTTER FOOLISHNESS

द्वित्वं नृकर्मणोर्यस्य बीजाङ्कु रतया तयोः विपश्चित्पशवे तस्मै महतेऽस्तु सदा नमः।
(This is a sarcastic verse blaming the ignorant man who sees the difference between the embodied Jeeva and
his result-bearing actions.)
Always a salutation is due for that great human animal, who observes the difference between the man and his
action; like seeing the difference between the seed and the sprout.
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NON-ATTACHMENT/ASANGA
संवित्तेर्जन्मबीजस्य योऽन्तस्थो वासनारसः स करोत्यङ्कु रोल्लासं तमसङ्गाग्निना दह।
The essence of Vaasanaa (incompleteness) which stays within the Pure Consciousness (as a probable state),
acts as the seed for all the births as ‘Vaasanaa-fulfilment states’.
That alone produces the splendor of sprouts as the varied delusion-levels called Jeevas.
Burn it off with the fire of ‘non-attachment’(Asanga).

कु र्वतोऽकु र्वतश्चैव मनसा यदमज्जनं शुभाशुभेषु कार्येषु तदसङ्ग विदुर्बुधाः।

Whether engaged in any action or not, when the mind remains without drowning in works, good or bad, then
that is known as ‘non-attachment’ by the wise.

(Stay always in the surface level of the action-waters; do not drown in it. Learn to swim in the waters.
Like an expert swimmer remaining afloat in the water; yet enjoying the swimming experience, you must
perform all the duties that belong to you, yet stay unbothered about the yield of good or bad results, and be
unaffected by the action and its results. Be in the witness state of the Self always.
This alone is known by the name of ‘Asanga’, the ‘Non-attachment’.)

अथवा वासनोत्साद एवासङ्ग इति स्मृतः।यया कयाचिद्युक्त्यान्तः संपादय तमेव हि।ययैव वेत्सि ततया
युक्त्या पुरुषयत्नतः वासनाङ्कु रनिर्मूलमेतदेव परं शिवम्।
Or rather, the complete elimination of the Vaasanaas alone is termed as non-attachment.
Acquire this alone, by some method or other (Praanaayaama, physical Yoga, mind-control etc).

(Not drowning inside the action-waters is possible only through the compete elimination of Vaasanaas.
Practice any method suggested by any proper scripture, and get rid of the Vaasanaas completely.)

Whatever method you feel is conducive to the Vaasanaa-destruction, (Yoga, Praanaayaama, meditation,
knowledge-practice, whatever), the sprouts of Vaasanaas are to be destroyed by making utmost effort.
This is the supreme auspicious state (Shivam).

(Do not suppress the desires by outward control. Abstaining from sense-objects forcefully, in the name of
asceticism is very dangerous. The dammed -up Vaasanaas will suddenly burst forth and harm you in an
unexpected moment. Practice Vichaara, and understand the pleasure-less nature of the objects in the world.
Develop detached attitude as backed up by rational thinking. Even while enjoying the sense-pleasures,
remain detached in the mind. If other practices like (Raja)Yoga, Praanaayaama, etc help you remain stable in
your practice, you can take recourse to them also.
It does not matter what you do; but somehow get rid of these Vaasanaas by hook or crook. Even a single
sprout of a single Vaasanaa can bind you to many more life-experiences.)

पौरुषेण प्रयत्नेन यथा जानासि वा तथा निवारयाहंभावांशमेषोऽसौ वासनाक्षयः।

With utmost effort that is possible, and trying very hard, through whatever practice you think is best for you,
get rid of the ‘I’ idea connected to your body and mind. This alone is known as ‘Destruction of Vaasanaas’.

नास्त्येव पौरुषादन्या संसारोत्तरणे गतिः निरहंभावरूपेऽस्मिन्वासनाक्षयनामनि।

Other than following the practice named Vaasanaa-destruction, which is actually the ego-less state, by
making utmost effort, there is nothing else useful in crossing over the ocean of worldly existence.

(Whatever path you follow, do not get addicted to that practice alone.
The purpose of ordinary Yoga is to acquire the stability of the body, mind and the intellect, that prepares you
for the study of the abstract truths of the Scriptures.
Remember that your goal to be reached is ‘Vaasanaa-destruction’, which means you no more identify with
the body and the mind. Other than achieving that, any other practice or Saadhanaa you are attached to, like
Yoga or Praanaayaama or whatever, is of no use at all.)
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आद्यैव संविदस्तीह सोऽङ्कु रो बीजमस्ति तत्तत्कर्म तच्च पुरषस्तद्दैवं तच्छु भाशुभम्।

Only one thing exists as the source of all; and that is Pure Consciousness (Self-awareness).
That alone is the sprout; that alone is the seed.
That alone is Karma. That alone is the embodied Jeeva.
That alone is the ‘Deivam’ which presides over the rules of existence.
That alone is all that is auspicious (realized state) and all that is inauspicious (ignorant state).

न बीजमादावस्त्यन्यन्नाङ्कु रो न च वा नरः न कर्म न च दैवादि के वलं चिदुदेति हि।

There does not exist, any seed in the beginning as a separate source; nor is there a sprout; not even the
embodied Jeeva; not the Karma; or the Deivam. Only the Chit-state shines forth as all.

(What seed, sprout, Jeeva, Karma and Daivam?

All there terms are just words with meanings and nothing more. What exists except Chit?
Water alone is the wave; fire alone is the heat; snow alone is the cold. Chit alone is all.)

नो बीजमस्ति न किलाङ्कु रकोऽपि वास्ति नाप्यस्ति कर्म पुरुषश्च न वास्ति साधो।एकं तु चित्त्वमुदितं
ह्यनयाभिधानलक्ष्म्या नटः सुरनरासुरशोभयेव।
There is no seed; not even the tiny sprout.
There is no Karma; and not any Purusha (embodied Jeeva) also, hey Good one!
Chit alone shines forth in splendor as the perceived phenomenon, without any name as such, like an actor
appearing as a Deva, man or Asura (characters in a play).

इत्येव निश्चयमनामय भावयित्वा त्यक्त्वा भृशं पुरुषकर्मविचारशङ्कां निर्वासनः सकलसंकलनाविमुक्तः

संविद्वपुर्ननु यथाभिमतेच्छमास्व।
Hey Rama (Brahman) without afflictions!
Bring forth an ascertainment of the same through continuous contemplation.
Discard the doubts about the relation between an embodied person and his Karma-consequences.
Remain without any Vaasanaa. Be freed of all the bindings of the ‘words with meanings’ (Naama/Roopa)
Remain as the nonfluctuating state of Self alone; and live your life as you like.
(Make the story of your life as you deem fit.)

प्रशान्तसर्वेच्छमशङ्कमच्छचिन्मात्रसंस्थोऽखिलकार्यकारी आत्मैकरामः परिपूर्णकामो भवाभयो राम शमाभिरामः।

Performing all the actions of your life (which you are bound to do on the basis of your family-position and
society); remaining always in the state of the taintless Chit (witness consciousness); completely subduing all
the desires without any residue; blissful only in the Self-awareness (Aatman); with all desires fulfilled (in the
completeness of Self-state); Rama, be without the fear of this worldly existence; and spread joy all around
you with your quiescent state (by experiencing only the bliss of Brahman as the world-picture).
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्ठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF OF NIRVAANA

PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART SIXTEEN
[SPECIAL INSTRUCTION TO RAMA]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

वसिष्टोवाच
Vasishta spoke

(These instructions about the state of a JeevanMukta, are repeated again and again throughout the previous
Prakaranas, and were directed at the disciple Rama who was tormented by so many doubts and
apprehensions about the life he had to lead as a prince.
However, the instructions here in the Nirvaana Prakarana, are not given to Rama the disciple stuck in the
Samsaara; but are the guidelines to a realized Raajarshi Rama, the royal Sage who was equal to king Janaka
in the Aatman-state, as to how to live the ‘lie of the life’ in the ‘truth of emptiness’.
‘How to live a life-story when the world stays dissolved fully in the Knowledge-vision’; this is explained
here to Rama, by Sage Vasishta.
Realization-state does not make the world vanish, but only reveals the emptiness that exists as the world.
The life-story started by the mind-sorcerer continues as before.
The Jnaani who is awake to the Truth, still has to live amidst the dreaming people and live as one amongst
them. He has to live a life of pretense of course, like an adult participating in the children’s games and acting
like a child to suit their level of ignorance.
Sage Vasishta instructs Rama the realized Yogi, as to how to live the life as the king of Ayodhyaa, even
when he is established in the changeless state of Nirvaana.
The dialogue between Rama and Vasishta in the Nirvaana Prakarana is the dialogue between two Jnaanis
who are both in the Nirvaana state; like Brahman-state rising as the two forms of the Guru and disciple both.
The state of a JeevanMukta described here is the ‘post-Nirvaana level’ where the world remains dissolved
off completely.
Rama, the son of King Dasharatha, is Lord Vishnu who has descended down to ‘BhooLoka’, to fulfill some
mission of his own, and cannot walk away from his duties like a recluse, to live like a Rishi inside a forest.
Sage Vasishta as a preceptor of the kings of solar dynasty, has the duty to guide Rama in the right manner,
even after he has attained the Nirvaana state.)
(However, if you are still in the Saadhaka-level, where the world looks real and solid, then read these
chapters as a future course you have to follow, when the world stays completely dissolved through reason in
the Nirvaana state. When the world still exists real for you, do not pretend to be a JeevanMukta, and involve
yourself in the worldly-affairs; such a pretense will lead you towards your downfall.)

नित्यमन्तर्मुखस्तिष्ट वीतरागो विवासनः चिन्मात्रममलं शान्तं कर्म सर्वत्र भावयन्।

Rama! Stay always turned inwards towards the Self-awareness.
Remain freed of all attachment towards the objects and the people; and be free of the Vaasanaas.
Remain as the taintless awareness of Chit alone, and be established in the quiescent state. Conduct yourself
in the proper manner towards all the people around you; and perform well the duties that belong to you.

आकाशविशदः प्राज्ञः चिन्मात्रैकघनस्थितिः समः सौम्यः समानन्दः स ब्रह्माऽऽबृंहिताशयः।

Let not the limitation of the body-space, divide you as the conscious Self and the inert world.
Remain as the Brahman-state whose essence alone has expanded as all this; by spreading out as the
‘Chidaakaasha’ (Self-expanse) which contains all; endowed with the correct understanding of the Reality;
remaining in the dense state of Chit alone; equal; peaceful; and equally happy in all circumstances.

शोके ष्वापत्सु घोरेषु संकटेष्ववटेषु च यथाप्राप्तेषु सर्वेषु खर्वेषून्नतिमत्सु च यथाक्रमं यथादेशं कु रु दुःखमदुःखितः
बाष्पक्रन्दादिपर्यन्तं द्वन्द्वयुक्तसुखानि च।
Act as per the circumstance you are in, and as per the place you are in; when met with tragedies, dangers,
dire circumstances, inescapable pits (problems which offer no solutions), lowly states, acclaimed states, and
whatever be the event presented by the life-narrative.
Even cry or weep or shed tears; but not feeling really any sadness inside.
(As a Jnaani, whose mind is fully under control, you can produce the exact measure of emotions as per the
need of the situation; and also be sincere in your feelings. The emotions will not be fake; but will be
produced at will.)
Enjoy outwardly all the pleasures which are the products of duality (as the essence of Self-bliss only).
(For a Jnaani, every moment is an experience of bliss only, that rises from a never-ending fountain of nectar;
he does not experience any imagined joy from any sense-information whatsoever.)
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समागमेषु कान्तानामुत्सवेसूदयेषु च आनन्दं भज सौम्यात्मा वासनाक्रान्तमूढवत्।

भूतानि मृत्युकार्येषु संग्रामादिषु निर्दह दावानलस्तृणानीव वासनाक्रान्तमूढवत्।
क्रमागतेष्वखिन्नोऽर्थं बकवच्चिन्तयार्जय अर्थोपार्जनकार्येषु वासनाक्रान्तमूढवत्।
बलाद्धिदलयाशेषानरीनरिनिषूदन वातो रिक्तानिवाम्भोदान् वासनाक्रान्तमूढवत्।
जनेषु करुणार्हेषु धैर्यं कु रु महात्मसु आत्माराममना मौनी वासनाक्रान्तमूढवत्।
(Rama, you have the true vision of the Reality now; but yet have to live amidst the ignorant only, as one of
them. They cannot know of your inner quiescent state, and you cannot explain it also, to them.
You have to pretend to have Vaasanaas, and go through your life as one among them.
The others are dreaming a life of their own; you have woken up from your dream, no doubt; but stay awake
inside the dream of life, and pretend to be dreaming like the others.
Pretend to believe in the life-story narrated by the mind; but know that there is no story at all as such.
Know that you are not ‘Rama’ the prince of Ayodhyaa, but yet don the costume of Rama’s identity, and
pretend to be Dasharatha’s son. Play the character of Rama in the most excellent manner, like an actor on the
stage enacting his allotted role. Be awake in Brahman; but be asleep to the world-happenings.)
MARRIAGE
When enjoying the company of the beloved life-partner, and when festivities rise up on joyous occasions,
stay happy and bubbling with joy (on the surface level); but be calm and quiescent within; outwardly
pretending to be the ignorant fool enslaved by the Vaasanaas, like the others.
ENEMY KINGS
When you have to engage in killing your enemies in the battle-grounds, burn off all the enemies like the
conflagration destroying the grass, outwardly pretending to be the ignorant fool enslaved by the Vaasanaas,
like the others.
WEALTH
Acquire wealth through proper plans, acting patiently like the crane-bird waiting for the fish, following the
strategies practiced by the ancestors, without feeling awkward or guilty; and outwardly pretending to be the
ignorant fool enslaved by Vaasanaas, like the others.
GUARD THE KINGDOM FROM THE WICKED
Destroy all the enemies completely with your might, hey ‘Destroyer of enemies’; like the storm clearing off
the clouds; and outwardly pretend to be the ignorant fool enslaved by the Vaasanaas, like the others.
REVERE THE NOBLE
With noble people who deserve your sympathy, be generous and magnanimous.
Remain always in the bliss of the Self; and be silent in the mind; outwardly pretending to be the ignorant
fool enslaved by the Vaasanaas, like the others.

मुदितो भव हर्षेषु दुःखेषु भव दुःखितः करुणां कु रु दीनेषु भव वीरेषु वीर्यवान्।

Be joyous in the happy occasions; cry and weep when met with sorrowful circumstances.
Be compassionate towards those in troubles. When opposed with valorous men; exhibit your valor.

अन्तर्मुखः सदानन्दः स्वात्मारामतयान्वितः यः करोति शमोदारस्तत्र कर्तासि नानघ।

Turned inwards towards only the Self, be always happy, being endowed with the blissful state of the Self.
When you perform the actions in such an overflowing quiescent state, then you never are the ‘doer’ incurring
the results of the action, hey taintless Rama!

आत्मभावनया साधो नित्यमन्तर्मुखस्थितेः वज्रधारापि ते राम पतिता याति कु ण्टताम्।

Rama! Even the thunderbolt of Indra will become blunt and useless, if it falls on one who is always in the
bliss of the Self within. (Nothing can destroy the Nirvaana-state ever.)

संकल्पकलनोन्मुक्ते स्वसंविन्मात्रकोटरे यस्तिष्टत्यात्मनि स्वैरमात्मारामो महेश्वरः।

He, who is freed of the coloring nature of the mind (Samkalpa); who remains in the innermost cave of the
‘Conscious awareness’ (Samvit); and enjoys without restraint the bliss of the Self; is the Supreme Lord
himself. (Mukta is not any Jeeva with a name and form; he is the very ‘potential state’ of Reality that is
moving about with an empty mind.)
 5

न तं भिन्दन्ति शस्त्राणि न दहन्ति हुताशनाः न क्लेदयन्ति वारीणि शोषयन्ति न मारुताः।

Weapons do not injure him; fires do not burn him; waters do not wet him; winds do not dry him.
(What can hurt the ‘Mukta-Brahman’ who is not a part of the perceived?)

सुस्तम्भमजमालिङ्ग्य स्वात्मानमजरामरं तिष्टावष्टभ्य धीरात्मा सुस्तम्भमिव मन्दिरम्।

Like a house supported by the strong pillars, you also hold on to the pillar (stable support) of ‘Birthless
Brahman’, the Self which is beginningless and endless; and remain stable without swerving from your
Knowledge-state.
(सुस्तम्भ - सुष्टु स्तभ्नातीति सुस्तम्भम That which makes you stable and well supported – ‘Sustambha’ – ‘Self’
‘Sustambha’ also means a strong pillar which supports houses and buildings.)

जगद्वृक्षपदार्थौघपुष्पामोदश्रियं परां संविदं संविदः स्वस्थामास्वान्तर्मुखमच्युतम्।

(Love the ‘perceived world’ as the Self-state itself; and enjoy the life like a stroll inside a beautiful garden.)
Experiencing the splendor of the fragrance namely the perception, from the flowers namely the host of
objects, which appear on the tree namely the world (Jagat); remain as your own Self which is aware of all.
Be turned within always; and remain unswerving from that state.

अन्तर्मुखतया नित्यं कार्यमाहरतां बहिः जीवतामपि नोदेति वासना दृषदामिव।

For those who always remain with their vision turned within, and who yet perform all the actions outside to
the best of their ability, Vaasanaas do not ever appear in their minds in their worldly-life; like the sprouts
never appearing on the rocks.

पुनः प्रसरणोन्मुक्तःसुप्तं मनः कु रु कु र्वन्सर्वाणि कर्माणि कू र्माङ्गवदवृत्तिमान्।

Make the mind asleep by disabling its quality of reaching for outside things, and then be engaged in all the
works belonging to the world; remaining action-less inside and outside, like a tortoise withdrawn into its
shell.

अन्तर्वृत्तिविहीनेन बहिर्वृत्तिमतेव च सुप्तप्रबुद्धप्रायेण कार्यमाचर चेतसा।

Free of the fluctuations within, and engaged in outside actions, perform the actions with a mind which is
both asleep and awake (asleep in Brahman, but awake to the world; awake in Brahman; but asleep to the
world).

बालमूकादिविज्ञानवदन्तस्त्यक्तवासनं भवतः कु र्वतः कार्यं खवच्चित्तं न लिप्यते।

Acting like a child (with no apprehension or anxiety), or a man afflicted with dumbness (silent in the mind),
when you do any action freed of all the Vaasanaas, your mind will not become tainted, similar to the space
outside which is not affected by the presence or absence of the objects.

वृत्तित्यागविलीनेन किं चित्प्रसरता बहिः अन्तरत्यन्तसुप्तेन चेतसा तिष्ट विज्वरः।

By renouncing the attachment to all the actions, remain without the fever of the world, endowed with a
‘mind’ (Sattva) which is absorbed within, which moves out externally very slightly (to the required amount
only), and which is completely asleep inside.

असंकल्पकलङ्कायां ज्ञानाच्चित्तक्षयोदये शुद्दायां संविदि स्थित्वा कु रु मा कु रु वा अनघ।

When the destruction of the mind occurs by removing the taint of Samkalpa (superimposing nature) through
the practice of knowledge, then remain established in the ‘Pure consciousness’ (Self-state), and be engaged
in the actions or not, as you deem fit, hey taintless Rama!
(You are free to do the prescribed actions or renounce them, as you fancy.)

सुषुप्तसमया वृत्त्या जाग्रद्व्यवहरन्व्रजन्गृहाण मा किं चिदपि मा वा किं चित्परित्यज।जाग्रत्यपि सुषुप्तश्चेज्जागर्षि

च सुषुप्तके जाग्रत्सुषुप्तयोरैक्यात्तदस्त्यसि निरामयः।
 6

Awake and performing the actions of the world, but with the mind asleep as if without any fluctuation; do
not accept anything and do not discard anything also.
(What is there to like or dislike, when there is nothing else but the Self-state?)
Though awake (to the events of the perceived world), you will be asleep (unaffected like a man in sleep).
Though asleep (unaffected by the events of the perceived world), you will remain awake in the perceived
world (performing actions). By the joint experience of waking state and sleep state, both at the same time,
you will remain as that which is left over (Self). You will be without any afflictions whatsoever.

एवमाद्यन्तरहितमभ्यासेन शनैःशनैः पदमासादयाद्वन्द्वमतीतं सर्ववस्तुतः।

By slowly practicing the state of the Self without beginning or end, you will attain the state, which is without
duality and which transcends all the perceived phenomena.

न च द्वैतं न चैवैक्यं जगदित्येव निश्चयी परमामेहि विश्रान्तिमाकाशविशदाशयः।

Ascertained well in the knowledge that the world is neither the state of duality, nor the state of one-ness also,
attain the supreme restful state, with your mind spread out limitless like the sky.

(Herein begins the amazing dialogue between two Jnaanis, one a Deva in human form, and another a Rishi
of excellent type. The essence of Nirvaana a gets explained in this wonderful discussion between the two
noble characters.)

रामोवाच
Rama spoke

(Hey Muni! I understand your advice as to how I should conduct myself in the world, even when the world
is truly non-existent. However, can you explain again, as to how you are acting as some Vasishta-entity with
an ‘I’, even though you might not see anything or anyone as real, including even the Vasishta-entity.)

यद्येवं मुनिशार्दूल तदहंप्रत्ययात्मकः भवानेव इह किं तावद्वसिष्टाख्यः स्थितो वद।

Hey the best of Sages! You have explained as to how a Jeeva in the Nirvaana-state has to live a pretense-life
in the world, though seeing everything and everyone as nothing but some ‘Bodha’(information) rising out of
the potential state of the Self.
You are in a level that is far beyond the Nirvaana level also, and are decorated with the term ‘Brahmarshi’.
You cannot be any Vasishta-entity with a form. Still you retain this form with the name Vasishta, and act as
if with an ‘I’ sense, and are trying to feed knowledge to the ignorant minds.
How are you able to do that? How is it possible for you?

(Either one has to renounce all this and stay as Brahman itself without any taint of the perceived world.
Why and what for should one bother about a world that is non-existent?
Why are you acting as a teacher to instruct some ignorant minds? In your level no one exists at all as real!)

वाल्मीकिरुवाच
Vaalmiki spoke

(The moment Rama placed this question, Sage Vasishta immediately stopped his discourse and remained
silent. This sudden silence of his, puzzled everyone seated there and made them apprehensive and anxious.)

राघवे गदिते त्वेवं वसिष्टो वदतां वरः तूष्णीमेव मुहूर्तार्धमतिटत्स्पष्टचेष्टितः।तस्मिंस्तूष्णीं स्थिते किं स्यादिति
सभ्ये महाजने पतिते संशयाम्भोधौ रामः पुनरुवाच ह।
When Rama spoke like this, Vasishta, the best of all eloquent men, immediately became silent, and did not
break his silence for a few minutes, and this sudden act of his silence was observed clearly by everyone.
All the people assembled in the court were surprised and wondered as to what could have offended the great
Sage that he stopped his discourse suddenly like this; and all of them were lost in the ocean of doubts and
felt anxious. (They wondered whether the great teacher was offended by Rama’s question.)
Rama questioned again.
 7

रामोवाच
Rama spoke

किमर्थं भगवंस्तूष्णीं भवानहमिव स्थितः न सोऽस्ति जगतां न्यायः सतां यो नोत्तरक्षमः ।

Bhagavan! Why have you become silent suddenly as if unable to tackle the question, as if that doubt lingers
in you also like me? However, I know that there is no topic in this world which cannot be answered by great
ones like you. (Please explain your sudden recourse to silence.)

वसिष्टोवाच
Vasishta spoke

न मे वक्तु मशक्यत्वाद्युक्तिक्षय उपस्थितः किं तु प्रश्नस्य कोट्यास्य तूष्णीमेवानघोत्तरम्।

Hey Anagha (taintless one)!
The absence of verbal answer was there not because of my inability to answer. However, because of the
extremely profound nature of the question, silence alone can be the answer for your question.

(Hey Rama! Here in this court-hall are assembled a great number of people, who are in various levels of
ignorance and knowledge. Till now, I was discoursing only to the ignorant Jeevas of various levels, and had
to use many words with meanings to explain them the ‘Knowledge of Brahman’, and the method of
intellectual analysis. However, you are in a different level now. You have asked the question from the level
of Nirvaana-state, the state of an excellent Knower. You already know the answer, since you are acting the
part of the disciple and questioning me (the same self) as someone else who has taken the role of the teacher.
When you are already in the silent state that is in no need of verbal communication, I also who am in the
silent state need not use any verbal communication.)
QUESTIONS RISE FROM TWO LEVELS, IGNORANCE AND KNOWLEDGE
द्विविधो भवति प्रष्टा तत्त्वज्ञोऽज्ञोऽथवापि च अज्ञस्याज्ञतया देयो ज्ञस्य तु ज्ञतयोत्तरः।
There are two types of questioners; a person who understands the subject, and the one who is completely
ignorant of the subject. The ignorant has to be answered from the ignorant-level; and the knower through
knowledge itself.

(Knowledge is not in need of sound-modifications, namely ‘words’.

When you ‘know’ you just ‘know’; it need not be polluted with words.
Ignorant need the sounds with meanings, to understand anything; a Jnaani just understands, even if not
spoken with sounds with meanings.
Rama was the Brahman acting like Rama, and knew already how the same Brahman was acting like
Vasishta also. Therefore, there was no need of any explanation any more.
His question was about the silent state of Brahman, and ‘silence’ alone was the appropriate answer.
Brahman is silent and exists as all the appearances of all the people.
The same Brahman rises as Rama, and also as Vasishta.
But these two are awake to the truth; others were not.
‘Silence’ asked a question; and the ‘Silence’ answered through the ‘Silence’.)

एतावन्तमभूत्कालं भवानज्ञाततत्पदः भाजनं सविकल्पानामुत्तराणां महामते।तत्त्वज्ञस्त्वधुना जातो विश्रान्तः परमे

पदे योग्यो न सविकल्पानामुत्तराणामसि स्फु टम्।
All this time, you remained without the knowledge of the Supreme state; hey wisest one, and you were fit for
only those answers which were made of invented words with meaning (like Brahman, Chit, Aatman, mind,
intellect, senses, world, liberation, bondage, JeevanMukti etc.)
Now you have become the ‘Knower of the Self’; and are resting in the Supreme state.
You are definitely not fit for answers which are verbal.
(What words can have any relevance to you, who are established beyond the reach of the words and their
meanings?)
 8

यावान्कश्चित्किलोल्लेखो वाङ्मयो वदतां वर सूक्ष्मार्थः परमार्थो वा बहुरल्पतरोऽपि वा

प्रतियोगिव्यवच्छे दसम्ख्यातीतादिविभ्रमैः स च सर्वोऽन्वितः साधो भा इव त्रसरेणुभिः।
Hey, Best of eloquent! Whatever verbal explanation was given till now, was intended to explain the subtle
meaning, the supreme meaning, in detail or in brief; and countless arguments were presented which were
mind-boggling and were intended to argue out the opponent.
Rama! Whatever explanations were given till now, are like the floating dust particles filling the ‘light of
Brahman knowledge’ (and are worthless).

(This assembly consists of many Siddhas, philosophers, Rishis, devotees of deities, ascetics, and people with
different views about Reality like Saamkhya, Nyaaya etc.
That is why, I had to explain in detail every philosophical term, and argue against those other view-points.
All the other philosophical view points, cult-views, religious views, Yoga-views were all refuted by my
argumentative talks. Some people are addicted to their own teachers and their images, some people are
addicted to deities; some people are nihilists. All the words I had used till now, are just some dust particles
floating in the light of Brahman; for Brahman cannot be understood through words and their meanings.
Brahman cannot be defined with words, cannot be understood by debating about it, cannot be meditated
upon, cannot be attained as an outside state, cannot be worshipped as a deity, cannot be grasped as a topic of
the intellect. Reality is just silence! What words can explain it?)

उत्तरं सकलङ्कं च तज्ज्ञो नार्हति सुंदर नाकलङ्का च वागस्ति त्वं च तज्ज्ञतरः स्थितः।
Hey Sundara! You are now shining with the beauty of ‘Brahman knowledge’!
You are in a level unimaginable for the ordinary seekers. The Ordinary ones are stuck to words and
meanings; and revel in the study and discourses only. But, you are now in a level beyond the reach of words
and meanings. You have no doubts, you are silent inside.
You now are the best among all the Knowers assembled here.
How can I answer you with the tainted sound-forms of words?
A ‘Knower of Brahman’, cannot be given such a tainted answer; and there is no word which is not tainted.
Any sound with meaning rises from the delusion state only; how can it explain the Brahman-state?

यथाभूतं च वक्तव्यं ज्ञस्यान्तेवासिनो मया।यथाभूतं विदुः काष्टमौनमन्तविवर्जितम्।

When a disciple asks some question about some topic, I have to give the exact answer that fits his level.
For you, who are the very state of silence, silence alone can be the exact answer; for you are one with the
silence that shines as Vaasishta too.
The answer to you can only be expressed as the ‘wooden-silence’ (Kaashta-Maunam), where there is no
difference of any sort.

अविचारात्ससंकल्पम्।मौनमाहुः परं पदम्।तदेव तव तज्ज्ञस्य दत्तः सुन्दर उत्तरः।यन्मयो हि भवत्यङ्ग पुरुषो

वक्ति तादृशम्।
Sundara! Previous to the rise of the knowledge through proper analytical thoughts, the verbal- explanation
needs to be superimposed on the truth of Brahman; it is like explaining the silence with sounds.
The Supreme state is said to be the un-explainable ‘Silence’ only, that cannot be referred to by the terms
‘quiescence’ or ‘silence’. It is the silence of the world-existence itself.
That is why, I answered you with the silence; for you are also in that silence now.
You are yourself donning the appearance of Rama, and are asking me as to how I am donning the
appearance of Vasishta. You already ‘know’ the answer!
For a Knower, what else could be the answer but the ‘silence’?
Dear one! My own self! The sounds that emerge from any one as the words, rise from his own mental state;
and need to be cleared in that level only.
You posed me the question as to how I am staying as Vasishta, like you are staying as Rama.
The answer is contained within the question itself.
Who else can ask such a question except a Knower of Brahman?
A man can speak out words as per his level of ignorance and knowledge only.
Your question itself proves that, you understand already what it is to stay as the ego-entity when in the Self-
state; because you are also in the Self-state, and are acting out the role of Rama, and know how it is possible.
 9

ज्ञेयमात्रमयश्चाहं वागतीते पदे स्थितः।वागतीतपदस्थो हि कथं गृह्णाति वाङ्मलम्।अवाच्यं वच्मि नो तेन वाग्घि
संकल्पनाङ्किता।
If you really want to me to answer your question verbally, then I have to speak like this.
‘I am in a state that transcends the words and meanings, and so cannot explain it in any manner.
I am just the ‘known’ in everyone (as the Self).’
How can one who stays in the state beyond the grasp of words, ever hold on to the dirt of words?
That is why I am answering you by remaining in the silence, without using any word as such.
Speech is marked by many imaginations and superimpositions (used only for the sake of explaining it to the
ignorant student).

(Vasishta stays always as the silent-state of the Reality-awareness; he does not act at all, he has no form at
all, and is not Vasishta also.
Some Vaasanaa to teach that rises from the Reality, finds the suitable students by itself, and a discourse
happens as it were, by joining the ‘Vaasanaa to teach’ with the ‘Vaasanaa to learn’.
Nothing at all happens as ignorance and knowledge.
Nothing happens as any experience also; no one teaches; no one learns.
Everything is just some probable state of the Reality.
Brahman exists as Vasishta; Brahman exists as Rama; so what can happen here as some one questioning and
some other one answering?
Silence alone is Brahman! This alone is the answer to the question as to what Vasishta’s state is like!

Reality is ‘Shoonya’; is empty and can appear as any experience of any Jeeva, like the ‘Zero’ which can
appear as any number.
All the numbers are within the ‘Zero’ as unmanifest.
All the experiences are within the ‘Shoonya’ as unmanifest.
If ‘’Zero’ communicates with ‘Zero’, ‘Zero ‘alone can be the result.
Silence asks a question; Silence alone is the answer!)

रामोवाच
Rama spoke

वाचि ये ये प्रवर्तन्ते ताननादृत्य दोषकान्प्रतियोगिव्यवच्छे दि पूर्वकान्वद को भवान्।

Not including the faults that belong to verbal explanation, which are used only for debating with the
opponent (Pratiyogi), give the answer! Who are you Sire?

(Answer my question through words with meaning only, for the sake of these others who are assembled
here, and who are not in the ‘Silence’ level.)

वसिष्टोवाच
Vasishta spoke

एवं स्थिते राघव हे यथाभूतमिदं शृणु कस्त्वं कोऽहं जगद्वा किमिति तत्त्वविदां वर।अहं तावदयं तात चिदाकाशो
निरामयः चेत्यसंवेद्यरहितः सर्वसंकल्पनातिगः।स्वच्छं चिदाकाशमहं भवानाकाशमेव च जगच्चाकाशमखिलं
सर्वमाकशमात्रकम्।शुद्धज्ञानैकरूपात्मा शुद्धज्ञानमयात्मनि अन्यसंविद्दृशोन्मुक्तः स्वान्यद्वक्तुं न वेद्म्यहम्।
If that is what you want Raaghava, then listen to the exact truth, as to who you are, who I am and what this
world is, hey best among the ‘Knowers of the Self’!

(If Brahman-state could speak, this is what it would say!)

Dear one! I am the un-afflicted Chidaakaasha (expanse of existence), without any awareness of the perceived
phenomenon; and I transcend all the conceptions of any sort. I cannot be imagined or defined.
I (Brahman) am the very pure expanse of Chit, the potential state which exists nowhere in no time; but exists
as Vasishta, Rama and all the others in some space and time location.
 10

You too are the same ‘Aakaasha’ in essence, and the ‘Rama’ is just one of the probable states of that Chit-
Aakaasha. Whatever is seen here or anywhere, is just some probable state of the Chit-expanse manifesting as
an ‘I’ experience. There exists no one else and nothing else, but the Chit-expanse.
I am of the nature of ‘Jnaana’ the ‘understanding state’, the pure knowledge-state that exists as the potential
state for any ‘knowledge-information’ as the perceived.
I am all that rises as the ‘I know’ state of perception.
I do not perceive anything; for I exist as the very knowledge of the perception.
Whatever words are there as the names of the objects or the people or concepts, they all refer to me only.
I am nameless; but all the names refer to me only; for I alone exist.
Whatever words rise out of me refer to me only.
All the words as the sound-modifications refer to me only.
I cannot speak of anything that is outside of me; for there is no second for me.
How can any word be there that does not refer to me?
All the words are expression of some Bodha; an I alone am that Bodha; nothing is there which is not me.

(World is just the state of ‘knowing’ and that ‘knowing’ alone is the Self.
That is why I took recourse to silence when you asked the question as to ‘Who I am’.
When I alone am all the words that are there, how can I talk about myself through the words and explain
me? If anyone tries to explain ‘me, the Brahman’ through words, they are far from me, and are wallowing in
the dirt of words.)

स्वपक्षोद्भावनपरा अहंतात्मैकवर्धनं मोक्षार्थमप्युद्यमिनो नयन्ति शतशाखताम्।

Words or the sound modifications with meanings, were invented to communicate with each other, and to
exchange ideas. Words were invented to explain the Brahman-state also, though it can not be explained
through words. Though the explanation is undertaken only for the sake of teaching the path of liberation, the
learned scholars who propound various doctrines, are interested in proving their own theories as correct.
Desiring their own dominance in the scholarly-field, they take recourse to varied explanations that branch
out in hundreds of verbal jugglery.
(For these men who wallow in word-games, the proving of the correctness of their theory to the opponent,
becomes more important than the quest for the Reality-state. The words are just some sound-modifications
that were invented by the Scriptures to point out to the Reality-state; but these words alone get analyzed
again and again in various manners by these scholars, without reaching any satisfactory end.)

THE SUPREME STATE I AM IN

जीवतोऽप्युपशान्तस्य व्यवहारवतोऽपि च शववद्यदवस्थानं तदाहुः परमं पदं अबहिःसाधनं शान्तमनन्तःसाधनं
समं न सुखं नासुखं नाहं नान्यदित्यादि तं शिवम्।
(How does one behave in the world, when he realizes all the sound-modifications and names refer to him
alone as the Self? He exists only as the silence and moves like a dead body that is alive.
His body is dead the instant he switched back to his self-state.
His body remains dead for him, although it appears to be engaged in world-activities.)
A person who has subdued his mind while living, though engaged in worldly activities, remains like a
corpse. That alone is the mark of the Supreme state.
That Supreme state cannot be attained by the external actions like worshipping a deity, ascetic practices,
meritorious acts etc; it is not attained through internal actions alike meditation, Samaadhi-practice etc.
It is the cessation-state of all the external and internal actions.
It is equal, and is always there as ‘already attained’. It does not rise newly through some action and disappear
at the end of the action. It is not some sort of joy you experience as something obtained newly.
It is not some sorrowful state where you lose everything.
It is not anything connected to the ego-entity namely the ‘I’.
‘I’ is not attaining any glorified Mukti. ‘I’ can never get Mukti, for it does not exist at all.
It is not some state which is outside of you also, as something not known to you.
(It exists always as the subtle awareness of existence in each and every conscious thing from a worm to a
Brahmaa; and is not to be confused with the misconceived idea,‘I as the body exist’, which is just a thought
made of words.)
 11

मुक्तताया अहंतेयमभावो भावनं क्व च तयैवान्विष्यते सेति जात्यन्धश्चित्रमीक्षते।

(How do you experience an experience?
To experience some other thing, the ego has to be present.
Any experience is understood by the outward consciousness that is connected to the outside world.
When the outside world stops existing as real, and when the ego also is gone, who experiences what?)

The ego which gets liberation is absent in the Self-state; so what can be felt as an experience?
The Self cannot ‘experience’ itself, as an outside object.
The Self cannot be attained by thinking about it, or by sitting in a meditation posture.
‘I’ (you with name and form) cannot search for the Self, attain it and experience it as some Moksha state.
If that ego (you with name and form) is searching for the Self, then it is similar to the case of a man who is
blind by birth, trying to see a painting.

(The ego-entity is just a mind-made concept; it is just some set of information that connects one to the
world-information. ‘Ego’ is some information-set you believe yourself to be.
The ‘ego-entity’ needs to be remembered; Self is not dependent on remembrance.
How can some information-set, like the ego, act as a conscious entity and search for the Self?
Moksha is never attained by any ego-entity. Moksha is attained only when you are free of this ego-entity.)

स्पन्दनेऽस्पन्दने चैव यत्पाषाणवदासितं अजडस्यैव तद्विद्धि निर्वाणमजरं पदम्।तच्च नान्यो विजानाति

स्वयमेवानुभूयते लोकै षणाविरक्ते न ज्ञेन ज्ञत्वमिवात्मनि।तत्राहंता न च त्वत्ता नानहंता न चान्यता के वलं
के वलीभावो निर्वाणममलं शिवम्।
(What is Nirvaana-state?)
Nirvaana state is like the state of a motionless rock, firm and unswerving.
Whether the ‘fluctuation of Praana along with the mind and body’ is there or not, this state is never
disturbed. It is not an inert state; it is non-inert only; but does not age along with the body etc.
That cannot be known by the other (like experiencing the existence of external objects).
It is experienced by oneself only; another person cannot experience it like two men having the experience of
seeing the same pot.
A Knower who has no interest is the world-objects, has the ‘knowledge-vision’ and sees the world in a
different manner. How can a man who entertains desires for the objects of the world, understand the state of
the Knower’s mind?
In that state of Nirvaana, the Knower has no ‘I’ness, and no ‘you’ness.
It is not that he is completely ‘I-less’. He is not the ‘non-I’ also. He does not see ‘other-ness’ also.
If all these pronouns are removed off completely, whatever is left back is the state of the Knower.
This alone is the taintless auspicious state of Nirvaana.

चेत्योन्मुखत्वमेवाहुश्चेतनस्यास्य चेतनं एष एव च संसारो बन्धः क्लेशाय भूयसे।

चेतनस्याचेतनत्वमचेत्योन्मुखतात्मकं मोक्षं विद्धि परं शान्तं पदमव्ययमेव च।
(Why then does this Self become tainted as it were, as the Jeeva-state of delusion?
As long as the world is seen as real, and as long as one holds on to the people and objects as the ego-entity,
the Nirvaana state can never be experienced; not through any Yoga, not also through the worship of deities.
‘Chetana’ means that which is the ‘knowing’; if this moves outward, then it is Samsaara; when it is
withdrawn in itself, it is Moksha.)
Reaching outwards towards the perceived objects alone, is termed as the ‘perceiving awareness’ state of the
pure awareness (Chetana of the Chetana). This alone, is known as the worldly existence (Samsaara), the
bondage, and it results in repeated miseries.
When this pure ‘Chetana’ is not the ‘Chetana of the perceived’ and is turned towards the non-perception (by
the knowledge of the unreal nature of the world), understand that alone to be the liberation, the Supreme
state, which is quiet and unchanging.

दिक्कालाद्यनवच्छिन्ने शान्ते शान्तात्मनि स्थिते चेत्यं न संभवत्येव कः किं चेतयते कथम्।

When one is in the quiescent state of the ‘Self’ (reality essence), where there is no division of time and space
at all, the perception of the world does not occur at all! Who, how, and perceives what?
 12

THE WORLD THAT YOU EXPERIENCE IS YOUR OWN MIND-KINGDOM

(The awareness state of the Self exists as the potential state of experiences only.
Reality is a potential state which can be experienced as any experience.
It is some ‘nothingness’ which can exist as any thing.
Reality is a vast expanse of unmanifest experiences.
This alone is known as ‘waters’ (Aapa) in the Upanishads.
These experiences always need an ‘I’ to experience them.
This creates a Jeeva-state which chooses the experiences forced by the Vaasanaas.

The Reality exists as a vast potential for any experience.

What you experience now here, is what you chose as the ‘I’.
Drop the want of experiences; the Reality stays quiet, bereft of all the experiences.
That alone is the ‘left over state’ of a Jnaani.)

संकल्पः स्वप्नदृश्येऽन्तः संविन्मात्रात्मतां विना यथान्यवद्भवेद्भूपास्तथैवास्मिन्बहिर्गते।

Hey kings assembled here!
The dream-experience exists inside one’s own mind only, and has no independent existence outside of the
mind. In short, the dream experience is just the awareness state of the Self only, which is experienced as a
dream-world as if outside; so does the world gets experienced as if outside, though rising from one’s own
conceptions within.

(What you conceive, that alone is the world of your experience.

Burdened with a stagnant intellect, with countless desires pushing you towards the objects, with countless
misconceptions leading you towards harm, whatever your experience turns sour only.)

मनोबुद्ध्यादयश्चैते संविन्मात्रानुरूपिणः मनोबुद्ध्यादिशब्दार्थभावितास्तु जडात्मकाः।

Mind, intellect etc are, the varied terms referring to the awareness-state only.
When understood separately as mind, intellect etc, they are of the nature of inertness.

(The world that is experienced is the instant vision of a conception within.

It is experienced as if in a long span of time, by the magic of the mind.
Any conception tainted by the Vaasanaa, instantly rises as a field of experience with the picture of the world.
The ‘Self’ alone, instantly exists as the world of experience, rising newly, at each and every moment.
Each Vaasanaa creates a new copy of the world instantly.
Each Vaasanaa exists with a time-span of its own.
Each mind experiences its own world, within itself.
To explain this factor to a student, words like the mind, intellect etc, were invented by the Scriptures.
‘Awareness state of the Self’ alone is known as the mind, intellect etc, to explain the function of perception.
The mind, intellect etc are just sound-modifications with meaning, and are inert; they do not exist
independently outside of the ‘Self’.)

संविन्मात्रे समे स्वच्छे सबाह्याभ्यन्तरे तते अभिन्ने भेदबुद्धिर्वा किमनर्थाय जृम्भते।

संविन्मात्रस्य शुद्धस्य शून्यस्य च किमन्तरं यच्चान्तरं तद्विबुधा विदन्ति एति न वाग्गतिम्।
The pure state of perceiving awareness (Samvit) is equal and pure, and is not tainted by any perceived
experience (like the light which reveals the objects is not tainted by the objects).
This alone lights up the concepts inside, and the objects outside.
It spreads at once as the perception-experience. It is not divided by the objects.
Why then does the sense of division pervade all the intellects, and results in the deluded state of ignorance?
The pure state of perceiving awareness (Samvit) is pure and untainted by the perception state; and is empty
of all the perceptions. How can the ‘understanding’ get divided by the ‘understanding of the division of
objects’? (Your ‘understanding state’ is not affected by the ‘understood objects’.)
When the perception dissolves off, what is left over is the ‘Samvit’ alone; but it is beyond the grasp of
words.
 13

सदसद्रूप आभासो यथा किमपि लक्ष्यते तमसीक्षितयत्नेन ब्रह्मणीदं तथा जगत्।

(How does the world gets seen in Brahman, though it is non-existent?)
When trapped in complete darkness and nothing gets seen, the eyes try to see something somehow and
imagine the presence and absence of many objects in that nothingness.
So also, the Jagat gets seen in the nothingness of Brahman!

WHO AM I? I AM CHIDAAKAASHA!
अयमाकाशमेवाहं यदि शाम्याम्यवासनं वासनां तु न बध्नासि स्थित एवासि चिन्नभः।
इति निश्चयवानन्तस्तज्ज्ञो अज्ञ इव संज्ञया चिद्वपुः विद्यमानोऽपि शाम्यत्यसदिव स्वयम्।
(Rama! You asked me ‘who are you’!)
I am the expanse of emptiness (Chit-Aakaasha). I am established in the quiet state, since I am free of all
Vaasanaas. You also are not bound by the Vaasanaa; and are established in your true nature and are the
Chidaakaasha. Any other person also who realizes that he is the Chit-Aakaasha will be also of the Chit-form
only; but when moving in the world with others, he acts like the ignorant by pretending to be involved in the
world-affairs. Though he has to act as if the body exists (for the others to see), he is always withdrawn into
the formless Self-state, and feels the body as non-existent only (and as just some sense-information
belonging to the perceived-state).

जीवानां ज्ञप्तिगुप्तेन ज्वलन्नज्ञानवायुना अविद्याग्निः प्रबुद्धानां पुनस्तेनैव शाम्यति अजडानाम्।यदज्ञानं

स्थाणूनामिव शाम्यतां तमाहुर्मोक्षमक्षुब्धमासितं पदमक्षयम्।ज्ञत्वेन ज्ञत्वमासाद्य मुनिर्भवति मानवः
अज्ञत्वादज्ञतामेत्य प्रयाति पशुवृक्षताम्।
The awareness of oneself (Jnapti) exists in all the Jeevas.
This knowledge of the self is differently present in the ignorant and the Knowers.
The ignorant believe the self to be the body-based ego; the Knowers know the Reality itself as the self.
‘Jnapti’ rises as what one knows oneself to be.
In the ignorant, the Avidyaa exists as the absence of knowledge of the true self; and burns high by the wind
of ‘not knowing the self’.
In the Knowers, the same wind of ‘not knowing the body-self’ extinguishes off the ignorance-fire.
Ignorant avoid the true knowledge of the self, but hold on to the body-self and suffer countless miseries.
The ignorant are like the brain-less pillars.
When their ignorance is fully destroyed, then it is known as Moksha. This Moksha is the state of true
knowledge of oneself; is an inexhaustible state of bliss, and is untouched by any misery.
Any ‘Maanava’(a descendant of Manu) can attain this state and become a ‘Muni’ (the silent Knower), if he
tries hard for the acquirement of knowledge, through constant Vichaara-practice.
But, if one prefers to remain ignorant of the true self, and sticks to the inert body itself as the self, he gets
trapped by the Vaasanaas and will reach the states of animals or even inert living things like the trees.

(The man who prefers to remain ignorant and the man who strives and gets rid of his ignorance; both are the
descendants of Manu only; both are bound by the rules ordained by the creator. Yet both walk in two
different paths; one strives for the attainment of knowledge and the other does not; one becomes an excellent
Sage of Knowledge; and the other lives like an animal, just breathing, eating and reproducing; or a tree
which breathes and lives without any thinking capacity; or he may even attain lower wombs in the future
and forever live as an animal or tree.)

अहं ब्रह्म जगच्चेदमित्यविद्यामयो भ्रमः असत्यः प्रेक्षया ध्वान्तं दीपेनेव न लभ्यते।

(A person who is trapped by words like Brahman, Jagat, etc also remains deluded only.)
‘I am Brahman; this world is a delusion caused by ignorance’; is also a delusion state.
You cannot ‘attain’ the Brahman state, and observe the world as a lower state of delusion, from some higher
level of experience. All these terms Brahman etc are all invented for explaining the Reality, to the ignorant
student. When in the Supreme state, there is no ‘I’ or the ‘world’ or ‘Brahman’.There is just the quietness of
all. The delusion of ‘Brahman-term’ also vanishes through the proper reasoning practice, and will not be
there is an excellent Knower, like the darkness can never exist for the light.
 14

समग्रकरणग्रामोऽप्यसंकल्पो विवेदनः न किं चिदप्यनुभवत्यन्तर्बाह्ये च शान्तधीः।

The realized Sage, who is established in such a state does not vanish off; nor does the world vanish off.
The Sage has to move through the sense-information of the objects as before; and react to the people and
objects in the proper manner.
The Sage whose intellect is quiet within, does not experience anything outside or inside, though acting
through all the senses in their entirety; for he does not conceive anything like the ignorant.
He sees the world as it is, as the divisionless Reality-state (like seeing the clay alone in all the pots); and is
not affected by any sense-pattern that rises in front of him as a world-scene.

सुषुप्तत्व इव स्वप्नः समाधौ प्रविलीयते दृश्यं सर्वं ज्ञबोधेऽन्तः पुनः स्वात्मैव लक्ष्यते।
A sleeping man experiences a dream in the sleep itself.
The Jnaani is absorbed in the state of Self and is always in the unbroken Samaadhi state; and goes through
the dream of life, in his ‘Samaadhi’ state itself.
He sees nothing but the Self alone as all, like a man who is asleep is not aware of anything else.

नीलत्वं च यथा व्योम्नि तथा पृथ्व्यादिता शिवे भ्रान्तिमात्रादृते नान्यद्यथा व्योम तथा शिवः।
The blueness is superimposed on the colorless sky; so also the objects made of elements are superimposed
on the emptiness of the auspicious state. The blueness of the sky is nothing but an illusion, and the sky does
not get coloured by the blueness superimposed on it. So also, the auspicious state of Reality is unaffected by
the illusion of the world; and is bereft of all perceptions.

वासनाभिरुपेतोऽपि समस्ताभिरवासनः भवत्यसावसत्सर्वमिदमित्येव यस्य धीः।

He, who has the understanding that everything here is unreal, remains Vaasanaa-less only, though acting
through all types of Vaasanaas.

संकल्पेष्वद्भुतं भव्य स्वप्नमायेन्द्रजालकं यद्वत्संसृतयस्तद्वद्दृष्टेऽप्यास्था किमत्र वै। न दुःखमस्ति न सुखं न

पुण्यं न च पातकं न किं चित्कस्यचिन्नष्टं कर्तुर्भोक्तु रसंभवात्।
Hey noble Rama (Bhavya)! Amazing worlds get experienced sometimes in dreams, in illusions, and in
sorcery acts; yet we always understand their unreal nature, and do not believe in their realness.
This world is directly experienced no doubt; but this is also some mind-conceived world only, and is not
real. Then why feel attached to it as if it is real?
(At each and every second, a world scene gets produced newly as conceived by the mind (like I am here, I
am walking, this is another place, this is my wife, this is my child, this is my garden, this I like, this I do not
like, and so on. The unconnected world-scenes get their continuity by the Self-state which witnesses these
scenes. Where is the world, or you, or me?)
There is no sorrow; no happiness; no merit; no sin. (Everything is just the conception of the mind.)
Nothing gets lost for no one, since there is no possibility at all of the existence of a doer or enjoyer.
(Who is there as anybody? Who is there to do any action? Who gets merits or demerits?
What is good or bad? What else is there, but the quiescent nameless state?)

सर्वं शून्यं निरालम्बं ममताप्रत्ययोऽप्ययं द्विचन्द्रस्वप्नपुरवद्यस्यासौ सोऽपि नास्ति नः।

There is just the emptiness of all!
There is nothing to support as Brahman or get supported as the world.
The world is like the sight of the double-moon, or like the experience in some dream city. Even the idea of
‘mine’ is not there for us (Knowers), and there is also not any ‘I’ness to which the ‘mine’ belongs.

के वलो व्यवहारस्थः काष्टमौनगतोऽथ वा काष्टपाषाणवत्तिष्टन्ब्रह्मतामधिगच्छति।

Just remaining in one’s true nature, a Knower remains in the state of Brahman only, whether doing actions
like others, or remaining silent in the mind like a log of wood. Or, he stays like a log of wood or rock by
making the body also motionless (Nirvikalpa Samaadhi). (To stay in the motionless Samaadhi state is not
possible for the ordinary Knowers of this planet; it is a Siddhi mastered by MahaaYogis like Bhushunda,
Bhrgu, Vasishta etc, who belong to a higher level of existence.)
 15

शान्तत्वे चित्तत्वे नानानानात्मनीह शिवे अवयविनोऽवयवित्वे त्विह युक्तिर्विद्यते नान्या।अर्थागतस्वभावस्य न

चैव च संभवादमले एतस्मिन्सर्वगते ब्रह्मणि नास्ति स्वभावोक्तिः।न च नास्तिकोपलम्भात्संवित्तेरस्तिता च।
नैवाजे ग्राह्यग्राहकदृष्टेरसंभवादस्ति किं चिदपि।
There is no other theory possible which can explain the appearance of the body with the limbs in the limbless
auspicious quiescent state of the Chit-principle, which alone appears as the many (for the ignorant) and not-
many (for the Knowers).
‘Reality’ cannot be defined with qualities like ‘endless, beginningless, unmanifest, manifest’ etc. The
description of the ‘Reality’ is made possible when the qualities of the perceived are compared with only.
All the qualities of the perceived are negated in the Reality-state, by mentioning the opposing qualities as
belonging to Reality. (Perceived has a beginning; Reality is beginningless; and so on.)
The verbal anomalies which describe the nature of Brahman do not belong to the all-pervading Brahman.
If any scholar denies the Chit-state which exists as his own existence-awareness, he is a fool indeed, for he
denies his own existence.
The two divisions of experiencer and the experience are not possible in the second-less unborn Self-state;
therefore nothing else exists.

शमममलमहार्यमार्यजुष्टं शिवमजमक्षयमासितं समं यत्तदवितथपदं तदास्व शान्तम्।पिब लल भुङ्क्ष्व भवान्।

अयं हि नास्ति।
Rama! Stay quietly in the state of the Self, which is not untrue, which is peaceful, which is taintless, which
cannot be stolen by others, which is sought by all the noble ones, which is auspicious, which is unborn,
which is non-diminishing and which is equal.
Remaining in such a state, perform any action of the world, and enjoy any natural pleasures of the world that
you fancy. This binding of the perceived world is not there for you.
(The inner bliss alone will be experienced in the outside world also; and you will never be bound by the
realness of the world.)
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्ठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF OF NIRVAANA

PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART SEVENTEEN
[‘I’ CANNOT GET MOKSHA]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

वसिष्टोवाच
Vasishta spoke

‘I’ CAN NEVER ATTAIN LIBERATION

अहंतैव पराऽविद्या निर्वाणपदरोधिनी तयैवान्विष्यते मूढैस्तदित्युन्मत्त चेष्टितम्।
(The quest for liberation is indeed a good Vaasanaa; but still, it is connected to the ‘I’ness only.
The ‘I’ness which is superimposed on the ego-sense, seeks the liberation as ‘I desire Nirvaana state’.)
Ahamtaa (‘I’ ness) is the supreme state of ignorance. As long as the ‘I’ness is there, even as a want of
liberation, how can the ‘I-less Nirvaana state’ can be attained?
‘I’ness blocks the path to Nirvaana, the quiescent state of the true Self.
How can the imagined ‘I’ idea attain the true-state of Nirvaana ever?
The fools seek that Nirvaana state with the ‘Ahamtaa’ state itself, imitating the action of an insane person.

अहंतैवालमज्ञानादज्ञत्वस्य निदर्शनम्।न हि तज्ज्ञस्य शान्तस्य ममाहमिति विद्यते।

‘Ahamtaa’ is verily the product of ignorance, and is the proof of ignorance.
For a man who knows the ‘I-less Self’, there exist no ideas of ‘mine’ and ‘I’.

अहंतामलमुत्सृज्य निर्वाणः खमिवामलः सदेहमपदेहं वा ज्ञस्तिष्टति गतज्वरः।

A knower remains without the fever of ‘Bhava’, the worldly existence, even when living in the world; for he
completely discards off the ‘Ahamtaa’ like dirt; and is established in the Nirvaana state that is free of all
conceptions, is taintless like the ‘empty space’. He is not bothered about the presence or absence of the body.

न तथा शरदाकाशं न तथा स्तिमितोऽर्णवः पूर्णेन्दुमध्यं न तथा ज्ञः परिराजते।

What can you compare the splendorous state of the Knower with?
Even the autumn sky is not so taintless like his heart. Even the depth of the Ocean is not so silent like his
state. Even the full moon oozing nectar is not so cool as his mind.

चित्रसंगरयुद्धस्य सैन्यस्याक्षुब्धता यथा तथैव समता ज्ञस्य व्यवहारवतोऽपि च।

In a painting where a war-scene is depicted, though the battle appears to be going on, the army is actually
silent and motionless. The equanimity exhibited by the ‘Knower of the Self’ is similar such a silence only;
for he never has the slightest agitation, even when he is busy in the affairs of the world.

निर्वाणैकतया ज्ञस्य वासनैव न वासना लेखादामोपमा त्वब्धेरूर्म्यादि न जलेतरत्।तरत्तरङ्गो जलधिर्जलमेव

यथाखिलं दृश्योच्छू नमपि ब्रह्म तथा ब्रह्मैव नेतरत्।
Being one with the Nirvaana state, the Knower has no Vaasanaa as such; yet he has to act in the world as if
having Vaasanaas; but such a made up Vaasanaa is not considered as any Vaasanaa at all. The Vaasanaa of a
‘Knower’ is like the line of the ashes of a burnt rope, which looks like a rope but is not actually a rope.
The waves and sprays of the Ocean are not different from the Ocean; so also the actions of a Knower do not
differ from his Nirvaana-state.
The ‘Knower of Brahman’ is not any ego-entity, but exists as the Brahman endowed with the Sattva-state of
the mind. The splashing waves of the Ocean-waters are nothing but the water; the world-scenes rising for the
Knower of Brahman is, ‘Brahman only’, and nothing else.

अन्तरस्तङ्गतोऽक्षुब्धो बहिरस्तंगतः शमी विद्यते चोदितो यस्य मुक्त इति कथ्यते।

He alone is known as a Mukta, who never swerves from the awareness of the true self, and never identifies
with the ego-entity even by mistake. His mind never wavers by the presence and absence of the people or the
objects, and is always free of anxieties; the outside also does not exist for him, except as the shine of the
undivided Self-state, and therefore he is always in a peaceful state.
 4

अहंत्वसर्गरुपेण संवित्संविन्मये परे स्फु रत्यम्भोम्भसीवातो नानातेयं किमात्मिका।

Countless waves rise in the Ocean when hit by the stormy winds.
The many-ness seen in the ‘Supreme state of the Self-awareness’ also, rises by the stormy wind of world-
conception that is based on the ‘I’ness only! Why should one feel connected to it as one’s own?

धूमस्य स्फु रतः व्योम्नि यथा गजरथादयः व्यूहा धूमान्न ते भिन्नास्तथा सर्गाः परे पदे।
When the smoke rises in the sky, one can imagine the elephants and chariots in the moving lines of smoke in
the sky; but these imagined pictures are nothing but the smoke only.
So also, the objects seen in the world are not different from the Supreme state.

संविद्भ्रान्तिविचारेण भ्रान्त्यलाभविलासिनः विजयध्वं विषादं माऽऽगता ज्ञास्तज्ज्ञता हि वः।

Hey you people who seek knowledge! You are all in the state of knowledge only!
Do not feel disheartened! Succeed in your enterprise (of staying as the Self).
By analyzing well the delusory nature of the perceived phenomena, stay joyous by not getting deluded!

अङ्कु रोऽनुभवत्यन्तर्वृक्षपत्रफलं यथा तथा जगदहंत्वेऽज्ञः स्वात्मा स्वात्मखमप्यलम्।

The sprout though not a tree, has all the experiences of the tree yielding leaves and fruits, as the potential
state of a tree. The state of ‘no-knowledge’ alone rises as the ‘I’ sprout. The world-experience exists inside
this ‘I-sprout’, like the tree inside the sprout, though the true-self is the emptiness bereft of any world-state.

रूपालोकमनःसत्ता ज्वालार्चिष्विव दण्डता सत्योऽपि च न सन्त्येता भ्रान्तेश्चित्ताबला यथा।

When one observes the flames rising from the fire, they look like some solid sticks, but are not actually
sticks. Similarly, the solid images conceived by the mind and the senses are also not really there; though
seen as if real; like the pretty girls seen by the youth in their imagination.

यथा सुखं यथारम्भं यथा नाशं यथोदयं यथा देशं यथा कालमजराः शान्तमास्यताम्।
Hey people! Hey! You all are the never-aging Brahman-state only!
Analyze well the nature of happiness, how everything begins, what is the origin of the worldly existence,
how it is destroyed, how space and time are experienced (through the guidance given in the previous
Prakaranas); and remain quiet in the state of Nirvaana.

NIRVAANA STATE OF A KNOWER

इष्टानिष्टोपलम्भेषु शान्तो व्यवहरन्नपि शववन्नान्यतामन्तर्निर्वाणोऽनुभवत्यलम्।अमनोवासनाऽहंता धत्ते यच्च
जगच्चिरं जीवतोऽजीवतश्चैव चिज्जीवः स परं पदम्।सत्तैव जडवाहेन दुःखभाराय के वलं नृणां पाशावबद्धानां
पोतकानामिवार्णवे।मोक्षसत्ता श्रयति तं नाज्ञानानुभवादिव।मृतेन यत्किल प्राप्यं जीवन्प्राप्नोति तत्कथम्।
The Knower, who is established in the state of Nirvaana, does not swerve from his quiet state ever.
Though moving about in the world acting out his duties and facing the events that are good and bad, he is
unaffected by anything of the world; and he is dead to the world like a corpse.
His body already remains dead through Vichaara, though others believe him to be alive by seeing the
movements of the body.
He does not have a mind which is made of Vaasanaas like the others; his empty mind just presents the
picture of the world as connected to his previous ‘I-ness’. It is as if he continues to act like the dream
character in the dream-world, though awake. Till the body-information is discarded, he continues to see the
world like the others of his life. However, his ‘body-I’ is there for only communication purposes, and he
never is identified with it. He is always the Chit-state of Jeeva, whether he is said to be living in the world or
is dead to the world.
How does the inert body move by itself? Can it act by itself, if the conscious Chit was not supporting it?
The ignorant identify with the body and believe it to be the self.
A ship carries heavy goods in the Ocean. The ignorant who are one with the body-identities, are like these
ships and carry the burden of various pains that are tied to them with the chains of attachment.
For the ignorant, the body alone is real as the self; how can the Moksha be real for them?
Moksha, the knowledge-state will not approach them who experience only the ignorance-state as real.
 5

How can a man who is alive, reach the after-death world while living? How can a man who is stuck to the
‘body-I’ as real, experience the state of Moksha, where the ‘body-I’ cannot exist at all, as real?

MOKSHA
यद्यत्संकल्प्यते तत्तत्संकल्पादेव नाशभाक्।न संभवति यत्रैतत्तत्सत्यं पदमक्षयम्।
Is ‘Moksha’ also a conception? Will it perish like the other states of heaven etc?
That which comes into existence through conception will perish by conception alone. Moksha is also a
conception that destroys the conception of bondage through ignorance.
Where none of these conceptions occur, that is the imperishable state of the Supreme.

नान्यो न चाहमिति भावनान्निर्भयो भव सत्यं युक्तं भवत्येतद्विषमप्यमृतं यथा।जडं देहादि चित्तान्तं विचार्य
सकलं वपुः लभ्यते नाहमस्मीति तस्मान्नास्मीति सत्यता।
Through reasoning, ascertain the truth that no one is there as the ‘I’ or the others.
Remain fearless; since ‘this truth’ is not conceived, it will not perish.
‘Moksha’ as an escape from bondage is a conception; but the truth of the Reality is not conceived.
Ignorant are afraid of this truth and avoid this nectar as the poison; but the wise man will indeed accept this
truth that is discarded by the ignorant.
This truth ‘I do not exist’ is not conceived by the mind, as an escape from the perceived.
This truth is obtained by analyzing the truth of the inert body, mind etc, and by the understanding that the ‘I’
as connected to these inert things, is not the true self.
Therefore, ‘I do not exist (as the ego-I)’ is the truth.
Truth is not conceived like the ‘I’ or the ‘bondage and Moksha’.
Truth is arrived at through the analyzing process with a sharp intellect.
How can such a truth perish?

शान्ताशेषविशेषाणामहंतान्ताविचारणात्के वलं मुक्ततोदेति न तु किं चिद्विनश्यति।भोगत्यागविचारात्मपौरुषात्

नान्यदत्र हि उपयुज्यत इत्यज्ञाः स्वात्मैवाशु प्रणम्यताम्।
Mukti is a concept that destroys the concept of ignorance.
All the conceptions in their entirety (objects, people, beliefs, theories, body, mind etc) have to be analyzed
again and again, till all these conceptions lose their realness, and the ‘I’ also is discarded as some mind-made
information. This arrival at the truth is known as ‘Mukti-ness’; nothing gets destroyed by this.
Only three paths lead to such a Mukti-ness; the renunciation of the pleasure-idea superimposed on the
objects and people; continuous analysis of each and everything that rises as the object connected to the ‘I’;
and maximum effort and involvement in reaching the end of the quest for truth.
All these three practices must go on simultaneously at each and every moment of your life, and cannot be
practiced at intervals. No other path is useful in such a quest.
Therefore, you ignorant ones desirous of ‘Moksha’, salute only the true self and not any other deity or
teacher who is not the ‘Self’. All the other forms including your own are the ‘non-self’ only.

निर्वासनं मननमेवमुदाहरन्ति मोक्षम्।विना भवति तन्न च जातु बोधात्।सन्नो जगद्भ्रम इतीह परः प्रबोधो।
न प्रत्ययोऽत्र यदतः सुचिराय बन्धः।
The state of the mind that is completely freed of all the Vaasanaas is termed as Moksha by the wise.
That never can happen without the attainment of the correct knowledge.
The supreme understanding can never arise, if the delusion exists as the realness of the ‘I’ and the world.
There is no trust in this truth; therefore the bondage stays forever.

(‘Liberation-seeking ‘exists forever as ‘I want liberation’; and the ‘I’ never gets renounced at all.
The seeker of liberation ‘believes’ in this truth; but is unable to let go of the ‘I’; like a child refuses to enter
the dark room, even when it knows that there is no ghost.)

जगदहमसदित्युपेत्य सम्यग्जनधनदारशरीरनिर्व्यपेक्षः भवति हि स च चेतनस्वरूपः परिमितखं खलु।

नान्यथास्ति मुक्तिः।
 6

One who has attained the ascertainment of the truth through proper reasoning, that the ‘Jagat’ and ‘I’ are
not existent; one who has developed inner detachment towards ‘the physical body, the family connected to
that body, the wealth acquired to maintain the family, and the people who surround him as the ‘world-
scenario patterns’; is of the form of ‘Pure self-awareness’ only; and is like the space-expanse limited by the
pot. Other than this state, there is nothing called ‘Mukti’.

सर्वात्मनि चिदाभासे तदेवाश्वनुभूयते संवेद्यते यदेवान्तरसत्यं वस्त्ववस्तु वा।तदेवाभ्यासतः पूर्वं

बाह्यार्थानुभवात्मना स्फु रतीव बहिष्टेन स्वसप्नोऽत्र निदर्शनम्।
The Chit-state shines in all the Jeevas as their own existence-awareness.
Your own existence cannot be conceived or imagined or remembered.
The awareness of all the other things of the world are supported by this ‘existence-awareness’ of yours.
Whatever you conceive as a person or object, is always based on the ‘I’ as its counterpart.
(Which thought or idea of yours is without the ‘I’ concept?)
Whatever is conceived inside, that alone rises as the particular experience of the world, as the presence and
absence of objects. Inner conceptions keep rising as outside experiences, through repetition for long, as by
habit. One’s own dream-experience is an example for this.
(At every event, some object or other keeps rising in your perceived field again and again; and some object
or other keeps disappearing again and again. The disappeared objects are stored as memories and ideas, and
the appearing objects are grasped as the direct sense-information; the total of all these information-sets
create the realness of the world. The world exists as the agitation-state of the mind alone.)

चिद्रूपं सर्वमेतच्च।चिदच्छा गगनादपि।चिच्चिनोति चिदेवातो नैतत्किं चन कु त्रचित्।न नाशो नास्ति नानर्थो न

जन्ममरणे न खं न शून्यता न नानास्ति सर्वं ब्रह्मैव नैव च।
Everything rises from the Chit (one’ own self-awareness), and is Chit alone.
What can exist without you being aware of ‘your own existence-state’?
That alone rises as the conceptions, and that alone is experienced as the world.
This Chit-state is not affected by the rise of conceptions and the follow up of experiences.
It is purer and taintless than the space itself.
Chit alone connects the experiences and produces the continuance of a life.
Chit is aware of Chit alone as the world. Hence, there is nothing else anywhere other than Chit.
What is there that can perish? (How can the Self die?)
What harm can exist (as bondage etc)?
How can the birth and death exist at all, for the Chit?
Chit is not some huge expanse of emptiness. Chit cannot be divided as many.
(You as the Self are aware of the many; but you are not ‘many’.)
Everything is Brahman! (But even such words refer to the ‘many’ only.) No! Not that also!

नाशे जगदहम्त्वादेर्न किं चिदपि नश्यति।असतः किल नाशोऽपि स्वप्नादेः किं नु नश्यति।मिथ्यावभासे
संकल्पनगरे कै व नष्टता।तथा जगदहंत्वादौ नाशो नासति विद्यते।
(Do not be afraid of the truth!)
When the Jagat and the ‘I-ness’ perish in the light of reason, nothing actually perishes.
How can that which does not exist at all, perish?
When you wake up from the dream, and the dream world is gone, what actually was destroyed?
The city imagined in your mind is not at all real; when that ceases to be, what loss is felt by you?
Similar is the case with the ‘Jagat and the ‘I-ness’; they are just conceptions that you believe in.
You will not cease to exist, if the false ‘I’ sense is gone.
You believe yourself to be the body, and have conceived the self also as some entity based on that ‘body-I’.
This misconception is removed through Vichaara-practice.
That which is false cannot be destroyed. That which is true cannot cease to be!

कु तो जगदुपालम्भ इति चेत्तदवस्तुनि न निर्णयः संभवति खपुष्पाणां किमुच्यते।निर्णय एष एवात्र

यदशेषमभावयन्यथास्थितं यदाचारं पाषाण इव तिष्टसि।जगत्संकल्पमात्रात्म तत्र तेऽर्थयुतं
क्षणात्शाम्यत्यशेषेणेत्येव निर्णयः सर्गविभ्रमे।
 7

If the Jagat is not at all there, then why talk about its harmful nature also? Why talk about its origin also?
Why do the Scriptures elaborate the description of the Jagat as some harmful thing? If the world is non-
existent at all, then why blame it as harmful even? Why bother to explain the Jagat in so many theories?
Why there are so many viewpoints about its origin and destruction?
If you ask like this, the answer is like this.
True! There is no need for the discussion about what is not there at all!
What is there to discuss about the flowers that are seen in the empty sky?
(But since you believe in the pictures seen in the emptiness as real, all sorts of theories and discussions about
those imagined structures are in vogue, so that you can be cured out of this false belief.
If you believe in a ghost, you have to believe also in a spell that gets rid of it!
Ghost is your own headache; not a wise man’s!
Jagat is not there as even a topic of discussion for a Knower; but you are the one who are lost in its realness.
To make you understand its unreal nature, the Scriptures have to talk about the Jagat also. And there are
many theories propounded by many scholars about this world-existence and the Reality-state, as per their
own mind-conceptions)

The discussion is undertaken, because you will learn not to believe in the countless conceptions created by
the mind; and will remain as what is true, by practicing the necessary disciplines necessary; and stay like a
rock unaffected by anything.
Jagat is of the nature of conception only; it is meaningful and purposeful for you alone. It should subside
instantly without any residue through proper analysis.
That is why the discussion is there about the delusion-state called the world.

सर्गेऽनर्गल एवायं ब्रह्मात्मकतया क्षयः अन्यथा तु न सर्गोऽयमस्ति नास्ति च सन्ति वा।येषां च विद्यते सर्गः
स्वप्नपुम्सामिवासतां स सर्गः पुरुषास्ते च मृगतृष्णाम्बुवीचिवत्।असतामेव सद्भावमिव येषामुपेयुषां न वयं
निर्णयं विद्मो वन्ध्यापुत्रगिरामिव।
(The Jagat anyhow will perish at the time of dissolution; or it is not at all experienced when asleep; so why
bother? If you argue like this, then listen.)
The world that you experience cannot be destroyed once and for all, through dissolution or through sleep.
It will appear again and again without any bar.
The world exists forever as a conception only, and is supported by the ignorance.
It will cease to exist by knowing its non-existence only, and by realizing the true self as Brahman.
Otherwise, this world does not exist at all; and need not be discussed also!
It is not at all there, when one understands its non-existence; otherwise there exist indeed countless worlds!
He who believes in the existence of the world is also unreal, like the dream-character in a dream. The world
that is seen as real and those who see the world as real are as real as the waves of the Mirage-river.
What can we discuss with those who experience the non-existent as real, and who themselves are non-
existent? We do not understand their theories about the Jagat (its creation etc) like the words of the barren
woman’s son.

परिपूर्णार्णवप्रख्या काप्यपूर्वैव पूर्णता तज्ञानां द्रष्टृदृश्यांशदृष्टौ न पतन्ति ते।अचला इव निर्वाता दीपा इव

समत्विषः साचारा वा निराचारास्तिष्टन्ति स्वस्थमेव ते।आपूर्णैकार्णवप्रख्या काप्यन्तः पूर्णतोदिता
अन्तःशीतलता ज्ञप्तिर्ज्ञस्यापूर्वैव लक्ष्यते।
For the ‘Knowers of the Self’, there is a unique completeness which is like the completeness of the ocean.
They never are in need of completeness by the attainment of worldly objects.
They never fall into the divided state of the seer seeing the seen.
They just are aware of the world as the self-shine.
Like the lamps in a windless place burn with the same intensity without shaking, these ‘Knowers’ also
remain unshaken in their Self-state, and do not waver at the presence or absence of objects.
Whether engaged in action or not, they remain the same; and their self-state is not disturbed in the least.
Like the Ocean fully brimming fully with waters, some unique state of completeness rises in the Knower
filling the entire inner being with the coolness; and their state of knowledge is indeed unique and not found
anywhere else.
 8

वासनैवेह पुरुषः प्रेक्षिता सा न विद्यते तां च न प्रेक्षते कश्चित्ततः संसार आगतः।अनालोकनसिद्धं यत्तदालोकान्न
विद्यते कृ ष्णाद्यनुपलम्भोऽत्र दृष्टान्तः स्पष्टचेष्टितः।
Vaasanaa is the incompleteness rising as some want or need. Vaasanaa alone is the embodied Jeeva.
An embodied being exists as the Vaasanaa-state only. He is always in search of completeness; and never
achieves it through any Vaasanaa-fulfillment process. When observed through reason, the Vaasanaa does not
exist at all in the state of the true self, which is always complete. Since it is not observed, the worldly
existence arises like this (as the state of incompleteness).
That which exists because of non-observation, ceases to exist in the light of reason. The objects imagined in
the darkness cease to exist, when the darkness is analyzed through the help of some light.

LIGHT OF REASON
भूतानि देहमांसादि तच्चासद्विभ्रमो जडः बुद्ध्याद्यहंकरचेतांसि तन्मयान्येव नेतरत्।भूतादिमयतां त्यक्त्वा
बुद्ध्यहम्कारचेतसां अत्यन्तं स्थितिरभ्येति यदि तन्मुक्ततोदिता।
What is the body that one identifies with as the ‘I’?
The physical body is a sensed object like all other objects, and is made up of the five elements. It is inert and
is not conscious. It is believed to be conscious because of delusion.
The body cannot be the self, because it is an inert object, that moves by the power of Praana.
The intellect, the mind, the ‘I’ sense etc are also invented terms, and are imagined to be part of the body; and
so, they are also inert only, and require some other entity to activate them.
If the intellect, the mind, the I-ness etc are discarded as some invented terms that are connected to the body-
information, then what gets left back?
There is left back some subtle conscious state, which empowers these inert things; and there is nothing more
to observe beyond that. When one is stabilized in this state and realizes that alone as the Self, then the
Mukti-ness state rises by itself.

चिच्छ्लिष्टा चेत्यनिष्टत्वात्तादृश्येवात्र कास्तिता।तस्मात्के व कु तः कु त्र वासना किं स्वरूपिणी।यस्य चैष भ्रमः

सोऽसन्प्रेक्षयाऽसन्न लक्ष्यते मृगतृष्णाम्बुवत्तेन संसारः कस्य कु तः।तदेवं तर्हि तस्य स्यादिति चित्तोदयो हि यः
पुनः स एव संसारविभ्रमः संप्रवर्तते।तस्मात्सर्वमनाश्रित्य व्योमवत्समुपास्यताम्।अपुनःस्मरणं श्रेय इह
विस्मरणं परम्।
The formless state of Chit is completely one with the inert-body, and conceives itself as a body identity.
The body itself becomes the ‘I’, and the Chit itself experiences the world based on this wrong assumption of
the ‘body-I.’ The Vaasanaa develops accordingly. Actually, what realness is there in such a Vaasanaa?
(The entire process is just an array of misconception and imagination.
Vaasanaa is the end-result of such a misconception-process.)
Who owns the Vaasanaa? No one!
From where does this Vaasanaa rise up? From nowhere!
Where can it exist? Nowhere!
What form does it have? Just some misconception, and so is non-existent!
He, who believes himself to be having the Vaasanaa through delusion, does not exist at all!
If he is a body entity, he cannot have any Vaasanaa, since the body is just a grouping of inert elements.
If he is the conscious self, then also he cannot have any Vaasanaa, since he is not the inert body.
The entity who has the Vaasanaa is non-existent actually; and is not real.
When observed through reason, the unreal cannot be seen at all, like the waters of the mirage-river.
Therefore, where at all is this so-called ‘Samsaara’, for whom, and how?
Yet, even if proved through reason that the Samsaara is non-existent, the same delusion of the world starts
once again, when the idea of its realness rises even slightly.
You are habituated to see the world as real only, and it is not easy to get rid of the deep-rooted ascertainment
of the realness of the world. Therefore, try to maintain the non-existence of the Samsaara by reasoning again
and again, without allowing the thought of its realness to rise again.
Do not allow any thought of the world to disturb you; discard everything as unreal; and make effort to stay in
the ‘empty-state of awareness’ itself.
Forget the realness of the world, so it is not again remembered as real; this the best course to follow.
Forget the world, and do intense reasoning practice, till the world dissolves off in the fire of reasoning.
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नेह द्रष्टा न भोक्तास्ति नाऽस्तिता न च नास्तिता यथास्थितमिदं शान्तमेकं स्पन्दि सदाब्धिवत्।

No one is there; and no others; this alone is the supreme Truth!
There is no perceiver here; not any enjoyer. There is no presence or absence of anything.
Just stay always ‘as it is’, and quiet like the undivided expanse of the Ocean with waves.

सर्वं दृश्यं जगद्ब्रह्म सदित्यवगते स्फु टं जलशोषादिवोदेति बिम्बबिम्बिक्षये शिवम्।

The ego-entity like a ghost gets reflected as the world-experience, in the water of the mind that is tainted by
the dirt of Vaasanaas. If the water evaporates, then where is the ghost, where is the world?
‘All that is perceived as the world is Brahman, the potential state for all perception-experiences.’
If this truth is understood clearly, then the auspicious state rises by itself; where the perceiving entity
dissolves off along with the perceived world.

शान्तता व्यवहारो वा रागद्वेष विवर्जितः विश्रान्तस्य परे तत्त्वे दृश्यते समदर्शिनः।अथवा शान्ततैवास्य
निर्वाणस्यावशिष्यते निर्वासनः किल मुनिः कथं व्यवहरत्वसौ।यावत्त्वस्य न निर्वाणं परिपोषमुपागतं
तावद्व्यवहरत्यस्तरागद्वेषभयोदयः।वीतरागभयक्रोधो निर्वाणः शान्तमानसः शिलेवाप्यशिलीभूतो मुनिस्तिष्टति
नित्यशः।
Whether resting in the peaceful state of contemplation, or engaged in the activities of the world, a Knower is
observed to be without attraction and repulsion towards the world; since he rests in the Supreme state, and is
endowed with equal vision. Or rather, the peaceful state alone belongs to the man of Nirvaana. When this
noble one with the silent mind has no Vaasanaas at all, he cannot actually engage in any action at all.
As long as the Nirvaana state has not reached its full maturity, till then a seeker will try to act in the world
without the rise of attraction, repulsion and fear. He has to practice this state with effort.
However, the Knower who is well-established in the Nirvaana state, always remains action-less and is asleep
in the quiescent state; the words like attraction, repulsion and fear have no meaning for such a noble Rishi.
He is silent and motionless like a rock; but is not inert like the rock.

बाह्यताभावनाद्बाह्यमात्मैवात्मत्वभावनात्भवतीदं परे तत्त्वे भावनं तत्तदेव हि।यान्तः स्वप्नादिविभ्रान्तिः सैवेयं

बाह्यतोदिता मनागप्यन्यता नात्र द्विभाण्डपयसोरिव।स्थैर्यास्थैर्ये तथैवात्र भ्रान्तिमात्रमये तते आधाराधेयते ते द्वे
यथा जलतरङ्गते।
Whatever the understanding-level is, the Supreme state is seen as per that level only.
If one understands the emptiness of Brahman as a solid reality situated outside, then he will experience that
only. If one understands the Brahman as Brahman only, then he remains in the Brahman-state only.
Where and all the ‘outside’ gets experienced?
The delusion as in the dream-state, in the illusion, in the imagination etc, whatever is inside shines forth as
the outside. Dream-state and the waking state both are of the same nature, like the same milk kept in two
different vessels.
Waking state looks more stable than the dream state, only when one wakes up from the dream.
The dream also appears stable like the waking state while dreaming.
The waking state will also appear unstable, when one wakes up to the truth.
Both the states of dream and waking are made of delusion only. The water supports the wave, and the wave
supports the water; so also, the delusion and these states (waking and dream) support each other.

स्वप्नादावात्मनोऽन्यत्वज्ञानादन्यत्ववेदनं अनन्यतावबोधे तु तदन्यन्न चोदयि।

In the dream and the other states of delusion, the Self is imagined as some entity (I) separated from the world
of experience. When the knowledge of the oneness rises as the ‘Self itself shining as the experience’, then,
there does not rise the idea of separateness.

कलनारहितं शान्तं यद्रूपं परमात्मनः भवत्यसौ तत्तद्भावादतद्भावान्न तद्भवेत्। स्वप्नादिज्ञानसंशान्तौ यद्रूपं

शुद्धमैश्वरं न तदस्ति न तन्नास्ति न वाग्गोचरमेव तत्।आत्यन्तिकभ्रान्तिलये युक्त एवावगच्छति स्वरूपं
नोपदेशस्य विषयो विदुषो हि तत्।
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The nature of the Supreme Self is quiescent and without any sort of fluctuation.
That alone is the Self that rises as the false ‘I’ in you, and gets conceived as the ‘body-I’
The Self cannot be perceived like an object, cannot be experienced like a ‘joy’ sense, cannot be experienced
also like a trance state of the melting mind.
Though it is in each and every conscious being as their own self-state, and is untainted in essence, it is
misconceived as the body-self, by superimposing consciousness on the inert body. If such a superimposition
is removed through proper analytical approach, then such a misconception is not possible.
No one is aware of it because of the lack of analytical thinking,
Since the existence of the true self cannot be proved by the location in time or place, or through the sense
perception, it remains as if non-existent for the ignorant.
Its existence cannot be disproved also, because it is the very ‘you’ who exist as some ego-entity.
It cannot be defined, cannot be explained, cannot be understood; and is beyond the grasp of words.
It is something that encompasses everything, yet not anything as such.
It is the purest state of all.
It is something like the wondrous state of waking up and staying outside of all the dreams.
It is the state of relief like waking up from a nightmare.
It is not the experience of joy that is imagined by the mind in the perceived objects; but is the bliss of
knowledge that keeps the ignorance away.
When the delusion state is completely dissolved off without a trace, then the ‘seeker of the oneness with the
Self (Yukta)’ remains as it is, in his original state.
That state cannot be explained like a topic of learning taught by a teacher. Your innermost essence of
existence gets to be known by you only; and another person cannot prove your own existence to you.

शान्तं निरस्तभयमानविषादलोभमोहात्मदेहमननेन्द्रियचित्तजाड्यं त्यक्त्वाहं

अक्षयमपास्तसमस्तभेदं निर्वाणमेकमजमासितुमेव युक्तम्।
The best course to be followed is to stay in the ‘quiet state of Nirvaana’ (Self-awareness), which alone exists
second less, which is not produced newly through Vichaara, which never diminishes, and where the division-
sense never rises. To attain this state, one should renounce completely the ‘body-based I’.
How does the body-I express itself as?
This body-self exists as the inertness; as the fear of death; as the conceit which is expressed as arrogance; as
the sadness which rises from disappointment, tragic events, failure, diseases etc; as the greed for possessions
and people; as the delusion of various levels rising through ignorance; as the identification with the body as
the self; as the thoughts that rise in torrents because of various desires and attachments; as the five senses
that produce the solid nature of the objects, and as the conceptions that rise as a life-story.

HOW CHITI EXISTS AS THE I AND THE JAGAT

(Do not imagine the Chiti-state as some magical luster far above in dark space, and the Jagat coming out of
it like a magical feat; but try to understand as to how ‘you the true self-state’ alone are shining as a world-
experience, now, here, even as you read these words.)
यदा चितिः प्रसरति तदाहंताजगद्भ्रमः असदेवाभ्युदेतीव स्पन्दादपि च वायुता।उदितोऽपि न खेदाय
ब्रह्मरूपत्ववेदनात्परमाय त्वनर्थाय जगच्छब्दार्थभावनात्।
The ‘Chiti-state’ moves out of its own awareness, then instantly rises the falsity of Jagat-delusion that is
based on the ‘I-ness’; like the movement itself is experienced as the air.
Wind is movement; Brahman is Jagat.
Therefore, even if the Jagat-appearance rises like this, it is not some suffering state.
The perceived world is not the bondage; but seeing it as real is the bondage.
Only a non-thinking person will suffer the pains of the perceived world; not a Knower who understands the
mystery of existence. If the ‘Jagat’ is understood as Brahman, it leads to the supreme welfare; if understood
as only the ‘Jagat’, then it leads to a harmful state.

रूपानुभवमादत्ते चक्षुःप्रसरणाद्यथा चितिः प्रसरणात्तद्वज्जगद्विभ्रममास्थिता।यासौ प्रसरति व्यर्थं चेत्यभावान्न सा सती

असत्कथं प्रसरति वन्ध्यापुत्रः क्व नृत्यति।
When you open the eyes, instantly all the images with their various shapes and colours rise up as the sight.
Similarly your own awareness state of existence (Chiti), instantly exists as the delusion of the world.
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Whatever you see as the world is just the information produced by the senses, which is converted into a
narrative by the mind. Whatever you see is actually is just some picture seen on the emptiness expanse, since
nothing is out there but the information you understand as some world.
Therefore, it is not proper to say that the Chiti spreads out as the world; for no perceived phenomenon can
exist at all in the Chit. Therefore, how can a non-existent phenomenon spread out of Chiti?
How can a barren woman’ son dance at all?

अयं त्वनुभवादेव मुधैवानुभवन्स्थितः असदेवाननुभवन्स्वयमर्भकयक्षवत्।

This Jagat exists as the flow of experience only.
(‘Aapa’ the flowing waters of experience alone support the Jagat; state the Upanishads.)
And what is an experience, but some mind-reaction to the sense information received? Imagine the countless
worlds of countless beings and their experiences; which particular experience has any value as such?
All the experiences are the mind’s narration of the sense-information that is receives.
The mind alone sees the emptiness through the screen of senses; imagines a world in the emptiness; and
reacts to it, and suffers.
‘Chit alone spreads as the Jagat, like the movement of the wind’; so it was mentioned.
This statement is also not correct, and is improper.
Jagat is just some experience-flow which is not real, and it differs for different minds.
How can it rise at all from Chiti? How can falsity be attributed to the Chit?
Therefore, what can spread out as Jagat at all?
What experience can be there for a Knower, who does not react to the sense-information?
How can the Jagat exist for him?
An immature child alone reacts to the ghost that rises from its imagination; but not an adult.
Jagat is non-existent for the Knower; is real for the ignorant; and so it is mentioned that the Chit spreads out
and is seen as the world; like explaining to a child, how the ghost came into existence.
But, since the ghost of the Jagat is non-existent, Chit remains as it is; and there is no Jagat at all.

अहंभावोऽपि दुःखार्थमहमित्येव वेदनात् अवेदनान्नाहमतः स्वायत्ते बन्धमुक्तते।

Why hold on to the false ‘I’ and suffer through imaginary tragedies?
By identifying with the body as the ‘I’, the ‘I-ness’ as the body-self prevails, and leads to suffering only.
You imagine that the ‘I’ (whatever it is as per your imagination) is bound and needs liberation.
How can the non-existent ‘I’ get liberation also?
How can the imagined ‘I’ attain the imagined liberation?
‘True liberation’ is the state where you realize that there is no ‘I’, and that no one needs to be liberated.
By not identifying with the limited structure,‘I’ becomes free of both the bondage and the liberation.

तद्ध्यानं स समाधिर्वा यदवेदनमासितं अजडानां जडमिव समं शान्तमनामयम्।

This state cannot be attained through ‘Dhyaana’.
It is not a state where you stay outwardly motionless in the trance state, which goes by the name ‘Samaadhi’.
When one stays without identifying with the ‘I’ of the ego, then that itself is ‘Dhyaana’; that itself is
‘Samaadhi’. That state is equal, quiet, and unaffected by anything; and the conscious tools like the mind and
intellect, remain inert like the rock.

द्वैताद्वैतसमुद्भेदैर्वाक्यसंदर्भविभ्रमैः मा विषीदत दुःखाय विबुधा अबुधा इव।

Hey you so-called intellectuals! Do not act like fools and strain your throats, by getting caught in the mazes
of sentences arguing about duality and non-duality.

असदाश्रयते दुःखं स्वप्नवद्घनवासनः रूपालोकमनस्कारान्संकल्परचितानिव।दुःखं सदेव नाश्नाति सुप्तवत्तनुवासनः

रूपालोकमनस्कान्संकल्परहितानिव।
The ignorant Jeeva is a dense state of Vaasanaas only. Such a Jeeva is always caught in a non-stop torrent of
events forced by these Vaasanaas, and is forced to experience the world of images drawn by the senses.
He can never escape from it, like a man who is trapped in a dream-world, that is made of his own
conceptions.
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Though the world is non-existent, the Vaasanaas produce a picture of the world through his conceptions.
The Jeeva is always turned outward and away from the true-self, and goes through countless miseries, being
identified with the ego-I.
The Jeeva whose Vaasanaas are minimized also, has to see the world drawn by the senses. The pains and
joys of the world rise for him also, as a part of life. But he does not consume the pains, and ignores them as a
part of the fiction narrated by the mind. He is asleep in the light of Truth, and is not affected by the events of
the life; he exists like an outsider unconnected to the conceptions.

अत्यन्ततनुतामेत्य वासनैवेति मुक्ततां देशकालक्रियायोगात्पदार्थे भावनामिव।अत्यन्ततनुतां याता वासनैवेति

मुक्ततां पराणुपरिणामेन खतां खेऽभ्रादिका यथा।
The Vaasanaas produce a picture of the world as per the understanding level of a Jeeva.
The Vaasanaas produce the wants; and force a Jeeva to conceive objects that fulfill the Vaasanaa-demand,
(like one collecting the required ingredients, if he wants to cook a delicious meal for himself).
You cannot wish the Vaasanaas away. You have to reason out slowly that the objects have no quality of joy
inherent in them, and slowly minimize the amount of Vaasanaas.
When the mind is reduced to the level of minimal agitation, then naturally the mind will get habituated to
withdraw from the outside world; and will be able to stay in the awareness state of the self. The Mukti state
of knowledge slowly comes to stay as the natural state of oneself.

(Self cannot be remembered; but instead of staying as the ‘ego-I,’ the Mukta will stay as the ‘Brahman-I’.
‘Ego-I’ is a dream character dreaming a world of Vaasanaas, and is not real.
‘Brahman-I’ is just the shine of one’s own self, and there is no ‘I’ sense as a limited form.)

The Vaasanaas produce the world-picture and trap one inside those experiences; it is the natural state of the
ignorant. The Vaasanaa-less state of a Knower produces the unreal nature of the world as the natural state.
The ‘diminishing Vaasanaa state’ alone slowly changes into the Mukti state.
The interactions of subtle atoms bring about changes in the empty sky, like the smoke, clouds, mist etc.
The world-existence also is produced as a result of the interaction of the Vaasanaas of many minds.
When the clouds and mist are removed off through the rise of the sun of Knowledge, the sky returns to is
natural state. So also, when the Vaasanaas are minimized, the Mukti state rises by itself.

अहंभावनया बोधे वासना घनतानवा विपश्चित्संगमाभ्यासात्पाण्डित्यमिव मूढता।

(How to get rid of the Vaasanaas?)
The complete elimination of Vaasanaas occurs, by the practice of ascertainment of the ‘I’ as the Self
(Brahman-state) through knowledge. Whenever the ‘ego-I’ pops up, push it away by immediate analysis and
revert back to the ‘silent existence-sense of the self’, again and again.
A person who is foolish and illiterate seeks the company of the learned; studies hard under their guidance;
and slowly becomes a learned man himself. Similarly, if one takes to reasoning practice by studying the
Scriptures under the guidance of true Knowers, he also will become a ‘Knower of the Self’ in course of time.

नाहमस्तीह मद्युक्त्या निश्चयोऽन्तः शमात्मकः जीवतोऽजीवतश्चाति रूढबोध इति स्मृतः।

(When does the knowledge turn into your natural state of existence?)
‘I is not at all there’!
This is my statement which I am uttering, being established n the ‘I-less’ state of Brahman (like an adult
telling the child; ‘there is no ghost’).
Trust my words. Ascertain the same truth in the mind (like the child stepping into the darkness without fear,
with complete faith in the words of his father.)
Slowly learn to be the silent self, in each and every action of the world; look at the ‘ego-I’ as some outsider.
Try always to be in the witness state, by observing and supervising the actions of the ego-entity.
Just ‘look’ at the ego-entity, immediately you are in the Self-state!
Do not swerve from this witness state whether living here with this body, or moving out of the body to
another existence. As the witness-state of the Self, you will not know even the meaning of the word ‘death’.
This alone is known as the state of ascertained knowledge (like the ghost-less state of the child).
 13

वायौ द्वन्द्वमिवात्रेदं जगदादि च भासते कोऽहं कथमिदं चेति विचारेणैव शाम्यति।नाहमित्येव निर्वाणं
किमेतावति मूढता सत्संगमविचाराभ्यामेतदाश्ववगम्यते।क्षीयते तत्त्ववित्सङ्गादहमित्येव बन्धनं आलोके नेव
तिमिरं दिवसेनेव यामिनी।कोऽहं कथमिदं दृश्यं को जीवः किं च जीवनं इति तत्त्वज्ञसंयोगाद्यावज्जीवं
विचारयेत्।
(How to practice Vichaara?)
The wind moves; its movement is experienced as if it is different from the wind.
Wind is the movement; though we consider the movement as the wind’s function.
Though undivided, the wind is divided as the wind and the movement.
Similarly, this world that is based on the ‘Ahamtaa’ (I-ness), shines forth as if different from Brahman.
The potential state of Reality can exist only as some probable state of experience, like the wind is
experienced as its movement only.
Not to conceive anything through a Vaasanaa, frees you from the forced probable state of experience.
To remain in the potential state always, and never get caught in any probable state as real, is Mukti.
To attain such a state, one has to take recourse to the Vichaara process, to remove this duality-state of
Brahman and Jagat, and understand that Brahman alone is experienced as the world.
The duality-state gets subdued by the rational analysis of queries like ‘Who am I?’ ‘How all this?’ etc.
How can an evolved thinking being like a human, still act in the level of an animal only, like a body-entity?
Other than the analyzing one’s own existence and the realness of the world, what other purpose is there for
an intelligent evolved human?
A person who is satisfied with the joys of eating, sleeping, reproducing, family-togetherness, possessions etc
is an animal in human form. ‘Nirvaana state’ is possible only for those who analyze the self.
‘I’ does not exist at all; this is the Nirvaana state.
The removal of the ignorance about the ‘I’ and the ‘Jagat’ is the Nirvaana state.
This state is attained quickly, by seeking the company of the Knowers, and the constant enquiry of the
realness of each and every object that rises in front of you.
By the company of the Knowers of Brahman, the bondage gets destroyed; like the darkness by light, and the
night by the day. All throughout his life, one should analyze through reason to find the answers for the
questions ‘Who am I? How has this perception come about? Who is a Jeeva? What is life?’ etc, under the
guidance from the realized Knowers.
(The level of intellectual clarity and the involvement in the Vichaara, decide the duration-time of Saadhanaa.
The Nirvaana-state can be instantly attained like King Janaka, or may require the entire life-span like King
ShikhiDhvaja.)

जीवितं भुवनं भाति ततोऽहमिति नश्यति तत्त्वमेके न तज्ज्ञार्क सेवनात्स निषेव्यताम्।

Take shelter in the Sun named the ‘Knower of the Self’. Understanding of the truth occurs instantly.
The darkness (realness of the world) which covers the entire perceived phenomenon vanishes; and the entire
world shines anew (as the Self-shine) by the light of knowledge.

यो यो बोधातिशयवांस्तं तं पृथगुपास्व भो संगमे कथयोदेति तेषां वादपिशाचिका।वादयक्षेऽप्युदिते बालस्येव

विपश्चितः युक्तियुक्तमलं मुख्यमुदेत्यहमिति भ्रमः।
Whoever has excelled in knowledge, serve him separately and gain the knowledge, (like gathering honey
from many flowers). Absorb the goodness from all the teachers, yet leaving out what is not right, like the
swan sucking milk out of the diluted milk, leaving out the water.
If you get caught in the trap of the various terms and their meanings that explain the Reality, then you will be
possessed by the vampire of arguments and debates, and lose sight of your goal of Self-Knowledge.
(Why, what is wrong in debating out the truths?)
Instead of arriving at the truth through debates, the learned scholars are only eager to prove their own
theories as correct, and remain engaged in heated arguments.
The ‘ghost of argument’ rises in these scholars, and they do not see anything beyond this ghost, like the
children getting possessed by the ghosts of their own imagination.
The ‘ego-I’ takes over as ‘I am right; and my theory alone describes the Reality’.
The mud-slinging starts in the form of heated arguments against each other.
The goal of ‘Reality-quest’ is lost; and these learned ones also, become a prey for the delusion-devil.
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अतः प्रत्येकमेकान्ते प्राज्ञः सेवेत पण्डितं एकीकृ त्य तदुक्तांस्तानर्थान्बुद्ध्या विचारयेत्।विचारयेत्तदुक्त्यर्थं बुद्ध्या
बुद्धिविवृद्धये सर्वसंकल्पमुक्तं यत्तत्सत्तन्मयतां व्रजेत्।विपश्चित्संगमैर्बुद्धिं नीत्वा परमतीक्ष्णतां अज्ञानलतिका सैका
कणशः क्रियतामलम्।
Therefore, an intelligent aspirant must seek each learned person in solitude, separately.
Then he must collect together all the statements and analyze them all through one’s own intellect; accept the
statements that are conducive to the enquiry of the Self, and reject the worthless statements; and be careful
not to get caught in any mind-made philosophical view of anyone.
A saint also may have a wrong theory about reality; an ordinary man also may have a right view of Reality.
Do not stick to a person and his words; but stick to the quest of Truth alone as your goal.
Take knowledge from a child also if it is rational; but reject the statement of a scholar also, if proved wrong.
Learn to churn all the knowledge-pieces taken from all the people, with your own intellect.
Do not reject any Knowledge by getting prejudiced about the source.
Learning helps sharpen the intellect. Without a sharp intellect, Vichaara cannot be taken recourse to.
Like collecting the milk from many cows, collect knowledge from all the sources; churn it with your own
intellect; take out the butter of knowledge proper, and throw away the residue-dirt of meaningless arguments,
and wasteful terminologies. Be ruthless and reject the ego-based statements of the scholars, which are tainted
by their own mind-conceptions.
With the knowledge obtained from many sources, analyze well the ‘Truth of Reality’ thoroughly.
Making one’s one intellect very sharp through the company of the learned, completely slash this creeper
called ignorance into pieces.

एषोऽर्थः संभवत्येव तेनेदं कथयाम्यहं स्वानुभूतं वयं बाला नासमञ्जसवादिनः।

Whatever I have told you will indeed happen; that is why I am telling you all this.
Hey children! We have experienced it ourselves. We do not speak non-sense!
Trust my words. Have faith in what I say!

व्योम्नोऽम्बुवाहादिविजृम्भयेव तरङ्गभङ्ग्येव महाजलस्य न युज्यते नापि नश्यतीह नाशोदयौ निर्मननस्य

किं चित्।
The empty sky shines splendorous with the clouds, mist etc, like the ‘Reality’ covered by the conceptions.
The expanse of ocean shines with its rise and fall of waves, like the ‘Reality’ covered by the conceptions.
The emptiness of the sky is not affected by the appearance or disappearance of the misty clouds; the Ocean is
not affected by the appearance and difference of the waves.
Nothing new is gained or nothing is lost, if the Brahman is realized as it is, freed of conceptions.
By not conceiving the world as real, nothing new is gained, or nothing is lost.
The sky is blue for the human eye. If one knows the blueness of the sky as unreal, and is able to see the
space as colorlessness through his knowledge-eye, no harm is done.
You can enjoy the blue-sky still, and also know it as unreal also.
A person who is always in the knowledge of the colorless nature of the sky, is never affected by any color
that may cover the sky.
A person who is always awake to the truth of existence, is never affected by the world-scenes of any sort.

इदं हि सर्वं मृगतृष्णिकाम्बुवन्निरामये ब्रह्मणि शांत आतते विचारिते नाहमितीह विद्यते कु तः क्व
कस्मान्मननादिविभ्रमः।
All this that is seen as the world exists in ‘the affliction-less, quiet, all-pervading Brahman-state’ like ‘the
waters of the mirage’ and remains only as the ‘not-I’, when rationally analyzed.
Why then the delusion of conceptions, from where, for whom, how?
When the delusion is gone, like the mist from the sky, there is just the quiet awareness of oneself left back,
like the non-inert silence of the inert rock.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्ठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF OF NIRVAANA

PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART EIGHTEEN
[OBSERVE THE ‘JAGAT’ AS THE ‘QUIESCENT STATE’]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

Narayanalakshmi (Shubhalakshmi), an ascetic spent most of her life in the Himalayan terrain, engaged in the
penance of knowledge. She is well-versed in all philosophies and is a scholar in Sanskrit language. Her
mission life is to retrieve the lost knowledge of the ancient Rishis and offer it unblemished to all the seekers
of the Truth. She is from Bangalore, Karnataka, India
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वसिष्टोवाच
Vasishta spoke

स्वपौरुषेण स्वधिया सत्संगमविकासया यदि ना नीयते ज्ञत्वं तदुपायोऽस्ति नेतरः।

If one is not led towards the state of knowledge, through one’s own effort, through one’s own intellect, by
increasing the contact with the Knowers, then there is no other course is there for sure.

स्वं कल्पितं कल्पितं च प्रतिकल्पनया स्वया तदेवान्यत्वमादत्ते विषत्वममृतं यथा।कल्पना चाकल्पनान्ता

मुक्तता यदकल्पनम्।एतच्च भोगसंत्यागपूर्वं सिध्यति नान्यथा।
(First step in moving towards the Nirvaana-state, is to analyze the process of how you conceive the
narratives of your life (nanny’s stupid tale), on the emptiness of sense-information.
Analyze like this!
You like something; you do not like something! Why?
Why are you attached to some people only, and not to some one else?
Why you are attached to the empty images that are produced by the sight-sense?
Why do you imagine joy and sadness in the objects, which are nothing but some array of sense-information?
Why do you believe the death of the body itself as your cessation?
There are no end to your misconceptions.
Your whole existence is built by the bricks of misconception only. Therefore, to remove these
misconceptions, you have to analyze them and change them into right conceptions like - ‘the objects do not
have the quality of joy in them; I am deathless because I am not the inert body ‘and so on.
Develop dispassion, develop disinterest towards the world and its objects, through proper reasoning
process.)

(Observe through the eye of the intellect, the sense-information rising from the emptiness-expanse, newly, at
every wink of the eye. This emptiness is the ‘potential state of Reality’; and is not in an ‘outside’ but is
within you only, as the Self. Mind with its store of memories and ideas recreates the same world with the
same body-image again and again till the ‘information of the body-death’ rises as the end of its idiotic story.
Story ends; but not the potentials state of the Self.
The same Self again rises as the same mind with new set of memories and ideas, with another story of
another body-image.
Reality at once exists as all the information-sets of all the minds of all the times.
But, all these information-sets are just some form of knowledge only.
Knowledge has no form or name or location. Reality exists as the knowledge called Jagat.
Knowledge of the Jagat is mind-made; so is not real.
Therefore ‘Jagat’ is not real. Then what is left back?
Silence absolute! The quietness of all! Some indescribable state which is beyond the grasp of the mind!
The powerful state of ‘potential’ alone as the Mukti! This state cannot know what is not real!
Brahman knows Brahman! This is Mukti!)

Whatever you have conceived wrongly will get rectified by you yourself conceiving the opposite of it, like
the poison you imagined in a food, will be removed by imagining it as nectar.
Such a practice should be followed till all the wrong conceptions are removed fully, and no conception left
back at all in the least. Non-conception alone is the state of Mukti.
This becomes achieved by completely renouncing the desire for pleasures before-hand; not otherwise.
Desire rises because of expecting joy from the possession of some object; when you understand that the joy
is imagined by the mind, then how can you desire anything at all?

वचसा मनसा चान्तः शब्दार्थावविभावयन्य आस्ते वर्धते तस्य कल्पनोपशमः शनैः।

(You are attached to people, objects, wealth, and also to the images of Gurus and deities.
You are attached to ‘goodness’ also.)
What is an object, living or inert?
Everything is a shape conceived by the senses, to which a particular name is assigned.
The entire world is an ‘information heap of sounds and their meanings’.
 4

Actually the world is empty of images and is dead silent!

Sound is just an understanding that rises in the mind; shape is also some understanding that rises in the mind.
Do not allow any sound to create the difference in this silence.

(Actually the mouths seem to move; some air flows in and out of the mouths; and the mind imagines some
disturbance as sound. There is no sound at all in the world; it is very very silent!
‘Shabda’ means that which disturbs the silence.
Sound is the imagination that belongs to the mind, and is used for creating separateness between objects.
Just ignore the sound and listen: it is silence only! It is Brahman only! Melt the senses in that silence!

The subduing of the conception occurs gradually for him, if one stays without conceiving the idea of
separateness by word or by thoughts, and through the sounds and meanings.

वर्जयित्वाहमित्येव नाविद्यास्तीतरात्मिका शान्ते त्वभावनादस्मिन्नान्यो मोक्षोऽस्ति कश्चन ।

(How is the separateness experienced in the world? It is always the separation of the ‘I’ and the ‘others’.)
Except the thing called ‘I’, there is nothing that bears the character of Avidyaa.
If this is subdued by non-identification, then there is no other state that can be known as ‘Moksha’.

अहंभावमथादेहं किं चिच्छ्रयसि नश्यसि जगदादिरुचिस्तस्मिन्स्त्यक्ते शाम्यसि सिध्यसि।

(What is this ‘I’? ‘I’ is the body made of elements, and the face is what you recognize in the mirror as yours.
But, are you the whole of the body or the parts? If you are the body, or even if you are the limbs also, why
do you refer them as ‘my body’, ‘my face’ ‘ my legs’ and so on?
You seem to be confused about this ‘I’! Are you the ‘body’ or does it belong to you as some object?)

If you entertain the idea of ‘I’ anywhere in the whole body, then you will perish through ignorance.
You believe that you are the inert body, and so fall for the inert objects and the inert sense-information.
What joy or happiness can be found in the inert objects joining one another, like the food, sound, touch,
smell, etc? If you renounce the idea of taste (joy) in anything connected to the world, then you will subdue
the ‘I’, and will be successful in your goal of Nirvaana-attainment.

अचेतनादिदं सर्वं सदेवासदिव स्थितं शान्तं यस्योपलस्येव नमस्तस्मै महात्मने।

अचेतनादिदं सर्वं उपलस्येव शाम्यति शून्याख्यातः परलीनचित्तस्य चित्त्वभावात्।
(Salutation to the ignorant fool!)
Since you are acting like an inert entity, you are unable to even analyze the unreal nature of the ‘I’ and the
world. You have become inert yourself, and believe in the inertness itself as the Reality.
The Reality stays hidden from you, and it exists only as the illusion of the world for you.
The Reality has become motionless like an inert rock!
Really you should be admired for your effort of changing the real into the unreal!
(Salutation to the Knower of Brahman!)
By not conceiving realness in the world, everything has turned into the quietness of the rock and is known as
the ‘Shoonya’, the ‘emptiness which contains everything’ for the one, whose mind is absorbed in the
Supreme state of the Self, by identifying with the Reality state itself.

इदमस्त्वथवा मास्तु चेतितं दुःखवृद्धये अचेतितं सुखायान्तरचेतनमचेतनात्।

(Why are you trapped in the unreal patterns of the world?
Why your particular world-experience brings suffering to you only?
It is because, you are constantly hitting the potential state of Reality with your wants of ‘this must happen’,
‘this must not happen’. You alone are causing the particular world that you experience at every moment.)

The ideas entertained as ‘this must be’ ‘this must not be’ leads only to the increase of the distress. Such ideas
rise up again and again, because of attachment to objects and people, who are considered as real solid
entities. If such ideas are destroyed through self-control and Vichaara, then the conceptions cease to be.
Then the Reality (Self-state) is not disturbed by your wants; and everything remains quiet for you.
Equanimity prevails; and the inner quietness is never disturbed.
When nothing is perceived as real, nothing rises as real.
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THE TWO AILMENTS AND THEIR CURE

(What will happen after death? What is your fate after the body dies?
If you are identified with the ‘body-I’, then you are bound to imagine not only this world, but have to
imagine the after-death world also! The ‘want of outliving the body’s death’, creates the idea of after-death
also! How can you who are the ‘inert/conscious body’, outlive the body’s death?
Even if such an after-world is there, how can you assure of your safety there? You have everything under
your control here, when you are alive; but after death, what will happen, who knows?)

द्वौ व्याधी देहिनो घोरौ अयं लोकस्तथा परः याभ्यां घोराणि दुःखानि भुङ्क्ते सर्वैर्हि पीडितः।
इहलोके यतन्तेऽज्ञा व्याधौ भोगैर्दुरौषधैः आजीवितं यथाशक्ति चिकित्सा नापरामये।
परलोकमहाव्याधौ प्रयतन्ते चिकित्सनं शमसत्सङ्गबोधाख्यैरमृतैः पुरुषोत्तमाः।
परलोकचिकित्सायां सावधाना भवन्ति ये मोक्षमार्गमहेच्छायां शमशक्त्या जयन्ति ते।
इहैव नरकव्याधेश्चिकित्सां न करोति यः गत्वा निरौषधं स्थानं सरुजः किं करिष्यति।
इहलोकचिकित्साभिर्जीवितं यातु मा क्षयं आत्मज्ञानौषधैरज्ञाः परलोकश्चिकित्स्यताम्।
आयुर्वायुचलत्पत्रलवाम्बुकणभङ्गुरं परलोकमहाव्याधिर्यत्नेनाशु चिकित्स्यताम्।
परलोकमहाव्याधौ यत्नेनाशु चिकित्सिते इहलोकमयो व्याधिः स्वयमाशूपशाम्यति।
There are two ghastly ailments that afflict the embodied beings; one is this world; and the other is the ‘after
death world’. In both the worlds, one suffers extreme pains and experiences untold miseries.
Both the worlds are imagined only; suffering is also imagined only.

The ignorant here treat the disease of this world with in-correct medicines of pleasures as much as possible,
and also as long as the life lasts; but there is no cure for the ‘other-world’ disease.
They do not wonder about the ‘after-death’ suffering. They imagine heavens, hells, rebirths, ghost-worlds
and what not. But how can you be sure of what is going to happen after death, or even be sure of when the
body will fall dead? Should you not cure this ‘other-world’ disease also, here itself, when everything is under
your control?

The excellent men here prepare the nectar of medicine here itself, and treat off the ‘other-world’ ailment.
They make extreme effort, and treat the ‘great disease of the other-world’ through the ‘nectar-medicines’
like ‘mind-control’, ‘company of the Knowers’, and the ‘understanding of the truth’.
They do not bother about the imagined pleasures of this world, but are engaged in preparing the cure for the
‘after-death’ disease. They remove off the death itself through the ‘nectar-medicine’ intake.
They are not tormented by the diseases of this world or the other world.
Those who are desirous of walking through the path of great liberation, are extremely careful in the
treatment of the ‘other-world’ ailment, and conquer it through the powerful medicine of ‘mind-control’.

Already one is miserable by the disease of this world! If the ‘other-world’ disease also is not cured here
itself, what will this diseased man do there where no medicine is available?
Once you are out of this body, you may continue as another Vaasanaa-puppet only; and who knows whether
you will dream the next life as a worm or a human?
You cannot practice the ‘mind-control’ after the death of the body! No medicine is possible after death.
Hey fools! Do not waste away the life by treating ‘this-world’ ailment only.
Do not keep chasing pleasures of the family, wealth, possessions etc.
Treat the ‘other-world’ ailment by acquiring the medicine of ‘AatmaJnaanam’.

Life is as fragile as the drop of water which sticks to the leaf that is moving in the wind.
Who knows at which moment your body will fall dead?
Quickly treat the ‘great disease of the other-world’ with utmost effort.
The medicine of ‘Knowledge’ is like the nectar; it cures both ‘this-world’ disease and the ‘other-world’
disease at once! If the ‘other-world’ disease is cured by proper effort, the disease of ‘this-world’ also gets
subdued by itself.
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BELIEF IN THE DELUSION IS ALSO A DELUSION ONLY

संविन्मात्रं विदुर्जन्तुं तस्य प्रसरणं जगत्परमाणूदरेऽप्यस्ति तच्छै लशतविस्तरम्।यत्संविदः प्रसरणं
रूपालोकमनांसि तत् व्योमन्येवानुभूयन्ते नातः सत्यो जगद्भ्रमः।
The ignorant creature namely the Jeeva, is just the state of ‘understanding’.
This ‘understanding’ spreads out as ‘Jagat’.
‘Understanding’ does not exist in any point of space or time.
Even inside the subtlest atom, there is the expansive land filled with hundreds of hills, by the power of
understanding. Whatever one conceives, he understands that as the Jagat.
The Jagat is just a conception-state; and any Jagat can be conceived inside the subtlest atom also.
The conception of a world is just made of thousands of ‘sense-information groupings’; and can be conceived
inside the ‘conception of the subtle atom’ also.
The world is experienced as emptiness inside emptiness; the world is just a state of delusion, and not real.

(Conception alone is the world.

For a worm, it is tiny; for a demoness like Karkati, it is very huge.
Conception extends in the emptiness only, where no space or time exist.
Any space-span and any time-span can be conceived by a mind.
A huge world filled with hundreds and thousands of hills can be conceived inside an atom also.)

प्रलयेष्वपि दृष्टेषु जगदृश्याख्यविभ्रमः न नश्यति न जायेत भ्रान्तिमात्रैकरूपिणः।

Even dissolution is a conception that co-exists with the conception of Creation.
The scene of dissolution is also is a conception only; and an experience (just some coloured emptiness).
The world is not at all there to be destroyed; therefore no world gets destroyed even by dissolution.
It is not born also at some time. World is seen as a delusion state only.

(At each and every moment, the world gets produced as a mind-agitation, with the past and future as its
additional frames of reference.)

भोगपङ्कार्णवे मग्न आत्मा नोत्तार्यते यदि स्वपौरुषचमत्कृ त्या तदुपायोऽस्ति नेतरः।अजितात्मा जनो मूढो रूढो
भोगैककर्दमे आपदां पात्रतामेति पयसामिव सागरः।
If the ‘Self’ sunk in the ocean of sense pleasures does not lift itself out, through the strength of one’s own
effort, then there is no other course to follow. A man who has no control over his own mind and body, is a
fool who voluntarily gets stuck in the dirty mire of sense pleasures and feels happy with the miseries.
He spends his life as a receptacle of dangers, as if caught in turbulent waters of the Ocean.

जीवितस्य यथा बाल्यं दृष्टं प्राथमकल्पिकं निर्वाणस्य तथा भोगसंत्यागो रागशान्तिदः।

In a life on earth, the childhood is seen as the first stage that gets experienced.
Similarly in the attainment of Nirvaana, the first stage is the complete renunciation of the idea of joy in the
sense pleasures; for it destroys the attraction for the objects, living or inert.

तज्ज्ञस्य जीवितनदी सकल्लोलाप्यसम्भ्रमा समं वहति सौम्यैव चित्रसंस्थेव नीरसा।अज्ञजीवितनद्यस्तु

रसनात्यन्तभीषणाः आवर्ता वृत्तिविक्षोभकल्लोलाः सहवाहिनः।
A river painted on a canvas, though pictured as flowing with turbulent waves, is very calm, quiet, and
essenceless. Though it looks turbulent, it has no waters in it, and does not move at all.
The life-river in which a ‘Knower of the Self’ sails, is similar to this painted turbulent river which does not
move at all. He sails smoothly in this river and is cradled by the motionless river, because though appearing
to be busy in actions, the Knower performs no action at all.

The boats of the ignorant, which sail on the terrifying floods of the life-rivers never reach their goals, and are
shattered by the turbulent waves; the travelers get tossed away from the boats and get carried away in the
floods; their painful screams fill the air, even as they drown inside the dangerous whirlpools.
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सर्गवर्गाः प्रवल्गन्ति संवित्प्रसरलेशकाः द्विचन्द्रबालवेतालमृगाम्बुस्वप्नमोहवत्।

Though the same Self-state is in both the ignorant and the Knowers, the ignorant experience the worlds
because of their Self-state being slightly tilted towards the ignorance.
The worlds are seen by them like the double-moon seen by the one with infected eyes, like the ghost seen by
child, like the waters seen in the desert by the foolish deer, like a dream-state seen as real through delusion.
Countess worlds appear as their mind-states because of their non-thinking habit.

संवित्वारिततरङ्गौघा भान्ति सर्गाः सहस्रशः विचारितास्त्वसत्यास्ते सत्यास्त्वनुभवभ्रमात्।

जगन्त्याकाशकोशेऽपि संवित्प्रसरणभ्रमात्सन्तीवाप्यनुभूयन्ते न तु सत्यानि तानि तु।
संविद्विकासपयसो बुद्बुदः सर्गविभ्रमः अहमित्यादिसद्भावविकाराकाररूपवान्।
Thousands and thousands of creations shine forth like groups of waves rising in the consciousness-water.
When analyzed, they are proved to be unreal only. They appear real by the delusion of one’s own experience
appearing as real (like in a dream).
The delusion of the Chit-movement makes the worlds get experienced in the emptiness-hollow, as if real; but
they are not real and are made of emptiness only, like the illusory magical cities of Gandharvas.
The world-delusion is like the empty foam bubble in the waters of awareness, and rises as the emptiness of
the ‘I’, and the ‘I’ based conceptions that are felt as real.

संविन्निर्वाणमजगत्संविदुन्मीलनं जगत् नान्तर्न बाह्यं नासत्यं न सत्यं सर्वमेव तत्।

The withdrawal state of the ‘awareness-state’ is the ‘No-Jagat’ state. The opening of it is the ‘Jagat’.
There is no inside, no outside, no unreal, no real. Everything is ‘That’ alone!

चिद्रूपमजमव्यक्तमेकमव्ययमीश्वरः स्वत्वभावत्वरहितं ब्रह्म शान्तात्मखादपि।ब्रह्मणो निःस्वभावस्य सर्गसंवेदने

स्वतः स्पन्दने पवनस्येव कारणं नोपयुज्यते।
(Reality is just the empty potential state which can expand as any experience of any mind-entity.
That is why it is known as Brahman. Each and every atom around you is brimming as this Brahman state,
and is ready to turn into any object-experience, at your will, since you are also the same potential state of
Brahman, ready to experience anything. Brahman experiences Brahman.
Brahman cannot experience anything at all, since it is just the potential state.
Then who experiences anything? No one! Nothing exists but this potential state!
This alone is Satyam, the absolute Truth.)
Brahman is quieter than the sky itself.
It has no particular quality as its innate nature belonging to itself.
It is of the form of pure consciousness which understands and knows itself.
It is unborn. It is unmanifest. It is one. It is changeless. It is the Lord of all.
No Jagat comes out of it; or goes into it. Jagat is not inside it as a seed also.
Jagat is not Brahman’s nature. There is no cause for the world, except delusion.
Since Brahman is without any nature of its own, the perception of the world occurs by itself, like the
movement of the wind. There is no need of introducing the ‘cause factor’ for the world.

स्वप्नानुभववद्भ्रान्तिर्ब्रह्माब्धौ ब्रह्मवीचयः सर्गता वस्तुतस्त्वत्र न स्वप्नो न च सर्गता।

The appearance of the world is similar to the delusion of the dream-experience.
In the Brahman-ocean, Brahman-waves appear, and are seen as the worlds.
Actually, there is no dream; no creation.

एकमेव निराभासमचित्त्वमजडं समं न सन्नासन्न सदसदिदमव्ययमद्वयम्।

There is only ‘This’, which is one, which is non-shining, non-perceiving, non-inert, equal, which does not
exist or non-exist, which is not real or unreal, which is changeless and non-dual.

यथास्थितस्यैव सतो यस्यासंवेदनात्मकं संवित्प्रशमनं जातं तमाहुर्मुनिसत्तमम्।

सतोऽपि मृन्मयस्येव यस्यासंवेदनात्मकं साहं जगद्विगलितं तमाहुर्मुनिसत्तमम्।
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He is known as the excellent Muni, when one stays established in the originals state of the Self as it is, and
his awareness of the world exists as the experience of the Self-state alone.
He is known as the excellent Muni, for whom the ‘I’ along with the Jagat has dissolved off, for whom the
entire world looks unattractive as if made of mud, and has no realness at all.

यथा शाम्यस्यसंकल्पात्संकल्पनगरं तथा वेदनोत्थं चिति जगदहं शाम्यत्यवेदनात्।

An imagined city vanishes by non-imagination.
The world along with the ‘I’ is produced newly at each moment through the conceptions.
If the conceptions are not there, the Jagat also loses its realness.

स्वभाववर्जं शब्दार्थाः सर्व एव सहेतुकाः स्वभावस्य तु यो हेतुर्मुक्तिस्तदनुभावनम्।

All the sound-modifications that refer to the objects, do not have meanings as their nature. They are made
meaningful by the Aatman-state which understands (knows) the meaning in them, and perceives the objects.
This power to ‘know’ is the Aatman. Staying as ‘that state’ alone, is Mukti.

न कस्यचित्पदार्थस्य स्वभावोस्तीह कश्चन महाचिदम्बुद्रवताः सर्वा एवानुभूतयः।

महाचिदनिलस्पन्दा एता एवानुभूतयः एतास्ता ब्रह्मगगनशून्यता इति बुध्यताम्।
Objects that are referred to by these sounds and meanings do not have any quality as such.
The objects are just the information-inputs that are brought by the five senses; and are experienced as the
mind-conceived objects. The experience alone bestows qualities to the objects, like the fluidity acting as the
essence of the waters in the Ocean. All the experiences are just the movements of the great Chit-wind.
Understand that everything is just the emptiness of the Brahman-sky.

वातस्पन्दाविवाभिन्नौ ब्रह्मसर्गौ विभिन्नता तयोस्त्वसत्यता स्वभ्रान्तौ स्वप्ने स्वमरणोपमा।

भ्रान्तिस्तु तावत्तत्त्वार्थविचारो यावदस्फु टः विचारे तु स्फु टे भ्रान्तिर्ब्रह्मतामेव गच्छति।
भ्रान्तिस्वसत्या वस्त्वेव प्रेक्षयातो न लभ्यते शशशृङ्गवदत्यच्छमतो ब्रह्मैव शिष्यते।
(The potential state can exist as some probable state only; and cannot be separated.)
Brahman and the world are not different, like the wind and its movement are not different.
The difference is not there at all, and is caused by delusion only.
Delusion is like seeing one’s own death in the dream.
Delusion remains till the time, the truth is not understood.
When the delusion gets cleared off by reason, the delusion also attains the Brahman-state.
Delusion is unreal indeed. It is not found when observed.
Observe it; then it is not at all seen, like the hare’s horn.
Only the Brahman-state which is extremely pure is left back.

अनादिमध्यान्तमनन्तमच्छं समं शिवं शाश्वतमेकमेव सर्वां जरामोहविकारभारभ्रान्तिं विमुच्याम्बरभावमेहि ।

There is only this one state, which has no beginning, middle or end.
It is equal; auspicious; and permanent. Get rid of all the ‘weighty delusions of illusions of changes’ like the
old age etc, connected to the body and the mind; and attain the state of the pure empty expanse.

(Remain only as the quietness of ‘potential power’, not disturbing it with wants.
Do not wish anything to happen. Do not even expect any world to be outside or inside.
Do not even think of that potential state also, as some description.
Stay silent as the ‘Absolute silence’!)
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्ठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF OF NIRVAANA

PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART NINETEEN
[THE SOUND ‘BRAHMAN’ IS MEANINGLESS]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
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DEDICATED

TO

ALL THE SEEKERS OF TRUTH

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ABOUT THE AUTHOR

Narayanalakshmi

Narayanalakshmi (Shubhalakshmi), an ascetic spent most of her life in the Himalayan terrain, engaged in the
penance of knowledge. She is well-versed in all philosophies and is a scholar in Sanskrit language. Her
mission life is to retrieve the lost knowledge of the ancient Rishis and offer it unblemished to all the seekers
of the Truth. She is from Bangalore, Karnataka, India
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वसिष्टोवाच
Vasishta spoke

प्राप्तेषु सुखदुःखेषु यो नश्यति स नश्यति यो न नश्यत्यनाशोऽसावलं शास्त्रोपदेशनैः।यस्य चेच्छोदयस्तस्य

सन्त्यवश्यं सुखादयः ते चेत्संयक्चिकित्स्यन्ते पूर्वमिच्छै व मुच्यताम्।
Enough of all the instructions! This much you people understand!
He, who perishes (reacts as an ego-entity), when met with the joys and sorrows of the world, he alone truly
perishes. He, who does not perish (who is always established in the Self-state), is the imperishable.
For him who has desires, the experience of happiness and sorrow are there for certain. These worthless joys
and sorrows can be indeed treated in the proper way (and got rid of); first and foremost get rid of the desire.

(Desire is the ‘want of something to happen’ that will bring you joy.
The Self is the potential state that can exist as any probable state.
Ego-entity that you hold on to, is one such state which rises as so many wants and experiences.
Do not want anything to happen at all, and avoid turning into any probable state of experience.
Be non-reacting inwardly, to any experience that rises randomly.
Stay always as the potential state of the Self, which is quiet and inert-like.
Stay always as a witness to the actions f the ego-entity; treat it as a costume only, or as a character you have
to don on the stage of the world-drama.)

अहं जगदिदं भ्रान्तिर्नास्त्येव परमे पदे इदं शान्तमनालम्बं सर्वं निर्वाणमव्ययम्।अहं ब्रह्म जगच्चेति
शब्दसंभ्रमविभ्रमः सर्वस्मिन्छान्त आकाशे के न नामोपकल्पितः।
In the Supreme state, there is no delusion of ‘I’ and the world at all. There is only ‘this’, namely ‘the
quiescent state’ which is independent, is all, is sheath-less and is the non-decaying principle.
‘Aham, Brahman, Jagat’; all these sounds are just ‘word-plays’.
There is only the ‘quiet state’, that is ready to become any sense-information (and the conceived experience
as narrated by the mind). There is no one and nothing else, in this ‘potential state of the Self’.
How can you conceive names in this nothingness-expanse?
(All the sound-modifications, namely ‘Brahman’, ‘Aatman’, ‘Jagat’, ‘Moksha’ etc, are all meaningless in the
Reality-state.)

नेहास्त्यहं न च जगन्न च ब्रह्मादिशब्दकाः शान्तस्यैकस्य सर्वत्वात्कर्ता भोक्ते ह कः कु तः।

There is no ‘I’ (Aham), not the Jagat, and nor the words that sound as ‘Brahman’ etc.
The ‘single quiescent state’ alone is everything. Where is the question of the doer or the enjoyer?
(There is only the ‘emptiness’ the potential power, which can rise as any sense-information. When the mind
as an ego-entity ‘looks’ at the emptiness, the ‘sense information’ rises as per the ‘want-measure’ of the
mind. The ‘imagined ego-entity’ experiences an ‘imagined world’.
Actually no sound is there, no smell is there, no image is there, no touch is there, no taste is there; except the
agitation in the mind (in the form of the brain-signals).
Absolute quietness alone exists! The Mukta always experiences this bliss of dead silence alone, and sees
nothing and no one, and is empty inside and also outside.)

उपदेश्यातिशायित्वात्सर्वापह्नव एव च कृ तोऽयं स च सत्यात्मा त एवाहं विशिष्यते।

(If nothing is real and everything is non-existent, what about the instructions that you gave so far?)
I have offered abundant instructions, and tried to explain the ‘Reality state’ that is beyond the grasp of
words. Even these words have no meaning in the ‘Supreme state’.
These sounds do not exist at all, in that ‘absolute quietness’!
Through abundant instructions, everything gets denied; including the instructions!
‘That quietness of emptiness’ alone exists as the Reality.
In that state of a Mukta, that alone is left back as the ‘I’.
(Even to name it as ‘Reality’ is stupidity. It is just the power, the potential in each Jeeva to rise as some
information-experience. That is you in truth! That is the Self!)
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अग्रस्थसिद्धसंचारो ज्ञायते नापि दारुणः यथैकपार्श्वसंसुप्तनरः स्वप्नाभ्रगर्जितम्।ज्ञप्तौ नास्ति यतस्तेन सिद्दाचारो

न लक्ष्यते स्वभाव इति सर्वेण ज्ञप्तिस्थो ह्यनुभूयते ।
(In this emptiness-expanse, that is brimming with information-waves, we, the total populace of a tiny planet,
can absorb only a little set of information; and even then, the individual brains absorb very little data, as per
the level of their mind-efficiency. That tiny amount of data alone gets defined as world by everyone. We
cannot know of the other worlds, or the other beings that exist as some other populace of some other world.)
Even if a Siddha is moving in front of us, we cannot know of it; and cannot know also the movements of a
person of another world, that the emptiness may hide (as some information inaccessible to us).
We cannot see anything beyond what gets directly perceived through our senses.
We cannot know of the terrifying thunder-sound experienced inside the dream of the person who is sleeping
next to us also. He may scream in terror by that experience; but we cannot experience, what he experiences.
Each mind experiences that alone, what it absorbs as information from the empty-expanse of Reality.
It is the natural state of all the beings.

ज्ञप्तिरप्यात्मभूतैव सर्वं भाति तन्मयं तस्मात्साहं जगत्सर्वमभिन्नं परमात्मनः।

(Where is this empty expanse?
Within each Jeeva, this potential state of Reality exists as the Aatman-essence.
Rather, the Reality alone exists as the countless probable states of all the Jeevas.
That Reality-state, the potential state is ‘you’ in truth.
That is the power to exist as any perceived. That is the real you.
This power, this potential state cannot be constrained in any space or time limitation (as inside a body).
Because of ‘the I’ ness and desires, you have yourself chosen to exist as the ego-entity that is made of a
name and form, like the sky getting entrapped inside a tiny clay pot.
Drop all the desires and stupidity, you will remain only as the ‘potential state of the self’ which is quiet.)

That which knows something as the world is the ‘Reality state of knowing’.
Everything shines as that alone.
Every Jeeva is a dense state of some information-data, like a splashing wave in the Ocean.
Wave is nothing but the Ocean. Ocean is not divided as the many waves.
There is only the potential state that can rise as any information; and the ego and its world is just a tiny set of
information that rises as the ‘I’. You are not that ‘I’. You are the subtle state of Reality.
Any smallest wish, instantly that information will turn into experience of good or bad.
That is your power as Brahman! Do not allow the power to rise as some delusion state.
There is no me or another or the world, that exist as the divided sets of information.
Knowing cannot be divided or sliced as me or another or the world.
Just remain as the potential state of ‘Knowing’; not as the ‘Known’.

ज्ञप्तिर्जगत्तया भाति संकल्पस्वप्नयोरिव अनानावयावोदेति जलमूर्मितया यथा।

This ‘Knowing’ state alone shines as the ‘state of the world’, similar to the ‘imagination and dreaming
states’. ‘This state’ alone rises as the ‘waves of experiences’, like the ‘waves in the ocean’.
Ocean is not sliced off by the waves; this ‘knowing’ also is not divided as the ‘ego-I and the world’.

एकात्मैवोदये ज्ञप्तेर्नानातामिव चागतः अज्ञानात्स त्ववस्तुत्वात्प्रेक्षितो नोपलभ्यते।

The single ‘understanding-essence’ (Self in all) alone manifests as the divided patterns of the world.
Any world is just a grouping of many mind-experiences of the same level (and is known as Viraat).
Such groups of minds are countless.
Whatever be the mind-experience, it is just the conception state of the mind; and not real.
Any world-state that gets experienced by any mind, is just what the mind believes the world to be, as per its
delusion level. The group of minds react to each other, and imagine the division as many.
When observed through reason, the ‘realization of the Truth’ rises by itself, and what is not real ceases to
exist as real.
(The potential state of emptiness exists as just the ‘mirroring power’ as if, and reflects nothing; but this
‘mirroring power’ is clouded by the ‘mist of delusion’ as it were, and rises as the ‘countless mirrors’ that are
reflecting each other endlessly; and the ‘delusion of the many’ rises as real.)
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यथा स्वावयवानेव सर्वानवयवी भवेत् नित्यानवयवं शान्तं ब्रह्मैवेदं तथा जगत्।

(You are just the ‘potential state’ called ‘Aatman’! How can the ‘potential power’ have limbs?
‘World’ is just a ‘flow of experience’! ‘World’ is something that you understand as some information-data,
through your six senses! Information is not solid! ‘’Many’ is also just some information only.
How can there exist a solid world, that is made of many solid things?)
Though without limbs, the Jeeva perceives himself as endowed with limbs, by identifying with the physical
body. This world is actually the quiescent, eternal state which is undivided and part less; yet Brahman (you
in essence) sees itself as divided, at the level of ignorance.

भाण्डलक्षाणि धत्तेऽन्तश्चिद्रूपकनके ष्टिका यदेव सा चेतयते जगदादीव वेत्ति तत्।ब्रह्मैव कचतीवेदं सत्तयाच्छजगत्तया
चिद्रूपत्वाद्द्रवात्मत्वात्तरङ्गादितयाब्धिवत्।
(Imagine the Chit-state, as some huge gold brick without any proper shape as such.
Understand, how the gold brick is a potential state for millions of gold ornaments.
You as the ego-entity, are one such ornament imagined in this ‘shapeless gold brick of Brahman’.
Gold did not ‘change’ into you, the imagined ornament. It is, as it is; is formless and changeless.
You are just an imagined shape in that gold brick. You are actually the gold brick, and not the ornament.
‘Chit gold brick’ imagined as the ‘ornaments of Jeevas’, is the Jagat-state.
Nothing happened at all; but imagination; and imagination can never be the truth.
You imagine yourself as a bracelet or anklet in the ‘Chit gold brick’, and are adorning the goddess of
Avidyaa, the delusion state. Stop this false conception through Vichaara; and remain as the gold only.
The imagination will die off by itself. The gold never imagines ever, and is quiet always.)

Imagine Chit as a golden brick which is conscious (is the ‘Knowing power’). This golden brick contains
within it, millions of objects. Whatever it perceives as the objects, it understands them as such.
Since it alone exists, its imagination also exists as if real.

(At this very moment, what you are experiencing as the world, is ‘you, the golden brick’, imaging yourself
as some ornament, and making the ‘sound of the ego-entity’.)

Brahman alone is the ‘Self’ in all, and is the common essence in all, as the ‘potential state that can exist as
any perception experience’.
Brahman alone shines forth as the pure shine of Jagat (made of many objects), like the gold brick imagined
as many ornaments.
Brahman alone shines forth as the ‘Knowing-essence’, namely the Jagat.
Jagat is just ‘what is known’ and is not divided. Jagat is just ‘Knowledge’.
Brahman is the ‘liquidity’ in the ‘many waves of the Ocean-waters’.
This liquidity is not divided as the waves.
Those who do not know of the ‘liquidity’, see the ocean ‘divided as many waves’.
Those who do not know the ‘Knowingness’, see the world as made of many ‘known objects’.

यद्यच्चेतयतेऽन्तस्तु जगदादीव पश्यति अरूपमपि रूपं स्वं चेतयते न तत्।

This ‘Knowingness’ alone exists as the potential state which is experienced as any probable state of
‘Known’. If this ‘Knowingness’ is not there, how can anything be ‘known’?
Reality exists as ‘Knowingness’ alone! Whatever it understands or ‘knows’, that alone it perceives as the
world through a mind. This ‘Knowingness’ is formless, and is beyond the grasp of the six senses.
It cannot ‘know’ itself as the ‘known’; but can exist only as itself.

चेतनाचेतनत्वोक्ती तस्येशत्वात्स्वदेहगे उपदेशार्थमेवोक्ते न सद्विषयमर्थतः।

The statements like ‘it is conscious of the world as the mind-entity’; ‘it is not aware of the world as the Chit’
are mentioned just for the sake of instruction; and have no bearing to the state of Reality.
Though it is the Supremacy, it is bound by the body-identity; and is having the experience of listening to this
discourse, as ‘you all’ (because of the ‘Mumukshutva-Vaasanaa’ in you people); and is discoursing on
knowledge to itself, as another person.
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न जगत्सन्न चैवासद्भासते चेतनाच्चिति अचेतनान्न कचति क इवार्थग्रहोऽत्र नः।अचेतनं चेतनं च

स्पन्दास्पन्दवदात्मनः स्वायत्ते न कदर्थस्थे स्वस्थपाषाणवत्स्थिते।
Reality is the ‘potential state of all the perception states’, and is brimming with information (of limitless
perception states).Since the Reality is just a state of ‘potential knowing’, all its ‘known states’ that are its
probable states, shine as the entire Jagat-state.
‘Information-Knowing states’ (called Jeevas) are also the probable states only.
An ‘illusion of experience’ gets created in these Jeeva-states; and is known as the Jagat.
The Jagat exists as real, in the states of delusion; and does not exist as real, in the state of non-delusion (like
the mirage-river water is real for the fool, and is not real for the intelligent one.)
The Jagat, though not existing (and is a state of delusion only), is real as the Brahman.
Brahman is real; and renders realness to the Jagat.
The realness that you experience in the world-objects, is the realness of the unknown Brahman that is hiding
behind the perceptions; like the costume is seen as real, because of the person wearing it.
The ‘Knowing’ is Brahman. The ‘Known’ is Jagat. ‘That’ exists; so ‘this’ exists!
Chit is the ‘Knowing’ (potential state) that exists as the ‘known’ (probable states).
This Jagat shines forth in the Chit, because it ‘knows’ itself as ‘Jagat’ (as many Jeevas).
If it does not ‘know’, what can be ‘known’ at all?
Why feel any realness in the ‘Known’, when it is not real?
What meaning is there in the ‘known’ for us (Rishis), who stay beyond the ‘Known’ itself?
We (Rishis) are always in the witness state of ‘Knowing’, and do not bother about the known’ at all (like
ignoring a mirage-water as non-existent, though seen).

(‘Knowing’ exists as ‘information-knowing’. The ‘Knowing’ state is not any information.

‘Information-knowing’ is a delusion state called Jeeva.
What is there to feel attracted by some little information-data that the idiot brain has access to?)

The ‘knowing the Known’ is the perception state of the ignorant Jeeva, as if the Self-state is agitated.
The ‘not-knowing the Known’ is the non-perception state of a Mukta, where the Self-state is not agitated.
The Jagat exists like the reflections in the Sphatika stone, and does not affect the Chit-stone in any way.
Reflections (Jagat-state) are the stone (Chit) itself and belong to it, and are one with it.
The agitation or non-agitation states do not affect the Chit-state.

(You are actually the potential state, that is shining as the world that you experience in your own mind.
No one else is there; nothing is there. The world also is not there.
Remain silent without the idea of ‘I’ also.
Then, Reality alone is left back, and you are free of the ‘probable state syndrome’, called Jeeva.)

यस्येक्षितस्य नो सत्ता नाधारो न च कारणं सोऽहमित्येव यो यक्षो न जाने कु त उत्थितः।काकतालीयवत्

भ्रान्तमहं ब्रह्मणि भासते स्वमेव रूपं दृग्भ्रान्तौ के शोण्ड्रकमिवाम्बरे।ब्रह्मैवाहं जगच्चात्र कु तो नाशसमुद्भवौ अतो
हर्षविषादानां किं त्वेव कथमास्पदम्।यस्याहमिति यक्षस्य सत्तैवास्ति न सत्यतः अहो नु चित्रं तेनेमे भवन्तो
विवशीकृ ताः।
Whatever is experienced by you as a world-scene at any moment, is your own conceived reality; it has no
realness; no support; and no cause! You imagine that you are ‘some one limited by a form’, and are now
experiencing a world that is centered on the ‘I’. From where did this ‘I’ come into existence?
I (Vasishta) do not know how this ghost ‘I am this’ has come into existence from nowhere!
If analyzed, this ‘I’ shines in the Brahman state only, like a random emergence, like the Taala leaf falling
when a crow sits on the branch.
Actually, it is understood, that the Self itself shines as the ‘I’, but rises as a ‘confused identity of the inert
body’, like seeing hair-like balls in the empty sky when one is lost in darkness.
Who is this ‘I’?
‘I’ has to be Brahman itself; for nothing can exist outside of ‘existence sense’ itself.
If Brahman alone is the ‘I’, then it does not need any labeling of the ‘I’, so as to be separated from others.
Therefore it cannot be the ‘I.
‘Jagat’ also cannot be there, if the ‘I’ is absent (since the Jagat’ is rooted in the ‘I-ness’).
How can some Jagat appear and perish at all? So, why there should be any joy or sorrow at all?
 7

What holds the joy and sorrow also?

There is no one as the ‘I’, and the Self is not the ‘I’!
He, who is possessed by the ghost ‘I’, is not in existence actually.
Aha! Pity you all! All of you have become helpless because of that ghost!

सर्वेश्वरत्वादीशस्य विभातीदं प्रचेतितं अचेतितं च नो भाति तेनाचेतितमस्तु ते।

That Supremacy is all-powerful; that alone shines as this perceived phenomenon.
It is blocked by the pictures presented by the senses and the mind.
Why do these senses and the mind create a particular world-experience for anyone?
It is because of one’s own conceptions, and the ascertained belief in the realness of the perceived.
If one stops seeing realness in the world-picture, and minimizes the conceptions, then the world will not
shine as real for any one. Therefore, practice the ‘non-perception of the world’.
Learn to see the potential state of the Self alone, in all the perceived objects (the probable states).

काकतालीयवच्चित्वाज्जगतो भाति ब्रह्म खं स्वप्नसंकल्पपुरवत्तस्माद्विद्यते कथम्।यथोर्म्यादि जले वृक्षे यथा वा

शालभञ्जिका यथा घटादयो भूमौ तथा ब्रह्मणि सर्गता।
Like the Taala leaf falling when a crow sits on the branch, the Jagat shines as the Chit-essence only, as
random occurrence of perception. Just a slight agitation, and the Jagat-state rises instantly with its limitless
expanse of space and time, with an ‘I’ as some one.
Brahman alone is seen as the Jagat, through the screen of conceptions.
Brahman is just the emptiness shining as the Jagat, like the emptiness alone shining as the city experienced
in a dream, or a city seen in the imagination.
The dream-world or the imagined world, is not different from the emptiness.
How can the Jagat be different from the emptiness of Brahman?
Like the wave in the water, like the statue in the tree, like the pot in the mud, the world is in Brahman.
Water is not the wave; but the wave can rise in it. Water is the potential state of a wave.
Tree is not the statue; but the statue can be conceived in it. Tree is the potential state of a statue.
Mud is not the pot; but the pot can be conceived in it. Mud is the potential state of a pot.
What is conceived is not really existent. Jagat is a conception-state in Brahman, and so non-existent.

अनाकृ तावसंस्थाने स्वच्छे यदनुभूयते तत्तदेवात उदितं किं नामाहं जगन्ति किम्।
There is only the ‘Self-state’ that is without any shape or name, and which is not located anywhere.
The ‘Self-state’ exists as the potential state of all the perceptions that are located in space and time.
An ‘I’ gets produced as a part of the perception-state.
‘I’ imagines itself as some entity with name and form, and identifies with the ‘perceived body’.
The Reality experiences itself as the ‘I’. What is there as any ‘I’? What are there as the ‘Jagat-states’?

(‘You’ as the ‘I’, are randomly produced by the perception, to experience it; and later you conceive yourself
as the ego-entity. The ego-entity believes that it experiences the perception, by its own will.
An entire mirage-city gets built made of conceptions only, that are centered around the ‘I’.
‘Information’ creates the ‘information-receiver’, as a part of it; and that is the Jeeva-state.)

मरुतः स्पन्दवैचित्र्यं सतत्यैव यथा तथा ब्रह्मणो निःस्वभावस्य जगदाद्यहमादि च।

The varied movements of the wind is the wind alone, and are not different from it.
‘Movement’ is not the ‘quality of the wind’.
Brahman’s nature is not the Jagat, since Brahman cannot have any quality. Brahman gets understood as the
‘I-based Jagat’ through delusion (like the space seen as the blue sky.)

यथाभ्रे लक्ष्यते वृक्षगजवाजिमृगादिता असन्निवेशाकृ तिनि सर्गाहन्ते तथा परे।सर्गोऽवयववद्भाति सर्व एव परे
शिवे एवं तदुपमां विद्धि कार्यकारणवद्यथा।
Many shapes of the animals and objects like the tree, elephant, horse, deer etc, get seen in the shapeless
cloud that is moving in the sky. The cloud is all those things; yet it is not these things in actuality.
The ‘shapeless-cloud’ exists as the ‘potential state’, for any type of shape to be conceived on it.
The ‘creation’ is seen in the Brahman in the same way.
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What causes the ‘creation’ to be seen in the ‘emptiness of Brahman’?

The ‘creation’ shines like the limbs of a body, and does not differ from the body.
Limbs are the body; body is the limbs. Jagat is Brahman; Brahman is Jagat.
Why does one see the limbs as different from the body? Because of delusion!
This example is given to explain the subtle truth and should not be taken literally.
What causes the elephant to exist in the cloud? Because of you conceiving the elephant in the cloud!
What causes the world to exist in Brahman? Because of you conceiving the world in the Brahman!
You imagine the ‘I’ as existent; and imagine the world also as existent.
What causes a cloud to become the elephant, or what causes the branches to exist as parts of the tree?
Because you have conceived it to be so! What else can be the cause?

अन्तःशान्तमनायासमनुपाधि गतभ्रमं जग्त्यसंभवादेव व्योमवत्सममास्यताम्।

Since there is no possibility at all, for the existence off the Jagat as the ‘absolute independent solid reality’ in
‘space and time’, you remain in the state that is akin to the empty sky (as just the potential state, not the
probable state). Be with a quiet mind, which does not agitate to bring about some probable state.
Be naturally in this state, without making an effort.
Be in the vision of Brahman, even when moving through the ‘superimposed conception-patterns’.
Be completely freed of the delusion of the ‘realness’ of the ‘I’ and the ‘Jagat’.

न भवन्तो न च वयं न जगन्ति न खादयः सन्ति शान्तमशेषेण ब्रह्मेदं निर्भरं स्थितम्।

Not you, not us, not the worlds, not the elements, nothing is there but this Brahman-state which is quiet and
complete, and there can exist nothing other than that.
(Anything that is seen in the outside or inside as any perception-state, is just the emptiness that exists as the
potential state for any perception. Nothing else is there. Be always established in this ‘knowledge-vision’.)

अशेषेष्वविशेषेषु शान्ताशेषविशेषता सत्या सैवाहमित्याशु त्यक्त्वा मोक्षाय भाव्यताम्।

Analyze the objects that rise in front of you at each and every moment, and observe them as the ‘changing
patterns of sense-knowledge’ which produce the illusion of a solid world. Analyze as to how these empty
‘sets of sense-information’ have no qualities as such, and how the qualities are conceived by the mind alone.
Subdue fully, the idea of qualities superimposed on the sense-information, and understand that there is
nothing to like or dislike in this ‘array of information’ that rise as the ‘illusion of object-reality’.
‘Information’ is just some knowledge-form (Bodha). What is there to like or dislike, what is there to seek or
discard? What joy or pain is innate in the information of the ‘absence and presence of objects’?
There is only the ‘potential state of Reality’ that exists as the ‘expanded state of information called the
Jagat’; and is known as ‘Brahman, the expansion-state’.
At every instance, the ‘potential state’ alone rises as ‘some particular sense-information’ that you are aware
of. There are ‘limitless information-sets’ that can rise from this ‘potential state’; yet you are aware of just a
tiny bit of information, and are reeling under its pressure.
That potential state alone exists without any change, and without any perception.
That is the ‘Self’, that rises as your particular world-experience. Be identified with the ‘true Self’ alone.
Renounce completely the identity with the ‘false-I’ which is just some ‘information’ only.
This ‘vision of the truth’ (Supremely abstract knowledge) alone, is the liberation that you should strive for.

वेदनं बन्धनं विद्धि विद्धि मोक्षमवेदनं यथास्थितं यथाचारं भव शान्तमवेदनम्।

The ‘potential state’ is the ‘power to exist as any probable state’.
That potential state (Self) is not known; and one identifies with a ‘false self’ which is just a ‘probable state’
(like a king imagining himself to be a beggar).
This ‘oneness with the information’ is the real bondage.
When one does not identify with the false information-set called the ‘I’, the world also loses its realness.
This state, which is ‘untainted by any information of the perceived’, is ‘Moksha’.
Remain as you are, as the ‘potential state which is without any want of a probable state’, like the Ocean
which does not rise as the waves.
You have to live a life however; for the potential state has to exist as some probable state only, like the
Ocean has to have waves. Whatever life you choose to live, live as per your fancy; but never swerve from
the awareness of the potential state, the Self.
 9

द्रष्टा न दृश्यतां याति चितिर्नायाति चेत्यतां चेत्याभावादजगति कः किं चेतयते कथम्।

द्रष्ट्र्दृश्यदशाभावाज्जाग्रत्येव सुषुप्तिवत्शरदाकाशकोशाभमसत्तोपममास्यताम्।
No state exists as the ‘conscious perceiving the inert’.
There is nothing that gets divided as the ‘conscious and the inert’.
The ‘Chiti’ does not exist as the inert (as explained in the beginning level of the discourse).
What is there to perceive at all? What is there as a Jagat-state at all?
When nothing is there to perceive (in the level of the Self), who perceives what, and how?
Who is there ‘seeing’ anything as the ‘seen’?
How can the division of the ‘seer, seeing and seen’ exist at all, in the quiescent state of the Self?
Self alone exists! And there is the absolute silence of all! This is how Reality state is like!
That alone is the Self (the Aatman)!
The perceived is said to be divided as the overlapping states of the ‘Jaagrat, Svapna and Sushupti’.
For a Knower, the Jaagrat is also the Sushupti state (deep sleep state).
It is the ‘taintless Sushupti state bereft pf all dormant Vaasanaas’.
It is the state where you are asleep to the world, but are awake only to the Self.
Remain in this taintless state always, which is like the sky of the autumn season.
Remain as if you are non-existent in the world (by not rising as a probable state), but as the ‘existence-state’
itself, which alone shines as the ‘non-existent Jagat’ also.

तथैकब्रह्मचिद्रूपे पवनस्पन्दने यथा अत्राचिद्बोधता सर्गो मोक्षो ब्रह्मैकबोधता।चित्स्पन्दो ब्रह्ममरुतो यत्र सर्ग इति
स्मृतः नात्र चित्स्पन्दनं यत्स्यान्निर्वाणं तदुदाहृतम्।
The Brahman, which exists as the ‘knowing’ is divisionless.
It does not ‘become’ the Jagat. It is not the ‘cause of the Jagat’ also.
Ignorance alone causes one to see the division in the Brahman, like seeing the division between the wind and
its movement.
The understanding of the Chit (Self) as different from the world, exists as the realness of the world; and is
the ‘bondage’. The understanding of the Chit (Self) itself, as the world, is ‘Moksha’.
When the Self is agitated as it were, then the world gets experienced, like the wind itself getting experienced
as its movement. The ‘agitation of Chit’ is the ‘movement in the Brahman-wind’; and is known as the
Creation. When this ‘Chit-agitation’ is absent, that state is known as ‘Nirvaana).

(Reality is the potential state with a very high sensitivity as it were, like a gadget with a very sensitive touch-
screen. Slightest agitation is enough to produce an experience of the world.
Remaining without the least agitation, is the safest level; and that is known a ‘Nirvaana’.)

बीजमन्तर्यथा वेत्ति स्वरूपं पल्लवादिकं तथा महाचिदन्तस्थं स्वरूपं वेत्ति सर्गताम्।

पत्रादिवेदनाद्बीजं यथा पत्रादि तिष्टति परा चित्सर्गसंवित्तिस्तथा भवति सर्गता ।
The seed for example, is not a tree; but is the potential state which can rise as not one single tree, but as
countless trees with countless seeds. Reality is like this seed, ready to rise as any experience with an ‘I’.
Reality exists as the potential state for any world-experience.
If a seed was conscious, it will know itself as the tree also.
The Reality is a ‘Knowing’ state; so it knows itself as the world.

(Why it has to be so, we cannot question, for we are now experiencing a world, caught in the ‘I’ trap.
We have to find ways to get out of this trap, than break our heads about defining this ‘unknowable’ Reality!
Each one of us is an agitation, that is rising as a world-experience, from King Rama to ourselves here.
Each world-experience is complete with people and objects, like King Vidooratha experiencing a kingdom
‘within the Jeeva-experience of King Padma’.
To escape this trap of the world-reality, we have to renounce the ghost-I, and stay only as the ‘I-less I’ of
Reality. Remaining without any agitation in the least, is the safest level, where we will not drown in some
random world-experience without our control.
This was explained in detail in the stories of Gaadhi Brahmin, and Sage Ushanas.)

The ordinary seed is stuck in a ‘place and time point’; and becomes a full-grown tree covered by leaves, after
some time-duration only. Reality is not in time or place. It exists instantly all the world-experiences.
 10

Each one of us is, one such world-experience, with our own life-story and our own world-story.
Instead of appearing and disappearing as the probable states, we just have to analyze and stay back as the
potential state only, without creating any agitation ever.
If the intellect is stabilized in the Self-state, then there never rises any probable state as any world-
experience. Why? Because, in that level of the intellect, the world does not exist at all.
What is left back to experience the world, after the intellect is stabilized in truth-vision?
It is Brahman experiencing Brahman state! The safest state ever possible!
There is nothing beyond this state that one has to aspire for.

यथा भावविकाराभाश्चित्पराः सर्गतास्तथा सर्वे बीजानि दृष्टान्तास्तद्रूपा एव तन्मयाः।

The seed is the tree. Brahman is the ‘Jagat-experience’ one has.
Whatever want fills the seed as its particular characteristic, that alone rises as the varied experience of the
Jeevas. If removed of all the ‘wants’, then the seed remains as it is; asleep in itself.
The seed sprouts and grows into a tree with its various forms of leaves, branches, fruits etc, and perishes also
in course of time, like the life of a Jeeva from birth to death.
So many seeds! So many Jeeva-experiences! The seed-ness is the common essence in all the seeds, like the
Aatman is the common essence in all the Jeevas,
What is the ‘seed-ness’? ‘Seed-ness’ is the potential state of the seed to grow into a tree.
Aatman is also the potential seed-ness in all the Jeevas that rises as so many life-experiences.
The tree of your life is your own making; and rises from ‘you, the potential state of the experience’ as a
‘want-fulfillment’. You have to destroy the tree, by destroying the wants completely.
The trees are made of this seed-ness alone; yet grow in different ways because of the different qualities of a
seed. The different world-perceptions of the Jeevas, are made of this ‘Self’ alone; yet are experienced in
different ways because of the different wants in each.

निर्विकारपरब्रह्ममयं सर्वमिदं जगत् निर्विकारमनाद्यन्तमेवं विद्धि निरामयम्।

All that is ‘known’ as the ‘Jagat, is made of this ‘Supreme Brahman which is changeless’.
‘Self’ (Knowing-potential) never changes; it is as it is; and is unaffected by any life experience of any ‘I’.
‘Seed-ness’ is not affected by the growth of many trees.
Trees will sprout, grow, yield fruit and perish; but not the ‘seed-ness’.
Jeevas will identify with the body and suffer the changes as the birth, growth and death; but not the Self.
Know the ‘un-afflicted state of the Self’ as changeless, beginningless and endless.

निजसंकल्पमात्रात्मा निजसंकल्पनात्क्षयी द्वैताद्वैतविकारोऽयं संकल्पनगरं यथा।

The world that you experience, is made of your own conceptions of birth, death, family, possessions, likes,
dislikes etc. The basic conception that supports all these conceptions is the ‘I’ conception of oneself, as the
‘ego-entity with a name and form’. Conceive the ‘non-I’ state through the practice of Vichaara; the
conceived world that belongs to the ‘I’ will dissolve off.
This world that you experience, is a world of your own imagination (your ideas, your memories, your
narratives, your beliefs); and is made of the duality and non-duality conceptions (t he views like ‘Brahman
and the world’; ‘Brahman is one, but appears as two’ etc.)

शून्यत्वाकाशयोर्भेदो यादृशोऽवगतस्त्वया भेदं निरात्मकं विद्धि तादृशं ब्रह्मसर्गयोः।

The space is empty; yet you conceive a coloured sky as another emptiness, and see the difference in the
emptiness itself, because of your foolishness. Similarly understand that there is no difference between the
Brahman and the world. Such a difference is baseless.
(The potential state alone can exist as some probable state, like the water alone can become the wave.
How can you see the water and the wave as different?
How can you see the Brahman and the world as different?)

महाचिद्रूपिणी शान्ता या सत्ता ब्रह्मणः पुरा स्वतः सेयमहंत्वं च मानवोऽस्मीत्यबोधतः।

That ‘great form of Chit’, the ‘quiescent state of the principle of existence’ called Brahman that was
mentioned previously, is alone is the ‘I’ness that is experienced as a ‘Maanava’ (Manu’s descendant); due to
the absence of true knowledge. (You are the Chit that is experiencing this ‘I’ness as you, the false-self.)
 11

ब्रह्मण्यस्मिञजगद्रूपे न किं चिदपि जायते जातमप्यथ नष्टं च न नश्यत्यम्बुवीचिवत्।पदार्थब्रह्मरूपेण ब्रह्मैवात्मनि

तिष्टति अवयवीवावयवे खे खं वारीव वारिणि।
In this Brahman-state which is seen as the world, nothing at all gets born. Even if it is born and perishes, it
does not perish in truth, like the wave of the ocean (which rises and falls again and again.)
Brahman is the essence of the Self and exists as the object-Brahman in the Self-Brahman, like the branches
in the tree, like the (coloured) sky in the space, like the water (wave) in the water.
(The potential state alone gets experienced as the probable states of information, the ‘Bodha’.
Birth and death are just some information patterns! What gets born, and what dies actually?
Some ‘body-pattern’ rises newly, and it is called birth; the same body-pattern deteriorates and perishes, and
is known as death. If the same pattern continues for a long time, it is called eternity.
‘Self’ is not born, does not die, and is not eternal as a body.
It just exists as any ‘information -set’ that you experience through ignorance.
Death is real for you, because you foolishly identify with the inert body that is made of matter.
You are not the inert body; but a thinking entity!
You can think yourself out of these stupidities; and stay only as the undisturbed state of the Self.)

निमेषादर्धभागेन देशाद्देशान्तरस्थितौ यद्रूपं संविदो मध्ये स स्वभाव उपास्यताम्।

When you are looking at the objects (sense-information patterns), your mind has to shift from one sense-
information to another very fast to conceive a full object with qualities.
There is a ‘subtle span of silence’ between these consciousness-shifts, which connects these ‘changing
patterns of sense inputs’ to make an object come into existence.
When you are looking up at the moon in the sky, and turn your gaze away from the close-by tree, within that
half a wink-span, there is a silence-state which connects these two perceptions, and holds the connection
steady. Contemplate on that ‘silence, and hold on to ‘that state’ to the exclusion of all the others.
That is the ‘Self’.

संक्षुब्धक्षुब्धमिति द्विरूपं संवित्स्वरूपं प्रवदन्ति सन्तः श्रेयः परं येन समीहसे त्वं तदेकनिष्टो भव माऽमतिर्भूः।
देशाद्देशान्तरं दूरं प्राप्तायाः सम्विदः क्षणात्यद्रूपममलं मध्ये परं तद्रूपमात्मनः।गच्छन्छृ ण्वन्स्पृशन्जिघ्रन्नुन्मिषन्
हसन्नूनं निरामयत्वाय नित्यमेतन्मयो भव।
There are two main probable states of this ‘potential state called Brahman’; so say the wise ones!
One is the ‘perturbed state’; and the other is the ‘non-perturbed state’.
One is the ‘ignorant’ state; and the other is the ‘Knowledge’ state.
Either you have to be just keep dreaming various life-experiences in various forms with no identity at all; or
wake up from this dream, and live as the single unchanging identity of the ‘Self’.
You have to exist as one or the other. (There is no ‘reaching the Brahman’ as a heaven above all.)
Either you evolve to the unperturbed state, or perish as the perturbed state. You have to go through countless
experiences with a tainted mind, or remain as Brahman itself with a pure mind.
Remain absorbed in that state which you think as the Supreme good. Do not act like an unintelligent fool.
The mind jumps from one object to another within the span of a fraction of second, and grasps one
information after another very fast. Unless there is an observer-state, which connects all the mind-sought
informations in a coherent way, there cannot be any life-experience at all.
Observe the mind-patterns as an outsider. You will remain as the witness alone.
That is the state of the Self, which is taintless and unaffected by the perceptions.
Do not flow off with the information-flow, and become a part of the narrative conceived by the mind.
Always make effort to observe the mind’s actions, outside of it as a steady observer.
Make effort not to swerve from this state, even while engaged in any action of the world.
While walking, hearing, touching, smelling, opening the eyes, laughing or whatever, remain always holding
on to that state with effort, till it becomes a natural state for you.
In this manner, through proper effort, you will attain the non-afflicted state of Brahman for certain.

तत एव निराभासात्सत्यान्निर्वासनैषणात्यथास्थितं यथाचारमचलाऽमरशैलवत्।
Absorbed in such a practice, without identifying with the fallacious appearance, staying in the vision of the
truth always, without entertaining any desire-based Vaasanaa, remaining in one’s natural state of the Self,
performing the actions that belong to one, ‘be steady and unshaken like the Meru Mountain of the Devas’.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्ठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF OF NIRVAANA

PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART TWENTY
[DESCRIBING THE ‘INDESCRIBABLE REALITY’]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

वसिष्टोवाच
Vasishta spoke

SEARCH FOR THIS AVIDYAA! SHE IS NOT SEEN AT ALL!

एतद्रूपमविद्यायाः प्रेक्षिता यन्न लभ्यते प्रेक्षिता लभ्यते चेत्सा तद्विद्यैव पराभवत्।अविद्यासंभवाच्चेत्यचित्त्वे
संभवतः क्व किं चेत्यते कथमेवान्तः शान्तिरेव बलोदिता।
(Avidyaa has to be removed through rational analysis; so the wise say.
If searched for, she is not there at all! It is like searching for the darkness with a lamp.
How can Avidyaa exist at all? How can delusion exist at all?
There is no one as a conscious entity with form, to get deluded at all.
The ‘Self’ cannot be deluded; the ‘inert body-I’ also cannot be deluded.
The existence of Avidyaa also, is a delusion, that produces the hallucination of the ‘bondage and liberation’.
‘Vichaara-practice’ does not destroy Avidyaa; but shows her non-existence.
How can the ‘darkness of delusion’ exist in the presence of ‘Brahman-Sun’?)

The form of Avidyaa which rises as the realness of the world, is not found when observed through reason.
If anything gets obtained through reason, that is the ‘knowledge of the Supreme’.
Avidyaa is the ‘division sense’ that rises as the ‘seer and the seen’ (the perceiving entity seeing the world
outside of it, as another reality). Since Avidyaa is not possible at all, how can the division of the ‘seer and
seen’ also exist (like the sun cannot be divided as the sun and its rays)?
What gets seen as another? (There is just the potential state that ‘can rise’ as ‘probable information states’.)
The ‘Self-state’ alone exists. How can you see another within yourself?
When you analyze with reason, the quiescent state of the Self alone can rise up (not the ‘Avidyaa’).

सत्यं ब्रह्म जगच्चैकं स्थितमेकमनेकवत् सर्वं वाऽसर्ववद्भाति शुद्धं चाशुद्धवत्ततम्।

The ‘Jagat’ and ‘Brahman’ are not two different states, the one as unreal and the other as real.
The ‘single state of Reality’ which is without a second, stays as many.
It is all that can be; or it is not anything at all!
Though it is taintless, it shines forth as if tainted by limitations.

(Reality (whatever it is), is blocked by the ‘continuous information-input’ which we receive without a gap.
‘Death of the body’ also does not stop this process.
‘Death’ is also some information of deteriorating matter only.
Reality is subtle; is hiding behind each and every sense-input, as the potential state of emptiness.
There is some indescribable emptiness beyond each sense-input, which we are not aware of, like we are not
aware of the space that permeates us.
Trying to peep behind the sense-input is known as ‘subtle thinking’.
We analyze again and again and understand that, this ‘indefinable Reality state’ can rise as any information,
which is absorbed by some ‘I’, as the ‘information-receiver’.
This process of ‘information getting produced and received’ is the state of Reality.
We cannot define it or explain it. We infer it through reason alone.
We understand that, by keeping the mind ‘dead-silent’ without any agitation, and by renouncing the identity
of the limited ‘I’, we can be free of this ‘information-processing system’.
We stop reacting to the information rising in front of us, like ignoring the ghost that parades in front of us.
We refuse to stay as a probable state, and stay put, as the potential state itself.
This alone is true freedom. This is ‘Aatma-Saakshaatkaara’.
We do not disturb this ‘deep state of silence’ with any slight mind-agitation also.
When this quiescence-state is perfected, and when we have dispassion alone as our form, we can just
produce whatever probable state we fancy. This is not even Mukti; but some state which is far beyond the
reach of the words like Mukti and bondage.)
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DESCRIBING THE INDESCRIBABLE

(Call it with any sound -modification, as Brahman, Aatman, Chit, Chiti, Satyam, and what not; it cannot be
described at all. All these terms melt off in the presence of ‘That’ like the snowflakes in the presence of the
Sun. ‘It’ is not a she or he or it; it is not anything that any word can explain.
Even if the ‘Goddess of words,’ ‘Sarasvati’, could keep on describing it forever, she will collapse with
exhaustion, and fail in her enterprise.
Yet an attempt is made here by the great poet Vaalmiki to describe that auspicious Reality state.
Contemplate on the subtle meaning in each verse, and try to grasp that subtle state, through subtle thinking.
We refer to ‘That’ of the Upanishads, as ‘It’, the potential state.)

अशून्यं शून्यमिव च शून्यं वाऽशून्यवत्स्फु टं स्फारमस्फारमिव तदस्फारं स्फारसन्निभम्।

It is not emptiness as such, but is as if empty, since the world does not exist in it.
It is not empty, since it is seen as the world that expands in time and space without limits.
It is spread out as all the information-states that can ever be; but is not spread out, since the information is
just some knowledge, and is not in space or time.
It is not spread out at all, for it is not located anywhere; but is almost like spread out, since it is seen as the
limitless world expanse.

अविकारं विकारीव समं शान्तमशान्तवत् सदेवासदिवादृश्यं तदेवातदिवोदितम्।

It does not change at all, yet changes as it were as the ‘information patterns’.
It is always the same, for it is not any information.
It is quiet; nothing happens in that state; yet it appears unquiet, as the world-picture for the ignorant.
It alone exists, but is unknown, and so is non-existent as it were.
It is not anything that can be described with the words, and is known as ‘That’; but is seen as the world that
abounds in descriptions of all sorts.

अविभागं विभागीव निर्जाड्यं जडवद्गतं अचेत्यं चेत्यभावीव निरंशं सांशशोभनम्।

It is not divided as many objects and people, but appears as if divided.
It is not inert; for it alone ‘knows’ itself as the world, but has become inert as it were as a body-entity.
It cannot be perceived like some deity or some supernatural entity; but it alone is perceived as all the shapes
with names, from a pillar to a Brahmaa.
It is not divided as parts; but shines gloriously as if with parts, as the form-entity.

अनहं सोऽहमिव तदनाशमिव नाशवत् अकलङ्कं कलङ्कीव निर्वेद्यं वेद्यवाहिवत्।

It is not the ‘I’ as an ego-entity; but is the ‘I’ of all the conscious beings from a worm to a Brahmaa.
It cannot perish at all; but it perishes again and again, as the information-patterns.
It is taintless, but is tainted as it were with agitations.
It does not ‘know’ anything; yet it carries all the objects as its ‘knowledge’.

आलोकि ध्वान्तघनवन्नववच्च पुरातनं परमाणोरपि तनु गर्भीकृ तजगद्गणम्।

It is self-shining, does not need the support of any other light (mind or intellect) to know itself; but is the
dense darkness since it is not known by anyone.
It is produced newly as the ‘Bodha’ of the world, but is the most ancient state that never knows the
beginning or end.
It is extremely light, for it is just the potential power named as the Aatman, but contains countless world-
states within its womb (as probable states), and is heavy as it were.

सर्वात्कमपि त्यक्तदृष्टं कष्टेन भूयसा अजालमपि जालाढ्यं चाशेषवदनेकधा।

It is in all, sees the world-pictures as the ‘I’ in all, struggles hard and renounces the realness in the world-
pictures. It is not trapped, but is entrapped firmly through delusion.
It is second-less, yet exists divided as many, for the deluded.
 5

निर्मायमपि मायांशुमण्डलामलभास्करं ब्रह्म विद्धि विदांनाथमपामिव महोदधिम्।

Understand that this Brahman-state is not clouded by Maayaa (the deluding power), but is the taintless
shining sun with the ‘luster-halo of Maayaa.’
It is the Lord of all the ‘Knowing states’, like the Ocean is the Lord of waters.

जगद्रत्नमहाकोशं तुलायां तूलकाल्लघु मायामरीचिशशिनमपि नेक्षणगोचरम्।

It is the huge chest which contains the precious stones, namely the ‘Jagat-states, that are beyond count; but if
weighed against even the tiniest cotton fluff, it proves to be lighter, for it is not in located in any place or
time as a part of the perceived.
Though it is the moon producing ‘countless mirages of Maayaa’, it is not visible to the eye.

अनन्तमपि निष्पारं न च क्वचिदपि स्थितं आकाशे वनविन्यासनगनिर्माणतत्परम्।

It is endless in time and limitless in space, but it is not located anywhere anytime; is engrossed in making
mountains covered by forests in the ‘empty expanse of nothingness’.

अणीयसामणीयांसं स्थविष्टं च स्थवीयसां गरीयसां गरिष्टं च श्रेष्टं च श्रेयसामपि।

It is subtler than the subtlest, is thicker than the thickest, is the most favorable of all favorable things, is
greater than the greatest.

अकर्तृकर्मकरणमकारणमकारकं अन्तःशून्ययैवैतच्चिराय परिपूरितम्।

It is not the doer, or the action or the tool of action; is not the cause of the action; does not induce the action.
Since it is completely empty within, it is always filled up with all that is connected to any action (as the
potential state for all actions conceived by the Jeevas).

जगत्समुद्गमपि नित्यं शून्यमरण्यवत् अनन्तशैलकठिनमप्याकाशलवान्मृदु।

It is the casket containing the entire Jagat, yet, it is always empty like a desolate wilderness.
It is harder than the total hardness of countless mountains, yet is softer than the space itself.

प्रत्येकं प्रत्यहं प्रायः पुराणं पेलवं नवं आलोकमन्धकाराभं तमस्त्वालोकमाततम्।

It is in each one (as the potential state of the Self).
It is in each day (as every experience at every moment).
It is the most ancient perhaps (if you calculate its existence in time, since it is always there at any point of
time, even as you go back and back in time.)
It is delicate (since even a slight agitation can make it rise as a Jagat-state instantly).
It is new (since every sense-information rises for you as new, from this potential state).
It is shining always as your own ‘existence-sense’, but it is like darkness, since no one knows of it.
It is the darkness of the ‘world-appearance’; but is the awareness-light that makes it appear also.

प्रत्यक्षमपि दुर्लक्ष्यं परोक्षमपि चाग्रगं चिद्रूपमेव च जडं जडमेव चिदात्मकम्।

Though directly experienced as one’s own self, it cannot be seen easily (because of the identity with the
body). Though indirectly grasped (through Scriptures), it is directly in front of you, as your own ‘Self-shine’.
It is the form of consciousness, which is aware of the world; but is inert (since it does not have a conscious
mind). It is indeed inert (for it is unshaken like a rock); but is of the conscious nature (since it s aware of
itself as the Jagat).

अहमेवानहंभावनमनहं वाऽहमेव च अन्यदेव तदेवाहमहमेवान्यदेव तत्।

Is it the ‘I’ or the ‘non- I’?
It is the ‘I’ indeed; and this ‘I’ is the ‘non-I’ state alone!
But, the ‘non-I’ is actually ‘I’ only (the only true ‘I’ ever possible)!
I am not this ‘I’; but the ‘other one’ (Self)! ‘That alone’ am I. ‘That alone’ is ‘I’, and is ‘the other’.
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अस्य पूर्णार्णवस्यान्तरिमे त्रिभुवनोर्मयः स्फु रन्त इव तिष्टन्ति स्वाभावद्रवतात्मकाः।

It is an ocean that is always complete! (It is never the Jeeva-state of incompleteness.)
Countless tri-worlds rise like waves on it, but do not differ from it in essence, like the liquidity is the same in
the Ocean and its waves.

बिभर्ति सर्वमङ्गस्थं तुषारमिव शुक्लतां भाति सर्वस्त्वनेनैव तुषारेणेव शुक्लता।

It holds the entire perceived phenomenon on it, like the snow holding the whiteness on it.
Is the snow holding the whiteness, or is the whiteness, the shine of the snow?
Everything shines by this alone, like the white-shine from the snow.

अदेशकालावयवोऽप्येष देवो दिवानिशं असज्जगत्तनोतीव यथा वारितरङ्गकम्।

Other deities (Devas) that you worship need a location of space and time, and a form that you can see, and
have to have the parts as front and back, above and below. This Deva is bereft of place, time, and parts, and
cannot be seen or worshipped also; but unlike other deities with forms, this one supports the entire non-
existent world, like the water holding the wave.

एतस्मिन्विकसन्तीमा विपुलाकाशकानने जगज्जरठमञ्जर्यः प्रसरत्पत्रपञ्चकाः।

The Jagat-states, like the old creepers covered by clusters of flowers (Jeevas) with the five extending petals
(five senses), bloom up, in this vast expanse of the ‘emptiness-forest’.

एष स्वप्रतिबिम्बस्य स्वयमालोकनेच्छया अत्यन्त निर्मलाकारः स्वयं मुकु रतां गतः।व्योमवृक्षफलस्यास्य

स्वेच्छावयव उज्ज्वलाः सर्गोपलम्भ उद्यच्च चमत्कु र्वन्ति संविदि।अन्तस्थेन बहिष्टेन नानानानातयात्मनि एष
सोऽन्तर्बहिर्भाति भावाभावविभावया।एतद्रूपा पदार्थश्रीरेतस्मिनन्नेतदिच्छया चमत्करोत्येतदर्थं जिह्वेव स्वास्य
कोटरे।
This one is indeed of a taintless nature and second less.
But, it wishes to see the reflection of its own image!
Since there is no mirror as a second thing, it itself becomes the mirror-ness, and looks at itself.
The Brahmaanda itself appears as its reflection, like a fruit rising from the tree in the sky!
Its wishes turn into its limbs (as all the Jeevas with forms), and shine brightly (as sense-information), and
create the magic in the consciousness (as objects and people); and therefore, the world gets experienced as if
real. There rises the ‘inside and outside’, and the ‘varieties of experiences of many’, experienced by the same
undivided self as all, which witnesses the ‘appearing and disappearing object-forms’.
This ‘grandeur of the object-made world’ like this, rises as a magical panorama in the Brahman itself, by its
own will, like a tongue moving inside its own hollow.

अस्याम्भसो द्रवत्वं यत्तदिदं जगदुच्यते संवित्स्वादूपलम्भाङ्गं भुवनावर्तवृत्तिमत्।

The liquidity of this ‘Brahman-ocean’ is known as the ‘Jagat’
It tastes itself as the Jagat.
The conscious ‘I’ enjoys the taste of the world, like the water going around itself as in a whirlpool.

शाम्यत्यत्र पदार्थश्रीः सर्वासामेव भास्वति एतस्मादेव चोदेति स्वालोक इव तेजसः।

The grandeur of the world that is filled with many objects dissolves off in itself (through knowledge); but
shines forth as real (for the ignorant), and rises from this alone as another, like the luster from the sun rising
as if different from the sun.

इदमेव जगत्सर्वं शुक्लत्वं तुहिने यथा अत एताः प्रवर्तन्ते विद इन्दोरिवांशवः।

This alone is the entire Jagat, like the whiteness is the snow.
Therefore, all these perceptions rise from this Brahman alone, like the rays from the moon.
 7

एतस्माद्रङ्गतोऽनङ्गाज्जगच्चित्रमिदं स्थितं विद्द्यभावविकारादिशान्तमेतन्मयं ततम्।

This is without limbs, yet this ‘Jagat-painting’ is drawn by it with various colors (conceptions).
Understand that, this is changeless and never disappears, and the Jagat is made of this only (and can never
disappear). For the ignorant, the Jagat is always there as some world-picture or other; for the Knower, the
Jagat is always there as Brahman.
(Brahman is beginningless and endless; the Jagat is also beginningless and endless.)

अस्माद्वनतरोरेताः स्वरूढा गगनाङ्गणे दृश्यशाखाः प्रवर्तन्ते जगज्जालगुलुच्छकाः।

The ‘clusters of Jagat-crowds’, rise from the ‘perception-branches’, from this deep rooted ‘forest tree that is
growing in the empty sky’.

व्ययोदयवती नूनमत्र दृश्यतरङ्गिणी नानातानन्तकु सुमा वहत्यविचलाचले।

The river of perceptions rising and falling with its waves of objects, and bearing countless flowers of many-
ness, flows in this unshaken mountain.

अस्मिन्व्योमात्मके रङ्गे भुवनाभिनयभ्रमैः नृत्यत्यविरतारम्भं वारैर्नियतिनर्तकी।

जगत्कोटिमहाकल्पकल्पोन्मेषनिमेषणः विताने नाट्यते भूयो जन्यते कालबालकः।
उद्यत्स्वपि जगत्स्वेष शान्तमेवावतिष्टते अनिच्छ इव मुकु रः प्रतिबिम्बशतेष्विव।
The dancer named ‘Niyati’ (laws that control the world-occurrences) dances non-stop, in this stage of empty-
expanse, with gestures that create the illusions of the worlds, with steps creating the divisions in time.
The ‘Kaala’ child, who can produce the destruction of ‘countless ordinary Kalpas (creation-span of
Brahmaas) and great Kalpas (existence span of countless Brahmaas)’,within the ‘closing and opening of the
eye’, rises again and again through delusion, and dances wildly on this illusory stage produced by the Niyati.
However amidst all the noise and chaos created by these wild dances of Niyati and Kaala as the Jagat-states,
the ‘Reality state’ remains unshaken and quiet, like the mirror which is not bothered by the hundreds of
reflections rising on it, and remains without any attraction towards them.

भूतानां वर्तमानानां सर्गाणां संभविष्यतां एषोऽकारणकं बीजं सर्गाणामिव कारणम्।

Countless creations were in the past, are happening now, and will also happen in the future (as conceptions).
Is Brahman the cause of all these worlds, like the elements are said to be the cause of the physical world?
No! It is the ‘seed’ for all the worlds that exist at any time, but is not the cause for any effect called the
world.

अस्योन्मेषो जगल्लक्ष्मीर्निमेषः प्रलयागमः अनुन्मेषनिमेषोऽसावात्मन्येवावतिष्टते।

It opens the sight (as the delusion state); the Jagat rises in all its grandeur.
It withdraws the sight (as the knowledge-state); instantly the dissolution of the Jagat occurs.
Opening and withdrawing the sight also, is not there in that Supreme.
This one stays without opening or withdrawing the sight, and stays within oneself.

उद्यन्त्यमूनि सुबहूनि महामहान्ति सर्गागमप्रलयजन्मदशा जगन्ति सर्वानि तान्ययमपारस्वरूप एव प्रस्पन्दनानि

मरुदेव यथास्व शान्तम्।
Countless Jagat-states with limitless expanse of space and time, rise up with their own stories of creation and
dissolution, with their own populace with various characteristics.
All these ‘Jagat states’ are this ‘Reality-state’ alone. Reality is not divided as the ‘Reality and the Jagat’.
Jagat ‘is’ the Reality state, like the movement of the wind ‘is’ the wind alone.

चमत्कु र्वन्त्यथानर्था आवर्ता इव वारिणि एकस्वभावाः सकला यथा वारितरङ्गकाः।

The circular patterns on the water-surface appear as if they are different from the water. All the objects of the
perceived world, rise like the circular patterns, on the water-surface of Chit. At first, the objects look
attractive, and lure the deluded Jeeva towards them; later they torment the Jeeva with miseries and sorrows.
 8

Actually the objects are not different from the Reality state; they are neither attractive nor harmful, similar to
the patterns rising on the water surface are neither attractive, nor harmful. The patterns do not exist as
different from the water; so also, the objects are not different from the Reality-state.

सर्वस्यैवास्य विश्वस्य निर्ज्ञेयज्ञेयरूपिणी परमाकाशता रूपं परोपशमसंश्रया।

The entire perceived phenomenon (Vishvam) is of the form of empty expanse alone.
The ‘excellent Knower’ is aware of this truth alone, when inside the perceived phenomenon also.
He extracts this truth alone, when experiencing the world-phenomenon. He remains always in this supreme
quiet state (Nitya-Samaadhi), though engaged in the actions of the world.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्ठः

BRAHADYOGAVAASISHTA
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART TWENTY ONE

[‘DESIRELESSNESS’ IS ‘NIRVAANA’]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
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DEDICATED

TO

ALL THE SEEKERS OF TRUTH

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ABOUT THE AUTHOR

Narayanalakshmi

Narayanalakshmi (Shubhalakshmi), an ascetic spent most of her life in the Himalayan terrain, engaged in the
penance of knowledge. She is well-versed in all philosophies and is a scholar in Sanskrit language. Her
mission life is to retrieve the lost knowledge of the ancient Rishis and offer it unblemished to all the seekers
of the Truth. She is from Bangalore, Karnataka, India
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वसिष्टोवाच
Vasishta spoke

बालचिन्ता पुरोव्योम्नि न किं चिदपि मे यथा तथेदं तत्वतो विश्वं सत्यं तु शिशुचेतसि।
A ghost, which is imagined by the foolish child in the empty sky in front of him, is not at all there, for the
grown-up man. Similarly for me (Vasishta), this perceived world is not existent at all.
This world exists as real for the ignorant immature minds only.

अरूपालोकमननं शिलापुत्रकसैन्यवत्रूपालोकमनस्कारा भान्ति कै वात्र विश्वता।

रूपालोकमनस्कारसारश्चिन्मात्रतां विना न लभ्यतेऽसावापरं व्योमेवात्र क्व विश्वता।
(A child can see an army of soldiers, elephants, horses etc, in the stones that he collected for his play.
Can an adult be fooled by those shapes?)
An adult cannot see the ‘make-believe’ army made of varied shapes of the ‘grind-stones’ as real; so also, the
images captured by the senses, and the narratives construed by the mind, are not real for the Knower.
Where does the ‘world-state’ shine at all, except as proved by the lies of the mind?
Even then, the ‘understanding’ of the images captured by the senses, and the narratives construed by the
mind, cannot be obtained without the presence of consciousness (the understanding power of the Self).
Everything is just some ‘knowledge-form’ that shines forth from the ‘Knowing’ state.
Everything that is seen as the perceived, is just some ‘information-set’ produced by the senses and explained
by the mind; and is of the nature of emptiness only. Where is the perceived world for the knower?

विदो वित्त्वं जगद्भ्रान्तिरवित्त्वं तु न विभ्रमः वित्त्वावित्त्वे त्वदायत्ते चित्ताचित्ते यथा तव।

For a Knower, the very perception state of the world, is an illusion-state.
When the world is not perceived as the world (but only as the probable states rising from the potential state
of the Self), then there is no illusion at all.
The same world-pattern is perceived by both the Knower and the ignorant; but one sees beyond the
conception-patterns, and the other just sees just the surface-patterns of conceptions, and believes them as real
and absolute. The ‘method of seeing’ differs in both, and is under one’s own control.
You alone are capable of controlling the thoughts and ideas that rise in your own mind!
What is there to stop you, if you really want to see beyond the sense-patterns?
Nothing is forced on you! Developing a rational thought-mode is your choice only!

(And, do not have the misconception, that in the Moksha state, the world will magically change into some
‘luster of Brahman’ and you will be forever happy in a ‘Brahman-heaven’!
The so-called Brahman, does not change into the world-state to create bondage for you; nor does it change
back into Brahman-state to create Mukti for you.
It is as it is! You alone have to make effort to evolve in the intellect to grasp its truth!)

परमाकाशरूपत्वाच्चिद्व्योम्नो वितताकृ तेः न स्वभावविपर्यासः कश्चित्संभवति क्वचित्।

Chit-state is not confined inside any space. It is an expanse which can rise as any space-expanse!
It is the potential power of the Self, to rise as any perceived pattern.
It is known as the ‘Supreme Aakaasha’, that which can exist as any space-expanse. The material space
contains only material objects; but the ‘Chit expanse’ contains countless material space-expanses inside it.
However, it never changes into these space-expanses.
It is always changeless as the ‘potential state made of emptiness’!
Nothing at all exists in it; and it never spreads out as any expanse.

तन्मयस्यास्य विश्वस्य न स्वभावविकारिता विद्यते प्रेक्ष्यमाणापि किमु सास्य भविष्यति।

The world you experience is actually made of that alone, and is sheer emptiness.
The world does not come into existence as another reality.
The Chit-state alone is seen by you as the world. Nothing changes into this or that.
This truth is the outcome of rational analysis.
What you experience as the world does not exist at all, if observed through reason!
Since the world is non-existent, how can it be produced in the past, or destroyed in the future?
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सर्वं चिद्व्योम चैवेदं न सत्त्वमहमित्यपि विकाराद्यस्ति न ज्ञप्तावज्ञन्प्तिं न लभेत्क्वचित्।

Whatever you experience as the objects, people, emotions of joy and sorrow, is just the Chit-expanse alone.
Even the ‘I’ you hold on to as the dearest, does not exist as a separate entity, and is Chit-expanse alone.
There is no change at all in the ‘Chit-state’, even if it is aware of the ‘changing state of the world’.
Everything is Chit-alone! You can never obtain anything that is not Chit!

(Everything exists as some information alone which gets known, including the ‘I’.
Which object can exist if the ‘knowing’ is absent?)

सर्वं शान्तं शिवं शुद्धं त्वमहंतादिविभ्रमं न किं चिदपि पश्यामि व्योमजं काननं यथा।
Everything is the state of quietness alone; is the auspicious Brahman alone; and is very pure.
The delusion of ‘I’ and ‘you’ do not exist in the least.
I do not see anything as real at all, like one cannot see the forest seen in the sky as real.

संविदाकाशशून्यत्वं यत्तद्विद्धि वचो मम इदं त्वत्संविदाकाशे स्वयमात्मनि तिष्टति।

Now here in this assembly, I am speaking some words, and you are hearing those words, and you understand
some ideas through them. But, whatever I speak, and whatever you hear are both the expanse of Chit alone.
This knowledge that rises from these words of mine, is in my Chit-expanse (Self); and that which you
understand also is in your Chit-expanse (Self).
Therefore, where is the difference of ‘I and you’?
It is as if the same person is acting out the roles of many, and playing a game as many.
Nothing actually is transferred through the inert sound-modifications.
The Chit expanse ‘knows’ ‘what it knows’ by itself; since it is the same empty expanse in me and in you
both. Therefore, what meaning is there in this world-scene of myself discoursing the knowledge to you?
What meaning is in the sounds, except the shine of the Chit-expanse?
Everyone understands everything, because the same Chit-expanse is in all.
Chit alone ‘understands’ itself, as if through the ‘make-believe sounds’.
How can the ‘sounds’ carry meaning, unless the Chit renders meaning to them?
The meaning that is understood in the sound (word) is its ‘understanding’ state alone.
The ‘world-existence’ also cannot be known, without the ‘Chit state of understanding’.

पदमाहुः परं सद्यदनिच्छोदयं आसितं पाषाणपुरुषस्येव चित्रस्थस्येव चासनम्।स विश्रान्तमना मौनी यस्य
प्रकृ तकर्मसु स्पन्दो दारुनरस्येव विगतेच्छमनाकु लम्।अन्तःशून्यं बहिःशून्यं विरसं गतवासनं जगद्देणोरिव ज्ञस्य
जीवतो भाति जीवनम्।यस्य न स्वदते दृश्यमदृश्यं स्वदते हृदि सबाह्याभ्यन्तरं शान्तः स वितीर्णो भवार्णवात्।
Desires are also meaningless, since the ‘Chit-expanse’ alone exists as the completeness of all.
The Knower’s state is unshaken like a stone-made man, like the man in a painting, and completely
desireless. When a Knower, who is resting in the silent state of Chit-expanse is engaged in his regular
actions, his movements are like that of a mechanical wooden puppet, which is not agitated by any desire or
anxiety. The Knower experiences the world, like the bamboo flute, which is empty inside and outside (sees
no divisions), which is dry (no taste for the sense-objects, inert or living), and has no abode (has no
Vaasanaas). For such a noble one, that which is seen as the world-picture (information pattern) does not look
real, and holds no taste. That which is not seen (which is not any information) is always relished inside his
heart. He is quiet both outside and inside. Such a person has crossed over the ‘Bhava-Ocean’ for sure.

(What matters what his actions are in the outside, for he is rock-like silent within.)

उच्यन्तां शब्दजालानि वंशवद्गतवासनं रसेनानङ्गलग्नेन प्रकृ तानन्यचोदनैः।

Speak whatever words are necessary when acting in the world. Understand that the sound is just imagined,
and the ‘emptiness of the Chit expanse’ alone fills everything inside and outside.
Be like a flute which has no will of its own, which just allows the air to pass through it without the contact of
the body, and gives out melodious sound. Let the ‘speech-sense organ’ be a ‘flute that sings the song of
Brahman’ through all the sounds that emanate from it.
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स्पृश्यन्तां स्पर्शनीयानि यथाप्राप्तान्यवासनं कू टागारवदक्षुब्धमनिच्छममनोदयम्।

Touch anything that needs to be touched in the course of life (like the sandal pastes etc that you have to
adorn yourself in the position of a prince), like accepting the hospitality in the houses of acquaintances
without the desire and without the reaction of the mind, remaining freed of all Vaasanaas, and unaffected by
the presence or absence of objects,
(Act like a guest in the world, accepting any pleasure that comes the way, without any like or dislike.)

स्वाद्यन्तां रसजालानि विगतेच्छाभयैषणं अपरागाभिलषणं यथाप्राप्तानि दर्विवत्।

Be like the ‘inert ladle’ when tasting all the tasty dishes that are obtained in the course of life; being removed
of all desires, anxieties and hankering; without attraction and covetousness.

दृश्यन्तां रूपजालानि पुनः प्राप्तान्यवासनं अरसं निर्मनोमानगर्वं चित्रनेत्रवत्।

See all the forms and shapes which repeatedly appear in front of you without any reaction or conception, like
a man painted on a canvas looks at everything with his eyes, but does not react in the least.
When seeing anything, be removed of all Vaasanaas; have no taste for the images seen by the eyes.
Do not like or dislike any image. Do not look at anything, as identified with the ‘I’ entity.
Do not look at anyone with the conceit of gender, wealth, or learning.

जिघ्र्यन्तां गन्धपुष्पाणि विगतेच्छमवासनं स्पन्दबन्धोपलग्नानि त्यागाय(न रागाय) वनवातवत्।

Smell the fragrance of flowers and other things, removed of all the wants and Vaasanaas, like the ‘forest-
wind’, ‘which throws off the things caught in it in its course, without getting attracted by anything’ (like the
wind absorbed inside by the ‘Praana’ is thrown off through ‘Apaana’.)

इति चेद्विरसत्वेन बोधयित्वा चिकित्सिताः न भोगरोगास्तद्वच्च शान्त्यै नास्ति कथैव च।

The ailments of sense-pleasures (in the form of families, friends, possessions, enjoyments) have to be treated
in the above-said manner, by developing disinterest towards them all! Otherwise, there is no chance of any
peace at all, and one will drown without control in the flood of sense pleasures.
Allow the inert body to move through all the sense-objects, but do not allow the mind to touch them in the
least. Physical abstinence is useless, if the mind retains the taste in the sense objects.

यः स्वादयन्भोगविषं रतिमेति दिने दिने सोऽग्नौ स्वमूर्ति ज्वलिते कक्षमक्षयमुञ्जति।

A man indeed insane, if he tries to extinguish the fire-flames that are burning his body, by throwing straw
bundles on himself again and again. The fire will only burn more severely and will make him suffer more.
A man, who consumes the ‘poison of sense-enjoyment’ at all times by feeling attracted towards them, and
imagines that his desires will end once for all by satisfying the desires, is also insane only.

निरिच्छत्वं समाधानमाहुरागमभूषणाः यथा शाम्येन्मनोऽनिच्छं नोपदेशशतैस्तथा।

Those who are adorned by the realization of the truth of Vedas, state that ‘desirelessness’ alone is the state of
quiescence (Samaadhaana). Even hundreds of instructions do not subdue the mind, like the absence of
desires.

इच्छोदयो यथा दुःखमिच्छाशान्तिर्यथा सुखं तथा न नरके नापि ब्रह्मलोके ऽनुभूयते।

The suffering experienced in hell, is nothing compared to the suffering caused by the ‘rise of desire’.
The happiness experienced in BrahmaLoka, is nothing compared to the happiness caused by the ‘cessation of
desires’.

इच्छामात्रं विदुश्चित्तं तच्छान्तिर्मोक्ष उच्यते एतावन्त्येव शास्त्राणि तपांसि नियमा यमाः।

Chitta (mind-process) means ‘desire’. The ‘cessation of it, is known as liberation.
All the scriptures, penances, disciplines, and methods of self-control aim for this end only.
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यावती यावती जन्तोरिच्छोदेति यथा तथा तावती तावती दुःखबीजमुष्टिः प्ररोहति।

Whenever and however a desire rises in the mind of a man-creature, then and all the handful of misery-seeds
starts sprouting.

यथा यथेच्छा तनुतां याति जन्तोर्विवेकतः तथा तथोपशाम्यन्ति दुःखचिन्ताविषूचिकाः।

यथा यथेच्छा घनतां याति लोकस्य रागतः तथा तथा विवर्धन्ते दुःखचिन्ताविषोर्मयः।
In whatever measure the desire keeps lessening for a man by the use of discrimination, the ‘poisonous
worry-viruses causing pain’, keep decreasing proportionally.
In whatever measure the desire keeps increasing for a man because of attraction, the ‘poisonous
worry-waves causing pain’, keep increasing proportionally.

इच्छा चिकित्स्यते व्याधिर्न स्वयत्नौषधेन चेत्तदत्र बलवन्मन्ये विद्यते नौषधान्तरम्।

इच्छोपशमनं कर्तुं यदि कृ त्स्नं यदि न शक्यते स्वल्पमप्यनुगन्तव्यं मार्गस्थो नावसीदति।
यस्त्विच्छातानवे यत्नं न करोति नराधमः सोऽन्धकू पे स्वमात्मानं दिनानुदिनमुञ्झति।
The desire-ailment is to be treated by one’s own effort! I believe there is no other medicine that fares better
than that in potency. If it is not possible to eradicate the desires completely, then at least try and get rid of
them little by little.
A person who has taken to the path of realization, never meets with failure.
If the wretched man does not try to reduce his desires, then he is like the fool who pushes himself into the
deep dark well, slowly, day by day, to drown himself.

दुःखप्रसवशालिन्या बीजमिच्छै व संसृतेः सम्यग्ज्ञानाग्निदग्धा सा न भूयः परिरोहति।

‘Desire’ is the seed sown in the poisonous ground of this worldly existence, and will sprout as the ‘misery-
plant’ for sure. If this seed is burnt fully by the ‘fire of knowledge’, it will not sprout again.

इच्छामात्रं हि संसारो निर्वाणं तदवेदनं इच्छानुत्पादने यत्नः क्रियतां किं वृथाश्रमैः।

शास्त्रोपदेशगुरवः प्रेक्ष्यन्ते किमनर्थकं किमिच्छाननुसंधानसमाधिर्नाधिगम्यते।
यस्येच्छाननुसंधानमात्रे दुःसाध्यता मतेः गुरूपदेशशास्त्रादि तस्य नूनं निरर्थकम्।
‘Desire’ alone is the ‘worldly existence’ (Samsaara).
‘Not having it’ alone is the state of ‘final beatitude’ (Nirvaana).
Make effort in not getting any desire. Why engage in other wasteful ventures?
What for, the instructions of the scriptures and Gurus are sought wastefully?
What use are they, if the desires (in the form of attachment to people and objects) still hold on to you?
Why does not one seek the state of quiescence, by not maintaining the desires in the mind?
If a man’s intellect is incapable of achieving the state of ‘not having any desire’, then, the instructions of the
Gurus, the study of scriptures etc, are a complete waste of effort for him.

(You can seek umpteen Gurus; make your book-shelf overflow with books on spirituality; but if you cannot
control the wasteful desires of day to day life, you are no better than the ignorant idiot who climbs down the
dark well of destruction.)

इच्छाविषविकारिण्यामन्त एव नृणामलं दुःखप्रसरकारिण्या हरिण्या जन्मजङ्गले।

Death alone is the end for a deer which ventures into the forest where tigers abound, being forced by the
desire for the green grass. So also, for a man who chases the sense pleasures in the poisonous forest of
desires, destruction is inevitable.

न बालीक्रियते त्वीषदात्मज्ञानाय चेदसौ इच्छोपशान्तिः क्रियतां तयालं तदवाप्यते।

If one does not anymore act like an idiot child that screams for getting the objects it fancies, and has
managed to get control over his mind, then let him make a little more effort to subdue the desires, in order to
attain ‘Aatman-knowledge’, which is possible only through the cessation of desires.
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निरिच्छतैव निर्वाणं सेच्छतैव बन्धनं यथाशक्ति जयेदिच्छां किमेतावति दुष्करम्।

‘No-desire state’ alone is the state of ‘Nirvaana’.‘Having desire’ alone is the ‘actual bondage’.
Try to get rid of the desires as much as possible. What difficulty is there in doing that?

जरामरणजन्मादि करञ्जखदिरावलेः बीजमिच्छा सदैवान्तर्दह्यतां शमवह्निना।

For the array of the toxic trees of old age, death, birth etc, ‘desire’ alone acts as the seed.
Always keep burning these seeds with the ‘fire of mind-control’ (Shama).

यतो यतो निरिच्छत्त्वं मुक्ततैव ततस्ततः यावद्गति यथाप्राणं हन्यादिच्छां समुत्थिताम्।

Whenever there is desirelessness, then it is the state of liberation only. Use any method (Viveka, Vairaagya,
Yoga etc), and with as much courage and strength, kill off the desire that rises at anytime.

यतो यतश्च सेच्छत्वं बन्धपाशस्ततस्ततः पुण्यपापमया दुःखराशयो विततार्तयः।

What is the rope that binds you to misery? The binding rope is in the form of ‘merits and demerits, mounds
of sufferings, and the ever-spreading distress states’.
As long as the desire is in the mind, the ‘binding rope’ also will be there.

इच्छानिरासरहिते गते साधोः क्षणेऽपि च दस्युभिर्मुषितस्येव युक्तमाक्रन्दितुं चिरम्।

If in the practice of mind-control, if the aspirant by chance loses himself to some smallest desire also, let him
scream aloud, as if he has been looted of all his possessions by the robbers.
‘Mind-control’ is the greatest wealth. Do not allow it to get robbed by the ‘sense objects’ ever.

यथा यथास्य पुंसोऽन्तरिच्छा समुपशाम्यति तथा तथास्य कल्याणं मोक्षाय परिवर्धते।

As much as the desire subsides within for an ‘embodied self’, proportionally his welfare also increases all
around, leading towards the ‘state of liberation’.

आत्मनो निर्विवेकस्य यदिच्छापरिपूरणं संसारविषवृक्षस्य तदेव परिषेचनम्।

If a non-discriminating man fulfills his desire and feels happy, he is ignorant of the fact that he has sprinkled
water to the ‘poisonous tree of Samsaara’, and is allowing it to grow fast, leading to his own destruction.

हृद्वृक्षजाः स्वसुखदुःखकु बीजकोशौ वैरादिवाश्रयकृ तादशुभाच्छु भाच्च आसाद्य दुष्कृ तकृ शानुशिखाः शितान्ता
इच्छाश्छमच्छमिति पुंस्पशुमादहन्ति।
The man-animal cuts the ‘heart-tree’ (mind), and collects the ‘dry wood of good and bad acts’.
He also has a granary filled with the ‘rotten seeds of miseries and joys’.
His ‘wicked selfish acts’ rise as the sparks, and the ‘wood of actions’ catches fire, and the ‘fire of desires’
burns high. The man is blinded by the ‘smoke of delusion’, and is unable to move being tied up with the
‘ropes of attachment.’ The wood falls all over him, pushing him down inside the granary, and burns him with
its blazing sharp flames of desires, making the crackling noise of ‘shama, shama’ (as if the mind-control is
fully lost).

(A man, who goes through life, making effort only to fulfill the desires of his own and the family, is
destroyed forever. His heart is torn by thousands of worries, his actions become more selfish and deceitful,
and he burns in the fire of his own desires.)
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART TWENTY TWO

[YOGA OF VIYOGA]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
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DEDICATED

TO

ALL THE SEEKERS OF TRUTH

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ABOUT THE AUTHOR

Narayanalakshmi

Narayanalakshmi (Shubhalakshmi), an ascetic spent most of her life in the Himalayan terrain, engaged in the
penance of knowledge. She is well-versed in all philosophies and is a scholar in Sanskrit language. Her
mission life is to retrieve the lost knowledge of the ancient Rishis and offer it unblemished to all the seekers
of the Truth. She is from Bangalore, Karnataka, India
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वसिष्टोवाच
Vasishta spoke

THE YOGA OF VIYOGA

इच्छाविषविकारस्य वियोगं योगनामकं शान्तये शृणु भूयोऽपि पूर्वमुक्तमपि स्फु टम्।

In order to attain the quiescent state, listen to the Yoga (the path to oneness with the true self), which is the
method of ‘removal (Viyoga) of the poisonous fault called desire from oneself’; which I will explain again
for your understanding, though the subject has been already dealt with in detail.

आत्मनो व्यतिरिक्तं चेद्विद्यते तदिहेच्छया इष्यतामसति त्वेतत्स्वात्मान्यत्वं किमिष्यते।

(If you cherish a desire, then you must desire for something that exists outside of you, as a second thing.
Is there anything that can be proved to be other than the Reality essence ever, that can be outside of it?
Whatever exists is the potential state that rises as any perceived.
Reality is the potential state for any information as the perceived.
This potential state is the Self in you, which exists as your existence-awareness.
You the Self, are that very potential state named Aatman.
When you alone as the Self are everything that is there, what can you desire for as any particular thing, that
is outside of the potential state of the Self?
All that you see through the mind-screen is rising as the perceived phenomenon, from the self alone!
How can you seek or avoid something that is ‘you alone’ in essence?
How can you desire yourself as an outside object?)

If anything other than the Self is there, then desire for it by developing a desire.
When nothing else exists other than the Self, what can be desired for?

निर्भागावयवा सूक्ष्मा व्योम्नः शून्यतरैव चित्सैवाहंजगदाकारा सती किं तत्तयेष्यते।

Chit (She) (Self) is emptier than the emptiness of the sky.
She is just the power to exist as any perceived.
She is extremely subtle, and is out of the reach of the mind and the intellect.
She is not divided into the ‘three-fold division of a person who desires the desired object and obtains it’.
The desiring entity is a false entity that is conceived by the mind.
She is also not divisible into parts. She is not any entity which can perceive and desire something.
She is the potential state for any information, and rises as processed by any mind as its perceived reality.
Even if she herself is of the forms of ‘I’ and the world, what can she desire out of herself?

(Gold can be there as any form of an ornament; but how can it cherish a desire for some ornament, as if it is
outside of it?)

सा व्योमरूपा व्योमैव व्योमात्मवेद्यवेदिका व्योमात्मजगदाभासं अत्रेच्छाविषयोऽस्ति कः।

She is of the form of emptiness. She is emptiness only.
Even the word which refers to the ‘emptiness of objects’ is ‘some information’ rising from her.
She is empty pf the ‘emptiness-information’ also.
She is the altar of emptiness, where the emptiness itself is known as the objects.
She is the pure indefinable emptiness, which shines as the emptiness of Jagat.
Nothing is there as an object at all, except she alone appearing as the object (like the imagined ornament).
Objects are perceived by the mind (as the information processing) in the potential state of the Self.
What object is there that can be desired outside of the Self?

ग्राह्यग्राहकसंबन्धः कु तश्चिदिति तन्न नः विद्यतेऽसौ प्रशान्तानां येषामस्ति न वेद्मि तान्।

ग्राह्यग्राहकसंबन्धः स्वनिष्टोऽपि न लभ्यते असतस्तु कथं लाभः के न लब्धोऽसितः शशी।
एषैव ग्राहकादीनां सत्ता यन्नात्मनिष्टता स्वभावावेक्षया सत्या न जाने क्व प्रयान्ति ते।
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The ‘perceiver and the perceived’ are connected by some need and its attainment.
We (the Knowers), have subdued the mind and have no needs and no wants, and nothing to achieve also.
Though we see a world made of conceptions, we see only the Self shining as all, and are not affected.
The relation of the ‘need and the attainment’ does not exist at all for us in whatsoever manner.
If anyone acts based on this idiotic connection, then we have nothing to say about it.
If a person wants to escape from what is seen as the world, it is his own imagination that haunts him!
Such a world is not known to us at all, for we do not see any world at all.
We have no needs, and nothing gets attained.
This connection of the entity who needs something, and attains it as an outside thing, cannot be real at all,
even if it is commonly experienced by all.
How can anything be attained at all when it is non-existent? Who has ever seen a black moon?
If anyone sees it, it is because his sight is improper, or he has turned insane!
This connection of the entity, who needs something and attains it as an outside thing, is seen as real because
of not knowing the truth of one’s real self.
The perceived objects appear as real, because of the absence of the ‘Aatman-knowledge’. I do not know
where they all go off when the Self is realized!
When one realizes that he is not the ‘body-I’, but is the potential power alone, then what can he want outside
of himself? How can the sun desire its own rays?

एष एव स्वभावो यद्दृष्टृ दृश्यक्षयोऽखिलः ज्ञात्वाऽसत्या विनिर्वाणमहंतात्मनि गच्छति।

This is the realization state of the Self, where the entire ‘perceiver, perceived phenomenon’ vanishes off
completely. The unreal ‘I’ ness is absorbed into the Self, after realizing the truth of the Aatman.

(When one understands that the ‘I’ entity was just one of the probable states of the Self alone, and is
worthless and non-existent, then his ‘I’ dissolves off, and he exists as the ‘I’ of the Aatman alone, as the
‘undivided state of Reality’.)

निर्वाणे नास्ति दृश्यादि दृश्यादौ नास्ति निवृत्तिः मिथोऽनयोरनुभवो न छायातपयोरिव।उभे एते मिथोऽसत्ये
असत्ये च निवृतिः यतो निर्वाणमजरमदुःखमनुभूयते ।
In the ‘state of Nirvaana’, the ‘division of the perceiver and the perceived’ cannot exist at all as real. It is like
seeing the shapeless gold alone in all the ornaments, or seeing the empty space alone in all the varied colours
of the sky.
If the ‘division of the perceiver and the perceived’ continue to exist as real, then it is not the ‘state of
Nirvaana’ at all. The two states cannot be experienced simultaneously, like the shade and the sun cannot be
experienced simultaneously. Both prove the other one as non-existent; and therefore, you cannot expect to be
in the Nirvaana state, and also see the world as real.
Only when the perceived phenomenon is realized as unreal and non-existent, the Nirvaana state is said to be
attained; because Nirvaana is experienced as a state of non-aging and non-suffering (and is not experienced
by the ‘I’ entity at all, which is connected to a form).

भ्रमभूतं च दृश्यादि नित्यं नात्र सुखप्रदं असच्च तद्भाव्यतां मा निर्वाणे स्थीयतामजे।

Perception etc are of the nature of delusion always; and do not give happiness of any sort.
Whatever joy is experienced as an ‘I-experience’ is just a delusion state.
(Trance states, visions of deities and lights, Siddhis, are not the mark of realization.
All these experiences exist along with the ‘I’ conception, and do not in the least refer to the Nirvaana state,
since no experience is possible in the Nirvaana state. In Nirvaana, all experiences cease to be.)
The experiences of the perceived phenomenon, whether joyous or sorrowful are unreal, since they are
connected to the ego-entity, which is itself a false conception.
Any experience of trance, vision, horripilation is short lived.
Realize this truth through the reasoning practice. Remain in the ‘state of Nirvaana’ which is beginningless.

शुक्तिकारूप्यसदृशं प्रेक्षितं यन्न लभ्यते अर्थकार्यपि तन्नास्ति किमत्रापह्नवेन च।

Suppose you see a conch-shell lying on the ground as a shining piece of silver and pick it up, in what way
can it serve the purpose of the silver? Can you lament about the loss of the silver, which never was there?
The silver was never obtained by you, because the silver was in your imagination only.
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The perceived world also is like the silver seen on the conch shell, and is conceived in the emptiness of your
own self. If through reasoning, the world loses its realness, then what is lost?
What is there to cry about the ‘knowledge of the non-existence of a non-existing thing’?
What loss is there in the dissolving off some imagined city?

तत्सद्भावात्महद्दुःखमसद्भावान्महत्सुखं अभावः सोपपत्तिस्तु दृढतां याति भावनात्।

If the perceived world is believed as really existent, like believing in realness of the mirage city, then there is
no end to the suffering one has to go through.
If the perceived world is realized as non-existent, then one is not shaken by the events of the mirage city, and
the quiescent state alone remains left back.
The ‘non-existence of the perceived’ is ascertained by contemplating on the truth at all times.

(Not just at certain hours, but at each and every moment, one should pierce the perceived objects (inert and
living both) through the sword of Vichaara. Slightest slip in the Vichaara, and the world will appear more
real than before; and one may lose oneself completely in the mirage-city produced by the mind.)

तत्किमात्मनि बन्धाय विदग्धं न मुधाधमाः स्पष्ट एवोपचयादेर्वस्तुन्यस्तमिताऽपदे।

Hey you wasted wretched creatures! (After listening the discourse till now all this time, you are still unable
to let go of the realness in the perceived!)
The ‘realness’, indeed ‘vanishes off in the perceived’ to ‘reveal the Reality hiding behind’ as a ‘never-
wavering vision of Self-shine’, by the ‘sincere analysis of my instructions so far’! If still the perceived stays
as real to you, then it means that you are unable to let go of the ‘I-ness’, and so, it is an obvious fact that you
are still attached to the perceived phenomenon!
Hey foolish ones! Are you after the ‘bondage of the Aatman’ alone, that you do not want to discard the
division sense in the perceived? Are you foolish enough to still see the realness in the ‘world-phenomenon?

(‘Liberation’ is a concept that is always connected to the ‘conception of bondage’.

‘Conception of bondage’ is supported by the ‘realness seen in the perceived’.
As long as the subtle attachment exists to the perceived world as a ‘want of liberation’ also, you will forever
be seeking the liberation only, trapped by the ‘Vaasanaa of liberation’.
Or, you may still stick to the realness of some images of Gurus, their own self-made view-points, images of
some deities, and so on! All these concepts are ‘I-based’ and are worthless.
Only when the ‘I’ and its concepts are fully gone, can the Nirvaana state be attained.)

कार्यकारणभावादि ब्रह्मैव सकलं यदा तदा तु ब्रह्मता ह्यस्मिन्संविन्मात्रात्मके तते मार्गयन्ति प्रबोधाय
तैर्मृगैरलमस्तु नः।व्योमरूपे किलैकस्मिन्सर्वात्मनि तते सति कार्यकारणताढ्यानामुक्तीनामेव कः क्रमः।
(Reality is just a potential state for all perceptions, and is a subtle state that is empowering the existence of
the ‘ego-I’ also. You as an ego and its world-experience is just one probable state of the many.
There is no one, and nothing at all in truth.
Reality is a potential state for any information. That is all!
Through a mind-screen, you are accessing some of the information-sets. That is all!
You and others are all just some ‘information processing states’ that belongs to the Reality.
In its churning process of its own power, the world rises as a city of illusions. The ‘I’ also rises as some
foam bubble, in the turbulent waters of perception. Destroy the ‘I-ness’ through intense Vichaara-practice.
Stay in this truth-vision always, and see the world as the shine of Reality alone.
Actually there is no ‘seeing’ also! It is just the pure awareness state of oneself!
That alone is the Nirvaana state, where the perceived phenomenon is completely non-existent.)

Reality gets explained by many philosophers, as if it is a counter-part of the world-existence.

Reality is said to be the cause, and the world is mentioned as an effect.
All these minds believe in the realness of the world, and so explain it as if it is different from the Reality.
Causality also is a concept of the mind; and is based on the ‘division-sense’; and cannot explain the Reality
ever. Brahman state alone exists as the concepts of cause, effect etc.
What exists is just the ‘Bodha-state’; knowledge existing as information varieties.
Knowledge is not divided; since division is also some information only.
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If you desire to put forth arguments of the philosophers who explain Brahman as different from Brahman,
then we have noting to do with those animals, the deer searching for the mirage waters; for they want to
prove the world as real, and desire for the Reality to be outside of it.
Their attachment to the world-existence blocks the truth from them.
These logicians and their followers search for methods of enlightenment, by believing in the realness of the
perceived phenomenon, and search for its cause, by debating with self-invented terminologies.
There is only the empty single state of Reality that exists in all! The ‘one’ alone is seen as ‘many’!
What meaning is there in attributing the ‘cause and effect states’ to the same one?

यो हेतुः स्पन्दने वायोर्द्रवत्वे सलिलस्य च शून्यत्वे नभसः सौम्य सर्गादित्वे चिदात्मनः।कार्यकारणभावादि

ब्रह्मैव सकलं यदा तदा ब्रह्मणि सर्गाणां कारणार्था विलज्जता।
Soumya (Modest one)! What is the cause for the ‘movement that exists as the wind’, or the ‘liquidity that is
the essence of the water itself’, or the ‘emptiness that is named as the sky’?
The creation also exists the same way in the Chit-Aatman!

(The potential state of perception is itself the countless probable states that can rise out of it.
How can the potential state become the’‘cause’ of the probable state?
‘That’ is seen as ‘this’, because of delusion. ‘That alone’ is ‘real’, therefore,‘this’ also looks real.)

Even the ‘cause and effect connection is a concept’ that belong to the perceived world, and is Brahman
alone. If one still tries to prove the Brahman as the cause of the worlds, then indeed it is an embarrassing
situation indeed (for he will be proved as an insane person for sure)!

न दुःखमस्ति न सुखं शान्तं शिवमयं जगत् नास्ति चिन्मात्रतान्यत्वमत इच्छोदयः कु तः।

There is no sorrow; there is no happiness. The world is a state of quiescence and auspiciousness.
There is nothing else other than the Chit-state. Therefore how can a desire ever arise?

मृद्देहयोधसेनायां न मृन्मात्रेतरद्यथा न सज्जगदहंतादौ दृश्ये ब्रह्मेतरत्तथा।

There is nothing but clay in the ‘army made of clay soldiers’; similarly in the ‘perceived phenomenon
appearing as the world, I etc’, there is nothing but Brahman!

रामोवाच
Rama spoke

एवं चेत्तदुदेत्त्विच्छा मा वोदेतु मुनीश्वर सा तु ब्रह्मैव कोऽर्थः स्यादास्या विधिनिषेधने।

Hey Muneeshvara! If what you say has to be accepted, then what matters whether one has desire or not?
Even the desire is Brahman alone! Why should it be controlled with effort?

वसिष्टोवाच
Vasishta spoke

ज्ञातायां संप्रबुद्धायामिच्छा ब्रह्मैव नेतरत्यथा संबुद्धवान् राम तत्सत्यं किं त्विदं शृणु।
When the truth is realized and the knowledge vision rises, there exist nothing but Brahman; this instruction,
you have understood well. However, understand why this ‘topic of desire’ was discussed by me now.

यदा यदा ज्ञतोदेति शाम्यतीच्छा तदा तदा।वस्तुस्वभावादुदयत्यादित्ये यामिनी यथा शाम्यत्येव न तूदेति
ज्ञप्ताविच्छादि तत्तथा।
(Knowledge of the Self, and the desire for another object cannot exist together.)

Whenever knowledge rises, desire subsides immediately. When Brahman alone is seen as all, and there is no
‘I’ at all as an entity, how can a desire for another object rise at all? For whom?
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The sun-less state alone is known as the night. How can the night still remain, when the sun rises?
The desire-less state is Nirvaana. How can any desire rise in the Nirvaana state?
Because of the very meaning that belongs to these two words, those two cannot exist together.
Therefore, desire cannot rise at all in the ‘state of Supreme Knowledge’.
There is no need of any control at all!

यथा यथोदयो ज्ञप्तेर्द्वैतशान्तिस्तथा तथा वासनाविलयश्चैव कथमिच्छोदयो भवेत्।तस्याविद्योपशान्तेयं निर्मला

मुक्ततोदिता अशेषदृश्यवैरस्याद्यस्येच्छोदेति न क्वचित।
For a seeker who is treading the path of knowledge based on ‘Vichaara-practice’, the duality-sense slowly
subsides, even as he evolves in knowledge, and the Vaasanaas also slowly subside off.
How can a desire rise in such a person?
The ‘Avidyaa-state’ in him slowly subsides, and the ‘Mukti state of knowledge’ slowly rises by itself, even
as he keeps analyzing the ‘Brahman state of the Self’ through the ‘study of Scriptures and the company of
the noble’. He will lose attraction towards he worldly objects, through his reasoning ability.
Though moving among the objects and people, he will no more feel attraction or repulsion from the objects
(which are just some sense-information he has accessed). No desire can rise in him at all for any object!

विरक्तस्यास्य नो दृश्ये नोदेत्यत्रास्य रक्तता के वलं द्रष्टृदृश्यश्रीः स्वदते न स्वभावतः।

If a man develops the true dispassion that rises only through the rational analysis of the objects, then he will
not see any joy-factor at all in any of the objects, living or inert.

(He will not exhibit his dispassion-state by avoiding any object outwardly, like the fake spiritualists.
He limits his needs and just naturally reacts to the information-sets of the world in the appropriate manner
without getting forced by any Vaasanaa.
The true test of dispassion is, whether at any instant you can just walk away from everything and everybody
like Shuka the son of Vyaasa, without getting affected in the least?
With such a renunciation state within, Rama yet went through the duties of life with the fire of the same
dispassion burning within, like that of Shuka.)

The world with its various modes of goodness and badness does not fool him any more.
Any object of the world (including the blind attachment to deities, genetic attraction for the family members,
fanatic attachment to the saints with their half-baked philosophies, the lure of meritorious acts) fall off from
him, who is in the ‘true dispassion level of Nirvaana’.
When nothing attracts him, what desires can be entertained by him?

(Like Gita explains, even the ‘Vedas that explain the duties of a man’ are like the ‘well water’ for the man,
who is sunk in the ‘nectar ocean of Nirvaana state’.)

काकतालीययोगेन परप्रेरणयानया यदि किं चित्कदाचिच्च सम्यगिच्छति वा न वा तदस्य सेच्छा नेच्छा वा

ब्रह्मैवात्र न संशयः।इच्छा न जायते ज्ञस्यावश्यमेवानु वा नवा।
By a random chance, or because of adjusting to others who are with him, if he ‘desires anything anytime in
the course of attending to the daily affairs that are necessary’, or ‘does not desire’ also, his ‘state with desire
or without desire’ is Brahman alone; there is no doubt about it.
Even when he encounters new experiences that were never there before, still he feels no attraction for them.
The past habits of the life also, have no hold on him.
There is nothing that attracts the Knower of the Self, new or old!

(Therefore, how can he entertain any desire for anything? How can he have thirst for the mirage waters,
when he knows that the desert-land of the perceived contains no water at all?
How can he want something else as a second thing, when he is in the ‘divisionless state of Brahman’?)

ज्ञता चेदुदिता जन्तोस्तदिच्छास्योपशाम्यति नैतयोः स्थितिरेकत्र प्रकाशतमसोरिव।प्रतिषेधविधीनां तु तज्ञो न

विषयः क्वचित्शान्तसर्वैषणेच्छस्य कोऽस्य किं वक्ति किं कृ ते।एतदेव ज्ञताचिह्नं यदिच्छास्वतितानवं ह्लादनं
सर्वलोकानामथानुभव एव वा।
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When the ‘state of knowledge’ rises in a person, desire subsides completely.

These two cannot stay together, like the light and the darkness cannot co-exist.
(Sun can never see darkness ever; a Knower can entertain no desires for the unreal objects.)
Rules and regulations (prescribed for the ignorant as a must) (as the control of the mind, body etc) never
apply to a knower. For the one, who has no wants or desires whatsoever, who can tell him what to do when?
(The rules and caution that are prescribed for a blind man do not apply to a man with proper sight.)

This alone marks the true state of a Knower; the ‘complete absence of desires’ and a ‘quiescent happy state
that is independent of the world-reality’, which otherwise is known as the ‘state of remaining back’ as the
‘essence of all beings’. (Everything exists as the silent state of Brahman alone, without the taint of the ‘I’.)

दृश्यं विरसतां यातं यदा न स्वदते क्वचित्तदा नेच्छा प्रसरति तदैव च विमुक्तता।
When the perceived becomes tasteless; and when no experience of the perceived world offers any pleasure;
then the desire never spreads out for anything. Then alone is the ‘complete liberation-state’ attained for sure.

बोधादनैक्यमद्वैतं यः शान्तमवतिष्टते इच्छानिच्छादयः सर्वे भावास्तस्य शिवात्मकाः।

When one remains in a the quiescent state of the Self which bestows the vision that transcends the oneness
and twoness state of the world reality, whatever appears as desire or no-desire in his mind (as a part of his
life story), is the auspicious state of Brahman alone.

बोधादस्तमितद्वैतमद्वैतैक्यविवर्जितं यः स्वच्छो विगतव्यग्रः शान्त आत्मन्यवस्थितः।नैव तस्य कृ तेनार्थो

नाकृ तेनैव कश्चन न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः।
Through the ‘attainment of the Knowledge-vision’, the duality concept vanishes; and one transcends the
twoness and oneness of the world-reality, and is always able to stay aware of the ‘Brahman beyond’.
His mind does not react with attraction or repulsion towards anything.
His pure state of perception is known as ‘Sattva’, the state of the mind rising as the Brahman itself.
He is completely free of the anxieties of any sort. Past, present and future have no meaning for him.
His mind remains always quiet, and is in the continuous awareness state of the ‘Self’.
There is nothing he gains or loses by doing something or not doing something.
He has no dependence on the other beings, and has nothing to obtain from them.

नानिच्छया नेच्छयाथ न सता नासता सदा नैवात्मना न चान्येन नेतैर्मरणजीवितैः।

For these (realized ones) who live as though dead, there is ‘nothing that needs to be achieved by having a
desire or not having a desire’, from anything as real or unreal, or from oneself or the other, or from the death
of the body or by its living.

इच्छा न तस्य नोदेति निर्वाणस्य प्रबोधिनः यदि चोदेति तस्येच्छा ब्रह्म शाश्वतमेव सा।
For a man of enlightenment who has reached the Nirvaana state, a desire does not rise at all.
If at all any desire is expressed, it is the eternal Brahman alone.

न दुःखमस्ति न सुखं शान्तं शिवमजं जगत् इति योऽन्तः शिलेवास्ते तं प्रबुद्धं विदुर्बुधाः।
He is known as an enlightened Sage, for whom the perceived world is seen as the ‘unborn auspicious
quiescent state of Reality alone’ shining as the ‘changing patterns of the Jagat’.
Sorrow or joy as connected to the world, do not exist for him,
He is unshaken like a rock, but is more conscious than any one else; for he is not aware of just the surface
knowledge produced by the senses, but sees the ‘beyond’ also always.

दुःखं सुखं भावनया कु र्वन्विषमिवामृतं इति निश्चित्य घोरात्मा प्रबुद्ध इति कथ्यते।
Like turning the poison into nectar, the enlightened Sage turns the sorrow into happiness by the ascertained
vision of Brahman everywhere, like an excellent sorcerer.
 9

तत्स्थितं व्योमनि व्योम शान्ते शान्तं शिवे शिवं शून्ये शून्यं सति च सद्यद्ब्रह्मणि जगत्स्थितम्।
असंवेदनसंवित्खे ततेऽविश्वमिति स्थिते सौम्ये समसमे शान्ते शिवेऽहंताभ्रमः क्षयी।
The ‘Jagat’ seen by the ignorant is not how it exists actually.
The Jagat in truth stays in the ‘Reality of Brahman’ like the ‘emptiness in the emptiness, the quietness in the
quietness, the auspicious in the auspicious’, with no change as such.
The enlightened Sage has the ‘divisionless vision’ alone always, and not the ‘divided state of the world’ as
seen by the ignorant. For a Knower, the ‘I-ness illusion’ is completely gone.
He cannot see any object as real at all, and is aware of Brahman alone as rising as all the ‘knowledge-forms’
in the emptiness.
He sees no ‘Vishvam, the appearing and disappearing patterns of information’.
There is only the absolute silence, the complete equal-ness, quietness and auspiciousness.

यदिदं दृश्यते किं चिज्जगत्स्थावरजङ्गमं तत्सर्वं शान्तमाकाशं परचिन्तापुरोपमम्।परचिन्तापुरोमध्ये गतविघ्नं

गमागमौ यथान्तस्तव शून्यत्वात्तथैवास्मिञ्जगद्भ्रमे।
All that is seen whatsoever as the world made of moving and non-moving things, is just the quiet expanse of
the Self; is like the world seen in another person’s imagination.
Since he has no Vaasanaas or I-ness, he has to move in a world conceived by others.
If one can move inside a city imagined by another person, one can walk freely without obstacles.
Since it is a city made of emptiness only. Nothing is real in that city, as if at every moment the imagination
itself opens up the next scene in life, in the emptiness. This world-illusion is also similar to ‘that city of
imagination’. At every moment, the senses create the information-patterns in the emptiness, newly.

अब्धिद्यूर्वीनदीशैलशोभा शून्यतरात्मनि जृम्भते द्रष्टृकरणं मृगतृष्णाम्बुवीचिवत्।स्वप्ननिर्माणपुरववत्

बालवेतालतालवत् यदिदं दृश्यते तत्र किं किलासत्यतेतरत्।असत्यमेवाहमिति भासते सत्यमेव च।
भ्रान्तिभाजं विनैवेयं भ्रान्तिः स्फु रति सा सती।न सन्नासन्न सदसत्किमपीदमतीन्द्रियं अवाच्यं जगदित्येव
भात्यवक्षुभितं खवत्।
The grandeur of the world with its oceans, skies, lands, rivers and hills shines in one’ own self as
conceptions. What is inside rises as the outside.
The mirage-river seen in the desert, rises through the eye of the thirsty man alone. It does not exist actually.

(Look around you. Whatever is there as your world-experience is made of your own needs and wants only.)
Whatever is seen here as a world (a bit of the world you know as a world) is like a city seen inside a dream,
like a Taala tree with its ghost as imagined by a child. What is here other than ‘unreal’?
Why the unreal exists in the real? The truth (Reality) alone shines forth as the untrue ‘I’ itself.
Who is deluded as the ‘I’? No one!
Though there is no one to get deluded, this delusion exists as a ‘someone with a delusion’.
The ‘existence of delusion’ itself is the ‘delusion’; and does not exist at all in the Reality-state.
The world is not real, since the world that is perceived is proved to be non-existent through reason. It is real,
since the ‘empty state of Reality’ alone, exists without a second.
Whatever is there as this Reality, it is nameless; and it cannot be defined or explained.
Any explanation can only be stated as ‘Not this’, as compared to the perceived world.
That ‘something’, ‘which is not anything that we can imagine or understand’, is real and unreal both; since
we can only see it always as the world-reality. It is beyond the reach of the words with meaning.
It is like the colorless sky which shines like the colored sky.
We cannot see the space; but see only the blue sky; yet we can understand that the ‘blue sky canopy’ as
superimposed on the ‘colorless space’, and see the ‘space beyond’ through our reasoning eye.
A Knower with a stabilized intellect, never swerves from his vision of Reality, although aware of the world
made of the sense-patterns.

इहेच्छानिच्छते ज्ञस्य शाम्यतां यदलं समे तथापि श्रेयसे मन्ये नन्वनिच्छोदयं स्फु टम्।
Though the ‘desire or no-desire states’ are both equal for a Knower and there is no attraction in the least for
the objects of the world, I am of the opinion that the ‘non-rise of the desire’ is indeed the best option ever,
for everyone.
 10

अहं जगदिति ज्ञप्तिः खे खस्येवेयमास्थिता चिदात्मनो यथा वायोः स्पन्दो नात्रास्ति कारणम्।
There is no use in worrying about why the world is there.
It is there as our experience; and we have to tackle it with our reason.
The world is understood as the ‘knowledge’ that envelopes the ‘I’.
The world exists in the ‘Chidaatman’ like some emptiness in the emptiness, like the movement in the wind.
‘I’ is itself the emptiness that has risen in the emptiness.
The world seen by this ‘I’ is also made of emptiness alone. There is no cause for this!
Reality exists as this hallucination of the realness of the ‘I’ and the world.
Getting rid of it is the best option for us, the thinking beings who are endowed with intellect.

चितश्चेत्योन्मुखत्वं यत्तच्चित्तं सैव संसृतिः सेच्छा तन्मुक्तता मुक्तिर्युक्तिं ज्ञात्वेति शाम्यताम्।इच्छा भवत्वनिच्छा
वा सर्गो वा प्रलयोऽथवा क्षतिर्न कस्यचित्काचिन्न न किं चिदिहास्ति हि।इच्छानिच्छे सदसती भावाभावौ
सुखासुखे इत्यत्र कलना व्योम्नि संभवन्ति न काश्चन।
When analyzed, it is understood like this.
The senses produce a ‘succession of patterns’ as objects, and the mind ‘processes the information produced
by the senses’ as the ‘liked and disliked’.
This produces the ‘hallucination of the world-reality’ in the nothingness.
The ‘awareness of existence’ when it is aware of the realness of the world, is known as ‘Samsaara’, the
world-existence.
What causes a particular world-experience for each of the minds?
The world experienced by each mind is different, and is based on its own likes and aversions.
Desire (Icchaa) is the root cause for all these experiences.
‘Icchaa’ is the want, the need; it is the subtle want for something to rise as the perception, like a thirsty man
in the desert wanting a river to rise in front of him.
The picture that rises in front of you as world-scene, is the ‘Icchaa’ rising as that scene.
‘Icchaa’ exists as a ‘want of experience’, in every Jeeva; and this alone rises as the word-experience again
and again, in succession, creating an illusion of a solid world.
If one is freed of this, he expects nothing to happen.
His ‘want of experience’ dissolves off through dispassion. No probable state rises as his world.
He remains without any experience; but moves through the experienced world of others like moving inside
an imagined city.
Freedom from ‘Icchaa’ is ‘Muktataa’ (complete freedom).
You hold the state of Reality quiet, without creating any disturbance.
You stay always in the awareness of the ‘beyond’ state.
After attaining the ‘Mukti’ like this, through the power of the pure intellect, remain quiet as the Reality itself.
What matters after you are well-established in such a ‘pure awareness state of Knowledge’?
What matters whether there is a desire or not? What matters if the world is created or destroyed?
There is nothing lost, for nothing is there. No one loses anything, since no one is there.
Nothing at all is there, but the power to rise as any perception.
When you are established only as that power, and exist without rising as any perception-state, then what else
is there but the complete silence of all?!
Desire and no-desire; real and unreal; presence and absence; sorrow and joy; such disturbances do not occur
at all here in the ‘emptiness of the Reality-state’!

इच्छानां तानवं यस्य दिनानुदिनमागतं विवेकशमतृप्तस्य तमाहुर्मोक्षभागिनम्।इच्छाक्षुरिकया विद्धे हृदि शूलं

प्रवर्तते जयन्ति यत्र नैतानि मणिमन्त्रौषधानि च।यत्कार्यकरणव्यूहान्कृ तवान्पूर्वमेव तान्संप्रेक्षया न पश्यामि
मिथ्याभ्रमभरादृते।भ्रमभूतेन कु र्मश्चेद्व्यवहारमवस्तुना तत्कस्मात्परचित्ताद्रिः कवलनं न नीयते।असता
व्यवहारश्चेत्प्रेक्षामात्रविनाशिना क्रियते शशशृङ्गेण तत्कथं छाद्यते न खम्।
(Is it possible to attain such a state by any thinking being?)
He who gradually manages to lessen the desires day by day; he who is satisfied in the quietness brought
about by discrimination; he alone is fit to become liberated.
‘Icchaa’ is something like a prick from the sharp knife; as long as it keeps pricking the heart, the heart
remains infected by the disease of world-reality.
 11

It cannot be cured by magical gems, magical chants or magical herbs. As long as the ‘Icchaa’ keeps
disturbing the state of Reality (the potential state), the world-experience will keep happening in a variety of
ways.
The world-experience is a disease that has no cure at all!
The Creator (who created this world) produced all the necessary treatments to cure many ailments in the
beginning itself, anticipating the physical and mental ailments that would torment a human being; but after
observation for long, I do not see them as being effective in the men affected by the delusion of the ‘realness
of the unreal’.
Can this delusion be cured by another delusion, like a thorn getting removed by another thorn or the fire
getting extinguished by another fire? Can you remove the delusion of bondage by the delusion called Mukti?
If it was possible to treat the delusion in a mind by producing another delusion-treatment, then, why can’t we
imagine a ‘huge mouth of unimaginable distance’ and ‘swallow off the mountain imagined in another mind’?
Delusion goes off only through ‘proper analytical observation’.
If the existing ‘delusion of the delusion’ can be removed by imagining the delusion as bondage and
imagining a cure for it as Mukti, then why not cover the entire emptiness with a hare’s horn?

अहंभावाच्चिदाकाशो जाड्यातिशयतः क्षणात्पाषाणतां जलमिव मनस्त्वाद्याति देहताम्।चित्त्वादनुभवत्येतां

असत्यामेव देहितां अविनष्टैव चिच्छक्तिः स्वप्ने स्वमरणं यथा।व्योम्न्यसत्यमवस्तुत्वात्सत्यं चानुभवाद्यथा
नीलत्वं तद्वदीशेऽस्मिन्सर्गो नासन्न सन्मयः।यथा शून्यत्वनभसोर्यथा स्पन्दनभस्वतोः भेदो नास्ति तथा
सर्गब्रह्मणोरेकरूपयोः।
Why then the world gets seen as real, if it is just a mind-construe?
There is only the ‘empty expanse of awareness’ which can ‘remain quiet as its own awareness’ (as in a
Jnaani), or ‘remain as the agitation of the perceived reality’ (as in the ignorant).
Either you see the world as real, or ‘know’ it as unreal.
You are the Chit-expanse in essence; but become identified with the inert body, like the expanse of water
solidifying and getting located at a point in space.
When the Chit-expanse knows itself as the ‘I’, as restricted in a point at space, the mind rises as a function of
perception, and the body is seen as the ‘I’.
Because of its power to exist as any state of experience, it experiences the body-state as itself, though the
body is not real, because of the mind believing it to be so; like seeing one’s own death in the dream.
The blueness that is seen in the emptiness is not real, since it is non-existent and belongs to the sight-sense
only; yet it is real when experienced. Blueness is real as the experience, but is unreal as the absolute reality.
So also, this creation that appears in each mind as some experience is real as the experience, but is not real as
some absolute reality.
The sky canopy that covers the earth as blue, is not different from the colorless space-expanse.
The movement does not exist as separate from the wind; and the Reality and the world also do not exist as
different.

नेह संजायते किं चिज्जगदादि न नश्यति स्वप्नो निद्रागतस्येव के वलं प्रतिभासते।अविद्यमाने पृथ्व्यादौ
प्रतिभामात्ररूपिणि सर्गे क इव संरम्भस्त्यागादानैश्चिदम्बरे।न देहः प्रतिभातोऽस्ति पृथ्व्यादिकारणान्वितः के वलं
ब्रह्मचिन्मात्रमेवात्मन्येव संस्थितम्।बुध्यादेः कारणत्वं च द्वैतैक्यासंभवान्न सत् अनेनेदं क्रियत इत्यस्यार्थं याति
संभवात्।
Nothing like a Jagat gets produced here, nor does it perish ever.
Like a dream that is experienced by a sleeping man, the world just appears as some experience.
The objects in the dream are not made of elements also; so it is, in the waking state also.
When the elements like the earth etc are not existent at all except as conceptions, and everything is just a
momentary flash of experience, what is there to discard or seek in the Chit-expanse (which shines as a
continuous flow of information alone)?
Why then does the body look so real? The body is not just an appearance because it is conceived as made of
elements which render the solid nature to it. Body exists as a sensation only of pain or discomfort.
Actually, ‘Brahman state of awareness’ alone stays in itself, as all this.
Body is function-based; the Intellect just directs the function of the body.
Intellect also is not real, since there is no possibility of the ‘two existing as one’ in the ‘second-less Reality’.
 12

अहेतुरक्रमं भाति चिति कल्पक्रियागणः क्षणेनैव यथा स्वप्ने मृतिजन्मादि सत्वराः।

The entire set of functions of any creation of any span, is causeless, and is not orderly as supposed.
Everything is there at once (as the possibilities).
Everything is instantaneous, like the birth and death happen within a moment in the dream.

खमेव पृथ्वी खं शैलाः खमेव दृडभित्तयः खमेव लोकाः स्पन्दः खं सर्गसंवेदनं चितेः।
(What exists is the ‘potential state of power’ that can exist as any experience.
‘Experience’ exists as some ‘I’.
Some ‘I’ exists as ‘some body-shape made of elements’.
The ‘body that is made of elements’ is a ‘tool of action’.
This body is moved by the six senses; and directed by the intellect.
At every moment, the emptiness of Reality rises as your experience of some particular objects.
Nothing is there but the ‘emptiness as all’!)

Emptiness alone is the spread out landscape; emptiness alone are the mountains; emptiness alone are the
solid blockages; emptiness alone are all the worlds; emptiness alone are all the movements; emptiness alone
is the perception of the world as experienced by the Chit.

व्योमभित्तौ जगच्चित्रं चिद्रङ्गमयमाततं नोदेति नास्तमायाति न शाम्यति न ताम्यति।

In the ‘canvas of emptiness’ (potentiate state of Aatman), the (continuously produced) picture of the world
spreads out as colored by the Chit (based on the mind-conceptions).
It does not rise; does not set; does not get dissolved; does not finish off.

(Nothing is created, nothing is destroyed. There will always be the state of some world-experience or other
with an ‘I’, with the Aatman as the witness.)

चिद्वारिणि जगत्तुङ्गतरङ्गद्रवरूपिणि किं नु वा कथमुत्पन्नं किं शान्तं च कदा कथम्।

The high rising wave of the Jagat (the perceived patterns of any world-state) is always a part of the ‘river of
Chit’ This river flows non-stop with the fluidity as its essence (potential state ready to appear as any
experience)’.What, and how anything got produced, or what subsided, when and in what manner?

(How can the potential state be destroyed? Even ‘destruction’ is a probable state only!)
Whatever is experienced by an ‘I’ sense, is just a probable state, and is a mind-construe or the ‘information
processing’. How can the potential power be affected by any probable state?
How can the rock get affected by any statue you imagine in it?)

पर्वता गगनायन्ते गगनं पर्वतायते संवेदनप्रयोगेण ब्रह्मणः सर्गता स्थितौ।

Mountains turn into sky; sky turns into mountains!
(What cannot happen? After all, the perceived is just a changing pattern of pictures, or experiences!
And any change can be explained through logic, or magic, as per one’s mind-level of interpretation.)

The world-state stays always in Brahman through the power of information processing.
This state of Brahman cannot cease to be!

SIDDHA-WORLDS

(Those who are well-established in the Brahman state, have the power to produce any probable state at their
will. This alone is known as the true Siddhi.)
संविच्छू र्णप्रयोगेण निमेशार्धेन योगिनः कु र्वन्ति जगदाकाशमाकाशं त्रिजगन्ति च।सिद्धसंकल्पनगराण्यसंख्यानि
यथाम्बरे तथा सर्गसहस्राणि सन्ति तानि तु चिन्नभः।महार्णवे यथावर्ता अन्योन्यमपि मिश्रिताः पृथगेव
अवतिष्टन्ते व्यतिरिक्ता न ते ततः।सर्गात्सर्गान्तरालोके या प्रबुद्धस्य योगिनः सिद्धलोकान्तरे प्राप्तिः सैवेति
विबुधोक्तयः।
 13

That is why, the great Yogis who have mastered Siddhis, use the magic powder of (opposing) conception;
and in half a second change the world into empty sky, and the empty sky into the three worlds.
Though we with our limited mind-sets see the space as empty, countless worlds produced by these Siddhas
may exist in the very space of our tiny world, unknown to us.
There exist countless worlds produced by Siddhas in the same space. Similarly thousands and thousands of
worlds exist in the Chit-expanse itself, at this very point of the Self, that is acting as you.
(How do they stay separated?)
Just like the whirlpools in the huge ocean though separate are mixed together, these worlds stay as
unconnected and separate, but they are not different from the ‘spread out Chit’.
An enlightened person (like the Leelaa of Mandapa tale, or Queen Chudaalaa) who has mastered Siddhis, is
capable of seeing these other worlds of other minds; so also, the Siddha worlds are entered through their
minds only; so say the learned ones.

(He who is in the Brahman state, is like the ‘potential state of Brahman with a mind’.
He can at once know of the worlds of many, if he so wills.
Therefore, just the desire-control is not the goal! It is just the foundation-state of Mukti.
‘Reaching such a supreme state where there is no meaning at all for any desire’, is the goal to be reached.
Beyond this mind-matrix of the earth, there are countless worlds that are unimaginable for these earth-
beings. When you cannot let go off even this tiny life story of yours, in this tiny mind-made world, what is
desire-control even?
Desirelessness is like a sacred mind-bath, that purifies you and permits you to enter the sanctum sanctorum
of Brahman. What awaits a Knower there, is beyond explanation!)

अविनाशिनि भूतानि स्थितानि परमे शिवे व्योम्नीव शून्यतोल्लासाः सर्गविभ्रमाः।

परमार्थनिजामोदाः सहजाः सर्गविभ्रमाः नोद्यन्ति नोपशाम्यन्ति लेखा इव शिलोदरे।
The ‘illusions of creations rising like empty bubbles in the emptiness-expanse’ (potential state of the Self)
exist in the ‘Supreme auspicious state of Reality’, with their indestructible beings experiencing something or
other (as the three levels of Gunas).
These creations are not outside of Chit. They are like the ‘lines seen in the belly of the rock’; they never rise,
never vanish; they are part of the rock itself.
The Creations are just the ‘flow of experiences with countless ‘I’ states to experience them’.
Whatever is conducive to such an experience is conceived as a body.
And a ‘body-based world’ rises as a ‘world-reality’. And the mirage cities exist as countless mind-construes
in the very same Chit-point at once, like the lines inside a rock-belly.
An excellent Siddha exists in such a level, with no identity, no form, but as Brahman enjoying itself with a
mind-like state.

अन्योन्यं कु सुमामोदा मिश्रिता अप्यमिश्रिताः व्योमरूपास्तथा सर्गा अन्योन्यं सिद्धभूमयः।

(At this very moment, you are receiving the information of sense-patterns that your brain has access to.
That alone you experience as your world-state.
The other information-patterns of countless other worlds, and other Siddha worlds are not accessible to you;
and they do not exist for you. To find access to these worlds, one must rise to the level of Queen Leelaa, or
Jnapti, or Queen Chudaala. It needs extreme dispassion, and purity. An ‘I’ can never know of these worlds.)

When you enter a flower garden, you experience a dense flow of varieties of fragrances, yet you can feel
them separately also. The fragrances of the various flowers are mixed, yet are separate. Siddha worlds also
exist in the very space point of Chit (Self); yet they are separate; and made of emptiness only.

संकल्पाकाशरूपत्वात्सर्वानुभववस्थितेः तनुसंकल्पमोहानां सत्याश्च मननोक्तयः।

(Experience alone is the world-state.
You are experiencing this tiny world under a blue canopy of stars, and it is real for you.
So is the world of a worm real for the worm! So is the world of a blind frog inside the well, real for the frog!
So is the world of a bird real for the bird! So is the world of a Siddha real for a Siddha!
Each exist in a world of their own evolved level, and experience it as real.
A fish inside a dirty pond cannot know of a man standing on the land!
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Similarly, the desire-oriented Jeevas here cannot know of these Siddha worlds, or even strive for it!
However, since all the worlds, from that of a worm to a Siddha are made of emptiness only, even the
Siddha-worlds are not real. Nothing is real; no one is real! There is no ‘Knowledge’ also; no bondage also.
There is nothing to be achieved! There is nothing that is harmful as the perceived!
The emptiness alone exists!)

Since everything is of the ‘form of emptiness filled with conceptions’ and experienced as real by all, the
statements given by anyone as their experience, even of the Siddhas who perceive their subtle worlds
through their conceptions, are true.

न ज्ञानवादिता सत्या न बाह्यानर्थवादिता यथावेदनमेतानि वेदनानि फलन्ति वः।

(At the ‘state of the Self’ that is acting like the ‘I’ as you, your world experience exists as some probable
state. In that point of the Self alone, Shiva is experiencing his Kailaasa, Vishnu is experiencing his
Vaikuntha, Brahmaa is contemplating his creation, a worm is experiencing its world, a tree is experiencing
its existence; and so on! Each and every living and inert object exists in this ‘Self-point’ only.
As the experience, it is different and real; but as the Self-state, all the worlds are non-existent only.)

The ‘theory of knowledge’ is also not true; the ‘theory of the world outside’ as a ‘form of suffering’ is also
not true. As per the evolved state of Jeevas, the conceptions give the required result.

चिति चित्त्वं यदस्त्यन्तर्जगदित्येव भाविते भेदो द्रवत्वपयसोरिव नात्रोपपद्यते।

The power of the Chit to appear as the three-fold perception experience (seer seeing the seen), is its very
nature innate in it. If this is understood, the difference is not seen as in the case of the water and its fluidity.

कालो जगन्ति भुवनान्यहमक्षवर्गस्त्वं तानि च तत्र च तथेति च सर्वमेकम्।

चिद्व्योम शान्तमजमव्ययमीश्वरात्म रागादयः खलु के चन न सम्भवन्ति ।
Kaala, the support of all (as change and division-sense); the countless Cosmic eggs inside Kaala; the
countless worlds inside those Cosmic eggs; the countless states of the ‘I’ and ‘you’ and the groups of senses
in those worlds; those objects experienced by these; there and then in that manner; all are one indeed; ‘being
the very nature of the principle of Chidaakaasha, the quiescent, unborn, unchanging Lord of all’!
Desire etc, do not occur at all!
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART TWENTY THREE

[‘KNOWLEDGE KNOWS KNOWLEDGE’ IS ‘JAGAT’]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

Narayanalakshmi (Shubhalakshmi), an ascetic spent most of her life in the Himalayan terrain, engaged in the
penance of knowledge. She is well-versed in all philosophies and is a scholar in Sanskrit language. Her
mission life is to retrieve the lost knowledge of the ancient Rishis and offer it unblemished to all the seekers
of the Truth. She is from Bangalore, Karnataka, India
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वसिष्टोवाच
Vasishta spoke
JAGAT IS REAL, FOR IT IS BRAHMAN
चित्पश्यति जगन्मिथ्या स्ववेदनविबोधिता व्योम्नि मायाञ्जनसिक्ता दृगिवाचलान्तरम्।
(How does the Chit devolve to the lower state of perception?)
Chit (Self-state) perceives the unreal world, by swerving from the knowledge state.
This ‘swerving from the Knowledge-state’ is known as the ‘Non-Brahmanness’ (Abrahmataa).
The entire world exists real as the ‘Abrahmataa-state’. This ‘swerving from the knowledge state’ is known as
‘delusion’. This delusion is similar to where, by the application of the magical collirium in the eyes, one sees
the huge mountain with its peak reaching high into the sky and as covered by dense forests, in the ‘emptiness
of the sky’ itself.

ब्रह्मसर्गश्चित्तसर्गो द्वावेतौ सदृशौ मतौ परमार्थस्वरूपत्वादक्षुब्धत्वात्सदैव च।

(Each mind conceives its own world, and the ‘totality of all these conceptions’ is known as the Brahmaa or
Viraat. The total conception of the worlds, necessitates a Creator Brahmaa, as a huge mind. This ‘Creator
Brahmaa’ again gets a form, and exists in his own world, and takes care of the creation-minds.)

‘Brahmaa’ is the ‘totality state of the world that is made of individual mind-states’.
‘Brahmaa’s totality state of the world’ and the ‘mind-worlds of the individuals’; both are to be considered as
the same (as unreal as the picture of the world that is drawn on a canvas).
Both are of the ‘essence of the Supreme’ and remain unperturbed; and exist as Brahman.
The canvas itself shines as the total world-picture drawn by the Brahmaa, and also as the tiny portion of
world-picture drawn by you, a Jeeva, and by other Jeevas.
The picture is not outside of the canvas, but is the canvas itself.
The picture is the canvas alone, and is real as the canvas (but unreal as the picture).
The canvas is one with the picture and is covered by it fully, like the sense information hiding the empty
Chit-state beyond. When this ‘Chit- canvas’ sees the picture as outside of it; then it is ‘Abrahmataa’ shining
forth as the ‘Jagat-reality’.

ज्ञानरूपतयाबाह्यं बाह्यं चानुभवात्तथा सत्यरूपमतः सत्यां विद्धि बाह्यार्थरूपताम्।

(What is the Jagat made of? Is it real or unreal?)
The world that you are experiencing as an individual , is made of ‘knowledge’ only.
‘Knowledge’ is the understanding-power. This is the Aatman.
When this knowledge understands the information of senses, it is known as Jagat.
What little you know and experience as a single mind-entity, that alone is ‘your measure of the world’.
The ‘world that you know and experience’ is the ‘tiny bit of knowledge’ that you have about the world.
Where is this ‘knowledge of the world’ situated? Inside you only!
The knowledge is within you, and you are experiencing it, as if it is outside.
The world you see is of the nature of knowledge alone, and is experienced as if outside through delusion.
The ‘outside world’ is real as the knowledge-shine, since it is your own knowledge-state as the Self.
Understand that, ‘whatever is seen outside is also real’ (as knowledge-expansion, the Brahman) (but unreal
as the changing pictures of the world).

बाह्यार्थवादविज्ञानवादयोरैक्यमेव नः वेदनात्मैकरूपत्वात्सर्वदाऽसदसंस्थितेः।
(‘VijnaanaVaada’ says that the word-reality which a human being perceives does not exist; only the
consciousness can be said to exist which lights up the momentary interconnected events that make up the
cosmic flux. ‘BaahyaarthaVaada’ says that the outside world of objects alone is real.)
Our opinion actually unifies the ‘Baahyaarthvaada’ and ‘Vijnaanavaada’.
What is inside is alone outside; and so both are the same; and so, both are real.
(Why imagine a second reality?)
‘Knowledge (or understanding)’ alone is the nature of the world at all times; and is the shine of the
‘awareness state’ alone. There is no possibility of anything as ‘unreal’ at all!
(A solid world which you believe in, as an absolute independent reality is unreal; but as a knowledge shine,
it is the same Self; and so is real.)
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अक्षुब्धखानिलालोकजलभूशान्तिशालिनी तता शून्या महारम्भा ब्रह्मसत्तैव सर्वतः।

The unperturbed quiescent state of the five elements, namely the Aakaasha, wind, fire, water and earth is
alone the Reality state of Brahman. (Even if the pictures in the canvas appear to be agitated, they stay quiet
as the canvas-state.) There exists only the all pervading, empty, potential state of Brahman.
Brahman alone exists; and there is no question of anything existing as unreal, outside of Brahman.

तस्मै सर्वं ततः सर्वं तत्सर्वं सर्वतश्च तत्तच्च सर्वमयं नित्यं तस्मै सर्वात्मने नमः।
Salutation to that one which is all, which pervades all, from which is all, which is from all, which is of the
nature of all things, which is eternal, and which is the essence of all.
(All the words that refer to the noun, pronoun, verb, adjective, etc are all just the state of knowledge only;
and Brahman only. Every name is the name of Reality; every sound refers to the Reality-state.
What else is there? It is like oneself existing as all, and playing with oneself as a second.)

‘PERCEPTION’ IS ‘KNOWLEDGE-EXPANSION’
चिन्मयत्वाद्यदा चेत्यमेति द्रष्टृचितैकतां तदा दृश्याङ्ग्यैवैतच्चेत्यते नान्यथा चिता।यदा चिन्मात्रमेवेयं
द्रष्टृदर्शनदृश्यदृक् तदानुभवनं तत्र सर्वस्य फलितं स्थितम्।
(What happens when you are perceiving an object?
‘Perceiving entity’ is the ‘Self-awareness’, the ‘knowledge of one’s own existence’.
The ‘object’ is the ‘knowledge that belongs to the senses and the mind’.
‘Knowledge of oneself’ exists as the ‘knowledge of the object’.
That is how the perception of an object becomes possible.
It is like the light imagining itself as divided light pieces, within itself. Nothing changes, nothing divides.)

Self exists as the ‘knowledge of one’s existence’. The object exists as the ‘knowledge of the senses as
narrated by the mind’. Everything is of the nature of Chit alone (Knowledge-awareness).
The ‘perceiving entity’ understands the ‘information of the object’, and ‘knows’ the object.
The ‘Knowledge of the object’ becomes one with his ‘Self awareness state’.
The body is also is a form of knowledge, which is identified as the ‘I’.
‘Knowledge of the Self-existence’ becomes one with the ‘knowledge of the object’ at the time of perception.
The ‘one’ alone exists as the ‘complete undivided knowledge-state’ at the time of perception.
How can knowledge get divided? (You know so many things; are you divided by them?)
Since, everything is of the nature of Chit (that which collects all knowledge bits as one), the object gets
perceived as the single Chit-state, and not as separate from Chit.
The ‘tri-fold phenomenon of perception’, which includes the ‘perceiver perceiving the perceived’, is of the
‘nature of Chit alone’ at the time of perception, and it stays as the fructified experience of all (as the object
perception).

(The ‘knowledge bits of information’ group together as if, and produce an ‘I’, like the fragile layers of the
banana leaves producing a solid trunk.
‘Knowledge awareness of oneself’ exists as the ‘knowledge of the world’ in the potential state.
‘I’ gets added to the ‘knowledge of the world’, as a part of it.
You (unreal entity) do not see a world; the world (Knowledge) produces you to see it!
You (unreal entity) are empowered by the ‘Knowledge awareness of oneself’; so the world gets seen.)

द्रष्टुदृश्ये न यद्येकमभविष्यच्चिदात्मके तद्दृश्यास्वादमज्ञः स्यान्नादृष्ट्वेक्षुमिवोपलः।चिन्मयत्वाच्चितौ चेत्यं

जलमप्स्विव मज्जति तेनानुभूतिर्भवति नान्यथा काष्टयोरिव।सजातीयैकताभावाद्यद्वत्काष्टं न चेतते दारु तद्वदपि
द्रष्टा दृश्यं नाज्ञास्यदाजडम्(न आज्ञास्यत् आजडम्)।यादृक्सत्तानि काष्टानि तादृग्रूपं त्वचेतनं जानन्ति
नेतरत्तस्माद्दृश्यं चिद्दृश्यचेतनम्।
The perceived object cannot be experienced, if the knowledge was not inside and outside both ways.
You know ‘your own existence’ even if you stupidly believe that you are the body-entity. That is knowledge.
You know the sense-information, and what the mind explains it as. This is also knowledge.
Knowledge is the ‘awareness state’ (consciousness), and is referred to by the term ‘Chit’.
At the instance of a perceiver perceiving an object, (conscious seeing the inert), the perception cannot occur
at all, if even one part of it was not in the Chit-state.
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Unless the knower (perceiver) and the known (perceived) are not of the same nature, the perception cannot
take place at all.
For example, when you crush the sugarcane with the stone, the stone cannot receive the knowledge produced
by the senses as the image, taste, etc of the sugarcane, because it does not have ‘Self-awareness’ and also no
‘sense organs’. The stone does not even know that it exists.
The stone is the ‘known’, and is not the ‘knower’. A stone cannot perceive any object.

(When you see a tree, you know that the tree is there. This ‘knowledge of the existence of the tree’ is part of
you, as your knowledge-state, and is one with it; and does not exist as separated from you.
Chit (Self) is the ‘knowing power’ and the world is what it knows through the screen of the mind.
‘Tiny knowledge bits’ of all the individuals, jointly exist as the ‘totality state of the creation’.
Jagat is just a single expanse of Knowledge; and is known as ‘Chidambaram’ Chit-expanse.)

Chit as the self, and Chit as the object; both are of the form of knowledge alone.
Like a water-drop falling into the ocean, the knowledge of the object dissolves into the knowledge-state of
the Self, and becomes one with it; not otherwise, as observed in the nature of the wooden sticks.
(If everything is Chit, why not the wooden stick become one with the tree?)
Though the wooden-stick is of the nature of the tree from where it is cut, it does not perceive the tree,
because it is of the nature of its source only (both are inert). They do not have the ‘Self-awareness’.
Though everything is Chit, the Chit-point which is completely bereft of ‘Self-awareness’, cannot grasp the
knowledge of the object.
(It is as if the light itself creates the dark parts in itself, by hiding from itself!
Therefore some Chit parts are self-aware; and some are not.)
Whatever the nature of the sticks, they exist like that only, as the non-conscious things.
They do not know of the other. ‘Knowledge’ is absent in them.
‘Totality-mind’ conceives these sensed objects as inert and non-conscious; therefore they stay that way only.
Therefore the perception is the ‘knowing of the perceived’; and is possible through ‘Self-awareness’ only.
Unless ‘you’ exist and ‘know that you exist’, the perceived object cannot exist.
The information processing is necessary to have the world-experience.
You exist as your ‘existence awareness’. If you are not aware of your existence, then you are also inert only.

महाचिदात्मनैवास्ति जलानिलधराश्मतं नैतेषु स्पन्दबुद्ध्यादि प्राणजीवाद्यभावतः।प्राणबुद्ध्यादयः सत्तां

भावनावशतो गताः भावना चिच्चमत्कारः स यतेच्छमुदेति च।
Because of the great principle of Chit (Self-state) only, there is the (knowledge of the) water, wind, earth and
stone. In these things, there is no capacity to move (voluntarily) or understand anything, as they lack the
Praana and the Jeeva-ness. (To stay deluded also, you need the support of the ‘Self-awareness’.)
(Why some part of the Chit is a conscious Jeeva, and some other is not conscious, and inert only?
Because they are conceived to be so! What is conceived as what, that remains as that only.)
Of course, the Praana, the Jeeva states are also imagined only; and are conceived as real.
Imagination is also a feat of Chit. It appears as and when randomly.
Anything that is conceived becomes the experience with an ‘I’.
Conception rises in the Chit as various measures of duality; and they are experienced by the add-on ghost of
the ‘I’.)

जगत्तया शान्ततया ब्रह्मसत्तावतिष्टते पुंस्तया गत एवात्मा रेतोवटकबीजयोः।सर्वाग्राणुमये बीजे योऽस्मादग्रतो

ऽणुकः स स तत्तद्भवत्यग्रं बीजं स्वात्मनि संस्थितः।ब्रह्म सर्वपरमाण्वात्मा योऽस्मादर्थतोऽणुकः स स तत्त्भवेद्वस्तु
वस्तुब्रह्मैव तिष्टति।
(How the’‘many-ness’ gets produced?)
The reality of Brahman exists as the state of the world and remains in the quiescent state, without any
change. Its essence alone is the ‘power of reproduction’ in humans and the tree-seeds.
(The Reality state is the potential state for many Jeevas to come into existence.
The ignorant Jeeva which is identified with the inert body, manages to produce more inert bodies through
delusion. Devas who are not identified with the inert form, produce Jeevas with their minds.)
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Brahman is the minutest subtle atom forming the essence of all the things, like the seed is the essence of all
the trees. Brahman is the ‘knowledge-essence’ which can exist as ‘any knowledge-form’ (as any object).
The seed is made of ‘minute atoms which are foremost in producing objects’; and the seed exists as the
‘potential state for innumerable trees’, and ‘this potential state is its essence’.
Aatman is more subtle, and is not made of atoms; yet it is the subtlest essence in all the Jeevas, and acts as
the ‘foremost seed’ of all.
The ‘potential state to become the tree’ is the ‘essence of the seed’.
The ‘potential state to become any Jeeva’ (any ‘seer, seeing the seen’ state) is the ‘essence of Brahman’.
This essence alone is the ‘state of Reality’.
The seed acts as the cause of the tree, and exists separately, and is dependent on the ‘time and place factors’.
Brahman, the potential state of knowledge itself, exists as the object-knowledge, without staying separately.
Brahman as the ‘Jeeva-I’ exists as the ‘object-state’ also, at once; it is not in need of ‘time and place factors’.
The potential state of Brahman alone is the probable state of the object also, and does not differ from it.
‘I-Brahman’ and the ‘object-Brahman’ become one at the time of perception; and the perception takes place.
‘I-Brahman’ is a misconceived knowledge of the ‘Self-awareness’; and the ‘object awareness’ is also a
misconceived knowledge that rises due to ‘Abrahmataa’.
‘Self-awareness’ rises as the ‘many-awareness’ because of delusion.

द्रव्यमेव यथा द्रव्यं तिर्यगूर्ध्वमधस्तथा सर्वमेव तथा ब्रह्म येन तेन यथा तथा।
When you perceive the object, it is the same object whether you observe it sideways, or upwards or
downwards. Whatever you perceive in whichever manner, it is nothing but ‘knowledge of some form or
other’. Be it any world, or be it any Jeeva of whichever level of existence, the world that gets experienced is
of the form of knowledge alone. (What can exist as any object, if you do not ‘know’ it as ‘knowledge’?)

हेमत्वमेव नान्यत्वं हेमरूपशते यथा शान्तत्वमेव शान्तस्य सर्गाहंत्वगणे तथा।

Even if gold is made into hundreds of shapes, there is nothing but gold in the gold objects.
The ‘quiescence of the Self’ alone stays as the ‘quiescent state of the world’.
There is only the quiescent state! Call it the Brahman or the world! The world and the ‘I’ etc also appear in
the same manner as the ‘shine of Brahman’ only, as the ‘knowledge-forms’.

IN MY VISION AS A BRAHMARSHI
पार्श्वस्थस्वप्नमेघौघा यथा तव न काश्चन सर्गप्रलयसंरम्भास्तथा खात्मान एव मे।पङ्कता कल्पिता व्योम्नो या
पुत्रकपताकिनी सा यथा शान्ततमाततं खमेवेदं तथा जगत्।संकल्पभ्रम एवान्तः पुष्पीभूय जगत्स्थितं
जलावनितलक्लिन्नबीजं कल्प इव द्रुमः।
The ‘hosts of clouds in the dream of a person sleeping next to you’ are never your part of experience.
Your dream is ‘emptiness’ to the person sleeping next to you; and his dream is ‘emptiness’ for you.
Even if he is getting drenched in a heavy thunderstorm inside his dream, you will see only the emptiness
around him. For me also (a Knower of Brahman), whatever worlds you all are experiencing through delusion
are made of emptiness only.
The creation, dissolution and all such modifications that you believe in (as your theories), are of the nature of
emptiness only, in my state of the Self.
Whether you imagine the ‘dirty mire’(as a worm), or a ‘flag of Gandharvas flying high in the empty sky’ (as
a Deva), that is just the ‘quiescent-state of Reality’ that is spread out as the ‘expanse of emptiness only’.
The world is like that only! Sheer emptiness! Sheer silence!
Each one of you are experiencing some conceived world in the emptiness, as the emptiness only!
The world exists as the ‘blossomed flower’ of the ‘conceiving delusion in the mind’; like the wet seed inside
the moist ground growing into a huge tree.
(A seed will sprout only if it is placed in a moist ground. Only a mind with Vaasanaas will sprout.)

THE KNOWLEDGE VISION

अनहंतात्मनो ज्ञस्य सत एकत्वमासतः जरत्तृणलवायन्ते ननु नामाऽणिमादयः।त्रैलोक्ये तन्न पश्यामि
सदेवासुरमानुषं एकरोमांशविश्वस्य यल्लोभाय महात्मनः।यथा तथा स्थितस्यापि यत्र तत्र गतस्य च
द्वैतसंकल्पसंदोहा न सन्त्यधिगतात्मनः।विश्वमेव नभो यस्य शून्यं सर्वं महात्मनः कु तः कस्य कथं तस्य
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भवत्विच्छा निरात्मनः।शान्ताशेषविशेषस्य निरेषणविशेषतः सतामसत्तां सदृशौ क आकलयितुं क्षमः।मारैर्न

किं चिन्म्रियते जीवैः किं चिन्न जीवति शुद्दसंविन्मयस्यास्य समालोकस्य खस्य च।
For a knower, who has no ‘I’ ness and who stays as the blissful state of the Self, don’t the ‘Siddhis like
Animaa etc’, equal the worthless pieces of dried up straw?
I do not see anything that can that can attract a ‘Knower of the Self’ in all the three worlds filled with the
Devas, Asuras and humans.
For such a great one who has the knowledge-vision, the entire perceived phenomenon is worthless like a tiny
piece of hair on the body. Whatever is the life-style he adapts to, and wherever he stays, the ‘milking of
duality-conceptions’ is not there for the Knower ever.
From what, for whom, how can a desire arise for the great one, who is without the individual ego (chasing
pleasures), since the entire perceived world for him is just the expanse of the limitless sky and is completely
empty. Who can describe the knower, for whom wealth and poverty are alike, and who has subdued all the
ideas of particularities, and who is special because of his desireless state?
He does not die (break down) when deaths are seen; he does not live (feel overjoyed) when lives (births)
appear. He is of the nature of pure consciousness and sees everything as emptiness alone.

मिथ्या लोकस्य कचतो भ्रान्त्या मरणजन्मनी असत्यपि भ्रान्तिभाजि मृगतृष्णानदीतटे।सम्यक्परीक्षितं यावन्न

भ्रान्तिर्न परीक्षकाः न नाम जन्ममरणे के वलं शान्तमव्ययम्।
For the ignorant, who are standing on the ‘banks of the non-existent mirage-river of delusion’, births and
deaths shine as delusions alone, and affect them with joys and sorrows, though they are not real.
When the delusion is analyzed well through reason, then neither the ‘analyzers’ nor the ‘delusion’, not even
the ‘births and deaths’ are left back as real, except for the ‘quiescent unchanging state of the Self’.

दृश्याद्यौ विरतिं यात आत्मारामः शमं गतः स सन्नेवासदाभासः परितीर्णभवार्णवः दीपनिर्वाणनिर्वाणं

अस्तंगतमनोगतिं आत्मन्येव शमं यातं सन्तमेवामलं विदुः।आबुद्ध्यादि जगद्दृश्यं यस्मै न स्वदते स्वतः
आकाशस्येव शान्तस्य तमाहुर्मुक्तमुत्तमाः।
He who is established in the unshaken bliss of the Self, he who has become disinterested in the perceived
patterns, he whose mind remains quiet without agitations, he who has crossed over the ‘Ocean of worldly
existence’ (Bhava), exists as the ‘Brahman-awareness’ alone, though appearing with a form to others.
He whose ‘I-ness’ is extinguished by the absence of attachment to the objects and people, like the ‘lamp by
the absence of oil’, he whose mind’s movements have ceased to be, he who remains as one with the
quiescent state within, he alone is said to be the taintless one, well-established in the state of Nirvaana.
The scenes of the world presented by the intellect, senses and the mind, do not interest him any more.
He is silent within, like the silent space-expanse.
The excellent men of wisdom know him alone, as a ‘Mukta’.

POWER OF VICHAARA
अहमस्त्यविचारेण विचारेणाहमस्ति नो अभावादहमर्थस्य क्व जगत्क्व च संसृतिः।
By the absence of ‘rational analysis’, ‘I’ comes into existence. Through ‘rational analysis’, ‘I’ does not exist
at all. Since the ‘I’ exists without referring to any one, it is a wasteful sound only.
If the ‘I’ is gone, then where is the Jagat, where is the Samsaara?
(If the ghost of the ‘I’ is understood as non-existent, then there is only the Brahman-shine left back.
Do not fear! You will not cease to exist, if the ‘I’ is gone! It is just an imagination!)

संवित्संवेदनादेव बुद्ध्याद्याकारवत्स्थितं रूपालोकमनोरूपं जगद्वेत्ति चिदम्बरम् ।

Chidaakaasha (Chidambaram) (expanse of emptiness) alone exists in the form of intellect etc (perceiving
mechanisms), by conceiving something outside of itself; and perceives the changing pattern of the world,
which is filled with the forms, sights and mind.

ADVICE TO RAMA
सर्वार्थरिक्तमनसः सतः सर्वात्मनस्तव सर्वथा सर्वदा सर्वं सर्वमाचरणं शिवम्।यत्करोषि यदश्नासि यज्जुहोषि
ददासि यत्यत्तपस्यसि हंस्येषि तत्सर्वं शिवमव्ययम्।
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For you also (Rama) who have a mind which is completely empty of everything, who are in the state of the
Self which is the essence of all; all the actions are the auspicious state (Shivam) only, in all ways, at all
times. Whatever you do, whatever you eat, whatever sacrificial rites you perform, whatever you give in
charity, whatever penance you perform, whatever joys you enjoy, all that is the ‘unchanging state of
auspiciousness’ (Shivam). (Whatever rises in you as actions of the mind, body or intellect is the Brahman-
shine alone, and is auspicious.)

यदहं यत्त्वमाशा यद्यत्क्रियाकालखादयः यल्लोकालोकगिरयस्तच्चिद्व्योम शिवं ततम्।

‘Whatever appears here as me, as you, as the directions’, ‘whatever actions are there in the frame of time and
empty space’, ‘whatever appears as the solid world with its sights and sounds’ (Lokaaloka mountains), all
that is ‘Chidaakaasha alone’. It is the all pervading auspicious expanse of Shivam alone.
(It is like the light itself, moving inside itself, as a light-shape.)

यद्रूपालोकमननं यत्कालत्रितयं जगत्यज्जरामरणार्त्यादि तन्महाचिन्नभः शिवम्।

Whatever forms are seen, whatever is thought of, whatever is the perceived world seen as framed in the three
modes of time (present, past and future), whatever is seen as old-age, death and the sufferings, that all is the
great Chidaakaasha, the auspicious Shivam.

निश्चिकित्सो निराभासो निरिच्छो निर्मम मुनिः भूत्वा निरात्मा निर्वाणस्तिष्ट संतिष्टसे यथा।
Attain the state of the Self, which is in no need of any treatment, which is without any superimposition,
which entertains no desires, and which has no idea of possessions (‘mine’ idea); and remain as the sheath-
less Brahman (Nirvaana), so that you are well established in the state of Brahman.
Always remain in the silent state (as a Muni).

गतेच्छमननं शान्तमनन्तस्थमभावनं व्यवहारोऽस्तु ते मा वा स्पन्दास्पन्दैर्यथानिलः।

Removed of all the desires and wasteful thoughts, quiet within, staying as the endless principle, without any
voluntary conceptions, do the regular actions of the world; or refrain from them if you feel so, like the wind
which moves or does not move (if that is your wish as mentioned at the beginning of the Vairaagya
Prakarana, since it makes no difference what life you choose to live as).
(Even the purpose of killing Emperor Raavana also had lost its meaning in Rama’s Nirvaana state; and
Rama was now free to refrain from those duties also.)

निर्वासना निष्कलना शान्ता पुरुषतास्तु ते शास्त्रेण यन्त्रवाहेन वाह्या दारुमयी यथा।

May the embodied state of the Self be there for you, which is bereft of Vaasanaas and conceptions, and is
quiet! Live as guided by the scriptures like the wood moved by the ‘wood-carrying vehicle’ (and not
scattered and left to roll on the street).
(विदितब्रह्मतत्त्वस्ययथेष्टाचरणं यदि शुनां तत्त्वदृशां चैव को भेदोऽशुचिभक्षणे।)
(If a man who knows Brahman, acts as he likes without obeying the ethical system of the society, then what
difference is there between a realized man and the dog which eats dirty things?)

भूतालोकस्तु माऽऽस्नेहो मा वाऽस्नेहश्च बाह्यगः अनिर्देशधरालोकश्चित्रदीपवदास्यताम्।

When you perceive the outside world of beings (relations and friends), do not have abundant attachment or
non-attachment. Stay like a lamp painted on a canvas, whose light is not defined as real or unreal.
(Be like the silent canvas when moving among the pictures of the world.)

निर्वासनस्य विरसस्य निरेषणस्य शास्त्रादृते क इव तत्त्वविनोदहेतुः।शास्त्रार्थसज्जनमतोऽप्यलमस्य तस्य

संवेदनेष्वनभिसंधिमतः स्वरूपम्।
For a man without Vaasanaas, who finds no taste in any perceived world, and who has no desires, what else
can be the enjoyment of the Self (rest and relaxation), other than acting according to scriptures?
Though he is in the taintless state of Brahman, when he moves through the life events he acts according to
the scriptural dictum and as approved by the noble; yet not attracted by anything as real.
That is his (JeevanMukta’s) nature.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART TWENTY FOUR

[THE RESTFUL STATE OF A KNOWER]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
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DEDICATED

TO

ALL THE SEEKERS OF TRUTH

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ABOUT THE AUTHOR

Narayanalakshmi

Narayanalakshmi (Shubhalakshmi), an ascetic spent most of her life in the Himalayan terrain, engaged in the
penance of knowledge. She is well-versed in all philosophies and is a scholar in Sanskrit language. Her
mission life is to retrieve the lost knowledge of the ancient Rishis and offer it unblemished to all the seekers
of the Truth. She is from Bangalore, Karnataka, India
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वसिष्टोवाच
Vasishta spoke

THE STATE OF A KNOWER

संजाताकृ त्रिमक्षीणसंसृतिप्रत्ययः पुमान् असंकल्पो न संकल्पं वेत्ति तेनासदेव सः।
A realized person is the ‘Pumaan’, the untainted ‘pure conscious entity’ with no taint of ‘Prakriti’, the
‘world made of elements’.
His vision is the natural one which is freed of the mind-screen.
The ignorant see the world as their imagined world only, as made of divided solid objects. Their vision is
artificial. A Knower of Brahman sees the world as it is; as the Brahman state; as the potential state of
emptiness alone, which at every moment presents some probable state or other newly.
The realness f the world-existence is completely destroyed in him.
He does not conceive anything as an ‘I’ entity.
He does not conceive at all anything, for he does not even have the ‘awareness of any conception’ (as
‘something should happen to benefit me’)
If anything rises in his pure mind as a conception, it instantly is realized as an experience; that is why he is
known as ‘SatyaSamkalpavaan’ also.
However that conception is not a conception at all actually.
If Brahman is the canvas, the Brahman-Knower is the canvas with a pure mind.
If by chance, a conception rises in him, it is like the canvas itself producing some picture by itself for some
amusement. It is not binding, and is free of the ‘I-ness’.

श्वासाम्लानिरिवादर्शे कु तोऽप्यहमिति स्थिताविदि साऽकारणं दृष्टा नश्यन्त्याशु न लभ्यते।

In the world of body-entities who live as mirage beings in a mirage-city, the Knower also has to move about
wearing a ‘mirage-I’ costume. He has to refer to himself as an ‘I’, at least language wise.
How else can he communicate with others?
His state is as if, the canvas is itself existing as a picture, without swerving from its canvas-state.
The ‘I’ ness in the Knower is somewhat like the taint of the breath seen in the mirror; it is seen without any
cause and disappears instantly; and not obtained again.
The ‘I’ of his, rises just when communicating with others, and vanishes instantly.

यस्य क्षीणावरणता शान्तसर्वेहतोदिता परमामृतपूर्णात्मा सत्तयैव स राजते।

He, for whom there has risen the ‘complete removal of all the coverings of misconceptions’, for whom has
risen the ‘cessation of all wants’, is the ‘state of completeness overflowing with the nectar of bliss’; and he
shines as the ‘state of quiescence’ alone.

सर्वसंदेहदुर्ध्वान्तमिहिकामातरिश्वना भाति भास्वद्दिया देशस्तेन पूर्णेन्दुनेव खम्।

The place he resides shines forth like ‘the sky by the full-moon, where the terrible darkness of the mist of
doubts are blown away, by the wind of knowledge’.

विसंसृतिर्विसंदेहो लब्धज्योतिर्निरावृतिः शरदाकाशविशदो ज्ञेयो विज्ञायते बुधः।

The state of a realized man is understood to be like that of the ‘taintless expanse of the autumn sky’; and as
the (that which needs to be known) Brahman-state itself. He is without the worldly existence; is without
doubts; has attained the light of knowledge; has no superimposed coverings.

निःसंकल्पो निराधारः शान्तः स्पर्शात्पवित्रतां अन्तःशीतल आधत्ते ब्रह्मलोकादिवानिलः।

He has no (deliberate) conceptions. He is not dependent on any other thing (any world-pattern like people or
objects). He is peaceful in the mind always (resting the completeness of the Self-state). He bestows
sacredness and coolness in the mind by his contact, like the pleasant wind blowing from the land of
Brahman.

असद्रूपोपलम्भानामियं वस्तुस्वभावता यत्सर्गवेदनं स्वप्नवन्ध्यापुत्रोपलम्भवत्।

The Knowers naturally perceive the shapes in the world as unreal without any effort.
For them, the perceived world is like seeing the ‘barren woman’s son in a dream’ (absolutely baseless).
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अविद्यमानमेवेदं जगद्यदनुभूयते असद्रूपोपलम्भस्य सैषा वस्तुस्वभावता।

The world is experienced by everyone the same way, be it a Knower or the ignorant; but the Knower has
understood that it is non-existent, by his intellectual supremacy. He sees the world as the ‘emptiness-box of
Brahman’, which keeps on producing some information or other, non-stop; and he is not affected by them,
and knows that these patterns are just the result of mind-processing, and are not real.
This is the natural state of a knower.

असत्येष्वेव संसारेष्वास्तामर्थः कु तो भवेत् सर्गापवर्गयोः शब्दावेव वन्ध्यासुतोपमौ।

When the world-patterns that are experienced are not real (but only some made-up nanny-story of the mind),
how can be any meaning attached to them by a sane person? Even the words like ‘bondage of the world’ and
‘freedom from bondage’ are equal to the ‘sons of the barren woman’ for him.

(Some immature mind which is disgusted with the world-experience, may see the world as a bondage, and
may want to escape from the imagined bondage through Mukti, like Rama of the first section. But for a
Knower like Vasishta, the world is not at all there, except as some concocted information of the mind. He
exists always in this knowledge-vision, and yet goes through his life with minimum information processing.
The life-story, past, present, future, place-limitation etc do not bind him in any manner.
He is the canvas-state, which can be at any place at any time at any scene. He is beyond ‘time’!

जगद्ब्रह्मतया सत्यमनिर्मितमभावितं अनिष्टितं चान्यथा तु नाहं नावगतं च तत्।

The world is experienced as real because it is Brahman in essence.
The world is not created; not conceived; not firmly placed.
The world is real otherwise (if not understood as Brahman).
There is no ‘I’ that is real; not also the perception that is real.

आत्मस्वभावविश्रान्तेरियं वस्तुस्वभावता यदहंतादिसर्गादिसुःखाद्यनुपलम्भता।

This is the natural state of the Knower, who is always in the awareness of his identity as the ‘Aatman, the
potential power’; and he sees no one as real, and no thing as real.
He is aware of the world as the information processed by his mind (brain for the body-entities, for they do
not even have some thought process called the mind).
Information is knowledge, and it is not in any place or time. It is emptiness only! So is the world!
Joy or sorrow rises for the ignorant by the absence or presence of some information.
A ‘Knower of Brahman’ is not affected by the absence or presence of any information.
He is not any ‘I-entity’ at all. For him, even his form-entity is just some information only, to be used for
communicating with other people.

(What surrounds you as the world is just the sense input that is processed as narratives.
All in the mind only! Nothing exists as any outside, or in the outside.
Only the power to produce the information exists.
That is the Reality-state, and is variously named as Chit, Aatman, Brahman, Self etc.)

PERCEPTION-STATE
क्षणाद्योजनलक्षान्तं प्राप्ते देशान्तरे चितः चेतनेऽप्यस्य तद्रूपं मार्गमध्ये निरञ्जनम्।
When your sight moves from the ground level to the sky level, absorbing so many sets of information like
the objects on the ground, the trees, the birds, the clouds and the sun above which is far far away, what is the
thing that connects all these information sets as the ‘single sight-knowledge’ of a glance, moving from below
to above within a few seconds? That is ‘your own existence-awareness’!
Unsighted by the conscious mind, existing not as any processed information of the mind, your ‘existence-
awareness’ remains as the support of all the information-sets you reach out to.
That is the potential state which exists as the probable state of your sight that is moving from the ground to
the sky. Since the information of the objects alone takes a prominent position in the mind, the true ‘Self-
state’ is non-existent for the mind. The mind identifies with the self as the inert body-I, and exists as the
‘seer seeing seen state’ only, as just a made up narration of the outside.
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अस्पन्दवातसदृशं स्वकोशाभासचिन्मयं अचेत्यं शान्तमुदितं लताविकसनोपमम्।सर्वस्य जन्तुजातस्य तत्स्वभावं

विदुर्बुधाः सर्गोपलम्भो गलति तत्रस्थस्य विवेकिनः।
We keep perceiving so many objects, far and near. The sight moves here and there and receives the
information of so many objects, so fast. The conscious mind which flows through the sight-sense, can in a
second, cross lakhs of Yojanas and perceive a distant object.
The sight jumps from one object to another instantly; yet there is a tiny interval of silence in-between these
object-jumps. This ‘in-between silent state’ connects the two disconnected information of objects, and gives
a sense of continuance. This state does not perceive anything, but is the witness that connects the perception
states. This alone is the Self-state! This quiet state in-between the two perception states is taintless; is like the
wind that is still; and shines as its own state of existence as the pure consciousness.
This is the first unknown part of the perception. At that minuscule span of time, the mind has not yet started
its function of processing; there is no ground or tree, or birds or sun, or whatever. It is just the instant
grandeur of the potential state existing as the undivided perceived, with no names, no forms, not even the ‘I’.
Perception is the rise of the quiescent state itself, like a creeper suddenly blossoming into flowers.
In that instant, there is only the silent undivided state of the quiescent state! That is the Aatman-state!
That alone instantly gets corrupted by the information processing mind as the ground, tree, etc.
Actually there is no divided state of perception state at all, as the ‘seer seeing the seen’.
‘Seer seeing the seen’ is another narrative of the mind only.
The potential quiescent state as the true Self-state, instantly exists as the entire perception state of that
particular instant.
If you can hold on to that untainted ‘Aatman-state’ at every perception scene, the bliss of that state is nothing
like the joy imagined in the world. A Knower always remains established in the first part of perception, and
ignores the corrupted state of the mind.
For every conscious being, this is how the perception occurs.
The first part of perception is actually always there as the awareness-state of oneself.
It is the innate nature of each and every perceiving entity; so state the learned.
For the man of discrimination, the perception remains dissolved off (as a vague unreal misty illusory picture
that keeps dissolving even as it appears).

DELUSION IS ITSELF A DELUSION

सुषुप्ते स्वप्नधीर्नास्ति स्वप्ने नास्ति सुषुप्तधीः सर्गनिर्वाणयोर्भ्रान्ती सुषुप्तस्वप्नयोरिव।भ्रान्तिर्वस्तुस्वभावोऽसौ न
स्वप्नो न सुषुप्तता न सर्गो न च निर्वाणं सत्यं शान्तमशेषतः।.भ्रान्तिस्त्वसन्मात्रमयी प्रेक्षिता चेन्न लभ्यते
शुक्तिरूप्यमिवासत्यं किल संप्राप्यते कथम्।यन्न लब्धं च तन्नास्ति तेन भ्रान्तेरसंभवः स्वभावादुपलम्भोन्यो
नास्ति कस्य न कस्यचित्।स्वभाव एव सर्वस्मै स्वदते किल सर्वदा अनानैव हि नानेव किं वादैः
संविभाव्यताम्।अस्वभावे महद्दुःखं स्वभावे के वलं शमः इति बुद्ध्या विचार्यान्तर्यदिष्टं तद्विधीयताम् ।
When asleep, there is no seeing of the dream. When dreaming, there is no sleep-state. The delusions of the
binding world, and the Nirvaana-state are like the delusions of the dream and deep sleep states.
Sleep, or dream or waking state; all these three are delusory states in essence.
In the sleep, the Vaasanaas are dormant; in the dream and the wakings states, the mind remains active in
some way or other. All these three are the states of the mind, where everyone is trapped in.
There is no solid world that gets experienced, but only the three mind-states of delusion.
‘Knowledge of the Reality’ is the fourth state of Turyaa, where these three mind-states do not exist at all.
In the Turyaa state of knowledge, there is no dream; no deep sleep; no perceived world; no Nirvaana also.
There is only the endless true state of quiescence. No one is bound; no one gets Nirvaana.
Delusion is made up of only the unreal. How can it also be real?
Delusion cannot be obtained even if observed well; since it is unreal.
When it is as unreal like the silver seen in the conch shell, how can you get it as real?
What cannot be obtained, cannot exist ever (like catching a ghost in emptiness or extracting the silver out of
a conch-shell). Therefore ‘delusion’ is not a possibility at all.
There is nothing whatsoever but one’s nature to be obtained for anyone as the Self-Knowledge.
Everyone feels happy only when they are in their true state; and the undifferentiated one alone is all the
differentiation too. Why simply argue? Understand this truth, through proper thinking.
When one is not in one’s true nature, there is great suffering. In one’s own nature there is peace.
In this manner, analyze the truth and be in the state which is pleasing.
 6

सूक्ष्मे बीजेऽस्त्यगः स्थूलो दृष्टमिद्युपपद्यते शिवेऽमूर्ते जगन्मूर्तमस्तीत्युत्तमसंकथा।

The tree, though not seen, exists inside the seed as its subtle essence.
The world also exists inside the potential state of Brahman, as its essence.
Seed is a ‘ready to be the tree’ state. Brahman is the ‘ready to be the world’ state.
The tree is seen when the subtleness changes into gross, as visible to the senses.
The perceived also is the gross state of the subtleness alone.
The seed exists as the tree in time-duration at a certain point of space.
The world exists as the perceived in the potential state itself. It is both manifest and unmanifest.
The declaration of the Vedas and the Knowers is that ‘the world is manifest in the auspicious unmanifest
state of Brahman’.
(This statement is beyond the grasp of the intellect also and is very subtle.
One can easily understand the seed and the tree example. But, it is difficult to understand the truth that the
Brahman is both the seed and the tree existing as one.
Brahman is just ‘the ready to happen state’. A want is some agitation that wants something to happen.
Reality exists as both, at once; and the world gets perceived as countless ‘I’ states.
We have to get rid of the ‘I’ and stay agitation-less; then we remain in the ‘ready to happen state’ without
anything happening. When established in that state, ‘nothing happens’ for a Knower.
It is the quiet state where the unmanifest is not disturbed ever.)

रूपालोकमनस्कारबुद्ध्यहन्तादयः परे स्वरूपभूताः सलिले द्रवत्वमिव खात्मकाः।

The images that are seen as real, the conceptions of narratives produced by the mind as ‘mine-categories’,
the intellect which explains the perceived, the ‘I’ which stays prominent in all the experiences; all these are
rising from the potential state of the Self alone (like the tree from a seed).
They are made of emptiness only; and not real. They exist in the Self like the liquidity of water.
The liquidity is the ‘ready to become water’ state in the water.
The ‘perceived’ is the ready to become any ‘perception-experience’ in Brahman.
Why you see a particular life as yours?
Because the ‘I’ produces the flavor to mix with this water as the ‘wants’.
Destroy the ‘I’; then you will consume only the pure water of quiescence.

मूर्तो यथा स्वसदृशैः करोत्यववयैः क्रियाः आत्मभूतैस्तथा भूतैश्चिदाकाशमकर्तृ सत्।

आत्मस्थादहमित्यादिरस्मदादेरसंसृतेः शब्दोऽर्थभावमुक्तो यः पटहादिषु जायते।
For example, a man who is visible does actions as per his capacity through his limbs, and does not differ
from his limbs. You can think of the Chit-expanse also acting in the form of the world, with all the beings as
its limbs, and is not different from them.
(Even the words and actions become meaningful, because the same Chit is present in all.)
When a dancer performs on the stage, the sounds (which have no meaning as such) that rise from the drums
are in tune with the steps taken by the dancer. So it is with the world-scenario! The physical bodies which
are inert, make the sounds through the tongue, as per the demand of the occasion, but become meaningful,
only because the same Aatman within all the bodies is able to perceive meanings in them.

यद्भातं प्रेक्षया नास्ति तन्नास्त्येव निरन्तरं जगद्रूपरूपात्म ब्रह्म ब्रह्मणि संस्थितम्।

(How can one understand the realness of the object that rises in front of him?)
Whatever appears in front, if it vanishes by observation, then it is never there really.
There are no objects, no people, nothing at all but Brahman alone.
Brahman alone is the world. Brahman alone is in Brahman! Nothing else is there.

KNOWLEDGE-VISION OF VASISHTA
येषामस्ति जगत्स्वप्नस्ते स्वप्नपुरुषाः मिथः न सन्ति ह्यात्मनि मिथो नास्मास्वम्बरपुष्पवत।
Those who dream the dream of the world and are lost in its realness, they are just the dream-charecters
interacting with each other. Both do not exist for each other.
They are not real, so they do not exist at all in the realized state of Aatman..
We do not know of their existence like the flowers seen in the sky; and they do not exist for us also.
Then what do I see these moving shapes as?
 7

मयि ब्रह्मैकरूपं ते शान्तमाकाशकोशवत्वायोः स्पन्दैरिवाभिन्नैर्व्यवहारैश्च तन्मयि।

In ‘me the Self-state’, ‘they who are of the nature of Brahman alone’ ‘moving about with their actions’,
exist as ‘Brahman’ the ‘quiet state of the emptiness’; like the ‘movement of the wind whose movement is not
different from itself’.

अहं तु सन्मयस्तेषां स्वप्नः स्वप्नवतामिव ते तु नूनमसन्तो मे सुषुप्तस्वप्नका इव।तैस्तु यो व्यवहारो मे

तद्ब्रह्म ब्रह्मणि स्थितं ते यत्पश्यन्ति पश्यन्तु तत्तैरलमलं मम।
I appear real for them like the dream is real for the dreamer. They are truly non-existent for me like the deep
sleep and the dream states. My dealings with them are like Brahman in Brahman.
Those who see the world as real; let them do so! I have had enough of them.

अहमात्मनि नैवास्मि ब्रह्मसत्तेयमातता त्वदर्थं समुदेतीव तथारूपैव वागियम्।

I as Vasishta in a physical form, do not exist at all in the Self.
The all-pervading state of Brahman alone rises up as this form and these words of instruction, for your sake.

अविरुद्धविरुद्धस्य शुद्धसंविन्मयात्मनः न भोगेच्छा न मोक्षेच्छा हृदि स्फु रति तद्विदः।

For a knower of ‘That’, who is of the nature of pure consciousness, who has no ‘contradicting’ or ‘no-
contradicting’ states, there is no desire to enjoy sense pleasures; nor is there the desire for liberation in his
heart (Brahman-point).

स्वभावमात्रायत्तेऽस्मिन्बन्धमोक्षक्रमे नृणां कदर्थनेत्यहो मोहाद्गोष्पदेऽप्युदधिभ्रमः।

The processes of bondage and liberation both are meaningless and are based on the natural beliefs of the men
who are identified with the body. Because of delusion, even the cow-foot span of distance appears vast like
an ocean for them!

स्वभावसाधने मोक्षेऽभावोपशमरूपिणि न धनान्युपकु र्वन्ति न मित्राणि न च क्रियाः।

Liberation is the understanding one’s true nature. Understanding the unreal nature of the world alone will
subside it; not the riches help, nor friends; and not even any rites or other practices.

तैलबिन्दुर्भवत्युच्चैश्चक्रमप्पतितो यथा तथाशु चेत्यसंकल्पे स्थिता भवति चिज्जगत्।

The drop of oil fallen into the water from a height makes circles of many colors.
Similarly the perceived world stays inside the conception of the mind.

जाग्रति स्वप्नवृत्तान्तस्थितिर्यादृग्रसा स्मृतौ तादृग्रसाहंत्वजगज्जालसंस्था विवेकिनः।

Just like you remember with amusement, the events of the dream in your waking state, so is the network of
the ‘I’ ness and the world for a man of discrimination.

तेनैवाभ्यासयोगेन याति तत्तनुतां तथा यथा नाहं न संसारः शान्तमेवाशिष्यते। यदा यदा स्वभावार्कः
स्थितिमेति तदा तदा भोगान्धकारो गलति न सन्नप्यनुभूयते।
The same when practiced by repeated analysis, ‘I’ ness with the world fades away. Then there is no ‘I’ and
no binding world. Only the quiescent state remains. Whenever the Sun of one’s true nature shines forth, the
darkness of the sense-enjoyments melts off, and is experienced as not existing.

मोहमहत्तारहितः स्फु रति मृतौ भवति भासते च तथा बुद्ध्यादिकरणनिकरो यस्माद्दीपादिवालोकः।

The realized person shines like a lamp spreading its light everywhere. The darkness of sense pleasures
remains destroyed. He is completely bereft of the superimposition of body etc (like the flame is free of soot).
Through the use of the group of instruments of perception namely intellect etc (as the oil), he blazes forth as
a flame of enlightenment.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART TWENTY FIVE

[THE DANCE OF THE JAGAT-STATUETTE]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 2

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 3

ABOUT THE AUTHOR

Narayanalakshmi

Narayanalakshmi (Shubhalakshmi), an ascetic spent most of her life in the Himalayan terrain, engaged in the
penance of knowledge. She is well-versed in all philosophies and is a scholar in Sanskrit language. Her
mission life is to retrieve the lost knowledge of the ancient Rishis and offer it unblemished to all the seekers
of the Truth. She is from Bangalore, Karnataka, India
 4

वसिष्टोवाच
Vasishta spoke

‘SVABHAAVA’, THE NATURAL STATE AND ‘ASVABHAVA’, NON-NATURAL STATE

रूपालोकमनस्कारबुद्ध्यादीन्द्रियवेदनं स्वरूपं विदुरम्लानस्वभावस्य वस्तुनः।अस्वभावतनुत्वेन स्वभावस्थितिरातता
यदोदेति तदा सर्गो भ्रमाभः प्रतिभासते।यदा स्वभावविश्रान्तिः स्थितिमेति शमात्मिका जगद्दृश्यं तदा स्वप्नः सुषुप्त
इव शाम्यति।
(We live as some particular form-identities in some world scenario.
We believe that we are the bodies born here, and will die here as the bodies.
We take our life for granted! We accept the death also as our destiny! We do not question the cause of our
existence here. When we question and enquire, we understand that the world is made of just processed
sense-information; like a silver we loved so much turning into a worthless conch shell. We understand that
the story of our life is just made up like the unconnected events of a movie depicted on a screen.
We understand that all that we hold dear and near are just the actions of the chemicals that crowd our brain.
This is the story of our planet here. We have no tri-world here.
Rama lived in a world made of tri-worlds, with a different biological structure. But the knowledge of
Brahman is the same for all; because our thinking ability is not less than a Rama or Krishna.
Only our dispassion level is less! So, we can enquire without any inferiority complex.
What is the something that supports these sense-inputs?
That we call as ‘Tat’ the Unknowable; the Brahman, the expanding state of knowledge; the Chit or Chiti, the
connecting principle of all our experiences; the Aatman, the common essence in all, that exists as the
awareness of our own existence.)

That ‘Reality’, which is hidden by the sense information and the mind-narratives, and which rises as the false
‘I-entity’ through delusion, that alone exists in every living thing as the knowledge of one’s own existence.
This knowledge is not thought-based. It is not got through meditation or penance or worship.
Every one knows that he or she exists, without thinking. But immediately the mind processes the ‘Self’ as
the body-entity, which is connected to birth and death. This is known as ‘Avidyaa’.
What exists really as the Self is unknown to all.
When you understand what exists the Self, then it is known as Aatma-Saakshaatkaara.
This ‘existence-awareness’ (Svaroopa) alone exists as the experience-flow of images, mind narratives,
intellect-function, sense information etc; like pure water existing as the coloured water.
But the basic liquidity is the same whether the water is pure or coloured.
This basic essence of all the beings is the pure awareness state, which knows itself but nothing else.
This state of pure awareness of oneself never changes, never rises and sets, never is tainted by what gets
perceived. A Mukta is always in the identity of this Self-state, and is not affected by whatever is perceived as
his experience.
This is the instruction of those who stay established in that state.
This is a divisionless state; since this ‘Knowledge of oneself’ cannot be sliced into parts.
You can know the tree as flowers, fruits, leaves, branches etc; but you know it as a whole tree only.
This is how the Mukta perceives the world; as the ‘divisionless Reality seen as bits of information’.
Your existence is not affected by the divided experiences you have all through your life.
This divisionless state is the natural state of all the Jeevas, from a worm to a Brahmaa. But it stays unknown,
and one is lost in the division state of the world alone; like absorbed in a fiction story, forgetting oneself.
When this Self-state exists as if different, then the delusion rises as the realness of the world; like a king
forgetting himself and dreaming himself as a miserable Chaandaala, like King Lavana.
It is not possible to remember it, because it cannot be thought of like a deity or entity.
A brain-damaged person can forget the ‘ego-I’, but he cannot deny his existence.
Self is not remembered; it is always there as you. It is one’s own Self-state.
Through Vichaara, you prove the world as unreal again and again, till you are firm in its unreal nature.
As one keeps analyzing again and again with the guidance of scriptures and Knowers, the world naturally
subsides off as if it was never there at all (like the city created by a magician vanishes when his trick is
understood; though the city may still get seen, you cannot ever believe in its realness.)
When the ‘restful state of the quiescent nature’ gets stabilized by constant Vichaara practice, then the
perception of the world (as real) subsides, like the dream dissolving off inside the deep sleep.
 5

भोगा भवमहारोगा बन्धवो दृढबन्धनं अनर्थायार्थसंपत्तिरात्मनात्मनि शाम्यताम्।

अस्वभावात्मता सर्गः स्वभावैकात्मता शिवः।भूयतां परमव्योम्ना शाम्यतां मेह ताम्यताम्।
Objects are just the succession of sense information. To see joy in it is indeed the peak of foolishness.
Foolishness is the worst disease one can have! Other ailments have cures; but not the foolishness!
The pleasures seen in the non-existent objects is the hallucination rising out of ‘Bhava-fever’.
Ignorant never are free of it.
The relatives and other dear ones; they bind you to this hallucination like iron chains. The wealth one earns
to please them, and the possession of objects lead only towards mental and physical ailments.
Make haste and withdraw into the ‘Aatman’ to rest in the quiescent state.
Understand this truth well!
There are two main probable states for the potential state of the Self.
One is you can remain identified with the body and the body-connected people, remain absorbed in the
experiences of the world, feel happy in births and be sad in deaths, go through diseases as if destined, keep
some god as a scapegoat for your own troubles and joys, enjoy the life as a few Vaasanaa-fulfilment spans,
and be happy and content in the illusory state; like enjoying a pleasant dream.
This is known as ‘Sarga’, the creation with its flowing experiences.
This is not the natural state of the Aatman.
When only the natural state is there and the world is also seen as one’s own natural state only, as changeless
and divisionless, then it is the most auspicious state, and goes by the name of ‘Shiva’ (the most silent one).
Remain only as the supremely empty expanse, which is your natural state.
Be absolutely silent. Do not suffocate in this smoky chamber of delusion.

नात्मानमवगच्छामि न दृश्यं च जगद्भ्रमं ब्रह्म शान्तं प्रविष्टोस्मि ब्रह्मैवास्मि निरामयः।त्वमेव पश्यसि त्वन्त्वं
सत्त्वं शब्दार्थबृंहितम्।पश्यामि शान्तमेवाहं के वलं परमं नभः।
Is it possible to attain such a state?
I am speaking all this as proved by my own experience.
Your mind perceives me as a form named Vasishta, and see me as a physical entity only.
But I do not know myself as an ego-entity, who is perceiving a particular scene in Dasharatha’s court-hall.
In my state, I see myself instantly shining forth as Vasishta, Rama and all others including the canopy, chairs,
pillars etc. I cannot see any division at all in my shine as all the people and objects.
I cannot see the deluded state of the world at all, like not seeing another one’s dream.
For me, there is only the absolute silence; the so-called sense of sound also, is silence alone for me.
I am well huddled inside the quiet Brahman.
Rather, I am the Brahman itself; and am not affected by the patterns of the world-picture at all.
I am in the original untainted state of Brahman; and see myself alone as all (like the gold seeing all the
ornament as itself; though actually it does not see the ornaments as separate from it).
I am Brahman itself speaking out these words, and listening also as all of you.
You people have a different view of the world.
Each one of you is an ‘I’ that has to exist along with a ‘Tvam’ (you).
This sound ‘Tvam’ is an expansion of all the ‘you’s, that stays as different from the ‘I’.
The ‘I’ sense necessitates the ‘you’. The ‘I’ exists only as the ‘you’s.
‘I’ sense can exist only as separated from all the ‘you’s. Therefore you all see me as a ‘Tvam’ (you).
I have no such corrupted vision. I have the true vision.
The ‘Aham’ and ‘Tvam’ do not exist in my state.
I am aware only of the complete silence as the emptiness of all.
(I am the ‘to be’ potential state itself existing as all the probable states of you all.)
I just am; and the scene rises as my own power to be.

ब्रह्मण्येव पराकाशे रूपालोकमनोमयाः विभ्रमास्तव संजातकल्पाः स्पन्दा इवानिले।

Why your vision is different from mine?
You are having the surface vision only; and are not seeing deep within.
The world you see, is just made up of succession of sense information, which gets explained as a narrative
by the mind (the information processing state, which is also Chit alone).
For you all, this information and narrative exists as the solid reality of the world.
In essence, the world is some knowledge-form only; and empty. Knowledge is not solid or divided.
 6

Why are you seeing a solid world made of divisions?

Because, you are seeing the information of the body as yourself; and believe it to be real; and all that is
connected with this body-information is imagined by you as real and solid.

(For example, when you see a rose flower as a solid object, you are combining the image, the colour, the
smell, the softness, etc as a solid flower. But observe well; it is just a combined effect produced by the
senses; and the mind produces a sound-form as ‘rose’, to refer to that ‘measure of sense information’
(Maatra). So it is with all the objects of the world. All the objects are different measures of sense information
only.)

Your ‘delusions’, which are made of mental processes and perceptions of forms, are the results of your own
(imagined) conceptions in the ‘Supreme empty expanse of Brahman-state’, like movements of the wind seen
as different from the wind.

ब्रह्मात्मा नो वेत्ति नो सर्गं सर्गात्मा ब्रह्म वेत्ति नो सुषुप्तो वेत्ति नो स्वप्नं स्वप्नस्थो न सुषुप्तकम्।
The Knower, who is in the state of Brahman (original natural state of all the Jeevas), does not perceive the
world as some solid chunk of reality existing as divided shapes. The ignorant one, who is lost in the realness
of the world, does not know Brahman at all, and lives like an inert matter lump, with no thinking ability.
Both cannot understand the state of each other.
A man who is deep asleep does not know the dream-world; one who sees the dream-world is not deep asleep.
Brahman-Knower is asleep in Brahman! How can he experience the dream of the world?

प्रबुद्धो ब्रह्मजगतोर्जाग्रत्स्वप्नदृशोरिव रूपं जानाति भारूपं जीवन्मुक्तः प्रशान्तधीः।यथाभूतमिदं सर्वं परिजानाति

बोधवान्संशाम्यति च शुद्धात्मा शरदीव पयोधरः।
A JeevanMukta, who is established in the ‘quiescent state of the intellect’ (as his natural state) knows that all
the pictures that rise in front of him are rising from the same Self.
The ignorant may dream the world-dream and believe it to be real; but the ‘Knower of the Self’ sees both his
Self-state and the conceived world of the ignorant, as the same shine of the Self, like the waking and dream
state belong to the same person. He is not bothered whether a world-scene is there or not!
He sees everything as it is; and is not fooled by the processed information of the mind.
Everything is just some pattern rising from some conception.
What is there to feel joy or sorrow about just some tiny information rising from the huge box of the Self?
He is so pure that no pattern of the world can disturb his silence.
He remains dissolved off, like a cloud in the autumn.

स्मृतिस्थः कल्पनस्थो वा यथाख्यातश्च संगरः सदसद्भ्रान्ततामात्रस्तथाहंत्वजगद्भ्रमः।आत्मन्यपि नास्ति हि

या द्रष्टा यस्या न विद्यते कश्चित् न च शून्यं नाशून्यं भ्रान्तिरियं भासते सेति।
What is the so-called world that you people remain attached to?
Where is it except as some memory or imagination?
What is experienced by you, you remember it as memory and hold on to it as your world reality.
What is not experienced by you, you keep it as your imagination, and hold on to it as your world-reality.
Except what is directly perceived as sense-information, rest of the world stays in you as memory or
imagination only.
Suppose you witness a battle; it instantly becomes a memory only.
Or if you do not see it, then you will imagine it. Or if some one else narrates the event, you will believe that
it happened. Except as some processed information available to you, where is the world?
It appears real; but is not real. This is the delusion!
With what information you have, you imagine a world and believe it to be a solid reality. Each mind has its
own limited conception of the world based on its ‘I’ identity; yet a belief exists that there is a solid world.
Is the delusion real? This delusion cannot exist as real, because it is not in the Aatman; for the Self does not
conceive or imagine any world. Except the Aatman, there is no one else; so, no one sees a world.
The world is emptiness, since it is some memory, or imagination or narration only.
It is not empty, since it is the shine of Aatman alone!
This Maayaa (delusion) is inexplicable indeed! She shines as if real, though not real!
 7

अस्वभावस्वभावोऽयं सर्वोऽहंतादिवेदनः स्वभावैकस्वभावेन निर्वाणीक्रियतां स्वयम्।यत्रादित्यो भवेत्तत्र

यथालोकस्तथा भवेत् परं विषयवैरस्यं तत्र यत्र प्रबुद्धधीः।
The Reality essence, namely the Aatman, (the Self) has as its nature that which is not its nature, namely
Avidyaa. And therefore it shines as everything; and watches the dance of the tri-world doll dancing to the
tune of the ‘I-ness’. That is ‘you the Brahman’ seeing a world through delusion.
Removing that which is not your nature, and staying only with your nature, make yourself freed of all
misconceptions (and be established in the Nirvaana state).
How to do that? Where the sun is there, the sight is always there. The dispassion towards the worldly objects
is surely possible by the company of the true Knowers of the Self.

THE DANCE OF THE JAGAT- STATUETTE

अकर्तृकर्मकरणमदृश्यद्रष्टृदर्शनं जगदग्राह्यसंभारमभित्तौ चित्रमुत्थितम्।न चोत्थितं किं च न वा शान्ते शान्तं
यथास्थितं अनामयं परं ब्रह्म सत्यमव्ययमेव तत्।
The picture of the world rises at every moment newly, on a canvas which is made of emptiness.
It is painted by no one; was not painted also; was done with no tools.
No one is there to see it; nothing is there to see; it is not seen also.
Nothing is used as any ingredient to paint it.
Yet the picture is seen (like a double moon for the infected eye)! This is Avidyaa!
To remove this Avidyaa, we have to acquire Vidyaa.
(It is like wielding a ghost-sword to cut off the ghost’s head!
It is like using the right information to remove the wrong information; and later be without both.)

Understand through reason, that nothing at all rises as a picture (but the sense information, and mind-
narration). Nothing at all is there (but some information processing function that is caused by ignorance).
The ‘quiescent silence’ alone exists in the ‘quiescent silence’, as it is.
(Ignore the narratives of family, liberation etc; ignore the sense information as some magic-feat of the brain.
Grasp the deep silence that is covered by the sound of the world made of words and meanings)

That thing is changeless. That alone is truly there. That alone expands as the knowledge of the world and is
referred to by the sound ‘Brahman’. It is not affected by the flowing patterns of world-picture.
It stays as it is! Silent and profound!

चिच्चमत्कारमात्रात्मकल्पनारङ्गरञ्जनाः संख्यातुं के न शक्यन्ते खे जगच्चित्रपुत्रिकाः।रसभावविकाराढ्यं

नृत्यन्त्यभिनयैर्नवैः परमाणुप्रति प्रायः खे स्फु रन्त्यम्बरात्मिकाः सर्वर्तुशेखरधरा दिग्बाहुलतिकाकु लाः
पातालपादलतिका ब्रह्मलोकशिरोधराः चन्द्रार्क लोलनयनाः तारोत्करतनूरुहाः सप्तलोकाङ्गलतिकाः
परितोच्छाम्बराम्बराः द्वीपाम्बुराशिवलया लोकालोकाद्रिमेखलाः भूतभारचलज्जीवप्रवहत्प्राणमारुताः
वनोपवनविन्यासहारके यूरभूषिताः पुराणवेदवचनाः क्रियाफलविनोदनाः वनोपवनविन्यासहारके यूरभूषिताः
पुराणवेदवचनाः क्रियाफलविनोदनाः।त्रिजगत्पुटिकानृत्यं यदिदं दृश्यते पुरः ब्रह्मवारिद्रवत्वं तत्तद्ब्रह्मानिलवेपनम्।
अस्वभावस्थितैवास्य कारणं कारणात्मकं असुषुप्तं स्थिता स्वापे स्वप्नस्येव सतीव सा।असुषुप्तसुषुप्तस्थः स्वभावं
भावयन्भव जाग्रत्यपि गतव्यग्रो मा स्वप्नमिदमाश्रय।यज्जाग्रति सुषुप्तत्त्वं बोधादरसवासनं तं स्वभावं
विदुस्तज्ज्ञा मुक्तिस्तत्परिणामिता।
Each mind sees a different picture of the world; and lives in its own narration of some life-story.
(It is as if, countless information and information processing systems are switched on at the same time,
making a great noise called the world. It is as if countless dreams rise at once with the dreamer also as a part
of the dream. Analyze; does the world picture produce you as its seer, or did you produce it?
You are just a part of the painting; you are not the one seeing the picture, or drawing the picture.
You yourself as the ‘I’, are a picture drawn on emptiness.
You are yourself, a narrative produced on sense-information. You are not there at all as any entity.)
The picture of the world rises by the magic of Chit, that power which can rise as any world-picture.
The world-picture rises colored by various imaginations or conceptions.
 8

(For example, the conception of the tree rises first as a tree-picture; then the ‘I’ appears as if it is seeing the
tree. The picture produces the seer of the picture; the seer does not produce the picture.)
Countless world-pictures are drawn at every moment in the emptiness.

(Each mind exists as the dance of a Jagat-doll, or a Jagat-statuette, and is lost in the dance. See the entire
Jagat as an enchanting dancing doll made of the mind-conceptions, and destroy it through Vichaara.)
Countless ‘Jagat-dolls’ which are made of emptiness, are dancing at once with various gestures of hand and
feet movements, expressing various emotions of joy, sorrow, anger, fear etc, at the subtle point of the Self
(the potential state), on the stage of emptiness. Who can count them all?
These Jagat-dolls are beautiful indeed!
All the seasons adorn their heads like garlands. Their arms are the directions that stretch out like creepers.
Their creeper like legs are firmly placed at the netherworld.
BrahmaLoka (Creator’s state) shines as their neck-region.
The suns and moons are the beautiful eyes which move charmingly hither and thither.
The hosts of stars are the hairs on their body. Their limbs are made of SaptaLoka (seven worlds).
The taintless sky that is everywhere, is their garment.
The water waves that splash on the seven islands are their bangles.
The Lokaaloka mountain (the entire perceived phenomenon) is their upper garment.
The Jeevas which carry the burden of physical bodies are their Praana-winds.
The forests and gardens filled with fruits and flowers are the garlands and armlets that adorn them.
Their speech is in the form of Vedas and Puraanas.
The varied results of various actions are their amusements.
This beautiful dance of the Jagat-dolls which is seen in front of you (as the total narrative conceptions of all
the people) is the waters of Brahman-river; the movement of the Brahman wind.
The non-natural state of the Aatman causes the dance of these Jagat-dolls (like the hallucination of an insane
man). It is similar to where a man though asleep, is not sleeping but is having a disturbing dream.
If the sleep is not deep, and one is troubled by dreams, he does not feel restful, but feels exhausted and tired.
Even when awake to the world-picture in the ‘waking state’, if you are able to make effort and hold on to
that thoughtless state of ‘existence-awareness’, like falling asleep but not falling asleep actually, you will
remain without the disturbance of the world-nightmare. Do not get stuck to the dream, by getting lost in the
dance. Sleep off in the ‘silent-sleep of the sleeplessness’.
Staying against one’s own nature, is the cause of this disturbed dream of the Jagat-doll dance.
What is your true nature? Analyze!
Those who know the Supreme state of Brahman define one’s true nature as, remaining asleep (unaffected) in
the waking state; and the complete absence of attraction and Vaasanaas through the acquirement of
Knowledge-vision. Remaining established in that state naturally at all times is one’s true nature.

अकर्तृकर्मकरणमदृश्यद्रष्टृदर्शनं अरूपालोकमननं स्थितं ब्रह्म जगत्तया।

(Jagat is just a knowledge-state. What you understand, that measure of understanding is the Jagat which you
experience as an individual entity. The total knowledge-state of all the individuals is known as ‘Viraat’ the
huge one, the Brahmaa, the creation-state. Just like a Vaasanaa of eating rises as the food with you to eat it as
an inbuilt creature, the Vaasanaa of creation rises as the creation with a creator in-built.
The knowledge-state can stay as a worm-knowledge of blankness, or expand as the knowledge of a Shiva
also. The knowledge-state can exist as a double-moon perception of the world; or the silent state of ‘no-
world’. That is why it is called as Brahman, the expanding, evolving knowledge state.
Every Jeeva is bound to watch the Jagat-doll dance. The ignorant get lost in the doll-dance and become one
with it. But a Knower stays outside of the dance always, knows that it is just a worthless doll, and is amused
by it.)

Brahman-state exists as the state of the Jagat. Jagat exists bereft of a maker, action, tool, and purpose.
No one sees it; nothing is there to see; there is no seeing also.
The sense information also is not there. The mind-narration also is not there.
This is the amazing state of Reality, which is beyond description.
 9

कान्ते कान्तं प्रकचति पूर्णे पूर्णं व्यवस्थितं द्वित्वैक्यरहिते भाति द्वित्वैक्यपरिवर्जितम्।सत्ये सत्यं स्थितं शान्तं
सर्गात्मन्यात्मनि स्वयं आकाशकोशसदृशं शिलाजठरसंनिभम्।सुरत्नजठराकारं घनमप्यम्बरोपमं प्रतिबिम्बमिव
क्षुब्धमप्यक्षुब्धमसच्च सत्।
(Knowledge expansion of the Self is the Jagat. The bliss expansion of the Self is the joy found in Jagat.
Quietness is bliss; and that is what is left back after a desire fulfillment; and interpreted as joy. )
The joy shines in joy. (Whatever you experience as the joy is the joy of the Self-state).
The completeness shines in completeness.
(When the phantom of desire is silent, there is only the completeness left back.)
The Reality shines bereft of the two-ness and one-ness, when the two-ness and one-ness are discarded.
The truth is in truth. (Jagat is true as the Brahman, the knowledge-state.)
The world stays as quietness in the quietness of Brahman, the potential state for any knowledge.
The silence is something like the deep silence of space; or like the deep silence inside the rock.
It shines lustrous like the belly of a gem (as the revelation of Jagat).
It is heavy as a world, but is actually light like the space.
It is disturbed as it were by the unreal reflection of Jagat; but it is undisturbed actually, because it is real.

भविष्यन्नवनिर्माणं चेतसीव स्थितं पुरं ब्रह्म बृंहितभारूपमभेदीकृ तमानसम्।यथा संकल्पनगरं संकल्पान्नैव

भिद्यते तथायं जगदाभासः परमार्थान्न भिद्यते।
The Jagat stays like a city that is to be built in the future (not solid or real) (but as a mind-conception).
Brahman is the expanded state of knowledge as the world.
It is like a mind which sees no division at all.
The city imagined is not different from the imagination. So also, the appearance of the Jagat does not differ
from the Reality. (Imagination exists as a city in imagination, Reality exists as the Jagat-state.)

हेमपीठमिवानेकभविष्यत्संनिवेशवत् लक्ष्यमाणमपि स्फारं शान्तमव्ययमास्थितम्।अजस्रनाशोत्पादाढ्यं

एकरूपमनामयं अनाशोत्पादमजरमनेकमिव कान्तिमत्।
A block of gold is the potential state, where many things can be made from that gold.
Imagine the gold as if it is conscious; and as if it sees itself as so many possible states of itself.
That is the state of Reality also. It exists like this gold, seeing itself as all the probable states.
But the gold is the same always, and is changeless.
The imagination of many does not make the gold lose its singleness.
Brahman stays changeless as the quiescent state, aware of itself as the potential state for any perception.
This alone is the world-picture, the imagination of the Reality itself.
The Reality stays itself as the conception of countless destruction states and creation states, but is the same
single second-less state, and is not affected by these conceptions. It reveals itself as the Jagat.
It is imperishable. It does not age. It looks as if divided as many, though undivided.

ब्रह्मैव शान्तिघनभावगतं विभाति सर्गोदयेन विगतास्तमयोदयेन व्योमेव शून्यविभवेन गलत्स्वभावलाभं प्रति

प्रसभमेव ननु प्रबुद्धे।
When the vision of knowledge rises; this is the understanding that becomes ascertained.
Brahman is the dense quiescent state, and shines as the picture of the world, which never sets, and never
rises. The world-picture is sheer emptiness, and shines forth always as the grandeur of emptiness (since it is
just a potential state only). The Self does not lose its nature of quiescence, and is not affected by the
appearance of losing one’s nature.

(The world-picture will always exist as the ‘knowledge of the many’ with some ‘I’, without ending ever, like
the luster of the sun which always exists as the shine of the sun.)
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART TWENTY SIX

[VISHVAM, VISHVESHVARA AND NIRVAANA]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

वसिष्टोवाच
Vasishta spoke

ARE THERE TWO REALITIES THAT ARE ONE IN ESSENCE?

(Is there a conscious self, and an inert world state as two independent Realities, each supporting the other?
Is there a conscious Lord of the world, who rules this entire perceived world made of countless universes?)

REALITY IS NOT NUMBERED AS ONE OR TWO

चित्तत्वकचनं शान्ते यत्तत्तस्मान्न भिद्यते अव्याकृ तामलतया क्वाऽतः सर्गादिसंभवः।चित्तदीपे गते यान्ति
भ्रान्तिवद्भ्रान्तिखे स्थिते रूपालोकमनस्कारसंविदोऽम्बुद्रवोर्मयः।निरस्तकरणापेक्षं मरुतः स्पन्दनं यथा यथा
विसरणं भासस्तथा जगदिदं परे।द्रवत्वमिव कीलाले शून्यत्वमिव चाम्बरे स्पन्दत्वं मरुतीवेदं किमप्यात्ममयं
परे।महाचिति महाकाशे यदिदं भासते जगत् तच्चित्वमेव कचति निर्मलत्वं मणाविव।यथा द्रवत्वं पयसि यथा
शून्यत्वमम्बरे यथा प्रस्पन्दनं वायौ महाचिति तथा जगत्।वेत्ति वायुर्यथा स्पन्दं तथा वेत्ति जगच्चितिः न
द्वैतैक्यादिभेदानां मनागप्यत्र संभवः।
‘Jagat’ is the knowledge-shine of the Chit, ‘the power to know’.
‘Jagat’ is the shine of the ‘Chit-principle’ (the potential state for all the perceptions) in the quiescent state;
and it does not differ from the Chit-principle.
Since ‘Chit’ is taintless and changeless, where is the possibility of a world at all?
(Jagat does not exist as an independent second reality outside of the ‘Reality-state of Chit’.
Reality does not ‘change’ into the Jagat ever. Jagat is just a state of delusion.)
There is no possibility of two realities at all; since one only is seen as different through delusion.
There is no possibility of numbering the Reality as ‘one’ even.
(Are the objects not real, then?) The images that are conceived as the dear and near objects are like the
waves of the mirage-river, and shine as illusions in the delusion-sky, as long as the Chitta-sun (conceiving
process) stays, and vanish off when it sets.
(Each object appears in the mind-field only, at that particular instance of knowing it as an object.
Every object living or inert, is non-existent prior to the instance of perception, and vanishes off when the
mind moves to another object. Any object exists as the ‘known’ only, and is supported by the Chit, the
‘power to know’.)
(There is no instrumental cause also for the world-appearance.)
The wind needs no external tool to make it move; the light needs no external tool to spread; similarly the
Supreme state needs no tool for this world-appearance. Like the liquidity in the water, like the emptiness in
the sky, like the movement in the wind, some inexplicable thing termed as Aatman (Self) is in the supreme
Reality state. Whatever is experienced by any mind as the ‘Jagat’ in the ‘MahaaChiti’ the ‘limitless expanse
of knowledge’, is the same Chiti shining as the Jagat, like the pure shine of a gem.
Like the liquidity in the water, like the emptiness in the sky, like the movement in the wind, the Jagat exists
in the ‘Great Chiti’(MahaaChiti). The wind knows its own movement, and does not own it as a different
function. Similarly, Chiti also knows the Jagat; since it is the same Chiti that appears as if moving.
(Is there a supreme entity, Vishveshvara who knows each and every Jeeva, and rules the Vishva as the
Supreme Controller?)
There is not even the least possibility of the difference between the Chiti and the Jagat, like the twoness
becoming oneness, like the two realities of the Jagat and the Supreme becoming one, or getting connected as
the cause and the effect, or as the Supreme Ruler and the ruled (Vishveshvara and the Vishva).
(Vishvam is itself the state of delusion, and Vishveshvara, the powerful Ruler as its supreme controller, is
also a delusion-state only. Vishveshvara, the Lord of the Vishva, is also a concept connected to the concept
of Vishva, and he or she cannot exist as an independent entity outside of the Chit-state.)
You cannot separate out the wind and its movement, as two separate realities which become one!
(The viewpoints of many philosophers explaining the world and the Brahman as two becoming one, or one
appearing as two etc are not possible at all, since Reality is changeless and exists without a second.)
There is no ‘two existing as one’, or the ‘one existing as the two’, or the ‘one existing as a kingdom ruled by
another powerful deity’.
The world gets seen as real because of non-discrimination, the inability to differentiate between the real and
the unreal. The want of the mind to make the world real, rises as the theories of its realness as the oneness
and twoness. Numbers do not have relevance in the Reality; since it is the divisionless single state.
 4

NON-DISCRIMINATION STATE IS JAGAT-REALITY

अविवेकविवेकाभ्यां भासुरं भङ्गुरं जगत्।बोधे सदैव सद्रूपमभासुरमभङ्गुरम्।
The ‘changing pattern of the world’ (Jagat) shines because of non-discrimination; and perishes instantly
through discrimination. When the truth is realized, the Jagat is understood as the Reality state alone, and
there is nothing that separately shines out and perishes in time (as some world-reality).
At every moment, the world-picture rises newly as created by the senses and as narrated by the mind.
World is always stored as real in the form of memories, imaginations and narrations.
Jagat is not really existent as an absolute independent Reality, as a second to the Brahman.
World is just what you know as some ‘Bodha’ information.
‘What you know’ is very little, and is based on your own mind-taints; and is not the universal truth.
Jagat is another name for Jnapti (knowledge).
Jnapti is the ‘Self-awareness’ seen as the ‘object awareness’.
Knowledge alone exists as the Jagat.
What one knows (even if wrongly), that alone is the Jagat for any mind.
Knowledge is the ‘understanding state’, the ‘awareness state’, the ‘ready-state to know’ anything.
This potential power alone is the Aatman, that makes the understanding of the world possible.
Aatman alone, as the common essence of all, understands the world as so many mind-functions.
Aatman alone exists as the knowledge of the world. Aatman is second-less.
Aatman does not create the world, nor is the cause of it.
Jagat is non-existent when the mind remains dead, as in the case of a Knower.

JNAPTI, THE SELF AWARENESS

ज्ञप्तिमात्रादृते शुद्धादादिमध्यान्तवर्जितात्नान्यदस्तीह निर्णीतं महाचिन्मात्ररूपिणः।तत्कस्यचिच्छिवं शान्तं
कस्यचिद्ब्रह्म शाश्वतं कस्यचिच्छू न्यतामात्रं कस्यचिज्ज्ञप्तिमात्रकम्।
This ‘Knowledge’ (Jnapti), which is seen as the world, is not solid, and is not located in any place or time.
This knowledge is not captured by the senses.
(You (the non-I) do not need the proof for your existence through the senses.)
This knowledge cannot be narrated (or conceived by the mind); since it is the truth.
It is extremely pure (and indescribable).
It has no beginning, end or middle. It is the pure state of Reality (just the subtle state of knowing).
Other than this ‘Jnapti’, there is nothing else. This is the ‘ascertained conclusion’.
This alone is the quiet auspicious state of Shivam for some one, the eternal Brahman for some one; sheer
Shoonyataa (emptiness) for some one else, and Jnapti (Knowledge) alone for some other.
(The same Reality is explained differently by different philosophers, as per their particular mind-states.)
This endless state (nameless Reality) ‘knows’ its ‘knowing potential power’ as the ‘known’; and the
‘knowing of its own knowing-power as the known’ is the ignorant state of seeing the world as real.

JAGAT-DURATION EQUALS CHITTA-DURATION

तदनन्तात्म चिद्रूपं चेत्यतामिव भावयत् स्वसंस्थमेव ज्ञेयत्वमज्ञत्वमिव गच्छति।चित्तया नास्ति सत्ता च
चित्तता नास्ति तां विना।
Why the world gets understood as real?
The world is understood as real by the Chitta state only, which rises as countless misconceptions. But the
world does not get its realness because of the Chitta-function. World is always non-existent.
Chitta is the continuous flow of disconnected ‘Seer seeing seen states’, which are held together by the Chit-
state, as the Jeeva-state.
Chitta is also empowered by the ‘Knowing state’ (Chit) alone.
(The multifarious things that you know as a Jeeva are held by the Self alone as the divisionless knowledge.
When surfaced in the mind, you divide the knowledge as memories, objects, etc.)

विना विना यथा वायोर्यथा स्पन्देषु कारणं तथा महाचितोच्छायाः सर्गसंवित्तिवृत्तिषु।नित्यं सत्त्वमसत्त्वं वा
हेतोरन्यानपेक्षणात् इत्यत्रार्थोऽभविष्यत्स द्वित्वैकत्वास्तितावशात्।कोऽत्र कल्पयिता द्वित्वमेकत्वं वा महाम्बरे।
The movement belongs to the wind, like the world perception belongs to the Chitta-function; but the air is
able to move only because of the empty sky that holds it.
So also, the entire perceived phenomenon (made of both the inert and the conscious) is stabilized and looks
real, under the shade of ‘MahaaChiti’.
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Since there is no possibility for any cause, the Chiti itself, though imperishable and real, appears like the
unreal world that has a beginning and end.
The Conscious entity and the inert world-state cannot be two realities which need to be compromised with
the theory of causality. Who can prove the ‘twoness and oneness’ in the huge expanse of emptiness?

VISHVA AND VISHVESHVARA

विश्वग्विश्वमपारैकपरमाकाशकोशता यथा स्पन्दानिलद्वित्वं शाब्दमेव न वास्तवम्।विश्वविश्वेश्वरद्वित्वं
तथैवासन्मयात्मकं सदेवासंभवद्द्वित्वं महाचिन्मात्रकं च यत्।विश्वाभासं तदेवेदं न विश्वं सन्न विश्वता।
देशकालादिमत्त्वेन कदाचिद्वेद्मि सत्यता।
‘Vishvag’ means that which is everywhere; ‘Vishvam’ means ‘everywhere’.
‘Vishvag’ is that which is the ‘Vishvam’, the concept of limitless space-expanse.
(‘Vishvag’ is the master who is everywhere, and rules the Vishvam; so it is believed.)
‘That which is everywhere’ is actually ‘the everywhere’.
‘Vishvam’ and ‘Vishvag’ are one and the same.
Both words refer to the same infinite expanse of space which can hold any perceived state.
The wind is that which moves. The movement and the wind are not different. The two words, namely the
‘wind’ and the ‘movement’ are different; but actually the wind does not differ from its movement.
That ‘Mahaa Chit’ alone exists as the second less state. Therefore, the concept of ‘Vishva and Vishveshvara’
(the Jagat and its ruler), is also similarly proved to be baseless.
The appearance of the world as bound by space and time boundaries, is also the MahaaChit alone.
The appearance of the world rises by the lack of discriminating power, and is not real.

(All the Jeevas do not experience the same world-picture ever; for the location of the forms in different
space-points produces different world-pictures at once. For example, the rainbow is seen differently by
different persons as per the different space-location points, even if standing next to next, but gets believed to
be the same; so also, the world experienced by different minds differently, is believed to be the same one.)

There is no Vishvam as a separate reality that is pervaded by another entity as its master.
There is no spread out space expanse also, except as construed by the mind.
(For a worm, the human world is a huge expanse; for a human, Karkati world is a huge expanse; for a
Karkati, Brahmaa’s world is a huge expanse; for the trinities, the Tripuraa world is a huge expanse; for
Tripuraa, the world does not exist at all!)

I as Vasishta, do experience a real world bound by some space and time; but not like the ignorant minds.
Sometimes when I am move about randomly in some world of some beings who are located as the forms
bound by space and time measures, I experience it like watching the dream location of some one else.

कटकत्वस्य भिन्नस्य विश्वस्य तथा परे द्वित्वैक्यासंभवे चात्र कार्यकारणता कु तः।स्याच्चेत्तत्कल्पनामात्रमेव

एतन्नान्यवस्तुता शून्यता नभसीवात्र द्रवत्वमिव चाम्भसि।खे खलेखाप्यभिन्नेव किलास्ति जगदादिता।यद्रूपं
ब्रह्म तद्रूपं जगत्कात्र द्वितैकते।यद्रूपं व्योम तद्रूपमेवं शून्यं किलाखिलम्।
The gold is imagined as the bangle; but is not different from the bangle.
The ‘Vishvam’ also is conceived in the ‘Supreme’ and does not exist as different from it.
There is no possibility of the gold and the bracelet existing as two separate things; and also there is no
possibility of the gold becoming the cause of the bracelet; since the bracelet is imagined only, and is not real.
If the difference is seen, then it is just imagined only, like the emptiness called space is imagined as separate
from the sky, and the liquidity is imagined as separate from the water.
The coloured sky (canopy) imagined in the empty space stays remains non-different from the space.
Jagat also stays similarly non-different from the Chit-state.
That which is known as Brahman (the expansion of knowledge) is the form of the Jagat also (as the
knowledge-form). Where at all is the possibility of oneness or twoness?
‘Vyoma’ is the term that refers to the empty sky. Emptiness alone spreads out as the sky.
The difference is in the sound-form only, as the two words namely the sky and the emptiness.
Sky alone is the emptiness, and the emptiness alone is the sky actually.
Chit alone is the Jagat; Jagat alone is the Chit!
The realness seen in the Jagat as a different solid reality rises due to non-discrimination only.
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एकात्मनि तते स्वच्छे चिन्मात्रे सर्वरूपिणि शिलापुत्रकसेनायां पाषाणत्व इवास्थिते कार्यकारणवैचित्र्यं कथं
संभवति क्व वा।
In an army that is made of only the stone, all the stone-shapes of soldiers, horses, swords, chariots etc are
stone only, and not different from each other. How can the stone be considered as the cause of the soldiers?
The objects of the world also stay as one with the pure state of ‘knowledge-expanse’ that is spread out
without beginning or end. How can the Chit-expanse be considered as the cause of the world?
(Jagat is just a flowing state of information. Chit expanse is an empty state with the power to be any
information. It is not the cause of any information.)

कथमव्योमता व्योम्नि द्वितीयासंभवाद्भवेत् प्रतिभात्मैव भारूपो भाति सर्गो महाचिति।

How can the empty space become another sky? How can the emptiness cause a second emptiness? The
MahaaChit is the power to rise as any knowledge-form; and the world shines as a form of knowledge only.

पुत्रिके वोत्पलोत्कीर्णा तन्मयत्वात्तदात्मिका साधो यथास्थितस्यैवं बुद्ध्वा विश्वं प्रलीयते।

A statuette carved in the rock is the stone only because it is made of that alone.
The statuette is not different from the stone, and cannot exist apart from the stone.
Rama! The ‘Vishvam’ dissolves when one knows it as it is.
(When Vishvam itself is not there, how can a Vishveshvara also exist as an entity that rules the Vishvam?)

काष्टमौनदशाभासं संसारमवशिष्यते यथा निमीलिताक्षस्य रूपालोकमनभ्रमः।स्वप्ने जाग्रत्यनग्रस्थोऽपि

असन्नेवास्तिभावनात् तथैवोन्मीलिताक्षस्य रूपालोकमनभ्रमः।स्वप्ने जाग्रत्यनग्रस्थोऽप्यसन्नेवास्तिभावनात्
भावनोपशमं कृ त्वा शिलीभूय यथास्थितं अशिलीभूतमेवान्तः स्वभावं सममास्यताम्।
When the truth is visualized as it is, all the information varities produced by the senses, and all the narratives
produced by the mind become frozen as it were; and the silence of the wooden log alone is left back.
It is as if the Knower remains with closed eyes, and does not see any of the images and mind-narratives in
the least, though his physical eyes are open. His mind-eyes are closed always.
The ignorant one remains always with the mind-eyes open and keeps dreaming of the world; and is not truly
awake. When a man is dreaming, he experiences the dream itself as the waking state, though he is not awake,
and though the real waking state is very near him. (He has to just open the eyes; that is all!)
To a dream-character inside the dream, the dream world alone exists as real; and he does not know of the
waking state, which is more real than the dream-world. In the dream, though the ‘waking state world’ is not
there really in front, it is felt as existing, though not really existing.
The ignorant man is like the dream-character only; and does not even know that he can wake up to the
Supreme truth, and be out of the cage of unreal instantly. The ignorant believe the surface information alone
as real; and are not awake to the Reality that is concealed by the information-flow.
Erase the belief in the realness of the world through Vichaara, like proving the dream as unreal by waking
up. Remain like a stone which does not see the world; but be not a stone to one’s own awareness state (Self).
That is your true nature; be established in that only.
Remain equal to any information-state that rises as the world-experience.

WORSHIP METHOD
आविवेकोपहारेण यथाप्राप्तार्थपूजनैः बोधाय पूज्यतां बुद्ध्या स्वभावः परमेश्वरः।विवेकपूजितः स्वात्मा सद्यः
स्फारवरप्रदः रुद्रोपेन्द्रादिपूजात्र जरत्तृणलवायते।
If you really want to worship some deity (Vishveshvara), then this is the worship you have to practice.
Whatever action you have to do, as a part of your life, do it well without the concepts of ‘I’ and ‘mine’.
These are the flowers you offer to the deity.
Offer the ‘non-stop discrimination by the intellect’ as the offering.
Wish for the result of ‘Bodha, the Knowledge of the Truth.
Do the worship with the intellect only, in the form of Vichaara.
The deity is your own true Self. He alone is the Supreme ruler (Parameshvara).

(The worship through flowers etc to form-deities are prescribed for the immature, who have to be disciplined
by such acts, for they lack the intellectual proficiency for analytical thinking.)
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The Aatman (Self), when worshipped with the flower of discrimination, instantly gives the wonderful boon
of quiescent blissful state. Compared to this worship of the Aatman, the worship of Rudra, Upendra and
others, equals the dried up grass piece and is worthless.
(अथ योऽन्यां देवतामुपास्तेऽन्योऽसावन्योऽहमस्मीति न स वेद यथा पशुरेव स देवानाम्।)
(He who worships another deity with the idea, that he is different and I am different; has no true
understanding; he equals an animal for the Devas!)

विचारशमसत्सङ्गबलिपुष्पैकपूजितः सद्यो मोक्षफलः साधो स्वात्मैव परमेश्वरः।

Rama! This type of worship done with the offering of flowers of the (Vichaara, Shama, Satsanga)
‘analysis of the truth’, ‘practice of calmness’, ‘company of the Knowers’ instantly bestows liberation.
‘Aatman’ alone is the ‘Parameshvara’.

सत्यालोकनमात्रैकपूजितोऽनुत्तमार्थदः यत्रास्त्यात्मेश्वरस्तत्र मूढः कोऽन्यं समाश्रयेत्।

‘Aatma Ishvara’ bestows the unsurpassed fruit, when worshipped with ‘the attainment of truth vision’.
(No other deity is capable of that! Even a Shiva cannot help a fool who believes the Shiva-form as real.)
Who will be foolish enough to seek the shelter of any other deity with form?!

सत्सङ्गशमसंतोषविवेकापूजितात्मनः शिरीषकु सुमायन्ते शस्त्राहिविषवह्नयः।

(If you expect some miracles to occur through the worship of a deity with form, the Aatman is more
powerful than these deities also; for one who is established in the worship of the Aatman, turns even these
deities into Bodha-form instantly.)
When the Aatman gets sincerely worshipped by the flowers of (Satsanga, Shama, Samtosha and Viveka)
‘company of the Knowers’, ‘practice of calmness’, contentment, and discrimination, then instantly all the
sharp weapons, poisonous snakes, and blazing fires turn into the soft Shireesha flowers.

देवार्चनतपस्तीर्थदानान्यतिकृ तान्यपि भस्मायन्ते निरर्थत्वादविवेकमहात्मनाम्।एतान्यपि विवेके न क्रियन्ते

सफलानि चेत् विवेक एव तत्कस्मात्स्फु टमन्तर्न साध्यते।यथाभूतार्थविज्ञानाद्वासनोपरमे परे यत्नो
विवेकशब्दाख्यो भवत्यात्मप्रसादतः।
(The ignorant naturally always are in a state of anxiety. They do not have the thinking ability proper, and are
not capable of acting with discriminating power. They are always impatient for the results.
They cannot hold the mind without any thought, even for few seconds.
Their intellects are stagnant by not thinking. They are only concerned about their family welfare, and are
moved by some selfish motive only at all times. Their love of God is similar to a beggar begging for
mercies. They are actually in search of some superpower which can bestow some boons if worshipped. They
are not capable of maintaining a self-less love for the deity.
Deity worship for the ignorant, is a means of desire-fulfillment only.
With such an impure mind, when they try to do any meritorious act, they fail to maintain the perfection of
actions; and the desired results are never obtained.
Religion is a means for disciplining the mind and body; but is not the end in itself.
Unless it helps in developing dispassion and mind-control, any worship act becomes only a bodily act, and
does not render any result at all, as desired.
Why would a deity get fooled by the temporary ‘discipline pretense’ of a man, who is otherwise plagued by
attachment to family, wealth, position, pleasure seeking etc?
Even if some God was there as believed, why would he bother to fulfill your particular desires, in this
limitless expanse of world-existences? How special are you in this limitless ocean of world-existences, that
he must bother to attend to your selfish needs, like a slave running behind you?
If the God lacks the power to fulfill your desires, will you still worship him, with the same zest?
Religion is just a placebo-effect to believe oneself to be a good person. No other benefit is possible.
If you really want to please a deity, equal yourself in intellectual proficiency like that of a Shiva or Vishnu,
and be learned enough like Sage Vasishta to discuss ‘Knowledge’ with them.
Otherwise, there is not an iota of benefit by these religious acts, for the man of ignorance.)
Those who lack ‘Viveka’ are like blind ones walking inside a wild forest filled with deep pits and thorns.
The ignorant, who lack the ‘discriminating ability’ prefer to worship only the deities with form.
Their impure minds are filled with anxieties and apprehension always.
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They are not free of desire, anger, irritation, conceit, irrational beliefs etc.
Their worship is done only for the fulfillment of some desire only, seeking some boon.
Their worshipping acts, penance, visiting sacred places, charity etc are tainted by the impurities of the mind,
and do not give the required fruits as connected to the world also.
Whatever act they do to please a deity, just turns into worthless ashes; and they perish in ignorance only.
‘Viveka’ is the discriminating power where you use reason to understand the rationale of all your actions and
ideas. Unless Viveka is employed, even ordinary actions fail to give the required results.
When these ordinary acts of worship also need the power of discrimination to reach their fulfillment, then
why not drop the bodily-actions and cultivate Viveka alone within?
(What is the benefit of developing Viveka?)
Viveka makes you analyze the right and wrong of actions without fear.
Viveka destroys all your irrational beliefs; it guards you from foolish ideas.
It gives you the eyes, which see things as it is, and saves you from ruining yourself by running after
momentary pleasures.
Viveka is defined as that rational vision, which brings dispassion in you, lessens your wants, and the proper
understanding of the world rises by itself.
A man with Viveka acts without any selfish motive.
For such a man, each and every action of his is perfect, and is a flower offered to his deity.
His actions are not desire-oriented, but perfection-oriented. He is a ‘Karma Yogi’.
His mind is not preyed by attachment, anger, anxiety, conceit etc.
He is always calm, and is capable of facing every situation of life with calmness.
He is controlled both in the body and the mind.

तथा तथा विवेकोऽन्तर्वृद्धिं नेयः शमामृतैः यथा यथा पुनः शोषमुपयाति न विभ्रमैः।
You cannot just wish for Viveka, and own it as a property.
The sprout of Viveka has to be nurtured well with the waters of ‘Shama’ (control of the mind).
By keeping the mind freed of all the idiotic beliefs and the worthless anxieties of the world, the Viveka-tree
grows well and becomes deep rooted. Be always alert and keep the Viveka-tree from drying-out, lest the
irrational beliefs take hold of you once again.

देहसत्तामनादृत्य यथा भूतार्थदर्शनात्लज्जां भयं विषादेर्ष्ये सुखं दुःखं जयेत्समम्।

First of all, one must understand the non-existence of a solid body as the ‘I’, through Viveka.
The physical body is just a sensed information, that is present only in your waking state.
It vanishes for you in the dream and the sleep states. It rises newly again when you wake up from the sleep.
With such analysis based on Viveka, you must understand the true state of affairs, and get rid of the realness
you feel in the physical body. At the same time, you should conquer the chaotic state of the mind, and keep it
focused on truth-finding only. Discard equally the emotions like the shyness, fear, distress, envy, joy, pain
etc that are based on the realness felt in the body.

जगदादि शरीरादि नास्त्येवादौ कु तोऽद्य तत्।

The Jagat is just an idea (a picture imagined) in the mind. It rises newly as a new copy, at every mind-
agitation. After all, the Jagat experienced by you is just tiny amount of information-set that you have access
to. Even the body is just some sensed information, and is not real.
The world you see was never there before; nor your body was there before.
The world you see and the body that you own are just your own thought agitations, and were never there as
some absolute reality-states (and are similar to the dream world which rises randomly, without a beginning
or end). How can that which was never there before, be real only in the present?

कार्यं चेत्कारणस्यैतत्तथापि ब्रह्ममात्रकं प्रतिभामात्रमेवाच्छं न तु ज्ञप्तेर्घटादि सत्।ज्ञानात्मिकै व प्रतिभा

ज्ञप्तिरेवाखिलं जगत् ज्ञप्तिरप्यात्मतत्त्वश्रीः परिज्ञातोपशाम्यति।
If this world is really is the effect of some cause, (as argued); even then, it is the state of Brahman alone
which is the taintless appearance as ‘Jnapti’. Brahman is the ‘knowledge-expansion’ and the world is just
form of knowledge only. The pot etc are just some form of knowledge only.
Some few sensed qualities that are grouped together are described as the pot or cloth by the mind.
Nothing is there that is not knowledge (Jnaanam).
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What you know as the world is the knowledge that you have about the world.
World is just the form of ‘Jnapti’ (knowing state).
Ignorant know it wrongly, the Knower knows it as it is.
Ignorant see the divisions, the Knower is aware of the divisionless Aatman alone.
The incorrect knowledge is destroyed when the truth gets realized.

ज्ञेयाभावे त्वनिर्वाच्या शिष्यते शाश्वतं शिवं अशरीराद्यविश्वात्म सर्वं शान्तमिदं ततं ज्ञानज्ञेयज्ञप्तिमुक्तं
दृषन्मौनमिव स्थितम्।
What is the correct knowledge that is obtained through the practice of Viveka?
There is only one state that never changes, that is the awareness of our own existence.
This is a subtle state of knowledge that cannot be worded.
This self-awareness should never be confused with the awareness of the body-I. The body-I is just a memory
held by the mind, and does not exist at all as something real.
Self-awareness exists always as the ‘Self’ whether dreaming, sleeping or waking.
This existence awareness is pure, and is always in the ‘ready to become any perception’ state.
This alone is the Aatman, the common state of all beings.
When this Aatman is tainted by the mind with wants, it exists as the world-state.
‘Knowledge of oneself’ exists as the ‘knowledge of the world’.
The ‘undivided Self-state’ is seen as the ‘divided state of world-phenomenon’.
The ‘Self-state’ is corrupted by identifying with the ‘seer seeing a world as the ‘I’ entity’.
Through the practice of ‘Vichaara’, as accompanied by Viveka and Vairaagya’, the state of the ‘seer seeing a
world as the ‘I’ entity’ is understood to be just a conception and as not real.
Then the Self-state alone remains left back as it is.
The auspicious eternal state alone (Shivam) remains, which is indescribable.
This state is without the taint of the body-I.
The mind is dead here, and there is the complete absence of all narrations and conceptions.
There is no ‘Vishvam’ there (and not also the ‘Vishveshvara’)!
Everything is quiet, as quiet as the inside of a rock!
Some profound silence is left back, which the mind cannot even imagine!
Some unique bliss is left back, which is indescribable!
No ‘I’; but yet the Self exists un-corrupted by any thought!
There is no disturbance of any information at all that one knows as some world.
There is no bondage, no liberation, no Vichaara, no Viveka, and no dispassion in this state.
All words lose their meaning in this state!
This is the ‘Kevalatvam’ pursued by the Rishis of the yore!

शान्तान्तःकरणाः स्वस्थाः शिलापुत्रककोशवत्चलन्तश्चालयन्तश्च ज्ञरूपा एव तिष्टत।

Every experience is a probable state rising from your own Self, the potential state of Reality; and is
particularized by your own ‘want of such a world’.
With all the mental processes within subdued, withdraw into the Self-state like moving deep inside the
hollow hole of the grinding stone (by the continuous digging of ‘I am that Brahman’ statement).
Understand that whatever moves and is moved, is the Brahman-shine alone rising from you.
Stay as that knowledge-state alone, without losing yourself in the narrations of the mind.
Never swerve from the awareness of the Self, though staying amidst the varied experience-fields.
Whatever actions and thoughts rise from you when in that state of Brahman, is Brahman alone rising as those
thoughts and actions. Remain as the knowledge-shine of the Aatman alone.

अज्ञेयज्ञत्वसद्रूपाः सदसत्साररूपिणः आकाशकोशविशदा भवता भवभूमयः।

The fields of experience that belong to you all are just hallucinations rising as life-stories.
They are the shine of the Reality alone which is unknowable; and are of the form of knowledge alone.
They are real because they rise from the realness of the Reality.
They are unreal because they are the results of your own conceptions.
They spread out as the expanse of emptiness only.
 10

THE STATE OF BRAHMAN-KNOWERS

यथास्थितं च तिष्टन्ति गच्छन्तश्च यथागतं यथाप्राप्तैककर्माणः संपद्यन्ते बुधाः परम्।
अथवा सर्वसंत्यागशान्तान्तःकरणोज्वलाः एकान्तेष्वेव तिष्टन्तु चित्रकर्मार्पिता इव।
संकल्पशान्तौ संकल्पपुरवत्सर्वदाखिलं स्वप्नवच्च प्रबुद्धस्य सदैवास्तं गतं जगत्।
The ‘Knowers of Brahman’ do not exhibit outwardly any sign of their Supreme state. They remain as they
are as the part of the life-narrative started by the mind; they move about in the world as before, do the
actions whatever they are supposed to do; and remain within absorbed in the quietness of the Self.
(They just react appropriately to the minimum information that falls in front of them; and act in the surface
level only, like an adult participating in the children’s games.)
Or, fed up of this make-believe play, they may retire into solitude also, if they so wish.
They may just stop all the make-believe mind processes, and stay in solitude with minimum information as
their perceiving field, and be like pictures painted on the canvas (with the same quiet scene repeating again
and again as their experience field, where they do not have to bother about anything or anybody).
When all the conceptions are quietened for all the times, the world does not rise again and again with new
experience-fields for a Knower. It is always set, never to rise again.
The world remains non-existent like a city of imagination or a dream, for the Knower.

NIRVAANA IS BEYOND THE GRASP OF THE IGNORANT

सनेत्ररूपानुभवं जातितोऽन्ध इव भ्रमैः निर्वाणं वर्णयन्नज्ञस्ताप्यतेऽन्तर्न शाम्यति।
कल्पनांशोपदेशेन लोकोऽविद्यामयात्मना येनके नचिदज्ञत्वात्कृ तार्थोऽस्मीति मन्यते।
अकृ तार्थः कृ तार्थत्वं जानन्मौर्ख्यविमोहितः विज्ञास्यत्यकृ तार्थत्वं क्षणान्तरकदर्थनैः।
उपायं कल्पनात्मानमनुपायं विदुर्बुधाः दुःखदत्वान्निमेषेणभावभावैषणभ्रमैः।
How can the ignorant understand the ‘Nirvaana state’?
With their firm belief in the realness of the word, they propound theories about Nirvaana, and give varied
explanations about that state, like a man who is blind by birth describing the experience of seeing with the
eyes. Though appearing saintly and noble outside (with surface asceticism), they are always agitated inside
and do not ever remain quiet and blissful like the true Knower, who has no need of exhibiting his Nirvaana
state to others.
(The mark of a Knower cannot be seen on the outside; nor does his body emit any shine or luster, nor does
he get a halo around his head, nor does he get any magical powers.
You can only analyze your own state to understand whether you are in the Nirvaana state actually. If the
world and people appear still real to you, then it is due to the lack of Viveka and Vairaagya only.
Aatman-knowledge is not attained by any ‘I’. A person with the ‘I’ should never be sought as a teacher, even
if he is the noblest one on Earth. If the ‘I’ still persists, the outward show of Nirvaana is indeed worthless;
such a person should never be sought as a teacher. As long as the ‘I’ persists, the teacher and the student
both walk along the path of ignorance like the blind leading the blind.
Nirvaana is imagined in various ways by the ignorant, and explained also in various ways.
‘Moksha’ is imagined like some magical transformation or as some supreme state which is to be attained by
very hard practice. Or, it is imagined as some trance state, or some horripilation state with tears flowing
uncontrollably from the eyes, or as some darkness, or some vision of lights, or some vision of deities, or the
vision of the three time modes, or the power to produce objects at will, or some magical state. Or Moksha is
desired for, as some sacred fulfillment that makes you feel good, without understanding what it is.)

The ignorant imagine a lot about this Nirvaana state; and usually believe that they have attained that state, if
some light or deity-form or something unexpected is visualized in their mind; or they may fall into some
trance state and believe that alone to be Nirvaana.
Any joy that the mind produces when during study or meditation is believed to be some Nirvaana state.
They seek the Aatman outside; they see the Brahman outside, with the ‘I’ intact.
Any experience with an ‘I’ is just a state of ignorance; and is the mind’s way of survival.
How can that supreme state of quiescence be imagined even, when one is still is seeking liberation, as if it is
outside somewhere? How can the ‘I’ ever attain liberation?
As long as the ‘I’ sense is experienced as real, there is never the hope of Nirvaana!
To talk about it needs only the expertise in speech; and any one can talk for hours about Nirvaana, and
hypnotize people with their speech!
 11

Nirvaana is something that is beyond words! How can anyone talk about it even?
If anyone says he has attained Nirvaana, he is indeed a fool who has drunk the water of the mirage!
You can never attain Nirvaana; and if attained, you cannot talk about it at all!
How can words rise from that state, which kills all the words?
(How do you find out about the Yogi who is faking Nirvaana?)
Those who are calm and saintly when everything is going on in a peaceful manner, may not hold their
peaceful nature, if some slightest mishap occurs and disturbs their peaceful existence.
Anger, or irritation, or desire may burst out suddenly revealing the truth of his fakeness.
Not having the real fulfillment, but believing that he has attained the fulfillment, being deluded by ignorance,
he exposes the ‘non-fulfillment state’, when in a moment he swerves from the peaceful state.
He imagined Nirvaana to be some thing as taught by his fake teacher, and practiced some idiotic method to
attain it, and pretended the Nirvaana state through outward asceticism and motionless body states. Within a
second, he gets disturbed by the presence and absence of some objects or people.
You cannot attain Nirvaana through any action of worship, or by visiting sacred places, or through charity,
meditation, studies, or the service of some Guru who needs a crowd around him.
Nirvaana is the silence of the world itself. No action can bring about that silence, except Vichaara. If any
particular action is advised as a path to Nirvaana, then the teacher has to be considered as immature only.
Both the immature teacher and the foolish student perish by falling deep into delusion states. The wise are of
the opinion that the method he practiced is of the nature of imagination only, is not the real method.

जगद्भ्रमं परिज्ञाय यदवासनमासितं विरसाशेषविषयं तद्दि निर्वाणमुच्यते।

When there exists the complete absence of Vaasanaas (no wish for any happening at all), by understanding
the illusory nature of the Jagat-state, and the ‘tastelessness for all the pleasurable things of the world’
becomes one’s natural disposition, that alone is a state to be referred to by the term ‘Nirvaana’.

आख्यायिकार्थप्रतिभानमेत्य संवेत्स्यचिद्वारि भराद्द्रवात्मा अवेद्यचिद्रूपमशेषमच्छं पश्यन्विनिर्वासि जगत्स्वरूपम्।

जात्यन्धरूपानुभवानुरूपं यदागमैर्बुद्धमबोधरूपं अधस्पदीकृ त्य तदान्तरेऽस्मिन्बोधे निपत्यानुभवो भवाभूः।
Rama! You have till now listened to many types of stories explaining the subtle truth of Brahman. The
validity of these stories is not important; since whatever be the life-story of any Jeeva is a mind-construe
only, and is not credible. If you just intellectually grasp the stories, then also it is of no use. If you give
importance only to the stories, and live as a story-character only in the outside world, filled with the
Vaasanaas (of wanting the life to be filled with events related to family, kingdom etc), then the instruction is
wasted on you. You will be the Vaasanaa-water that is covered all over with the waters of ‘non-chit’.
Intellectual grasping is no good, if you have not grasped the subtle truths hidden in the stories, and still are
stuck to the ‘I’ of some life-story concocted by your mind.
(‘I have listened to the great Vasishta’s instructions’; this surface information will be become part of your
life-story only, without benefiting you in any manner.)
You must now be able to stay established in the Brahman state itself, removed of all the stories.
In all the perceived patterns of the Jagat, always be aware of the Chit-state which is beyond the reach of the
intellect, which is without any object, and which is very pure. Then you are surely in the state of Nirvaana.
Do not imagine the Nirvaana state through a mind, which is dreaming of the liberation state as a great
transformation that will happen to the ‘I-entity’, like a man who is blind by birth imagining the world of
sight. The ‘I’ can never get any liberation. Liberation is just a concept and is not really there.
Just by intellectually understanding the Scriptures, you will not be able to grasp the state of Nirvaana.
(You cannot wonder at every dopamine secretion that rises by the study of Scriptures, to be the Nirvaana
state. Nirvaana is not an experience of joy or trance, or vision.
It is a state of knowledge; like the difference between the man with sight, and a man who is blind by birth.
Do not believe in any one describing the Nirvaana state to be achieved by some practice of Yoga, or worship
or penance. Just keep doing the Vichaara practice, till you realize with ascertainment the ‘Jagat’ and the ‘I’
to be non-existent. Brahman-Knowledge will not change the story of your life, and will not bestow powers
related to the story-part of life. You will not stop perceiving the world also. You will have the knowledge-
sight, where the truth is revealed and everything is seen as it is; as the blemish-less Aatman-state.)
Stamp with your feet, all that you imagined as Nirvaana and Moksha; sink inside the knowledge, and be the
knowledge itself within. Do not expect any experience to be experienced by the ‘I’; but be the experience
itself, the essence of all experiences.
 12

अहंतादिजगच्चेदं परिज्ञानादसत्यतां याति सानुभवो मोहात्सत्यमेवान्यथाधियाम्।

Experience is related always to the ‘I’ connected to the Jagat.
‘I’ is experience based, and is the non-self state.
By the realization of the truth, the ‘I’ and the ‘Jagat’ become non-existent, though they are still experienced
as a part of the perceived. Experience can belong to an ‘I’ only, and is always a conceived pattern grasped by
the mind that is seeped in delusion.
(Even if a God really stands in front of you, it is just a momentary experience only, and will not benefit in
any way. Lights, visions, Siddhis, etc are all experiences only.)
For the ignorant, experience alone is real; and they are only in search of the ‘liberation-experience’, as if it is
some magical state which will give a solution to all their life-problems.
Nirvaana is not an experience; it is the powerful sight of knowledge, where the entire Jagat along with the ‘I’
is seen as it is; as the nothingness!

अज्ञानज्वरमुक्तस्य बोधशीतलितात्मनः एतदेव भवेच्चिह्नं यद्भोगाम्बु न रोचते।

What is the mark of a Yogi who has attained the Nirvaana state?
For a person who is cured of the disease of ignorance; and whose inside is cool because of the ‘true
understanding’, this alone becomes his recognition; that he does not feel any taste in any experience (worldly
or divine).

अलमन्यैः परिज्ञानैर्वाच्यवाचकविभ्रमैः अनहंवेदनामात्रं निर्वाणं तद्विभाव्यताम्।

Enough of other theories which talk about the reality, with their bewildering talks and their orators.
‘The experience of the absence of ego (limited identity) alone is Nirvaana’. Understand this well.

परिज्ञाता यथा स्वप्ने पदार्था रसयन्ति नो न च सन्ति तथैवास्मिन्नहं जगदिदंभ्रमे।

The objects of the dream are no longer attractive, and do not exist at all, when one wakes up. That is how the
delusions of the ‘I’ and the world do not ever attract the realized Yogi, and cease to exist as real.

यथा स्वभावनाद्यक्षस्तरौ स्वजनं पुरं पश्यत्यसत्यमेवैवं जीवः पश्यति संसृतिम्।विभ्रमात्मा यथा यक्षो
यक्षलोकश्च ते मिथः सद्रूपौ सुस्थितौ मिथ्या तथाहंत्वजगद्भ्रमौ।अनावरणतोऽरण्ये यक्षा विभ्रमरूपिणः यथा
स्फु रन्ति भूतानि तथेमानि चतुर्दश भ्रममात्रं मिथ्यैवेति बुद्ध्वा विभावयन् यक्षोऽयक्षत्वमायाति चित्तं
चित्तत्वतामिदम्।
There is only the nothingness of potential state all around; and yet a Jeeva sees a world through his own
conceptions, through the medium of his six senses. It is similar to where a man who has been cursed to
become a Yaksha (demigod with magical powers), conceives a city populated by his people inside a tree,
staying as the Yaksha-body. The fourteen worlds conceived by countless Jeevas are like a forest of cities
conceived by countless such Yakshas.
The Yaksha and his world are both unreal and non-existent, like a Jeeva and its world.
The Yaksha-body is also falsely conceived, and his city is also falsely conceived. Both the misconceptions
act as the support of each other, and are just conceptions which exist together.
The Jeeva is a delusion state of Avidyaa; and the world it conceives in the Jeeva-state is also Avidyaa only.
Both the Jeeva and the Jeeva-perceived world exist supporting each other, as the ‘I’ and the world.
When the dream is broken, the world of the dream becomes non-existent in the waking state.
When the spell is broken, the Yaksha along with his conceived world vanishes and becomes non-existent.
The fourteen worlds with their varied beings also become non-existent, when it is understood that they are
just the products of delusion only
‘Yaksha-state’ becomes the ‘no Yaksha-state’ when the spell is broken. At the rise of knowledge, the Jeeva-
state in the form of Chitta (seer-seen state), becomes free of the Jeeva-state, and the Chit state gets left back.

निरस्तकलनाशङ्कं त्यागग्रहणवर्जितं अविसारिसमस्तेच्छं शान्तमास्व यथास्थितम्।

Remain absolutely quiet, without disturbing the potential state (Reality) in the least. Do not try to renounce
or accept. Nothing is good or bad; everything is just some Bodha-form only (sheer emptiness).
Do not entertain the least agitation of the world; and remain without allowing any conception to rise as any
probable state.
 13

असत्तासंभवं दृश्यं द्रष्टात्मकमिदं ततं अथवा नैव द्रष्टात्म सदवाच्यं किमास्यते।

Analyze again and again any world-scene that rises in front of you. What is there but the information rising
as the sense-qualities? Solidity, time, place, objects, people, life-story, liberation, bondage, gods, goodness,
badness etc are all just ideas that are conceived by the mind.
How can the particular perceived scene with its objects, be real at all?
There is no possibility at all of any solid world existing inside some space and time limitations.
What you conceive, that alone you are seeing as a world, like the Yaksha under spell.
Even you as a perceiving entity, are also a Bodha-form only, and are non-existent.
That which is left back when the perception state vanishes, is indescribable! What is left back but that?

वसन्तरसपूरस्य यथा विटपगुल्मता स्वरूपमात्रभरितसंविदः सर्गता तथा।यदिदं जगदाभासं शुद्धं चिन्मात्रवेदनं

कात्रैकता द्विता का वा निर्वाणमलमास्यताम।
When the spring arrives in its full grandeur, the forests become dense with trees. The creation also gets
experienced as real, by the realness felt in one’s own existence as an individual perceiver.
The world seen as real by the perceiver is made of the mind-state of the perceiver (I) alone.
You as a perceiver is just a combination of the ‘I’ and some experience that belongs to the ‘I’.
What you are experiencing as the ‘occurrence of so many events’ is just the information of some probable
states of the Chit alone. What is shining as this world is nothing but the ‘knowledge-essence of Chit’ alone,
which can exist as any perception-experience.
What oneness and two-ness are there? What meaning there in such debates of oneness and twoness of
Reality? And what is that thing called Nirvaana? Who is there to get Nirvaana even?
Remain as the quietness alone, without any bother

भूयतां चिन्मयव्योम्ना पीयतां परमो रसः स्थीयतां विगताशङ्कं निर्वाणानन्दनन्दने।

Remain as the expanse of the Chit (knowledge-awareness) alone (the quiet state, which will not turn into any
perception-state through some conception). Drink the supreme nectar of staying in the truth-vision.
Remain without any apprehension in the delightful heavenly garden of Nirvaana!
That alone is Nirvaana, your natural state!

किमेतासु शून्यासु संसारारण्यभूमिषु मानवा वातहरिणा भ्रमथो भ्रान्तबुद्धयः।जगत्त्रयमरीच्यम्बु

विप्रलब्धान्धबुद्धयः मा धावत गतव्यग्रमाशयोपहताशयाः।रूपालोकमनस्कारमृगतृष्णाम्बुपायिनः
व्यर्थमायासमायूंषि मा मा क्षपयतैणकाः।जगद्गन्धर्वनगरगुरुगर्वेण नश्यथ सुखरूपाणि दुःखानि
नाशनायैव पश्यथ।
Hey you descendants of Manu! Why do you all wander wastefully in the desolate jungles of worldly
existence, confused and bewildered in the minds, like the deer lost in the stormy winds?
You still are after some Nirvaana state that has to be ‘attained’ by you, as some blissful state outside of you,
and follow many practices of worship, asceticism, and are simply wasting away your life in worthless
actions. What is there to ‘attain’ as Nirvaana?
You are yourself the ‘Nirvaana’, when the false ‘I’ is got rid of through rational thinking.
Steady yourself! Your minds see the world as real, and you want to escape from it, like running away from
one’s own dream world. For you, the Nirvaana state is something that is got through hard penance or after
many births of struggle. You will forever be in its quest, because you believe it to be something that is
attained after hard struggle. Your intellects are blinded by the deception.
Your mind is still agitated by the love of the world in the form of relatives, Gurus, deities and some
philosophical view which you fancy. You are still stuck with the ‘I’.
Do not rush towards the mirage waters of the three worlds, which exist as your conceptions only.
Hey you foolish antelopes! Do not, do not ever waste your entire life in tiresome ventures, searching for the
mirage waters made of the perceived forms and mind-conceptions.
You have unshaken belief in the realness of the world which is actually some illusory world produced by the
power of the mind. You will perish indeed by such a belief.
Observe that the sufferings disguised as the pleasures of family, wealth etc, will cause your complete
destruction by drowning you in ignorance. Ignorance is the blindness of the intelligence, and there is no end
to the sufferings that await a man of ignorance.
 14

जगत्के शोन्ड्रकभ्रान्त्यै मा महाम्बरमध्यगं अवलोकयाताभ्रान्ते स्वरूपे परिणम्यताम्।

Do not look at the illusory image of the hair-ball of the world, which is floating in the huge expanse of the
Supreme. Be established in the delusion-less state of one’s true nature.

मानवा वातलोलोच्चपत्रप्राप्ताम्बुभङ्गुरमानवासु न चास्वन्धगर्भशय्यासु सुप्यताम्।

Hey descendants of Manu! Do not sleep in the womb-beds of blinding darkness of the human bodies, which
are as fragile as the water drops sticking on to the leaves at the top branches of the tree that is shaking in
stormy winds! (Do not identify with the ‘I-body’ and suffer through the limitless dream-existences.)

अविराममनाद्यन्ते स्वभावे शान्तमास्यतां द्रष्टृदृश्यदशादोषादस्वभावाद्विनश्यताम्।

Remain without a break in the quiescent state of your true nature which is without beginning or end; or else,
perish remaining in the state which is not your true nature, and which is tainted with the duality of the
perceiver and perceived.

अज्ञावबुद्धः संसारः स हि नास्ति मनागपि अवशिष्टं च यत्सत्यं तस्य नाम न विद्यते।

The worldly existence cognized as real through ignorance is not there at all in the least.
Whatever is left back is alone the Truth; and it does not have any name at all!

त्रोटयित्वा तृष्णायःशृङ्कलावलितं बलात् संसारपञ्जरं तिष्ट सर्वस्योर्धं मृगेन्द्रवत्।

Shatter to pieces with force, the ‘cage of Samsaara’ which is made of the ‘iron chains of Trshnaa’, and stand
above the broken pieces majestically like the lion, the king of the animals.

आत्मात्मीयग्रहभ्रान्तिशान्तिमात्रा विमुक्तता यथा तथा स्थितस्यापि सा स्वसत्तैव योगिनः।

The delusion of the identity with a form, and the attachment to all the people and objects connected to it
possesses every one; the subduing of this delusion alone is the fulfilled state of Mukti.
This is the natural state of the Yogi, in whatever situation wherever he is.

निर्वाणताऽवासनता पराऽपतापताज्ञता संसारध्वनिखिन्नस्य शान्ता विश्रामभूमयः।

The state of Nirvaana is to remain without any Vaasanaa. Vaasanaa is the wish to see a world as real.
The state of Knowledge is the absence of the extreme three-fold suffering (physical, mental, and
unpredictable occurrences).The levels of realization (from fifth to others) are the rest-houses for the one,
who is afflicted by the loud noise of the Samsaara.

तज्ञज्ञातो न मूर्खाणां मूर्खज्ञातो न तद्विदां विद्यते जगदर्थोऽसाववाच्यार्थमयो मिथः।

What is understood by the realized Sage is beyond the grasp of fools (ignorant)!
What is understood by the fools is not there at all for the realized ones!
This understanding of the world exists for both of them, as inexplicable to each other.

विश्वता भ्रान्तिसंशान्तौ संस्थितैव न लभ्यते महार्णवाम्बुवलिता पुत्रिके व पयोमयी।भ्रान्तिशान्तौ प्रबुद्धस्य

विनिर्वाणस्य विश्वता यथास्थितैव गलिता विद्यते च यथास्थितम्।
Like a doll made of wet sands is not obtained again when the Ocean waters surround it, so also the world-
appearance dissolves off as it is, when the delusion is gone. The world-appearance melts off as it is, and
stays as ‘what it really is’ for the enlightened Sage, whose delusion has been destroyed, and who is
established well in the state of Nirvaana.

निर्दग्धतृणभस्माली क्वापि याति यथानिलैः सतां स्वभावविश्रामैः क्वापि याति तथा जगत्।
The heap of ashes that is left over by the burnt leaves, is blown off by the wind somewhere far from the
sight. The world also goes off somewhere, like the burnt ashes, for those noble ones who rest in their own
true nature!
 15

जगद्ब्रह्मपदार्थस्य संनिवेशः स तूत्तमः ब्रह्मशब्दार्थरूपात्मा न जगच्छब्दकार्यभाक्।

The word ‘Jagat’ means that which keeps appearing and disappearing as varied patterns of conceptions.
The word ‘Brahman’ means that which expands as the ‘knowing’ state of the world.
Brahman is what expands as the particular world-knowledge of particular minds.
Brahman is the potential state which expands as the many probable states of knowledge.
Brahman is the quiet changeless state which is seen as the Jagat with its various changing patterns.
If one can remain without the word meaning of the ‘Jagat’ but as the quiescent state alone as Brahman; then
that is the excellent state indeed.

अविज्ञातस्य बालस्य पदार्था यादृशा इमे विदुषस्तादृशा एव तिष्टतः क्षीणवासनम्।

An infant looks at the objects without any particular interest since it lacks the knowledge about them.
A Knower of Aatman who is bereft of all Vaasanaas, looks at the objects of the world in the same way.

या निशा सर्वभूतानां तस्यां जागर्ति संयमी यस्यां जागर्ति भूतानि सा निशा पश्यतो मुनेः।स्तिथमेवाऽविरामी
यज्जाग्रदस्य सुषुप्तवत्चित्रावलोकित इव जाग्रत्योऽस्य रसैषणाः।जात्यन्धरूपानुभवसमं भुवनवेदनं
भ्रान्तप्रायमसद्रूपं ज्ञस्य भाति न भाति च विमूढदुःखं त्रिजगद्विमूढविषयं न सत्।स्वप्ने स्वप्नतया ज्ञाते
रूपालोकमनःक्रियाः न स्वदन्ते यथा तद्वज्जाग्रत्स्वप्ने स्फु रन्तु मा।
The Muni, who is in complete control of his mind and body is awake in that truth-vision, which is like the
night for the ignorant. They do not have the least idea of what the vision of a Knower is like. The world
made of attachments to people and objects to which the ignorant are awake, is the night for the Knower of
the Truth; for he cannot understand the foolish nature of the people running after the empty mirages.
The Muni remains as he is, in an unbroken alert Self-state of wakefulness. He is awake in that state which
the ignorant cannot imagine even.
The ignorant are unaware and asleep to this state of ‘truth vision’.
How can the waking state exist as real for the ignorant, while they are asleep in the heavy ignorance-stupor?
Like the men absorbed only in the painted pictures inside a gallery, these ignorant are only aware of the
pictures drawn by the senses and stay absorbed in the ‘sensed objects’. They do not care, and are not aware
of what is beyond the information produced by the senses.
The Knower does not see these pictures and the picture-seers, as real at all; and stays as the true awareness-
state that is beyond all these.
A man who is blind by birth does not see the world seen by the others; he experiences the same world as
others, but yet does not see it like the others with sight. A Knower is similar to him, since he does not see
what these ignorant see. The world of conception is just an illusion created by the mind, and is not really
existent for him; so the world is there for him also, but is not actually there also.
For those who are free of the foolishness, the world is just a painful state that is attractive only to the fools,
and is not really out there as a solid reality.
The objects experienced in the dream do not attract any more, if one knows them as the dream-objects.
The dream of the waking state also similarly does not attract the Knower, for he is awake to the truth.

निर्विभागः समाश्वस्तोऽविरोधं परमागतः आशीतलान्तःकरणो निर्वाणो ज्ञोऽवतिष्टते।तज्ज्ञस्याकृ ष्टमुक्तस्य समं

ध्यानं विना स्थितिः।निम्नं विनैव तोयस्य न संभवति काचन।अर्थ एव मनस्कारो मन एवार्थरञ्जनम्।एष
एवैव आभासः सबाह्यन्तरात्मकः आसमुद्रं नदीवाहशतसंघमयात्मकम्।यथैकश्लेषपिण्डात्म वहत्यम्बु तरङ्गिणां
सबाह्याभ्यन्तराकारमर्थानर्थमयात्मकम्।मन एव स्फु रत्यर्थनिर्भासं व्याततं तथा नास्त्यर्थमनसोर्द्वित्वं यथा
जलतरङ्गयोः।एकाभावे द्वयोः शान्तिः पवनस्पन्दयोरिव।नूनमेकोपशान्त्यैव निःसारे परमार्थतः एकत्वादर्थमनसी
सममेवाशु शाम्यतः।अर्थः संकल्परूपात्मा नेहितव्यो विजानता मनश्च सम्यग्ज्ञानेन शान्तिरेवं भवेत्तयोः।अनष्टे
नश्यतश्चैते ज्ञस्यार्थमनसी स्वतः मृन्मये द्विषति ज्ञानाद्द्विषद्भावमये यथा।यथासंस्थं स्थिते एव ज्ञस्यार्थमनसी
सदा किमप्यपूर्वमेवान्यत्संपन्ने भावरूपिणि।
The Knower in the Nirvaana-state does not exist as body-entity divided from others. He exists without the
identity of any limited form. He is fully settled in the comfort of his own Self, and does not react inwardly to
anything that rises as a sense-picture in front of him. His mind remains always agitation-less and cool.
He has no need to separately choose hours of contemplation to attain that state.
 16

The world or the body does not exist at all for him, and he has no need to choose the body-picture as some
meditating posture, to be aware of his self. He feels no attraction for the non-existing world or his body.
The ignorant need such regular meditation practices to learn to concentrate and grasp the truths of the
Scriptures. They have to make effort and control their desires; not so for the Knower.
The water cannot flow unless the path is shallow and downward. The attachment to the objects and the
people, force the mind to move towards the objects; and the mind alone makes the objects look real and
conceives the likes and dislikes towards them.
Mind alone is the world that is experienced inside and outside, like the Ocean brimming with waters that are
brought forth by hundreds of rivers. Like the single mass of water holds all the waters of the rivers as one,
the mind holds the thoughts of the world inside and outside as one; and that alone appears as the world that is
experienced by each Jeeva; and the Jeeva is trapped in the continuous array of experiences non-stop.
(Not even the change of the body form as at death stops these experiences ever.
The state of the mind at any particular time decides the experience of that moment.
The state of the mind is decided by the ‘Vaasanaa-content’ in the form of ‘wanting the world to exist as
some experience or other’.)
Mind (Information processing state of Reality) alone conceives the objects on the flow of sense-information,
and creates the hallucination of the ‘spread out world’ that is preserved in the form of memories and
imaginations.
The mind-state alone is the world that you experience as made of particular objects and people, like the
water rising as the waves. The mind, and the world that is experienced by you, are not different.
That which is conceived rises as the world of your experience, and since the conceptions are based on
foolishness alone, the end is always bitter and harmful.
To get out of this experience-trap, either the world has to vanish or the mind has to vanish. If one is gone, the
other also is gone for sure. The movement stops means the wind is not there; and if the wind stops, the
movement is not there. Getting rid of at least one of them through Vichaara, results in the revelation of the
essenceless of the world; and both dissolve into one as the Self-state (of pure awareness of oneself).
When the two dissolve off, the falseness of conceptions is understood, and the world though experienced is
not absorbed within as real. Just the picture of the world gets seen as revealed by the senses; but the
imagined idea of object-realness is no more there.
The Knower who is freed of the conception-sheath, understand the objects as made of conceptions alone, and
is not bothered by them. He is not attracted by any object, inert or alive.
Mind alone is the object that is experienced (just some idiotic conception of the mind, like the dream object).
By the realization of the ‘Truth supreme’, both the mind and the object will lose their hold on the Jeeva.
A Jeeva does not hold the world; but the world holds him like a ghost.
Through the realization of the truth, ‘that which is not at all there will be understood as being not at all
there’. The mind and the object both cease to have control over the realized Knower; like a mud statue made
to look like an enemy does not create fear, when it is understood as just some mud-lump. The enemy was
never there; but was imagined only!
That which was never there is understood as not there, through Vichaara.
The world and the mind of a Knower stay as the original state as Brahman alone. It is a unique state where
the vision is completely different from what the ignorant see the world as.
(The ignorant experience a world as pictured by their own Vaasanaas.
The family, possessions etc are all there because you want it or not want it.
Even the expectation of the object to be there or not there, when you open the eyes, is also a Vaasanaa only.
What the world looks like when the Vaasanaas or gone, is only known to a Knower, and cannot be
explained. How can a man with sight explain colours to a blind man?)

संहितार्थजगत्कालोऽप्यज्ञोऽज्ञविषयोऽप्यसत्पार्श्वसुप्तनरस्वप्न इव क्लीबाग्रयक्षवत्।ज्ञस्य साज्ञं जगन्नास्ति

वीरस्येव पिशाचधीः।ज्ञमज्ञो भावयत्यज्ञं चिरं वन्ध्यापि वर्धते।विनैव ज्ञातशब्दार्थमर्थभावमिवागतम्।स्थितं
बोधमनाद्यन्तं स्वभावं सर्वगं विदुः।
The experiences of the world are bound by the time and place factors and are continuously changing; and
this is how the ignorant experience the world as. Identified with the body, the ignorant experience the
changing state of the body also along with the other objects of the world.
They are themselves the changing patterns that are changing along with the other changing patterns of the
world. The ignorant are just the flow of experiences and are part of the experiences.
They are not there at all as stable states.
 17

The Knower is not a changing pattern, but exists as the changeless one witnessing the changes.
The world is for him like a dream dreamt by another person next to him; he sees his own life experience as a
dream of another person and is not bothered by any experience.
He sees the world like the hallucination of ghost that is seen by the immature idiots. The ghost never exists
for a man who is brave; the world seen by the ignorant is also non-existent for a Knower.
The ignorant can never grasp the vision of the Knower.
The ignorant see only the form used by the Knower and react to that only, and consider him as having
similar world-view. In the ignorant view of the world, even the barren woman has children and grand
children.
The Knower does not see what the ignorant see; he does not see the world as filled with solid objects and
real people, and he does not worry about their appearance and disappearance.
Though not seeing the objects as objects, he just understands how the ignorant see the objects and plays
along with them (like an adult humoring a child which is playing with clay dolls believing them to be real
and alive).
What he is aware of his just the shine of knowledge which is beginningless and endless.
Knowledge alone gets experienced as the world everywhere.
(What blocks the truth from the vision of the ignorant? It is the attachment to objects and people.
Do you have the courage to understand that the people around you whom you dote, are just some
misconceived information patterns, and are really non-existent?)

मनः शब्दार्थरहितं विभागान्तविवर्जितं बोधवारिमनोबुद्धितरङ्गमिव निर्मलम्।क्व संभवत एवान्तः के वार्थमनसी

किल।निरर्थिकै व विभ्रान्तिः स्वभावमयमास्यताम्।
Mind is the world that you alone can experience.
You want the world to be real; so it is experienced as real for you.
You cannot let go of the division sense; and the world exist as divided shapes for you.
Mind is not divided; it is just a ‘function of conception’;it does not have the sound of the name, and the sight
of the image, within; but it conceives the various names and forms through ignorance.
Mind or the intellect, is the wave of knowledge-water that rises from the Self, and is pure and divisionless.
Mind is just the Self-state that is tainted by ignorance.
What can happen within the Self as the mind and world as two things?
Reality alone exists; and the world exists as its awareness state. World is just a conception state and is not
real. The delusion of objects rises even when there are no objects as such.

शुद्धबोधस्वभावस्थैराकाशमिव शारदैः जाग्रत्स्वप्नसुषुप्तान्तैर्मनस्त्वं नानुभूयते।

The world experienced by the ignorant is like the dark sky covered by the dark clouds, where the sun is not
visible at all. For the Knowers who are established in the pure knowledge of the Self, the world is
experienced like the sunny sky of autumn which is completely free of the clouds.
The ignorant are trapped in the experiences of the Jaagrat, Sushupti and Svapna.
The Jeevas are just the succession of these three mind-states.
The Knower on the other hand does not own a mind at all, and is not trapped in these three states.

(Some picture of the world keeps rising in front of the Jeevas whether awake or dreaming; or they have to
remain in the switched off state as in Sushupti. There is no way of stopping these pictures ever.
And believing in the picture presented by the mind as real, they go through untold miseries.
But a Knower stands beyond these three states, and sees them like some mirage visions belonging to some
one else. He is not trapped by these three states, and is always in the witness state only.)

विधूयानन्तनानात्वमसद्भावमनामये ज्ञेयं रज्जुरिवाशेषं स्वभावे तिष्ट चिद्धने।

The world you experience is like a snake that has enveloped you with these three states, and is crushing you
again and again. The snake exists because of the many-ness you are holding on to as dear and near, and will
drown you in endless experiences good and bad. Blow away this false conception like a burnt rope and
remain unshaken in the dense state of self-awareness.
(A Jnaani also has to sleep and dream like the others endowed with a body; but since he is established in the
Self and is unshaken in the understanding of the unreal nature of the world, he is not trapped by these three
states.)
 18

ज्ञप्तिरेवान्तरं बाह्यं चार्थत्वमधितिष्टति बीजं शाखाफलानीव क्वातोऽर्थमनसी वद।

Knowledge (Knowing state) alone is inside and outside.
Mind is just the ‘Knowing state’ that exists as the ‘known world’; it is not different from the Aatman.
Does the seed differ from the branches and fruits of a tree?
What is the difference between the object and the mind, tell me!

ज्ञेयासंभवतो ज्ञन्प्तिरनाख्यं पदं गता शान्ताशेषविशेषात्मा तेन शेषोस्ति सत्स्वभाः।

Since there is nothing known at all as another (but only misconceived as another), and since the ‘Self’ cannot
be ‘known’ as some ‘knowledge’, it is indescribable.
Nothing is there to be known as some particular object by the Knower; and he just shines as the Self.
He is not an entity who experiences a world; but is the shine of Reality itself.

अर्थ एव मनस्कारः स चाभावात्मको भ्रमः मन एवार्थसंस्कारः स चाभावात्मको भ्रमः।

Objects after all, are the creations of the mind (like the pictures seen on the empty space).
That again is unreal and is of the nature of delusion.
Mind after all, exists as the conception of objects (forced by the ‘want of the world-experience’).
That again is unreal and is of the nature of delusion.

सर्वात्मत्वादजस्यैतदप्यकारणकं मनः भ्रमानुभवतोऽर्थश्च मिथ्यैवास्तीव भासते।अकारणकमेवार्थनिर्भासं भासते

मनः विद्युद्विलसिताकारमस्थिरं तरलायते।
Mind does not exist as some organ inside the body.
Mind is the power to conceive, and is the form of the Self (Brahman) alone.
Why does the mind come into existence?
Mind does not exist at all except as a term connected to the delusion state.
Delusion has no cause but the lack of thinking power.
The inert state of the Jeeva, where one is averse to thinking, exists as the mind and its objects.
Since Brahman is unborn, and is the essence of all, the mind rises without any cause and experiences the
delusion of the world; and the object though not there, is experienced as if real.
Why does the mind conceive objects?
What object, what mind? Like the imagined world of an idiot child, the world comes into existence as if real,
for those who do not have pure intellects. The world is considered as real, and needs an explanation for its
existence; and the term ‘mind’ is invented to explain the world-existence.
It is similar to where you see a ghost in the dream, and need to explain the existence of the ghost.
Mind is just a succession of conceptions, and at every moment, it newly produces a world for the Jeeva.
The world you see is just momentary glimpse of objects, like the momentary lighting flash.
What is experienced at one moment vanishes and turns into memory instantly; and what is not experienced is
imagined. Actually nothing exists as the objects but memories and imaginations.
And the body-entity is also just made of memory and imagination only.
There is no solid world and there is no solid body also, except as some idea cherished by the mind!

त्वं मनस्कारमात्रात्मा संसृतौ विभ्रमायसे स्वभावैकपरिज्ञानान्नासि नापि भ्रमायसे।

You (as a name and form) are just a creation of the mind!
What are you but a collection of ideas about yourself?
You are an insane person imagined by yourself; and are wandering in this moving panorama of the world-
pictures, bewildered and confused! You are hallucinating a world made of words and meanings invented by
you only. Your insane prattle is meaningful to you only!
By realizing the truth of your true self, you will cease to exist as the insane imagined entity; and will stop
prattling nonsense about the world that exists as some hallucination for you alone!
Others? What others? You and all others are just a totality of hallucinations rising in the delusion state!

मनसैव हि संसारः आत्मबोधेन शाम्यति शुक्तिरूप्यभ्रमाकारो जनो मिथ्यैव ताम्यति।

This sliding state of Samsaara exists because of the mind alone, which is also imagined along with the world.
It subsides by the knowledge of the Aatman.
The silver in the conch-shell vanishes by its very unreal nature, when observed well.
 19

अभावभावस्तु परं बोधरूपमसंसृतिः निर्वाणादितरा सत्ता दुःखायाहमिति भ्रमः।

The realization of the non-existence of everything that gets described by a word with meaning, is the
‘Supreme knowledge-vision’; and is the ‘No-Samsaara’ state. Whatever is believed to be real outside of this
Nirvaana state is based on the delusion of the ‘I, and leads to endless suffering.
(Misery is not what you experience by the presence or absence of objects; but is the cursed state of the
continuity of experiences as various identities forever and ever, without an end.
Now you are seeing a world as a human because of some conceptions; but if the intellect is allowed to rot,
there is no guarantee that the same human experience alone will continue.
The lives will keep changing as per the level of the intellect, and that change is not in your control at all;
since you are also a changing pattern of the matter alone.
The atoms which group as a human, can group as a cow also, dog also, or a worm also!
Those who lack Vichaara are forever trapped in the world-illusion.)

मृगतृष्णाम्बुरूपोऽहमसच्छू न्यस्वरूपकः इत्येवात्मपरिज्ञानादहमित्येव शाम्यति।

‘I’ is just a mirage form of a mirage city’ ‘I-entity is imagined and is not real’ ‘I is made of emptiness alone’;
through such conclusions arrived at through Vichaara, the ‘I’ thing will dissolve off by itself.

ज्ञात्वा ज्ञानमयो भूत्वा सबाह्याभ्यन्तरार्थतां गतं स्वमत्यजद्रूपं तरङ्गत्वं यथा पयः।मूलशाखाग्रपर्यन्ता सत्ता
विटपिनो यथा निर्विकारमलं ज्ञप्तेर्ज्ञेयान्तैकै व भासते।
The Ocean does not lose its nature by rising as the waves.
(There is only the Reality-state of emptiness which can rise as some probable state of perception.
At every moment, the world rises newly from this emptiness which is the power to rise as some experience;
and the experience produces an ‘I’ as some one.)

Realize the truth of the Aatman, stay only as the ‘knowledge-vision’ (not as an entity caught by some
random experience). Without swerving from this self-awareness state, see yourself shining as all the objects
inside and outside, in the form of the mind and its conceived objects.
A tree is actually not divided as the branches, roots etc; and it does not know itself as divided.
The Knower also shines as the vision of knowledge which encompasses the entire existence as one’s own
shine. He is not a he or she or it, but just is the Reality state shining forth with the purest form of perception.
Reality has to exist as some perception state or other (as the ignorant states).
It exists as the ‘perception-less state’ as the Knower, is complete and exists without the taint of change.

यथा योजनलक्षाभमेकमेवामलं नभः एकमेव तथा ज्ञानं ज्ञेयान्तं भात्यखण्डितम्।

The space above is limitless, yet is measured as covering lakhs of Yojanas. This division of measure does
not divide it in any way, and it is one continuous stretch of limitless expanse.
So also, all that is seen as the world is oneness only; and shines undivided for the Knower.

शून्यत्वादेकममलं यथा सर्वगमेव खं तथैकममलं ज्ञात्वा ज्ञानज्ञेयदशास्वपि।

Space is emptiness alone. It cannot be divided by what it contains as objects. It permeates all and stretches
through all, without getting cut off by the objects.
The Knower who has realized the truth of the Reality which is divisionless and taintless, stays as the single
state of knowledge alone, throughout all the states of perception he meets with.

घृतेनात्मा घनीभूय पाषाणीक्रियते यथा चिता चेत्यतयात्मैव स्वचित्तीक्रियते तथा।देशकालं विनैवात्मा

बोधाबोधेन चित्ततां अबुद्धो नीयते न्यायैरेकमेवैष सुस्थितः।अत्र यद्यप्यबोधादेः संभवो नास्ति कश्चन तथापि
कल्प्यतेऽत्रैव बोधनाय परस्परम्।
The ghee becomes dense and becomes solidified. Similarly, the Chit makes itself as the perceiving mind
(Chitta), by its power of ‘Knowing’.
Aatman’ the potential state of ‘knowing’ is not bound by any place or time limit.
By not knowing the truth of the Self, it sees itself as the world with an ‘I’ sense. This is the explanation that
has to be given to those who are ignorant, by inventing terms like ‘knowledge’ etc.
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Actually nothing at all happens to the Chit that it rises as the mind to see some world.
It is never out of its awareness. Nothing at all happens.
Yet, all the terms like Aatman, mind etc are invented to explain the path of Vichaara to the ignorant who are
hallucinating this world.

महानुभावा विगताभिमाना विमूढभावोपशमे गलन्ति निर्भ्रान्तयोऽनन्ततयैव शान्ता नित्यं समाधानमया

भवन्ति।
Those Knowers of the Self who have the great experience ever, have got rid of their ego-conceit; and melt
off by destroying the ignorance. They have no delusions.
Remaining as the endless expanse of awareness, and existing only as the quiescent state, they always stay in
the equal state of ‘Samaadhaana’ (the potential state which never rises as the probable states of perception).
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART TWENTY SEVEN

[THE SAMAADHAANA-TREE AND THE MIND-DEER]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

रामोवाच
Rama spoke

क्रमात्समाधानतरोराजीवफलशालिनीं सलताकु सुमां ब्रूहि सत्तां विश्रान्तिदां मुने।

Hey Muni! Tell me in detail all about the ‘tree of Samaadhaana’ (equalized state/Samaadhi), which gives
fruit throughout the eternal life-existence of the Knower, which stays entwined by the creepers that are
covered by flowers, and which is sought by the mind-deer for resting in peace.
(सम्यक् आधानं समाधिः /समाधानम् – well-established unshaken state)

वसिष्टोवाच
Vasishta spoke

आजीवमुद्यदुत्सेधं विवेकिजनकानने पत्रपुष्पफलोपेतं समाधानतरुं शृणु।

Listen about the ‘tree of Samaadhaana’! It grows well filled with leaves, flowers and fruits, all through
alongside one’s life, in the forest populated by the wise ones endowed with Viveka.

THE SAMAADHAANA TREE

यथाकथंचिदुदितं दुःखेन स्वयमेव च संसारवननिर्वेदं बीजमस्य विदुर्बुधाः।
शुभजालहलाकृ ष्टं रसासिक्तमहर्निहं प्रवहच्छ्वसनाकु ल्यं क्षेत्रमस्य विदुर्बुधाः।
समाधिबीजं संसारनिर्वेदः पतति स्वयं चित्तभूमौ विविक्तयां विवेकिजनकानने।
The learned ones describe the ‘Samaadhaana tree’ like this.
What is the seed for this tree?
It grows from the seed namely, the ‘feeling of loathing or disgust about the jungle of Samsaara’ (Vairaagya).
How does the seed get formed? The seed appears itself somehow by chance, by witnessing the tragic nature
of life, or by the thirst for solving the mystery of existence.
Which is the field that helps in its growth?
It is to be sown in a field ploughed by the auspicious qualities prescribed for the ‘Mumukshu’.
It should be sprinkled with the waters of ‘Vichaara’ day and night.
It is irrigated by a canal in which the ‘breath of self-awareness’ flows without a break.
You do not have to sow the seed yourself. This seed of Samaadhi namely the disinterest in the world-affairs,
falls by itself in the mind-field that is purified by Viveka (discrimination of what is real and what is not real).
How do you get the purified mind-field?
It is found in the forest abounding with the men of discrimination, namely the company of the Knowers.

स्वचित्तभूमौ पतितं ध्यानबीजं महाधिया सेकै रमीभिर्यत्नेन संसेक्तव्यमखेदिना शुद्धैः स्निग्धैः पवित्रैश्च
मधुरैरात्मनोहितैः सत्संगमनवक्षीरैः ऐन्दवैरमृतैरिव अन्तःशून्यप्रदैः पूर्णैः स्वच्छै रमृतशीतलैः विसृतैः
अमृताकु ल्याशास्त्रार्थवरवारिभिः।
This seed of contemplative state, by chance appears in the purified mind-field; but it should not be allowed
to dry off there itself. It needs continuous watering to grow well.
First of all, the wise man who has found this seed in his mind-field should always have equanimity, and be
free of the taints of irritation, desires, envy, conceit, attachment to family members etc.
The waters should be sprinkled with effort by such a man of pure mind with forbearance.
What sort of waters? The waters are the Vichaara waters.
The excellent nectar like waters must flow non-stop through the ‘sacred canals of Scripture-meanings’.
The waters must flow out of experience of the Knowers. The waters must be cool like the nectar and pure, so
that slowly the worldly problems stop tormenting the mind. The waters must be overflowing with knowledge
so that, the realness of the world becomes sheer emptiness in the mind. The waters must be pleasing to the
heart like the moon-shine because of the truth hidden in them. The waters must be fulfilling like the fresh
milk, because of the company of the Knowers who reveal their own state of Aatman-awareness. The waters
must bestow welfare on oneself. The waters must be sweet because of the unique bliss of quietness that is
hidden in them. The waters must be fragrant with the statements of the Scriptures; must be sacred because of
the purity of the Scriptures that contain the Rishi-wisdom.
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स्वचित्तभूमौ पतितं परिज्ञाय महाधिया बीजं संसारनिर्वेदो रक्ष्यं ध्यानस्य यत्नतः।तपःप्रकारदानेन

पदार्थघटनेशितैः तीर्थायतनविश्रान्तिवृत्तिविस्तारकल्पनैः कर्तव्योऽङ्कु रितस्यास्य रक्षिता शिक्षिताशयः संतोषनामा
प्रियया नित्यं मुदितयान्वितः।पश्चात्स्थिताशाविहगान्परप्रणयपक्षिणः अस्मादापततः कामगर्वगृध्रान्निवारयेत्।
मृदुभिः सत्क्रियाकु न्तैर्विवेकार्कातपैरपि अचिन्त्यालोकदैरस्मान्मार्जितव्यं रजस्तमः।संपदः प्रमदाश्चैव तरङ्गा
भोगभङ्गुराः पतत्यशनयस्तस्मिदुष्कृ ताभ्रसमीरिताः।धैर्यौदार्यदयामन्त्रैर्जपस्नानतपोदमैः विनिवारयितव्यास्ताः
प्रणवार्थत्रिशूलिना।
The wise man should be aware of this ‘seed of contemplative state’ which is in the form of ‘disinterest in the
wasteful nature of the world’ and which has fallen in his mind-field by chance, and should carefully nurture
it with effort.
(The first level named ‘Shubhecchaa’ the desire for the auspicious state, is to be practiced at the beginning.
The worldly man at first should get rid of his Tamas and Rajas qualities by developing the Sattva state of the
mind; and later at the end, transcend the Sattva state also.)
With a disciplined mind, he should protect the ‘sprouting seed’ with various controlling methods of the
body, mind and words; taking recourse to whatever method is suitable to his nature (austerities, charities,
visiting holy places etc); and get rid of the negative qualities of arrogance, greed, envy etc.
He must always be accompanied by his beloved cheerful wife ‘Santosha’ the quiet contented state of the
mind (and not feel anxious about anything).
Then he must get rid of the ‘birds’ which may destroy the seed. The birds are in the form of attachment
shown towards the family members, friends, possessions etc, which are not the ‘Self’, and are connected to
the physical form only. He must also keep away the vultures in the form of desires of various sorts and the
conceit of various sorts, that may pounce suddenly on the seed and destroy it.
Then he must open the windows to let inside the sunlight of Viveka to remove the darkness of ignorance,
and allow the seed to absorb the sunlight. He must make use of the ‘soft broom’ of ‘good (selfless) deeds’,
and brush away the Rajas (dust/restlessness) and Tamas (darkness/ lethargy and procrastination).
This cleaning act will bestow the vision of the ‘Unthinkable’, for sure.
One should protect the sprout of Samaadhaana-seed (in the form of true Vairaagya), from the ‘hailstones’
thrown by the ‘clouds of selfish deeds’.
The hail stones are in the form of ‘flooding waves of prosperity’ and ‘attachment to women (family)’, both
of which give momentary pleasures; and they may suddenly fall on this seed, and crush it away.
The attachment to family, and trying hard to acquire riches for keeping the family well-fed, may waste away
most of the life, and may cause the ‘Vairaagya seed’ to die out soon.
Divine help should be sought to make the venture successful, and to stop the hailstones from destroying the
precious seed. The Trident-holding God that is to be sought is not the Shiva of Kailaasa, but the Pranava
Mantra with its three syllables (Brahman-Knowledge); and its meaning should be understood as explained in
the Upanishads. One must get rid of the attachment to the family and wealth by the ‘sacred chants’ (Mantras)
namely courage; holy bathing namely ‘generosity that encompasses all as the Self’; penance namely
‘kindness’ (by seeing everyone as the Self-shine alone).

इति संरक्षितादस्माद्ध्यानबीजात्प्रवर्तते आभिजात्योन्नतः श्रीमान्विवेकाख्यो नवाङ्कु रः।तेन सा चित्तभूर्भाति

सप्रकाशा विकासिनी भवत्यालोकरम्या च खं यथाभिनवेन्दुना।तस्मादङ्कु रतः पत्रे उभौ विकसतः स्वयं एकं
शास्त्राभिगमनं द्वितीयं साधुसङ्गमः।स्तंभमेष निबध्नाति स्थैर्यं नाम समुन्नतिं संतोषत्वग्विवलितं
वैराग्यरसरञ्जितम्।वैराग्यरसपुष्टात्मा शास्त्रार्थप्रावृषान्वितः स्वल्पेनैव स्वकालेन परामेति समुन्नतिम्।
शास्त्रार्थसाधुसंपर्क वैराग्यरसपीवरः रागद्वेषकपिक्षोभैर्न मनागपि कम्पते।
(Gradually, his intellect is able to nurture Viveka, the capacity to understand what is real and what is unreal.)
When cared for in this manner, a fresh excellent ‘sprout’ of a higher breed comes out namely ‘Viveka’, from
this ‘Dhyaana-seed’ (meditation on the loathsome nature of the world).
The moment this sprout makes its appearance, the Chitta-land (mind-field) is filled with brightness as if by
magic, looks fertile, and becomes pleasant like the sky by the rise of the fresh moon.
Two tender leaves make their appearance on this sprout, by themselves; one is ‘interest in the study of
Knowledge-scriptures’; and the second is the ‘company of the Realized ones’.
The trunk grows from the root region of ‘stability’(steadfastness in the path of knowledge).
It rises high, covered by the bark of ‘peaceful bliss’ and is moist with the ‘sap of dispassion’.
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It grows huge, filled by the essence of the ‘meaning of scriptures’; ‘company of the Knowers’, and
‘dispassion’; and never gets shaken by the ‘monkeys’ called the ‘attachment and hatred’ (Raaga/Dvesha).

अथ तस्मात्प्रजायन्ते विज्ञानालंकृ ताकृ तेः लता रसविलासिन्य इमा विततदेशगाः स्फु टता सत्यता सत्ता धीरता
निर्विकल्पता समता शान्तता मैत्री करुणा कीर्तिरार्यता।लताभिर्गुणपत्राभिः स ध्यानतरूर्जितः यशःपुष्पाभिरेताभिः
पारिजातायते यतेः।
From that tree which is beautiful being ornamented by ‘True understanding’ (Vijnaana), come out the fresh
and tender creepers spreading out all over, namely, clarity about the scriptural meanings (Sphutataa); the true
vision of Reality (Satyataa); awareness of the Self-state (Sattaa); unshaken state of the Self (Dheerataa);
unperturbed Self-state (Nirvikalpataa); vision of equalness (Samataa); peaceful state of the mind
(Shaantataa); selfless love for all (Maitree), seeing everyone as the self-shine (Karunaa); the state of oneself
spread out as the essence of all (Keerti); the noble nature as the Self of all (Aaryataa)!
That ‘Dhyaana-tree’ becomes well-rooted with its ‘creepers and leaves’ of ‘good qualities’.
With the ‘flowers’ of ‘fame (in the spiritual circle),’ the tree turns into the ‘beautiful heavenly tree of
Paarijaata’ for the aspiring Yogi.

इत्यसौ ज्ञानविटपी लतापल्लवपुष्पवान् भविष्यज्ज्ञानफलदो दिनानुदिनमुत्तमः यशःकु सुमगुच्छाढ्यो

गुणपल्लवलासवान् वैराग्यरसविस्तारी प्रज्ञामञ्जरिताकृ तिः।सर्वाः शीतलयत्याशाः प्रावृषीव पयोधरः सर्गातपं
शमयति सूर्यतापमिवोडु पः प्रतनोति शमच्छायां छायामिव घनागमः निरोधमास्फारयति शमोऽनिल इवाम्बुदम्।
Then this excellent ‘Knowledge-tree’ with all its creepers and flowers, grows day by day (through the seven
levels of realization) and yields the ‘fruit of knowledge’. The tree is densely covered by the ‘clusters of
blossoms of good fame’ and appears beautiful with the ‘sprouts of virtues’; spreads out with the ‘moist sap
of dispassion’; and is like a ‘bower of flowers’ namely ‘the blossoms of true understanding’ (Prajnaa).
The huge tree, cools up all the directions like the cloud in the monsoon (none of the world events agitate the
Yogi); subdues the heat of the sun namely the world-affliction like the moon; spreads the shade of
quiescence (Shama) like the dense dark cloud; the quiescent nature brings steadiness in the mind by
‘blocking’ all the wasteful thoughts like the wind keeping the dust-clouds away.

निबध्नात्यात्मना पीठं कु लाचल इव स्थितं फलस्य रचयत्यूर्ध्वं घटिकां मङ्गलादिताम्।विवेककल्पवृक्षे तु

वर्धमाने दिने दिने छायावितानवलिते पुंसो हृदयकानने प्रवर्तते शीतलता तलतापापहारिणी अभ्युल्लसन्मतिलता
तुषारोदरसुन्दरी।
Like the stable Kula Mountain, it stabilizes one to the attainment of the ‘knowledge of the Aatman’. The
fruit is ready to appear with all the auspicious qualities making their appearance, predicting the rise of the
true vision. Even as the (wish fulfilling) ‘Kalpa tree’ named ‘Viveka’ keeps growing day by day in the
‘heart-forest’ and spreads out as a roof of cool shade, a unique coolness spreads all over, removing the heat
of the ignorance. The ‘intellect-creeper’ is covered with the ‘beautiful blossoms of knowledge’, and is
extremely cool as if filled with snow-flakes.

MIND-DEER CHASING THE MIRAGE RIVER

ययामवान्तरश्रान्तो विश्राम्यति मनोमृगः आजन्मजीर्णपथिकः पथि कोलाहलाकु लः
सत्तामात्रात्मशारीरचर्मार्थं प्रेक्षितोऽरिभिः नानातासारसाकारगोपयज्जर्जरोन्मुखः
संसारारण्यविसरद्वासनापवनेरितः अहंतातापसरिता सर्वदा विप्रदारदी
दीर्घादरी दूरचितसारसंचारजर्जरः पुत्रपौत्रपरामर्शप्रतापात्पतितोऽवटे
लक्ष्मीलताविलुटनात्संकटैः कु ण्ठिताङ्गकः तृष्णाश्रीसरितं गृह्णन्कल्लोलैर्दूरमाहतः
व्याधिदुर्व्याधवैधुर्यपलायनपरायणः अशङ्कितविधिः व्याधपातादिव कृ ताकृ तिः
(Running away from all the religious stupidities and philosophical debates, and getting fed up of the
varieties of the idiotic instructions from varieties of idiotic teachers, the mind at last collapses with
exhaustion under this tree, by chance.)
The poor ‘mind-deer’ (ManoMrga) exhausted after roaming in the jungle of the world-activities for long,
comes to rest under it at last, by chance.
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The poor mind-deer has been traveling in the endless path of life-existences from the time of its birth as a
Jeeva. He is heavily stressed by moving in paths, which are very noisy (due to various arguments and
theories about Reality!)
(The poor deer was chased by the hunters also, and had been running from them for a long time.)
He is always chased by the ‘hunters’ (six types of vices namely Kaama, Krodha etc); he is sought by them
for the love of the skin, namely the body which is imagined as the self.
(As long as the body-identity is there, these vices cannot be kept away.)
He hides again and again in the ‘thorny bowers of the bodies’ (succession of Vaasanaa-fields as various life-
existences); and has his face filled with scratches and cuts (mental and physical ailments).
(He has to run through the forest where dusty storms blow and make one lose the sense of the directions.)
In the ‘dense forests of Samsaara’, he loses his way, tossed here and there by the ‘Vaasanaa winds’.
(Feeling thirsty and exhausted, he runs towards the illusory streams of worldly joys.) Running towards the
‘mirage stream of ‘I’ ness’, he suffers by the ‘deadly poisonous disease’ of the name of ‘Daaradee’
(paralysis). (Like a paralyzed man, he is dependent on the outside world of people and objects for his
survival, and can never feel happy without them.)
The ailing mind-deer keeps running towards the mirage-rivers, but never gets even a drop of real water; so
he is always thirsty, and has all his limbs dried up inside and outside.
Tired and blinded by thirst, he falls into deep pits by worrying about sons and grandsons.
(He is never out of worries. Childhood gets wasted in plays, youth gets wasted in carnal pleasures, old age
gets wasted in worries about family members and friends. The Supreme truth is never sought for.
Worries just eat away the mind and the body, and he is never out of pains.)
He is wounded all over by getting his feet caught in the entangled thorny creepers of wealth (and other
possessions). (When is the mind free of the ‘I’ and the ‘mine’, ever?)
Falling into the huge river of ‘Thirst for pleasures’ (Trshnaa), he gets tossed out far and away.
(His thirst for fulfilling the desires of the family and oneself, eat away most of the life-span, and he sinks
deep into various ailments in no time.)
He is always engaged in escaping from the ‘wicked hunters called diseases’.
He looks shrunken in form by the blows dealt unexpectedly by the ‘hunter named destiny’.
(Life is not smooth for the undisciplined minds. Their lives are shattered by tragic events and unexpected
occurrences, caused by their own anxiety states.)
What causes such tragedies for the mind-deer? Analyze!

ज्ञेयास्पदसमायातदुःखसायकशङ्कितः वैरिविद्रवणव्यग्रो दृषदाहरणाङ्कितः

उन्नतानतसंपातनिपातेनातिघूर्णितः विकारोपलनिर्घातैः पारम्पर्येण चूर्णितः
तृष्णाचारुलताजालप्रवेशवशविक्षतः स्वप्रज्ञारचिताचारः परमायास्वशिक्षितः
इन्द्रियग्राममागत्य प्रपलायनतत्परः सुदुर्ग्रहगजेन्द्रोग्रविस्फू र्जनविमर्दितः
विषयाजगरोदारविषफू त्कारमूर्च्छितः कामुकः कामिनीभूमौ रसात्प्रायो विपोथितः
कोपदावानलप्लुष्टपृष्टविस्फोटदाहवान् सदा गतागतानेकदीर्घदुःखप्रदाहवान्
He gets attracted by the trap laid for the senses (and believes the sensed information as real objects); and is
always a target for the ‘arrow of suffering’. Running away from the enemies (seeking shelter in religion and
asceticism also), he carries still the marks of ‘stone-throws of past pains’ (and is unable to think properly).
He engages in selfish acts sometimes, and good acts sometimes; and because of his belief in the action and
results, he is continuously shaken by going up and down (joys and sorrows).
He is shattered always by the ‘hail stones’ falling over him namely ‘anger, desire’ etc.
He acts as he likes, ignorant of the power of Maayaa. His irrational beliefs are the most valuable assets to
him. He gets caught in the ‘web of the beautiful creepers’ namely ‘Trshnaa’ (thirst for the presence of the
family and the world), which are actually thorny and web-like. He gets always entangled in these creepers
and cannot come out at all.
(The poor deer sometimes enters the villages and gets beaten up by the people there .) Sometimes he comes
to the ‘village of the senses’ (attraction towards the objects and people) and tries to escape from there.
(But again he is caught by passion and other vices, and becomes miserable.)
Sometimes, he faints by the intake of the ‘poisonous breath of the deadly serpent’ called the sense pleasures.
Sometimes, he gets trampled by the uncontrollable rogue elephant called passion.. Full of desires, he gets
smashed up, in the lands of passionate woman (wife, family etc), because of the joy he imagines in them.
 7

(When the desire is not fulfilled, it turns into anger and frustration. He burns inside and outside by the fire of
anger.) He gets burnt in the ‘forest-fire of anger’ and explodes into pieces, on the outside (through anger).
He always burns inside also, because of the long-span of sufferings he went through in the past.

स्वात्मलग्नाभिलाषांशदंशदोषैरुपद्रुतः भोगलोभलसन्मोदशृगालचिरविद्रुतः
He carries the painful bite-marks of (unsatisfied) ‘wants’.
(Whenever he approaches the ‘lovely attractive bushes of joys’, he is bitten by the ‘cunning jackal of pain’
that hides in those bushes.) He is tormented for long by the ‘joy named jackal’ who wanders in the bushes of
greed and enjoyments.

स्वकर्मकर्तृतोद्भ्रान्तदारिद्र्यद्वीप्यनुद्रुतः व्यामोहमिहिकान्धत्वकू टावटलुठत्तनुः

(A man is harassed by owning his own actions as the doer, and suffers the pains of regrets, repentance, lost
hopes etc.) He is harassed by the ‘tiger named wretchedness’, rising from the delusory idea of the ‘ownership
of his own actions’. (His mind is always engaged in fulfilling his own desires and the desires of his family,
and he ekes out a wretched existence.) He rolls and wallows in ‘pits named selfish actions’, blindingly dark
because of the ‘mist of attachment’.

मानसिंहसमुल्लासहृदयोत्कम्पनातुरः मरणेन रणे येन वृकपुष्पमिवेक्षितः

The conceit-lion wanders all around his mind-forest like a king (making a man behave rudely towards
others); yet this lion trembles by the fear of death, and is plagued by anxieties, when death comes to attack
him. Death looks at the sharp nails of the lion as some tiny flowers of the ‘Vrka plant’ only, that can be
crushed with ease. What conceit can stand boldly in front of death?

गर्वेण गिरणायाशु दूरतोजनसेवितः कामैः समन्ततो दन्तवितानितयवाङ्कु रः

He is carried away by the ‘serpent called pride’ and gets consumed in a solitary place away from population.
Because of various desires, he produces the ‘sprouts exposing the teeth’ (begging, pleading, or deceiving).
(A selfish man is like a serpent, which remains motionless and looks harmless, but bites anyone who comes
close to it.) Like a serpent kept away from the crowd, he stays away from all because of his conceit about
the body, learning, wealth etc. His mouth opens up in a fake smile revealing his teeth like the sprouts of
tender grass, hiding the umpteen desires he holds that of other women, and the wealth of others; and he is
ready to destroy any one who approaches him with trust, for fulfilling his own selfish needs.

तारुण्यनारीसुहृदा क्षणमालिङ्ग्य वर्जितः दुःसंचारेषु पवनैः कु पितैरिव वर्जितः

He gets embraced by the ‘beloved ‘ namely the ‘youth’, and enjoys the sense pleasures without any restraint.
But like a storm in rage throwing a man to desolate areas filled with serpents and wild animals, this beloved
girl, namely the ‘youth’ walks away from him within a moment, leaving him to suffer the consequences of
his overly indulgence in pleasures that rise in the form of various ailments of the mind and the body, and his
youthful body starts deteriorating.

कदाचिन्निवृतिं याति सशमं च तरौ क्वचित् मनोहरिणको राजन्नाजीवमिव भास्वति तालीतमालबकु लादिक
वृक्षगुल्मविश्रान्तिषु प्रचुरपुष्पविलासहासैः नामापि यस्य न विन्दन्ति सुखस्य मूढाः प्राप्नोति तच्छमतरोः
स्वमनोमृगो वः।
Hey Raajan! Rama! Yet, by chance, the deer may come across this Samaadhaana tree; and he takes rest
under this tree and shines as if it has regained his life.
(It is a rare chance indeed, that some mind suddenly feels true dispassion towards the worldly pleasures and
understands the unreal nature of the world. Mostly all the people are satisfied with the momentary pleasures
of the family-crowd, meritorious acts, deity-worship etc; but some rare mind may suddenly feel disinterested
in the worldly pleasures; and that seed will grow into the tree of quiescence and offer the permanent rest.)
The ignorant fools who enjoy resting under the groves of various trees like Taalee (learning), Tamaala
(family), Bakula (religion), which are covered by flowers that delight all, do not gain even a namesake of
that bliss which our mind-deer gets under that tree of Quiescence.
(Once the bliss of the knowledge and quietness is tasted, the mind is not attracted any more towards the
make-believe pleasures of the world.)
 8

इति विश्रान्तवानेष मनोहरिणकोऽरिहन् तत्रैव रतिमायाति न याति विटपान्तरम्।

Hey Destroyer of enemies! This ‘mind-deer’ after enjoying rest under that tree, gets attracted by it and does
not go anywhere else, leaving that tree.

CLIMBING THE TREE STEP BY STEP

एतावताथ कालेन स विवेकद्रुमः फलं अन्तस्थं परमार्थात्म शनैः प्रकटत्यलम्।ध्यानद्रुमफलं पुण्यौ
तदसौ स्वमनोमृगः अधःस्थितः प्रान्तगतं तस्य पश्यति सत्तरोः।आरोहति नरो वृक्षं तदास्वादयितुं फलं
अन्यवर्गपरित्यागो वितताध्यवसायवान्।विवेकवृक्षपान्नाम वृत्तीस्त्यजति भूगताः।उन्नतं पदमासाद्य भूयो
नाधः समीहते।तेनोत्तमफलार्थेन संस्कारान्प्राक्तनानसौ विवेकपादपारूढस्त्यजत्यहिरिव त्वचम्।हसत्युच्चैः
पदारूढमात्मानमवलोकयन् एतावन्तमहं कालं कृ पणः कोऽभवं त्विति।करुणादिषु तेष्वस्य भ्रमच्छाखान्तरेषु
सः लोभव्यालमधः कु र्वन्सम्राडिव विराजते।
In course of time, the ‘Viveka fruit tree’ reveals the fruit from inside slowly, which is the ‘Supreme state of
the Self’(the subtle awareness of the Self).
(The mind understands that the fruit of Viveka alone is to be attained for sure, and the aspiration for
attaining that fruit becomes firm.)
The ‘mind-deer’ standing at the base of the tree looks up at the wondrous fruit of the ‘Dhyaana-tree’.
(This is the start of Mumukshutva; the desire for liberation. The animal-mind now turns into a human
capable of understanding the Self-state! It evolves to a human level from the senseless state of the animal-
like existence of the ignorant. It evolves as a thinking being who is capable of practicing the proper Vichaara
of the real and unreal, accompanied by discrimination.)
The man climbs up the tree to eat that fruit, renouncing all his other interests and is absorbed in the practice
of ‘Vichaara’ with effort (as guided by the Knowledge-Scriptures).
(How can you climb the tree, if you are afraid of removing your feet from the ground?)
Even as he starts climbing the ‘Viveka-tree’, he discards (lessens) all his affairs that are connected to the
world (the ground-level of the body and its connections).
His feet are now firmly placed on the tree (branches), and he does not stop his effort in going up, even for a
moment. (You cannot climb the tree at particular hours only, like engaging in meditation at certain fixed
hours only. ‘Vichaara-climbing’ allows no intervals.)
(Slightest lack of concentration, or slightest rise of attachment, will cause the aspirant to fall from the tree
and break his limbs. Getting up again to climb the tree will take a long time. )
He never can fall back to his previous state of foolishness, where he sought only the worldly pleasures.
Like a ‘snake discarding its skin’, this man who is climbing up the ‘Viveka-tree’ discards all his previous
habits (attachment to wealth, family, body etc), intent only on eating that excellent fruit.
(Once his feet are firmly placed on the tree, he can afford to analyze his previous life of ignorance and laugh
at his own past stupidities.) The study of the Scriptures and his Vichaara practice reveal to him, the wretched
state of ignorance he was prey to, in the past. He laughs aloud seeing himself firmly placed in his state of
knowledge, and says;‘What a wretched person I was all this time!’
(Now with dispassion and discrimination as his two feet, he climbs fast the tree of Samaadhaana, and crosses
each level of Realization with extreme caution.)
He moves easily among the branches namely ‘compassion’ etc (all excellent virtues); kicks down the ‘snake’
called ‘greed’ (possession-sense) with his feet; and shines like an ‘emperor’ (who has the mind under his full
control).

हृदयेन्दोर्गलश्रेणी दुःखाब्जतिमिरावलिः कृ ष्णायःशृङ्कलातृष्णा दिनानुदिनमुञ्झति।

(His mind-moon never wanes; but slowly turns into a full moon oozing the composure-nectar.) Day by day
he gets rid of the ‘waning state of the heart-moon of good sense’, and is not affected by the world-events,
good or bad. (He was suffering from the infection of eyes (ignorance) and was blind; he also was bound the
‘iron chains of wants’.) Day by day he gets rid of the ‘the row of moons seen through the eye infection’ (the
many-ness seen through ignorance) namely ‘sufferings’; and the ‘black iron chain’ of ‘Trshnaa’.

उपेक्षते न संप्राप्तं नाप्राप्तमभिवाञ्छति सोमसौम्यो भवत्यन्तः शीतलः सर्ववृत्तिषु।

(The imagination-state called the world is made of just sense-input and mind-conceptions; what is there to
like or dislike?)
 9

He does not dislike what is got; does not go after that which is not got.
He is cool and calm within like the moon, when performing any action (and just reacts appropriately to the
‘information-set’ rising in front of him, at the ‘present moment’ only.
(He lives constantly in an eternal ‘present’.)

शास्त्रार्थपल्लवेष्वेव निषण्णात्मावतिष्टते उन्नतावनता याता अधः पश्यञ्जगद्गतीः।

His soft bed is made of the statements of Knowledge-Scriptures, which soothes him with their subtle
meanings. He always lies down on the ‘leaves of Scriptural meanings’ only, and feels restful.
(He never swerves from his daily studies.)
His bed is tall and rises far above the world of the ignorant. From his high position on his bed, he looks
down at the world below, and observes the ways of the world that goes up and down (with its various
achievement-levels and the lowly worldly activities).

भीमद्रुमलतोत्कीर्णपुष्पप्रकरदन्तुराः प्राक्तनीः स्वाः स्थलीः पश्यन्हसत्यन्तर्वराकताम्।तेषु तत्स्कन्धदेशेषु

अथोड्डीनविडीनया हारिण्या विहरञ्जात्या राजेव परिराजते।
He looks at those ‘states of ignorance of the past’, which were sharp and pricking like the ‘poisonous thorny
flowers’ growing on the ‘creepers of the poisonous tree of Samsaara’; and laughs at the wretchedness
experienced by him in that level of ignorance (like a bird above watching its past state as a worm crawling
inside the dirty mire of desires and attachments). Flying among the branches happily (like a bird), he shines
as if he is a king by nature. (Actually he was never a worm at all; it was just some hallucination he had
experienced because of his stupidity. He understands that he was always a bird and had actually forgotten
his bird-ness. He is now am emperor who owns the entire perceived as his kingdom.)

पुत्रदारसमग्राणि मित्राणि च धनानि च जन्मान्तरकृ तानीव स्वप्नजानीव पश्यति।

He sees the son, wife, all friends, wealth etc as belonging to another birth of some dream-like existence (and
unreal) (as passing information-sets conceived by him through ignorance).

रागद्वेषभयोन्मादमानमोहमहत्तया नटस्येवास्य दृश्यन्ते शीतलामलचेतसः।

His mind is taintless and cool; all the emotions of attachment, hatred, fear, joy, respect, and delusions are
seen in him like in an actor on the stage exhibiting the emotions in the surface-level only.

उन्मत्तचेष्टिताकारा हसत्यपि पुरोगताः तरङ्गभङ्गुरधाराः संसारसरितो गतीः।

When he sees in front of him, the ‘river of Samsaara’ with turbulent waves and mad floods, he just laughs at
it (as at a mirage). The mirage no more troubles him with its realness. He is no more the idiot who tried to
swim in those imagined waters and got burnt by the hot sands.

न स चेतयते काश्चिल्लोकदारधनैषणाः अपूर्वपदविश्रान्तो जीवन्नेव यथा शवः।

Resting in the wondrous state, he exists like a ‘corpse’ (no-reaction to anything from within), though
appearing to be alive.

STRIVING HARD FOR THE ATTAINMENT OF SAMAADHAANA-FRUIT

के वलं के वले शुद्धे बोधात्मनि महोन्नते दत्तदृष्टिः फले तस्मिन्परं समधिरोहति।स्मृत्वा स्मृत्वापदः पूर्वं
संतोषामृतपोषितः अर्थानामप्यनर्थानां नाशेषु परितुष्यति।व्यवहार्येषु कार्येषु भोगसंपादके ष्वपि परमुद्वेगमायाति
सनिद्र इव बोधितः।दीर्घाध्वग इवोदारामनारतमबाधितां चिरं मौर्ख्यश्रमाक्रान्तो विश्रान्तिमभिवाञ्छति।
The fruit hangs far above as the pure state of knowledge, as the highest state to be achieved; and his mind is
completely set on the attainment of the fruit only; and he strives hard to get rid of the faults that block his
path. He analyzes and understands his previous state of ignorance where animal-like, he was trapped in the
worldly ways, and feels the ‘nectar-like bliss of knowledge’ slowly blossoming in him now.
He is no more affected by the losses he encounters of the people or riches; rather he feels happy as if some
chains that bound him were removed off by fortune, since any other thing that is non-self leads to harm only.
When he is forced to engage in the worldly activities which give pleasure for the ordinary people (like
festivals, crowds of relatives and friends etc) he feels disturbed as if woken up from the restful sleep.
 10

He regrets his past life spent in ignorant ways, and is exhausted like a traveler who has traveled a long
distance; and he strives hard now to attain the restful state of ‘Self-Knowledge’ which is not like the rest or
relaxation that the worldly things offer; for it is independent of the presence of the objects and people, is not
of short duration, and is not affected by any event of the world.

निश्वासबोधितोऽप्यग्निरनिन्धन इवात्मनि श्वासमात्रसमोऽप्यन्तरतिष्टन्नेव शाम्यति।आपतन्तीं बलादेव

पदार्थेष्वरतिं शनैः न शक्नोति निराकर्तुं दृष्टिमत्र च्युतामिव।
Practicing the art of throwing out the attachment to the perceived world, he throws away the Jeeva-identity
and subsides in the contemplation of the Aatman. With the conceit of ‘I’ness removed, he stays like the fire
bereft of fuel. Though he is seen as breathing like all others, he does not take in the perceived like them.
Of course he is disturbed again and again by the presence of objects and people, slips now and then from his
steady state of contemplation, and feels attracted towards the objects and people, being forced by the past
habits, like the eyes slipping into seeing the objects by their own nature without control.

तां महापदवीं गच्छन्परमार्थफलप्रदां भूमिकामप्युपायाति वचसामप्यगोचराम्।कु तोऽप्यचेष्टितेष्वेव संप्राप्तेषु

विधेर्वशात् भोगेष्वरतिमायाति पान्थो मरुमहीष्विव।
Rising and falling again and again in his path of self-control, slowly he climbs up the tree and moves up
towards the ‘fruit of the Supreme state’ and reaches the next level, which is beyond description.
His mind-state is changed now, and is in the higher level of purity.
He now stays like a traveler walking across the desert-lands, and is no more disturbed by the presence or
absence of the objects and people that were once dear to him.
Even if met with the joys of the world by chance as a part of life, he is no more attracted towards them, like a
man avoiding the mirage-rivers when traveling in the desert.

घूर्णः क्षीब इवानन्दी सुप्तः संसारवृत्तिषु अन्तःपूर्णमना मौनी कामपि स्थितिमृच्छति।स तादृग्रूपतामेत्य
परमार्थफलस्य तत् क्रमान्निकटमाप्नोति खगोऽगपदवीमिव।
He feels intoxicated as if by the bliss of the inner silence like a drunkard, and goes through the world-
activities as if asleep. He is no more agitated by the presence and absence of the people and objects.
His mind filled with the wholeness of quiescence, he is silent inside.
It is not the silence of noise, or any trance-state; but is the unaffected state, which can never be imagined by
the ignorant ever. This quietness is not an experience; but is the quietness rising from dispassion.
He feels fulfilled, and is not in need of possessing any object or person for his fulfillment.
In this level, the fruit of Realization is very near; and he reaches the vicinity of the fruit slowly, like the bird
slowly reaching up to the peak of the tree (or like a Deva flying towards the peak of the Meru Mountain).

ततस्तदखिलां बुद्धिं विहाय वियता समः गृह्णात्यथास्वादयति भुङ्क्ते ऽथ परितृप्यति।

The study of the Scriptures bestows different types of peace at different levels.
Ones should not get fooled by the ‘quietness of the mind’ as the ‘quiescent state of the Self’.
Agitation-less mind will still retain the seeds of attachment as dormant.
A mind burnt in dispassion alone will be fit for the attainment of the fruit of Samaadhaana.
The Vichaara should be continued till the answer gets revealed by itself.
The intellect will stop its function by itself, when the truth is revealed.
‘Aatman-Quietness’ is not an experience; it cannot be ‘known’ or ‘enjoyed’.
When all the experiences stop, there is no one left back to experience anything.
There is left back only the expanse of pure awareness of oneself.
This cannot be worded, or explained; and there is no ‘I’ of any sort.
In this level, the aspirant just reaches out for the fruit, plucks it, eats it and feels satisfied.
(These words should not be taken literally. Knowledge cannot be plucked and eaten like something achieved
through action. Knowledge is like the solution of some mystery.
Mystery of existence can be solved only through the constant practice of Vichaara and the development of
extreme dispassion. The inner ignorance has to die fully to reveal the concealed light of ‘Knowledge’.
Intellectual understanding is not the Aatman-Realization. Intellect is also connected to the ‘I’ only.
This Knowledge can be attained instantly, or within a few days, or within a life-time, or within many life-
times. It depends on the intensity of Vichaara, and the dispassion level of the aspirant.)
 11

संकल्पार्थपरित्यागात् दिनानुदिनमातता शुद्धस्वभावविश्रान्तिः परमार्थाप्तिरुच्यते।भेदबुद्दिर्विलीनार्थाऽभेद

एवावशिष्यते।शुद्धमेकमनाद्यन्तं तद्ब्रह्मेति विदुर्बुधाः।लोकै षणाविरक्ते न त्यक्तदारैषणेन च धनैषणाविमुक्ते न
तस्मिन्विश्रम्यते पदे।
By completely getting rid of the conceived objects, gradually, day after another, without a break, when one
rests in his own nature, it is known as the ‘attainment of the Supreme state’.
The idea of difference vanishes; and non-difference alone remains left back.
The wise know that which is pure, one, and without beginning and end, as the ‘Brahman-state’.
A person, who is dispassionate towards the objects of the world, who has renounced attachment to the
family; who is free of greed for money; he alone can rest in that state.

(You cannot hold on to the ground, and reach for the fruit at the top of the tree. Your feet have to be fully
out of the ground, and should be firmly placed on the tree.
For that you need complete involvement in the Vichaara-practice, and you have to struggle hard as if your
life hangs on the attainment of that fruit. Not only the ordinary actions of the world, but even the attachment
to good acts have to be renounced. What is good or bad in the information flow rising from the Supreme?
Everything that is denoted with a sound and meaning has to be renounced as false, be it an act of goodness
or the attachment to a deity with form.)
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART TWENTY EIGHT

[SAMAADHAANA-STATE]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

वसिष्टोवाच
Vasishta spoke

परेण परिणामेन मिथश्चित्परमार्थयोः तापेन हिमलेखेव भेदबुद्धिर्विलीयते।

When the ‘perceiving mind’ and the ‘perceived world’ both are understood as the Supreme state, then the
idea of difference vanishes like the ‘snow flake in the sun’.

तज्ज्ञस्याकृ ष्टमुक्तस्य स्वभावेषूपमां विना स्थितिः स्रग्दामकस्येव न संभवति काचन।

The Knower’s state cannot be compared to the hard string of the bow that has been pulled and loosened;
because the string will revert back again to the same state. He is rather like the string of the garland that has
fallen on the ground, and stays just like that, as its natural state.
He does not have to make effort again and again to see the world as unreal; it naturally stays unreal for him.

यथाऽप्रकटिताङ्गान्तःसंस्थिता शालभञ्जिका न सती नासती स्तम्भे तथा विश्वस्थितिः परे।

Like the (un-carved) statue stays inside the pillar when not exposed, the world stays in the Supreme both as
existing and non-existing, for the Knower. (Any form of a statue can be imagined by any sculptor in a pillar.
Brahman is the state which can be imagined as any perception-state by any Jeeva. All the perceived
experiences exist at once as the un-carved statues in the Brahman-pillar.)

ध्यानं न शक्यते कर्तुं न चैतदुपयुज्यते अबोधेन विबुद्धस्तु स्वयमत्रैव तिष्टति।

His Samaadhi state is not the contemplation state of a motionless body.
He cannot ‘contemplate’ on the Supreme (as a separate object), as it is not possible.
He, who has woken up from ignorance, stays as that state only (woken up and in his natural state).

आत्यन्तिकी विरसता यस्य दृश्येषु दृश्यते स बुद्धो।नाप्रबुद्धस्य दृश्यत्यागे हि शक्तता।

He, for whom there is extreme tastelessness in the perceived objects, he alone is said to be a realized person.
A ‘non-enlightened person’ has no capacity to renounce the perceptions.
‘Meditation-Samaadhi’ (sitting motionless in lotus-posture with closed eyes, trying to focus the mind) is just
a temporary state sought by the ignorant, and is not the true Samaadhi state of the Realized.

दृश्यस्य बोधताबोधो यो बोधादपरिक्षयः स समाधानशब्देन प्रोच्यते सुसमाहितेः।

द्रष्टृदृश्यैकतारूपः प्रत्ययो मनसा यदा स तदेकसमाधाने तदा विश्राम्यति स्वयम्।
The Knower is in the stabilized state of one’s nature, and never falls back to the identity of the form.
He is always aware of the Reality which is a ready-state of perceptions (like the un-carved pillar).
The presence and absence of objects do not affect his vision, since he never swerves from the ‘Aatman-
awareness’. He stays always the witness state, and the ‘awareness or non-awareness of an object (presence
and absence of objects)’ is not removed from the pure awareness (of the witness state).
He is in the pillar-state, where the absence or presence of the imagined statues makes no difference to the
pillar-state. This alone is known by the term ‘Samaadhaana’ (staying as oneself).
The Brahman pillar alone is the imagined state of the seer and the seen.
When there is an ascertainment in the mind about the sameness of the seer and the seen, then he rests in the
single continuous state of Samaadhi effortlessly. To be in one’s natural state always is Samaadhi.

स्वभावो दृश्यवैरस्यमेव तत्त्वविदो निजः।दृश्यस्पन्दनमेवाहुरतत्त्वज्ञत्वमुत्तमाः।

What is the natural state of a Knower? It is the complete tastelessness in the perceived, like not at all seeing a
statue in the pillar. The ignorant imagine the statue in the pillar, and see the statue alone as real, and are not
aware of the pillar. The world experienced by the ignorant mind is the imagined statue in the formless pillar.
The Knower does not imagine any statue in the pillar, and is not attracted by the non-existent statue also.
He sees the world as non-existent only, at all times. This is his natural state.
Tastelessness in the ‘seen’ is the natural state of the knower.
The excellent men say that the ‘reacting to the perceived world as real’ is the ignorant state.
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अतज्ज्ञायैव विषयाः स्वदन्ते न तु तद्विदः न हि पीतामृतायान्तः स्वदते कटु काञ्जिकम्।

For the man who is ignorant of the Self, the sense objects are attractive; but not for the Knower of the
Aatman. For the person who has drunk the nectar, bitter liquor has no taste!

वितृष्णस्यात्मनिष्टत्वादेषणात्रयमुञ्झतः ज्ञस्याप्यनिच्छतो ध्यानमर्थायातं प्रवर्तते।

The knower is without Trshnaa; he has no thirst for the joys of the world.
He is in the stabilized state of Self-awareness.
He has renounced all three types of desires (the earth pleasures, heavenly pleasures and the desire for
liberation). He does not have to contemplate and enter the Samaadhi state, as the ignorant believe.
He is naturally in that state, though engaged in the duties of the world.
The state of Dhyaana (absorption in the Aatman) prevails in him without any desire for it as such, like the
abundant wealth naturally owned by an emperor.

बोधः स्फु रति तृष्णादाः सैव यस्य न विद्यते तस्य स्वरूपमुत्सृज्य क्वासौ तिष्टति कः कथम्।
ज्ञस्यानाराधको ध्येयबोधो नयतु यो भवेत् अनन्ता सा वितृष्णस्य निर्विभागोदितः स्वयम्।
अनन्तमपतृष्णस्य स्वयमेव प्रवर्तते ध्यानं गलितपक्षस्य संस्थानमिव भूभृतः।
Contemplation on the Self is practiced by the ignorant to get rid of the Trshnaa etc, like the imagined statue
contemplating on the pillar. They have to try hard to control the mind, and have to lure it away from the
sense objects during the fixed contemplation hours, with great effort.
That (Trshnaa) does not exist in the Knower at all. That which is contemplated upon and the one who
contemplates on it, both are dissolved in him as one. He is already in the pillar-state where the statue does
not exist at all. How, and where can he exist as some other being outside of his natural state, and what can he
contemplate upon?
The Knower cannot entertain any Trshnaa for the world which he does not see at all.
Whatever he sees as the world exists for him as the divisionless limitless state of Brahman alone.
Whether it is the Samaadhi state, or the perceived world, he sees no difference, and cannot adore some
particular contemplation state as a state to be mastered.
For him who has no Trshnaa, the Dhyaana-state is naturally there without a break, like the mountain settling
on the ground when the wings were cut off by Indra. The mountain has no need to make effort to be
unshaken; it is already in the unshaken state.

शुद्धबोधात्मनि ज्ञत्वादसमाहिततोदिता न जातु सुसमिद्धेऽग्नौ घृतबिन्दोरवस्थितिः।

The Knower of Brahman is already established in the pure awareness state, which is to be achieved by the
practice of contemplation. Therefore, what should the Knower contemplate upon and achieve further?
That is why, the non-contemplation state is there for the Knower.
He does not have the need to practice contemplation like the ordinary ones, who have to make extreme effort
to grasp the Brahman state, and have to meditate on it as a thing to be achieved outside of the Self.
A tiny drop of ghee that is dropped inside the blazing Yajna fire which is burning with limitless fuel, does
nothing to increase the fire, but turns into vapor instantly; so is the ordinary contemplation-practice for the
Knower of Brahman.

परं विषयवैतृष्ण्यं समाधानमुदाहृतं आहृतं येन तन्नूनं तस्मै नृब्रह्मणे नमः।

‘Complete non-thirst for the objects of the world’ is known as Samaadhaana state.
Whoever has attained that state, salutation to that man-Brahman!

नूनं विषयवैतृष्ण्ये परिप्रौढिमुपागते न शक्नुवन्ति निर्हर्तुं ध्यानं सेन्द्राः सुरासुराः।

If the ‘non-thirst for the objects of the world’ is practiced and ripened fully, the Knower exists as the
‘Samaadhaana state’ itself. Other ordinary penance states or contemplation states can be disturbed by the
Devas and Asuras headed by Indra; but not this ‘Dhyaana state’.

परं विषयवैतृष्ण्यं वज्रध्यानं प्रसाध्यताम्।भेदे विगलिते ज्ञानादन्यध्यानतृणेन किम्।

Accomplish the ‘Complete non-thirst for the objects of the world’ by the practice of Vichaara; it is the
contemplation state that is as strong as the diamond. Nothing can break it!
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When the division sense is dissolved off through the knowledge of the divisionless Self state, what use is that
other Dhyaana (practiced at regular hours), which is like the straw that gets broken by the least disturbance?

मूर्खस्थो विश्वशब्दार्थो नामूर्खविषयस्तथा।तज्ज्ञाज्ञयोस्तयोश्चैव विश्वविश्वेशयोस्तथा यत्र एकीभूयकचनं तत्र

विश्राम्यतां बुधाः।
The word ‘Vishva’ is meaningful for the foolish one who is blinded by ignorance. The non-foolish Knower
who is endowed with the vision of Truth, does not know the meaning of the word ‘Vishvam’ at all.
Hey wise ones! Rest in that state where the knower and the ignorant both, where the Vishvam and Vishvesha
both, shine as one (not as the two becoming one, but as the complete absence of the second one).

बोधभूमिषु सिद्धानामर्थानां वा विवेकिनां सत्तासत्ते द्व्यैक्ये च निर्णीते नेह के नचित्।

The real and the unreal, the twoness and the oneness do not get ascertained at all by any one, in those
excellent levels of knowledge where the Siddhas are already established, and which are sought by the men
with discrimination,

उपाय एकः शास्त्रार्थो द्वितीयो ज्ञसमागमः ध्यानं तृतीयं निर्वाणे श्रेष्टस्तत्रोत्तरोत्तरः।

To attain such a Nirvaana state, these methods have to be practiced with sincerity.
The first method is the study of the meanings of scriptures; the second is the contact of a realized person;
third is the mediation (Vichaara) on the meanings of the Scriptural statements, and each one is better than the
previous one.

जीवादर्शान्मिथोरूपं गृह्णात्येषा महद्वपुः जगत्युदेति संघट्टादाविशेषं समे समे।

Seeing oneself as many is the delusion state. ‘Chit’ mirrors itself as another, in the delusion state.
Delusion states are known as the ‘Jeevas’, which are just varieties of experience-fields.
Each Jeeva experience itself and others in its experience-field.
This is the concept of duality, the start of the delusion.
The mirror reflects itself as another and sees it as different. This is the nature of a deluded Jeeva.
Like mirrors placed in front of each other, countless reflections rise as many Jeeva-mirrors, and the process
of reflection between Jeeva- mirrors continues limitless, till the Jagat with a huge structure rises as real.
This Chit state is equal and changeless; yet there rises the Jagat-perception in it by the reflection processes of
the Jeeva mirrors.
(In a dream, your mind alone stays as you and the others in the dream-world; suppose the others in the
dream are dreaming you as their mind-conception, then it will be like a huge dream-network populated by
many, where each imagined character imagines other characters, and they imagine more characters and so
on. Jagat is just a delusion network made of conceptions and imaginations only, and is not actually there.)

ज्ञातपूर्वापराशेषजगदष्टापदस्थितेः एकसिद्धौ द्वयोः सिद्धिर्बोधवैतृष्ण्यदीपयोः।

A Jeeva undergoes the endless sufferings of eight types (birth, old age, disease, getting unwanted things, not
getting wanted things, not possessing what you want; general state of trapped situations; and death) of prior
and subsequent existences, and has no choice of experiences.
(Some picture of the world will be there always as an experience, as some identity as a human, animal,
worm or insect or whatever without stop. Death indeed would be a relief, if it was really there; but death is
just an imagination, and the experiences do not stop.
Like trapped in a perpetual machine which will keep on producing experiences, the Jeeva keeps on
experiencing some life or other as a human or animal or worm non-stop, as per its tendencies.
The ignorant have no control over these identities. They cannot choose the experience; experience chooses
them, and they get the suitable bodies, but not always a human body.)
The only way out of this dark and dreary existence is the quest for the knowledge-light.
There are two lamps which can free one from this rotten existence as a Jeeva; one is the complete absence of
all the desires; another is the knowledge about the existence itself.
Desire is not just the want of sense pleasures, but the very want of the realness of the world, and also the
want of a supremacy to rule it.
Subtlest belief in the realness of another, be it a family member or a deity is also considered as Trshnaa only.
Knowledge-quest is the deep hidden hunger in an intellectually evolved being to understand ‘why the world
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is there, and why he is there as some particular character one inside this world.
Avoiding the traps of irrational theories and beliefs, one must strive hard to think out the answers with
extreme dispassion and sincerity. This is the ‘Bodha’, the knowledge of existence itself.
Either of the two lamps have to be lit with effort. If one is lit, the other lamp also lights up instantly.
If you attain the knowledge of existence, the world exists no more as a solid independent reality, and you
retain no taste for any imagined joy. If you develop true dispassion based on reason, then also, the quest for
knowledge will rise by itself, and you will be out of the ‘torture machine of non-stop perception’.

मतिवात्याधुतो व्योम्नि दग्धो ज्ञानाग्निनाखिलः जगत्तूलः परे शान्ते न जाने क्वाशु गच्छति।
चित्राग्निनेव बोधेन तेन जाड्यं न शाम्यति निर्मूलापि जगद्भ्रान्तिर्येनाशु न विलीयते।
The cotton-flower of Jagat is thrown into the empty sky by the stormy wind of the intellect, and is burnt fully
by the fire of knowledge. Who knows where it vanishes off in the quiescent state of Reality!
However, the knowledge grasped by the intellect alone cannot remove the delusion, for the intellectual
understanding equals only a painted picture of the fire which cannot remove the cold. Even if it is understood
that the Jagat is a delusion-state, the delusion will no go off by just understanding it as a delusion.

यथाऽज्ञस्य जगज्ज्ञप्तिरपज्ञानात्प्रदीप्यते तथा ज्ञस्य परिज्ञानात्तदज्ञप्तिः प्रदीप्यते।तज्ज्ञस्याज्ञजगत्

ज्ञप्तिशब्दार्थरहिता।स्थिता यथास्थितैव त्रिजगज्ज्ञप्तिश्चित्र इवोदिता शून्यत्वेनैव रचिता सुप्तत्वेनेव निर्मिता।
भासते भामयी वाञ्छा जगज्ज्ञप्तिर्ज्ञचेतसि।नूनं बोधेऽविमूढस्य नाहंता न जगत्स्थितिः भासते परमाभासरूपिणः
काप्यवस्थितिः।
For the hallucinating ignorant Jeeva, the understanding shines bright as the realness of Jagat, because of his
ignorance (like the ghost seen as real by the idiot). For the knower, the unreal nature of the Jagat alone
shines bright because of true understanding (like seeing no ghost because of his reasoning capacity).
The ignorant exist inside a world that is solid, continuous, stable and ruled by some Supremacy.
They exist as the ‘I’ which is secure inside a solid world with beginning and end.
The Knower sees no such world as such. He does not see what they see. The world is not solid for him, not
stable also. He does not see the ‘many’ also. He does not see the ‘I’ also as his separateness.
He does not ofcourse exist as some emptiness inside the emptiness; the tri-world is experienced by him also.
But he is not fooled by the appearance of Jagat. He sees it as it is; as the mind-magic of Chit.
The tri-world is just a harmless picture for him, like a flower conceived in the empty expanse of the sky.
The Jagat appears for a Knower as if made of emptiness only, as if dreamt in the sleep,
The Jagat-appearance shines as the Chit-shine alone for the Knower, and is adored by him (like one adores
oneself always).
The ignorant also adore the self but as the body-I, and love the world also as connected to the ‘I’ only.
(Analyze, if you had no ‘I’, and do not have the form identity, what will you love as yours? As Rishi
YaajnaValkya instructs, the mother, or the father, or the sister, or the brother, or the wife, or the husband, or
the son, or the daughter is loved, only because one loves one’s own self!
Self-love alone is expressed as the selfish love in the ignorant.
A Knower has, only the unblemished love for the Self, and is never selfish. He sees no second!)
For the Knower, who is out of the delusion-state, there is no ‘I’ness which is held on to by the ignorant as
dear and near. The world is not loved by him as the ‘I’ connected state.
The world does not exist at all for him, except as momentary flashes of perception.
He shines as the vision of knowledge alone, and his state is indescribable.

बोधाबोधात्मकं चित्तं भाति शुष्कार्द्रकाष्टवत् बोधादेकं जगद्भावैर्जाड्यान्नात्मत्वमागतम्।

मिथो बोधाद्द्विवदतिमैत्रीं भजति बोधतः।य एवास्याधिको भागस्तन्मयत्वेन तिष्टति।
For the one, who has intellectually grasped the delusion state of the world, his mind oscillates between
ignorance and knowledge, and is like a stick which is half dry and half wet, and cannot kindle the fire of
knowledge. He understands the truth well through his intellect, but still holds on to the ignorance (because he
has not reached the high level of dispassion). He still is not naturally established in the Self-state.
He is a mixed state of knowledge and ignorance; and is unable to let go of the duality sense.
He feels kind towards all, and wants to lift everyone from their wretched existence.
Sometimes he sees the world as non-existent; sometimes as real.
Whichever state dominates as ignorance and knowledge, he sees the world in that manner only.
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He still remains caught in the words and meanings, and struggles hard with the intellect only.
(Unless the Chit is realized as existing within oneself as the ‘Self-awareness’, the aspirant is never out of
delusion, and the Aatman stays always as just a word with meaning.)

बुधः सतत्त्वं नावैति जगतोऽभावभावयोः जाग्रत्स्वप्नसुषुप्तानां स्वभावमिव तुर्यगः।

The truly realized one has transcended the intellect and stays as the Self-state only.
He does not grasp at all the realness in the world-picture, and is not affected by the presence or absence of
objects, like the one in the Turyaa state does not see the realness of the Jaagrat, Svapna and Sushupti states.
(Jaagrat is the continuation of the world-pictures as if stable, Svapna is the experience of some world-picture
as if not stable, and Sushupti is the switched off state of the world-picture.
What realness is there in there in the picture-show concocted by the insane mind?)

वासनैव मनः सेयं स्वविचारेण नश्यति अवस्तुत्वादतो मोक्षो नात्मनाशे प्रवर्तते।ध्यानद्रुमात्स्वयमुपोढं

अनल्पपाकात्कालेन बोधमुपयातवतः क्रमेण भुक्त्वा रसायनफलं परबोधमाद्यमिच्छन्मनोहरिणको निगडाद्विमुक्तः।
परमार्थफले ज्ञाते मुक्तौ परिणतिं गते बोधोऽप्यसद्भवत्याशु परमार्थो मनोमृगः।
Mind survives as the Vaasanaa only. This Vaasanaa exists as the ‘want of the world to be real’.
This Vaasanaa forms the essence of the delusion state called Jeeva.
This Vaasanaa is destroyed by the rational analysis of the world-existence.
This Vaasanaa surviving as the mind is not real, but rises as only like the realness seen in the mirage-river.
When the truth is realized, it perishes completely.
The mind-deer which sought the Samaadhaana-tree perishes, and the fruit of Moksha is obtained.
Therefore, the mind cannot experience Moksha at all, since it is non-existent, except as the ‘thirst for the
mirage-water’. As long as it survives, there is no Mokhsa also.
Even the mind-deer resting under the Samaadhaana tree is also a delusion state only; for the deer never exists
except as the ‘want of the unreal to be real’.
The mind-deer which longed for the fruit, longs for the knowledge-fruit, and instantly is freed of the chain
which binds it to the world. Through the practice of Vichaara, the mind itself destroys itself, and the pure
intellect climbs the tree of Dhyaana (Samaadhaana), and ascends through the seven levels of realization.
Even as it climbs slowly, the fruit also ripens accordingly. When the fruit is fully ripe, it is close enough to
be plucked.
The intellect also withdraws its function, and only the fruit-taste remains left back as the quiescent state.
The fruit alone exists in the form of Supreme knowledge, and bestows the ‘eternal Samaadhi state’ itself, as
one’s identity.
When the ‘fruit of the Supreme truth’ is realized and the liberation state is fully attained (as the Vaasanaa-
less state), the enlightenment process itself becomes unreal. Even the Samaadhaana-tree was imagined only.
The mind-deer dissolves off, or rather stays as the Supreme state of Samaadhi only.
The magic of Vichaara changes the unstable deer-state into an extremely stable state.

क्वापि सा मृगता याति प्रक्षीणस्नेहदीपवत् परमार्थदशैवास्ते तत्रानन्तावभासिनी।ध्यानद्रुमफलप्राप्तौ बोधतामागतं

मनः वज्रसारां स्थितिं धत्ते छिन्नपक्ष इवाचलः।मनस्ता क्वापि संयाति तिष्टत्यच्छै व बोधता निर्बाधा निर्विभागा
च सर्वा सर्वात्मिका सती।सुविविक्ततया चित्तसत्ता बोधतयोदिता अनाद्यन्ता भवत्यच्छप्रकाशफलदायिनी।
Like the flame of the lamp that is extinguished, the deer-ness (the thirst for the mirage-water) goes off
without a trace. The Supreme state alone is left back as the limitless expanse of quiescence.
The mind which attains the fruit of the ‘Dhyaana tree’ gets the vision of the Reality as it is, and instantly
turns hard like the diamond, and becomes strong and steady like the mountain firmly settling on the ground,
when its wings get cut off. It is no more agitated by the presence or absence of objects.
The mind which chased the objects is no more there, and has gone off without a trace.
Only the ‘Pure knowledge without the taint of the I-ness’ is left back.
In this state, the perceived world makes no dent, and there is only the awareness of the divisionless Aatman
as the ‘state of completeness that encompasses all as its essence’.
The Chitta-state which is reborn by the rise of knowledge stays separated from all the ignorant-states of the
past and is the state of Reality itself, which is beginningless and endless; and bestows the vision of Truth.
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स्वयमेव ततस्तत्र निरस्तसकलैषणं अनाद्यन्तमनायासं ध्यानमेवावशिष्यते।यावन्नाधिगतं ब्रह्म न विश्रान्तं परे

पदे तावत्तन्मननत्वेन न ध्यानमवगम्यते।
In this topmost level of realization, there is left back only the Samaadhi state which is removed of all the
wants of any sort. It is not like the ordinary Samaadhi-state practiced by the ignorant, where one has to close
the eyes to experience the quiet state of the mind. This excellent Samaadhi-state of the Knower needs no
effort, and is always there as his natural state. It is beginningless and endless. (It is not lost by opening the
eyes, and is not gained by closing the eyes; it does not hang on the minuscule part of the eye-lids.)
As long as the Brahman-state is not attained through Vichaara, as long as the restful state of the Supreme is
not obtained, there is no ‘Dhyaana’ possible at all. The mind can only try to think about Brahman as
instructed in the Scriptures. ‘True Dhyaana state’ is attained only in the topmost level of Realization.

परमार्थिकतामेत्य न जाने क्व मनो गतं क्व वासना क्व कर्माणि क्व हर्षामर्षसंविदः।के वलं दृश्यते योगी गतो
ध्यानैकनिष्टतां स्थितो वज्रसमाधाने विपक्ष इव पर्वतः।विरसाखिलभोगस्य प्रशान्तेन्द्रियसंविदः नीरसाशेषदृश्यस्य
स्वात्मारामस्य योगिनः क्रमेण विगलद्वृत्तेः बलाद्विश्रान्तमीयुषः अर्थायातं समाधानं के न नाम विचार्यते।
Once the top level of Dhyaana is reached, I do not know where the mind is gone, where is the Vaasanaa
gone, where is the action-sense gone, where the joy and miseries are gone!
The Yogi is seen only as absorbed in the Dhyaana (whatever action be he engaged in outwardly) and is
established in the diamond-like Samaadhi state, like a mountain whose wings are cut off.
The Yogi is not interested in any of the joys of the world whether ordinary or divine, his senses do not
wander here and there in search of pleasures, the entire perceived world looks essenceless to him, and he is
always aware of the Self. He is himself the Samaadhi state.
Why he has to bother about the ordinary Samaadhi practiced by the ignorant, where they have to slowly
control the thought flow, then forcefully push the mind towards contemplation?
What need is there for him to master it as some great goal to be fulfilled?

तावद्विषयवैरस्यं भावयन्त्युचिताशयाः न पश्यन्त्येव तान्यावाद्भोगांश्चित्रनरो यथा।अपश्यञ्जागतानर्थान्

निर्वासनतयात्मवान् बलाद्वज्रसमाधाने त्वन्येनेव निवेश्यते।प्रावृषीव नदीपूरो यः समाधिरुपस्थितः बलादेव
तमायातं भूयश्चलति नो मनः।
The ordinary people who desire the Samaadhi state have to develop disinterest towards the objects of the
world with effort, till they reach the level where they do not see anything as an object at all, like a man
painted in the canvas remains blind to the objects.
He who is established in the Aatman, does not see anything that is to be avoided or sought for.
He is completely free of all the Vaasanaas. The Jeeva-Vaasanaa of wanting the world to be real is not there
in him, and he sees no realness in the world. By the force of knowledge, he is pushed into the diamond-like
Samaadhi state, as if by some unknown force (without any effort on his side).
That Samaadhi-state is naturally there for the Yogi, like the river brimming with water in the monsoon.
The knowledge-attainment will itself force him into that Samaadhi-state; and after tasting the bliss of that
quiet state, the mind is never attracted towards the objects of the world.

सर्वार्थशीतलत्वेन बलाद्ध्याने यदाऽऽगतं ज्ञानाद्विषयवैरस्यं स समाधिर्हि नेतरः।दृढं विषयवैरस्यमेव

ध्यानमुदाहृतं तदेव परिपाके न वज्रसारं भवत्यलम्।तदेतद्भोगवैतृष्ण्यं ध्यानमङ्कु रितं हि तत् तदेव पीठबन्धेन
बद्धं भवति बन्धुरम्।सम्यग्ज्ञानं समुच्छू नं सदैवोञ्झितवासनं ध्यानं भवति निर्वाणमानन्दपदमागतम्।
That alone is the true Samaadhi-state where the tastelessness for the sense objects (family, wealth,
possession, pleasure etc) rises by the force of knowledge, through the cool vision of seeing everything as the
Self-essence; not by any other practice of contemplation.
The tastelessness that rises through Knowledge alone is known as the ‘Dhyaana’.
When this tastelessness ripens, it becomes the diamond-like Samaadhi sate.
When the thirst for the objects of the world is no more there, it is said to be the sprout of this Dhyaana.
That itself becomes the charming state of Samaadhi by getting firmly established in the Knowledge.
The knowledge gradually increases through Vichaara, and the Vaasanaas remain always destroyed.
Slowly the Dhyaana state becomes more firm, and ends in the Nirvaana state of pure bliss.
 9

अस्ति चेद्भोगवैतृष्ण्यं किमन्यद्ध्यानदुर्धिया नास्ति चेद्भोगवैतृष्ण्यं किमन्यद्ध्यानदुर्धिया।

If there is the absence of Trshnaa, why resort to the worthless Dhyaana practice?
If there is not the absence of Trshnaa, why then resort to Dhyaana practice at all?

दृश्यस्वदनमुक्तस्य सम्यग्ज्ञानवतो मुनेः निर्विकल्पं समाधानमविरामं प्रवर्तते।यस्मै न स्वदते दृश्यं स संबुद्ध

इति स्मृतः न स्वदन्ते यदा भोगाः सम्यग्बोधस्तथोदितः।
For the Muni, who is free of the taste in the perceived, and who is established in the ‘correct knowledge’, the
undisturbed Samaadhi state always remains as his very nature, without intervals,
He who finds no taste in the perceived is known as an enlightened Yogi.
When the objects of the world are understood as tasteless, then the correct knowledge rises by itself.

यस्य स्वभावविश्रान्तिः कथं यस्यास्ति भोगिता अस्वभावो हि भोगित्वं तत्क्षये तत्कथं कु तः।
When the Yogi is naturally in the restful state of the Self, what is there for him in the world as any
enjoyment? Not being in one’s natural state of the Self is the attraction towards the objects of the world.
If this non-natural state is destroyed, the what is there as any enjoyment, where?

श्रुतपाठजपान्तेषु समाधिनिरतो भवेत् समाधिविरतः श्रान्तः श्रुतपाठजपाञ्छ्रयेत्।

The student who is striving for this Samaadhi state, cannot master it in a day or two.
He has to slowly bring the control of the mind through Japa (recitation of some Mantra), through the daily
study of the Knowledge Scripture under the guidance of a proper teacher, and try the concentration methods
also, till the mind stabilizes. If the concentration proves stressful, then he must practice more of Japa, and
studies.

निर्वाणमासीत निरस्तखेदं समस्तशङ्कास्तमयाभिरामं सुषुप्तसौम्यं समशान्तचित्तं शरद्वनाभोगविशुद्धमन्तः।

The end to be reached is the Nirvaana state, which is free of all anxieties, where the doubts do not linger
anymore, which is very pleasing, which is quiet like the sleep, where the mind remains equal and subdued,
and which is as taintless like the cloudless autumn sky.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART TWENTY NINE

{THE PATH OF KNOWLEDGE}

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 2

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 3

ABOUT THE AUTHOR

Narayanalakshmi

Narayanalakshmi (Shubhalakshmi), an ascetic spent most of her life in the Himalayan terrain, engaged in the
penance of knowledge. She is well-versed in all philosophies and is a scholar in Sanskrit language. Her
mission life is to retrieve the lost knowledge of the ancient Rishis and offer it unblemished to all the seekers
of the Truth. She is from Bangalore, Karnataka, India
 4

वसिष्टोवाच
Vasishta spoke

संसारभारसुश्रान्तः संकटेषु लुठत्तनुः योऽभिवाञ्छति विशान्तिं तस्य क्रममिमं शृणु।

A man who is exhausted by the burden of Samsaara and is wallowing in the rocky land of miseries, by
chance gets a desire for attaining the restful state of Samaadhi. Listen to the method of how it gets mastered.
(Herein, Sage Vasishta explains the realization -path taken by an ordinary Jeeva, who by chance gets pushed
into the quest for Aatman-knowledge.)

पूर्वं विवेककणिका यदा स्वहृदि जायते संसारनिर्वेदमयी कारणाद्वाप्यकारणात्।तदा श्रयन्ति सच्छायान्

साधुत्वसुविशालिनः अध्वश्रमहरांस्तापतप्ता मार्गतरूनिव।दूरे परिहरत्यज्ञान्यज्ञयूपानिवाध्वगः स्नानदानतपोयज्ञान्
करोति विबुधानुगः।पेशलं चानुरूपं च व्यवहारमकृ त्रिमं लोक्यमाह्लादनं धत्ते चन्द्रबिम्बमिवामृतम्।परप्रज्ञानुगो
भव्यः परार्थपरिपूरकः पवित्रकर्मरसिकः कोऽपि सौम्यः प्रवर्तते।नवनीतस्थलीवाऽच्छा स्निग्धा मृद्वी मनोहरा जनं
सुखयति स्वाद्वी तदीया नवसंगतिः।शीतलानि पवित्राणि चरितानि विवेकिनः इन्दोरिवांशुजालानि जनं शीतयन्ति
अलम्।
At first, a tiny grain of Viveka suddenly falls in the mind in the form of disregard for worldly ways.
There is no reason as to why such a state rises in the mind. It may be due to learning, or because of the thirst
for solving the mystery of existence, or due to observing the tragic ways of the world, or whatever.
Then, like the travelers exhausted by the heat of the sun taking shelter under the shady trees, these fortunate
ones seek those noble ones who can offer them guidance. Like a traveler avoiding inauspicious sites of
animal sacrifices, they stay away from the worldly crowd. As instructed by their teachers, they engage in the
meritorious acts of sacred baths, charities, ascetic practices and Sacrificial rites. Their conduct towards other
beings is tender, appropriate, straightforward, kind and pleasing, like the moon oozing nectar. They make
effort to be helpful to others, act noble, solve the problems of others, are interested in auspicious acts, and
are endowed with some unique calmness. Like the fresh buttery curd, their newly risen behavior is charming,
tender, pleasing and attractive to all. The conduct of the man who is developing discrimination, is cool,
auspicious, and pleases all like the rays of the moon.

न तथोद्यानखण्डेषु पुष्पप्रकरहारिषु विश्राम्यते वीतभयं यथा साधुसमागमे।मन्दाकिनीपयांसीव संगतानि

विवेकिनां प्रक्षालयन्ति पापानि प्रयच्छन्ति विशुद्धताम्।विवेकिषु विरक्ते षु संसारोत्तरणार्थिषु जनः शीतलतामेति
हिमहारगृहेष्विव।
The gardens covered by blossoming trees do not attract them anymore like the company of the noble
Knowers, where there is no fear of Samsaara. Like the waters of the Ganges River, the company of the
Knowers removes the sins and purifies the mind. The aspirant feels cool like in the houses adorned by the
snow garlands in the company of the Knowers, who are endowed with Viveka and Vairaagya, and who are
capable of taking one across the ocean of Samsaara,

ननु नामरतोदारा या विवेकिनि विद्यते सुरगन्धर्वकन्यासु मानवीषु न विद्यते।प्रज्ञा प्रसादमायाति क्रमात्

उचितकर्मणः अन्तःकरोतिशास्त्रार्थमर्थं मुकु रभूरिव।सत्प्रज्ञोन्नतिमायाति शास्त्रार्थरसशालिनी विवेकिनि विलासेन
कदलीव महावने।अन्तरेवानुभवति सर्वार्थान् प्रतिबिम्बितान् आदर्शवदशेषेण प्रज्ञा नैर्मल्यशालिनी।
साधुसंगमशुद्धात्मा शास्त्रार्थपरिमार्जितः प्राज्ञो भात्युद्धृतं वह्नेरग्निशौचमिवांशुकम्।कचत्काञ्चनकान्तेन
विमलालोककारिणा भुवनं भास्करेणेव भाति साधुः स्वतेजसा।तथानुगच्छति प्राज्ञः शास्त्रसाधुसमागमौ
यथात्यन्तानुषङ्गेण तावेवानुभवत्यसौ।
The guileless tender conduct exhibited by the man endowed with Viveka, is not found even in the ladies
belonging to the Deva clan, or Gandharva clan or human clan. Slowly his mind gets purified by the regular
studies of Knowledge-Scriptures under the guidance of the Knowers. Slowly the intellect is able to grasp the
abstract truths of the Scriptures, like reflections from mirrors. Slowly the intellect of the man with Viveka, is
filled with knowledge through the understanding of the Scriptural statements and stands unique like a fruitful
plantain tree in the wild jungle.
 5

The intellect shines with purity like a mirror and reflects the truths obtained from the Scriptures within him,
and he is able to grasp the truths as his own experience.
Purified by the company of the noble, cleansed by the truths flowing from the Scriptures, the intelligent one
shines bright like the cloth that has been purified in the fire-flames.
With the increase of knowledge, his intellect shines forth like the purified gold and reveals the world as seen
through the knowledge-eyes, like the sun lighting up the world. With great involvement and steadfastness the
wise student holds on to the studies and the company of the Knowers; keeps churning the intellect with what
he has learnt, and experiences them within. He pays less heed to his other activities of the world.

क्रमात्सज्जनतामेत्य शात्रार्थभरभावितः भाति भोगानधःकु र्वन्पञ्जरादिव निर्गतः।भोगाभिगमदौर्भाग्यं

दिनानुदिनमुञ्झता तेन तत्कु लमाभाति ताराचक्रमिवेन्दुना।अभोगकृ पणा क्वापि न चैवास्य प्रवर्तते मुखे
कान्तिरपूर्वैव चन्द्रे राहुमृते यथा।तृणीकृ तत्रिजगतां महतामभिधेयतां स याति कल्पविटपी नभसीव दिवौकसाम्।
Slowly he gets rid of all his faults and becomes noble and gets more involved in his studies. He disregards
the enjoyments of the world and flies above like a bird flying away from the cage. Day by day, he gets rid of
the misfortune of worldly enjoyments; and shines in the world like a moon in the midst of star constellations.
Freed of the wretchedness of the worldly enjoyments, his face shines with a unique luster, like the moon
freed of the Raahu. Disregarding the joys of the three worlds like worthless grass, praised by the noble
teachers, he shines like the KalpaVrksha in the sky that is adored by the Devas.

भोगानां द्वेषणेनान्तर्लज्जमानो मनस्यपि भोगानामप्यसंपत्या परमं परितुष्यति।स्वा एवोपहसत्यन्तः

तरुणीस्तरलक्रियाः खेदस्मेरमुखो जातीर्जातिस्मर इवाधमः।
Outwardly resisting the lure of enjoyments, but inwardly still longing for them, he feels ashamed of himself.
But slowly he feels happy that he is able to stay without getting attracted to the worldly joys.
Like a man of lowly caste remembering the past misdeeds of his clan, sweats by embarrassment, but smiles
since he has come out of it all (like King Lavana), he remembers with distress his past misdeeds forced by
desires of various sorts, yet smiles that he has at last come out of it all.

अथ तं द्रष्टुमायान्ति सौहार्देनैव साधवः भूमाविवोदितं चन्द्रं विस्मयोत्फु ल्ललोचनाः।नित्यानादृतभोगोऽसौ

ततोऽप्युचितया धिया प्राप्तमप्युचितारम्भं भोगं न बहुमन्यते।पूर्वं संसृतिवैरस्यमन्तरेवोदितात्मनः जायते
जीर्णजाड्यस्य पाकादिव शरत्तरोः।ततः सज्जनसंपर्क मुदर्क श्रेयसे स्वयं करोति स्वस्थतागृध्रुर्भिषगाश्रयणं यथा।
तेनोदारमतिर्भूत्वा शास्त्रार्थेषु निमज्जति महान्महाप्रसन्नेषु सरःस्विव महागजः।सज्जनो हि समुत्तार्य विपद्भ्यो
निकटस्थितं नियोजयति संपत्सु स्वालोके ष्विव भास्करः।
Slowly the noble ones approach him with affection, and look at him with wonder, like seeing a moon that
has risen on the earth. He now is completely without attraction for any sort of worldly enjoyments, and does
not place much regard for the Siddhis that he may have access to. Already he is without any interest in the
worldly enjoyments from the beginning itself, and is firmer in his dispassion like the dried up tree in the
autumn. For increasing his own dispassion level, he devotes more time to the company of the noble, like the
gluttonous fellow seeking the physician. His intellect increases in sharpness by discussing the Scriptural
statements with the Knowers again and again. He drowns himself in the study, like a huge elephant sinking
inside a huge lake with pristine waters. The noble teacher alone can lift him out of his wretched state, and
lead him towards safety like the sun revealing the path with his rays.

परस्वादानविरतिः पूर्वमेव प्रवर्तते विवेकिनो निजार्थेषु संतोषश्चोपजायते।परस्वादानविरतः संतोषामृतनिर्भरः

विवेकी क्रमशः स्वार्थानप्युपेक्षितुमिच्छति।ददाति कणपिण्याकशाकाद्यपि हि याचते तेनैवाभ्यासयोगेन स्वमांसानि
ददात्यसौ।
Already the student shows disinterest towards the worldly things and is turned towards the studies with more
vigor. He feels happy by the improvement he sees in himself. He is no more attracted towards any of the
worldly gains, feels happy in the practice of knowledge; and shows disinterest towards things that belongs to
him also. He is ready to give away anything that belongs to him, even to the extent of giving off his own
flesh. His dispassion level makes him disregard his body also as an unwanted possession.
 6

नूनं विलयचित्तनां विवेकमनुधावतां मौर्ख्यं लघुत्वमायाति धावतामिव गोष्पदम्।

The mind starts melting off slowly with all its faults slowly falling off by practice; the quest for knowledge is
more intense; and the ignorance becomes lesser in quantity like a cow’s foot-span for the one who is trying
to cross a huge ocean.

परस्वादानविरतिं पूर्वमभ्यस्य यत्नतः आहर्तव्या विवेके न ततः स्वार्थेष्वरक्तता।ततो भोगनिरासेन सह

स्वार्थनिराकृ तिः परमायै सुविश्रान्त्यै क्रियते कृ तिभिः क्रमात्।न तादृशं जगत्यस्मिन्दुःखं नरककोटिषु
यादृशं यावदायुष्कमर्थोपार्जनशासनम्।आसने शयने याने गमने रमणे जने अर्थचिन्तापरा एव ननु मूढा
विदन्तु ताम्।नन्वर्था विततानर्थाः संपदः संततापदः भोगा भवमहारोगा विपरीतेन भाविताः।तावन्नायाति
वैरस्यं चिन्ताविषयजृम्भणैः यावदर्थमहानर्थो न कदर्थार्थमर्थ्यते।अनुत्तमसुखं यस्मै चिराय परिरोचते
जगत्तृष्णशिखादृष्ट्या सोऽर्थं पश्यतु शाम्यतु।भूरिभावविकाराणां जरामरणकर्मणां दैन्यदौरात्म्यदाहानामर्थः
सार्थ इति स्मृतः।
First one must stop desiring the objects belonging to others with effort, and should later on cultivate
disregard towards one’s own possessions, through discrimination.
Slowly the attraction towards worldly joys lessens, and the student develops dispassion towards his own
possessions like the family, wealth etc, and slowly treads the path towards the supreme rest.
There is no other torture in all the hells like when one is punished for life to amass wealth.
Understand that these wretched fools who are desirous of amassing wealth are always worried about the
gains and losses they face, whether they are sitting, or sleeping, or traveling, or walking, or getting
entertained. They do not have a peaceful mind even for a second.
Objects of desire are the abodes of harms; riches are the other name for problems; enjoyments end up in
ailments only; yet the fools are always after them!
One will not get disinterest in the possessions which cause worries, till he stops chasing the harms disguised
as riches which make one fall into greater difficulties.
He, who is after the excellent bliss of the Aatman, let him disregard the wealth like the tip of the worthless
grass shoot of Jagat, and be quiet in the mind.
Wealth alone is said to be the cause for all the emotional breakdowns, for all the ailments and deaths, for all
the wretched states and wicked acts.

अस्मिञ्जगति जन्तूनां जरामरणशालिनां अजरामरणं कर्तुं संतोषोऽस्ति रसायनम्।वसन्तो नन्दनोद्यानं

इन्दुरप्सरसः स्मृताः इत्येकतः समुदितं संतोषामृतमेकतः।सरसः प्रावृषेवान्तः संतोषेणैव पूर्णता।गंभीरां शीतलां
हृद्यां प्रसन्नां रसशालिनीं साधुरोजस्वितामेत्य संतोषेणैव राजते सुपुष्पितवनाकारो वसन्तेनेव पादपः।
For the beings of the world who are suffering by aging and deaths, there is only one medicine that can free
them from aging and death; that is ‘Santosha’, the bliss that is felt within.
Think of the beauty of the spring, the Nandana garden of Indra, the full moon and all the divine damsels
combined as the excellent joy, and yet the ‘Santosha -nectar’ of the discriminating man excels all these joys.
Like the lake filled by the monsoon waters, the mind feels fulfilled by ‘Santosha’ only.
The aspirant owns this ‘Santosha’ which is magnificent, majestic, cool, loved, pleasing, and full of bliss; and
shines forth like a tree fully covered by blossoms by the arrival of spring.

पादपीठपरामर्शपिष्टकीटवदीहते दीनप्रकृ तिरर्थार्थी दुःखाद्दुःखतरं व्रजेत्।कल्लोलविकलाः क्षुब्धसमुद्रपतिता इव

नाप्नुवनि स्थितं स्वस्थां विकृ ताकृ तयोऽर्थिनः।संपदः प्रमदाश्चैव तरङ्गोत्तुङ्गभङ्गुराः कस्तास्वहिफणच्छत्रछायासु
रमते बुधः।अर्थोपार्जनरक्षाणां जानन्नपि कदर्थनां यः करोति स्पृहां मूढो नृपशुं तं न संस्पृशेत्।
The man after possessions, is like a worm that gets smashed under the foot wear, is wretched and begging
always, and moves from miseries to miseries. Those who desire to possess wealth and lands are like the
wretched beings thrown into the turbulent sea, and never reach the shore, and keep moving their limbs in
various contours. The two objects that destroy a man are the wealth and the woman (family), which are as
unstable as the tip of the wave. Which wise man will want to rest under the hoods of a snake?
The fool, who desires wealth though well aware of the harms of earning wealth and protecting it, is just a
wretched animal in human form. Do not ever get close to that stinking human-shaped animal.
 7

मनसो बाह्यमारम्भमान्तरं च लुनाति यः समं वैतृष्ण्यदात्रेण तस्य क्षेत्रं प्रकाशते।

He, who cleans the inside and outside of the mind-field with the sickle of ‘No-Trshna’, his field is fit for the
tree of Samaadhaana.

जगत्त्वमज्ञसंबुद्धं ज्ञो विदन्नसदेव यत् सतीव तत्स्फु रति तदनभ्यासजृम्भितम्।

Though the student understands intellectually that the world-state experienced by the ignorant is unreal, if he
still moves in the world as if it is real, then his surface-dispassion achieves nothing, and shows his lack of
involvement in the path of Realization.

संसारनिर्वेददशामुपेत्य सत्संगमं शास्त्रमुपेत्य तेन शास्त्रार्थभावेन निरस्य भोगान्वैतृष्ण्यद्दार्ढ्यात्परमार्थमेति।

At first, develop disinterest towards the perceived world through proper reasoning practice; study the
knowledge-Scriptures under the guidance of the Knowers; by analyzing the truths of the Scriptures develop
dispassion towards all enjoyments human and divine, and get stabilized in the ‘Vaitrshna state’ (absence of
Trshnaa). Gradually one will ascend the seven levels of realization and attain the Supreme state.

रूढे संसारनिर्वेदे स्थिते साधुसमागमे शास्त्रार्थे भाविते बुद्ध्या भोगवैतृष्ण्य आगते जाते विषयवैरस्ये सज्जनत्वे
तथोदिते प्रकाशे सोन्मुखीभूते हृदये कलितोदये धनानि नाभिवाञ्छ्यन्ते तमांसीव विवेकिना त्यज्यन्ते
विद्यमानानि संशुष्कामेध्यपर्णवत्।
When disinterest towards the Samsaara (sliding patterns of conceptions) becomes deep rooted, when the
Knowledge-Scriptures are well-understood under the guidance of Knowers, when there is no thirst for any
worldly pleasure anymore (like family, fame, wealth etc), when there is no taste felt in any sensed object,
when the nobility of character rises by itself, when the intellect is able to understand everything with clarity,
when the attraction is centered in the ‘Aatman’ alone, then the possessions (wealth, people etc) are not
desired for as if they are dark deep pits; and, the ‘student who is endowed with discrimination’ renounces all
that he belonged to him as ‘mine’ (including the body identity), like the ‘dirty dried up worm-infested
leaves’.

भाराय पान्थदृष्ट्येव दृश्यन्ते दारबन्धवः यथाशक्ति यथाकालमुपचर्यन्त एव च।इन्द्रियेष्वपि संलग्ना इन्द्रियार्थाः

पुनःपुनः न भोगा अनुभूयन्ते नूनं शान्तमनस्तया।
The family and relatives connected to the body are regarded as some heavy burden carried by a traveller, and
are treated in the suitable manner on the surface level only, without attachment.
Though the sense objects are forced on the senses again and again (because of living amidst the crowd of
relatives and friends), the joy is not experienced as before in those objects, since the mind is no more
hankering after these pleasures and is quiet.

एकान्तेषु दिगन्तेषु सरःसु विपिनेषु च उद्याने पुण्यदेशेषु निजेष्वेव गृहेषु वा सुहृत्के लिविलासेषु
शुभोद्यानाशनादिषु शास्त्रतर्क विचारेषु न तथा स्थीयते स्थिरं उपशान्तेन दान्तेन स्वात्मारामेण मौनिना।
ज्ञातैवान्विष्यते ज्ञेन विज्ञानैकान्तवादिना
The student is now more withdrawn into the quietness of the Self, and is silent within, and finds no attraction
in anything, and is untouched by whatever is happening around him.
He is not bothered whether he has to be alone, or travel far.
He is not bothered whether it is a desolate forest with lakes, or a garden filled with people.
He is not bothered whether he is visiting sacred centers, or is inside his own house.
He is not bothered by the company of his friends, festivals, parties, or even discussion sessions on
intellectual topics. He does not choose anything, nor discard anything.
He remains quiet, without feeling anxious about the surroundings.
He remains always engaged in ‘Vichaara’ wherever he is, and is always alone even amidst the crowd.

एवमभ्यासवशतः परे विश्रम्यते पदे निम्नेवाम्भसि शान्तेन स्वयमेव विवेकिना।

In this manner, the ‘student who is endowed with discrimination’, gradually rises in his knowledge-quest,
subdues his mind, and easily moves towards the Supreme state, like the water flowing towards low grounds.
 8

सबाह्याभ्यन्तरं शान्ता ज्ञतैवर्थतयोदिता न संभवति भिन्नोऽर्थ इत्येव परमं पदम्।

The ascertained vision brought through reason, that ‘whatever is seen as the world rises from one’s own
deluded conception state, and there exists no solid object that exists outside of the Self-shine’, is known as
the ‘Supreme state’.
(When you clearly are able to see that, only the potential state of awareness, the Self in you, rises as the
experience of some probable state, as channeled through the taints of your mind, that is said to be the
‘knowledge vision’.
Unmanifest Reality is brimming with all possibilities; ready to become any experience.
And slightest wish for the world to be there, rises as the world you experience, newly, at each and every
wink-span. Experience catches you and creates the hallucination of the ‘I’.
There is no ‘I’ or ‘you’; but the quiescent emptiness state that always stays as a ‘ready to become an
experience state’, like a pillar which is ready to be conceived as any statue.)

नार्थोपलब्धिर्नो शून्यमस्ति बोधात्मतां विना इत्यन्तरनुभूतिस्थमाहुस्तत्परमं पदम्।

The Supreme state is not some thing that is attainable; it is not ‘nothing’ also. It is just the pure awareness
(pure consciousness) (pure knowledge) state, that is experienced as one’s own existence. This awareness of
one’s own existence bereft of all the thoughts and experiences, is known as the ‘Supreme state’.

एकबोधातिसंबन्धपरिणामान्न बोधता न शून्यता नार्थतेति तद्विद्धि तत्परमं पदम्।

Understand that the ‘Supreme state’ is not an attainable state (it is already attained as the Self), is not the
void state (it alone exists a the world-state); it is not some separate knowledge, since it alone shines as the
world-knowledge also. The ‘existence -awareness’ is the Aatman, the Self.; this alone gets experienced as
the existence of the world that is filled with objects.

स्वसंविन्मात्रविश्रामवताममनसां सतां न स्वदन्ते हि विषयाः पयांसि दृषदामिव।

For those, who rest only in the Self-awareness, and who have no minds (conceptions), the objects have no
taste, like the stone which is bereft of any mind does not have any taste for the sugarcane it crushes.

निरोधपदमापन्नो निर्मना मौनमन्थरः स्वभावे स्थित एवास्ते चित्रे कृ त इवात्मवान्।

Those who have extreme restraint, whose minds do not function as mere conceiving mechanisms, who are
sunk in the quiescent state, are established in the ‘natural state of Aatman’, and are unaffected by anything,
like the man painted in a picture.

सर्वार्थमर्थरहितं महदेव परमाणुवत् अशून्यमेव शून्यात्म हृदयं वेद्यवेदिनः।

For him, who has realized that which is to be known, the mind is empty always, but overflows with the
expanse of the entire world as his essence. It encompasses all as one and is huge, but has no world inside it,
and therefore, is like the subtlest atom. It is the essence of all the objects, but is without the conception of
any object.

अहंत्वं जगदीहादि दिक्कलकलनादि च ज्ञस्य ज्ञानादि शून्यादि स्थितमेव न विद्यते।

His mind is empty of all. The ‘I-ness’, the Jagat and the desires connected to it, the directions, the lands,
time, space etc are there for the Knower too; but they are non-existent and made of only ‘emptiness’ for him.

ज्ञेनामलपदस्थेन दीपेनेव निरस्यते तमो हार्दं तथा बाह्यं रागद्वेषभयादि च।

The Knower is established in the taintless state of the ‘truth-vision’, and stays without the ‘darkness of
attraction and repulsion’ inside and outside, like the lamp never allows the darkness to be inside or outside.

रजोरहितसर्वांशं सत्त्वात्पारमुपागतं असंभवत्तमोरूपं प्रणमेत्तं नृभास्करम्।

A Knower’s state transcends the three Gunas. Dust, darkness and lamps vanish off in the presence of the
Sun. A Knower is the sun shaped as a human. Any dust particle (agitation of action) will burn off in his
presence. He is beyond the Sattva Guna also; for there in no division of good or bad in his state.
Ignorance (Tamas) cannot exist in him ever, for his the pure Knowledge state of Reality.
Salutation to that human-sun who has descended down to the earth.
 9

भेदप्रविलये जाते चित्ते चादृश्यतां गते या स्थितिः प्राप्तबोधस्य न वाग्गोचरमेति सा।

The ignorant can see only the divisions, and the mind-conceived world.
The Knower sees no divisions; his mind has vanished off.
How can words describe the state of the one, who is endowed with the ‘eyes of knowledge’?

ददात्येतन्महाबुद्धे निर्वाणं परमेश्वरः अहर्निशं परमया चिरं भक्त्या प्रसादितः।

Rama of great intellect! If the ‘Supreme Lord’ (Parameshvara), is propitiated for long, day and night, with
devotion, then he bestows the boon of ‘Nirvaana’.
रामोवाच
Rama spoke

ईश्वरः को मुनिश्रेष्ट कथं भक्त्या प्रसाद्यते एतन्मे तत्वतो ब्रूहि सर्वतत्त्वविदां वर ।

Hey Best among Munis! Who is that Supreme Lord (Ishvara)? How is he to be propitiated with devotion?
Hey Best among the Knowers of the Truth! Tell me the truth of it all!

वसिष्टोवाच
Vasishta spoke

ईश्वरो न महाबुद्धे दूरे न च सुदुर्लभः महाबोधमयैकात्मा स्वात्मैव परमेश्वरः।

Rama of great intellect! This Ishvara is not far; and he is not difficult to contact.
The very Self in you, which exists as its own awareness, is the Supreme Ishvara!

तस्मै सर्वं ततः सर्वं स सर्वं सर्वतश्च सः सोऽन्तः सर्वमयो नित्यं तस्मै सर्वात्मने नमः।
Only for him, everything; from him everything; he is everything.
From all sides he alone is. He is the inside essence of all that is. He is made up of all. He is eternal.
Salutation to him who exists as all!

तस्मादिमाः प्रसूयन्ते सर्गप्रलयादिविक्रियाः अकारणं कारणतो गतयः पवनादिव।

अनिशं पूजयन्त्येताः सर्वाः स्थावरजङ्गमाः यथाभिमतदानेन सर्वास्ताः भूतजातयः।
All the ‘creation and dissolution events’ rise from him only without any cause, yet are caused by him, like
the movements of the wind are caused by the wind, though it is not the cause actually.
All the species, all the living beings, all the non-moving and moving, worship him without a break, by
fulfilling every wish accordingly.

(Every Jeeva exists as the ‘I’, from a worm to a Brahmaa.

This ‘I’ is the misconceived Self; yet whatever is conceived rises as a world-experience.
Every being fulfills the wish that rises from within, and offers it only to the Self.
Who does not love the Self? Even a worm loves the Self, and exhibits it as its survival want.
Any action done by any one is for the sake of the Self alone, and is offered as a worship to this Great God.)

सुबहून्येष जन्मानि यथाभिमतयेच्छया यदा संपूजितस्तेन प्रसादमधिगच्छति।

प्रसन्नः स महादेवः स्वयमात्मा महेश्वरः बोधाय प्रेरत्याशु दूतं पूतं शुभेहितैः।
When he is properly worshipped for many births like this (with countless experiences good and bad), as per
one’s own wish, for many many births, then he gets pleased at last.
That great God, that Supreme Lord, when pleased by the good deeds, sends by himself a sacred messenger
for giving enlightenment.
 10

रामोवाच
Rama spoke

आत्मना परमेशेन को दूतः प्रेर्यते मुने स दूतो बोधनं वापि करोति वद मे कथम् ।
Hey Muni! Which messenger is sent by the Supreme Lord called Aatman?
And tell me, how does that messenger give knowledge?

वसिष्टोवाच
Vasishta spoke

आत्मसंप्रेरितो दूतो विवेको नाम नामतः हृद्गुहायां सदानन्दस्तिष्टतीन्दुरिवाम्बरे।

The messengers who is sent by the Self, is of the name of Viveka, and stays in the heart-cave, always happy,
like the moon in the sky.

स एष वासनात्मानं जन्तुं बोधयति क्रमात्संसारसागरादस्मात्तारयत्यविवेकिनम्।

He teaches the ‘creature which is of the nature of Vaasanaa’, in a gradual manner; and takes the ‘ignorant
person who is without any Viveka’, across the ocean of Samsaara.

बोधात्मैषोऽन्तरात्मैव परमः परमेश्वरः अस्यैव वाचको नाम प्रणवो वेदसंमतः।

This ‘Supreme Lord of all’ is of the nature of knowledge and is actually the inner Self.
He is represented by a term which defines him, namely ‘Pranava’ which is acclaimed in the Vedas.

जपहोमतपोदानपाठयज्ञक्रियाक्रमैः एष प्रसाद्यते नित्यं नरनागसुरासुरैः।

The humans, Naagas, Suras, and Asuras all try to please him with the methodical performance of
Japa, Homa, Penance, charity, recitation of Vedas, Sacrifice etc.

द्यौर्मूर्धा पृथिवी पादौ तारका रोमराजयः भूतान्यस्थीनि हृदयं व्योमास्य परमेश्वरः।

सर्वत्रैष चिदात्मत्वाद्याति जागर्ति पश्यति।तेनैष सर्वतोलक्ष्यकरकर्णाक्षिपादभृत्।
(You want to see his form? Here is how he should be imagined!
He shines as the entire perceived phenomenon. Therefore you must imagine the Jagat itself as his form.)
The space-expanse is his head; the ground is his feet; the stars are the hairs on his body; the five elements are
his bones; the heart is the empty sky. This is the form of this Parameshvara.
He is everywhere and in everyone as the ‘Chidaatman’. Even a worm has the awareness of its existence.
He alone is awake to the world as all, and sees the world as all.
Therefore, he has countless hands, countless ears, countless eyes, and countless feet.
He is second-less; therefore he alone is seeing a world from inside all, as all.

विवेकदूतमुद्बोध्य हत्वा चित्तपिशाचकं आत्मनः पदवीं स्फारां जीवः कामपि नीयते।

This Ishvara graces only those, who want to see him as he is. Immediately without delay, he wakes up the
messenger named Viveka; kills the vampire called the mind, which is attached to the flesh; and takes away
the Jeeva somewhere to his own indescribable state.

त्यक्त्वा सर्वविकल्पौघान्विकारानर्थसंकटान् पौरुषेणात्मनैवात्मा स्वयमेव प्रसाद्यताम्।

(How to get the attention of this Ishvara?)
Renounce each and every misconception that plagues you as the body-identification and its connected
objects. Get rid of all the difficulties that haunt you as the possession-mania of ‘mine’.
Muster all the effort and rise in dispassion.
You the Aatman alone can lift yourself up, by gracing yourself!
 11

भ्रमन्मनःपिशाचेऽस्मिन्कल्लोलजलदाकु ले संसाररात्रितिमिरे स्वात्मैवापूर्णचन्द्रमाः।

This Samsaara is a dark night; the mind-vampire keeps roaming about; the dark clouds of misconception
make it more terrifying. The full moon of Aatman alone can dispel this darkness.

अगाधमरणावर्तकल्लोलाकु लकोठरे तृष्णातरङ्गतरले स्वमनश्चण्डमारुते

महाजडलवाधारे संसारविषमार्णवे इन्द्रियग्रहगहने विवेकः पोतको महान्।
This Samsaara, the turbulent Ocean, is filled with deadly deep whirlpools, is an abode of terrifying waves of
non-stop miseries; is covered by the quivering waves of Trshnaa; is hit by the terrifying stormy winds of the
mind; is supported by the delusion water drops of countless beings; is the abode of the sense-crocodiles.
The only boat available which can take you across the Ocean is ‘Viveka’.

पूर्वं यथाभिमतपूजनसुप्रसन्नो दत्त्वा विवेकमिह पावनदूतमात्मा जीवं पदं नयति निर्मलमेकमाद्यं

सत्सङ्गशास्त्रपरमार्थपरावबोधैः।
At first, the Aatman, the Supreme Ishvara, feeling pleased by the worship done according to one’s wish (the
rise of dispassion), sends here the sacred messenger Viveka (to guide the Jeeva); takes the Jeeva to the state
of taintless single source of all, through the company of the noble Knowers, the study of scriptures, and the
understanding of the Supreme reality.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART THIRTY

[THE STATE OF ‘BRAHMAN KNOWLEDGE’]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 2

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 3

ABOUT THE AUTHOR

Narayanalakshmi

Narayanalakshmi (Shubhalakshmi), an ascetic spent most of her life in the Himalayan terrain, engaged in the
penance of knowledge. She is well-versed in all philosophies and is a scholar in Sanskrit language. Her
mission life is to retrieve the lost knowledge of the ancient Rishis and offer it unblemished to all the seekers
of the Truth. She is from Bangalore, Karnataka, India
 4

वसिष्टोवाच
Vasishta spoke

परिपुष्टविवेकानां वासनामलमुञ्झतां महत्ता महतामन्तः काप्यपूर्वैव जायते।औदार्योदारमर्यादां मतिं

गाम्भीर्यसुन्दरीं महतां नावगाहन्ते भुवनानि चतुर्दश।
Some excellent state of unique calmness rises in those noble ones, who are enriched by Viveka and who
have thrown off the Vaasanaa-dirt. The intellects of the noble ones, shine beautiful like the majestic
expansive Ocean, which engulfs the entire perceived phenomenon; not even the fourteen worlds joined
together can equal a drop of that even.
(Ignorant have limited space idea of their own surroundings that enclose the body-identity.
The Knower’s mind spreads out as the limitless perceived phenomenon and encompasses all the space
concepts that can be there. Fourteen or hundred worlds, everything turns into emptiness in the presence of a
Knower, who is the Brahman-state endowed with a pure mind.)

चित्तभ्रान्तिर्जगदिति प्ररूढे प्रत्यये सतां बाह्यश्चान्तश्चरन्नक्रग्रहो मोहश्च शाम्यति।

The noble ones have the rationally proved ascertainment that any world is just the false conception of some
mind only. ‘Delusion’ is like crocodile that is wandering inside and outside as conceptions and perceptions,
and preys on the ignorant; but vanishes in the presence of the Knower.

द्वीन्दुवत्तापजलवत्के शोण्ड्रकवदम्बरे विस्फु रन्त्यां जगद्भ्रान्तौ वासनाप्रत्ययः कु तः।

वासनाप्रत्यये शून्ये शून्यं व्योमैव शिष्यते साप्यवस्था मनोऽसत्त्वे कु तस्त्याज्या विवेकिना।
The Jagat is non-existent; yet gets perceived as really existing, like the double-moon for the infected eye, or
a mirage river in the desert, or the hair-fluffs in the empty space.
How can a Knower entertain the Vaasanaa for the world to be real?
When the ‘Vaasanaa for the world to exist as real’ is not there, then there is only the emptiness left back!
Such a state can exist, only if the mind is non-existent. What is there to renounce at all, for a Knower?

त्रयमेतत्तु याऽवस्थात्रयेणानेन वर्जिता पश्यन्तीवाप्यपश्यन्ती सावस्था परमोच्यते।

The ignorant keep rolling in the three states of the mind as Jaagrat, Svapna and Sushupti.
When the mind is dead for the Knower, how can he roll in these three states that belong only to the ignorant?
He is beyond these three states; and stands above these three states.
He also goes through these three states like others and perceives the world; but sees also the emptiness that
the world is made of. This state is said to be the Supreme.

विचित्ररत्नरश्म्योघ इव नानात्मकं जगत् आभासमात्रं न त्वात्मा न घनं न च पार्थिवम्।रूपालोकनमात्रं हि

शून्यमेव जगत्स्थितं खे विचित्रमणिव्यूहकरजालमिवोत्थितम्।नेह सत्यानि भूतानि न जगत्ता न शून्यता इदं
ब्रह्माख्यरत्नेशप्रभाजालं विजृम्भितम्।सृष्टयोऽसृष्टयो ब्राह्म्यो नानाता च न नाशताः अमूर्ता एव भासन्ते
कल्पनार्क गणा घनाः।एवं तावद्धनीभूतः पिण्डग्राहो न विद्यते संकल्पिते च व्योम्नीव शून्यतैवावगम्यते।
Jagat shines in various forms for various minds, like the different lusters emanating from a magical gem. It is
just appearance only, and not solid, not made of elements, and not the Self also.
What you see as the Jagat is a world-scene made of many shapes (like the sky filled with clouds of various
shapes), which are differently identified by some sound-modifications as names.
Only with your touch, the image solidifies. The Jagat is just emptiness alone. Like the mixed lusters of a
magical gem seen in the empty space, the Jagat is also seen as made of different objects.
In this world phenomenon, the people you see are not real; there is nothinisg that is there as some Jagat-
reality; it is not sheer emptiness also; it is just the many colored luster of the Brahman-gem that gives the
appearance of some Jagat. Conceptions alone shine forth as the rays of many suns intermingled, and do not
exist at all, except as illusions; yet are given the name of Jagat which appears solid and real.
Therefore, nothing at all happens like the ‘creation and destruction phases of Brahmaa’s cosmic eggs’.
 5

What is created or destroyed in this entwined shine of sunrays?

Thee is only the dense state of the shine of ‘Awareness’ (It is not like the shine of ordinary light).
There is nothing to hold on to, as some solid phenomenon.
The ‘imagined objects in emptiness’ are made of ‘emptiness’ alone.

तस्यामवस्तुभूतायां कथं भावनिबन्धनं भविष्यदाकाशतरौ विश्रान्तः को विहंगमः।

When the world does not exist at all as some solid diamond-like reality, what need is there to get attached to
objects and people as if they are real? Which bird will rest on a ‘tree in the sky’ which will be in the future?
The world you experience is as non-existent as the tree in the sky, and as illusory as the tree which will grow
in the empty sky in the future.

पिण्डत्वं नास्ति भूतानां शून्यता न विद्यते चित्तमप्यत एवास्तं शेषं सत्तन्न चास्थिति।
There is no solidity in beings; there is no emptiness also. The mind (which sees solidity) is also gone as such.
What is left back is Sat (the Reality)! That never is ‘is not’!

अनानासममेवास्ते नानारूपो विबोधवानन्तरालीननानार्थो यथा कनकपिण्डकः।

A lump of gold is conceived as so many ornaments though it does not become those ornaments.
A lump of gold exists as the ‘potential state’, which can exist as all those ornaments; but it does not change
into those ornaments. The ornaments cannot be conceived if the gold was not there.
A Knower stays as the ‘lump of gold’, which has withdrawn all its manifoldness within itself.
Though perceiving manifold forms, a realized person remains as if there is no manifoldness at all.

यथास्थितस्य साहंत्वं विश्वं चित्तं विलीयते ज्ञस्यावाच्यमचित्त्वं सत्स्वरूपमवशिष्यते।

As it is, the mind dissolves along with the ‘Vishva’ and the ‘I- ness’ for the Knower, and only the true nature
of Reality remains left back. Such a mind-less state of the Knower is beyond description.
How can you explain with words, the state where words have no existence at all?

क्लिश्यते के वलं बुद्धिरुत्तराधरदर्शनैः स्तोकयाभ्यस्तया युक्त्या सत्योऽर्थो ह्यवगम्यते विराडोजोविरहितम्।

कार्यकारणतादिभिः भूतभव्यभविष्यस्य जगदङ्गस्य संभवं येन बोधात्मना बुद्धं स ज्ञ इत्यभिधीयते।
अद्वैतस्योपशान्तस्य तस्य विश्वं न विद्यते।
The ignorant can never imagine what it is to be without conceptions.
Their minds are always in the tortured state of seeing upwards and downwards (joys and sorrows).
If they take some time to stop their brainless activities and spend some time in rational analysis of the world-
existence, then the Truth which is removed of the Viraat-splendour (totality state of the world), will reveal
itself to their intellects also.
One should analyze the existence of the Jagat as to whether it is some effect of a cause, and analyze also as
to how the ‘past, present and future time modes’ appear in the mind, through his ‘purified intellect’.
When he reaches the ‘end of his Vichaara’, the truth reveals by itself, and he stays as a Knower.
He transcends the duality-sense, and remains as the quiet state of knowledge itself.
The Vishva no more exists for him.

पूर्वोक्ताः सर्व एवैते उपदेशा विशेषणाः ज्ञस्यानुभवमायान्ति स्वतः साधुकथा इव।

All these instructions given previously about the Knower’s state are just descriptions, like a beautiful story;
and have to be proved by one’s own experience.

पिण्डत्वं नास्ति भूतानां शून्यत्वं चाप्यसंभवात् अत एव मनो नास्ति शेषं सत्तत्तव स्थितिः।
Mind can exist as the conception of the solid world of solid beings only; but through Vichaara it gets proved
that the solidity is just a conception.
(When you see an image of some one moving in front of you, you conceive solidness in that image; and the
mind itself manages to prove the solidity through another sense, namely the touch.)
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There is something that is holding the sense perceptions; therefore it is not sheer emptiness also.
That left-over state where the mind is absent, and emptiness also is not there; that is you state of Aatman.

चेत्योन्मुखत्वमेवान्तश्चेतनस्यास्य चेतनं उदितं तदनर्थाय श्रेयसेऽनुदितं भवेत्।उदितं बाह्यतामेति तत्र गच्छति

पिण्डतां स्वयं संवेदनादेव जाड्यादम्ब्विव शैलताम्।स्वप्नाद्यर्थवदातत्ते बोधोऽवबोधेन पिण्डताम्।तद्ग्राहकतया
चित्तं भूत्वा बध्नाति देहकम्।एतावतीष्ववस्थासु बोधस्योदेति नान्यता शब्दकल्पनया भेदः के वलं परिकल्पितः।
The world is perceived, only when the mind is turned towards the perception state.
Each mind conceives a world of its own experience, and is absorbed in the experiences as real.
The world that you imagine as huge, is mostly by the exchange of ideas with the other minds.
The ‘totality of all the conceptions of all the minds’ is understood as Jagat.
This outward absorption is binding, like a man getting trapped in some mirage-world.
If such an outward tendency to see the world is not there, then it leads to the auspicious state of liberation.
The mind which rises as the outward perception, solidifies as the world by its own conception, like the water
turning into a hailstone because of the cold.
Like the solidity observed in the dream objects, the Self-awareness becomes the world-awareness, and
solidity gets experienced as real. The mind needs to be a part of the conceived world, like you need a mirage
body to wander in a mirage-city; and it conceives a suitable body and holds it as a constant conception.
The ‘body conception’ becomes the center of all experiences, and exists as a separate ‘I’.
Whatever state is experienced by the mind, the ‘inner state of the Self’ is not affected.
The differences exist only as the ‘sound-forms superimposed on images’ (like a child naming different clay
lumps as lions, tigers etc).

बहिरन्तस्य बोधस्य भात्यात्मैवार्थदृष्टिभिः अन्तस्त्वेन बहिष्ट्वेन नैवास्य मनसो यथा।

Mind alone stays as the ‘inside and outside’ in the dream-state, as the dreamer and the dream-world.
Mind alone stays as the ‘inside and outside’ in the waking state also, as the ‘I’ which experiences a world
outside of it. The Self (Aatman) is not affected by these divisions, for the Aatman itself which is the
‘knowing state’, shines forth as the ‘knowledge of the inside and outside’ (conceptions and perceptions), and
is not affected by these divisions that are perceived in the dream or the waking state.

बोधस्याकाशकल्पत्वात्कालाकाशादि तद्वपुः पदार्थाश्चैव स्वात्मानः स्वप्नवन्नार्थरूपि खम्।

The ‘awareness of oneself’ (Bodha) rises as the ‘limitless expanse of space and time’, which can hold the
conceptions as objects. ‘Knowledge of oneself’ rises as the ‘knowledge of the world’, through conceptions.
Like the objects of the dream, the objects of the waking state are also made of emptiness only.
(In the dream, the objects appear and disappear again and again, moment to moment.
Where do they disappear into and where do they rise from? Into the emptiness alone!
Similarly, when an object is out of your view, where does it go off? Into the emptiness alone!
At each and every moment, the objects rise anew from the emptiness, and dissolve off when they are not
perceived by you.)

बाह्यार्थता नान्तरत्वं तद्वद्बोधवशाद्व्रजेत् नासादृश्यं हि बोधत्वं गन्तुं शक्तं जडं क्वचित्।

बोधो दृश्यदशां नैति प्राप्तो वापि च तां स्थितिं स यथास्थितमेवास्ते मनागप्येति नान्यताम्।
The ‘awareness of oneself’ (Bodha) within, does not ‘change’ into the ‘outside perceived world’.
The conscious cannot turn into the inert state of the world ever.
The inertness is ‘known’. Knowledge cannot become ‘inert’ by knowing the inert.
Bodha (Self-state) does not turn into the inert perceived state, though it experiences the inert state as the inert
body. It stays as it is, changeless and limitless. It does not become the other one in the least.

अत्यर्थं शुद्धबोधैकपरिणामे कृ तोदये बोधाबोधार्थशब्दानां श्रुतिरप्यमस्तमेष्यति।

The Knower sees the inert state of the world also, as the conscious self alone.
He sees no division of the ‘Self and the world’. Nothing is inert or non-conscious for him.
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The words like ‘Knowledge’ and ‘ignorance’, which were taught to him previously, lose their meaning in his
Supreme state.

आतिवाहिकदेहानां चित्तानामेव जायते आधिभौतिकताबोधो दृढभावनया स्वया।

आकाशविशदैश्चित्तैर्भावितैरातिवाहिकैः आधिभौतिकता मिथ्या नटैरिव पिशाचता।
भ्रान्तिरभ्रमणाभ्यासात्प्रज्ञातैषोपशाम्यति नोन्मत्तोऽस्मीति संबोधाच्छाम्यत्युत्मन्त्तता किल।
भ्रान्ते: स्वयं परिज्ञानाद्वासना विनिवर्तते स्वप्ने स्वप्नतया बुद्धे कस्य स्यात्किल भावना।
वासनातानवेनैव संसार उपशाम्यति वासनैव महायक्षिण्येतच्छे दपरा बुधाः।
Everyone is actually made of the conceiving mind only (Aativaahika).
The differences in conceiving rises as the different world-experiences for each mind.
The physical body is the basic conception, which acts as the support for other conceptions. Because it is
constantly there as a permanent conception of ‘I’, the mind identifies with the body and feels itself as located
in a place and time (Aadhibhautika).
(Mind is just a conceiving function, and not a limb inside the body.)
The Knowers have a mind-expanse that is limitless, are not connected to the ‘Aadhibhautika bodies’ at all.
They are not located in any space or time point. They do not have Aadhibhautika bodies.
They don the costume of the physical bodies like an actor donning the costume of a ghost.
(Aativaahika body means the mind-data that can be carried over many life-existences, as memories,
Vaasanaas etc. Aadhibhautika body means that which is made of elements and is located at some place at
some time. It cannot bee carried over to other life-existences. It is just the location point for the mind-data
collection.)
The Knower has no mind-data, and no physical location also.
Yet he moves like a ghost among others, without any form or identity.
He is like sane person moving among the insane.
If one is deluded, he must understand that he deluded; then the delusion goes off instantly.
If the delusion is analyzed, the delusion of the physical body gets destroyed.
If you understand that you are insane, instantly, the insanity vanishes indeed.
If the delusion is understood as delusion, delusion is removed.
If the dream is understood as a dream, who will have attraction for the dream objects?
When there is no attraction, the Vaasanaas fall off by themselves.
Like you never want the dream-world to be really there, you will not have the Vaasanaa for the realness of
the world also. When all the Vaasanaas are gone, the world dissolves by itself.
Vaasanaa is a powerful fiend; the wise ones are always engaged in destroying her.

अज्ञानोन्मत्तता पुंसां यथाभ्यासेन भाविता तथैव बोधात्स्वभ्यासात्सा कालेनोपशाम्यति।

The ignorant suffer by the insanity named ignorance.
Their intellects remain stagnant, and they do not allow the intellect to function at all.
They are habituated to non-thinking. That is why they are plagued by the insanity of ignorance.
If they train their intellects to think, the ignorance vanishes by itself.
If they habituate themselves to do Vichaara always, they slowly get cured of their insanity, and attain
knowledge. Each and every moment spent in Vichaara, destroys some amount of ignorance, and they will
slwoly get addicted to the bliss of the knowledge.

आतिवाहिकदेहोऽयममाधिभौतिकतां यथा नीयते भावनां तज्ज्ञैर्बोधसत्ताप्रसादतः आतिवाहिकदेहोऽपि नीत्वा

जीवपदं तथा दृडेन बोधाभ्यासेन नेतव्यो ब्रह्मतामपि।स्ववस्तुवच्चेदुत्पत्तिर्बुध्यते बोधरूपिणी तदातिवाहिकी बुद्धिः
कथमित्यपि बुध्यते।
The ‘mind-body’ becomes the ‘physical body’ because of the strong belief in the realness of the physical
body. Those who are in the path of realization should practice Vichaara, and by the knowledge obtained by
such a sincere practice, should transcend the mind-body also (by freeing it of all conceptions and thoughts),
and drag their Jeeva-state to the Brahman-state through the intense practice of Knowledge (by practicing
Vichaara till the goal is reached).
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If the origin of oneself and one’s surrounding world-scene is analyzed and understood through Vichaara,
then one will understand how the Aativaahika body also functions, and will be able to be rid of it.

(The Aativaahika body is usually referred to as a mind-body, the data-collection produced by the
information processing system of Reality. But in the higher sense of a Yogi filled with dispassion, it is that
which moves towards other objects through their attraction, like the iron filings moving towards a magnet.
Who does not love the existence in the world, even if it is the worst life ever possible?
Every being wants the world to be real, and wants oneself to be real.
He wants to exist as his wretched self only, for eternity. He just want to continue; but is little aware that the
continuation of wretchedness is his curse actually. Death just gives a placebo effect that reboots the memory
and offers another existence as some other identity.
Samsaara is a sliding river of dream existences, non-stop.
Rebirth is not for the identity; but is the cursed state of continuous identities, from a worm to a Deva.
What will be the next existence is decided by the intellectual-level of a being.
The lower the intelligence, the lower the life existences even extending towards the brainless existences as
trees and plants or even as inert rocks.
Life does not happen as marked by the clock and calendar.
At every moment you could be experiencing a life existence with the illusion of many years already passed.
At the very next moment, where your intellect lowers itself to a worm level, you might actually be crawling
as a worm inside some dirty canal. At the very next moment, where you intellect ascends to the dispassion
level of a Shiva, you could be sitting in his world listening to his profound talks.
Your intellectual level and dispassion level decides your life-existence of the next moment.
It is as if the Reality is experiencing as all the beings from a worm to a Brahmaa, all the levels of existence
as you, me, or any one, and filling the entire expanse of perception.
One alone in different levels of intellects!
Intellect is not the signals rising from the gooey flesh lump called the brain; but the ability to think outside
of the brain.
The intellect which wants the world to be real, like wanting the mirage river to be real, will experience
countless existences non-stop in various levels of worlds.
Time and place are not solid diamond-like; but are just conceived by the mind newly at every instance of its
perception. At every moment a new world rises as if it existed for long.
This delusion is the amazing feat of Reality. This power alone is known as Maayaa, the wonderful magic
which makes what is not real as not real, and shows something else as real.
Maayaa exists as the want of world-Reality. This want is the main Vaasanaa, a Jeeva is made up of.
This alone is known a the Aativaahika body in the real sense. It alone carries one through various
experiences of various lives, non-stop. This alone is known as rebirth.
Rebirth does not happen to the form-identity; but the world-experience itself changes from second to second.
What guarantee is there that you were not the cow grazing in the field, a minute back? Now you are human
may be; but only the brain-statistics at this moment narrates your story as birth and growth.
This ‘story making capacity’ is known as the mind.
This alone continues as various existences from a worm to a Deva, and is known as the Aativaahika body.
‘I’ is never reborn; but the world with a new ‘I’ is reborn. This is known as Punarjanma.
To escape from it, the stagnate intellect has to be made alert and awake.
This is possible, only if the intellect is continuously engaged in Vichaara (rational analysis of cause of the
world existence and the cause of the existence of oneself as some one).
Intellectual analysis without dispassion, is no good, because the Aativaahika body will still exist as the want
of the world to be real.
The problem with western thinking is the ascertained belief in the realness of the physical world and in the
realness of oneself as the body-self.
Unless one is ready to drop off the ‘body-I’ as a worthless imagination, he cannot boast of a pure intellect.
He will be like a swimmer whose feet are chained to a heavy stone.
He cannot cross over the Ocean of ignorance.
You need Viveka, the courage to understand what is real and what is not real.
Vichaara accompanied by Viveka and Vairaagya will instantly change your level of the blind frog inside the
well, to that of a bird which flies far above in the huge expanse of knowledge.)
 9

नो चेत्तत्प्रतिवाक्यार्थात्तद्ग्रन्थिर्विनिवर्तते भूतोत्सादनसूत्रस्य प्रतिपत्तृपदं यथा।

If you are reluctant to analyze the mystery of your own existence, and do not want to stain your intellect,
then the binding knot of the world holds on to you like a ghost imagined by the mind. You just go through
the meanings of Knowledge-verses mechanically without the slightest stir in the intellect.
They will just be sounds without any meaning. Without even understanding what the terms ‘Aham or
Brahman’ mean, if you are just going to chant ‘Aham Brahmaasmi’ regularly at Brahma Muhurta, it will be
equal to hearing the ‘meaningless chant-sounds’ like ‘Hm, Phad’ etc recited when exorcising the non-
existent ghost that possesses you. How can a misconception can get removed without intellectual effort?

जगद्बोधैकतां बुद्ध्वा बोद्धव्या तावदव्रणं अत्यन्तपरिणामेन यावत्सापि न बुध्यते।

You have to make effort with your intellect and grasp the oneness of the ‘Self-awareness’ (Bodha) and the
Jagat, (like understanding the same luster shining as the many colours). The understanding should not be
some dry intellectual understanding; it should become part of your own nature, as your natural vision.
There should not be the slightest want of the world to be real.
There should not be the slightest want of the ‘I’ to be real.
‘Knowledge of the Truth’ is not going to destroy the world-picture you are experiencing; but you will jump
back to the emperor’s seat of ‘witness’’ and will just watch the story of the ‘I’ as another person’s dream.
The Vichaara practice should goon, the Scriptures have to be studied again and again, the Knowers have to
questioned again and again, till all the doubts clear off, and you feel no pain when the already non-existing
world along with the ‘I’, vanishes off without a trace.
(How will you know that you have reached the final state of knowledge?
Like you know by yourself that you have woken up from the dream!)

सबाह्याभ्यन्तरे चित्ते शान्ते भाति स्वभावता शीतलां व्योमनिर्भासां तामेवाश्रित्य शाम्यताम्।

When the mind becomes quiet inside and outside (conceptions and perceptions), then one’s own nature
shines forth, as the ‘pure existence awareness’ which never rises or sets like the ‘I-sense’. You remain quiet,
by taking shelter in that ‘pure empty state’, which is without the appearance of the world and the ‘I’.

ज्ञानवान्ज्ञानयज्ञस्थो ध्यानयूपं विरोपयन् जगद्विजित्य जयति सर्वत्यागैकदक्षिणः।

The person who is endowed with knowledge performs the ‘Yajna of Jnaana’.
He sets up the ‘Yupa’ (Sacrificial post) of contemplation (Nitya Samaadhi state) firmly, and sacrifices the ‘I’
as the animal. He gives off the entire perceived phenomenon as ‘Dakshinaa’ (gift to the priest, namely
Scriptures); and conquers the entire Jagat and stands above all.

पतत्यङ्गारवर्षे च वाति वा प्रलयानिले भूतले व्रजति व्योम्नि सममास्ते ज्ञ आत्मनि।

Even if hot embers pour down as rains, or the Pralaya-winds blow non-stop, or the ground itself rises into the
sky, the Knower remains equal in the state of the Self.
(No picture of the world can fool him into believing it as real. He stands always outside of the pictures, and
is unaffected like a screen. Fear of death or fear of another identity is not there for him, for he owns no
Aativaahika body, and no Aadhibhautika body also.)

वैतृष्ण्यशान्तमनसो निरोधमलमीयुषः स्थितिर्वज्रसमाधानं विना नान्योपपद्यते।

Hi state is like ‘Diamond-Samaadhi’, which cannot be broken by even the dissolution winds willed by a
Brahmaa, the Creator; because he has no ‘Trshnaa’ the thirst for the world to exist, his mind is completely
free of conceptions, and all the ‘attraction and repulsion concepts’ are fully blocked. (He is like the screen
on which the pictures of the world flow; even if the picture is absent, he is not bothered.)

यथा बाह्यार्थवैतृष्ण्ये नोपशाम्यत्यलं मनः न तथा शास्त्रसंदर्भैर्नोपदेशतपोदमैः।

This Samaadhaana state, where the mind is completely silent and is free of all wants, is not like the quietness
of the mind that is experienced when studying the knowledge-Scriptures, or listening to the discourse on
scriptures, or the performance of penance, or the practice ascetic disciplines.
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(That which you remember as a peaceful experience is not the true Samaadhi-state.
The Samaadhi state of the Knower is the very existence-state, and not a memory; it is not a temporary
experience produced by some action.)

मनस्तृणस्य सर्वार्थवैतृष्ण्याग्निर्विबोधतः सर्वत्यागानिलैः संपदत्यापदिति भावनात् बहिरन्तश्च मोहश्च

पिण्डग्राहोऽर्थवेदनं ज्ञप्तिरेवेति कचति ज्ञात्वा मणिरिवात्मनि।नरनागासुरागारगिरिगह्वरदृष्टिभिः चितिरेवेति विसृता
धूमोऽम्बुदतयेव खे।
Mind is like a dried up grass piece. It burns off easily by the ‘fire of knowledge’ that rises from the fuel of
‘Not having Trshnaa (thirst) for any object of the world to exist as real’. The fire blazes high, helped by the
wind of ‘SarvaTyaaga’ (renunciation of the entire world-existence that is based on the ‘I-phenomenon’).
This wind rises by the knowledge that ‘all the objects that are seen as real, are only harmful, since they
drown one into countless existences’.
So what happens if the mind-grass is burnt off?
The things appear as they are, as the probable states that exist in the potential state of Reality.
The inside conceptions, the outside perceptions, the delusions of various levels, the belief in the solidity of
objects, the belief in the existence of objects as real, everything shines as the knowledge alone!
(Even seeing a ghost is some sort of knowledge only.)
Like the lusters of various colours rising from the gem are understood as the same gem-luster, everything
that is experienced as anything turns into knowledge only, for the Knower who has reached the extreme peak
of Brahman-Knowledge. Whatever is seen, whoever is seen, is a shine of knowledge alone.
The tri-worlds filled with Naras, Naagas, Suras, Asuras, mountains and hollows are nothing but some
knowledge-bits that rise as the collected shine of Chiti, like the smoke-lines rising from various sources
become a single cloud in the sky.

वेपन्ते चिद्द्रवत्वेन ब्रह्माण्डजडभाण्डगाः खविवर्ततरग्ङिण्यो जीवशक्तयाऽऽपतद्रसाः।

The Brahmaandas are like the huge (inert) water vessels that are quivering with the waters of Chit
(consciousness), and are made of the rolling waves of emptiness; they get different tastes by the power of
conceptions rising from the various levels of ‘Jeeva-delusion states’.

जीवकाजीर्णशफरी व्योमवारिविहारिणी मोहजालेन वलिता न स्मरत्यात्मनि स्थितिम्।

The Jeeva has been living from long, and is very old (after going through countless existences), and is a fish
swimming in the waters of emptiness (having imagined experiences); is caught in the net of delusion
(Moha), and does not remember his true self.
(The fish is also imagined, and the waters are also imagined.
If only the fish can revert back to its self-state through Vichaara, all the world existences of all the times turn
into nothingness, and the Self alone is left back.)

घनीभूता घनत्वेन चिद्द्घना गगनाङ्गणे नानापदार्थरूपेण स्फु रति स्वात्मनात्मनि।

‘Chit-cloud’ becomes dense and huge through (conceptions), and appears as the varieties of forms and
names in the emptiness-expanse, by itself, in itself. (No one is there; nothing else is there but the Chit!)

सर्व एव समा जीवा वासनामन्तरेण च शुष्कपर्णवदुड्डीना जडाः श्वसनवेणवः।

All the Jeevas are equal in all respects. Every Jeeva is a ‘delusion state’ that wants the world to be really
existing, like the deer wishing for the mirage water to be real.
What makes them different? It is the ‘difference in the wants’!
Each Jeeva’s conceptions rise as the private world experiences belonging to that Jeeva alone, and the Jeeva
wants that alone to be real (like you wanting your family alone to survive, if the world is flooded fully).
Vaasanaa-content differs; and the Jeevas also exist as different Vaasanaa-bundles.
They float in the empty sky like dried up leaves; have no thinking power as their essence.
They breathe, but are not alive actually. How can the inert body-entities be alive?
 11

The air moves through the holes in the inert bodies, and the sounds come out like the whooshing sound of
the hollow bamboos!

आहृत्य पौरुषबलान्यवजित्य तन्द्रीमुत्थाय तर्जितसमर्जितवासनौघं संसारपाशघनपञ्जरमञ्जसैव

भङ्क्त्वाभ्युदेयमभितोऽज्ञसमेन न भाव्यम्।
Hey you Jeeva! You are lying down like an inert corpse; your intellect is dead and not functioning at all.
First, make yourself strong and muster all effort to get rid of the sleep of ignorance, through studies, through
the company of the Knowers, through Vichaara, through dispassion, through Viveka and so on.
Stand up with the power of the intellect sharpened by all these.
Catch all the hosts of Vaasanaas that are pushing you down to the sleep-state again, and destroy them
mercilessly without a trace.
Break open the cage of Samsaara made of the heavy bars of attachment and attraction.
Rise as the blissful state of the Aatman that encompasses all as its essence. Do not be like the ignorant who
are asleep in delusion, and are dreaming a life-story of their own imagination!
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART THIRTY ONE

[SEVEN TYPES OF JEEVAS]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

वसिष्टोवाच
Vasishta spoke

इमे ये जीवसंघाता दृश्यन्ते दश दिग्गताः नरनागसुररागेन्द्रगन्धर्वाद्यभिधानकाः ते स्वप्नजागराः

के चित्के चित्संकल्पजागराः के चित्के वलजाग्रत्स्थाश्चिराज्जाग्रत्स्थिताः परे घनजाग्रत्स्थिताश्चान्ये
जाग्रत्स्वप्नास्तथेतरे क्षीणजागरकाः के चिज्जीवाः सप्तविधाः स्मृताः।
These crowds of Jeevas who appear filling all the ten directions, in various forms with various life-stories as
the Naras, Naagas, Suras, Vidyaadharas and Gandharvas are said to be of seven types.
Some of them are awake in the dream (SvapnaJaagara).
Some of them are awake in the conception (SamkalpaJaagara).
Some of them are awake in the waking state only (KevalaJaagrat).
Some others are awake from a long time (ChiraJaagrat).
Some others are awake in a dense state (GhanaJaagrat).
Some of them are awake and dreaming (JaagratSvapna).
Some of the Jeevas have finished the waking state (KsheenaJaagara).

रामोवाच
Rama spoke

एतेषां भगवन्भेदो बोधाय मम कथ्यतां जीवानां सप्तरूपाणां जलानामर्णवेष्विव।

Bhagavan! Explain to me for my own enlightenment, the seven classifications of these Jeevas, who are like
the waters of the seven oceans.
वसिष्टोवाच
Vasishta spoke

कस्मिन्श्चित्प्राक्तने कल्पे कस्मिंश्चिज्जगति क्वचित्के चित्सुप्ताः स्थिता देहैर्जीवा जीवितधर्मिणः ये स्वप्नं

अभिपश्यन्ति तेषां स्वप्नमिदं जगत्।विद्धि ते हि खलूच्यन्ते जीविकाः स्वप्नजागराः।क्वचिदेव प्रसुप्तानां
यः स्वप्नः स्वयमुत्थितः विषयः सोऽयमस्माकम्।तेषां स्वप्ननरा वयम्।तेषां चिरतया स्वप्नः स
जाग्रत्वमुपागतः स्वप्नजागरकास्ते तु जीवास्ते तद्गताः स्थिताः।सर्वज्ञत्वात्सर्वगस्य सर्वं सर्वत्र विद्यते येन
स्वप्नवतां तेषां वयं स्वप्ननराः स्थिताः।
Long ago, in some previous Kalpa (creation), in some Jagat-state, somewhere at some place, some Jeevas
who have their own life of families and friends and duties belonging to that world, remain asleep.
Understand that they are dreaming this Jagat in their dream.
(Kalpa means creation, the conception of a ‘totality mind-structure’.)
They are said to be ‘awake in the dream’, and are known as (Jeevikaas) ‘Sub-Jeevas’.
For these Jeevas, who are asleep elsewhere, the dream which has risen all by itself (as a totality dream), is
the commonly perceived world here for us. We are all the dream-characters for them.
Since they (those Jeevas) are dreaming the same from a long time, this dream has attained the nature of
waking state (and appears stable).Those Jeevas who are ‘awake in this dream’ remain absorbed in that only.
They are ‘SvapnaJaagarakaas’.
Because the Aatman-essence (the essence of all) knows all, is in all, is all and exists everywhere; we stay as
the ‘dream-characters’ for those who are absorbed in these dreams.

रामोवाच
Rama spoke

येषु कल्पेषु ते जाताः क्षीयन्ते कल्पकल्पनाः यदि तास्तत्कथं तेषां प्रबुद्धानामवस्थितिः।

In whatever ‘previous Creation (Kalpa)’ they are born in, those conceptions of Kalpas will come to an end,
at some time (Through dissolution or through knowledge); then those Jeevas of the past cannot be here also,
not there also. If that is so, then what is the state of those who wake up from this dream?
 4

(Each Jeeva is like a cloud of conception.

Each cloud contains many other Jeevas; they are also clouds with their own conception; and thus clouds and
clouds of Jeevas rise up like a dense perceived phenomenon, each Jeeva lost in some dream-world.
Ignorant Jeevas live their ignorant dreams, and keep on moving from one dream to another as per the
dominance of Vaasanaas. They are always awake in the dreams.
If we are experiencing some world now, then it must be a dream-existence started long ago by some Jeeva in
some creation, we know not where.
Suppose that Jeeva is destroyed by dissolution of its world, or if it gets knowledge and dissolves the world,
what will it exist as, and what happens to us who are in the present dream state?
Actually these Jeeva-states are just conceptions, and no entity really exists as dreaming a world.
World exists as a ‘conception form’ only, changing again and again as per the dominance of Vaasanaas.
Jeeva also changes along with his world and gets new identities, if he is ignorant.
If he becomes a Knower by chance, then the world does not exist at all, and there is no question of the past
or present.
There are no solid words crowding the space. Only conceived words can be there.
Ignorant mechanically keep experiencing some world or other as some species, higher or lower.
They have no choice.
But the Knowers have choice, so they conceive worlds they fancy, and live in their own conceived worlds as
some identities, like the Rishis, Siddhas, and Trinities.
They are eternal with the same identity, but are always established in the knowledge-vision.
Even Sage Vasishta exists in his own conceived world of Seven Rishi group (a joint world of the seven
Rishis.) No one can enter these conceived worlds of these Siddhas, without their permission.
These worlds do not exist in space, but in their own minds.
If Vasishta has to return to his world from Ayodhyaa, he just vanishes from this cloud-world, and enters his
own conceived cloud world. There is no going and coming at all in these conceived worlds.
Worlds exist not in space, but inside the minds, inside the same Self.
Ignorant are under the control of the mind; Knowers keep the mind under control.)

वसिष्टोवाच
Vasishta spoke

इह स्वप्नभ्रमान्ते ते मुच्यन्ते वा विनिद्रतां प्राप्य संकल्पतो देहांस्तथैवान्यान्श्रयन्त्यलम्।तथैवान्यं प्रपश्यन्ति

जगत्कल्पं च कल्पितं कल्पनाभासनभसो न हि संकटता भवेत्।
If the dream-delusion vanishes through knowledge, then they are freed of the body-concept itself; or if they
wake up as the same ignorant ones, they will rise up as the same bodies, or as different bodies.
They will experience another Kalpa of another Jagat, conceived by some Jeevas of previous existence.
Since everything is made of conceptions alone, there will not be any conflict in the Jeeva-existence.

(Jeevas are not many and are not different. They are like the waves rising in the ocean. Same type of waves
may rise again and again, or different waves may also rise; but all are made of the Ocean -waters alone.)

संकल्पनामात्मकजगज्जीर्णोदुम्बरकीटकाः स्वप्नजागरकाः प्रोक्ताः।

The Jagat is just a totality conception state, and is like a huge Udumbara (spherical fruit).
This fruit is there from a long time. It is densely covered by fruit flies, namely the Jeevas. These Jeevas are
the ones, which are awake in a long dream and are known as ‘SvapnaJaagaraas’ (awake in the dream).

शृणु संकल्पजागरान्।कस्मिन्श्चित्प्राक्तने कल्पे कस्मिन्श्चिज्जगति क्वचित् अनिद्रालव एवान्तः संकल्पैकपराः

स्थिताः।ध्यानाद्विलुठिता वाथ मनोराज्यवशानुगाः संकल्पदार्ड्यमापन्ना गलिताग्रानुभूतयः।संकल्प एव जाग्रत्वं
येषां चिरतयांशतः तत्रास्तमितचेष्टानां ते हि संकल्पजागराः।संकल्पोपशमे भूयस्तमन्यं वा श्रयन्ति ते देहे तेषां
वयमिमे संकल्पपुरुषाः स्थिताः।संकल्पजागराः प्रोक्ता एते संकल्पशायिनः जीवा जीवितगा लोकाः।
The next category is known as ‘SamkalpaJaagaraas’, those who are awake in the conception.
These ones are not asleep in ignorance. They are established always in the Self-state.
They purposely conceive the worlds of their choice, with some chosen form as their identity.
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In some past time-period of some Kalpa, in some world-form of perception, without falling asleep in
ignorance, some (highly evolved Jeevas like the Siddhas, Trinities and others), stay absorbed in their minds,
in their conception-worlds. They purposely take over the delusion state, and live as some identities in their
conceived worlds; and are lost in their own conceived worlds. They do not experience the worlds of others.
Their worlds cannot be accessed by anyone else.
Their lives are eternal and endless. They are awake in their conceived worlds.
All their actions are centered inside that conceived world only. They are awake in the conception only.
If they want to change their conceived word, they conceive another world or a similar one.
‘I, Vasishta’, for example am such a person, who is standing here as a conceived form of that conceived
world. These Jeevas are defined as being ‘awake in the conception’, and stay absorbed in these conceived
worlds. The worlds are conceived by them for experiencing a life chosen by them.

शृणु के वलजागरान्।प्राथम्येनावतीर्णास्ते ब्रह्मणो बृंहितात्मनः प्रोक्ताः के वलजागर्याः प्रागुत्पत्त्यविकासिनः।

Now listen to the description of the ‘only awake’ (KevalaJaagaraas)!
These Jeevas are fresh Jeevas rising from Brahman which expands as a world.
They do not have any past existence, as their Vaasanaa-path.
Trinities, Sages like Vasishta directly rise from their Creator and are not caught in the Jeeva-state at all.
They are NityaMuktas.
(The conceived worlds of Knowers are not the overlapping mind-states of Jaagrat, Svapna and Sushupti.
Their worlds are ‘Turyaa-worlds’.These worlds are beyond the imagination of the ignorant who live only as
the body identities or as the Vaasanaa-bundles, and who are like the blind frogs inside the deep stinking well
which never can grasp the wonderful existence of the flying eagle.)

भूयो जन्मान्तरगतास्त एव चिरजागराः कथयन्ते प्रौढिमायाताः कार्यकारिणचारिणः।

त एव दुष्कृ तावेशाज्जडस्थावरतां गताः घनजाग्रत्तया प्रोक्ता जाग्रत्सु घनतां गताः।
ये तु शास्त्रार्थसत्सङ्गबोधिता बोधमागताः पश्यन्ति स्वप्नवज्जाग्रज्जाग्रत्स्वप्ना भवन्ति ते।
ये तु संप्राप्तसंबोधा विश्रान्ता परमे पदे क्षीणजाग्रत्प्रभृतयस्ते तुर्यां भूमिकां गताः।
Those Jeevas who go through births after births are called the ‘Long awake’ (ChiraJaagaraas).
They are fully settled in the dream-reality, and are one with it; they keep moving in between the three states
of Jaagrat, Svapna and Sushupti.
They exist as various levels of ignorance, and are forced into the inert state of plants also, by the force of
wicked deeds, and lack of intellectual analysis. Then, they are said to be in ‘dense state of wakefulness’
(GhanaJaagrat), and become the dense state of inert objects in the waking state.
(But sometimes, by chance ,dispassion rises in some Jeevas, and they move towards the knowledge-
awakening.) Those who have become enlightened, through the study of the meanings of scriptures and the
contact of the Realized, will see the waking state as a dream; and they are known as the Jeevas who are
‘awake in the dream’ (JaagratSvapna). Those who have attained enlightenment and rest in the Supreme state
are those who have woken up from the waking state (of ignorance) (KsheenaJaagaraas); and they have
reached the Turyaa level through effort.

इति सप्तविधो भेदो जीवानां कथितस्तव समुद्राणामिव मया बुद्ध्वा श्रेयःपरो भव।
भ्रान्तिं परित्यज जगद्गणनात्मिकां त्वं बोधैकरूपघनतामलमागतोऽसि।
शून्यत्ववर्जितमशून्यतया च मुक्तं तेन द्वयैक्यकविमुक्तवपुस्त्वमाद्यम्।
In this manner, I have explained to you, the seven classes of Jeevas, like that of the seven divisions of ocean.
Understand this, and be engaged in acts which will bring your welfare.
Discard the delusion of the number that denotes the world.
(Conceptions cannot be counted, like you cannot count the changing shapes of a cloud.)
Rama! You have reached the dense state of knowledge for sure.
You are of the nature of the source-state which is without emptiness, which is freed of non-emptiness also,
and which is free of the ‘divisions of duality and oneness’.
You are not at all a Jeeva trapped in a dream-cloud.
 6

रामोवाच
Rama spoke

कथं के वलजाग्रत्त्वमकारणमनर्थकं पराद्विकसति ब्रह्मन् गगनादिव पादपः।

Brahman! To become a Jeeva, you need the delusion or the Vaasanaa as the cause.
How does the ‘Awake only’ state (KevalaJaagara), which is without cause and will lead to suffering, blooms
up from the Supreme, like a tree appearing from the sky, without any conception-background?

वसिष्टोवाच
Vasishta spoke

अकारणं महाबुद्धे न कार्यमुपलम्भ्यते तज्जाग्रतः के वलस्य न कश्चिदिह संभवः।

तस्यातो संभवादन्ये जीवभेदाः सजीवकाः सर्वे न संभवत्येव कारणाभावविक्षताः।
नेह प्रजायते किं चिन्नेह किं चन नश्यति उपदेश्योपदेशार्थं शब्दार्थकलनोदयः।
(True! The ‘always awake’ Jeeva, cannot be a Jeeva at all.
It is Brahman itself rising as some ‘Knower-state’.
But actually, all the Jeevas are Brahman alone; and nothing like delusions or dreams occur at all.
Yet, there rise these dreams of worlds, which we say are conceived by the Jeevas.
Reality is a paradox; it cannot be categorized as this or that.
Nothing is there; no one is there; but yet something like a world gets experienced as if.
Instructions vary; and this was some instruction describing the Jeeva-states. It need not be taken literally.)

Hey Rama of great intellect! No effect can be there without a cause.

Therefore, the ‘only wakeful state’ (KevalaJaagara), is not possible here.
Therefore, the other types of Jeevas with sub-Jeevas alone will appear (because of ignorance).
But, even these Jeevas do not rise actually in Brahman. Brahman-state is delusion-free.
No one actually appears at all; as they are all without cause.
Nothing gets born here; nothing gets destroyed here.
All these words with meanings are there, only for the sake of giving instructions.
Jeeva itself is a coined word. What exists but the nameless ‘That’!
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART THIRTY TWO

[THE RISE OF BODHA]

Sanskrit text, Translation and Explanation

by
Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

रामोवाच
Rama spoke

कः करोति शरीराणि मनोबुद्ध्यादिचेतनैः को मोहयति भूतानि स्नेहरागादिबन्धनैः।

Who makes the bodies with the mind, intellect, etc of conscious nature?
Who deludes the beings with the bindings of attachment, attraction etc?

वसिष्टोवाच
Vasishta spoke

न कश्चिदेव कु रुते शरीराणि कदाचन न मोहयति भूतानि कश्चिदेव कदाचन।

No one makes the body at anytime. No one deludes the beings ever.

अनाद्यन्तावभासात्मा बोध आत्मनि संस्थितः नानापदार्थरूपेण कमूर्म्यादितया यथा।

‘Bodha’ is like the light that reveals anything; and is self-revealed, and is not in need of any other light.
‘Bodha’ is the potential understanding-state that can understand anything.
‘Bodha’ is beginningless and endless; it stays as the existence-awareness in all.
This existence awareness (Bodha of the Self) exists as the world-awareness also, like the light revealing
other objects. Bodha exists in the form of many objects, like the waves forming in the water.

बाह्यं न विद्यते किं चिद्बोधः स्फु रति बाह्यवत् उदेति बोधहृदयाद्बीजादिव वरद्रुमः।
There is no ‘outside’ as such. There is no ‘inside’ also. Some Bodha alone, rises as the outside.
(In a picture of the house painted on a paper, you see the inside and the outside of the house, though it is
only the paper all over.) Bodha is the central point of all the Jeevas (Hrdayam) (like the central luster point
of the sun for all the rays). The understanding (as Jagat) comes out of the heart (Brahman-point) like an
excellent tree rising from a seed.

बोधस्यान्तरिदं विश्वं स्थितमेव रघूद्वह स्तम्भस्यान्तर्यथा शालभञ्झिका प्रकटीकृ ता।

Hey Scion of Raghus! This Vishva stays inside this Bodha only; and becomes revealed like a statue
conceived inside a pillar. The statue is not outside of the pillar, but is made of the pillar only.
(The understanding power alone exists as the understanding of the world.)

सबाह्याभ्यन्तरात्मैकमनन्तं देशकालतः बोधामोदप्रसरणं जगदेव प्रबुध्यताम्।अयमेव परो लोको भाव्यतां

वासनाक्षयः शाम्यतां परलोकस्थं काः किलायान्ति वासनाः।देशकालक्रियालोकरूपचित्तात्मसत्पदं
देशकालादिशब्दार्थरहितं न च शून्यकम्।
(Worlds that rise as various mind-fields, are just the various fragrances rising from the same ‘Bodha-state’.
These mind-worlds are not situated at distances.
Here, now, inside that Self-state deep within you, exist all the worlds of all the Devas, Gandharvas, etc.
Countless worlds exist in the Bodha (Self), like countless statues inside the pillar.
The statue that gets conceived, refers to the Jeeva that conceives a world of its own.
Conceptions are not far or near, but are instantaneous and are not divided by space or time.
Duration of time, distance in space are all conceptions only, and differ according to the higher or lower level
of the conceiving Jeeva.)
Understand that this Jagat is just the ‘spread-out of the fragrance of the limitless Bodha in the form of
‘inside’, ‘outside’ and ‘time and space.
‘Here itself’ (in the Self) is the Bodha as the other world; see it with the knowledge-eyes.
Just be rid of all Vaasanaas of differences of space, time etc, and stay as the ‘Bodha-state’ alone.
How can any ‘Vaasanaa of distance and duration’, taint this Bodha?
Bodha itself rises as the factors of time, space, action, sight, forms, mind-function etc; yet such sound-forms
like ‘place and time’, have no relevance in the Bodha-state. Though space and time do not exist, Bodha is
not emptiness also. (Time is some Bodha; distance is some Bodha; but pure Bodha is not in space or time.)
 4

पदे पदविदामेव तस्मिन्बोधगतिर्भवेत्द्रष्टृणां शान्तदृश्यानामेवान्येषां न राघव।ये वै तरलगम्भीरमहंतागर्तमाश्रिताः

पश्यन्ति ते तमालोकं न कदाचन के चन।चतुर्दशविधानन्तभूतजातसघुंघुमा जगद्दृष्टिरियं ज्ञस्य शरीरावयवोपमा।
Raaghava! Such an established state in pure Bodha is possible only for those who realize it as the Self.
For they see what really is; and do not experience the conceived worlds as real, like not seeing the statues
that are conceived in the pillar as real. They are out of the mind-conceived worlds.
Others cannot grasp it, since they are stuck to the realness of their dream-worlds. Those who are stuck inside
the deep dark unstable hollow hole of ‘I’ ness, can never have such a vision ever! For a Knower, the entire
perceived world with its fourteen species of beings humming like fruit-flies, is seen as his own body; for he
sees Bodha alone as his body also, which is like the limitless expanse of space and time.

कारणाभावतः सृष्टिर्नोदिता न च शाम्यति।यादृशं कारणं वा स्यात्तादृग्भवति कार्यकम्।

यदि स्यात्कारणे कार्यं स्थितं कारणतास्य का।कार्यमेवोपलम्भात्तदसद्मयमवेदनात्।
(Is the Jagat an effect caused from Brahman?)
Since Bodha alone is the Jagat, the Jagat has no cause. (The tree you see in the cloud can have no cause.)
Since there is no cause, the Creation does not rise or set.
World is conceived newly at every instance of perception through the Vaasanaa-agitations.
If the world is an effect, then the effect always takes on the nature of the cause.
(The golden bracelet is gold in essence.)
Even then, there is no difference in seen in the Bodha and the world; both are Knowledge-states only.
If you argue that the effect (the world as it is, like a design or plan) stays inside the cause (as unmanifest),
then what is its cause then?
Therefore, any sort of causality theory has no relevance, in the state of Reality.
We perceive the Jagat as real; and believe it to be the effect of some cause.
But the Jagat is not really existent; it is proved so through Vichaara.
Therefore what is not existent cannot have a cause as such.

सौम्यस्यान्तर्यथान्भोधेरूर्म्यावर्तादयः स्थिताः ब्रह्मण्यसंभवक्षोभे जगच्चित्तादयस्तथा।

In the calm ocean, the waves and whirlpools are there (as possibilities), but are not there also.
In the unperturbed Brahman also, the Jagat, Chitta etc exist in the same way; as possibilities only.

सर्वात्मैवामलं ब्रह्म पिण्ड एक इव स्थितं नानाभाण्डात्म हेमैव यथान्तःस्थितरूपकम्।

The taintless Brahman alone is everything as the knowledge-expanse.
Brahman is like some formless clay lump that exists as the various vessels made of clay (like all the
possibilities that the clay can exist as). Brahman is like some formless gold lump that exists as the various
ornaments made of gold (like all possibilities that the gold can exist as).
Gold and clay given in the example have limited possibilities; but the possibilities in Brahman are limitless.

स्वप्नकाले स्वप्न एव जाग्रद्व्यग्रापरिग्रहात्जाग्रत्काले जाग्रदेव स्वप्नः सत्यावबोधतः।

चित्तमात्रतया बुद्धं मृगतृष्णाम्बुवत्स्थितं जाग्रत्स्वप्नत्वमायाति विचारविकलीकृ तम्।
At the time of dreaming, the dormant Vaasanaas keep producing world-experiences, since the agitating mind
is not restrained; and the dream is experienced as the waking state only, while dreaming.
When the supreme truth is realized, and the mind is in full restraint, the Knower wakes up from the dream of
the waking state itself. The waking state becomes understood as the dream-state, and remains shattered to
pieces through the Vichaara process. The world is understood as the mind-state only, that is as unreal as the
cool waters of the mirage river.

सम्यग्ज्ञानेन भूतानि ज्ञस्य देहतया सह पीठबन्धं विमुञ्चन्ति गतकाल इवाम्बुदाः।यथा गलितुमारब्धो घनो
गगनतामियात् तथा सत्यावबोधेन शाम्येत्सात्मग्रहं जगत्।
Through the attainment of the correct knowledge, all the elements along with his own body lose their solidity
and melt off like the clouds at the end of monsoon. By the realization of Truth, the Jagat will drop its hold,
and melt off along with the ‘I’ in the Self, like the cloud which has started to melt off turns into the clear sky.
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शरदभ्रवदालूना मृगतृष्णाम्बुवत्तथा पुनः संस्पृश्यमानैव बोधाद्गलति दृश्यता।

By the very touch of the autumn, the clouds melt off.
At the very moment of reasoning, the mirage loses its realness.
At the very rise of ‘Bodha’, the perceived phenomenon also melts off, by revealing its unreal nature.

यथा दीप्तानले लीनं सुवर्णं घृतमिन्धनं एकतां याति विज्ञाने तता भुवनचित्तदृक्।
Gold or ghee or wood dropped inside the blazing fire become one with the fire; so also, the world, the Chitta,
and the objects become one with the Bodha, inside the blazing fire of Bodha (Aatman-awareness).

बोधेन तनुतामेति पिण्डबन्धो जगत्त्रये पिशाचबुद्धिः सदने बोधितस्य यथा शिशोः।

The binding of the solidity of all the three worlds entirely dissolves off through the correct understanding,
like in the case of a child whose fear of a ghost in a house is removed by proper explanation.

बोधस्यानन्तरूपस्य स्वयमेवात्मनात्मनि जगच्चित्तादिता भाता पिण्डबन्धः किलात्र कः।

The Bodha which is of endless nature, through itself, in itself, shines as the world, mind and ignorance.
Where indeed is there any solidity?

बोधाबोधनमेवेदं जगच्चित्तमिवोदितं तदेवास्तं गतं बोधात्पिण्डबन्धस्य कास्तिता।

The ‘not knowing of the Bodha’ itself, rises as the Jagat and Chitta.
That goes off through Bodha (through Vichaara). Where indeed is there any solidity?

जहाति पिण्डकाठिन्यं जाग्रत्स्वप्नावबोधतः परां पेलवतामेति हेम द्रुतमिवाग्निना।यथास्थितं बोधैव घनतामिव

गच्छति विनैव देशकालाभ्यां तौ विनिर्माय हेमवत्।जाग्रत्येवं विचारेण स्वप्नाभे पेलवे स्थिते क्षीयमाणे
शरत्काल इवैति तनुतां रसः।परां पेलवता याता दृश्यलक्ष्म्यः स्थिता अपि स्वप्ना इव परिज्ञाता न स्वदन्ते
विवेकिनः।क्व किल स्वात्मविश्रान्तिः क्वैतद्विषयवेदनं सुषुप्तजाग्रतोरैक्यं भ्रान्ताभ्रान्तात्मनोर्भवेत्।
The waking state also discards its hardness of solidity in the dream-experience and loses its solidity, like the
gold melting off in the fire. The dream-state continues with no solidity in the waking state also, but because
of the long duration, appears as if solid.
Bodha alone becomes dense (solid-like), as it is, producing both the states of the waking state and dream,
without any space and time as such; like making various shapes out of the raw gold.
Through Vichaara practice, the waking state loses its solidness and becomes essenceless, like the moisture
drying up at the end of the autumn.
The grandeur of perceived world attains a completely worthless state, though it is seen as existing; and is
understood as dream-like, and has no taste for the discriminating Knower.
How can one have taste for the worldly things, once his intellect is stabilized in the ‘Supreme Knowledge
state’? What level is the ‘Aatman-state of completeness’ and what level is the ‘lowly worldly state seeking
pleasures of the family, objects etc’? How can they both be the same ever?
It is like saying that sleep is the waking state, or that an insane mind equals the sane mind!

चित्तमात्रे भ्रान्तिमात्रे स्वप्नमात्रात्मनि स्थिते जगतीह पदार्थेभ्यः सत्यबुद्धिर्निवर्तते।कस्य स्वदन्तेऽसत्यानि

कथमेव महामते मृगतृष्णाजलानीव दृश्यान्यपि पुरस्थितैः।सत्यबुद्धौ विलीनायां जगत्पश्यति शान्तधीः
जालदीपांशुजालाभमपिण्डात्माम्बरात्मकम्।
When the Jagat is understood as the mirage produced by the mind, and is an illusion only, and is some
dream-like existence only, the realness in the objects vanishes completely.
Hey Rama of great intellect! Who can be attracted by the objects which are not there at all as real (but are
just momentary flashing pictures only), like the waters of the mirage River though seen do not attract a man
who knows that they are not real. When the realness felt in the Jagat-state gets dissolved off, the world loses
its solid nature for the Knower who is established in the ‘quiescent state of Brahman’. The world appears to
him, as empty as the ‘light coming out through the netted window (made of variegated shapes)’.
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जाग्रतो वस्तुतः शून्यात्परिज्ञातान्निवर्तते चित्तभ्रमात्मनो भ्रान्तिरूपास्वादनभावना।

Jagat is just a changing pattern of sense-data, and the story imagined in them.
The taste for objects (inert and living) are just illusions made up by the mind (as if some inert sense pattern
will produce some joy). The Knower who is awake to the Truth, regards all the objects as emptiness only
(like the forests conceived in the empty sky), and sees no taste in any sensed pattern.

यदवस्त्विति विज्ञातं तत्रोपादेयता कु तः के न स्वप्नं परिज्ञाय स्वप्नहेमाभिगम्यते।

स्वप्नादिव परिज्ञाताद्रसो दृश्यान्निवर्तते द्रष्टृदृश्यदशादोषग्रन्थिच्छे दः प्रवर्तते।
When one understands something as non-existent, why will he strive for attaining it? Who will go after the
gold that is seen in the dream, when he wakes up and understands that the gold was just a part of the dream?
When the world is understood to be dream-like, then the taste in the objects is no more there for a Knower.
The ‘knot of Ahamkaara’ which binds the ‘seer, seeing seen states’ breaks off, at the instance of Realization.

नीरसः शान्तमननो निर्वाणाहंकृ तिः कृ ती वीतरागो निरायासः शान्तस्तिष्टति बुद्धधीः।

The man, whose intellect is stabilized by the correct knowledge, has no attachment towards the people or
objects of the world, his mind remains quiet and motion-less, he is freed of the ‘I-ness, feels fulfilled always,
is without any attraction towards anything, is freed of all anxieties, and remains always silent within as the
‘unbroken state of contemplation’.

रसे नीरसतां याते वासना प्रविलीयते शिखायां प्रविलीनायां प्रदीपस्यांशवो यथा।

When the attachment and attraction to the objects vanishes by understanding the tastelessness in them, the
Vaasanaa for the realness of the world also subsides, like the lamp emits no more shine, when the flame is
extinguished.

बोधाद्दीपांशुजालाभमघनं व्योम दृश्यते भ्रान्तिरूपं जगत्कृ त्स्नं गन्धर्वनगरं यथा।

Because of the rise of ‘Aatma-Bodha’, the entire world looks like an illusory city of Gandharvas made of
emptiness, and appears light and non-solid like the ‘light the coming in through the window’.

नैवात्मानं न चाकाशं न शून्यं न च वेदनं अत्यन्तपरिणामेन पश्यन्पश्यति तत्पदम्।

यत्र नात्मा न शून्यं च न जगत्कलना न च न चित्तदृश्योदयधीः सर्वं चास्ति यथास्थितम्।
भूम्यादिताऽज्ञसंबुद्धा ज्ञानादस्तमुपागता ज्ञस्य शून्यैव संपन्ना संस्थिताऽपि न विद्यते।
भवत्येकसमाधानसौम्यात्मा व्योमनिर्मलः तिष्टत्यपगतसङ्गः स्थित एवाप्यसत्समः।
अस्तंगतमना मौनी निरोधपदवीं गतः तीर्णः संसारजलधेः कर्मणामन्तमागतः।
Bodha (Knowledge-vision) does the magic of changing the vision completely.
All that was real and solid instantly turns into unreal and non-solid.
The Knower does not see anything at all as ‘any thing’.
He does not see the Self as separate, and has no need to prattle ‘I am all’.
He does not see just the empty space, because of the world seen as unreal.
He does not see complete emptiness also. He sees always that supreme alone.
He does not get affected by any picture that rises as his perception-scene.
There is no Aatman; no void; no world phenomenon; no illusory vision rising from the mind-perception.
(All these are just words with meaning, and have no relevance in the state of Reality.)
Everything appears as it is (with the blindness of ignorance removed).
All that is solid like the land, objects etc lose their solid nature, in eyes of the Knower, by the rise of the
Supreme Knowledge.
Emptiness alone is experienced (as it is), and the world though seen is non-existent for him. He remains
quiet in his unshaken Samaadhi-state, pure and taintless like the space, without attachment to anything or
anyone. Though seen as existing with some form, he does not exist as any one (as some identity).
His mind is set; he is silent within; everything that is unreal stays blocked for him; he has crossed over the
Ocean of Samsaara; has reached the end of all the actions and their results (connected to the world).
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तनुभुवनगगनगिरिगणकरणपरं परममज्ञानं विगलति गलिते तस्मिन्सकलमिदं विद्यमानमपि।

The ‘extremity of ignorance’ is when one is always moving towards the ‘body and its connected people and
the objects, the affairs of the world, the space that holds all these, and the solidity as seen in the mountains’.
(Ignorance exists as ‘I am the body; am born to some parents; this is my family; these are my possessions;
this space extends holding the entire creation as a solid phenomenon; the world is diamond-like solid with its
huge mountains and Oceans; the time and place are real and fixed; and so on.)
When this ‘Parama Ajnaana’ dissolves off at the rise of Bodha; all that is seen as the world also stays
dissolved, though still seen as existing.

संशान्तःकरणो गलितविकल्पः स्वरूपसारमयः परमशमामृततृप्तस्तिष्टति विद्वान्निरावरणः।

With all his mental faculties quietened; with all the perturbations dissolved completely; remaining only as
the essence of one’s own Self-state; completely satisfied by the Supreme nectar of quiescence; the Yogi
stays without any superimposed sheath of Gunas or Koshas; and is Brahman-state itself.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART THIRTY TWO

[DRSHTI-SRSHTI]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

[‘Drshti-Srshti’ means, the world appears newly with a new ‘I’ entity, at every perception instance, and
vanishes off into the ‘emptiness of Brahman’ immediately.
‘Perceiving of an object’ is referred to by the term ‘Drastr, Darshana, and Drshyam’ the ‘Seer seeing the
seen’, or the ‘Knower knowing the Known’.
‘Seer seeing the seen’ is the ‘I seeing an object’ state. When you experience the world made of many objects,
the ‘object-illusions’ rise from inside you (Aatman), as the ‘succession of the seer-seen states’.
Jagat is made of the disconnected states of the seer-seen states only, which are stringed in the single state of
‘Aatman’, the Self-awareness.
‘Nothingness’ alone exists as the ‘ready to become any perception state’. This is Brahman.
Perceive; and the perception gets fixed as the ‘I and the object’, instantly in the potential state of Reality.
Perceive; the Jagat-experience gets created newly along with the ‘I’, instantly.
Jagat does not exist as any solid diamond-like independent state, as a second Reality.
Jagat is not caused as an effect from Brahman.
Jagat does not dissolve into some emptiness, stay there as some formless invisible lump, and get produced
again. Jagat is made of parts, and has to perish inevitably.
Jagat is non-existent, and is a delusory state only.
Jagat is made of momentary flashes of experience only.
Brahman is Bodha; Jagat is also Bodha; Brahman is the Jagat.
There is no separate thing called the Jagat, existing outside of Brahman.
At the rise of Supreme Knowledge, the Jagat is dissolved off fully, never to rise again.
For the ignorant, it rises newly at every perception-instance, and dissolves off immediately.
Jagat exists as the illusion of the ‘continuance’ of the ‘I’ and the ‘world’.
Rishi-wisdom proposes the ‘Drshti-Srshti’ as the final conclusion arrived at, through rational analysis.]

रामोवाच
Rama spoke

बोधो जगदिवाभाति मुने येन क्रमेण ह तं क्रमेण क्रमं ब्रूहि भूयो भेदनिवृत्तये।
Hey Muni! You mentioned that Bodha alone shines forth as the Jagat.
Please elaborate in detail again, as to how it is so, so that the idea of division gets removed.

वसिष्टोवाच
Vasishta spoke

वृक्षस्येव विमूढस्य यद्दृष्टौ तत्स्वचेतसि यन्न दृष्टौ न तच्चित्ते भवत्यल्पतरस्मृते।

भव्यः पश्यति शास्त्रार्थमेव पूर्वापरान्वितं न दृष्टिविषयं वस्तु यत्पश्यति करोति तत् ।
A man of lower intellect grasps, just that which rises in front of him as some object-image.
For example, if a tree is seen in front of him (as some sense -input of images colours, smell etc), he just is
aware of what he sees of the tree like the fruits, flowers, branches etc.
He cannot grasp what is not seen, say like how the tree came to be there, or why the tree is there etc.
He cannot see the roots of the tree also, and is not bothered by what is not seen.
He does not remember much of what is not immediately in his presence.
Her just reacts to what is present at that moment as an object or person.
On the other hand, a man of superior intellect, who is learned in the Scriptures, observes everything based on
his learning, and analyzes the ‘why, and how’ of every object which rises in front of him.
He holds back his mind from reacting immediately to any object that is in front of him.
He does not emotionally react to any object or person, the moment he sees it.
Jagat is like the tree-perception. The ignorant see it as always divided. The learned view it as the whole-ness
which is not divided. Their perception is always of the Brahman-seed which appears as the Jagat-tree.
For example, if the tree is seen in front, the ignorant will see it as made of parts only, like the trunk,
branches, leaves etc. The Knower will see it as a ‘whole’, which is not divided as parts.
Tree for him is the ‘whole of it without division’, and he is aware of the root also.
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भावानुष्टाननिष्टः सन् शास्त्रार्थैकमना मुनिः भूत्वोपदेशं त्वमिमं शृणु श्रवणभूषणम्।

Doing actions only for the purification of the mind, always contemplating on the meanings of the Scriptures,
silent in the mind (not-reacting to the perceived objects in front), you now listen to this instruction which is
an ornament to the ear.

इयं दृश्यभरभ्रान्तिर्नन्वविद्येति चोच्यते वस्तुतो विद्यते नैषा तापनद्यां यथा पयः।

This perceived phenomenon which is of the nature of delusion, and which is known by the name of Avidyaa,
actually does not exist, like the water in the mirage-river.

उपदेश्योपदेशार्थमेनां मदुपरोधतः सत्यामिव क्षणं तावदाश्रित्य श्रूयतामिदम्।कु त एषा कथं चेति विकल्पान्
अनुदाहरन् नेदमेषां न चास्तीति स्वयं ज्ञास्यसि बोधतः।
At this moment, forget all the argumentative thoughts, and listen to this instruction and the meaning thereof,
with full faith in my words, believing it to be true (as a conclusion derived out of intense Vichaara-practice).
‘From where, how’; all these questions about the ‘perceived world phenomenon’ will be silenced; and you
will yourself understand clearly that nothing of what is seen (as the Jagat-state) exists as real.

यदिदं दृश्यते किं चिज्जगत्स्थावरजङ्गमं सर्वं सर्वप्रकाराढ्यं कल्पान्ते तद्विनश्यति।

(Anything with a beginning has to have an end. Anything with parts has to perish.)
Whatever is seen as the Jagat is made of different objects, living and non-living, and looks manifold and
divided; it will perish at the end of the Kalpa.
(‘Kalpa’ is the duration of the Creation. The term ‘Kalpa’ refers to the ‘creation-conception’ of the Creator.)

अस्य भागविभागात्मा नाशोऽवश्यमवारितः बिन्दुना बिन्दुना बोधे उद्धृतस्यास्ति हि क्षयः।

एवं स्थिते द्रव्यनाशे ब्रह्मणस्तन्मयत्वतः न अनन्तत्वं न च अस्तित्वं न च वै संभवत्यलम्।
मदशक्तिरिव ज्ञानमिति नास्मासु सिध्यति देहो विज्ञानतोऽमाकं स्वप्नवन्न तु तत्त्वतः।
Anything that is observed as having parts or seen as divided, is sure to perish.
Destruction of a thing made of parts is unavoidable.
It is a common understanding that, even if the water in the pot is removed drop after drop, it will perish.
Therefore, it is understood as a common factor that anything with parts has to perish.
‘Tree’ is the name given for the joint structure of many parts like branches, leaves etc.
The tree perishes if the parts are broken and destroyed.
‘Reality’ the common essence of the Jagat, is denoted by the term ‘Brahman’ by the Vedas.
Brahman also should perish if the Jagat made of parts is destroyed.
‘Reality’ cannot be made of parts and perish, and also stay as the non-perishable essence of all.
Some materialistic philosophy (of ‘Chaarvaaka’- charming orators) asserts that ‘consciousness’ spreads out
to the limbs like the power of intoxication’ (and therefore the inert bodies are real; and one should make the
best of the life by enjoying all the pleasures as desired).
This does not get proved for us. We do not agree with such a view point.
(If it is stated that ‘the world is inert matter only; the body alone is the truth; and the consciousness remains
as our nature like the power of liquor spreading through the limbs’; then it is not accepted by us.)
In our understanding, the body exists like that of a dream, and is not real.
Matter cannot produce consciousness, consciousnesses alone is aware of the matter.
The body is sensed by the consciousness alone, and cannot exist by itself as a solid entity.
The body is a perishable inert lump of matter, and cannot exist by itself.
Whatever is seen as the world by any mind, perishes in time.

नश्यत्येव च दृश्यश्रीः सैव नान्येव नैव च।इत्थं भवेत्समुचितं कृ तं शास्त्रं च नान्यथा।

Every scene that you experience as made of objects, is never the same the next moment.
‘Change’ alone is the essence of the perception, and the world is experienced as some ‘change of patterns’
alone. Even the body is a ‘changing pattern’ only. The changing pattern of Jagat cannot be the Brahman; and
not anything else also; but is just the delusion-state.
If ‘change’ alone is constant, and the inert body alone is conscious as asserted by the materialists, then how
can a changing thing be aware of the change?
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Some changeless thing (we know not what) has to be there to observe the changes.
If the Reality has to be changeless, it cannot be made of parts; and cannot perish.
Therefore, we have to accept the statements of the Scriptures which try to intellectually grasp ‘this
changeless essence’ that is supporting all these changing patterns.

सैवैतीत्यसमुल्लेखं कथं नष्टस्य संभवः।तद्रूपान्येति युक्तं स्यादनुभूतानुगा वयम्।सैव व्योमतयैवासीदित्यसत्।

सैव सा कथम्।तथैव व्योमसंस्था चेन्नाशं तर्हि न सा गता।
You cannot argue also that ‘that alone is this’; ‘the same thing perishes and gets reproduced again’.
It is not logical to say that the same Jagat rises again and again after destruction; and that alone is the
Reality. How can that which has perished get produced again, the same way?
And how can you prove that it is the same or different?
You can go on forwarding theories like ‘the same thing as Jagat is there again’, or ‘another Jagat gets newly
produced’, and so on. None of these materialistic theories are acceptable, because they are all against
common sense.
You cannot argue also that the ‘Jagat becomes emptiness when it perishes’, and again it rises as the
‘perceived-state’ once again, out of the emptiness.
How can the same thing get produced, once it is fully destroyed?
You will argue now that ‘the perished Jagat stays as the emptiness and later gets re-produced’.
This statement also is not logically correct.
If it becomes formless at the dissolution time, then how can it rise with form again?
You are arguing that the Jagat has perished, but is in a formless state and has not perished.
If it is really in emptiness after perishing, then it is not gone at all!
What is your stand then? Is the Jagat formless or with form? Is it perishable or not?
Therefore, you have to accept that the Jagat is not destroyed at all; and is imperishable.
But, since it is made of parts, it has to perish only.
Your illogical statements are disproved by reason.

कार्यकारणयोरेकरूपतैवं यदा तदा कार्यकारणताभावादैक्यमेवास्मदागमः।

If you state that ‘Jagat’ is an effect and Brahman is the cause, then you have to accept that the cause and
effect are of the same nature, and therefore both should be the same.
If both are the same, then there is no question of something causing something else.
‘Brahman alone appears as the Jagat through delusion’; this alone is our ascertained conclusion.
‘The changeless Reality alone is seen as the changing pattern of the world’; is proved through reason.

शून्यत्वमुपलम्भत्वं यद्गतं नष्टमेव तत्।अन्यस्तर्हि भवेन्नाशः कीदृशः किल कथ्यताम्।नष्टं भूयस्तदुत्पन्नमिति

यत्प्रत्ययेति कः।नश्यत्यवश्यं तेनेदं पुनरन्यत्प्रवर्तते।
‘ Jagat is real. Jagat exists for sometime, and after dissolution it becomes some formless compressed
substance in emptiness, and again gets produced the same way.’ This theory is indeed irrational.
Any object that disappears into emptiness should be considered as perished only.
Its present experience is also an illusion only, like a dream-object.
What other definition is there for ‘destruction’; tell me?
Destruction is the non-existence of the object. Non-existence means ‘not experienced’.
Therefore, if the Jagat is not experienced after its dissolution, then it is to be considered as perished only.
How can the Jagat stay intact even after dissolution, and yet not get experienced?
(Whether the entire Jagat vanishes at the time of dissolution, or vanishes after every instance of perception,
its perishable nature cannot be argued against.)
What is actually the Jagat that gets seen by us every day, at every moment?
We see some objects (inert or living) from the particular location of the body.
What is perceived at some moment vanishes the next moment, if it moves out of our perception-field.
It has disappeared from our view means it has ceased to exist.
We have it as our memory only, and imagine it to be still there, outside of our perception-field.
When it appears again in our view, is it the same thing or different, or newly produced?
That which has vanished into emptiness is indeed perished only.
What else can you define destruction as?
That which is destroyed is not seen by us anymore.
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Any object with shape exists inside the sensory-field only.

That which moves out of the sensory field cannot exist at all.
Therefore the so-called Jagat perishes and rises at every instance of perception.
How can you state that ‘That which is destroyed is produced again’.
How can that which has perished rise up again as the same object?
What is gone off into the emptiness outside of your perceived field, is gone for sure.
If you see the same object again, then it is a different object with the same qualities.
(Anyhow, the innermost changes in the atomic structure of the atoms are not directly perceived by us.
At every second, matter also keeps changing; this is a well-known fact.)

मध्ये मध्ये यदुत्सेधफलाद्यवयवैकिका आदेहं बीजसत्तास्ति कार्यकारणता कु तः।देशकालक्रियात्मैकं यथादृष्टमिह

स्थितं बीजमेवैककर्मातो न घटः पटकार्यकृ त्।सर्वदर्शनसिद्धान्ते नास्ति भेदो वस्तुनि परमार्थमेव तेन विवादेन
किमत्र नः।इदं शान्तमनाद्यन्तं तद्रूपत्वाद्विचारतः व्योमाभं बोधतामात्रमनुभूतिप्रमाणतः।
‘It is observed that the tree undergoes changes here and there as the cracks in the trunk, yielding of fruits etc.
The tree is one but the effects are seen as many. Jagat is an effect rising from the cause named Brahman.
Therefore Brahman and Jagat are two different things, as the cause and the effect. Therefore, the Jagat can
rise again from the emptiness with different characteristics.’ This viewpoint is also irrational.
It is logically proved that the expression of the single seed alone exists all over the tree, as different
characteristics. The seed alone is the tree. The seed alone appears as a tree with all those different
characteristics. Where is the question of the cause or the effect?
The seed alone is what appears as a particular action (tree). The seed and the tree are the same.
The cause and effect are the same, and are not different.
A pot cannot act like the cloth, because they are different.
The single essence of Reality alone appears like the Jagat-state.
What is Jagat? Just the variations in the sense-field, like the ‘various circular patterns seen on the water
surface’. Difference is conceived, and is not real.
In the conclusion reached by all philosophies, there is no difference at all in the objects.
Everything is matter and therefore, inert.
The inert can exist, if and only it is part of the consciousness.
The world exists as the pictures of objects that flow through the screen of consciousness.
Nothing as a solid Jagat exists.
At each and every moment, your are conscious of some sensory-field, which rises and perishes like the
waves of the Ocean. No ‘object’ is the same; no ‘body’ is the same at the next perception instance.
There is only the Supreme principle which holds the disconnected sensory fields as one, and gives coherence
to our perception.
What have we to do with all these arguments?
Through rational analysis, this perceived world (Jagat) is understood as of the nature of that (Brahman) only.
Jagat is the quiescent state actually, and is without beginning or end.
Jagat is like the expanse of emptiness. It is of the nature of knowledge (understanding, information) only.
Jagat exists as an ‘experienced phenomenon’, because of Avidyaa.
(There is no solid world situated in some space as an absolute independent reality, that is produced in time
and perishes in time by itself. The potential state of Brahman alone exists as the possible states of
experience, because of ignorance.)

यथैतन्नानुभूतं सद्यथैतदनुभूयते यथैतत्सिद्धिमाप्नोति तदिदं कथ्यते क्रमात्।

How the perceived world is not experienced as a solid state, how the Bodha (of Aatman) alone is
experienced as the world, how the final truth gets realized, all this will get explained now.

(Jagat is made of parts. Jagat has a beginning and end. Jagat appears and disappears.
Jagat exists as the ‘totality structure’ called ‘Viraat’.
The individual Jeeva exists as chain of disconnected ‘seer-seen states’.
‘Seer-state’ means the instance where you perceive the ‘world scene’ as some sense-information.
It is a ‘mini-Jagat ‘ that you experience for a fraction of a second, as a ‘seer-seen state’ (you seeing an
object). At that moment of seeing, ‘your Jagat-scene’ rises and vanishes instantly.
The objects that you see rise from the emptiness and vanish into emptiness.
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At every instance of perception, the world-scene rises for you newly, from the emptiness.
This emptiness is not just the emptiness of objects, but is the emptiness called Brahman, which is the
potential state for any perception, like a pillar is the potential state for all the statues that can be conceived
on it. Since there is no ‘outside and inside ‘except as conceptions, from where does the Jagat appear for you?
It is from you only. You are not the body, since it is also matter-stuff and keeps changing continuously.
Something else exists deep within you, from which the Jagat rises for you at every fraction of a second.
This is known as Aatman, the essence which rises as the Jagat-experience.
The Jagat experience and the Aatman are connected by delusion.
This delusion exists as the ‘disconnected seer-seen states’.
If this is removed through Vichaara, the rational analysis, there is only the Aatman left back.
That alone is the unbroken Samaadhi-state.)

महाकल्पान्त उन्नष्टे सर्वस्मिन्दृश्यमण्डले आमहादेवपर्यन्तं समनोबुद्धिकर्मणि व्योमन्यपि शमं याते

कालेऽप्यकलितस्थितौ वायावपि त्वपगते तेजस्यत्यन्तमस्थिते तेजस्यपि गते ध्वंसे वार्यादौ सुचिरं क्षते
अलमन्तमनुप्राप्ते सर्वशब्दार्थसंचये शिष्यते शान्तबोधात्म सदच्छं बाध्यवर्जितं अनादिनिधनं सौम्यं
किमप्यलमव्ययम्।
(Dissolution of the totality-world structure occurs at the end of the Kalpa. But for an individual Jeeva,
dissolution actually happens at every instance of perception.
Objects appear and dissolve off, the very instant they are seen, because the objects are just some information
forwarded by the senses. Objects look stable because the same Vaasanaa keeps them stable, as ‘repeat
information’, and the same mind-process produces them once again.)
This is what happens at the instant of dissolution, be it the great dissolution of the entire creation, or the
momentary mind-creation of the Jeeva.
(The description here can apply to the world-dissolution that occurs at the end of the Kalpa, and also to the
world-dissolution that occurs at each individual perception-agitation.)
At the time of the great dissolution, the field of perception up to the point of MahaaDeva, along with the
mind, intelligence and action, completely vanishes.
The space also disappears. Time also ceases to be.
The wind is also gone, and there is no luster also. The brightness has perished completely.
The water etc are gone forever. The end also has ended.
All the words and meanings have mixed off as one. No object is there with any name and form.
What is left back then? Some indescribable state; where there is wakefulness; but nothing else!
Such a magnificent silence! Th quiescent changeless state!
Just the state of knowing one’s existence; but no one is there as you or me.
It is so pure and smooth; is undisturbed; without beginning or end. That alone remains left back.
(This happens at every moment where the object-perception appears and disappears.
The object that rises in front of you, rises from this quiescent state and vanishes into this quiescent state.
Actually every object vanishes into yourself, and appears from deep inside you only.
The ‘ego-entity which experiences the world’ is also some perceived object only.
The seer and the seen both dissolve off into this deep quiescent state, and the new seer-seen state rises again
from it. You as an ego-entity along with your world rise newly at each instance of perception.
If you can contemplate on that in-between silent state only, as a witness state, and ignore the seer-seen
states, then you are in the Self-awareness state. If this vision stays unbroken and unshaken, then that is
known as the ‘Samaadhaana-state’.
The ignorant exist only as the seer-seen states, and believe the body to be a conscious entity.
Ignorant are the ‘changing patterns of the body’ that change along with the ‘changing patterns of the world’.
The ‘Seer’ keeps changing along with the ‘seen’. The ‘changeless Self’ is not known at all.
The Knower renounces the ‘seer state’ as some worthless conception, and holds on to the Self only, which is
changeless. This is the witness state (SaakshiBhaava.).
At every moment when you are looking at any object, you can practice this contemplation method.
This is true Dhyaana; not the one practiced for a few minutes at BrahmaMuhurta.)

अवाच्यमनभिव्यक्तमतीन्द्रियमनामकं सर्वभूतात्मकं शून्यं सदसच्च परं पदम्।

तन्न वायुर्न चाकाशं न बुद्ध्यादि न शून्यकं न किं चिदपि सर्वात्म किमप्यन्यत्परं नभः।
 8

This Supreme state is beyond description. It cannot be expressed in any manner.

It is not perceived by the senses. It is nameless. It is the common inner essence of all the beings.
It is the emptiness of everything.
It exists; but you cannot say that it exists; for it transcends the descriptions of existence and non-existence.
It is the most Supreme state.
It is not the wind; it is not the sky; it is not intellect etc; it is not the void. It is not anything; but is everything.
It is some empty expanse which is beyond description.

तद्विदा तत्पदस्थेन तन्मुक्ते नानुभूयते अन्यैः के वलमाम्नातैरागमैरेव वर्ण्यते।

‘That state’ gets experienced (not like an outside experience, but as itself), by those who are able to hold on
to that state always, renouncing the realness of all the perception-states. They are truly liberated and are
established in that unbroken ‘awareness of Reality’ always. This is vaguely described by others (like
pointing out to some unknowable thing) through the revelations of the Rishis handed over from one to the
other.

न कालो न मनो नात्मा न सन्नासन्न देशदिक् न मध्यमेतयोर्नान्तं न बोधो नाप्यबोधितम्।

It is not anything that can be denoted with some sound-modification.
It is not some unseen Ishvara, or destiny, or the controller of all.
It is not Kaala; it is not the mind; it is not some Aatman also.
‘Aatman, Brahman’ etc are all just some sounds, and are not the names of that Reality.
It is not present or absent; it is not any place or direction.
It is not somewhere far above the Brahmaanda; nor is it something huge that encompasses the Brahmaanda.
It is not in the middle of all this, as a central point; not at the end, where you arrive at as the liberation state.
It is not knowledge that is understood; it is not non-understood also.
The Self is not understood or known as another object. It is self-revealed.
It alone exists; that is why, you exist as an ego-entity seeing the world.
There is no Bodha of ‘that’; but Bodha alone exists as ‘that state’.

किमप्येव तदत्यच्छं बुध्यते बोधपारगैः शान्तसंसारविसरैः परां भूमिमुपागतैः।

It is something very subtle that can be grasped only by ‘those with pure intellects who have transcended the
limit of understanding also, those who have completely renounced the realness in the perception-states, and
those who have gone beyond the seven levels of realization mentioned by me’.

प्रतिषिद्धा मयैते तु येऽर्थाः सर्वत्र ते स्थिताः अस्मद्बुद्ध्या परिच्छे द्याः सौम्याम्भोधेरिवोर्मयः।

Whatever irrational theories I have denied, are based on the statements of the all the Knowledge-Scriptures
that belong to the Vedas. My statements are highly subtle and abstract, and are similar to the invisible
quivers of the calm Ocean. They have to be analyzed only with a pure intellect, and contemplated upon with
deep absorption. They cannot be intellectually grasped like some words with meaning.

यथास्थितं स्थिताः सर्वे भावस्तत्र यथा तथा अनुत्कीर्णा महास्तम्भे विविधाः शालभञ्जिकाः।एवं तत्र स्थिताः
सर्वे भावा एवं च न स्थिताः।असर्वात्मैव सर्वात्म तदेव न तदेव च।
Why does the world rise for you at every instance of perception?
The particular experience of the objects and people are conceived by you in the potential state of Aatman,
like a sculptor conceiving some particular shape of a statue in a stone-pillar.
(This conception does not happen in the conscious thought-level, but is the subtle mind-state that is hidden
in the unconscious part of the mind.)
Each mind conceives its own statue of the world on the ‘Brahman-pillar’.
If you feel trapped in the world-perception, it is because of your own want of the world to be real.
You have fallen in love with the ‘statue of the world’ that you have conceived on the ‘Atman-pillar’.
You are not able to let go of it!
Even the God you call for help is also a ‘world-statue’ conceived by you in the ‘Aatman-pillar’.
This ‘Aatman-pillar’ is the common essence of all the Jeevas, and exists as the support of all the conceptions
of all the Vaasanaas of all the minds at once; but itself is unaffected by these conceptions, like the stone-
pillar is not affected by any statue conceived on it.
 9

‘All the objects and people you experience as the I-entity, at every fraction of a second’ is the statue you see
in the ‘formless pillar of Brahman’; but that statue is actually not there in Brahman.
(You may see a rabbit in the moon; but the rabbit is not really there in the moon.)
Brahman does not produce these conceptions, and does not turn into the solid world.
The pillar is not the cause of these statues; yet the statues are made of the pillar only.
Brahman is the essence of all, but is not the essence of all, because there is no manifoldness in Brahman.
Brahman is the Jagat; and not the Jagat also.
Brahman is ‘that’ (as some thing), and ‘not that’ also (as something).

पदं यथैतत्सर्वात्म सर्वार्थपरिवर्जितं यथा तत्र पश्यन्ति तत्रैकपरिणामिनः।सर्वं सर्वात्मकं चैव सर्वार्थरहितं पदं
सर्वार्थपरिपूर्णं च तदाद्यं परिदृश्यते।
This vision of completeness (like a seeing the tree with all its roots branches, fruits, leaves etc as the single
state of the tree) is attained by those who renounce everything and become ‘that’ itself.
They are one with the ‘awareness that is all, and yet is not any thing’ (like the pillar which is the essence of
all the un-carved statues).
In that state, the Yogi who is also aware of the world, sees all the objects and people as one’s own essence,
yet is bereft of all the objects and people, and exists as the completeness of all (like the pillar which is in no
need of conceiving any statue; but knows that any statue is made of its essence only).

तवैतावन्महाबुद्धे सर्वार्थोपशमात्मकं न सम्यग्ज्ञानमुत्पन्नं संशयोऽत्र निदर्शनम्।

Hey Rama of great intellect! Till now I have explained in detail the ‘Samaadhaana state’ of the Yogis.
If there is still any doubt left back, then it is the sign that the dispassion level is low, and the intellect is not
pure enough to grasp the subtle truths.

यः प्रबुद्धो निराभासं परमाभासमागतः स्वच्छान्तःकरणः शान्तस्तं स्वभावं स पश्यति।

Only a person, ‘whose inner faculty is cleansed of the all the delusions based on the realness of the Jagat’,
who has settled firmly in the state of quiescence, and who has arrived at the supreme revelation-state of
Truth, is aware of his own nature which is bereft of all the appearances.

अयं त्वमहमित्यादि त्रिकालगजगद्भ्रमः तत्रास्ति हेमपिण्डान्तरिव रूपकजालकम्।हेमपिण्डाद्यथा भाण्डजालं

नानोपलभ्यते तथा न लभ्यते भिन्नं परमार्थघनाज्जगत्।सर्वदैव हि भिन्नात्मा स्वाङ्गभूतोपलम्भदृक् स
जगद्द्वैतमेवेदं हेमेवाङ्गदरूपकम्।रिक्तं देशादिशब्दार्थैर्देशकालक्रियात्मकं यथास्थितमिदं तत्र सर्वमस्ति न वास्ति
च।
‘Jagat-delusion’ exists as the divisions of ‘you, I etc’, that are limited by the ‘space and time ideas connected
to the physical forms’, like the many shapes of ornaments seen in the shapeless gold lump.
Of course, the gold lump can be made into many ornaments or vessels, but the ‘Supreme state of Reality’
(Bodha) cannot be ‘made into’ the ‘divided objects of the Jagat’.
The untruth is connected to the truth, since it is the distortion of the truth; but the truth is not connected to the
untruth. Without the gold, the bracelet has no existence; but the gold can exist without the concept of the
bracelet itself. Bracelet is always a divided state, and is based on the conception of the ornament connected
to a human body. Jagat exists a the duality based on the ‘I’ sense only.
Whatever is experienced as the Jagat (by each and every mind) is perceived as an ‘occurrence at some place
at a certain time’. Any object of the Jagat has to exist at a certain place at a certain time.
Terms like ‘place and time’ are irrelevant in the state of Reality; but it alone exists as all the possibilities of
‘place and time’.
All that is experienced as the Jagat, anywhere and everywhere at any time by any mind, is in this Supreme
state only, as some possible state; but nothing exists also in it, since it does ‘change’ into the Jagat state.

यथोर्म्यादि समे तोये चित्रं चित्रकृ दीहते भाण्डवृन्दं मृदः पिण्डे तथेदं ब्रह्मणि स्थितम्।तथैतदत्र नो भिन्नं
नाभिन्नं नास्ति चास्ति च।नित्यं तन्मयमेवाच्छं शान्ते शान्तमिदं तथा।
In the lake with its pristine waters, ‘fragile waves’ rise as the circular patterns on the surface. An artist can
see many beautiful pictures on those patterns. Jagat exists only as the conceptions in the Supreme state.
 10

Like the possibilities of various clay-objects in the clay-lump, the Jagat exists as all the possible states of the
Jagat, in the Brahman. That is how, the Jagat exists as different, and also as not different from the Brahman.
It exists also, but does not exist also.
If one stays always as one with that state (ignoring the realness of conceptions), and remains quiet (by not
agitating the Aatman to rise as some conception of the world), then he remains as the quiet state only.
(The I-entity is also a conception rising as your false self.
The rest of the conceptions are centered around this ‘I’.
Therefore, it is necessary to renounce the ‘I’, if one wants to attain the quiescent state of Samaadhaana.)

अनिखातैव भातीयं त्रिजच्छालभञ्जिका स्वरसस्येव दृश्यत्वमिता ब्रह्मणि दारुणि।

निखाता दृश्यतां यान्ति स्तम्भस्थाः शालभञ्जिकाः।
A statue in the wooden pillar gets carved by someone outside of it; but no one carves the conception-statue
in the Reality. The Tri-world shines forth by itself in the Brahman as its very essence, without getting
conceived by any outside agency. The ordinary statues need to be carved in the wooden pillar to be seen; but
the Brahman pillar itself appears as the countless statues in itself, by itself.

अस्मिन्नक्षोभ्य एवान्तस्तरङ्गाः सृष्टिदृष्टयः सरस्यतिरसे भान्ति चिद्दनामृतवृष्टयः।

अविभागे विभागस्था अक्षोभे क्षुभिता इव अविभाता विभान्तीव चिद्धने सृष्टिदृष्टयः।
The ‘perceived scenes of the Creation’ are the nectar-shower of the dense Chit-clouds, and are the waves that
rise in the lake brimming with the bliss-water, without any disturbance in the lake, and exist as its natural
state. The ‘perceived scenes of the Creation’ exist in the dense state of Chit (dense Bodha); divided as it
were in the undivided state, perturbed as if in the unperturbed, shine as if real, though not shining actually.

परमाणौ परमाणावत्र संसारमण्डलं विभाति भासुरारम्भं न विभाति च किं चन।

The ‘circle of Samsaara’ shines forth in each and every subtle atom, namely the Jeeva, as the Jagat
experience; but nothing shines also, since there is no Jeeva and no Samsaara.

आकाशकालपवनादिपदार्थजातमस्याङ्गं अङ्गरहितस्य तदप्यनङ्गम्।सर्वात्मकं सकलभावविकारशून्यमपि

एतदाहुरजरं परमार्थतत्त्वम्।
The never-deteriorating principle of the Supreme Reality is said to be the essence of all; is free of all changes
of the entire perceived phenomenon. It is without limbs (parts); but has all the perception states like the
Aakaasha, Kaala, Praana etc as its limbs; yet it is bereft of all the limbs.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART THIRTY THREE

[JAGAT IS BRAHMAN]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

रामोवाच
Rama spoke

यथा चेत्ये चेतनता यथा काले च कालता यथा च व्योमता व्योम्नि यथा च जडता जडे यथा वायौ च वायुत्वं
अभूतादावभूतता यथा स्पन्दात्मनि स्पन्दो यथा मूर्ते च मूर्तता यथा च भिन्ने भिन्नत्वं यथाऽनन्ते ह्यनन्तता
यथा दृश्ये च दृश्यत्वं यथा सर्गेषु सर्गता एतत्क्रमेण हे ब्रह्मन् वद मे वदतां वर आदितः प्रतिपाद्यैव बोध्यन्ते
ह्यल्पबोधिनः।
Brahman! You are the best of orators! Those who know very little, have to be told everything from the
beginning. Tell me in detail as to how, (all these factors like) the ‘perceiving capacity in the perceiving
faculty, the ever-consuming power of the Kaala in Kaala, the nature of emptiness in the empty sky, the
inertness in the inert object, the blowing nature in the Vaayu (wind), that which is not yet experienced as
belonging to the future, the vibrating nature in the vibrating phenomenon, the nature of appearing as a form
in the things which have forms, the differences felt separating the objects, the endless nature in the endless
reality, perceivable nature in the perceived phenomenon, the world-ness in the world’ have come to be!

वसिष्टोवाच
Vasishta spoke

तदनन्तं महाकाशं महाचिद्घनमुच्यते अवेद्यचिद्रूपमयं शान्तमेकं समस्थिति

That (which you have questioned about) is known as the ‘dense Chit state of Bodha’.
It is the endless supreme Aakaasha, which can contain any possible perception.
It is of the nature of awareness only, and cannot be known as anything else.
It is the state of quiescence, one and of equal state.

ब्रह्मविष्ण्वीश्वराद्यन्ते महाप्रलयात्मनि शब्दार्थेऽरूढिमापन्ने यच्छु द्धमवशिष्यते।

(Creation rises anew with every ‘perception agitation’, and dissolves off instantly, for the ignorant.
In a Knower, the ‘great dissolution’ occurs through the rise of Knowledge, and the Jagat does not get created
at all again.)
At the time of the great dissolution (through Knowledge), when Brahmaa, Vishnu and Ishvara are no more,
when there exists no more words referring to meanings, that alone remains left back which is pure (without
any of the above mentioned factors).

सर्गस्य कारणं तत्र न किं चिदुपपद्यते मलमाकारबीजादि मायामोहभ्रमादिकम्।के वलं शान्तमत्यच्छं

आद्यन्तपरिवर्जितं तद्विद्यते यत्र किल खमपि स्थूलमश्मवत्।
(Why the world gets created? It is not created at all! This is the Supreme Knowledge!)
The cause of the creation could be some fault of incompleteness, or some form (divine entity) which can
give rise to more forms, or some subtle seed which gives rise to the world based on its own nature, or
Maayaa, the deluding power, delusion or illusion. But, none of these factors are found in this state.
Only that state which is quiescent, extremely pure, bereft of beginning and end, exists there, where even the
emptiness will be gross (physical) like a stone, compared to it subtleness.

न च नास्तीति तद्वक्तुं युज्यते चिद्वपुर्यदा न चैवास्तीति तद्वक्तुं युक्तं शान्तमलं तदा।

It is not proper to say that it is a state of complete quiescence at that time (at the rise of Knowledge only), for
it means that it will be disturbed later by the rise of Jagat (or existed as the ‘disturbed state’ before
realization.)
(It is always the quiescent state only, even if you manage to see the world through delusion.)

निमेषे योजनशते प्राप्तायामात्मसंविदि मध्ये तस्यास्तु यद्रूपं रूपं तस्य पदस्य तत्।
(Where is it then, how do we know of it?)
When you are experiencing some world scene, say in a garden, your ‘awareness of the branch of a tree in
front of you’, can instantly jump hundreds of Yojanas, and be at the ‘moon shining far above the sky’.
 4

The tree vanished into some emptiness, and the moon appeared from some emptiness.
The ‘probable state of the tree’ vanished to reveal another ‘probable state of the moon’ instantly.
From where did the awareness of the moon appear, and into what did the awareness of the tree-branch
disappear? That subtle state of awareness which is in-between the understanding of two objects; that is the
nature of that quiescent state.

सबाह्याभ्यन्तरे शान्ते वासनाविषयभ्रमे सर्वचिन्ताविहीनस्य प्रबुद्धस्यार्धरात्रतः शान्तं निःसुखदुःखस्य पुरुषस्यैव

तिष्टतः यदस्पन्दि मनोरूपं तस्य पदस्य तत्।
How does the probable state rise up from the silent state?
It is the Vaasanaa, the want for the perception of the object.
The problem is not the sight of the moon or the tree; but the ‘ignorance of the source state of all these
perceptions’, and the ‘realness experienced in the objects’.
‘Perception of the object’ is just some ‘Bodha’, ‘Knowledge.’
This ‘object-knowledge’ rises from the source ‘which is pure awareness’.
It will be similar to the quiet state free of pains and pleasures, experienced at mid-night by a man who is
deep asleep. But the Knower is awake in that silence; he is awake to his true nature of quiescence, and is free
of all the thoughts’.
The ‘delusion of Vaasanaas inside’ and the ‘objects outside’ are silenced in that state.
That state of the mind which does not quiver even a little; that is that quiescent state.

तस्मिन्पदे जगद्रूपं यदिदं दृश्यते स्फु टं सकारणमिवाकारकरालमिव भेदवत् तत्सर्वं कारणाभावान्न जातं न च
विद्यते नाकारयुक्तं न जगन्न न द्वैतैक्यसंयुतम्।यदकारणकं तस्य सत्ता नेहोपपद्यते।
‘This picture of the world’ is clearly perceived as existing, as if having the dreadful form made of divided
object, as if produced by a cause. Do the moon and the tree have any cause that can be traced to this
quiescent state? That state has nothing in it that can act as a cause for the objects, whatever they be.
That state does not have any form; so the forms cannot come out of it.
There is no Jagat in that state as some invisible compressed state; therefore there is no possibility of any
Jagat rising out of it. There is not even the union of oneness and twoness, that you can explain as some single
thing becoming two, or some single thing appearing as two etc.
That Quiescent cannot act as the cause of these objects.
Since these objects do not have a cause, they cannot exist in that state as object-identities, since they are not
produced at all. That which does not have a cause cannot really exist.

स्वयं नित्यानुभूतेऽर्थे कोऽत्रापह्नवशक्तिमान्।न च शून्यमनाद्यन्तं जगतः कारणं भवेत् ब्रह्मामूर्तं समूर्तस्य

दृश्यस्याब्रह्मरूपिणः।तस्मात्तत्र जगद्रूपं यदा भातं तदेव तत्स्वयमेव तदा भाति चिदाकाशमिति स्थितम्।
This state is not somewhere outside of you. It is experienced always as the Self.
It alone exists as the in-between state of all the perceptions, when it is covered by the perceptions.
This state cannot be denied or proved as non-existent. Who can deny his own existence?
This state is empty of all causal factors like form, delusion etc.
It is not newly produced like the objects at the instance of perception; it is always there.
It is beginningless and endless.
Brahman-state is formless; the Jagat is made of forms.
The ‘perceived’ is a ‘state of agitation’, ‘Brahman-state’ is the ‘subtle quiescent state’.
Brahman-state cannot act as the cause of the Jagat.
Therefore, when the Jagat shines as many forms, that alone has to shine as the perception-state.
It is that which understands or knows the ‘jump of the perception from a tree to the moon’, and connects the
two perceptions as the ‘witness state of pure awareness’.

(It is like this, for example:

The silence state alone exists; but like the pillar rising as the statues, it rises as the perception of the objects.
Silence; silence+tree; silence; silence+moon; silence; silence+cloud; silence and so on!
This in-between gaps between the awareness of objects is the quiescent state.
If you can catch that subtle silence that is hiding behind the object-awareness, then that is the Aatman,
Brahman or whatever you name it as.)
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जगच्चिद्ब्रह्मभावाच्च तदा भावो भ्रमादिव सर्वमेकमजं शान्तमद्वैतैक्यमनामयम्।

Perceptions differ for different levels of intellects.
Be it a worm or Brahmaa, the perception is an appearance only. Form and name denote falseness only.
Every perceiving entity is the Aatman in essence, which is birthless, changeless, and silent without the
twoness or oneness.
Realized ones exist in the world with the full awareness of the Self. Ignorant do not know of it at all.

पूर्णात्पूर्णं विसरति पूर्णे पूर्णं विराजते पूर्णमेवोदितं पूर्णे पूर्णमेव व्यवस्थितम्।

Completeness spreads out from the completeness. Completeness alone shines in the completeness.
Completeness alone rises in the completeness.
Completeness alone stays as the entire world in an orderly manner.

शान्तं समं समुदयास्तमयैर्विहीनमाकारमुक्तमजमम्बरमच्छमेकं

सर्वं सदा सदसदेकतयोदितात्म निर्वाणमाद्यमिदमुत्तमबोधरूपम्।
It is quiescent; equal; bereft of rising and setting; is without any form; is birthless; is one; pure; and the
Aakaasha which contains everything. It is all; is always the state of Nirvaana. It is the source of all.
It is of the nature of excellent Bodha. A Knower is always in that state of Samaadhaana.

जगन्नाम नभः स्वच्छं सद्ब्रह्म नभसि स्थितं नभो नभसि भातीदं जगच्छब्दार्थ इत्यजम्।
Jagat is another name for emptiness (Nabhas/non-shining state).
It is very pure, and is the reality named Brahman.
This emptiness of Jagat shines in emptiness of Brahman, like the empty sky seen in the empty space; and
exists just as the word with meaning as ‘Jagat’ (like a barren woman’s son); and is not produced at all.

त्वमहं जगदित्यादि शब्दार्थो ब्रह्म ब्रह्मणि शान्तं समसमाभासं स्थितमस्थितमेव सत्।

समुद्रगिरिमेघोर्वीविस्फोटमयमप्यजं काष्टमौनमेवेदं जगद्ब्रह्मावतिष्टते।
This word named ‘Jagat’, has many more words as its counterparts, (like the family members of a barren
woman’s son), namely,‘you’, ‘I’ etc, in the form of the Bodha, and shines in the ‘Bodha called Brahman’.
Therefore, there is no difference at all between the Brahman and the Jagat.
Therefore, the Jagat is also the quiescent state, equal always without any perturbation, and does not exist as
separate from the Brahman; and is real.
(Does not the Jagat perish? Do not the objects of the world perish?)
Of course, the Ocean, hill, cloud, earth etc are of perishing nature, they rise and disappear at every
perception-instance of every mind; yet all that is changeless Brahman only.
This ‘Jagat-Brahman’ stays the silent-state only, like the log of wood.
(For the Knower, Jagat is the quiet state only.)

द्रष्टा द्रष्टैव दृश्यस्य स्वभावात्स्वात्मनि स्थितः कर्ता कर्तैव कर्तव्याभावतः कारणादृते।

A Jeeva exists as the succession of the seer-seeing- the seen states (object perceptions).
Who is seeing the seen? The seer of the object is not the inert physical body.
It is the Aatman within, which rises as the Bodha of the objects. This seeing is the very nature of the Jeeva.
There is no action of Bodha (or seeing). The Bodha of the world is naturally there.
Without any effort of action, the doer (Bodha of the Aatman) stays as the doer only (as the Bodha of the
Jagat). There is no cause as to why ‘this Bodha’ stays as ‘that Bodha’. It is just the natural state of Reality!

न ज्ञत्वं न कर्तृत्वं न जडत्वं न भोक्तृ ता न शून्यता नाचार्थत्वमिह नापि नभोर्थता।

There is no knowing, no doing, no inertness, no enjoying, no emptiness, no object-ness; not even something
called (Nabhas) the non-shining emptiness.

शिलाजठरवत्सत्यं घनमेकमजं ततं सर्वं शान्तमनाद्यन्तमेक विधिनिषेधयोः।

मरणं जीवितं सत्यमसत्यं च शुभाशुभं सर्वमेकमजं व्योमवीचिजालजलं यथा।
 6

Jagat is as silent and unperturbed like the deep inside of a rock’s belly; is real; is dense Bodha; is unborn;
quiet; beginningless and endless; is one only and does not exist as the absence and presence of fleeting
objects. Death, life, truth, untruth, good, bad; everything is the one changeless emptiness, like the water
appearing as countless waves.

विभाग एव दृश्यत्वं द्रष्टृत्वं चैव गच्छति एतच्च कल्पनं स्वप्नपुरादिष्वनुभूयते।

‘Division-sense’ alone takes the form of the ‘perceived state’ and the ‘perceiver state’, as two.
This is just imagined similar to what is experienced in the dream-world, imagined world etc.

एवमच्छं पराकाशे स्वप्नपत्तनवज्जगत् भाति प्रथममेवेदं ब्रह्मैवेत्थमतः स्थितम्।

In this manner, the world is a pure state shining in the Supreme Aakaasha like the world seen in a dream.
This Brahman alone shines as the first one, without any second reality called the Jagat; and exists like this.

तदिदं तादृशं विद्धि सर्वं सर्वात्मकं च यत्देशाद्देशान्तरप्राप्तौ विदो मध्यमनङ्कितम्।चिद्व्योम्नः शान्तशान्तस्य

मध्यमे चैवमास्थितं जगत्तथैव सलिलमेवोर्म्यादितया यथा।
Therefore, understand that this ‘Jagat- phenomenon in its entirety with all its beings’, is always ‘that alone’
which is like that (as the undivided Bodha).
That awareness-state is that which is not marked by the division of the perceived and perceiver; is in the
middle, ‘in-between the jumping of cognition from one object to the other’.
Jagat exists as one with the expanse of Chit, which is extremely silent and quiet, like the waves in the water.

यदुदेत्युदितं यच्च यच्च नोदेति नोदितं देशाद्देशान्तरप्राप्तौ विदो मध्यान्न भेदितम्।

Whatever rises up has risen up; whatever has not risen up has not risen up.
What information you absorb as the Bodha at a particular instance, that becomes your Jagat-experience.
What is not risen is, not there at all and does not exist.
Jagat is the ‘Bodha of the objects one after the other’. The awareness state which is in the middle, in-between
the cognition jumping from one place to another, is never broken.
Jagat is the ‘Bodha of objects as divided’. This ‘Jagat-Bodha’ does not create a dent in the ‘Aatman-Bodha’.
You (the Self) do not break by the knowledge of many.

अतः किल सर्गस्य कारणं शशशृङ्गवत्प्रयत्नेनापि चान्विष्टं न किं चिदुपलभ्यते।यदकारणकं भाति तदभातं
भ्रमात्मकम्।भ्रमस्यासत्यरूपस्य सत्यता कथमुच्यते।कारणेन विना कार्यं किल किं नाम विद्यते।यदपुत्रस्य
सत्पुत्रदर्शनं स भ्रमो न सत्।यस्त्वकारणको भाति स स्वभावो विजृम्भते सर्वरूपेण संकल्पगन्धर्वनगरादिवत्।
That is why, even if searched for with effort, nothing like the cause of the world is obtained, like the hare’s
horn is never obtained. That which shines without any cause, does not shine at all, and is of an illusory
nature. How can the ‘illusion of unreal nature’ exist as real?
If the Jagat is considered as an effect, the cause is never found. How can effect exist at all, without the
cause? The virtuous son seen in the dream of a barren woman’s husband is not real, but is an illusion.
Jagat, which shines without any cause, is the Chit-alone shining forth like all the objects, like the city of
Gandharvas, or the city of imagination.

देशाद्देशान्तरप्राप्तौ विदो क्षणान्मध्यं विदो वपुः स्वरूपमजहत्त्वेव राजतेऽर्थविवर्तवत्।बोध एव कचत्यर्थरूपेण स

च खादणुः दृष्टान्तोऽत्रानुभूतोऽन्तः स्वप्नसंकल्पपर्वतः।
That which exists as the awareness state, in the middle, in-between the cognition jumping from one object-
point to another, shines as the whirlpool of objects, without ever discarding its true nature.
(When you know something as an object, that is Bodha.
Your ‘existence awareness’ is Bodha, and that exists as the ‘Jagat-Bodha’.
In what way did you existence-awareness became affected by knowing any object?)
Bodha alone shines in the form of objects. It is subtler than even emptiness.
The example can be quoted here as ‘what gets experienced as a solid mountain in the conceived dream is
experienced within oneself, and is non-existent’.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART THIRTY FOUR

[WHAT EXISTS BUT ‘THAT’!]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

रामोवाच
Rama spoke

विद्यते वटबीजान्तर्यथा भाविमहाद्रुमः परमाणौ तथा सर्गो ब्रह्मन्कस्मान्न विद्यते।

The huge tree of the future exists inside the seed of the fig tree.
How is it that the world phenomenon does not exist in Brahman the same way?

वसिष्टोवाच
Vasishta spoke

यत्रास्ति बीजं तत्र स्याच्छाखा विततरूपिणी जन्यते कारणैः सा च वितता सहकारिभिः।समस्तभूतप्रलये

बीजमाकारि किं भवेत् सहकार्यथ किं तस्य जायते यद्वशाज्जगत्।
Wherever the seed is placed, it will spread out from there, and branch out in all the directions. It gets
produced due to the concomitant (Sahakaari) causes (land, water, sunlight etc), which also will have to be
there as extensions. When everything becomes nil at the time of dissolution, how can a seed with a form
(with the Jagat in a formless state inside) be there?
Where are the concomitant causes there, which make the Jagat come into existence?

यत्तु ब्रह्म परं शान्तं का तत्राकारकल्पना परमाणुत्वयोगोऽपि नात्र के वात्र बीजता।

How can even the imagination of a form be there, in that Brahman-state which is just a state of supreme
tranquility? There is not even the possibility of a supremely subtle atom there.
Where is the possibility of a seed-state?

कारणस्येति बीजस्य सत्यासत्यैककारिणः असम्भवाज्जगत्सत्ता कथं के न कु तः क्व का।

Since there is no possibility of a seed, which can become a cause for the real and unreal phenomenon in this
manner, how can the world-existence be there, by what, from where, and in where?

जगदास्ते परमाणोर्न्तरित्यपि नोचितं सार्षपे कणके मेरुरास्त इत्यज्ञकल्पना।

It is not even proper to say that the world exists inside a subtle atom.
That the Meru Mountain can exist inside the tiny piece of mustard, is the imagination of the ignorant.

सति बीजे प्रवर्तन्ते कार्यकरणदृष्टयः निराकारस्य किं बीजं क जन्यजनकक्रमः।अतो यत्परमं तत्त्वं तदेवेदं
जगत्स्थितं नेह प्रथयते किं चिन्न न किं चिद्विनश्यति।
If the seed is there, then there can be the theories about the effect and the needed tools.
In the formless principle, what is the seed?
How can the production, producer, and process can be there in that?
Therefore, that which is the supreme principle, that alone stays as this world.
Nothing ever unfolds here as something; nothing gets destroyed also.

चिदाकाशश्चिदाकाशे हृदि चित्त्वाज्जगद्भ्रमं अशुद्धवदिवाशुद्धे शुद्धे शुद्धं प्रपश्यति।

The awareness principle, in the awareness principle has the understanding nature as its essence.
That is why the world-delusion appears. It sees purity alone in the pure, as if impurity in the impure.

स्वमेवाभासते तस्य रूपं स्पन्द इवानिले सर्गशब्दार्थकलना नेह काश्चन सन्ति नः।
Its nature shines as itself like the quivering movement of the wind.
The entangled network of words like creation etc do not at all exist for us.

यथा शून्यत्वमाकाशे द्र्वत्वं च यथा जले अन्यतात्ममयी शुद्धा सर्गतेयं तथात्मनि।

Like the emptiness in the sky, like the liquidity in the water, this Creation exists in the Aatman as one with
the Aatman, and is very pure.
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भारूपमिदमाशान्तं जगद्ब्रह्मैव नस्ततं अनादिनिधनं सत्यं नोदेति न च शाम्यति।

This Jagat is of the form of Bodha-shine alone, and is quiescent; it is Brahman alone that spreads out like
this, in our vision. It is beginningless, endless, never rises, never sets; and exists as real.

देशाद्देशान्तरप्राप्तौ विदो क्षणान्मध्ये विदो वपुः यत्तज्जगदित्येवेदं व्योमात्मनि व्यवस्थितम्।

The pure awareness that exists in-between the perception that jumps from one object to another, like the
Ocean that gets seen in-between the rise of two waves, is actually not different from the perception-states,
like the Ocean is not different from the rising waves.
Jagat is the pure awareness state, and is not different from it.
It is of the nature of emptiness alone.

यथा स्पन्दोऽनिले तोये द्रवत्वं व्योम्नि शून्यता तथा जगदिदं भातमन्याश्लेषमात्मनि।

Like the movement in the wind, like the liquidity in the water, like the emptiness in the space, this Jagat
shines in the Aatman without getting separated from it as a different thing.

संविन्नभो ननु जगन्नभ इत्यनर्क मात्मन्यवस्थितमनस्तमोदयं क्व।तत्त्वङ्गभूतमखिलं तदनन्यदेव दृश्यं

निरस्तकलनोऽम्बरमात्रमास्व।भावाभावग्रहोत्सर्गस्थूलसूक्ष्मचराचराः आदावेव हि नोत्पन्नाः सर्गादौ कारणं विना।
The ‘Conscious sky’ alone appears as the ‘sky of the Jagat’ also.
Why do you imagine it to be some separate sun-less, self-contained, non-rising, non-setting reality?
Everything is that only in essence. Every bit of perception is that alone.
The perceived world is not different from that. Be one with it as the Jagat itself, as the Self.
Dear Rama! You stay bereft of all the faults (of imagining that state as different from the Jagat).
Remain as the pure expanse of Chit alone. The entire Jagat is the Brahman-state.
It is the sun, the moon, the stars, the sky etc. It is the meaning of every word that denotes an object.
There is nothing that exists as separate from it.
It is the same Bodha that shines as the ‘Jagat Bodha’ too!
Where is the difference? In fact, nothing exists but ‘that’!
‘Presence, absence, acceptance, rejection, gross, subtle, moving, non-moving’; all these which make up the
creation were not produced at all, being without any cause.

न त्वमूर्तौ चिद्धातुः कारणं भवितुं क्वचित्स्वात्मा शक्तः स मूर्तानां बीजमुर्वीरुहामिव।

Since the ‘principle of Chit’ is without form, like a seed with form producing a tree with form, it cannot
become the cause of anything that has got a form, because of its very nature.

स्वभावमेव सततं भावयन्भावनात्मकं आत्मन्येव हि चिद्धातुः सर्वोऽनुभववान् स्थितः।

The ‘principle of Chit’ remains experiencing as all, its own nature, conceiving a world made of one’s own
conceptions, always in itself.

आस्वादयति यं भावं चिद्धातुर्गगनात्मकः लब्धः सर्गः प्रलापेन क्षीबः क्षुब्धतया यथा।

The ‘principle of Chit’ which is of the nature of the empty expanse, whatever it enjoys as the conception,
that alone is obtained as the world; similar to a drunkard, who agitated by the drink makes a delirious
incomprehensible speech, and yet experiences a sensible world in his mind.
(We allot some meaning to our incomprehensible sound-modifications, like the drunkard, and experience a
world of our own imagination.)

यदा सर्वमनुत्पन्नं नास्त्येवापि च दृश्यते तदा ब्रह्मैव विद्धीदं समं शान्तमसत्समम्।

When everything is not produced at all, and observed as non-existing, then understand that all this is
Brahman alone, equal, quiet and is like the unreal.

चिन्नम्भश्चिनभस्येव पयसीव पयोद्रवः चित्त्वात्कचति यत्तेन तदेवेदं जगत्कृ तम्।

Like the ‘expanse of Chit’ by the ‘expanse of Chit’, like the drink made of water by the water, it shines by
the very awareness nature; that is how this world is made.
 5

स्वप्ने तदेव जगदिद्युदेति विमला यथा काचकस्येव कचति तथेत्थं सादि सर्गखे।
In the dream-state, the same quiescent state rises as some unreal world-experience.
The emptiness of sky shines with hair fluffs, for the infected eye.
This emptiness of the world with a beginning also shines as real, through ignorance.

चित्काचकस्य कचनं यथा स्वप्ने जगद्भवेत्तथैव जाग्रदविधं तत्खमात्रमिदं स्थितम्।

आदिसर्गे हि चित्स्वप्नो जाग्रदित्यभिशब्द्यते अद्य रात्रौ चितेः स्वप्नः स्वप्न इत्यपि शब्द्यते।
The world in the dream is made of the shine of the Chit-crystal; so also, the world seen in the waking state
stays as the emptiness of Chit-state only.
The Chit-dream (of the Creator), which is a ‘creation with beginning’ is termed as ‘Jaagrat’, for us.
In that ‘Jaagrat’, now, today, at this moment, we are experiencing some conceived world made of our own
Vaasanaas; and this is known as the ‘Svapna’.
(That totality-dream of the Creation is also unreal. This dream of ignorance is also unreal.
The individual dream, and the Creator’s dream co-exist supporting each other.)

पूर्वप्रवृत्ता सरितां रूढाद्यापि यथास्थिता तरङ्गलेखा दृष्टीनां पदार्थरचना तथा।यथा वारितरङ्गश्रीः सरितां रचना
मिता तथा चिद्व्योम्नि चिद्बीजसत्तान्तःसृष्टिता मिता।मृतस्यात्यन्तनाशश्चेत्तन्निद्रासुखमेव तत्भूयश्चोदेति
संसारस्तत्सुखं नवमेव तत्। कु कर्मभ्यस्तु चेद्भीतिः सा समेह परत्र च तस्मादेते समसुखे सर्वेषां मृतिजन्मनी।
मरणं जीवितं वास्तु सहजे वासने तयोः इति विश्रान्तिचित्तो यः सोऽन्तःशीतल उच्यते।सर्वसंवित्तिविगमे
संविद्रोहति यादृशी भूयते तन्मयेनैव तेनासौ मुक्त उच्यते।अत्यन्ताभावसंवित्त्या सर्वदृश्यस्य वेदनं
उदेत्यपास्तसंवेद्यं सति वाऽसति सर्गके ।यन्न चेत्यं न चिद्रूपं यच्चितेरप्यचेतितं तद्भावैक्यं गतास्ततज्ज्ञाः
शान्ता व्यवहृतौ स्थिताः।
(Why a particular Jeeva experiences a particular world of its own?)
Like the river’s path and movements are well established as to how it was determined at the time of its start,
the objects are made like that only, at the time of perception. (The force of particular dominant Vaasanaas,
makes the Jeeva go through a particular path of life-experiences.)
Just like the waves appearing on the water are limited to the nature of the river, so also, in the expanse of
Chit, the world-phenomenon is also restricted by the nature of the Chit-seed (the Self tainted by the
Vaasanaas), which contains it. (Fear of death, rebirth, are all illusory conceptions that torment the ignorant.)
Why fear death? If the entire word-perception ceases to be at death, then it is just like the quiet sleep-state,
where the Vaasanaas remain dormant still. These Vaasanaas will again rise as a perception-field once again
as some identity. A new world gets experienced for the Jeeva which wants the world to exist as real.
For those who have done wicked actions, the fear is the same here or hereafter; for their Karma will fructify
at the suitable time in the same existence or the next.
Therefore, for everyone, the death and the birth both give equal bliss.
Jagat will not cease to exist for the ignorant. They will keep on experiencing some Jagat-dream, as per their
Vaasanaa-states. Let it be death or life, both are similar Vaasanaas; and are just imaginations.
He whose mind understands this and rests in such a realization, he is said to be cool within.
When all the perceptions lose their realness through Vichaara, it will be the shine as the ‘knowledge
awareness of oneself’ alone. He is known as a liberated one who is in that state.
With the complete non-existence of the perceived, the state of the completeness of all the perceptions rises,
whether the creation is experienced or not.
That state is not perceived like a second; is not the perceiving consciousness as some mind-entity, it is not
something that is experienced by the mind. The Knowers exist as one with that state.
They remain quiet in that state, and still keep attending to the world duties.

चित्काचकाचकच्यं यज्जगन्नाम्ना तदुच्यते अत्यच्छे परमाकाशे बन्धमोक्षदृशः कु तः।चिन्नभःस्पन्दमात्रात्म

संकल्पात्मतया जगत्सद्भूतमयमेवेदं न पृथ्व्यादिमयं क्वचित्।नेह देशो न कालोऽस्ति न द्रव्यं न क्रिया न खं
सदिवाखिलमुच्छू नं वाप्यनुच्छू नमप्यसत्।भाति के वलमेवेत्थं परमार्थघनं घनं यत्र शून्यं वा नाशून्यमत्यच्छं
गगनादपि।
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The nature of repeatedly shining forth of the Chit-crystal is alone known by the name of Jagat.
In the extremely pure expanse of the Supreme, where are the concepts of bondage and liberation?
This world which is of the nature of conceptions only, is just a fluctuation in the Chit-expanse; it is made of
the one element called the Sat (Brahman); and not of any elements like earth etc.
There is no space; no time, no material, no action, no emptiness!
Though all this is swollen up as real; yet it is not actually swollen and is unreal.
The dense state of the Supreme alone shines densely in this manner.
There is no emptiness; nor non-emptiness; but is extremely pristine than even the sky.

साकारमप्यनाकारमसदेवातिभास्वरं अतिशुद्धैकचिन्मात्रस्फारं स्वप्नपुरं यथा।

Though with forms it is formless alone. It shines forth as the unreal with extreme firmness as unreal.
As the Jagat, it is the abundance of extremely pure awareness alone, like the city witnessed in a dream.

निर्वाणमेवमिदमाततमित्थमन्तश्चिद्व्योम्न आविलमनाविलरूपमेव नानेव न क्वचिदपि प्रसृतं न नाना

शून्यत्वमम्बर इवाम्बुनिधौ द्रवत्वम्।
Jagat is actually the Nirvaana-state, which is not covered by any sheaths or superimposition, and has spread
out corrupted like this (world-perception), in this manner, in the Chit-expanse; yet is of the nature of taintless
purity only; as if like many; yet nothing has spread out as many.
Jagat is like the emptiness of the sky; is like the liquidity of the ocean of waters.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART THIRTY SIX

[PAASHAANAAKHYAANA (1)]
[TO BE THE ‘I-LESS I’]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

Narayanalakshmi (Shubhalakshmi), an ascetic spent most of her life in the Himalayan terrain, engaged in the
penance of knowledge. She is well-versed in all philosophies and is a scholar in Sanskrit language. Her
mission life is to retrieve the lost knowledge of the ancient Rishis and offer it unblemished to all the seekers
of the Truth. She is from Bangalore, Karnataka, India
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वसिष्टोवाच
Vasishta spoke

सर्वत्र सर्वथा सर्वं सर्वदा व्योम्नि चिन्मये साधु संभवति स्वच्छं शून्यत्वं ख इवाखिले।यत्र चित्तत्र सर्गश्रीः।
अव्योम्नि व्योम्नि वास्ति चित्।
Rama! Jagat is like the (canopy of the) empty sky seen in the undivided emptiness of space.
The ‘awareness of perception’ alone shines as the Jagat in all the place measures, in all possible ways, as all
the perceived objects, in all possible time measures, in the emptiness of Reality.
Chit alone exists, which we can grasp as our Self-state (as our subtle awareness of existence). Wherever Chit
is (as the awareness of one’s own existence), the Jagat-grandeur shines forth (as some mind-experience).
Whatever you experience as the world rises from the Chit-state, the potential state for all the experiences.
(This Chit, the subtle state of existence-awareness, the Aatman, is always in the ‘ready to become some
experience state’. This alone fills the Jagat you experience through your mind-tool.
Self (the real you) alone shines forth as the Jagat at each and every moment for (the false) you.
Whatever you experience rises from you alone, like in a dream, and is not outside of you.)
Chit alone is in the emptiness, and is also the filled state of the Jagat (made of elements) also.
Chit alone is the inside and outside, and all; and is divisionless.

चिन्मयत्त्वात्पदार्थानां सर्वेषां नास्त्यचित्क्वचित्।पदार्थजातं शैलादि यथा स्वप्ने पुरादि च चिदेवैकं परं व्योम
तथा जाग्रत्पदार्थभूः।
Jagat is nothing but some information conceived by any particular mind (Jeeva).
‘Conceived information’ is knowledge only. Any object is of the knowledge-form only.
There cannot exist any object that is not ‘known’.
What is experienced as the Jagat for you, is what you know as the world from your mind-vision.
Your Aadhibhautika body (located at some place and time) produces a particular experience for you, as
belonging to some place and time.
This world experience is possible because you are aware of your existence.
If you are not aware of your own existence, and do not exist, then how can any world exist at all?
Nothing can exist without the Chit, the ‘understanding state’.
Chit is the power to understand, the power to know; and is the Aatman.
What this Aatman understands as the world, is the world that is experienced through the mind-channel.
This experience called the Jagat is just the knowledge that keeps rising from you, as the hills and the oceans
and the trees and the rocks.
Whether you are dreaming or are awake, the objects get experienced the same way.
The hill, the city and other objects grouped as elements exist both in the dream and the Jaagrat states, and are
experienced as real. In both states, the objects exist as ‘knowledge’ only, and are the ‘Chit’ in essence.
‘Knowledge of the solid objects’ is just the ‘knowledge’ and is not solid, and is not in any place or time.
‘Knowledge’ is subtle and of the nature of emptiness only.
Jagat means the knowledge that you have processed through the mind. This knowledge is processed because
of the power of the Aatman, the potential state for any experience that you can have.
A realized Yogi exists as a witness alone for the mind-processes, and does not actually experience any time
or place as an entity.

पाषाणाख्यानमत्रेदं श्रुणु राम रसायनं पूर्वं मयैव यद्दृष्टं चित्रं प्रकृ तमेव च।
Rama! Listen to this tale of the ‘Paashaana’ (stone) which is an elixir indeed!
This story is indeed strange, interesting and removes the delusion of the Jagat.
It is about a strange incident that had occurred in the past, and is relevant to the present discussion.

अहं विदितवेद्यत्वात्कदाचित्पूर्णमानसः त्यक्तु मिच्छु रिमं लोकव्यवहारं घनभ्रमं ध्यानैकतामेत्य शनैर्विश्रान्तये चिरं
त्यक्ताजवं जवीभाव एकान्तार्थी शमं व्रजन् इदं चिन्तितवानस्मि कस्मिंश्चिदमरालये संस्थितो विविधाः पश्यन्
भङ्गुरा जागतीर्गतीः।
I was established in the Brahman-state, and had already realized that which has to be realized.
I was in a fulfilled state of the mind, and was free of all ‘wants’.
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I wanted to discard this world-affair which is nothing but a dense delusion state, so that I could remain
without attending to any worldly matters. I was residing in some abode of the immortal beings (heaven) then.
I sought some quiet solitary place, held back the rushing thoughts, and meditated on the wasteful nature of
the worldly affairs which were of various types. I thought like this.

वसिष्टः चिन्तयामास
Vasishta thinks

विरसा खल्वियं लोकस्थितिरापातसुन्दरी न जातु सुखदा मन्ये कस्यचित्के नचित्क्वचित्।उद्वेगं जनयत्यन्तः

तीव्रसंवेगखेदतः इमा दृश्यदृशो द्रष्टुरिष्टानिष्टफलप्रदाः।
(Whatever appears disappears instantly; and exists at the instance of observation alone. ‘Dhrshti and Srshti’
alone exist as the perception state. Every object rises from nothingness and vanishes into nothingness the
next moment, be it a living thing or inert. The continuous existence of any object is an illusion only.)
This worldly existence is indeed essence-less! It feels good at the time of experience only.
I do not consider it to be giving any long-lasting joy at all, for anyone, by any one, in whatever manner!
(Even heavenly pleasures do not last long.) Everyone reacts to the objects with likes and dislikes, and is
always anxious to avoid the unwanted, and strives hard or obtaining the desired objects. The joys and
sorrows produced by these perceived objects, result in intense pain for the mind.

किमिदं दृश्यते किं वा प्रेक्षते कोऽहमेव वा सर्वं शान्तमजं व्योम चिन्मात्रात्मनि रिङ्गकम्।
Whatever is experienced, whatever is seen, whoever I am, everything is just the quiet unborn empty expanse,
crawling and rolling in that principle which is of the nature of pure consciousness.

(Aatman alone exists. That means, the potential power alone exists.
You, as a mind-entity, exist as some probable state of the seer-seen.
‘See’, and the ‘world gets produced instantly’, as some object-awareness.
‘Seer and the seen’ both rise together at the time of perception.
When you ‘move’ the senses, the potential state rises as some information of some objects, with an ‘I’ as
some entity. Immediately the information-processing occurs, and some experience rises with the ‘I’, as the
experiencer. You do not see the ‘already existing world’; but you also get produced newly along with the
world at each and every wink; so to say!
This is how Reality is; there is no way to stop something getting observed.
‘Observation and creation’ is the nature of Reality.
The perception-experience is a succession of probable states that rise newly at each and every moment, with
a new ‘I’ entity. The continuation of the life as a single person is an illusion only.
Perception is just the flow of information with an ‘I’ to experience it.
Observe; and instantly the potential state of Reality is frozen as a probable state of perception.
When you do not observe, the object vanishes into the Atman, the emptiness of all.
As and when you move the senses, the objects appear newly from this Aatman (your self).
Life is just an illusion of continuity of yourself and the objects.
Life is just a dream made of disconnected experiences as in a dream, and the connection is imagined only.
You as an ego-entity, rise from nothingness at the beginning of the life-dream, and vanish off into
nothingness at the finish of the dream. There is no rebirth for the ego-entity; only your Vaasanaas move on
to create new worlds with new ego-entities.
You are not inside the Aatman, Aatman is not inside you; but that alone exists as all that is observed.
Either you withdraw and remain silent with the motionless body, or move through the world like enjoying a
tour in the mirage-city. The mirage-city of the world does not exist as some already existing solid world; but
gets produced just for you, at every moment, at every movement.
World is like a walk in the magical emptiness; gets produced newly at every step.
From emptiness everything rises and vanishes off into emptiness, at every moment of perception.
Reality state which is indescribable and nameless, exists as the perception-state only.
You cannot catch it separately outside of perception, as some material emptiness.
You can only know of it, like you know of the colorless space in the blue sky.
The perceived state is the Reality, and is emptiness in essence.
You cannot exist free of the perceived. Life cannot cease to be, as a perception state.
 5

Death is not possible at all, even if you wish for it. Some perception experience will exist with an ‘I’ always.
There is no escape from the perceived, even for a Mukta.
The only difference between a Mukta and the ignorant is that the former is awake inside a dream, and the
latter exists as a part of the dream only, as a dreaming entity and vanishes off at the end of his tiny dream.
A Mukta who is rid of the ego-entity is not a dream character inside, and does not vanish off ever; his dream
is endless, and he walks in this dream-world dreaming his own dream, but is always awake to the Truth.
The awakened one is one with the never-ending ‘Reality state of Aatman’.
Can you get rid of the perception ever?
This is the topic that is dealt with, in this section which is an introduction section for the Paashaana-story.
To escape from the perception, a Yogi can become invisible and remain formless, without the location-point
of the Aadhibhautika body; but, even then the information processing cannot be stopped; and some world
will stay back as memories or thoughts.
Or like Vishnu, one can surround oneself with limitless Ocean waves of milk, so that no other objects are
sighted. Or like the Devas, one can stay without winking also, so that the object in front remains the same
always; yet, if they move the face towards another direction, the objects will vanish off. Or like Brahmaa
one can have four faces facing all the directions, or like Kumaara, have six faces looking at all directions;
yet when one moves, the perception-pattern changes. Or like Shiva, one can remain with the vision of the
perception blocked, and remain formless as the blazing fire of dispassion only.
Vasishta also wanted to be free of the perceived patterns, somehow, by getting rid of all conceptions.)

तस्मात्समस्तसिद्देन्द्रदेवदैत्यादिदुर्गमं सुप्रदेशमितो गत्वा संगोप्यात्मानमात्मना अदृश्यः सर्वभूतानां

निर्विकल्पसमाधिगः समे स्वच्छे पदे शान्ते आसे विगतवेदनम्।
Therefore, I will go from here to such a place, which is not accessible to even the Siddhas, Indra, Devas and
Daityas; will hide myself through my own power; will be invisible to all the beings; will remain in the
Nirvikalpa Samaadhi; will stay in the state of equal ness, purity, and quietude, which is completely free of all
the perceptions.

तस्मात्को नु प्रदेशः स्यादत्यन्तं शून्यतां गतः यत्रैता नानुभूयन्ते पञ्च बाह्यार्थवेदनाः।

(I want to be in such a place where the senses do not function at all, and nothing is there as any perceived
experience, though I remain quiet with a mind.)
Therefore, which place can be there that has become completely empty, and where the five outgoing sense
perceptions do not get experienced at all?
(Vasishta did not move his limbs and go off to some place in search of solitude.
He just had to conceive some remote locality, and instantly he will be inside such a pattern.
Muktas do not have to move from place to place; but the conceived place-pattern will rise where they are
(Aatman point) at once, as whatever they wish for.)

शब्दकाननवार्यब्दभूतौघाभिसमाकु लाः क्षोभयन्त्यथ संक्षुब्धास्तस्मान्मे गिरयोऽरयः।नानाविधा नगेन्द्राणां

अन्तरावलिता जनैः देशा विषमया एव निःशेषा विषयाहिभिः।जनैर्जलचरैर्व्याप्ताः सागरा नीरकु क्षयः
विविधारम्भसंक्षुब्धैर्नगराणीव नागरैः तटान्यद्र्यम्बुराशीनां लोकपालपुराणि च भूताकु लानि शृङ्गाणि
पातालकु हराणि च।गायन्त्यनिलभांकारैर्नृत्यन्ति लतिका करैः पुष्पैर्हसन्त्यगेन्द्राणां गुहा गहनकोटराः।
मौनिमीनमुनिस्पर्शकम्पिनालचलाम्बुजाः सरस्यो विरसा एव वार्यावर्तविराविताः।पवनस्पर्शसंक्षुब्ध-
तृणपाम्सुपताकिनी रटत्यनिलभांकारैर्निर्झरोर्व्यप्यसंयता।तस्मादाकाशमाशून्यं कस्मिन्श्चिद्दूरकोणके अत्र
तिष्टाम्यवष्टभ्य योगयुक्तिमनिन्दिताम्।कस्मिन्श्चिदेककोणेऽत्र कृ त्वा कल्पनया कु टीं वज्रोदरदृढं तस्यान्तः
तिष्टाम्यवासनम्।
(Let me conceive some hills that are inaccessible to all the Devas and humans alike.
But how can the hills be silent, and stay without the perceived objects that belong to them by nature?)
‘The hills’ ‘which are filled with variety of sounds, wild forests, rivers and water-falls, floating clouds
and crowds of many types of animals, produce a lot of commotion and are disturbing in nature.
Therefore they are my enemies. The sound-world will still disturb me.
(Moreover, some humans might still exist there as forest-dwellers, and there will be still the sense-perceived
objects of different varieties, if not that of the heaven.)
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All those mountain-valleys are occupied by many types of people; and those lands are poisonous indeed
since the ‘snakes of sense objects’ are scattered all over.
(Why not conceive the Ocean?)
The oceans with bellies full of water are filled with, ‘various aquatic beings, banks of the hills and oceans,
cities of Lokapaalas, the peaks sought by many birds, and the hollows of the nether world (all occupied by
some beings or other); and they are like the cities that are abided by the citizens who are engaged in various
enterprises and suffer thereof!
(Why not conceive the caves?)
The caves of the mountains which are deep and hollow, sing with the hissing noise of winds; dance with the
hands of wild creepers; laugh through many flowers (like the Apsaraas).
(Why not conceive the lake-side?)
The lakes are indeed without any pleasing qualities. They are very noisy due to the wind creating the
whirling patterns on the surface; and when the silent ascetics and fish touch the waters, the stalks tremble
making the lotuses move (like the pretty faces of Apsaraas).
(Why not conceive the water-falls?)
Even the land near the waterfalls is very disturbing and not proper. Such a place wails aloud with the
echoing winds; and the dry grass-pieces and the sand-particles fly high disturbed by the contact of the wild
winds.
(Whatever I conceive as the hills, or the seas, or the caves or the lakes, the conception involves the existence
of birds, trees, and other things connected to those conceptions. It is better to conceive some emptiness as
the space and stay quiet inside the emptiness, where no ‘object perception’ is possible.)
Therefore, the limitless space above alone is found to be completely empty. I will stay here in some distant
corner, taking resort in the taintless method of contemplation through Yoga. In some far off corner of this
empty space, I will conceive a ‘small hut that is hard like the inside of the diamond’, to shield the physical
body from others, and will stay inside it, bereft of all the Vaasanaas.
(Only if I wish for something to be there, then the potential state will turn into some object-perception state.
If I wish for nothing, but the emptiness of all, then I will be able to stay inside the sheer emptiness alone as
my abode, and no object can rise in my perception-field. The senses will not be able to function as the
information-creators. This ‘hut conception’ will block any other being who might wander off here by
chance.)’
वसिष्टोवाच
Vasishta spoke

इति संचिन्त्य यातोऽहमाकाशमसिनिर्मलं यावत्तदपि पश्यामि सकलं विततान्तरं

क्वचिद्भ्रमत्सिद्धगणं कचिदुद्गर्जदम्बुदं क्वचिद्विद्याधराधारं यक्षोक्षिप्तक्षयं क्वचित्
क्वचिद्भ्रमत्पुरवरं प्रारब्धसमरं क्वचित् क्वचिद्द्रवज्जलधरं क्वचिदुद्वृत्तयोगिनि
क्वचिद्दैत्यपुरोड्डीनसगन्धर्वपुरं क्वचित् क्वचिद्भ्रमत्ग्रहगणं तारकाकु लितं क्वचित्
क्वचित्खे खगसंघृष्टं क्वचित्क्रु द्धमहानिलं क्वचिदुत्पातवलितं क्वचिन्मण्डलमण्डितं
क्वचिदपूर्वभूतौघं नागरावलितं क्वचित् क्वचिदर्क रथाक्रान्तं क्वचिदन्यरथोद्धुरं
क्वचिदादित्यदाहान्तं शशिशैत्यान्वितं क्वचित् क्वचित्क्षुद्रजनासह्यं क्वचिदग्न्यौष्ण्यदुर्गमं
क्वचिदुत्तालवेतालं गरुडोड्डामरं क्वचित् क्वचित्सप्रलयाम्भोदं क्वचित्सप्रलयानिलम्।
Having thought like this, I went into the sky above which was taintless like a sword; but I found the sky also
to be filled with many disturbing factors!
(The conception of space rose along with the conceptions of all other things connected to the space.)
Somewhere the Siddha-group kept floating about. Somewhere the clouds were making roaring noise.
Somewhere Vidyaadharas were crowded together in an assembly.
Somewhere Yakshas were getting thrown out of Yama’s abode. Somewhere floated the city of Devas.
Somewhere a battle was ready to erupt between the Suras and Asuras.
Somewhere the cloud was melting off into rains. Somewhere the Yoginis were getting overcome by anger.
Somewhere Daityas were carrying off cities along with the Gandharvas.
Somewhere some planets were rotating with the background of stars.
Somewhere the birds stayed crowded; somewhere the winds moved violently.
Somewhere some calamity was happening. Somewhere the clouds gathered together in circles.
 7

Somewhere some beings unseen before, moved about. Somewhere some citizens of some city floated
around. Somewhere the chariot of the Sun rolled about. Somewhere the chariots of the moon and other
planets also moved wildly.
Somewhere the sun was burning up with high heat; and Death was killing the beings there.
Somewhere moon was producing coldness all around.
Somewhere ghostly beings appeared rising disgust. Somewhere the fire blazed high, blocking the path.
Somewhere Vetaalas clapped loudly. Somewhere Garuda flew majestically.
Somewhere the clouds of dissolution roared. Somewhere the winds of dissolution howled.

ततो भूतगणांस्त्यक्त्वा दूराद्दूरतरं गतः प्राप्तवानहमेकान्तं शून्यमत्यन्तविस्तृतं अत्यन्तमन्दपवनं स्वप्ने

ऽप्यप्राप्तभूतकं मङ्गलोत्पातरहितमभूतगम्यं विद्धि संसृतेः।कल्पिताथ मया तत्र कु टी प्रकटकोटरा नीरन्ध्र-
कु ड्यनिबिडा पद्मकु ड्मलसुन्दरी घुणक्षुण्णाङ्गपूर्णेन्दुबिम्बोदरमनोहरा कह्वारकु न्दमन्दारपुष्पश्रीकोशशोभिता।
समस्तभूतागम्यत्वं तत्र संकल्प्य चेतसा अगम्ये सर्वभूतानामहमासं तदा ततः।
(I conceived some empty space far beyond the reach of these beings also, and at last stayed without
conceiving anything as any space also. I did not vanish off or melt off into nothingness, but was in such a
conception-state, that was free of all conceptions. It was like the first breath of Brahman.)
Then I left all these hosts of beings and went farther and farther away.
Then I reached a solitary place which was empty and spread out very far.
The wind was very mild (just enough to symbolize the presence of emptiness.)
Such a place cannot be reached even in a dream. It was bereft both of auspicious things and calamities.
Understand that it can never be reached in the world by any being.
(How can conceived entities imagine a conception-less state ever?
It was like the space that was deep inside the space itself.)
I conceived a hollowness inside the space, and imagined it as a hut that contained my body (as a conception-
form). The wall was a conceived blockage, and was thick and dense, and impenetrable.
(The inside of the space itself hid me like a tiny lotus bud that was made of empty space itself.)
It was like getting buried inside a beautiful lotus bud.
It was as if made of brightness that was cool and nectar-like. It was pleasing to the mind, as if the disk of the
full moon had been pierced all over by the timber insect, and the nectar was oozing through those holes.
(It contained as if, the essence of the fragrances of all the fragrant flowers and was extremely pleasant.)
It was shining forth like the beautiful inner side of all the fragrant flowers, like the white lotus, jasmine and
Mandaara. I conceived in my mind that this hut should be unapproachable to all the beings.
(It was a conception which was not conceived by any one so-far, and so was inaccessible to all.)
I was then at a place where no other being could approach me.

बद्धपद्मासनः शान्तमनाः परममौनवान्संवत्सरशतान्तेन निर्णीयोत्थानमात्मनः निर्विकल्पसमाधिस्थो

निद्रामुद्रामिवागतः समः सौम्यनभःस्वस्थः समुत्कीर्ण इवाम्बरात्।चिरं यदनुसंधत्ते चेतः पश्यति तत्क्षणात्।
चिरेण चाशापवनव्यक्तिवद्विततं यदा तदा वर्षशतेनात्र बोधबीजं वृतान्तरं आसीन्मे हृदयक्षेत्रे कालमेकं विकासतः।
संप्रबुधोऽभवन्मेऽथ जीवः संबुद्धवेदनः शिशिरक्षीणगात्रस्य मधाविव रसस्तरोः।तच्छतं वर्षाणां निमेषमिव मे गतं
बह्व्योऽपि कालगतयो भवन्त्येकधियो मनाक्।विकासमागतो बाह्यं गतो बुद्धीन्द्रियक्रमः वासन्तः पुष्परूपेण
मदस्येव रसो मम।
I was seated in the lotus posture (merged in the central essence of the Self). My mind was completely quiet.
I was in the supreme silent state. I made a decision that I should wake up (from the Samaadhi state) after a
hundred years (in DevaLoka time). (The Samaadhi state was a timeless existence.)
I stayed in the Nirvikalpa Samaadhi state, as if I had gone off to sleep.
I was in a state of equal-ness; established in the Self-state like the calm sky; as if carved from the empty sky.
(Vasishta was merged with the space as if made of space.
He had conceived the hollowness inside the space itself, in the very place he was seated, and was
inaccessible to anyone; and was in a non-perception state of pure-awareness.)
(Then, I woke up after a time span of hundred years.)
The long span of the absorption state of hundred years was experienced like a second by the mind.
The seed of perception-state had been buried deep inside my heart, and slowly was covered by the enormous
space and Praana of hundred years.
 8

The entire tine-span of hundred years bloomed forth at once, as the world-perception, with all the knowledge
of the events of hundred years in DevaLoka; and rose at once as my perceived world; and I woke up from
my Samaadhi-state.
My Jeeva-state (Aatman with the mind-screen) became fully conscious of the surrounding perceptions; like
the moist essence of the tree which had become thin at the winter, rises in the spring season, getting covered
fully by the leaves. Those hundred years had passed off for me as if within a wink-span.
‘Passing of prolonged times’ becomes very small-spans for those, who are absorbed in the single-minded
concentration.
Like the tree blooming up in the form of flowers, because of the intoxication of the spring season (‘Madhu’,
wine/spring), the functions of the intellect and senses bloomed up and extended outside (and I became a
Vasishta once again with the conception ‘ I am Vasishta’).

मां प्राणपूरितमुपागतसंविदंशमभ्यागतं त्वहमिति प्रसृतः पिशाचः इच्छाङ्गनाविवलितोऽथ कु तोऽपि सद्यः

प्रोन्नामसन्नमनवायुरिवोग्रवृक्षम्।
I was filled with Praana. I had got back the essence of perceiving.
Then instantly, from somewhere I know not where from, came to me the flesh-eating spirit named ‘I’, which
was pulled by the embrace of the lady named ‘the want of world-perception’, like the violent wind which
bends even the giant trees that stand tall.
रामोवाच
Rama spoke

त्वामप्युदितनिर्वाणमहंकारपिशाचकः बाधते किमिति ब्रूहि मुने संदेहशान्तये।

You are in the Nirvaana state already; and the ‘Ahamkaara Pishaacha’ affects you (so you say)!
How is it so? Clear my doubt hey Muni!
वसिष्टोवाच
Vasishta spoke

अहंभावं विना देहस्थितिस्तज्ज्ञाज्ञयोरिह आधेयस्य निराधारा न संस्थेहोपपद्यते।

For both the ignorant and Knower in this world, the presence of the body becomes support-less for the life
that has to be lived, without the idea of ‘I’. It is not proper to say, it is not there.
(Even a Knower has to separate himself with a form, to move among the form-based people; and has to refer
to himself as the ‘I’.There is a vast difference between the ‘I’ of the ignorant, and the ‘I’ of a Knower..
First understand, how to destroy the ‘I’ sense that exists in you through ignorance.)

अयं त्वत्र विशेषस्तं शृणु विश्रान्तचेतसः श्रितेन येनाहम्भावपिशाचः शान्तिमेति ते।

You keep your mind at rest, and listen to this particular instruction, by following which, the ‘I- demon’ gets
subdued.

अहंभावपिशाचोऽयमज्ञानशिशुनामुना अविद्यमान एवान्तः कल्पितस्तेन संस्थितः।

Though it is not really there, this AhamBhaava Pishaacha, (the flesh-consuming ‘I’ demon which exists as
the identity with the flesh-form) has been imagined within, by the ignorance-child; and therefore it is
believed to be really there. What is imagined through ignorance gets destroyed by rational analysis.

अज्ञानमपि नास्त्येव प्रेक्षितं यन्न लभ्यते विचारिणा दीपवता स्वरूपं तमसो यथा।
यथा यथा विलोक्यते तथा तथा विलीयते इहाज्ञतापिशाचिका तथा विचारिता सती।
Ignorance produces the imagined ‘I’; this we understand. Is ignorance really there? Analyze.
If the darkness wants to see itself with the light, the darkness vanishes by itself.
Ignorance is like this darkness, and exist because of the absence of rational thinking.
Ignorance is the opposite of reason, like the darkness is the opposite of light.
If Vichaara is there, the Ajnaana cannot exist at all.
Therefore Ajnaana is not really existent, and is the state of ‘non-Vichaara’ only.
 9

Ajnaana is not attained if well-observed by a man with Vichaara; like darkness seeing its own form with a
light. As and when one keeps observing, so and all, it dissolves off.
This ‘Ajnaana-Pishaacha’ (ignorance devil) also gets dissolved off, as one keeps on practicing ‘Vichaara’.

किल सत्यामविद्यायामज्ञतोदेति शाश्वती बुद्धिमोहात्मिका यक्षी निर्देहैव यथा निशि।

सति सर्गे त्वविद्यायाः संभवो नान्यतः क्वचित्सति द्वितीये शशिनि द्वितीयो विद्यते शशः।
Ignorance exists always with you, if the knowledge is absent. Ajnaana exists because of Avidyaa.
If Avidyaa is there, the ignorance also rises as a permanent state.
If you are not aware of the truth that the ghost does not exist, then you will see and fear the she-vampire at
night, though she is not in front of you with a real body.
Your deluded intellect alone produces the vampire for you.
Avidyaa (deluded intellect) produces the Ajnaana (darkness) and Ajnaana gives rise to the world-reality (the
vampire). If the world is there as real for you (like the vampire seen at night), then this Avidyaa has to be
there as its cause (since the deluded intellect is incapable of Vichaara). If your eyes are infected, you will see
not only the second moon, but also the second rabbit in the second moon.
(A fool will see even the limbs of his imagined vampire, and experience its strangling his neck also.
The ignorant also see the world as real, and suffer innumerable pains.)

सर्गस्त्वयमजातत्त्वादज्ञज्ञातो न विद्यते न जातः कारणाभावात्पूर्वमेव खवृक्षवत्।

Since the world is not produced at all really (like the vampire), and is understood only by the ignorant (like
visible only for the idiot child), it does not exist at all (like the imagined vampire).
How can there be a cause for the world that is not produced at all as real?
The tree seen in the sky has no cause as such, but the improper sight.
Since there is no cause at all, how can the tree be real?
Since the world has no other cause but Avidyaa, how can it be real?

परमाकाशकोशान्तरादिसर्गे निरामये पृथ्व्यादेरुपलम्भस्य भवेत्किमिव कारणम्।

(The world you experience is not a solid reality (like there exists no vampire with a solid body).
The world you experience is your own experience rising from Avidyaa.
The world you experience rises as a perception state from the emptiness of the Supreme Reality.
Like the child expects the ghost to appear from the darkness, the world also appears since you wish for the
experience of the world. How can a world be there as a solid structure made of elements, since it is like a
ghost imagined by the child?)
In the taintless state of the world which is within the store-house of the Supreme expanse, how can there be a
cause for the elements like earth etc?

मनःषष्टेन्द्रियातीतं मनःषष्टेन्द्रियात्मनः साकारस्य निराकारं कथं भवति कारणम्।बीजात्कारणतः कार्यमङ्कु रः

किल जायते न बीजमपि यत्रास्ति तत्र स्यादङ्कु रः कु तः।कारणेन विना कार्यं न च नामोपपद्यते कदा क इव खे
के न दृष्टो लब्धः स्फु टो द्रुमः।संकल्पेनाम्बरे यद्वद्दृश्यते विटपादिकं न संकल्पस्तथाभूतो न तत्रास्ति पदार्थता।एवं
येयं चिदाकाशे सर्गादावनुभूयते शून्यरूप इवाकाशे सर्गस्थितिरनर्गला।
(World is just the flow of information brought about by the senses.
Brahman is not any information that can be sensed by the six senses.
How can Brahman be the cause of the world?)
That Supremacy transcends the six senses inclusive of the mind.
You cannot see it or experience it like an outside object. It is formless!
Cause and effect have to be similar in character, like the clay and the clay pot.
How can that formless something, which is beyond the reach of the six senses become a cause for the world
made only of forms, and which is founded on the function of the six senses?
For example, the seed is said to be the cause of the sprout, its effect.
Where can you find the seed that produces the world-sprout?
Where can you find the abode of the vampire seen at night?
World is non-existent because it is without any cause, and is a product of delusion only.
Without the cause, the effect can never be there.
 10

When, what sort of, by whom, was seen or reached, a tree in the sky as a real thing?
Where is the seed for that tree?
Why the tree is seen as real? Because, it is imagined only! The sky cannot produce the tree like the ground.
The tree is conceived in the sky and seen as real, because of delusion.
If there is no such (tree) conception, there is no object-ness (image of the tree) also.
(The world you see rises because you expect the world to be there with a family, friends etc.
Your subtle want of the world to exist (for the fear of the ‘I’ vanishing off along with the world), makes the
world stay there always as a stable experience for you.)
Similarly, the world with its other counter parts (as ‘I’ etc) gets experienced in the emptiness of Chit-
expanse. Like the empty non-solid form (of the tree) in the sky, the world-existence also is without any
solidity.

सम एव चिदाकाशः कचत्यात्मनि तत्तथा स्वभाव एव सर्गाख्यश्चित्त्वाच्चैतन्यमीश्वरः।

Chit expanse is the power to rise as any perception-experience.
Where is the perception-state, except inside the Chit-expanse (the Self)?
Chit-expanse alone shines forth equally in itself, like this.
Aatman exists; and the world-experience exists as its shine without any division.
The thing called the world is the nature of Chit.
The potential state exists as all the probable states of perception.
The Knower stays always one with the potential state without expecting any perception to rise, and is
unconnected to the ‘I’ also.
The world you experience is the Chit-expanse only. World s just the shine of knowledge.
World itself is the Ishvara, the conscious principle that exists as all the experiences, for all.

स्वप्नसर्गोऽत्र दृष्टान्तः प्रत्यहं योऽनुभूयते स्वयं संवेदने स्वप्ने स्फु रत्यद्रिपुराकृ तिः।चित्स्वभावे यथा स्वप्ने
आस्ते सर्ग इवेह यः असर्गे सर्गवद्भाति तथा पूर्वं महाम्बरे।
The world experienced in the dream daily is the example here.
One’s own perceiving nature alone shines forth as the hill and the city in the dream-state.
The world exists in the dream world, as the nature of the Chit itself (and is not real). Similarly, though the
world is not there at all (in Jaagrat also), it shines as the world in the supreme expanse, as if there was a
world already ready to be experienced. (You experience the momentary flash of an object, with the firm
ascertainment that the object already exists as a part of an already existing solid world.)

अवेद्यवेदनं शुद्धमेकं भात्यजमव्ययं सर्गादौ यदनाद्यन्तं स्थितः सर्गः स एव नः।

There shines only the one unchanging pure consciousness which does not perceive anything. That
indescribable Reality-state is without beginning and end; and yet shines as the world with a beginning and
end in your experience. We all are the probable states existing in that emptiness, as the emptiness. We are in
essence that Reality alone, and rise at once as the shine of that single state (like the rays of a single sun).

नेह सर्गोऽस्ति नैवायं पृथ्व्यादिगणगोलकः सर्वं शान्तमनालम्बं ब्रह्मैव ब्रह्मणि स्थितम्।सर्वशक्त्यात्म तद्ब्रह्म
यथा कचति यादृशं रूपमत्यजदेवाच्छं तथा भवति तादृशम्।
There is no world here; nor is there the sphere made of the group of elements.
That which is all, quiet, and support less; that Brahman alone is in Brahman.
That Brahman-state has all the powers as its nature, to exist as any perception-experience.
In whatever manner it shines forth, it becomes that itself, without discarding its pure nature.
(Like some magical light itself taking certain shapes by your wish, Brahman alone is experienced by you as
the world. What you ‘know’ as the object is Brahman alone shining as that Knowledge.
Where can you search for Brahman? It is all around you, as you and your world-experience!
Where can you run away from perception? It is always there as your Aatman-shine!)

यथा स्वप्नपुरं जन्तोश्चिन्मात्रप्रविजृम्भितं तथैव सर्गः सर्गादौ शुद्धचिन्मात्रविजृम्भितम्।

Just like the world in the dream is made of one’s conscious experience only, so also the world with its
beginning and end is made of one’s conscious experience only.
 11

स्वच्छे चित्परमाकाशे चिदाकाशो य आस्थितः स्वभाव एव सर्गोऽसाविति तेनैव भावितः।

The Chit-expanse which is in the pure expanse of the Supreme Chit, its nature alone conceives this as the
world (like the stone shines forth as all the imagined statues).
(You are the Aatman, the power to rise as any perception.
What is seen as the ego and its world, is the shine of the Self alone.
What you expect the world to be, that rises as the world of your experience.
You are the Aatman-clay which is molded as your particular world-experience.)

भाव्यभावकभावादिभूमीनां भावनं भृशं सर्वं चिन्नभ एवाच्छमात्मनात्मनि संस्थितम्।एवं स्थिते कु तः सर्गः

कु तो विद्या क्व चाज्ञता ब्रह्म शान्तं घनं सर्वं क्वाहंकारादयः स्थिताः।
The world appears because of the ‘conceiver conceiving some conception’.
Conception dominates, and the world rises as the conceived.
(This conception is not a thought or idea, but the subtle ‘word-less want’ for the world to exist with your
form, family and beliefs, like the want of a tree in the sky. Since you are yourself the power to change the
conception into an experience, the world gets experienced as you wished for, with its good and bad things .
What you like also will be your experience, what you do not like also will be your experience.)
Everything is Chit-expanse only; is pure; and stays in the Aatman by the Aatman.
(You, the Reality-essence alone is the world you experience with many shapes.)
When this is so, where is the world, where is the knowledge, where is the ignorance? The dense state of
quiescence alone is everything! Where do the ‘I’ with its counterparts of mind etc, exist at all?

अहंभावस्य संशान्तिरेषाऽसौ कथिता तव अहंभावः परिज्ञातः पिशाच इव शाम्यति।

I have given you the method of thinking which will subdue the AhamBhaava.
When this ‘AhamBhaava’ is properly understood, it will vanish off like a ghost!

मया त्वेवमहंभावः परिज्ञातोऽखिलः तदा मे विद्यमानोऽपि निष्फलः शरदभ्रवत्।चित्राग्निदाहो विज्ञातो यथा

दाह्येषु निष्फलः तथाहंभावसर्गादि ज्ञातं निष्फलतामियात्।इति मेऽहंकृ तेस्त्यागे रागे च समता यदा तदा व्योम्न
इवाव्योम्नः सर्गेऽसर्गे च मे स्थितिः।अहंभावस्य नैवाहं नाहंभावो ममेति च तेन विद्धि चिदाकाशमेव
इदमिति निर्घनम्।
I have understood well the ‘AhamBhaava’ in this manner. Even if it is there in me, it is equal to the autumn
cloud (which is already dissolved). The fire which is blazing in the painting, when understood (as a lifeless
picture), fails to burn as real. Similarly, the AhamBhaava and the world, when understood, become useless.
In this manner, when I have discarded the ‘I’ ness, and am equal (unaffected) in all attractions, then, my
condition in any world-perception is free of the world-perception, like the ‘sky that is free of all the clouds,
heat etc’, in the sky. I do not belong to the AhamBhaava; and AhamBhaava is not mine.
‘I’ as the ‘I-less Brahman’ am in no way in contact with the ‘I’ of the perception-state.
Therefore, understand that this perception-state which you believe to be solid and dense, is the Chit-expanse
itself which is not dense and heavy.

यथा मम अन्येषामपि बोधवतामिह अग्नित्वमिव चित्राग्नेर्नास्त्ययं बोधविभ्रमः।

Just like me, for the other Knowers also, this misconceived understanding (of ego) is never there, like the
fire-ness is not there in the painted fire.

नाहमस्मि नान्योस्ति सर्वं नास्तीति निश्चये प्रकृ तव्यवहारस्त्वं शिलामौनमयो भव।आकाशकोशविशदाकृ तिरेव
तिष्ट निर्देशवच्चिरमपह्नुतसर्वभावः अद्यादितश्च किल चिन्मयमेव सर्वं नो दृश्यमस्ति शिवमेवमशेषमित्थम्।
‘I am not there; there is no other person; there is no one at all’
Well- ascertained in this knowledge, and engaged in regular duties, you stay silent like the inside of the rock.
Stay as the expansive form of the Chit essence only; densely filled; with all the conceived objects removed
of it. From now onward (be with the knowledge that) ‘Everything is made of Chit only. There is no
perceived at all. That auspicious state (Shivam) alone exists as all without the second’.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART THIRTY SEVEN

[PAASHAANAAKHYAANA (2)]
[COUNTLESS WORLDS MADE OF EMPTINESS]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 2

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 3

ABOUT THE AUTHOR

Narayanalakshmi

Narayanalakshmi (Shubhalakshmi), an ascetic spent most of her life in the Himalayan terrain, engaged in the
penance of knowledge. She is well-versed in all philosophies and is a scholar in Sanskrit language. Her
mission life is to retrieve the lost knowledge of the ancient Rishis and offer it unblemished to all the seekers
of the Truth. She is from Bangalore, Karnataka, India
 4

रामोवाच
Rama spoke

अहो नु विततोदारा विमला विपुलाचला भवता भगवन्भूत्यै भूयो दृष्टिरुदाहृता।

सर्वथा सर्वदा सर्वं सर्वं सर्वत्र सर्वदा सदित्येव स्थितं सत्यं समं समभूतितः।
अयमस्ति मम ब्रह्मन्संशयस्तं निवारय।किमिदं भगवन्नाम पाषाणाख्यानमुच्यते।
Aha! What an eloquent detailed speech; so faultless; so abundant and steady.
Bhagavan! You have given examples again for the understanding of the truth, for my own well-being.
In all ways, at all times, as all; and as all, at all places, at all times, Sat (Supreme Chit expanse) alone exists
equally as the truth; and is experienced equally (like the sunlight is at once experienced by all).
Brahman! I have this one doubt. Please clear it.
Bhagavan! What is this which you mentioned as the ‘tale of the stone’?

वसिष्टोवाच
Vasishta spoke

सर्वत्र सर्वदा सर्वमस्तीति प्रतिपादने पाषाणाख्यानदृष्टान्तो मयायं तव कथ्यते।

नीरन्ध्रैकघनाङ्गस्य पाषाणस्यापि कोटरे सन्ति सर्ग सहस्राणि कथयेति प्रदर्श्यते।
भूताकाशे महत्यस्मिन्खशून्यत्वमनुञ्झति सन्ति सर्गसहस्राणि कथयेति प्रदर्श्यते।
अन्तर्गुल्माङ्कु रादीनां प्राणिवाय्वम्बुतेजसां सन्ति सर्गसहस्राणि कथयेति प्रदर्श्यते।
I am going to relate to you this ‘tale of the stone’, to prove that at all places, at all times, all is there at once
(without the divisions of space and time).
This ‘Paashaana’ is very unique; not like the ordinary stones.
It is not located in any space and time, but is in all the places and times at once.
There exist thousands of worlds beyond the count of numbers, inside the cavity of this stone whose body is
densely packed. This alone will be proved through this story.
In this huge ‘Aakaasha’ (element), which exists as the emptiness which is filled without gap, there exist
thousands of worlds beyond the count of numbers; but it is always s empty only.
This alone will be shown through this story.
There exist thousands of worlds beyond the count of numbers, filled with clumps of trees with sprouts, filled
with many living beings, filled with air, water and fire. This alone will be shown through this story.

रामोवाच
Rama spoke

कु ड्यादौ सन्ति सगौघा इति चेत्कथ्यते मुने तत्खे विभान्ति सर्गौघा इति किं न प्रदर्श्यते।
Hey Muni! If it is said that solid worlds do exist as you say in thousands of numbers, then, why cannot it be
shown that they shine only in the emptiness of Chit itself? Why introduce the ‘Paashaana’ thing?

वसिष्टोवाच
Vasishta spoke

एतत्ते वर्णितं राम मुख्यमेव यथाखिलं योऽयमालक्ष्यते सर्गः स ख एव खमास्थितम्।

आदावेव हि नोत्पन्नमद्यापि न च विद्यते दृश्यं यच्चवभातीदं तद्ब्रह्म ब्रह्मणि स्थितम्।
(Actually no world exists as such; but by the power of Maayaa, there exist countless world-appearances in
each and every quiver of the mind which is empowered by the Praana.)
Rama! What I told you is the main gist, as to how the entire world that is perceived exists only as the sheer
emptiness.
 5

I have already explained as to, how, that which has not been produced at the beginning, does not exist even
now. The perceived which shines forth like this is, Brahman existing in Brahman.
I am not proving the realness of the worlds; but am explaining only the power of Brahman, which can exist
as limitless number of worlds of all time and place measures, at once; and yet is empty of all. Each and every
atom (the minutest point of space) of the elements is packed to the brim with countless worlds.

(Every object you see is just the Brahman existing as that probable state, as the seer and the seen.
You cannot imagine the number of worlds that can rise as the probable states of experience; that is why I am
describing the worlds in this manner.
If you believe the objects to be made of elements, then each atom of that element contains countless worlds
within it. What is an object but the knowledge-shine?
Each bit of Knowledge is Brahman alone. Each bit of Brahman you see as divided is the divisionless
Brahman alone. Brahman is the point where countless worlds exist without any limit.
Look at each object as containing countless worlds within its each atom.
Each object is made of elements; and each atom of the element contains countless worlds within it.
Since actually there are no elements or space except as conception, each mind at each and every moment is
experiencing a world as emptiness in emptiness (as the Aatman-state).
Each mind sees many other mind-entities as a part of its own world.
Each of those minds see worlds in which more other mind-entities are part of their worlds.
And, thus the worlds keep on increasing without limits, and get referred to as ‘Brahman’, the expanding
state of Reality.
Understand as to how your life-dream and its events that are based on your own beliefs and wants, is
worthless in this huge expanse of Brahman, and thus develop dispassion towards all the people and objects.
Stay as the rock-silence of Reality, in the noisy dream of life.)

नाति भूरणुमात्रापि सर्गैर्निर्विवरा न या न च क्वचन विद्यते सर्गा ब्रह्मखमेव ते।

न तेजसोऽरणुरप्यस्ति सर्गैर्निर्विवरो न यः न च क्वचन विद्यन्ते सर्गा ब्रह्मखमेव तत्।
न च वायोरणुरप्यस्ति सर्गैर्निर्विवरो न यः न च क्वचन विद्यन्ते सर्गा ब्रह्मखमेव तत्।
खं नाणुमात्रमप्यस्ति सर्गैर्निर्विवरं न यत् न च क्वचन विद्यन्ते सर्गा ब्रह्मखमेव तत्।
न सा महाभूततास्ति सर्गैर्निर्विवरा न या न च क्वचन विद्यन्ते सर्गा ब्रह्मखमेव तत्।
शैलानां नाणुरप्यस्ति न सर्गैर्यो न निर्घनः न च क्वचन विद्यन्ते सर्गा ब्रह्मखमेव तत्।
ब्रह्मणो नाणुरप्यस्ति सर्गैर्निर्विवरो न यः न च क्वचन विद्यन्ते सर्गा ब्रह्मखमेव तत्।
There is not even an atom-like span of solid earth, which is not densely packed without any gap, with
worlds; yet, the worlds do not exist at all anywhere.
All that is there is the empty expanse of Brahman (the changeless potential state) alone for you.
There is not even an atom-like span of the fire, which is not densely packed without any gap, with worlds;
yet, the worlds do not exist at all anywhere. All that is there is the empty expanse of Brahman alone.
There is not even an atom-like span of the air, which is not densely packed without any gap, with worlds;
yet, the worlds do not exist at all anywhere. All that is there is the empty expanse of Brahman alone.
There is not even an atom-like span of the sky, which is not densely packed without any gap, with worlds;
yet, the worlds do not exist at all anywhere. All that is there is the empty expanse of Brahman alone.
There is not even the state of elements, which is not densely packed without any gap, with worlds; yet, the
worlds do not exist at all anywhere. All that is there is the empty expanse of Brahman alone.
There is not even an atom-like span of the solid mountain, which is not densely packed without any gap,
with worlds; yet, the worlds do not exist at all anywhere. All that is there is the empty expanse of Brahman
alone. There is not even an atom-like span of Brahmaa (Creation-Vaasanaa), which is not densely packed
without any gap, with worlds; yet, the worlds do not exist at all anywhere. All that exists, is the empty
expanse of Brahman alone.

(That Reality alone exists as the sheer emptiness of all; but appears as a world for each mind.
Mind is the information processing state of Reality. There are no limits to its processing function.
There are no limits to the worlds that it can produce.
All the worlds of any character, of any space measure, of any time measure past or present or future, exist as
some probable state of Reality, as its very essence, as the ‘ready to be experienced state’.
 6

What cannot the mind not conceive? What limit is there for imagination?
Any world that can be conceived exists as a world-experience for some ‘I-entity’.
Conceive some God as a favoured deity, then that God will rise as only a conception, and fool you.
Unless the knowledge-level is equal to that of a Brahmarshi, the Trinities (Brahmaa, Vishnu, Shiva) are
inaccessible for any other Jeeva.
You cannot just love and act good, and expect the deity to come running for you, a dream-entity.
The unreal dream characters dreaming a life like you people, do not exist at all for these Trinities.
If you do conceive that they can be seen, then your mind itself will produce those images and fool you.
Similarly, conceive a ghost, and the ghost will rise as a conception only, and fool you.
Whatever you conceive is like a fool’s request to the mind-genie, and will get fulfilled as wished for.
Conceptions are mirrored as the worlds in the mind-mirror.
Conceptions exist as the ‘Knowledge-form’ of the world.
What you ‘know’ as the world, exists as the mind-world for you.
Where does the world exist? In you, the potential state of Aatman.
At every instant your eye opens, or the senses move, or the body changes its location in time, you the
Aatman alone shine forth as the world you experience, as if it is in an outside.
All that you see as objects and people are your own conceptions as ‘Aatman’.
Those others in your world conceive your identity, as the same Aatman.
The world is nothing but the momentary-experience that you conceive as the Aatman.
Why are you holding on to as people and objects, which are as unreal as the dream-objects?
Everything that you see is the Aatman in Aatman.)

सर्गेषु नाणुरप्यस्ति न ब्रह्मात्मैव यः सदा ब्रह्मसर्गास्तथेत्येष वाचि भेदो न वस्तुनि।सर्गा एव परं ब्रह्म परं ब्रह्मैव
सर्गता मनागप्यस्ति न द्वैतमत्राग्न्यकौर्ष्ण्ययोरिव।
There is not even a single atom in the worlds, that is not the essence of Brahman. Therefore, the difference
between the Brahman and the world is there, only when referred to by words; but not in actuality.
(‘World’ means ‘Brahman’; ‘Brahman’ means ‘World’; both words refer to the same Reality.)
World alone is the Para Brahman; Para Brahman alone is the world-ness.
There is no duality in the least here, like the fire and its heat are not different.

इमे सर्गा इदं ब्रह्म तेऽत्यन्तावाच्यदृष्टयः विदार्यदारुरववद्भान्त्यर्थपरिवर्जिताः।

‘These are the worlds’, ‘This is Brahman’; ‘this causes this’; ‘this world is made of so many principles’; such
statements are meaningless; Such views are extremely illogical and without any meaning. They are as
meaningless as the sound which comes out when wood gets split. (These views are based on the belief that
the world exists as some solid structure as different from Brahman, and so are baseless.)

द्वैतमैक्यं च यत्रास्ति न मनागपि तत्र ते सर्गब्रह्मादिशब्दार्थाः कथं कस्येव भान्तु के ।

Brahman and the world are not two separate realities.
The single Reality does not become two, or appear as another, or is one within the other.
There is not the least trace of duality or oneness at all.
Brahman alone is seen as the world through delusion.
If you foolishly see the space to be cut off as the blue sky-canopy above you, the space does not split off.
No one is there as a Jeeva, no world is there as a solid Reality; nothing is there as the world at all.
How can the terms defining the Brahman and the world exist for you, what are they, and they shine for
whom?
The world is just the information that the mind produces as the sense-knowledge, and makes stories out of
these meaningless sounds and images.
Where actually exists any solid world, outside of Reality?

शान्तमेकमनाद्यन्तमिदमच्छमनामयं व्यवहारवतोऽप्यङ्ग ज्ञस्य मौनं शिलाघनम्।

What you see as the world is a state of quietude; beginningless; pure and without any affliction.
Dear Rama! Even when acting in the world, a Knower’s silence is as dense as the inner belly of the rock.
He is undisturbed by the sense-knowledge, and does not conceive anything.
He sees no world at all. He exists as the absolute silence of all; as Brahman itself.
 7

निर्वाणमेवमखिलं नभ एव दृश्यं त्वं चाहमद्रिनिचयाश्च सुरासुराश्च तादृग्जगत्समवलोकय यादृगङ्ग स्वप्नेऽथ

जन्तुमनसि व्यवहारजालम्।
Dear Rama! Everything is Nirvaana (Brahman) alone. Empty expanse alone is the perceived (empty in
essence). Look all around you, and see the various objects and people seated here.
All exist in the varieties of worlds, produced by their-mind-kingdom.
Each believes the world as what he understands it as, from a worm to a Deva.
Grouped together as various mind-worlds, now they are experiencing this assembly as a common
experience. Yet each level of understanding is different, each level of knowledge is different.
Observing a world like this filled with ‘you and I, the hosts of hills and mountains, Suras and Asuras’, like in
a dream, the mind of the creature here is caught in the net of endless worldly-activities, for no purpose!

(All the minds exist with a particular Guna as dominant. The minds are characterized as dull, active or good.
All the minds exist in the five levels of life-existence. Goodness alone will not lead one towards Moksha (as
explained in the story of Punya and Paavana brothers.
Those who are body-based, and are absorbed only in nourishing the body, producing more bodies as
progeny, are in the food -level only; and even of they are Saattvic, will not continue as other life-existences.
They are in the level of element-grouping only, and will dissolve off as the elements after their life-dream
ends. Only those Jeevas, whose mind-bodies have evolved to think outside of the body, can have some
Vaasanaas even that can continue.)

रामोवाच
Rama spoke

अनन्तरं नभःकोशकु टीकोटरगतो मुने तव ध्यानप्रबुद्धस्य वृत्तं वर्षशतेन किम्।

Hey Muni! When you were in the hut made inside the hollow of the sky; and after you woke up from your
contemplation state after hundred years, what happened?

वसिष्टोवाच
Vasishta spoke

ततो ध्यानात्प्रबुद्धोऽहं श्रुतवांस्तत्र निःस्वनं मृदु व्यक्तपदं हृद्यं न च वाच्यानुगो यतः स्त्रीस्वभावादिव मृदुमधुरं
निनादि वा स्वल्पाङ्गत्वादनिर्ह्लादि मया तद्वाक्यमूहितं इन्दिन्दिररुताकारं तन्त्रीरणितरञ्जनं न रोदनं न पठनं
बिसकोशसमस्वनम्।तदाकर्ण्याशु तत्रेदमहं चिन्तितवानथ शाब्दिकान्वीक्षणात्पश्यन्दिशो दश सविस्मयः।
व्योम्नोऽयं सिद्धसंचारमार्गशून्यान्यनन्तरं भागो योजनलक्षाणि समतिक्रम्य संस्थितः।तदिहेद्दृग्विधस्य स्यात्कु तः
शब्दस्य संभवः शाब्दिकं न पश्यामि यत्नेनापि विलोकयन्।अनन्तमिदमाशून्यं पुरो मे निर्मलं नभः इह भूतं
प्रयत्नेन प्रेक्ष्यमाणं न दृश्यते।
(Vasishta had woken up inside his conceived empty space; and heard some faint sound, but was unable to
grasp clearly any word that was spoken. It appeared as if some woman was speaking out some words from
somewhere far. He could also feel the sadness contained in that sound, but was unable to find the source of
the sound.)
After I woke up from the contemplation, I heard some sound in that hollow of the sky.
It was very soft; words were not very clearly heard; was pleasing; but the meaning could not be grasped.
Like the sound uttered by women, it was soft, sweet and resounding.
Since it was not very loud, I understood it to be sad and coming from not very far.
It was like the humming of a large bee; like the melodious sound from Veenaa-string.
It was not a crying sound; nor the sound of recitation.
It was like the hum of a bee from deep inside the hollow of the lotus.
Hearing it, I was surprised and looked in all the ten directions, trying to see who made that sound.
I thought like this. ‘This part of the sky is an area, which is lakhs of Yojanas further across the sky-region
where even Siddhas move about. When it is so, how can any sound be there? Even when I make an effort, I
am not able to find the source of this sound. This part of the sky in front of me is an endless stretch of empty
expanse and is taintless. Even when I try hard, I do not see any living being as such.’
 8

यदेति चिन्तयित्वाहं भूयो भूयो विलोकयन्शब्देश्वरं न पश्यामि तदा चिन्तितवान् इदम्।आकाश एव भूत्वा
अहमाकाशेनैकतां गतः आकाशगुणशब्दार्थान्करोम्याकाशकोशके ।देहाकाशमिह स्थाप्य ध्यानेनेह यथास्थितं
चिदाकाशवपुर्व्योम्ना याम्यैक्यं वारिवाम्बुना।चिन्तयित्वेत्यहं त्यक्तुं देहं पद्मासनस्थितः आसं समाधिमाधातुं
पुनरामीलितेक्षणः।त्यक्त्वा बाह्यार्थसंस्पर्शानैन्द्रियानान्तरानपि चित्ताकाशोऽहमभवं संवित्स्पन्दमयात्मकः।
क्रमात्तदपि संत्यज्य बुद्धितत्त्वपदं गतः संपन्नोऽहं चिदाकाशे जगज्जालैकदर्पणः।ततस्तेन स्वभावेन
भूतव्योमैकतामहं संप्रयातोऽम्बुनैवाम्बु सौरभं सौरभेण वा।संपन्नोऽथ महाकाशं व्याप्यानन्तोऽथ सर्वगः
अनाकारोऽप्यनाधारः सर्वार्थाधारतां गतः।
Thinking in this manner, I again and again observed; yet was unable to find the person who made that sound.
(Aakaasha is the support of the sound-principle; by becoming the Aakaasha itself, one can understand the
meaning of the words that were heard by Vasishta.
Through his power of penance, he reverted back to the quiet state of Chit, and in that state conceived his
identity as the limitless material space that was conscious, and tried to fathom the meaning of the sound that
had disturbed him.)
Then I thought like this. ‘I will become the Chit expanse itself and become one with the Aakaasha principle.
Inside the hollow of the Aakaasha, I will produce the ‘word with meanings’ (Shabdaartha) which is the
essence of Aakaasha. I will place this ‘body-Aakaasha’ (the perception-field of Vasishta-identity) here itself,
as it is, through ‘Dhyaana’ (contemplation), and remaining as the ‘Chidaakaasha’ (Chit-expanse), I will
attain oneness with the ‘empty expanse of the element Aakaasha’, like the water drop inside the ocean.

(Chit-Aakaasha, or Chidaakaasha is the potential state for all the perceptions.

Space is the basic concept that supports all the object-concepts.
Any image of an object can be there, if and only it is contained inside some space and time boundary.
There cannot rise any object as an experience outside of space.
As previously explained in Mandapaakhyaana, the material world is contained in the material Aakaasha as
an element. This material Aakaasha which is limitless is just a concept, and is contained within the
Chittaakaasha, the information processing function, which conceives the objects. This Chittaakaasha is
contained within the potential state of Chidaakaasha. This Chittaakaasha shines in each and every
Jeevaakaasha as a world-experience.
Chidaakaasha is not in any space; it is sheer emptiness. Therefore all the worlds are also made of emptiness
alone. What you see any world is just this Chidaakaasha alone.
By reverting back to Chidaakaasha, Vasishta was able to rise as the mind-space of Brahman, and saw
himself as the space that contains all the worlds that could ever be.)

After having taken this decision in this manner; in order to discard the body, and seated in a lotus posture,
I again got ready to enter the Samaadhi-state with my eyes fully closed.
Renouncing all the functions of the senses which bring in the external contact to a Vasishta-mind, along with
the inner faculty of thinking, I became the ‘Chittaakaasha’ (perceiving consciousness), of the nature of
conscious quivering in Brahman.
Gradually, I renounced that also, and attained the state of the principle of Buddhi (Decisive power, that
guides the perception-path).
In the Chidaakaasha (Chit-expanse), I became a mirror which reflects the entire network of worlds.
Then, by its very nature, I attained oneness with the element called Aakaasha, like the water mixing with
water, like the fragrance mixing with fragrance (like the emptiness mixing with the emptiness).
Then I became the huge expanse of Aakaasha spreading endlessly, everywhere; formless and bereft of all
supports; yet acting as the support of all the objects.

(What happens when you become the space itself, and are looking at yourself?
You start seeing all the worlds that are contained within you, at once as your limbs.
Vasishta as the space principle now became aware of countless worlds, and describes them to Rama.
Imagine the expanse of limitless space, and how worlds like ours are filling the space like dust-particles.
True, conception alone is the world that is experienced as a solid structure; but if you can actually visualize
all these worlds at once, as the ‘space’ itself, what would it be like?
Can you see the worthlessness of your tiny world-experience, and try dissolving off as a dream-character so
as to wake up to your Aatman state?)
 9

अहं त्रैलोक्यवृन्दानि संसाराणां शतानि च तत्र ब्रह्माण्डलक्षाणि पश्याम्यगणितान्यपि परस्परमदृष्टानि मिथः

खान्यमलानि च।नानाचारविचाराणि शून्यान्येव परस्परं स्वप्नरूपाणि सुप्तानां तुल्यकालं नृणामिव
महारम्भानुमृष्टानि शून्यानि च परस्परम्।जायमानानि नश्यन्ति वर्धमानानि भूरिशः वर्तमानान्यतीतानि
भविष्यन्ति च सर्वशः।अनेकचित्रजालानि महाभित्तीनि खानि च मनसेवोग्रराज्यानि कृ तानि विविधैर्जनैः।
निरावरणरूपाणि तथैकावरणानि च पञ्चावरणयुक्तानि षडेकावरणानि च चतुर्विंशत्यावृत्तीनि षट्त्रिंशत्खावृतानि
च।शून्यानि भूतपूर्णानि पञ्चभूतमयान्यपि एकपृथ्व्यादिभूतानि चतुःपृथ्व्यादिकानि च त्रिःपृथ्व्यादीनि चान्यानि
द्विःपृथ्व्यादीन्यथापि च तथा सप्तमहाभूतान्येकजातिमयानि च।त्वादृशानुभवाभोगविरुद्धातिदशानि तु तथा
नित्यान्धकाराणि सूर्यादिरहितनि च तथा मीलितसर्गाणि एकनाथावृतानि च विलक्षणप्रजेशाम्शविचित्राचारवन्ति
च।तथा निर्वेदशास्त्राणि निःशास्त्राणि तथैव च कृ मिक्रमसमारम्भदेवादिप्राणिमन्ति च जात्या तु पारम्पर्येण
संके ताचारवन्ति च।तथा नित्यप्रकाशानि ज्वलिताग्निमयानि च तथा जलैकपूर्णानि पवनैकमयानि च
स्तब्धानि परमाकाशे वहन्ति च तथानिशम्।जायमानानि पुष्यन्ति परिपुष्टानि चाभितः तिर्यग्गच्छन्ति चान्यानि
पूर्णसर्वमयान्यपि।देवमात्रैकसर्गाणि नरमात्रमयानि च दैत्यवृन्दमयान्येव कृ मिनिर्विवराणि च।
(This is Vasishta speaking out as the ‘space’.)
I saw there, crowds of Tri-worlds (like ours) spread out inside me. There were hundreds of world-existences;
lakhs of Brahmaandas which were beyond counting inside me, as me.
They were not visible to each other, and were inaccessible to each other.
They were made of taintless emptiness only, as my body (as space).
These worlds were filled with various types of behaviors and thought-patterns, which we cannot even
imagine.
Each world though was contained inside the empty space of one world, was invisible to the other, which was
contained within the same empty space.
Space is just emptiness; this emptiness alone is seen by different minds as different worlds, like imaging a
different statue on the same wood. This emptiness is the same for all, as the basic space-concept.

(Look at the empty space in front of you. The emptiness may be filled with so many other worlds like ours
or different from ours, but we cannot see them at all, like we cannot see the dreams of others.
They cannot see our world-objects; and we cannot see their world-objects.
Even if a terrible battle is happening another world with great noise, in the same emptiness, we cannot know
of it, though we are also living in the same emptiness.)

Each world was appearing as some empty expanse for the other, like the dreams experienced by the sleeping
men at the same time. So many activities were going on there with so much noise and disturbance in each
world; but appeared like empty taintless space for the other.

(I saw as the space, worlds forming inside me, and perishing also. I saw also, many worlds in different levels
of evolution.)

I saw those worlds which get produced and perish, those worlds which were growing in abundance, those
worlds which were the present ones, those worlds which were the past ones; and those worlds which were
becoming in the future.

(All the worlds were filled with various events relevant to their own lives.)

I saw as the space, all the worlds that were filled with variety of scenes.
Some worlds were heavily solid in structure; some were made of non-solid structures.
All these worlds were stable and real for those beings, though they were all mind-kingdoms only.

(All our Philosophies like Saamkhya, Shaivism etc talk of so many ‘Aavaranas’- ten, sixteen, twenty four,
thirty-six and so on. Vasishta sees the worlds of many varieties covered by less or more ‘Aavaranas’; some
without ‘Aavaranas’ also.)
Some were without any covering; some had only a single covering; some had five coverings; some had only
six coverings; some had twenty four coverings; some had thirty six empty coverings.
 10

(There is no fixed rule as to how the world should appear for anyone.
Whatever the mind conceives, that gets experienced as a world for anyone.
Groups of minds of the same calibre, and similar brain-structures, see a common world that belong to them;
and are unaware of the other worlds that fill the empty space.
Space gets produced, along with the worlds, as the emptiness, for each mind.
The emptiness in front of us, and the emptiness that they see in their worlds are the same.
Emptiness is just emptiness, and nothing more!)

Not all the worlds were populated by beings; some were just empty of any life.
Some were filled with many types of living beings.
Though the elements were grouped as the bodies, all the five elements were not used in the making of the
bodies. Some beings were made of five elements; some were made of only one element like earth; some
were made of only four elements; some were made of only three elements. Some were made of two elements
only like Aakaasha and earth, whatsoever; so also seven types of elements (including space and time), and
only one type of species too.

(All the beings were not having body-shapes like ours.)

Some worlds were populated with residents and were beyond the scope of your understanding of what you
have here as your experiences (as Siddhas etc).
Some worlds were always dark and without the light of the Sun, moon or stars.
Some worlds were asleep as in dissolution; some were ruled by a single lord; some rulers were so entirely
different in looks and conduct.
Some worlds were without the Vedas, and the scriptures based on Vedas. Some are without any scriptures.
Some were alive with Devas hovering over them like active insects.
Some were filled with Brahmin-like people who are there only as namesake (without learning).
Some worlds were always filled with light and blazing fires; some were filled only with waters; some only
with winds.
Some were stagnant, stuck at some point in space.
Some were always floating about, in the Supreme expanse of Chit appearing as Aakaasha.
Some were getting born, and some kept on growing limitless.
Some were fully expanded all around; some grow sideways; some others were completely grown.
Some worlds were filled with only Devas; some were with only humans; some were with only Daityas; some
were completely packed with insects.

अन्तरन्तरस्तदन्तश्च स्वकोशेऽप्यणुकं प्रति जातानि जायमानानि कदलीदलपीठवत्।

(These worlds were not solid structures, but just the conceptions rising as world-experience for each mind.
Each mind perceives a world of its own.
Sometimes the worlds are intertwined; sometimes they are separate.
Where are they situated? Nowhere!
They are as unreal as the dream experienced by a dreamer; and are made of emptiness alone.
The experiences one has in his mind-field as people and objects are made of emptiness alone, and are his
own mind-construes, and are as nonsensical as a ‘nanny’s meaningless story related to an immature child, or
as unreal as the experiences of a barren woman’s son.
Analyze the world you are experiencing, now, here.
You are a dream character for some one’s dream; and he or she is a dream character in your dream.
Whatever your ignorance or knowledge level is, the world you experience is in that level only.
Love for the family means a lot of crowds, emotional dramas, deaths, diseases, tragedies, festivals, struggles,
progeny-want etc.
Love for the knowledge means the company of Knowers, study of Scriptures, dispassion etc. Whatever
Gunas dominate the mind, the world will rise based on that Guna only.
Your belief in death alone makes you dream of a world filled with death and destruction!
A Mukta is not in any world; he is ‘Gunaateeta’, transcends all the three Gunas.
He does not want anything, and so is not caught in any idiotic conceived world.
If you observe the world like the space which is conscious like Vasishta, each world is a part of another
world, that of another world and so on, like digging deep into a hole of emptiness, without an end.
Even as one dream ends, another rises in its place for the ignorant Jeeva, who is just a conceiving machine.)
 11

These worlds stay one within the other, another within that one, and in each atom within its hollow.
Some worlds are already born; some are about to be born, like the layers of leaves on the banana trunk.

परस्परमदृष्टानि नानुभूतानि वै मिथः सैनिकस्वप्नजालानि जातानीव महान्त्यपि।

(When many soldiers have the dream of battle, the world of each battle-field is separate and invisible to the
others.) Like the ‘dream-wonders’ in the sleeping soldiers, these worlds are invisible to the others; and not
experienced by each other, though they are born as huge solid worlds experienced by each soldier.

विविधान्यनन्तानि स्वच्छाकाशात्मकान्यलम्।अन्योन्यमन्यवृत्तीनि न मिथोऽन्यस्थितीनि च।

मिथश्चान्यान्यशास्त्राणि मिथोऽनन्तानि यानि च।अन्योन्यसन्निवेशानि मिथोऽन्योन्यानि यानि च।
Countless varieties of worlds exist unknown to each other in the same empty space (Aakaasha); but is of the
nature of pure empty expanse alone! (Chit-expanse alone shines as the empty Aakaasha containing all these
worlds, that rise like foam bubbles in the Ocean. Some bubbles attach themselves and appear like clusters;
some bubbles stay separate and float alone.)
Some worlds have differences in conduct, but are bound together (like the Sura and Asura worlds).
Some worlds are of different life-styles; and are not bound together.
Some are together, yet have different Scriptures.
Some are together and have no end at all as they stay in the Brahman-state (like that of Siddhas and Muktas).

(Worlds can be repeated again and again if the same Vaasanaas continue; they may differ also if the
Vaasanaas are different.)
Some have situations which differ from the other; some others have the same situations though differing.

अन्योन्यं परलोकानि मिथः सिद्धपुराणि च अन्यादृशमहाभूतान्यन्यादृग्दिग्गिरीणि च।

त्वादृशानुभवेहानामगम्याभ्यागतानि च असमञ्जसरूपाणि कथ्यमानानि मादृशैः।
(Those who have developed extreme dispassion, and are established in the Self-state, may enter the Siddha
world of Knowers, when they discard their dream-bodies of their dream-worlds.)
Some are worlds (Paraloka), that are entered into by the (meritorious) dead, and are like the Siddha-worlds
which are invisible and which have other types of elements and other types of directions and hills.

(These Siddha worlds are not somewhere far beyond the stars, but are right here in the same empty space in
front of you. Unless you rise in knowledge, these worlds are non-existent for you, who are still crawling in
the lower level of family attachments, and meaningless ascetic practices.)

Such worlds are close by (in front), but unapproachable to people like you, who are in a lower level of
intelligence (evolution-wise) and experience the world of duality (of people, objects and deities); and they
appear as nonsensical worlds when explained by people like us (for they stay inaccessible to the ignorant
people like you, who believe that your tiny world alone is the only one existing world in the Creation).

(Reality state that acts as the potential state for all perception states, is otherwise the state which can rise as
any information, as the perception-experience with an ‘I’. The world is not a solid structure but is a non-stop
flow of information only, on which the narrations of the life-stories are conceived.
That is why, is it is known as Samsaara, the sliding information patterns.
In the limitless information that can rise from the Reality, a deluded mind like yours can grasp only a tiny bit
of information as the world -experience, like a tiny ant picking up a tiny grain of sugar particle from a
mountain of sugar heap.
That is why, the other worlds that exist in the same emptiness are not visible to you.)

अणुवत्सेव्यमाणानि चिदादित्यांशुमण्डले परमार्थश्रियो व्योम्नि रश्मिजालानि कु ण्डले।

All these worlds float like tiny atoms in the ‘consciousness-sphere’ of the shining rays of the Chit-Sun.
(Aakaasha alone supports the sound-principle; and these worlds which rise as the ‘sounds’ are like the
variegated shine of an ear-ornament worn by the Chidaakaasha.)
 12

They are the variegated shines of colors (as various types of worlds) spreading out of the ‘single circular ear-
ornament (Kundala)’ of the empty expanse, which is the beautiful state of the Supreme.

कानिचित्तानि तान्येव भूत्वा भूत्वा भवत्यलं कानिचित्तादृशान्येव जातानि वनपर्णवत्।अन्योन्यत्त्वाच्च

सदृशान्यन्यानि सदृशान्यपि कं चित्कालं सुसदृशान्यन्यान्येव च कानिचित्।
Some worlds again and again become the same worlds and keep on appearing the same way (like the same
copies) (because of the same Vaasanaas for the same people and the same objects).
Some worlds are produced with only the similarities, like the forest leaves (but with different people and
different objects) (because of the Vaasanaa for the same world-experience, but of a different life story).
(The Jeeva goes through similar and dissimilar world experiences again and again as per the wavering of his
Vaasanaa-content.)

Since they are like each other, they are similar; but are different though they are similar.
Some worlds, for sometime, are exactly the same; but are different only.
(Whatever person or object you hold on to as dear, will follow you like a ghost in all the future dreams also,
blocking your path to realization.)

फलानि तान्यनन्तानि परमार्थमहातरोः अनन्यानेव चान्यानि तन्मयान्येव वै ततः।

In the tree of the Supreme Reality, these (world) fruits are countless; are not different from each other (are
the shine of the same Aatman that empowers all the minds); yet are separate (as mind-kingdoms); and are
made of the same essence as of the (Chit) tree, since they appear on it alone.

कानिचित्स्वल्पकल्पानि दीर्घकल्पानि कानिचित् अन्यान्यनियतं भूरि नियतं भूरि कानिचित्।

Some worlds last for very few Kalpas; some last for limitless Kalpas.
Abundant other types of worlds are there without any laws (of time, space, physics etc), and exist as chaotic
and confusing states (like the bombardment of all the Vaasanaas at once) (as the chaotic flow of sense-
information). Abundant worlds are also there which are bound by laws.

अन्यान्यज्ञातकालानि यदृच्छावशतः स्वयं जायमानानि पुष्टानि सुस्थिराणि स्थितानि च।

Some worlds have no time-sense at all (because of the absence of sun, seasons etc); and randomly all by
themselves have got produced, expanded, stabilized and stay on (anything happening in anyway without the
controlling factor of time).

तानि शून्यत्वजालानि परमाकाशकोशके अपरिज्ञातकालानि रूढान्यज्ञातदोषके ।

All these worlds are just net-works of emptiness in the hollow of the Supreme Reality.
They are staying from unknown times and are established in the ‘fault of ignorance’.

अब्ध्यर्काकाशमेर्वादि शतैरावलितान्यलं चिच्चमत्कारखे स्वप्नजालान्याभान्ति चाविलम्।

All these dusty networks of dreams (worlds), are abundantly covered with hundreds of oceans, suns, skies,
Meru mountain etc, in the wondrous empty expanse of Chit.

अनुभूतेर्भ्रमात्मत्वात्कारणानामभावतः पृथ्व्यादीनामहेतूनामत्यन्तं सन्त्यसन्ति च।

मृगतृष्णाम्बुभरवद्विचन्द्रव्योमवर्णवत्सम्पनानि न सत्यानि सत्यान्यप्यनुभूतितः।
There exist no causes for them. They are there because of the delusion in the person who experiences them.
They are not made of elements like earth etc. They do exist, and are experienced as real; but do not exist
actually, since they are just the conceptions that get experienced!
As if filled with mirage waters completely, as if the whole sky has been painted by the two-moons (seen due
to illness), they are there; but are not real; but are real only as experience.
 13

चित्संकल्पनभस्येव भासमानानि भूरिशः वासनावातनुन्नानि विलुठन्त्यात्मचेष्टितैः।

Shining forth in abundance, as if in the ‘conception-sky of Chit’; they are blown by the Vaasanaa-storms;
and roll about because of the Vaasanaa-bound actions of the deluded Jeevas.
(Jeevas are not identities with forms and names; but are the varied levels of delusion-states only.)

सुरासुरादिमशका बहुशोदुम्बरद्रुमे फलानि रसपूर्णानि घूर्णमानानि मारुतैः।

In the tree filled abundantly with the spherical fruits of Udumbara (the worlds), the fruits are juicy (with
varieties of pleasures), shake about hit by the winds (of Vaasanaas); and are covered by the hovering flies
namely Suras, Asuras (Naagas, humans) etc.

अभिजातस्वभावस्य सर्गारम्भकरस्य च शुद्धचित्तत्त्वबालस्य संकल्पनगराणि वै।त्वमहं स इदं चेति धिया

बलदृढान्यलं संपन्नान्यर्क दीप्त्येव पङ्कक्रीडनकानि च।
There is this child called the ‘principle of pure awareness (Knowing state)’.
He alone has started all these worlds, because of his own nature; and these are the worlds imagined by him!
‘You, I, and he’; all these are the toys made of wet-clay, which have become hard and stable by the deluded
intellect, like getting dried in the hot sun.

वृत्तानि रसशालिन्या नियत्या नित्यतृप्तया वनान्युग्रफलानीव वसन्तरसलेखया।

All these worlds are enveloped by the Niyati, the rule (that makes the worlds look stable and real).
She is always satisfied and fulfills the wants of these Jeevas, by bestowing the fruits of their actions.
She is filled with bliss, and bestows the joy of completed actions to the Jeevas.
The worlds are like the forests with wild fruit trees that are surrounded by Niyati, the line of spring moisture.
She along with her Lord Kaala, dances the dance of Creation.

महाकर्तॄण्यकर्तॄणि न कृ तान्येव खानि वा स्वयं संपन्नरूपाणि चिद्व्योम्न्येव कृ तानि वा।परमार्थमयान्येव

तदन्यद्वोदितान्यपि अलब्धान्येव लब्धानि सदाऽसन्त्येव सन्ति च।
These worlds were not made by any creator (Creator also conceives a creation in his mind only); but are the
creations of the great creator (Brahman) (as the probable states of perception).
They are not at all made actually, but are empty expanses only!
They have appeared by themselves, or rather made by the Chit expanse itself!
These worlds are of the nature of the Supreme Reality alone; yet appear as if they are different.
These worlds are attained (experienced) without attaining actually. They are never there; but are there.

चतुर्दशैकादिविधभूतगणानि च पुनस्तान्येव तान्यन्तरन्यान्यन्यथान्यथो बहिः।

Fourteen types of beings; again they alone are there; within them another; another; another and another as
outside.

नरकस्वर्गपातालबन्धुमित्रमयान्यपि महारम्भमयान्येव शून्यानि परमार्थतः।

These worlds are filled with hells, heavens, nether-worlds, relatives, friends etc.
They are filled with great enterprises; yet empty actually.
(What does any achievement count to, in this crowd of densely packed worlds made of emptiness?)

क्षीराम्बुधेर्जलानीव स्नेहसाराणि सर्वतः तरङ्गभङ्गुराण्यन्तर्बहिश्चावृत्तिमन्ति च।

Like the waters of milk-ocean, these worlds are filled with sticky ghee (attachments) all over.
They are as short-lived as the waves. They are rolling about inside and outside.

आभासमात्ररूपाणि तेजस्यात्मविवस्वतः जातानीव स्वतस्तानि स्पन्दनानि नभस्वतः।

They are just appearances of the luster of the ‘Aatman-Sun’.
They appear as if they are the quivering movements of the Chit-wind.
 14

वृक्षरूपाणि पत्राणां बुद्ध्यहंकारचेतसां असतामप्यसन्त्येव स्वप्ने न्यस्तनृणामिव।

They are the trees for the leaves namely intellect, ego and the mind.
They are not existent for the non-existent Jeevas, like for the men who remain stuck in dreams forever.
(Dreamer is also unreal; the dreamt world also is unreal; only the Aatman is real.)

पुराणवेदसिद्धान्तकल्पनातल्पपालिषु घननिद्राणि सुप्तानि बिभ्रन्ति शवतामिव।

They are the states of dense deep sleep, as if like corpses, for those who are maintaining well, the ‘beds of
imaginations’ based on the Puranas and the conclusions of Vedas.
(What value is there in the Puraanas, Vedas, and Upanishads also of a tiny tri-world?)

परमार्थमहारण्ये चिद्गन्धर्वकृ तानि वै सूर्यदीपकदीप्तानि गृहाणि गहनात्मनि।

In the huge forest of the nameless Supreme Reality, these worlds are the (illusory) houses which are densely
dark and are lighted by the lamps of sun, and are made by the Chit-Gandharva (Knowing principle).

प्रजायमानानि नभस्यनन्ते विशीर्यमाणानि च निर्निमित्तं तदा त्वहं वै तिमिराक्षदृष्टके शोण्ड्रकानीव

जगन्त्यपश्यम्।
I saw there at that time, worlds which get produced and destroyed for no reason, like seeing hair rolls when
stuck by the disease of the ‘Timira’ in the eye. (I saw the countless levels of delusion that rose as the
worlds.)
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART THIRTY EIGHT

[PAASHAANAAKHYAANA (3)]
[THE POWER OF JAGANMAAYAA]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

वसिष्टोवाच
Vasishta spoke

ततोऽहमभितो भ्रान्तस्तादृशं प्रविचारयन्बहुकालमसंरुद्धसंविदाकाशतां गतः।शब्दं पश्चात्तमश्रौषमहं वीणास्वनोपमं

क्रमात्स्फु टपदं जातं तत आर्यात्वमागतम्।शब्ददेशपतद्दृष्टिर्दृष्टवान्वनितामहं पार्श्वे कनकनिष्पन्दप्रभया
भासिताम्बराम्।आलोलमाल्यवसनां अलकाकु ललोचनां लोलद्धम्मिल्लवलनां अन्यां श्रियमिवागतां
कान्तकाञ्चनगौराङ्गीं मार्गस्थनवयौवनां वनदेवीमिवामोदिसवावयवसुन्दरीम्।सा पूर्णचन्द्रवदना पुष्पप्रकरहासिनी
यौवनोद्दामवदना पक्ष्मलक्षणशालिनी आकाशकोशसदना शशाङ्ककरसुन्दरी मुक्ताकलापरचना कान्ता मदनुसारिणी
स्वरेण मधुरेणैवमार्यां आर्यविलासिनी पपाठाकठिनं वामा मत्पार्श्वे मृदुहासिनी।
In this manner, after attaining the state of the ‘conscious space which had no dividing lines’, I searched for
the source of the noise all around; feeling confused, and for a long time.
(I was unable to descend down from that amazing vision of the countless worlds. It was after a long time,
that I could again hear the faint sound of the female voice, which had disturbed me before.)
Later, I heard the sound, which was like the melodious music of the Veenaa.
Slowly it became clearer; and now sounded like a verse in ‘Aaarya metre’.
I passed my eyes to where the sound was originating from; and saw a lady next to me, who was adding luster
to the surrounding sky-region, by the golden shine emanating from her.
Her garland and garments were gently rolling in the wind. Her locks were falling on her eyes. Her hair was
braided, was wound around her head, and was covered with hair-ornaments.
She was extremely beautiful like another Goddess Lakshmi. Her hue was of an attractive golden color.
She was in a fresh youthful state which had stayed with her as if like a co-traveler.
She was very beautiful. All her limbs were fragrant as if she was a forest goddess.
Her face was like a full moon. Her smile was like the shower of flowers.
Her face expressed the pride of her youth. Her eyelashes were perfectly made.
Her abode was the sky and she shone like the moonlight. She was covered by a garlands of pearls.
She was very attractive and had been following me. Standing on my left side, that beautiful lady recited the
‘Aaryaa’ verse softly, in a melodious voice, with a tender flash of a smile.

असदुचितरिक्तचेतन संसृतिसरिति प्रमुह्यमानानां अवलम्बनतटविटपिनमभिनौमि भवन्तमेव मुने।

‘Hey Muni! You are the one whose mind is free of all those taints belonging to the unreal entities (the
ignorant ones)! You are the branching tree on the river-bank, which gives shelter to those who are deluded
and lost in the floods of the Samsaara-river. I salute you alone!’
(For the people who are carried away by the floods, you offer support like the tree on the bank with low
hanging branches.)

इत्याकर्ण्याहमालोक्य तां चारुवदनस्वनां ललनेयं किमनयेत्यनादृत्यैव तां गतः।

I heard this; looked at the beautiful girl who recited it; and started moving away ignoring her, thinking ‘What
have I to do with this lady!’

ततो जगद्वृन्दमयीं मायां संप्रेक्ष्य विस्मितः अनादृत्यैव तां व्योम्नि विहर्तुमहमुद्यतः।ततस्तां तत्कृ तां चिन्तां
अलमुत्सृज्य खे स्थितां जगन्मायां कलयितुं व्योमात्माहं प्रवृत्तवान्।
I was engaged in observing the Maayaa (the illusory power of Brahman) which was appearing like the entire
hosts of worlds; and was feeling surprised. I ignored the lady and got ready to wander in the sky (observing
everything). I completely cast away the thoughts that I had about her; and instead, as with the empty form
itself (of space), I moved off (and left her presence), to understand the ‘JaganMaayaa’ (the illusory power
which binds the world), who was filling the emptiness (as countless world-states).

(The description of the various worlds continues.)

यावत्तानि तथोग्राणि जगन्ति सकलानि खं शून्यमेव यथा स्वप्ने संकल्पे कथने तथा
न पश्यन्ति शृण्वन्ति कदाचित्कानिचित्क्वचित् तानि कल्पमहाकल्पमहाजन्मैकतान्यथ।
 4

All those worlds, which were steady and solid when experienced by the varieties of minds, were actually
empty like the sky only, and were like the worlds seen in the dream, or in imagination, or in a story.
They all exist like pictures seen in the empty sky, and are made of emptiness only.
They are like the statues imagined in the wood, or like the ornaments imagined in the gold lump.
Actually, they do not exist at all except in their own mind-narratives, as conceived by some group of minds.
That which you see as emptiness (empty space) is the abode of your own world and of countless other
worlds also. (These other worlds are getting formed and getting destroyed in the same emptiness of our
world; but we are not aware of them at all.)
Many worlds might be getting formed and destroyed with great noise, inside some conceiving group of
minds, (inside the very space-emptiness in front of you), but these noises are never heard by the other world
people who are conceiving their own worlds in the same emptiness. They see nothing, hear nothing, at any
time at any place, the grandeur of the Creation or the terrifying dissolution of the other worlds that exist in
the same empty-space.
(All these worlds exist at once as the information-contents inside the Para Brahman state.
The minds receive only a bit of these information contents, and believe that alone to be their world-reality.
What you understand as the world (information/Bodha), that alone exists as the world for you.
What you do not know, that remains non-existent for you.)

प्रमत्तपुष्करावर्तानुन्मत्तोत्पातमारुतान् स्फु टिताद्रीन्दृढाकारघटितब्रह्ममण्डपान्

ज्वलत्कल्पाग्निविस्फोटचटदैडविडास्पदान् प्रतपद्द्वादशाकारकन्दुमार्ताण्डमण्डलान्
लुठत्सुरपुरव्रातवितताक्रन्दघर्घरान् रणसर्वाद्रिकटकश्रेणीनिगिरणोद्भटान्
कल्पाग्निज्वलनोल्लासपठत्पटपटारवान् आत्मभ्रंशबृहत्क्षोभक्षुब्धाम्बरमहार्णवान्
देवासुरनरागारघर्घराक्रन्दकर्क शान् सप्तार्णवमहापूरपूरितर्के न्दुमण्डलान्
न विचेतन्ति कल्पान्तान्सर्वाण्येव परस्परं एकमन्दिरसंसुप्ताः स्वप्ने रणरयानिव।
(When the dissolution of any world occurs, it is like what is described below; but it happens in the emptiness
alone as conceived by some Creator-mind. This does not affect any other world that exists in the same
emptiness of space. Emptiness whether in their world or yours is the same. All the worlds exist in the same
emptiness as the emptiness itself, unseen by each other.)
Mad clouds gather with great violence; insane storms brew; mountains shatter to pieces inside the extremely
strong arches (Mandapas) of Brahmaa (‘Brahma-Mandapa’ as described in the Madapaakhyaana).
Kubera’s huge mansions crumble with great noise in the blazing fires of dissolution.
Spheres of sun appear in the sky like twelve burning balls on the roll.
Gurgling sound of screams rise from the heavens that keep rolling away and perish in the end.
The harsh sound of the huge mountains getting hit and breaking to pieces, echoes all over; and those
terrifying sounds are heard as if some bamboos are burning with crackling sound in the blazing fire of
dissolution. High rising waves of the huge oceans are out to destroy everything.
Horrifying sound of all Suras, Asuras and humans screaming in fear, can be heard.
Solar and lunar spheres are covered by the high rising waters of the seven oceans.
All these destruction scenes of dissolution were occurring in all the worlds; yet they were not aware of each
other’s destruction, like the people sleeping in a single house are not aware of the battle-sounds in the
dreams of each other.

तत्र रुद्रसहस्राणि ब्रह्मकोटिशतानि च दृष्टानि विष्णुलक्षाणि कल्पवृन्दान्यलं मया।तत्र क्वचिदनादित्ये

निरहोरात्रभूतले आकल्पयुगवर्षान्ते जगत्व्यूहैः क्षयोदयः।
(The tri-worlds were scattered in that emptiness like mushrooms.)
I saw in those worlds, thousands and thousands of Rudras, crores and crores of Brahmaas; lakhs and lakhs of
Vishnus and crowds and crowds of Kalpas (creation-spans).
Each creation existed for countless Yugas with its own stories of life, as if from the beginning of the
Creation to the dissolution at its end.
Sun or moon do not exist there really, but only the illusion of the sun and the moon get experienced, when
conceived. There are no nights and days, but only the illusion of the nights and the days get experienced,
when conceived.
The Jeevas exist as the dream-characters only, as if dreaming a stable dream of a longer time-span.
 5

There is no creation and dissolution at all for these worlds, like the forests seen on the sky (since the worlds
do not exist at all).
How do then the worlds rise up, how do they get destroyed?
It is just the Chit existing as such perception-experiences!
What is their beginning (Udaya)? The Aatman which rises as a probable state of Creation!
What is their destruction (Kshaya)? The Aatman which rises as a probable state of destruction!

चिति सर्वं चितः सर्वं चित्सर्वं सर्वतश्च चित् चित्सर्वात्मिके त्येतद्दृष्टं तत्र मयाखिलम्।
(Nothing exists but the Chit-state, the potential state that can exist as any perception state!
These perception-states exist as the mind-state, the information processing power of Reality.
This information processing state alone exists as the countless Jeeva-minds and their worlds, like the mind-
kingdoms, like the imaginations or like some fiction that you listen to. There is only this Chit ‘which is the
state of Knowing’ which forms the basic essence of all the minds, namely the Jeeva-states.)

Everything is in the Chit. From Chit is everything. Everything is Chit. All and from all sides is Chit.
Chit alone is the essence of everything. I saw there, the truth behind all this, donning the state of space itself.
All the worlds that the space could contain was immediately known by me, as knowing one’s own limbs.
It was an amazing vision.

त्वं किं चिदिति चेद्वक्षि तत्र किं चिदिवाङ्ग चित्सा हि शून्यतमा व्योम्नो न च नाम न किं चन।
Whatever you see as an object or a person, and believe it to be existing, then understand Rama, that the
Chit the potential state alone existing as that state.
That state is emptier than the empty expanse, where there is no trace of any thing at all.

(What actually is the world that gets experienced by all as solid and real? Analyze!
The world you experience is what you ‘a mind-entity’ understand as the world.
Like a worm you can experience some world as the dirt and darkness without an iota of thinking power; or
like a Rishi Vasishta sore high in the Reality-expanse itself as an ‘excellent thinking-state’ of Reality.
Aatman, the thinking power is dormant in a worm, but fully blossomed in a pure mind like that of
Brahmarshi Vasishta.
Countless levels of delusions exist as Jeevas the living things, in-between these two extremely different
states of dormant Aatman and blossomed Aatman.
What you see as the world of your experience is produced by your ignorance or knowledge level.

Reality is a source-state of information, Bodha. It is not an information though!

Any information can rise as an experience, and catch you as an experiencer.
The world experiences you, the objects hold you as their perceiver.
You are not free at all, and have no free will also; but are a puppet for these information-sets.

The world you experience is just some information-content coded by the senses (brain).
That information is processed and an object is recognized as some solid thing (be it a living thing or inert).
If the senses were not activated, then what would rise as an object? Nothing!
The understanding power in you, called the Aatman, understands a world through the activation of the
senses and the mind.
When the senses and the mind are inactive as at sleep, no world gets seen or remembered.
When the brain remains dead as at death, the world you experienced gets deleted off, and nothing exists; not
you the form-entity, nor the world you experienced as a body-thing.

What exists if nothing is there? Only ‘the state which is ready to become any perception’ exists.
This is Aatman the ‘Knowing power’, or the Brahman, the power to expand as the world-experience.
This alone exists! This alone is known as Chit also, the power to connect the sense-perceptions, or the
connecting principle behind all your perceptions, and is known as the witness-state.
When you are asleep, everything stops existing for you including your identity, and at that moment you are
like an audio video gadget switched off. Silence alone prevails! This is known as Sushupti.
 6

If the mind is activated without the external senses, it is known as Svapna.

If the mind and the senses are fully functional, it is known as Jaagrat.
When no mind or senses function, it is just the potential state alone which is nowhere and in no time.

Have you ever wondered, whether the objects can exist when you are not looking at them?
When you are looking at things in front of you, the objects at your back do not exist as the same images
anymore; they revert back to the original state of nothingness. When you move from one room to another,
the previous room vanishes along with all its objects and returns back to the potential state.

‘Look’ and instantly the objects appear out of nowhere as if they were already there.
‘Drshti’ is ‘Srshti’!

At every instance when you do not observe, the world returns to its potential state of nothingness.
The moment you observe, the world is produced immediately, for you alone.

When you look, the creation of the world occurs; when you turn away, the dissolution of the world occurs
instantly. The creation occurs at every moment, and dissolution also occurs every moment.
The world begins when you observe, and vanishes when you do not observe.
The continuity of the world exists only as memories, and as some false assurance within that the world exists
even when you are not there to observe it.

When you move out of the house to your work-place, the house vanishes for you, and the road begins to
appear with its objects and people as if they were already there.
As you keep on moving in the road at front., the road at your back keeps vanishing, and the road in the front
keeps appearing.

This is how the world exists at every moment for every one; appearing and disappearing at every
observation-instance.
The world exists only as an exchange of ideas of many minds.
The world exists only as an information-content in your mind, as some data given by others, or memories
that you have of your illusory experiences.)

तदाकाशमिदं भाति जगदित्यभिशब्दितं तेनैव शब्दनभसा सर्वं हि परमं नभः।

(The potential state alone exists as ‘some ready to become’ magical state.
The basic idea of ‘wanting the world to exist’, rises as the world instantly.
This Vaasanaa is the want of the world to be real along with your favoured gods and favoured people; and is
the root cause of the world-perception (the appearance of the mirage-city).
When you move out of the house, the house actually turns into nothingness (emptiness that is empty of space
also). You expect the house to be there, when you return from work; and this assurance itself acts as the
Vaasanaa that produces the house for you, when you observe it later.
The entire world rises at every moment for you newly, because you expect it to be there.
Of course, you can expect a ghost or a god; both will rise from the same potential state, only for you.
Your senses code some little bit of information; some sound-modifications are invented to refer to those
sense-codes, and the world of names and forms rises as a reality for you.)

That empty expanse of Aakaasha shines as this (world-perception); and is referred to by the term ‘Jagat’
(changing patterns of perception).
By that alone is the empty expanse of words (ShabdaNabhas) (sounds that refer to objects).
Everything is the supreme expanse of Chit only (the state which can magically rise as any perception, at the
slightest movement of the mind or the senses).

दृश्यदृष्टिरियं भ्रान्तिराकाशतरुमञ्जरी चिद्व्योमाङ्ग कमेवेति तत्राहमनुभूतवान्।बुद्ध्याकाशैकरूपेण व्यापिना

बोधरूपिणा तत्रानन्ते नसंकल्पमनुभूतमिदं मया।
(Actually the worlds do not exist at all, like the statues imagined in the rock.)
 7

Dear Rama! The entire vision of the perceived existing as the worlds of countless minds was like the
delusion of a fully blossomed tree in the sky; but I through my ‘knowledge vision’ which reveals only the
Chit, was drowned in the ‘nectar state of Chit’, and it was experienced by me as ‘Kam’ (bliss) alone.
Remaining only as the ‘expanse of understanding’, and spread out everywhere as Knowledge alone, I
experienced all this (as bliss), in that endless expanse, as a ‘no-conception state’.

ब्रह्मव्योम जगज्जालं ब्रह्मव्योम दिशो ब्रह्म ब्रह्मव्योम कलाकालदेशद्रव्यक्रियादिकम्।

The expanse of Brahman alone is the network of the worlds (as the probable states).
The expanse of Brahman alone is all the ten directions (as the probable states).
The expanse of Brahman is the varieties, time, space boundaries, objects, and actions (as the probable states).

तत्राहमिव संसारशते भाते मुनीश्वराः दृष्टा वसिष्टनामानो ब्रह्मपुत्राः सदुत्तमाः।

ब्रह्मन्द्वासप्ततिस्त्रेताः सर्वा एव सराघवाः तत्र दृष्टं कृ तशतं द्वापराणां शतं तथा।
भेदोदयेन वै दृष्टास्तास्ताः सर्गदशास्तथा बोधेन चेत्तदत्यच्छमेकं ब्रह्म नभस्ततम्।
In that shine of hundreds of worlds, I saw great Sages, who were just like me, who were named as Vasishta
(like me), who were sons of Brahmaa (like me), and were of excellent character (like me).
Brahmaas were numbering about seventy two. Tretaa Yugas, all with one one Rama each, and hundreds of
Krta Yugas and hundreds of Dvaaparas were seen by me.

(No individual is special or singular in the perception-expanse. There can be the same copies of the identities
repeated a million times in this ‘manifest-state of Brahman’ as the world-perception, like the same numbers
can be repeated many times in a sum. Nothing exists as any original copy for these copies.
The very same measure of waves can rise many times again and again; so also, the identities of any one can
rise a million times again and again. Identities are nothing but some particular information of conduct and
learning associated with a particular image.
No one is unique; no one is special in this limitless expanse of perception. No one holds the position of a
Supremacy also; since everything and every one is just some probable state of Reality.
After all, there exists only the Chit-state that is concealed by the deluded state.
Delusion is the state of many. Jeeva is just a delusion state.
Jeevas of various delusion-levels alone exist as the conception-state of the worlds.)

Because of the idea of difference only, all those levels of worlds were seen. If seen with the enlightened
state, then, it was all spread out as the single expanse of Brahman alone, which was extremely pure.

नेदं ब्रह्मणि नामास्ति जगद्ब्रह्मण्यथ त्विदं ब्रह्मैवाजमनाद्यन्तं तत्सर्वं तत्पदादिकम्।

There is no trace of the world at all in Brahman (the Reality); and yet this (world-state) also is there in
Brahman alone (as the absence of Brahman-knowledge).
Brahman alone is the unborn principle without the beginning and end.
All that is there is the nature of that state which is the pure essence of knowledge.
(पद्यते-ज्ञानेन प्राप्यत इति पदं)

पाषाणमौनप्रतिमं नकिं चिदभिशब्दितं यत्तत्किं चिदिति द्योतरूपं ब्रह्म जगत्स्मृतम्।विभात्यचेत्यं चिद्व्योम्नि

स्वसत्तैव जगत्तया निराकारे निराकारा स्वप्नानुभवसंनिभा।
That state is silent; not as the absence of the sound; but as the absence of the conceptions.
What exists is the silence of the rock. No sound (as the disturbed state of names and forms) was heard.
Brahman (Knowing power) alone was shining like a light; but not as any lustrous light-form; but was
revealing whatever was there like a light.
That (Knowledge essence) alone is remembered (and experienced) as the world, as the mind construes.
One’s own essence bereft of all perceptions shines in the expanse of Chit as the world-state; the formless in
the formless, like the experience of the dream.
 8

अनन्यमात्मनो ब्रह्म सर्वं भामात्ररूपकं प्रकाशनमिवालोकः करोति न करोति च।

Where is this Brahman? It is not different from oneself.
You see a world as an ‘I-entity’ because the Reality-essence within you is revealing ‘you and the world’ as a
probable state of perception.
Everyone from a worm to a Brahmaa sees a world because of the revelation-nature of the Reality-essence
within each one of us. It alone rises as the countless worlds of countless minds.
The world you (mind-entity) experience is some particular knowledge as grasped by a mind-function.
Brahman alone is everything; is of the shine of knowledge only.
The shine of the light reveals the objects, but actually the light does not do any action of revealing the
objects. Light is there and the objects stay revealed. So also, Brahman alone reveals the worlds as the mind-
kingdoms; but does not do an action of creation or revelation.

तेषु नामानुभूयन्ते जगल्लक्षेषु तत्र वै उष्णानि चन्द्रबिम्बानि सूर्याः शीतलमूर्तयः।प्रजास्तमसि पश्यन्ति

पश्यन्त्येव न तेजसि उलूकस्य समाचारास्तस्यैव सदृशस्वराः।इतः शुभेन नश्यन्ति यान्ति पापैस्तथा दिवं
विषाशनेन जीवन्ति म्रियन्तेऽमृतभोजनैः।
(There is no fixed rule as to how the worlds should get conceived.
Anything is possible! Any conception can exist as a probable sate of perception.)
Even very hot moon-discs and very cool suns are experienced in those things there, namely lakhs and lakhs
of worlds. The people see in the darkness also; and do not see at all in the light. They act like the owls; and
make sounds like them only.
(Morality is not the set rule for all the worlds.)
In some worlds, if the people perform good deeds, they perish; and reach the heaven through the evil deeds
only. Poison also is life-giving in some worlds; the people there live by drinking poison, and die when they
consume the nectar.

यद्यथा बुध्यते बोधे यथोदेत्यथवा स्वतः तथाशु स्फु टतामेति सद्वासद्वा तदेव तत्।
Whatever is understood by one’s conscious understanding, or, whatever rises as one’s experience, that alone
becomes expressed as something. Whether real or unreal, that alone is that.

विटपाकारमूलौघदर्शनाद्वज्रशोभिभिः घूर्णते पत्रपुष्पाभैः पादपैर्व्योम्नि काननम्।

(Imagine all these worlds like the crowded lot of trees in a wild forest that is conceived in the empty sky,
causeless, purposeless, and made of emptiness only).
The ‘forest (of perceptions) in the empty expanse of the sky (of conception)’ shines forth with world-trees
sturdy as the diamonds (solid realities), covered by the leaves and flowers (of conceptions), growing from
clusters of roots (of Vaasanaas), and spread out with long branches everywhere (as countless world
existences).

सिकताः पीडिताः सत्यः स्रवन्ति रसं शिलाफलके भ्यश्च जायन्ते कमलान्यलम्।दारुण्यश्मनि भित्तौ च चञ्चलाः
शालभञ्जिकाः देवाङ्गनाभिः सहितं गायन्ति कथयन्ति च।मेघान्परिदधत्युच्चैः पटानिव प्रतिवर्षं विजातीयानि
उत्पद्यन्ते फलान्यगे।संनिवेशैर्न नियतैरङ्गानां विविधाङ्गकैः शिरोभिः सवभूतानि परिक्रामन्ति भूमिगैः।
(The existence of these worlds are as meaningless as these statements given below.)
The sands when squeezed, ooze out the thick sticky liquid (oil), actually.
Lotuses bloom on the surface of the stone-slabs.
The restless statues of courtesans carved out of extremely hard rocks sing and dance along with the divine
damsels. The living beings cover themselves with the clouds above (as identities).
The trees bear different fruits every year. (Everything changes; nothing is fixed or stable).
Without any rules as such which belong to the forms, the beings are seen with varied kind of limbs anywhere
on their body; and even walk on the ground with their heads.

शास्त्रवेदविहीनानि निर्धर्माण्येव कानिचित् यत्किं चनैककारीणि तिर्यग्वन्ति जगन्त्यधः।

कामसंवित्तिहीनानि निःस्त्रीजातानि कानिचित् भूतैः संशुष्कहृदयैर्व्याप्तान्यश्ममयैरिव।
 9

पवनाशनभूतानि समरत्नाश्मकानि च अजातार्थान्यलुब्धानि निगर्वाणीव कानि च।

Some worlds have no trace of any Vedas or the Veda-based scriptures. There are no rules to be followed.
There is no ‘Dharma’ to sustain anyone. They are populated with crawling animals only, which act in
whatever way they like. Such worlds are below the earth (lower levels of existence).
(Such worlds exist for the minds which are animal-like and are interested only in fulfilling selfish needs.)

Some world-beings have no desire for any copulation acts and have no female species. These beings have
emotionless hearts and are spread out like the moving stones in their worlds.
There are beings in some worlds which live only by consuming air. Stones and gems are equally spread out
on the ground, and no one cares for these gems and treat them like ordinary stones only. There is no concept
of wealth there; no greed and no arrogance too.
(What limit can be set for conceptions?)

क्वचित्प्रत्येकमात्मानं पश्यत्याप्नोति नेतरत्बहुभूतकमप्यस्ति जगदित्येकभूतकम्।

नखके शादिके यद्वत्तद्वदन्यत्र संस्थितः आत्मवत्सर्वभूतानामेकीभूतात्मभावना।
अनन्तापारपर्यन्तं शून्यमेव बहु क्वचित्यत्नतः संविदाप्नोति तस्यान्ते न जगत्पुनः।
(Did all these worlds have a beginning?
If you are ignorant and believe the worlds to have a beginning, well then, there must exist a single mind
which started all this. It must be the pure mind which had no ‘I’ at all.
It should be a mind that is acting from the level of Brahman.
Only a Jnaani can exist as that pure mind-state.)

Some being (who is in the first vibration state of Chit) knows only itself and does not see another one at all.
For that one single being, the world is filled with varieties of beings; yet is made of only one being, itself.
All the other beings are itself, like the hair and nails which exist elsewhere when cut off.
He thinks of all the beings as the Self; he feels that there is oneness of all as him.
He sees the entire expanse of worlds stretching out endlessly as emptiness only.
He regains the awareness of all with effort; and again when the awareness is lost, there is no world at all.

अत्यान्ताबुद्धबुद्धानि मोक्षशब्दार्थदृष्टिषु दारुयन्त्रमयाशेषभूतौघानीव कानिचित्

ऋक्षचक्रविहीनानि निष्कालकलनानि च मूकसंके तसाराणि भूतजालानि कानिचित्
कानिचित्वर्जितान्येव नेत्रशब्दार्थसंविदा व्यर्थदीप्तात्मतेजांसि भूतानीत्येकचिन्तया
प्राणसंविद्विहीनानि व्यर्थामोदानि कानिचित् मूकानि शब्दवैयर्थ्याच्छ्रुतिहीनानि कानिचित्
वाक्यसंविद्धिहीनत्वान्मूकान्यन्यानि कानिचित् स्पर्शसंविद्विहीनत्वादश्माङ्गानीव कानिचित्
संविन्मात्रमयान्येव दृष्टान्यपि न कानिचित् व्यवहारीण्यप्यग्राह्याण्येव नित्यं पिशाचवत्
भूमयान्येकनिष्टानि निष्पिण्डान्येव कानिचित्कानिचिद्वारिपूर्णानि वह्निपूर्णानि कानिचित्
कानिचिद्वातपूर्णानि सर्वाकाराणि कानिचित्।जगन्ति व्योमरूपाणि बत तत्र कचन्ति खे।
In the vision where the state of liberation is understood fully with its perfect meaning, all these worlds are
completely not known at all!
(Otherwise in the vision of the ignorant…)
Some worlds appear as if crowded with people who are acting like wooden robots.
Some worlds are without the star constellations and are not aware of any time sense.
In some worlds, beings have no language ability at all; and communicate only through sign language.
In some worlds, the beings have no meaning for the word ‘eye’; and the sources of light are wasted on them.
I (Vasishta) observed these varieties of worlds with my mind fully absorbed in such a vision.
Some world-beings were without the function of breathing (Praana) (since they had no nasal sense); and had
the fragrances wasted on them.
Some world-beings were dumb and had no use for words and their meanings; and had no organ of hearing.
Some other world-beings were dumb because they had no knowledge of making sentences.
Some world-beings had limbs like stones, as they had no sense of touch.
 10

Some world-beings were seen only with the function of consciousness. Though they moved about doing
their work, they could not be observed like the invisble ‘Pishaachas’ (invisible spirits which stay beyond the
range of vision).
Some world-beings were made only of one element. Some world-beings were made of earth only; had only
one function; and had no denseness. Some world-beings were made of water only; some made of fire only;
some made of air only. Some keep on changing their shapes.
Aha! All the worlds are made of empty expanse only; and shine forth in the empty sky as the emptiness.

धरापीठै कपूर्णेषु तिष्टन्त्यन्येषु देहिनः भेका इव शिलाकोशे कीटा इव धरोदरे।

जलैकपरिपूर्णेषु तिष्टन्त्युर्वीवनाद्रिषु भ्रमन्त्यन्येषु भूतानि नित्यमेवोग्रमीनवत्।
अन्येष्वग्न्यैकपूर्णेषु जलादिरहितान्यपि भूतान्यग्निमयान्येव स्फु रन्त्यलमलातवत्।
अन्येष्वनिलपूर्णेषु भूतान्यस्तेतराण्यपि वातमात्रमयाङ्गानि स्फु रन्त्यर्जुनवातवत्।
अन्येषु व्योममात्रात्मदेहेषु व्योमरूपिणः प्राणिनः सन्ति सर्गेषु दर्शनव्यवहारिणः।
Various living things fill the earth (perception-fields); inside the bodies also as microbes; inside the rocks
also like the frogs; inside the hollow of the earth also like the worms; in the stagnant waters also; inside the
forests and mountains; and many creatures like crocodiles also wander in their own abodes.
Living things exist even like the fire similar to the burning torches, even in water-less places filled only with
the fire.
So do living things exist as air in the atmosphere; they have limbs made of air only, and move about like the
infectious gas inside the belly.
Some living things exist space-like in the space itself in the world, and lead their own lives.

पातालपातिषु तथाम्बरमुत्पतत्सु तिष्टत्सु विभ्रमपदेष्वथ दिङ्ग्मुखेषु नानाजगत्सु किमिवास्ति मया न दृष्टं

यन्नाम चिज्जलधिचञ्चलबुद्बुदेषु।
Varieties of worlds with varieties of beings exist, though we may not be aware of them.
They fall into the hollows of the ground, fly up the sky, stay in unsteady places and in all the quarters, filling
every minute bit of space, and appear and disappear like momentarily popping up bubbles in the Chit-ocean!
There was no world that was not seen by me at that instant! It was indeed an amazing vision!
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART THIRTY NINE

[PAASHAANAAKHYAANA (4)]
[JAGAT AND THE BRAHMAN ARE ONE AND THE SAME]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

वसिष्टोवाच
Vasishta spoke

चिदाकाशाच्चिदाकाशे पयसीव पयोरयाः चित्वाज्जीवाः स्फु रन्त्येते यत एव मनांसि नः।विशदाकाशरूपाणि

तान्येव मनांसि नः जगन्ति तान्यनन्तानि संपन्नान्यभितः स्वयम्।
From the Chit-expanse, in the Chit-expanse, like water drops inside the water, these Jeevas (as if separated)
emerge forth, because of the nature of perceiving! Jeevas are in essence the same as Chit; but rise as
countless states of ignorance and knowledge, and appear as if different. These Jeevas are also known as the
minds, and exist as the mind-bodies or the Aativaahika bodies. Each Aativaahika experiences a conceived
world of its own. Those very minds of ours which are of the nature of spreading out widely(as experience-
fields), have become those countless worlds all around, by themselves.

रामोवाच
Rama spoke

सर्वभूतगणे मोक्षं महाकल्पक्षये गते पुनः कस्य कथं सर्गसंवित्तिरुपजायते।

(You explained as to how the Jeevas rise as the mind-states and thus conceive the worlds with a beginning
and end. When a Jeeva realizes his essence as Brahman, then all the worlds dissolve off instantly.
Nothing is left back as anyone or anything. Whatever was his world, that dissolves off with all the people
and objects, and, the ‘great dissolution’ occurs where there is no trace of anything left back.
Afterwards, how can the perceived world rise for him again?)

When the whole lot of beings gets liberated (dissolved off into the source-state) at the end of ‘MahaaKalpa’
(the final dissolution), again, for whom and how, the perception of the world starts?
(Since there is no one there as any Jeeva-entity with a mind, how can the conceptions begin from the
nothingness of Reality-state?)

वसिष्टोवाच
Vasishta spoke

महाप्रलयपर्यन्ते क्षितिजलपवनहुताशाकाशाशेषविशेषविनाशे आब्रह्मस्थावरान्तेषु मुक्तौ परिणतेषु यथेदं

जगदनुभूयते तथा शृणु।अव्यपदेश्यं यत्परमार्थघनं ब्रह्म चिन्मात्रमित्याचक्षते मुनयः, तस्य हृदयमिदं जगत्
तस्मादव्यतिरिक्तमेव,स एव च देवस्तदात्मीयं हृदयं स्वभावं जगदित्यवगच्छति च विनोदेनैव न तु वास्तवेन
रूपेण जगदिति किं चिदुपलभामहे, विचारयन्तस्तस्मात्किमिव नश्यते किमिव जायते यथा परमकारणमविनाशि
तथा तद्दृदयमविनाश्यं च।महाकल्पादयश्च तदवयवा एव अपरिज्ञानमात्रमत्र के वलं भेदायैव, तदपि प्रेक्ष्यमाणं न
लभ्यत एव।तस्मान्न कस्यचित्किं चित्कदाचिन्नश्यति क्वचित्न चैव जायते ब्रह्म शान्तं दृश्यमयं स्थितम्।
At the end of MahaaPralaya, (great dissolution or the highest level of realization), when all the elements like
earth, water, air, fire, Aakaasha are destroyed, when all the beings from Brahmaa to the plant-life become
free, how does the world gets experienced again; listen!
‘THAT’ ALONE IS!
The Reality which can rise as any perception-information is indefinable and cannot be named like an object
with a name and form. It can be only referred to by the term ‘That’ (incomparable to anything of ‘this’, the
perceived). It has no qualities that can give a combined effect of an object.
It is not a conscious entity with a mind. It is not inert also, since it alone is conscious of all the experiences as
the countless Jeeva-states.
It alone is, and it alone is the truth, for it is changeless and is not conceived by any mind.
It is the dense state of Reality which is not limited by any space or time point.
The Munis who stay absorbed in that silence-state, extol ‘That’ as ‘Brahman’, the ‘ever expanding state of
knowledge’. ‘That’ is the ‘pure awareness’ state, the ‘knowing state’ or the ‘understanding state’, and is
‘Chit alone’!
 4

‘THAT’ KNOWS ‘THIS’!

Jagat is what it understands as some Jeeva. (Each Jeeva exists as its own Jagat-state).
‘THAT’ ALONE IS ‘THIS’!
Its heart (central essence/Hrdayam) is the Jagat. It is not different from this Jagat.
‘That one alone’, who is the Lord, understands his own heart (central essence), his own nature, as the ‘Jagat’
in amusement only, not in actuality. That is what gets experienced by us as the Jagat.
Analyze well, these truths! What indeed rises from that or what perishes even?
That alone exists; and its revealing nature exists as the Jagat.
That (Brahman) is imperishable; its Hrdayam (Jagat) also is imperishable.
How can the Jagat rise from it or perish, as if separated from it?
‘All the worlds of all the Jeevas’ stay always dissolved in the Brahman; and are like the inseparable limbs of
Brahman. If the division is seen as if the worlds exist outside of Brahman, and get created and destroyed,
then it is because of the lack of true understanding only. If this division is analyzed well, then it is not seen at
all. (A Mukta does not dissolve off the worlds; but understands that the worlds do not exist at all, and Chit
alone exists as the changeless principle. Nothing at all is there; this is the absolute Truth; and a Mukta exists
always as this truth-vision only. Therefore your question is not well-placed, Rama!)
Therefore, nothing gets destroyed anywhere, and nothing gets born for no one, ever.
Brahman, the quiescent state alone stays as the perceived .

आकाशपरमाणुसहस्रांशमात्रेऽपि या शुद्धचिन्मात्रसत्ता विद्यते।वपुर्जगदिदं तस्या ननु नाम महाचितेः कथं

नश्यत्यनष्टायां तस्यां सा च न नश्यति।
(Whatever you understand as the world is possible because Brahman alone understands the world.
That Brahman is the Self in you. Each and every atom of the world shines as the shine of Brahman alone.)
Even in one thousandth part of the subtle atom, the essence of pure consciousness alone exists.
(Is not every bit of the world you experience the shine of the Aatman as the understanding principle?)
Is not this world the form of that great Chit-state itself?
(What else is there but what the Aatman understands as the world?)
Aatman is imperishable. Aatman alone shines as the world that you see as a mind.
When ‘that’ does not perish, how can ‘this’ perish? And ‘that’ never perishes!
There is no question of any dissolution at all, since nothing exists but the imperishable Brahman!

संविदो हृदयं स्वप्ने यथा भाति जगत्तया व्योमात्मैव तथैवादिसर्गात्प्रभृति भासते।चिद्व्योमावयवः सर्गः
सर्गस्यैतादृशाः क्षयाः उदयाश्चेति खं सर्वं किं नाशि किमनाशि च।
(What difference is there between the worlds experienced in the dream and in the waking state?
Both rise from the inner essence of Chit alone, and are made of emptiness alone.
(Chit alone is experienced as some world.)
The central essence (heart) of consciousness alone shines as the world in the dream-state also.
So also, the expanse of emptiness alone shines forth from the beginning of the world onward.
(From where does the world you experience rise from? It is from within the Self only.
World is an inseparable part of Chit; therefore, you cannot separate them as two separate realities.
The creation and destruction of the worlds are just conceptions only that belong to the deluded minds.)
World is the inseparable limb of the Chit-expanse.
The destruction and appearances of the world are all made of emptiness only.
What can be there as perishable, and what can be there as imperishable?
There is only the imperishable Brahman which has the world as its essence.
Brahman is the potential state which can exist as any perception state. How can the two exist as separated?
(The ornament you imagine in the gold-block is gold only.)

एषा हि परमार्थसंविदच्छे द्या अदाह्याऽक्लेद्याऽशोष्या, सा ह्यतद्विदामदृश्या, तस्या यद्दृदयं तत्तदेव भवति, यथासौ न
नश्यति तदन्तर्वर्ती जगदाद्यनुभवो न जायते न नश्यत्येवेति के वलं स्मरणविस्मरणवशेन स्वभावरूपेण
अनुभवाननुभवौ कल्पयतीव।
(You are now experiencing a world as a conscious being. You are always understanding something or other
as some object (live or inert). You also understand yourself as some form with a name.
 5

Who understands all this? The body? It is inert; and cannot grasp anything. But something understands the
body also and its sensations also. It cannot be the mind, because mind is also just a function of conception,
and is dependent on this understanding principle of Self.
This understanding alone understands the acts of burning drying etc; but it itself cannot burn or dry up.)
This supreme reality, of the nature of understanding, cannot be cut, cannot be burnt, cannot be wetted; and
cannot be dried. (When you see the fire and understand it as the fire, there exists only the ‘understanding of
the fire’; this ‘understanding’ does not catch fire when it understands the fire; so it is with all the other
‘understanding-states’. ‘Understanding-state’ is unaffected by whatever it understands.)

(It is the very essence of every conscious being from a worm to a Brahmaa; but even then, it is not known by
any one, and is non-existent for the ignorant.)
‘That’ cannot be seen by those who do not know the truth.

(Whatever you experience as the world rises from within you only.)
That one’s (Brahman’s) heart is that (world-experience) alone.
How can the world perish separately, outside of Brahman?
Since ‘That’ does not perish, the experience of the world which is within it, does not get produced or perish.

(The world stays as memories only as stored by the mind. If forgotten also, the world vanishes; if
remembered it rises again. Even your ‘ego-I’ is ‘remembered’ only.)
The experience and non-experience are imagined as per one’s nature, only because of forgetting and
remembering.
(The world is made of the passing patterns of information, the processing of information as some narrative,
and memories of the information. Where is the world as a solid reality as you believe it to be?)

यद्यदात्मकं तत्त्वं तद्विनाशं विनाऽक्षयि तस्माद्ब्रह्मात्मकं दृश्यं विद्धि ब्रह्मवदक्षयम्।

The essence of whatever is there cannot perish, if ‘that which holds it as its essence’ is not destroyed,
Therefore, understand that the perceived which is of the nature of Brahman, is imperishable like Brahman.
(The picture of some world will be there always, whether you are ignorant or a Knower.
Ignorant are forced into experiences with limitless changing identities.
Ignorant exist as only the various dream-identities of various dream-worlds with no continuance.
A Knower realizes the unreal nature of the world and his form; is never affected by any experience of the
perceived, and he does not lose his identity ever (as the knowledge-body).

महाप्रलयादयस्तदवयवा एव।
The great dissolution etc are its limbs only (and inseparable) (as information-patterns).

चिन्मात्रे परमे व्योम्नि कु त एव भवाभवौ कु तो भावविकारादिः कथं व्योम्नि निराकृ ते।

In the supreme expanse which is ‘pure understanding’ only, where is ‘existence or non-existence’, where is
the ‘change in objects’, and, how at all in the formless empty expanse?
(The concepts of existence, non-existence etc are all understood or ‘known’ because of delusion and are not
really here.)

महाकल्पादयो भावा नामैतानि जगन्ति च ब्रह्मात्मकतयैवास्मिन्ब्रह्मणि संस्थितम्।

All these things called the ‘great creation’(the beginning of all creations) and the worlds, are of the nature of
Brahman, and therefore, stay established in Brahman alone (and are Brahman alone).
(Everything is just the essence of ‘Knowledge’, the Aatman.)

निराकृ त्यच्छचिन्मात्रं दृश्यं संकल्प्य तद्वशं याति येनैव घटितो यक्षस्तद्दृदये किल।
The pure consciousness, which is taintless and formless, conceives the perceived and becomes entrapped in
it. The world is its own conception and stays within it, like a ghost stays in the heart of the one who
imagined it. (What you experience at every moment is your own conception-shine; yet you feel it to be
outside of yourself, and feel entrapped within it. Only an idiot child can experience as real, the torture of the
ghost which he himself has imagined.)
 6

यथावयविनो वृक्षस्य शाखाविटपफलपल्लवपुष्पादयोऽवयवास्तथा परमार्थघनस्याकाशादप्यच्छरूपस्याव्यपदेश्यस्य

प्रलयमहाप्रलयनाशोद्भेदभावाभावसुखदुःखजननमरणसाकारनिराकारत्वादयोऽवयवाः यथैव चासाववयव्यनाशो
ऽव्यपदेश्यश्च तथैव त इति।अवयवावयविनोद्दृश्ययोर्वाप्यदृश्ययोः एकात्मनोरेव सदा भेदोऽस्ति न कदाचन।
The tree is made of many limbs or parts; branches, trunk, leaves, flowers etc are its limbs; so also, for the
Supreme Reality, which is purer than Aakaasha and indefinable, the dissolution, great dissolution,
destruction, appearing, absent, present, happiness, sorrow, birth, death, with form, without form, all these are
the limbs (and are not separate from it). The one having limbs is imperishable and indefinable; so are its
limbs. There is never a difference between the one who is having limbs and his limbs, whether seen or not
seen, as they are the same one in essence (like your limbs are the same you, and are not different from you).

यथा तरोः संविन्मूलं तथा परमार्थघनस्य क्वचित्किं चित्त्वं क्वचित्सर्गस्तम्बः क्वचिल्लोकान्तरविटपाः

क्वचिद्व्यवस्थाः शाखाः क्वचित्पदार्थपल्लवाः क्वचिप्रकाशकु सुमं क्वचिदन्धकारकार्ष्ण्यं क्वचिन्नभःकोटरं
क्वचित्प्रलयगुल्माः क्वचिन्महाप्रलयगुल्माः क्वचिद्दरिहरादिगुलुच्छकाः क्वचिज्जाड्यत्वक् एवमनाकारं
व्योमरूपमेव संविदात्मनि ब्रह्मणि ब्रह्मसदृशभावादव्यतिरिक्तमेवैतत्स्थितम्।
(Imagine the Brahman-state which is also the perceived world, like the wholeness of the tree.)
For the perception of this entire tree, the conscious awareness (Knowing) is its root.
Whatever you experience in the world, is rooted in the ‘consciousness’ alone.
Your ‘knowing’ or ‘understanding’ alone gives existence to the object (including your ego-state of ‘I’).
The world is like a tree that is rooted in this ‘consciousness’ (or Chit) (or Self-awareness).

(Imagine the limitless existence of all the worlds in this state, existing at once.)
For the Supreme Reality, there is somewhere something; somewhere the trunk of creation; somewhere the
boughs of various worlds; somewhere the main settlements of the branches, which support these branches
(like the Meru Mountain etc); somewhere the leaves of objects (living and inert); somewhere flowers of
light-sources; somewhere the blackness of darkness (like thick foliage); somewhere the hollows of skies
(containing worlds); somewhere the clusters of dissolutions; somewhere the clusters of great dissolutions;
somewhere the blossoms of Haris and Haras (or the intelligent rulers); somewhere the skin of inertness (as
the ‘seen’).

‘That’ (Brahman) alone is ‘This’ (Jagat).

‘That’ is all of ‘this’. ‘That’ exists like a whole tree; and ‘this also exists as its limbs.
‘That’ knows itself as ‘this’ in the delusion-state.
‘That’ remains only as ‘That’ in the knowledge-state.
Ignorance or knowledge makes no difference in the Reality state. It just ‘is’ as ‘all this’.
Brahman is formless; world also is formless. Brahman is imperishable; world also is imperishable.
Brahman is empty of all; world is also empty of all.
In this manner, this world-state of perception stays without any form, as only the empty expanse, in the
Brahman-state of the nature of understanding, similar in character to the Brahman, without differing from it.

इतो भाव्य इतो भाव इतः सर्ग इतः क्षयः स्वभाव एवानुभव इति ब्रह्माचलं स्थितम्।
(Imagine the Brahman as a huge mountain with its varieties of things.)
Here the future events; here the present events; here the creation; here the destruction; so does the Brahman-
Mountain stay! The world you experience is the very nature of Brahman, the real ‘you’.

एवंमयेऽपि परमे ब्रह्माकाशे न रञ्जनाः काश्चिदेवाङ्ग सन्तीन्दुबिम्बे विमलता यथा।निर्मले परमाकाशे क्व
भावाभावरञ्जनाः क्वादिमध्यान्तकलनाः क्व लोकान्तरविभ्रमाः।अपरिज्ञानमेवैकं तत्र दोषवदुत्थितं के वलं
तत्परावृत्य प्रेक्षणात्परिशाम्यति।अज्ञानं ज्ञप्तिबोधेन परामृष्टं प्रणश्यत येनैवाभ्युदितस्तेन पवनेनेव दीपकः।अज्ञानं
संपरिज्ञ्नातं नासीदेवेति बुध्यते अबन्धमोक्षं ब्रह्मैव सर्वमित्यवगम्यते।एवं बोधादयो राम मोक्ष उक्ताः स्वसंविदा
विचारयत्नो लभते नात्र कश्चन संशयः।
In the Supreme Brahma-Aakaasha (Reality-expanse of potential state) which is like this, hey Rama, the taints
of colours (conceptions) do not exist at all, like a moon-disc that is without any taint.
 7

In the Supreme taintless expanse of knowledge, where can be the taints of absence and presence, where can
be the changes of beginning, middle and end, where can be the delusions of other worlds?
(If you see the Brahman-moon as tainted by the world-existence, then it is because of the fault in your
understanding.)
‘Not understanding’ alone rises here as the fault. By just turning back and observing everything through the
eyes of reason, it subsides off.
The light gets extinguished by the very wind which helps it to burn.
Wrong knowledge is the realness of the world; right understanding is remaining as one’s own nature. When
the ignorance (wrong understanding) gets wiped off by the understanding of the true knowledge, it perishes,
The ignorance, when well-understood, is understood to be not there at all. It will be (correctly) understood
that Brahman alone, which is never bound and never liberated, is everything.
Rama! These knowledge-practices for liberation have been mentioned by me.
A person, who reasons like this with his intelligence, will attain the same; there is no doubt.

इदं जगज्जालमनाद्यजातं ब्रह्मार्थमाभातमितीह दृष्ट्वा विचारदृष्ट्याऽष्टगुणेश्वरत्वं पश्यंस्तृणं स्वात्मनि जीव

आस्ते।
Observing through the eyes of reasoning power, that this network of worlds is beginningless and unborn, and
shines for the sake of Brahman alone like this, the Jeeva will observe with ridicule even the eight supreme
Siddhis (powers connected to the perceived) and consider them as equal only to worthless dry grass; and thus
will remain in its own true nature.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART FORTY
[PAASHAANAAKHYAANA (5)]
[WORLDS WITHIN WORLDS]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

रामोवाच
Rama spoke

यदेतद्भवता दृष्टं चिद्व्योमवपुषा तदा तदेकदेशसंस्थेन किमुत भ्रमताम्बरे।

You said that you were in the form of the Chit-expanse; yet yo mention that you moved here and there, and
saw all these worlds. Did you do so by staying at one place or by roaming about in the sky?

वसिष्टोवाच
Vasishta spoke

संपन्नोऽहमनन्तात्मा व्यापी व्योम तदा किल स्यातां तस्यामवस्थायां कीदृशौ तौ गमागमौ।नैकस्थानस्थितमयो

नाहं गतिमयोऽभवं तदनेन स्व एवास्मिन्दृष्टमेतन्मयात्मनि।यथाङ्गनि शरीरत्वे पश्याम्यापादमस्तकं
चिन्नेत्रेणाप्यनेत्रेण तथैतद्दृष्टवानहम्।अनाकृ तेर्निरवयवस्थितेस्तदा तथाऽभवद्विमलचिदम्बरात्मनः जगन्ति तानि
अवयवजालकानि मे यथा स्वतो न विगलिता न वस्तुता।प्रमाणमत्र ते स्वप्नदृष्टोऽभुवनविभ्रमः स्वप्नेऽनुभूयते
दृश्यं न च किं चित्खमेव तत्।यथा पश्यति वृक्षः स्वं पत्रपुष्पफलादिकं स्वसंवेदननेत्रेण तथैतद्दृष्टवानहम्।यथा
अम्बुधिरनन्तात्मा वेत्ति सर्वान्जलेचरान्तरङ्गावर्तफे नांश्च तथैतद्बुद्धवानहम्।अवयवान्स्वानवयवी यथा वेत्ति
निजात्मनि अनन्यात्मनः सर्गांस्तथैतान्बुद्धवानहम्।अद्यापि तानहं देहे व्योम्नि शैले जले स्थले तथैव सर्गान्
पश्यामि राम बोधैकतां गतः।
I was at that time in the state of expanse of the space that was spread out infinitely.
I was everywhere at once. When I was in that state, how can ‘going or coming’ be there at all?
I was not stuck at one place-point; nor was I moving about.
Because of that, this seen as myself by me within me (like observing one’s own body).
It was like observing the limbs from head to foot, when endowed with a body.
I was having the space itself as a body.
I did not observe the worlds as my body with the physical eyes; but with the consciousness itself acting as
the eyes; like feeling your own body with closed eyes.
The body I had was not a physical body like that of a Deva or a human.
I was in a formless state, yet with a body as it were. I was not divided into parts as hands etc.
I was of the nature of the taintless chit-expanse, and observing myself as the space.
At that instance, all those worlds appeared as if they were my own limb-structures; but they were not really
there as solid real worlds that belong to my body, since they were just the conceived worlds of many minds.
It was like ‘observing’ all the dreams of all the people at once.
The worlds were really there as experienced by these minds, and were not in a dissolved state also.
It was not imagined by me as a conception of space.
It was like observing at once a huge dream made of many dreams.
The proof of it is somewhat like the delusion experienced in the dream-state of a non-existing world by
every one in their dreams. It is a common knowledge that the perceived phenomenon experienced in the
dream is not real; but is made only of emptiness.
If a tree was conscious and observed itself, how would it be? I also saw all these worlds in the same way,
like the tree observing its own leaves, flowers and fruits with the eyes of its own awareness.
Just like the infinite ocean knows all the aquatic things moving inside it, and also the waves, whirlpools and
foams, I knew all of these worlds.
(A man who is endowed with limbs (hands, feet etc) does not feel himself as divided into these parts. He
feels the whole of himself with his limbs, as one single conscious entity.)
A person endowed with limbs knows oneself as not having limbs at all (as separate things outside of him)
and knows the limbs also as not different from him (but only knows himself endowed with limbs as a whole
person); so also, was I aware of all these worlds (as my whole self).
This vision was not some flashing experience; it was part of my Self-vision, and has not vanished even now.
Having attained oneness with the Knowledge, I continue to see all the perception-states through that vision
only, even now. It is the vision of knowledge and has become my natural vision now.
 4

Even today Rama, I see all those worlds in each and every body of the Jeevas, in each and every atom of the
sky, in each and every atom of the hill, in each and every atom of the water, and in each and every atom of
the land.

पुरोऽस्माकमिदं विश्वं गृहस्यान्तर्बहिस्तथा पूर्णमेतज्जगद्वृन्दैर्वेद्मि बोधैकतां गतः।यथाम्भो रसतां वेत्ति शैत्यं वेत्ति
यथा हिमं स्पन्दं वेत्ति यथा वायुस्तथैतद्वेत्ति शुद्धधीः।यो यो नाम विवेकात्मा शुद्धबोधैकतां गतः सम एव मया
एकात्मा वेद्मि स्वात्मानमीदृशम्।
(How am I seeing those worlds and also this particular world also at the same instance?)
When you are inside a house, you know yourself as staying inside a house and know that there is a world
outside also, though you do not physically see the outside. Just like knowing the world in front of us as being
inside and outside of this house, so do I know of it as filled with hosts of worlds, having attained oneness
with the Knowledge. The inside and outside of the house for you are made of conceptions only; but you
believe the inside and outside as real. However, I see the conceived worlds of the ignorant also, but also have
the unshaken knowledge of their unreal nature.
(It is the natural vision of the Knower of the highest level. It is like observing all the dreams of the sleeping
lot at once, and yet moving about inside a single dream of some one.)
Just like the water knows its moist essence, just like the snow knows its coldness, just like the wind knows
its vibration, so a man of purified vision knows all this.
I know myself as the Chit-state with this vision of oneness. Whichever person is there endowed with the
proper discriminating knowledge, and has attained oneness with the Knowledge, is equal and one with me as
the ‘Chit-state’.

अस्याः दृष्टेः परिणतेर्वेत्तृवेदनवेद्यधीः न काचिदस्त्यभ्युदिता विज्ञानात्मैकता यतः।

In one who has attained perfection in such a vision, the idea of the perceiver perceiving a perception is not
there at all; because he has attained oneness with the essence of Knowledge itself.

दिव्या दृगद्रिसंस्थस्य तथा योजनकोटिगान्भावान्वेत्ति बहिश्चान्तरेवं तद्बुद्धवानहम्।यथा भूमण्डलं भावान्

निधिधातुरसादिकान्वेत्त्येवं तन्मया बुद्धमनन्यदृश्यमात्मनः।
It is a divine vision (not seen through the medium of physical eyes).
Just like a person standing on the top of a tall mountain is aware of all the things that are spread out for
crores of Yojanas below him, so also I was aware of all that was inside and outside.
Just like the whole of the BhooMandala (the entire stretch of land that supports all the beings), knows all the
objects within it like the treasures, minerals and chemicals, so was I aware of everything as not different
from my own Self.
रामोवाच
Rama spoke

ब्रह्मन्ननुभवत्येवं त्वयि तामरसेक्षण सा किं कृ तवती ब्रूहि कान्ताऽर्यापाठपाठिनी।

Hey Brahman! Hey Lotus-eyed one (eyes bloomed up in the blissful state of Brahman)! When you were
experiencing like this, tell me what that beautiful lady who recited the ‘Aaryaa verse’ do next?

वसिष्टोवाच
Vasishta spoke

तामेवार्यां पठन्ती सा तथैवानुनयान्विता मत्समीपे नभोदेहा व्योम्नि देवीव संस्थिता।यथाहमाकाशवपुस्तथैवासौ

खरूपिणी तेन दृष्टा न सा पूर्वं देहेन ललना मया।अहमाकाशमात्रात्मा सा खमात्रशरीरिणी जगज्जालं खमात्रं
तदिति तत्र तदा स्थितम्।
That woman was reciting the ‘Aaryaa verse’ and extolling me accordingly, staying close to me in the empty
expanse with the form of emptiness itself, like a Goddess.
Just like I was in the form of the space-emptiness (of Chit-state), she was also in the form of emptiness (as a
conceived form like a dream-character).
 5

That is why, I could not see that lady as endowed with a body before (since there was only the undivided
expanse of emptiness as me.) I (whom you see as Vasishta) was the space expanse as Chit; and she was the
empty expanse as a dream-entity. The entire network of worlds was just emptiness; so it was like that only,
at that time, there, in my vision as the space-form. (I could not ascribe any realness to her, who was a mere
empty dream character.)
रामोवाच
Rama spoke

शरीरस्थानकरणप्रयत्नप्राणसंभवैः यदुदेति वचो वर्णैस्तत्कु तस्तादृशाकृ तेः।रूपालोकमनस्कारः कु तो

नामात्मनामिति ब्रूहि मे भगवन्स्त्वं यथावृत्तश्च निश्चयम्।
(You say that she was made of emptinessonly; then how could she utter some sound as words?)
The words rise up through the letters which are produced by the combined effort of the physical body, notes,
sound-mechanism, along with the Praana. How can it rise out of her of such an empty form?
How was it possible for you to see a particular divided form separately as a ‘physical form with some
particular thoughts’ in that undivided expanse of emptiness?
Tell me Bhagavan, everything exactly as it happened (in your excellent vision as space-expanse).

वसिष्टोवाच
Vasishta spoke

रूपालोकमनस्काराः शब्दपाठवचाम्सि च यथा स्वप्ने नभस्येव सन्ति तत्र तथाम्बरे।रूपालोकमनस्कारैः स्वप्ने

चिन्नभ एव ते यथोदेति तथा तत्र तद्दृश्यं खात्मकं स्थितम्।न के वलं तु तद्दृश्यं यावत्तु विषयं वयं जगच्चेदं
खमेवाच्छं यथा तन्नस्तथाखिलम्।परमार्थमहाधातुर्वेद्यनिर्मुक्तचिद्वपुः एवं नाम स्वयं भाति स्वभावस्येव निश्चयः।
(You do hear the sounds, see the colours etc in a dream? That is how, she was also seen by me and heard by
me, like from a particular dream character of some dream-state of someone.)
The seeing of the form, the thoughts, the sound of the recitation words, all were there at that time in that sky-
expanse, like it happens in the emptiness of the dream!
In the dream state, the expanse of Chit (understanding capacity) alone rises as all those perceived scenes for
you, along with the images and the mind-based sense-functions; yet everything is made of emptiness only.
So also, what I observed in that state, was made of emptiness only.
(Whatever is perceived, whether in the dream or in the waking state, everything is made of emptiness alone.)
Not only the particular perceived scene of my contemplation at that time, but the entire knowledge produced
by the senses including this world-perception produced by the mind, is made of pure emptiness only.
We, the different identities are also made of emptiness only; and everything else is also made of emptiness
only. (What supports this emptiness?) The great element of the Supreme essence of Knowledge, the pure
consciousness bereft of all perceptions, shines like this and all, by its very nature. This is the ascertained fact.

शरीरस्थानकरणसत्तायां का तव प्रमा यथैव तेषां देहादि तथास्माकमिदं स्थितम्।यथैव तत्तथैवेदं तथैवेदं यथैव
तत्। असत्सत्तामिव गतं सच्चासदिव च स्थितम्।यथा स्वप्ने धराध्वादिपृष्टव्यवहृतिर्नभः तदा ह्यहं च त्वं सा च
तदिदं च तथा नभः।
(Your mind is at present in the waking state, and is experiencing the forms, sounds etc as real, even though
all that exists is emptiness alone.)
What proof is there for you, for the existence of the body, notes, sound etc, in this waking state?
Just like these bodies exist as real and the sound is heard in the waking state here, it was the same for us too
there. (There is no difference in me seeing everything as emptiness in that contemplation state, or me seeing
all of you here seated in front of me as emptiness.)
In whatsoever manner that was there, in that very manner this is also here.
In that manner only, this is here, in whatsoever manner that was there.
Unreal has become real like. The real stays like the unreal!
When in the dream-state, suppose you are walking along road, then the actions connected with the ground
and road are all emptiness in actuality; but you are not aware of it while you are dreaming.
The waking state also is made of emptiness only like the dream state.
 6

Whatever actions you do here also are momentary flashes of experiences and dissolve off instantly.
Anything you perceive is emptiness only, whether it is a dream-state or the waking state.
‘I’ and ‘you’ here and ‘I’ and ‘she’ there, or ‘that’ and ‘this’ are all seen in emptiness, as emptiness by me.

यथा स्वप्ने नृभिर्युद्धकोलाहलगमागमाः असन्तोऽयनुभूयन्ते संसारनिकरास्तथा।

The tumult of the battle scenes get experienced by the kings in their dreams as real, though unreal.
The events of the world are also similarly unreal, though they are experienced as real.

वक्षि चेत्स्वप्नदृश्यश्रीः कस्मात्तदसमञ्जसं अवाच्यमेतद्देतुर्हि नान्योऽस्त्यनुभवस्थितेः।कथमालक्ष्यते स्वप्न इति

प्रष्टुः प्रकथ्यते यथैवं पश्यसीत्येव हेतुरत्रास्ति नेतरः।
If you place a question, ‘Why the events of the dream occur?’ then it is not a proper question.
You can never tell what the cause is. The dream-state is a chaotic state of the mind, with all the thoughts and
experiences mixed up as one. All the information stored in the mind rise up randomly, like the whirling dust-
storm, and are meaningless. There is no other cause for any particular dream that is experienced. You are
endowed with a mind; and the mind is forced to produce a world-experience within itself, when you are
asleep. The cause of the dream-experience cannot be explained. It is a personal experience.
‘Why the dream gets experienced’, if that is the question, the answer is; ‘in whatever way you see it; so it is’;
there is no other cause. Your mind alone tells you that you were dreaming, though it was not aware of the
dream while dreaming. For the mind, any experience is like a waking state only.
It remembers the dream-experience in the waking state and explains it off as a dream. It does not remember
the waking state in the dream, and so does not know that the dream is the dream while experiencing a dream.
Here also in the waking state, you do not know of the fourth state of Turyaa which is the true waking state.
That is why you believe in the realness of this waking state which is also made of emptiness only.
If you wake up to the fourth state like me, you will then know that this waking state is also as empty as the
dream state.

(The mind alone is the proof of mind’s actions and narrations.

In the dream, it does not know the dream as unreal; but when awake, it describes the dream-events as unreal.
In the sleep state, it sees nothing; but explains it as a restful state.
Mind alone considers the waking state as real and stable, while awake.
The same mind considered the dream-state as real and stable, when in the dream-state.
How can you trust the mind at all?
The Yogi whose mind is in full control sees the waking state itself as unreal and unstable.
For me, the waking state or the dream state make no difference; both are made of emptiness only, and are
narrations conceived by the mind the information processing function of Chit.)

स्वप्नजन्तुरिव व्योम्नि भाति प्रथमसर्गतः प्रभृत्येव विराडात्मा खे खमेव परस्परे।

(Is there a Creator for the world?)
If you believe in a Creation, then you have to believe in a Creator.
So you have to have a Viraat who is the totality-form of the Creation.
Both the Creation and the Creator are conceptions only, and are made of emptiness only.
The Viraat-person (one who is imagined to be the Creator) shines in the emptiness like a ‘creature of the
dream’ from the time of the first creation, in the emptiness, as the emptiness only.
(A particular creator could have created a particular world of yours; but that is just the narrative part of the
dream. Vasishta is explaining the creation concept of the entire perceived, where the Ishvara, a designer of
the entire perceived exists as its Supreme Creator.)
The emptiness named Viraat is the Creator of the emptiness named creation.
Both exist as emptiness-states for each other (like a tree seen in the sky is supposed to have a seed also).

स्वप्नशब्देन बोधार्थं तव व्यवहारवान्यहं दृश्यं त्विदं न सन्नासन्न स्वप्नो ब्रह्मो के वलम्।

(Because of the world getting compared to a dream-state, do not get into the delusion that this is a dream,
and you will wake up from this dream into another waking state.
Understand the abstract truth which I am trying to explain through such a comparison.
The dream appears unstable and short in the waking state.
This waking state itself is unstable to a Yogi in the Turyaa state.
 7

The excellent Muni who transcends the Turyaa state sees nothing but emptiness as all. He sees no division of
time or place; his mind is a Brahman’s mind as it were which sees the worlds as its own limbs.)
I am using the word ‘Svapna’ here, only for your better understanding of the truth.
This perceived phenomenon is not real, not unreal, not a dream; but Brahman alone.

अथ राघव सा कान्ता मया कान्तानुषङ्गिणी संविदं तन्मयीं कृ त्वा पृष्टेदं दृश्यरूपिणी।

Then, Raaghava, that attractive lady, who was closely adhering to me and appeared with a form, was
questioned like this by me, by giving attention to her.

व्यवहारो यथोदेति स्वप्ने स्वप्नजनैः सह तथा तदा तया सार्धं व्यवहारो ममोदितः।यथैव स्वप्नसंकाशो
व्यवहारः खमेव सः।तथैव त्वमिमं विद्धि मामात्मानं जगच्च खम्।
(How did I communicate with her even though she was made of emptiness alone?
Just like I am communicating with you people here, though you all are also made of emptiness only!
You are seeing me as a form of Vasishta; but for me, even Vasishta-entity is also made of emptiness only.
I am actually witnessing myself as the nameless formless reality, and experiencing the perceived as so many
minds. The Vasishta-form is always non-existent for me, yet I am seeing you all as different, through a
Vasishta-mind. It is like being awake in a dream and experiencing the dream, pretending to be a dream-
character.)
What type of conduct one adopts when dealing with the people in the dream when in a dream, my conduct
with her was also like that, and I was experiencing it as real for the time being. Whatever action is done in
the state of any dream is emptiness only; that is how it was then also for me.
Understand that, ‘myself as Vasishta here’, ‘yourself as Rama here’, the ‘world of yours here’ as the
emptiness only (since this waking experience also is not more real than the dream-state).
Every experience in any mind-state is emptiness only; is just a conceived reality and not real.
I deal with all the people here also, like in a dream, experiencing it as real, for the time being.

यथा स्वप्नजगद्रूपं खमेवैवमिदं जगत् जाग्रदादौ स हि स्वप्नः सर्गादौ जगदुद्भवः।

Just like the world in the dream is emptiness only, this world that is experienced as the Jagat in the waking
state is also like that only. The same emptiness gets named as Jaagrat or Svapna, as belonging to different
levels. The same emptiness gets named as the creation, beginning, the rise of the Jagat in the past etc.

स्वप्नोऽयं जगदाभोगो न किं चिद्वा खमेव च निर्मलं ज्ञप्तितामात्रमित्थं सन्मात्रसंस्थितम्।

This entire Jagat is a just dream-like (without any meaning or solidity).
Or rather, to call it as a dream also gives it some validity; so, it is not like a dream also!
How can emptiness be even a dream? It is nothingness only!
The world is nothingness only and is sheer emptiness only (empty of emptiness also).
Taintless knowledge-state (of Chit) alone stays like this (world-experience).
‘That’ just is; and is experienced as the Jagat.
Jagat appears real because Chit alone exists as real, and Chit alone is seen as the Jagat.
(If a man covers himself with a costume always, he alone lends reality to the costume.
So also, Chit alone exists as if covered by the perceived, and lends realness to the Jagat.)

स्वप्नस्य विद्यते द्रष्टा साकारो युष्मदादिकः द्रष्टा तु सर्गस्वप्नस्य चिद्व्योमैवामलं स्वतः।यथा द्रष्टामलं व्योम
दृश्यं तद्वद्गतं तथा स्वप्नरूपजगत्युच्चैर्जगत्त्वेनामलं नभः।चिद्व्योम्नोऽनाकृ तेः स्वप्नो हृदि स्फु रति यः स्वतः
सर्गस्तस्य कु तस्तेन साकृ तित्वं कथं भवेत्।
For the particular dream-experience, there is a ‘perceiver with form’, like you people.
The entire perceived state is a dream-state of the Chit; but it does not have a form like you people.
(The potential state of Chit alone exists as any probable state of perception.)
Chit alone is the ‘seer’ for the dream-experience called the entire perceived phenomenon (since nothing else
exists other than that). The ‘taintless Chit-expanse’ itself sees itself as the perceived-state, by itself.
The ‘seer’ of the ‘seen’ (Chit and the Jagat) are of the same nature.
The ‘seer’ is the taintless emptiness; the ‘seen’ also is the ‘taintless emptiness’.
The Jagat’ is of the nature of dream; but it is even better said that the ‘taintless emptiness alone is the world’.
 8

Jagat is not some separate state of the Chit. Jagat is the ‘Hrdayam’ of the Chit.
For the formless Chit-expanse, the dream (world) appears in its heart (central essence) by itself.
How can the Jagat be created, as an action of Chit?? How can the Jagat also have any form?
The formless exists as the formless! Brahman alone exists as the Jagat!

साकारस्यैव यत्स्वप्नजगत्तद्व्योम निर्मलं निराकारस्य चिद्व्योम्नः सर्गः स्वप्नः कथं न खम्।

Even when you people with forms dream, the world you experience in the dream is the taintless emptiness
like the sky. Because you believe yourself to be of a solid and stable form, the dream-world does not become
solid and stable. The dream is made of emptiness only, and is formless (just patterns seen in emptiness).
The entire perceived (as the waking state) is a dream of the ‘formless Chit expanse’; how will it not be
emptiness?

निरुपादानसंभारमभित्तावेव चिन्नभः पश्यत्यकृ तमेवेमं जगत्स्वप्नं कृ तं यथा।

Chit is not the ‘Creator of the Jagat-dream’. Without any purpose or ingredients, and without any solid
matter, the ‘Chit expanse’ sees this dream of the world, without making it; yet as if made.

मृद्व्या चिदाकाशमृदा ब्रह्मणा ब्राह्मणेन खे कृ तोऽपि न कृ तः सर्गमण्डपोऽक्षगवाक्षकः।

The Brahmin (Brahman-state) named Brahmaa (the pure mind-state of Brahman) sees through the holes
(windows) of the senses, presses hard the soft clay (soft because of existing as nothingness) called the Chit-
expanse, and makes this arched parlor of Jagat (Mandapa), in the emptiness. Yet, nothing gets made
actually!

नो कर्तृता न च जगन्ति न भोक्तृ तास्ति नास्तीति नास्ति न च किं चित्।अतो बुधः सन् पाषाणमौनमवलम्ब्य
यथाप्रवाहमाचारमाचर शरीरमिहास्तु मा वा।
There is no doership. There are no worlds. There is no enjoyment of anything.
There is not even the word ‘is not’; (there is no ‘unreal’ at all)! There is not anything at all.
Therefore, staying firmly in the state of knowledge, and taking recourse to the ‘stone-silence’, do all the
actions that come along in the life-flow, in the suitable manner, whether the body is here or not.
(Why bother about the body at all? It is some inert object belonging to the perceived.
You are the Chit-expanse rising as the world-experience through a mind.
Keep the mind pure; and you will then see the Self alone as the world.)

रामोवाच
Rama spoke

तव स्त्रियाऽस्वरूपेण देहेनाभूत्तया कथं कथमुच्चारितास्तत्र वर्णाः कचटतादयः।

How were you able to communicate with that lady, when you had no visible body?
How did you pronounce the letters like ka, cha, ta, tha, which require a physical form?

वसिष्टोवाच
Vasishta spoke

वर्णेषु खशरीराणां वर्णाः कचटतादयः कदाचनापि नोद्यन्ति शवानामिव के न च।

(Who owns any solid body at all?
Everyone is made of a mind-body alone as the Aativaahika entity, as I had previously mentioned.
Therefore, how can you associate these sounds with the solid bodies?
There is only the experience of opening of the mouth and the movement of the tongue; and one mind trying
to express itself, or communicate with another mind; and the sounds are heard as it were by another mind.
Sounds are not sounds, but the understanding of the mind alone. Sound is just the agitation in the mind and
is known as ‘Shabda’, the ‘break of silence’, or the ‘disturbance in the Self-state’.
As I previously explained. The Chit alone understands the sounds as sounds through the many-minds it owns
(like a child playing with clay-shapes names them as he fancies).
 9

Chit alone makes the sounds and understands the sounds as the sounds with meaning.
The same Chit is in all; and so everyone communicates with sounds naturally.
Even without the physical bodies, sounds can be made and heard, as in DevaLoka.
Therefore, what difficulty is there in making these sound-forms in that emptiness of that world of that lady?
You are also making those sounds in the emptiness with the empty forms!
Physical bodies are inert and are like the corpses. They are activated by the mind only. Minds are
empowered by the Chit only. I was in the Chit-state itself; why cannot I make the sounds then?)
These letters ka, cha, ta, tha etc, in the vowels, never get produced at all by those who have the bodies of
emptiness; not ever by anyone; as in the case of the corpse.
(The bodies are inert and are alive because of the Chit perceiving them.
The illusions of the sounds and their hearing is a part of the delusion called the world.)

वर्णोच्चारोऽभविष्यच्चेत्प्रकटार्थस्ततः क्वचित्स्वप्नेष्वन्वभविष्यत्तं विनिद्रः पार्श्वगो जनः।

(Does the sound modifications have the meaning attached to them, like the rock and the hardness?
Or, do the sounds reveal their meaning to you only, or to some particular brains only?)
If the utterance of the letters takes place, and if they have the meaning attached to them as their very nature,
then the meaning should stay revealed whatever it is. Suppose the utterance of letters takes place even in the
dream, then the person who is awake should also hear it and understand it. But it is not so!
(Sounds and meanings belong to the mind only, and it interprets it as per its capacity.)

तस्मान्न किं चित्स्वप्नेषु तत्सत्यं भ्रान्तिरेव सा चिन्मात्राकाशकचनं तत्तथा खे स्वभावजम्।

Therefore, whatever is seen in the dream is not real. It is just a delusion.
When in the dream, you believe that you saw something, believe that you heard something, though it was
sheer emptiness and nothing happened at all. So it is in the Jaagrat state also.
You believe that you see something in the emptiness, and hear something in this rock-silence, though
nothing happened, and nothing is heard actually.
That is just the shine of the Chit-expanse in the emptiness and the natural state of the emptiness.
Chit alone understands the sounds as meaningful.

तदेन्दुकार्ष्ण्यखतनुशिलागेयादितां गताः इवाभान्ति चिदाकाशास्तथा देहरवादयः।

(There is nothing called the sound as some noise that exists in the world outside.)
The sounds (as some noise) seem to come out of the dream-bodies, as if the emptiness of Chit expanse is
broken into pieces, like the blackness in the moon, or a form made of space, or a statue which sings.

तच्चिदाकाशकचनं यन्नाम स्वप्नवेदने आकाशमेव नभसः कचनं विद्धि नेतरत्।

‘That shine of the Chit-expanse’ in the dream-experience as the sounds and the forms is just the empty
expanse of Aakaasha (revelation-state of information) only. It is just the ‘expanse of emptiness’ and nothing
else.

यथा स्वप्नस्तथैवेदं जाग्रदग्रे व्यवस्थितं आकाशमप्यनाकाशं यथैवेदं तथैव तत्।

Just like in the dream-state everything is just made of emptiness, so also everything is made of emptiness in
the waking state also. Though it is emptiness, it is not the emptiness of objects (as understood in the
perceived state).
My experience in that Samaadhi state was also similar, and everything was made of emptiness only.

यथा कचति तच्चारु चेतनं चतुरं तथा यथा स्थितं तदेवेदं सत्यं स्थिरमिव स्फु रत्।
That Reality-state alone shines so beautifully and stays as conscious and clever.
‘That’ alone shines as the realness and stability of the world.
(The entire world is just the ‘knowing state’ of Chit; nothing else is there.)
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रामोवाच
Rama spoke

भगवन्स्वप्न एवेदं कथं जाग्रदवस्थितं असत्यमेव सत्यत्वमिव यातं कथं भवेत्।

Bhagavan! How does this Jaagrat-state stay like the dream (as mere emptiness)?
How is it that the unreal alone appears like the real? (How the delusion rises as the belief in the unreal?)

वसिष्टोवाच
Vasishta spoke

शृणु स्वप्नमयान्येव कथं सन्ति जगन्त्यलं नान्यानि न च सत्यानि न स्थिराणि स्थितनि च।

Listen as to how at all the worlds stay like the emptiness of the dream alone.
Actually these worlds are just conceptions rising from oneself, are not different from oneself (one’s
knowledge essence); are not real (subject to destruction); are not stable (subject to change); and always exist
(without beginning or end) (as the very essence of the Self).

अनुभूतानि बीजानि बीजराश्स्विवाम्बरे अन्यान्यन्यानि तान्येव समानि न समानि च।

(Self is the potential state for any probable state of perception.
Probable state is the essence of the potential state; one cannot be without the other; rather, both are the same,
like the wood and the statues conceived in it. The wood is a potential state for any conceived statue, though
it is actually statue-less. Similarly, the Reality is the state of any perceived world, but is actually world-less.
Reality is like a magical state, from which any experience can rise as the processed information, as a mind-
construe. Mind-construe itself is a mind-construe. Nothingness alone is the state of Reality.
Reality is like a limitless store-house of seeds, and each mind acts as the ground for a few seeds only, and is
the Kshetra, the field of experience, and then gets a body as a location point, then gets name as its identity,
then acts as the ‘I’, the ego-entity. Each mind is a world-existence by itself, and is trapped in its own
experiences as real.)
The worlds are the seeds that are experienced from a heap of seeds in the empty expanse. They differ from
each other. They are similar (as mind-construes); yet not similar, because of the levels of purity.
(Dark minds with Tamas experience wretched worlds; dusty minds with Rajas experience the anxiety-filled
worlds; the clean minds with Sattva enjoy the sweetness of being good; but only a mind which transcends all
these Gunas remains as the state of Sattva, the Brahman-mind.)

प्रत्येकमन्तरन्यानि तथैवाभ्युदितानि च परस्परमदृष्टानि बहूनि विविधानि च।

The worlds are private experiences within oneself (the same Self-essence); and are different (as different
Vaasanaa-fields); yet rise the same way (as mind-kingdoms). The worlds stay invisible to each other (since
each mind-experience is unique and cannot be experienced by another mind).
The worlds are limitless and abundant, and vary in quality.

अन्योन्यं तानि सर्वाणि न पश्यन्त्येव किं चन जडानीवैकराशीनि बीजानीव गलन्त्यपि।व्योमात्मात्वान्न गगनं

न विदन्ति परस्परं अपि चेतनरूपाणि सुप्तानीव निरन्तरम्।सुप्ताः स्वप्नजगज्जालमहनि व्यवहारिणः असुरा
निहता देवैस्ते स्वप्नजगति स्थिताः।अज्ञानान्न गता मुक्तिं न जाड्याज्जडतामिताः न देहवन्तः किं सन्तु विना
स्वप्नजगत्स्थितेः।सुप्ताः स्वप्नजगज्जाले स्वाचारव्यवहारिणःपुरुषा निहताः पुम्भिस्ते तथैव व्यवस्थिताः।
निर्मोक्षा निःशरीरास्ते चेतनावासनान्विताः दृष्टं जगज्जालं विना च क्व वसन्तु ते।सुप्ताः स्वप्नजगज्जाल-
व्यवस्थाचारचारिणः ये हता राक्षसा देवैस्ते यथैव व्यवस्थिताः।एवं ये निहता राम किं ते कु र्वन्ति कथ्यतां
अज्ञन्त्वान्न गता मुक्तिं चेतनान्न दृषत्स्थिताः।साद्र्यब्द्युर्वीजनं दृश्यमिदं सर्वं यथास्थितं चिरायुरनुभवन्त्येते
यथेमे वयमादृताः।तेषां कल्पजगत्संस्था यथास्माकं तथैव ताः अस्माकं जगतीसंस्था यथा तेषां तथैव च।एतेषां
स्वप्नपुरुषास्त एव वयं स्थिताः ये च ते नाम संसारास्तेभ्य एकमिमं विदुः।ते स्वप्नपुरुषास्तेषां सत्या
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एवानुभूतितः आत्मनोऽपि परस्यापि सर्वगत्वाच्चिदात्मनः।यथा ते स्वप्नपुरुषाः सत्यमात्मन्यथाऽपरे तथापि

स्वप्नपुरुषाः सत्यमेव तथैव ते।स्वप्नपुरपौरा ये त्वया दृष्टास्तथैव ते स्थितास्तत्र तथाद्यापि ब्रह्म सर्वात्मकं
यतः।
These worlds are all heaped together and are perishing continuously, like the inert seeds which are heaped
together and get crushed always.
All these worlds are together as the information-content in the same Self; yet do not know of each other.
Worlds are the experience-state of the Jeevas.
These worlds are made of the empty expanse only, they do not know that they are made of emptiness and are
dissolving into emptiness like the water drops falling into the burning metal surface.
They do not know the existence of each other.
They appear as conscious-existences (as if conscious) because they are Chit in essence; but are asleep in the
deep sleep of ignorance, and dream the dream of worlds non-stop.
Remaining in such a sleep (of ignorance), obtaining the experience of the varied dream-worlds, attending to
their affairs in the ‘day’ of that dream, the Asuras get killed by the Devas and they stay in their own dream-
worlds. (So do all the Jeevas remain absorbed in their own stories, are asleep always in ignorance and keep
dreaming their life-stories.)
Because of ignorance, they have not attained the liberation; and have not turned inert also by their inert
behaviour. They are Chit and so are not inert; but are ignorant and act inert-like.
They have no bodies also, though they imagine themselves to be the inert bodies.
Trapped in ignorance and unable to attain the true knowledge, they hang on to the dream-states.
How else can they exist without the imagined world of the dream?
They are asleep and are awake in the dream-worlds of life-stories!
A Mukta is awake in the Self, and is out of the dream-state of ignorance.
Deeply sunk in sleep, absorbed in their own affairs of life inside the network of dreams, the humans get
killed by other men; and stay like that only, like the other ones (the Asuras).
Not getting liberated, not having bodies, they are endowed with only the conscious fulfillment of Vaasanaas.
Without perceiving this world, where else can they exist?
Deeply sunk in sleep, lost in the world-affairs of a dream, they also are well-established like those demons
who get killed by the Devas.
Tell me hey Rama, what else can these people who are harassed like this do?
Because of the ignorance, they have not attained liberation; being capable of conscious perception, they are
not like stones also.
(Ignorant live as dream characters in their dream worlds; we the Knowers also live in the dream worlds but
are not the dream characters any more. But when we meet these ignorant dream-characters, they believe us
also to be dream- characters only. They cannot grasp our state of knowledge.)
All that is perceived around, as filled with the mountains, oceans, lands and people, as it is, gets experienced
for a long time by these. So also, like them, we (Knowers) are also engaged in our own pursuits. For them
there is a world of the span of Kalpa, so it is there for us too (as some measure of time).
Just like we have a world experienced by us, so it is for them too.
For them, we stay as the people seen in their dreams only. For those people who are seen in our world of
Jaagrat; we become the dream-characters.
For those dream-characters, the experience is real only; it is so for us, and others also, since Chit-Self alone
is in all (as the one experiencing as the many).
Just like those dream persons are real for me (as part of the dream), it is so for the others also.
They indeed are dream persons, yet are real; so for you also (as part of the dream)
The denizens of the dream-world who are seen by you stay there as real, since Brahman alone is in all as
their essence of understanding.

प्रबोधेऽपि हि भिद्यन्ते स्वप्नप्रभावा यथा स्थिताः तथा स्थित्यानुभूयन्ते परब्रह्मतयाथवा।सर्वं सर्वात्म सर्वत्र
सर्वदास्ति तथा परे यथा न किं चिन्नाकाशं न क्वचिन्न च हन्यते निरन्तरे पराकाशे निरन्ते च विनोदये
निरन्तरे चित्तसंघाते निरन्ते जगतां गणे प्रत्याकाशकलाकोशं प्रतिसंसारमण्डलं प्रतिलोकान्तराकारं प्रतिद्वीपं गिरिं
प्रति प्रतिमण्डलविस्तारं प्रतिग्रामं पुरं प्रति प्रतिजन्तु प्रतिगृहं प्रतिवर्षं युगं प्रति यावन्तो ये मृताः के चिज्जीवा
मोक्षविवर्जिताः स्थितास्ते तत्र तावन्तः संसाराः पृथगक्षयाः।तेषामन्तर्जनाः सन्ति जनं प्रति पुनर्मनः पुनर्मनः
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प्रति जगज्जगत्प्रति पुनर्जनः।इत्थमाद्यन्तरहित एष दृश्यमयो भ्रमः ब्रह्मैव ब्रह्मवित्पक्षे नात्रेयत्तास्ति काचन।

At the time of waking up, everything will dissolve as it is. Or the same will be experienced as the state of
Para Brahman only. All, all the beings, at all places, at all times, are in the Supreme only.
There is no space-expanse also as apart from the Chit-expanse.
No one ever gets killed (cease to exist) in the Supreme expanse which is the gapless state without end or
beginning.
In the gapless collision of minds (within that Supreme), in the endless crowds of beings (within those
minds), in each and every hollow space containing varied objects (within those beings in each and every
Samsaara-circle (within that space), in each and every appearance of a world (within that circle), in each and
every island (within that appearance), in each and every hill (within that island), in each and every stretch of
populated place (within that hill), in each and every village and city (within that place), in each and every
living being (within that abode), in each year and each Yuga (they experience), as long as these dead Jeevas
remain without attaining liberation, they continue to stay like that only; and the world-existences where they
exist stay never-ending for each of them.
Inside those (world existences/Samsaaras), people exist. In each person of those people, a mind is there. In
each mind is a world. In each world there are again people. In this manner, this delusion of perception is
without beginning and end. However in the level of the Knower of Brahman, there is only the Brahman; and
there is nothing in the least here.

कु ड्ये नभस्युपलके सलिले स्थलेऽन्तश्चिन्मात्रमस्ति हि यतस्तदशेषविश्वं तद्यत्र तत्र जगदस्ति कु तोऽत्र संख्या
तज्ज्ञेषु तत्परमथाज्ञ्नमनःसु दृश्यम्।
In the solid matter, in the empty sky, in the rock, in the water, in the land; within all these, there is the
‘Conscious understanding’ alone as the essence. That alone is the entire Vishva (changing pattern of
perception). (No world is there as such, apart from the Chit-shine.)
Therefore, the world is here, there, everywhere. How can they be counted at all?
For the Knower, it is the ‘Supreme’. (He sees no world at all.)
In the minds of the ignorant, it is ‘perception’. (They are trapped in countless worlds forever.)
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART FORTY ONE

[PAASHAANAAKHYAANA (6)]
[THE STORY OF VIDYAADHAREE]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

वसिष्टोवाच
Vasishta spoke

ततः कु वलयोल्लासिमालतीमाल्यलोचना ललना ललितालोक्य लीलयाऽऽलपिता मया।का त्वं कमलगर्भाभे

किमर्थं मामुपागता कस्यासि किं प्रार्थयसे क्व गतासि किमास्पदा।
(The lady was so charming that this verse is made mostly of the letter ‘la’, the ‘symbolic sound of charm’.)
Then I looked at ‘that lady endowed with loveliest charms’. Her eyes were like the ‘blooming tender dark
lotuses’; and her lovely pleasing glances which flowed towards me were like an instantly made ‘jasmine
garland’ and softly fell on me. I felt curious about her, and questioned her in a casual manner.
‘You look like a lady born out of a lotus (so charming and beautiful)! Who are you? To whom do you belong
(as a daughter or wife)? What do you want? What purpose is yours? Where is the place of your abode?’

विद्याधर्युवाच
Vidyaadharee spoke

(Vidyaadharas (wisdom-holders) are one particular class of Devas (UpaDevas) who live in the Himalayan
Mountain forests, and are the attendants of Lord Shiva. Vidyaadharee is a female of that clan)
मुने शृणु यथावत्त्वमात्मोदन्तं वदाम्यहं प्रष्टुमर्हसि विस्रब्धमार्तां करुणयार्थिनीम्।
Hey Muni!! Listen! I will tell you my story as it is. You can question me without any hesitation.
I am in a helpless condition and am in need of compassion.

JAGAT-GRHAM/JAGAT-HOUSE

(There is this hollow expanse made of emptiness, and in this hollow expanse there is a small Jagat-house in
some tiny corner with three separate rooms, owned by Queen Kalpanaa, the imagination. One room named
Bhootala acts as a Vaasanaa-fulfillment field, and contains BhooLoka. Beyond this circular BhooLoka, there
is golden land that surrounds it all over. At the outskirts is a huge rocky hill called Lokaaloka.)
परमाकाशकोशस्य कस्मिंश्चिद्कोणकोटरे युष्माकं संस्थितं किं चिदिदं तावज्जगद्गृहम्।पातालभूतलस्वर्गा
इहापवरकास्त्रयः कल्पनैका कु मार्यत्र कृ ता धातृत्वमायया।तत्र द्वीपैः समुद्रैश्च वलितं वलयैरिव पाटलोत्थं
जगल्लक्ष्म्याः प्रकोष्टमिव भूतलम्।
In the huge hollow of the Supreme expanse, somewhere in some minuscule corner-hole, this so-called
‘world-house’ of yours exists here in your experience.
There are three huge separately constructed rooms inside this house; namely Paataala, Bhootala and Svarga.
(These are the three levels of existence, divided as Taamasic, Raajasic and Saattvic.)
By the magical power of the creativity (Brahmaa), a young girl named ‘Kalpanaa’ (Imagination) has been
made to live here. (She is the owner of the house; and she never ages; is always fresh and keeps inventing
newer experiences.)
(The world you experience is just made of conceptions only, based on imagination; and is sheer emptiness.)
Being enclosed by the bangles of oceans and islands, and shining red in hue (because of Raaga, the desires),
this ‘Bhootala’ (the entire perceived field of earth-beings) is like the tender open palm of the Goddess
namely ‘Jagat-Lakshmee’ (grand show of the perception) (which fulfill all the wants).
(Jagat is the field for varieties of Vaasanaa-fulfilment, and is inside the Bhootala, the field of experience.)

‘MAHEE’/ THE ABUNDANT LAND THAT SPREADS LIMITLESS/THE EXPERIENCE FIELDS OF MINDS

अन्ते द्वीपसमुद्राणां सर्वदिक्कमवस्थिता योजनानां सहस्राणि दश हेममयी मही।स्वयंप्रकाशसंकल्पफलदा

अम्बरनिर्मला चिन्तामणिमयी स्वच्छा स्वच्छायाजितविष्टपा।साप्सरोमरसिद्धानां लीलाविहरणावनिः
संकल्पमात्रसंपन्नसर्वसंभोगसुन्दरी।अन्ते तस्या भुवः शैलो लोकालोकोऽस्ति विश्रुतः भूपीठस्य प्रकोष्टस्य
वलयावलनां दधत्।
At the end of all the islands and oceans, is the land (‘Mahee’, a word of feminine gender) made of gold
(HiranyaGarbha, the totality-mind) extending thousands of Yojanas surrounds in all the directions.
 4

She is covered by the taintless garment of emptiness. She is self-shining. (No one created her.)
She bestows whatever is desired for. She is filled with the wish-fulfilling gems. She is taintless (unaffected
by the experiences she bestows). She has won over the heavens also, with her luster.
(Be it a Deva or human, who is free of the Vaasanaa and its fields of experience?)
She is the land where the Siddhas, Devas and Apsaraas roam about (as self-conceptions) happily.
She is so beautiful and attractive that any pleasure is available just by a wish.
(Any slightest ‘want’ of yours immediately becomes a good or bad experience by the power of the Self.)
At its outskirts, is a hill which is renowned as Lokaaloka (where all the worlds can be seen) (as the Brahman-
mind of a Jnaani). It holds the room of the Bhootala all around like a bangle (which is also limitless).

LOKAALOKA HILL/THE VISION OF ALL THE WORLDS IN THE PERCEPTION-STATE OF BRAHMAN

(What cannot exist in this Lokaaloka hill, the perception state of Brahman?
All sorts of experiences together exist as the probable states in this Reality state.
You cannot just have good things only, and good worlds only, as made of Sattva.
You cannot remove the wretched states of minds, even if you are a powerful Siddha.
Anything has to exist as an experience, good or bad, or divine.
There is no limit as to what the experience should be like.
Experiences exist as powered by ‘Kalpanaa’ and Jeevas exist as part of those experiences.
‘Sattva, Rajas, and Tamas’ exist at once, as the various levels of minds.
You cannot destroy Tamas, by the domination of Sattva.
As Vasishta says, ‘you cannot hold an umbrella to the whole world’.
If some one is good and noble, the Sattva-state is expressing itself as that Jeeva; so it is with the other
Gunas. You do not and cannot own any Guna; the Guna owns you; but you still have the freedom to change
your ‘owner Guna’ by effort.
This is the Lokaaloka hill, the perception-state, which is rocky and hard from outside like the world you
experience; but is full of teeming worlds in its each and every atom, and is buzzing with Jeevas all over, and
breaks into nothingness at the rise of Self-Knowledge.)

(Jnaani’s state: A Jnaani does not see the Lokaaloka hill as an abode of worlds; but sees it as only the
limitless probable states of Brahman, the potential state of Reality. He is out of the control ‘Queen
Kalpanaa’, and does not live inside this Lokaaloka hill,
He is not a Jeeva caught by an experience. He is not under the domination of any Guna.
He is the pure state of knowledge ‘as Brahman seeing Brahman in Brahman’.
Whatever perception-scene rises in front, it is Brahman only for the Jnaani; and he is not affected by it in
any manner. He cannot see good or bad, but only some pattern rising from Brahman as Brahman.
Like the Sun, he sees the world as if filled with colorful rainbows all over, rising from his own Self.
Darkness of ‘division-sense’ can never exist for him.)

क्वचिन्नित्यं तमोव्याप्तो मूढबुद्धेरिवाशयः क्वचिन्नित्यं प्रकाशात्मा मनः सत्त्ववतामिव।

Somewhere it is always covered by darkness like the minds of the foolish.
Somewhere it is always bright like the mind of the noble ones.

क्वचिदाह्लादजनकः साधूनामिव संगमः क्वचिदुद्वेगजनको मूर्खैरिव समागमः।

Somewhere it is always pleasing like the company of the good.
Somewhere it always produces uneasiness like the company of the foolish.

क्वचित्प्रकटसर्वार्थो मनो मतिमतामिव क्वचिदत्यन्तगहनो मूर्खश्रोत्रियचित्तवत्।

Somewhere it reveals all the meanings like the minds of the intelligent. Somewhere it is completely opaque
like the foolish minds of those who just recite the Vedas without any knowledge.

क्वचिदप्राप्तसोमांशुः क्वचिदप्राप्तसूर्याभाः क्वचिल्लोकमयस्तेन क्वचिदाशून्यदिक्तटः

Somewhere moon rays don’t reach at all; somewhere the sunlight does not shine at all.
Somewhere the worlds fill all over; somewhere there is only emptiness in all the directions.
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क्वचिद्देवपुरव्याप्तः क्वचिद्दैत्यपुरान्वितः क्वचित्पातालगहनः क्वचिच्छृ ङ्गोर्ध्वकन्धरः

Somewhere the Deva-world is there; somewhere the Daitya world.
Somewhere there is the deep depth of the netherworld below; somewhere its peak rises high above.

क्वचिच्छ्वभ्रमद्गृध्रः क्वचित्सानुमनोहरः क्वचिछृ ङ्गशिखाक्रान्तवैरिञ्चनगरान्तरः

Somewhere the vultures float along with the clouds; and the beautiful summit is seen somewhere.
Somewhere the peak pokes into the inside of the Vairinchi (Brahmaa’s) world also (proving its unreal
nature).
क्वचिच्छू न्यमहारण्यवहत्कल्पान्तमारुतः क्वचित्पुष्पवनोद्यानगायद्विद्याधरीगणः
Somewhere the dissolution storms blow in the gigantic forests which are deserted and desolate.
Somewhere the ‘groups of Vidyaadharees’ sing in the flower-gardens.

क्वचित्पातालगम्भीरगुहाकु म्भाण्डभीषणः क्वचिन्नन्दनसौन्दर्यमुन्याश्रममनोरमः

Somewhere it is terrifying with its deep hollow caves of the netherworld where abide the Kumbhaandas
(some Variety of flesh eating devils -Pishaachas); somewhere are the beautiful hermitages of the Munis
adorned by gardens like the Nandana garden of Indra.

क्वचिदक्षयमत्ताभ्रः क्वचिद्दुर्लभवारिदः क्वचिद्गर्भगुहाश्वभ्रगहनोपान्तमण्डलः

(Clouds are like the desires that rise from the mist of Vaasanaas.)
Somewhere there are the ever-thundering insane clouds; somewhere the clouds never appear at all;
somewhere the clouds are gathering up fast and becoming a dense sphere, and appear like a dark womb.

क्वचित्क्षुब्धजनाक्षेपसमुत्सादितभूतभूः क्वचिद्वास्तव्यजनतासौजन्यजितविष्टपः
Somewhere the homeless people dig out the abodes of the devils and spirits, searching for a place to live;
somewhere the peaceful populace has a happy life better than that of the heavens.

क्वचिन्नित्यं वहत्वाताजातस्थावरजङ्गमः क्वचित्सर्वक्षयोन्मुक्तस्थिरस्थावरजङ्गमः

Somewhere the winds blow without a break, and no moving or non-moving things get produced at all;
somewhere the moving and non-moving never stop growing and are free of all types of decay and
destruction.

क्वचिन्महामरुमरुन्मुक्तभाङ्कारभीषणः क्वचित्कणत्कमलिनीमत्तसारसभूषणः
Somewhere the desert winds make terrifying sounds in the vast expanse of desert-lands; somewhere the
lands are decorated with the cries of the intoxicated Saarasa birds (intoxicated by too much of honey
consumption) that are floating in the lotus-lakes.

क्वचित्सलिलकल्लोलजलदोल्लासघर्घरः क्वचिन्मत्ताप्सरोदोलाविलासजनितस्मरः
Somewhere the joyous gurgling noise of the water-filled clouds; somewhere the birth of Manmatha (passion)
occurring by the sport of playing in the swing by the intoxicated (by the consumption of too much wine)
Apsaraas.

क्वचित्पिशाचकु म्भाण्डवेष्टिताचेष्टदिक्तटः क्वचिद्विद्याधरीसिद्धनृत्यगीतसरित्तटः

Somewhere all the edges of the directions are moving as it were by the enveloping crowd of huge Pishaachas
and Kumbhaandas (devilish creatures); somewhere the banks of the rivers are filled with the dancing and
singing crowds of Vidyaadharees and the Siddhaa ladies.

क्वचिदुद्वर्षदम्भोदसरित्बाहुलुठत्तटः क्वचित्सततगानीतनीतनानाभ्रसत्पटः
Somewhere the heavy downpours from the clouds appear as if ‘some huge arms of water’ extending from the
skies are shattering the ground with great force; somewhere the skies are covered again and again by the
variety of clouds layers continuously arriving and going off, without doing anything.
 6

क्वचित्कमलिनीकोशवक्त्रस्थाध्यानमण्डलः क्वचिस्वर्गाङ्गनासिद्धसुन्दरीदन्तमण्डनः
(The lakes are filled with the lotuses and also the lotus faces of the pretty girls bathing in the lakes.)
Somewhere, there is the circle of those who are absorbed in the lotus-faces inside the hollows of the lotus-
lakes. (Bees have started to hum above the blooming lotuses in the lake at the rise of the sun.
Lovers are absorbed in the beauty of the lotus faces of their beloveds, seen above the water surface.)
Somewhere there is the decoration of the ivory (Danta/ivory/teeth) of the beautiful ladies belonging to the
Siddhaa clan and the heaven-damsels. (Their smiles decorate the area.)

क्वचित्तपद्दिनकरजनताचारसुन्दरः क्वचिन्नैशतमोगेहनृत्यन्मत्तनिशाचरः
Somewhere it is beautiful with the people engaged in their affairs under the burning heat of the sun;
somewhere the intoxicated night-devils are dancing in the dark regions at night.

क्वचिदुत्पतदुत्पाततया नश्यज्जनावनिः क्वचित्सौराज्यसंपत्त्या प्रोद्भवत्पुरमण्डलः

Somewhere the earth occupied by people is getting destroyed by the rise of calamities; somewhere new cities
are getting built by the rise of prosperities in the kingdom.

क्वचिदत्यन्तनिःशून्यः क्वचिज्जनपदावृतः क्वचिच्छ्वभ्रान्तगम्भीरः क्वचित्पातालभीषणः

क्वचिदुद्वहत्कल्पतरुः क्वचिन्निर्जलजङ्गमः क्वचिन्महाकरिकु लः क्वचिन्मत्तहरिव्रजः
क्वचिन्निर्भूतमुद्यातः क्वचिदुन्मत्तराक्षसः क्वचित्करञ्जगहनः क्वचित्तालमहावनः
क्वचिद्व्योमोपमसराः क्वचिद्दीर्घमरुत्स्थलः क्वचिन्नित्यभ्रमत्पाम्सुः क्वचित्सर्वर्तुकाननः।
Somewhere it is fully empty of everything, somewhere it is filled with moving crowds of people; somewhere
is the deep silence of the inside of clouds, somewhere the terrifying noises of the nether world; somewhere
stands the gigantic Kalpa tree, somewhere is the wilderness of water-less dry land; somewhere is seen the
majestic walk of the huge clan of elephants; somewhere is the wild jumping of mad monkeys; somewhere
you travel for long heights in the hill without meeting any living thing, somewhere you see an intoxicated
Raakshasa suddenly; somewhere the land is filled with just thorny bushes of Karanja plants, somewhere are
the great forests filled with Taala trees; somewhere are the lakes extended like the skies, somewhere are the
deserts extending far and wide; somewhere the lands are always filled with blowing dust storms, somewhere
the lands have regular arrival of seasons.
(Any probable state can rise as a perception-experience; and a Jeeva-entity rises as an experiencer along with
the experience. If you are studying this great text, then this is also a probable state from the same Brahman,
and you are the Jeeva produced to study it. If some one else is wallowing in dirty pleasures and is lost, then
that also is a probable state from the same Brahman, and that Jeeva gets produced as a part of the
experience. Of course, anyone can try hard and change their probable states, to be a part of a better
experience.)

(This Lokaaloka hill is very huge and beyond the imagination of any one.)
शिखरेषु शिलास्तस्य सामान्याचलसन्निभाः सन्ति सुस्थितकल्पाभ्रा रत्नमय्योऽम्बरामलाः।
(The ordinary rocks are spread out all over this hill like small pebbles. Each of this tiny pebble is like an
enormous mountain we see on the earth. Each stone has a huge sky-filling dissolution cloud on its top.
Each pebble is a store-house of gems.)
In that hill, the small ordinary rocks are also of the size of the mountains. (For each Jeeva who is inside a
tiny pebble, his world appears to be huge and solid like a mountain, like an ant-hill for the ant.)
The huge dissolution clouds stay there at all times stuck to these rocks. (Since any world-conception has to
have a beginning and end, the dissolution cloud is a must for each and every world.)
These rocks are filled with precious gems (Jeevas of Brahman-essence); and they are taintless (and empty)
like the sky.

क्षीरोदकार्क गौरीणां वनस्कन्धौकसामिव विश्राम्यन्त्यनिशं यासु हरयो हरियोनयः।

(Trinities are like the monkeys residing in these rock-worlds.)
The monkeys (Haris) with their families of generations to come, rest happily at all times on the rocks which
are white like the milk, which are soft like water, which shine like the sun, as if these rocks are the dwelling
places situated on the branches of the huge forests.
 7

(First meaning:
Each rock is so huge; so soft; so shining like emerald that the monkeys (Jeevas) get fooled into thinking that
they are the huge branches of a dense forest; and so have made their dwelling places there. They live there;
reproduce more; and have been living long there and will live happily for many many generations on those
tiny rocks, undisturbed by anything.
Second meaning:
In these rocks exist the milk ocean, the sun (Brahman-knowledge), Gauree, and the forests where Lord
Skandha stays. The Brahmas born out of Hari (Vishnu), Shivas and Vishnus (Haras and Haris) rest there at
all times.
Abstract meaning:
All the gods and Goddesses of the heaven also are part of these world-existences namely the pebbles. These
pebble-rocks are white like the milk (made of good Vaasanaas); soft like the water (filled with varied joyous
experiences); shine like the sun (witness state of the Creator).
They are white because they are the shine of pure Chit-expanse alone.
It is like a huge forest filled with trees extending its branches everywhere (like the upside down Ashvattha
tree of Geetaa) and these gods reside in these branches happily, like the monkeys living in the forest
branches.)

MY ABODE
तासामुत्तरदिग्भागे पूर्वशृङ्गशिलोदरे निवसाम्यहमक्षीणवज्रसारसमत्वचि।
(The lady has mastered Siddhis; so she knows the location of every world in that Lokaaloka hill.)
I reside in a cave which is unbreakable and hard as if made of diamond essence, and which is inside one of
the stones in the eastern peak in the northern direction. (My house (world) is inside one of those stones in
that hill. That stone is towards the north and in the eastern peak of that hill.)

विधिना तत्र बद्धास्मि वसाम्युपलयन्त्रके अत्रासंख्या मुने याता मन्ये युगगणा मम।न के वलमहं बद्धा
यावद्भर्तापि तत्र मे बद्धः सायम्तने पद्मकु द्मले षट्पदो यथा।
I am bound to that place because of fate. I live in a grinder stone as if. Hey Muni! I believe that countless
numbers of Yugas have passed for me here. (I am bound there by the fault of that Brahmaa. I am stuck there
as if tied to a grinder stone. I am not able to escape from there.) Not only am I bound there; but even my
husband is bound there like the bee trapped inside the closed lotus in the evening time.
(I have a husband too. He is also stuck there like me and unable to free himself.)
(If a bee is absorbed in drinking honey from the lotus as the evening falls, the petals will close over it; and it
will be stuck there till the sun-rise. An ignorant man is absorbed in his pleasures like the bee; and ignorance
locks him up inside the world-dream. He can come out only when the Knowledge-Sun rises.)

तेन सार्धं मया भर्त्रा शिलाकोटरसंकटे अनुभूताश्चिरं कालमत्र वर्षगणाः गताः।अद्याप्यात्मैकदोषेण न हि मोक्षं
लभावहे चिरं तत्रैव तिष्टावस्तथैवाबद्धभावनौ।पाषाणसम्कटे तस्मिन्बद्धावावां न के वलं बद्धो यावदशेषेण
परिवारोऽपि तत्र नौ।
In that restricted hollow of that rock, along with my husband, I have suffered long enough; and many
numbers of years have passed like that. Even today, because of one fault of mine (desire), we both are not
able to get free. We both will stay there, feeling attached to it always.
We both are not the only ones bound to that painful rock; even all our families are bound there.

MY HUSBAND
पुराणपुरुषो बद्धो द्विजस्तत्रास्ति मे पतिः एकस्थानान्न चलति जीवन्युगशतान्यसौ।आबाल्याद्ब्रह्मचारी च
श्रोत्रियः पाटकोऽलसः एकान्त एवास्तेऽजिह्मवृत्तिरचापलः।अहं व्यसनिनी भार्या तस्य वेदविदां वर न निमेषं
समर्थाऽस्मि तं विना देहधारणे।
My husband is there only. He is an ancient one and a Brahmin. Though he has lived for hundreds of Yugas,
he does not move from his place at all. He is a Brahmachaari from when he was a child. He is well versed in
Vedas. He can teach others also; but is lazy (does not bother to teach others). He always stays alone. He is
non-deceitful and without greed. Hey Best of Veda-Knowers! I am his wife and am full of desires. I cannot
 8

hold on to my body even for a second without him.

HOW I BECAME HIS WIFE
शृणु तेन कथं ब्रह्मन्भार्याहं समुपार्जिता कथं वृद्धिमयं यातः स्नेहोऽस्माकमकृ त्रिमः।
तेन जातेन मद्भर्ता बालेनैव सता पुरा किं चिज्ज्ञेन सतैके न तिष्टतात्मालयेऽमले श्रोत्रियतानुरूपेण जाया मे
जन्मशालिनी कु तः संभवतीत्येव निर्णीय चिरचिन्तया स्वयमेवानवद्याङ्गी तेन तामरसेक्षण उत्पादितास्मि
नाथेन ज्योत्स्नेव शशिनाऽमला।मनसा मानसीभार्या मन्दरोत्तमसुन्दरी ततो वृद्धिं प्रयातास्मि वसन्त इव
मञ्जरी।सहजाम्बरसंछन्ना भूतानां चित्तहारिणी पूर्णेन्दुबिम्बवदना द्यौरिवामलतारका कोरकोच्चस्तनभरा
समग्ररसशालिनी लतावरवनेनेव करपल्लवशालिनी सर्वस्य जन्तुजातस्य नित्यं हृदयहारिणी हरिणीतारनयना
मदनोन्माददायिनी लीलाविलासैकरता हेलावलितलोचना गेयवाद्यप्रिया नित्यं न च तृप्तानुरागिणी।
सौभाग्यभोगपरमा लक्ष्म्यलक्ष्म्योः प्रिया सखी अनन्या मोहजालानामखिन्ना संपदापदोः।
Brahman! Listen as to how he got me as a wife; and how our untainted love increased.
Hey Muni with the lotus like bloomed eyes!
My husband was born to some noble learned person. In his childhood itself, when he stayed with his father
in the taintless house, he pondered for long as to ‘which girl with all pleasing qualities will be a suitable wife
for a man well-versed in Vedas like me’; and he took a decision; and I who am faultless in all my limbs was
created by my husband like the moonlight by the moon, through his mind only, as a mind-created-wife,
endowed with excellent beauty equaling the excellence of Mandara Mountain.
Like a blossoming plant in spring, I grew up gradually.
I was covered by clothes naturally created along with me. (They also grew along with me.)
All the minds were attracted to me. My face was beautiful like the full-moon.
The pupils of my eyes were taintless like the sky. My breasts were like the high raised budding flowers.
I was filled with all pleasing qualities. Like a creeper of the forest with flowers, I was endowed with flower-
like hands. I always stole the heart of any and every being. I had beautiful elongated eyes like that of a deer.
I raised passion in everyone. I was interested in all sorts of amusing sports.
I was always seeking worthless pleasures. I was interested in instrumental music and songs.
I enjoyed extreme enjoyments of great fortunes. Though I enjoyed everything, I was never fully satisfied.
(Being a creation of a noble Knower) I had equal vision for both good and bad things.
I was never without enjoyments, yet was not affected by prosperity or calamity.

न के वलमहं देहं धारयामि द्विजन्मनः यावत्त्रैलोक्यसदनमिदमङ्ग बिभर्म्यहम्।

अहं कु लकरी भार्या कलत्रभरणक्षमा त्रैलोक्यगृहसम्भारधारणैकभरोद्वहा।
I do not support just this body of my Brahmin husband (as a constant image); but I support this entire tri-
world, dear Sage (as my mind-state)!
I am a wife capable of developing the family. I am capable of caring for those in need.
I am only intent on maintaining the tri-world and filling it up with the necessities.

अथाहं तरुणी जाता समुद्भिन्नोन्नतस्तनी लतोल्ललद्गुलुच्छे व विलासरसशालिनी।

This is how I who am so young and beautiful was born with the high-raised bloomed breasts.
Like a creeper filled with clusters of flowers and fruits, I am endowed with all pleasure-giving abilities.

MY LONELINESS
पतिर्मां दीर्घसूत्रत्वाच्छोत्रियत्वात्तपोरतः कयाप्यपेक्षयाद्यापि न विवाहितवानिमाम्।
तेन यौवनसंपन्नविलासरसशालिनी तं विना व्यसनेनाहं दह्येऽग्नाविव पद्मिनी।
My husband who has the habit of postponing things (DeerghaSutri) is a highly learned person and so always
is engaged in penance. Seeking some other goal, he has not married ‘this me’ yet, (though I have married
him through my mind.) Because of this, though endowed with youth and all the pleasure giving qualities, I
am burning with passion without his company like ‘a lotus-plant set on fire’.

शीतानिलविलोलासु नलिनीषु निरन्तरं अङ्गदाहमवाप्नोमि पूताङ्गारस्थलीष्विव।

My limbs burn at all times like the ‘lotuses in the lands that are covered by fresh embers’ (getting scorched)
 9

even when the heartening cool winds blow.

उद्यानावनयः सर्वाः पूर्णाः कु सुमवर्षणैः संपन्नस्तप्तसिकताः शून्या मे मरुभूमयः।
For me, all the gardens covered by showers of flowers are the ‘desolate desert-lands covered by hot sands’.

जलकल्लोलकह्वारकमलोत्करकोमलाः सरस्यः सारसारावसरसा मम नीरसाः।

All the ‘lakes’ that are covered by the ‘soft white and red lotus buds floating in the gently moving waters’,
and ‘beautiful with the cries of Saarasa birds’, are essenceless for me.
(The sound-forms used in the first line express the lilting, swinging beautiful lotuses in the lake; in the
second line you can hear the desolate cries of wilderness.)

अहं पुष्करमन्दारकु मुदोत्करमालिता भृशं दाहमवाप्नोमि कण्टके ष्विव दोलिता।

I wear the garlands made of the (tender) buds of blue lotuses (Pushkara), Mandaara flowers, and Kumuda
flowers (night-lotuses); yet attain such a scorching state as if rolling on the thorns.

कु मुदोत्पलकह्वारकदलीतल्पपालयः मदङ्गसङ्गमाद्ग्रीष्ममर्मरा यान्ति भस्मताम्।

The ‘beds made of night lotuses, white lotuses and tender banana leaves’, make a murmuring sound (by the
heat) and turn into ashes the moment my body touches them.

यत्कान्तमुचितं स्वादु विचित्रं चित्तहारि च तदालोक्य भवाम्यन्तर्बाष्पपूर्णायतेक्षणा।व्यसनानलसंतप्ताः पतन्तो

बाष्पबिन्दवः छमच्छमिति मज्जन्ति कमलोत्पलपङ्क्तिषु।कदलीकन्दलीस्कन्धदोलान्दोलनलीलया
ललितोद्यानखण्डेषु मुखमाच्छाद्य रोदिमि।
Whenever I see anything that is attractive, suitable, tasty, strange and pleasant, my eyes swell up with hidden
tears. The tear-drops which are burnt by my passion, fall on the ‘rows of lotuses’ (covering my body to
alleviate the heat) with the hissing noise of ‘Cham Cham’ and burn through their insides. As if swinging in
the firmly made swings made of ‘Kadalee’ and ‘Kandalee’ trunks (varieties of plantain trees) in the garden
areas, I cover my face and cry silently (unable to express my suffering to any one.)

तुषारनिकराकीर्णं कदलीदलमण्डपं पश्यामूष्माणमुञ्झन्तं खदिराङ्गारभीषणम्।

When I look at the ‘Mandapa’ made of Kadalee plants bathed in the snowy mist, I see only the evaporating
mist and the dreadful scene of burnt Khadiraa plants (wasteland plants).

नलिनीनालदोलासु सारसीं सारसाश्रितां दीनानना विलोक्यान्तर्निन्दामि निजयौवनम्।

When I with my pale face, see the Saarasa female bird enjoying the company of her spouse on the swinging
stalks of lotuses, I blame my youth.

दीनानना रोदिमि मध्यस्थे पदार्थे यामि सौम्यतां हृष्याम्यशोभने दीना न जाने किमहं स्थिता।
I cry when I see pleasant things.(They hurt me.)
I remain calm when I see ordinary things. (I just go about my regular duties of the world like a mind-less
machine.) I am happy when painful faints occur. (I forget my pain at such times.)
I am so much into suffering that I do not know where I am!

दृष्टानि कु न्दमन्दारकु मुदानि हिमानि च मया कामाग्निदग्धानां भस्मानीव दिशं प्रति।

Jasmines, Mandaara flowers, Kumuda flowers, snow drops have seen by me, only as ashes spread out
everywhere, burnt by the fire of passion.

आनीलपल्लवमृणाललतोत्पलानां कह्वारकु न्दकदलीदलमालतीनां शय्या ममाङ्गचलनेन विशोषयन्त्या व्यर्थं

गतानि नवयौवनवासराणि ।
The bed made only of dark Tamaala sprouts, lotus stalks, soft creepers, lotus petals, and spread out with
flowers of jasmine, blue lotuses and banana leaves, dries up when I roll on them! My fresh youthful days
 10

have indeed gone waste!

MY DISPASSION
अथ कालेन महता सोऽनुरागो विरागतां प्राप्तो मम शरच्छान्तौ विरसः पल्लवो यथा।वृद्ध एकान्तरसिको नीरसः
स्नेहवर्जितः भर्ताऽजिह्ममतिर्मौनी किं मन्ये जीवितेन मे।वरं वैधव्यमाबाल्यात्वरं मरणमेव च वरं व्याधिरथापद्वा
नाहृद्यप्रकृ तिः पतिः।एतावज्जन्मसाफल्यं सौभाग्यमविखण्डितं रसिकः पेशलाचारो यन्नार्यास्तरुणः पतिः।
After a long time, my love turned into dispassion, like the dried up leaf at the end of autumn season (with all
hopes gone). My husband had become old; he always sought solitude; had no love in the heart; had no
affection towards anything; had no deceitful feelings also; was always silent outside and inside.
What for should I hold on to life? It is better to be a widow from childhood, or better to die, or better to be ill
always, or better to go through all difficulties; but should not have a husband who does not cherish love in
his heart! That alone is the fulfillment of life, that alone is unbroken good fortune, when a woman gets a
husband who is young, romantic, and gentle in behaviour.

हता नीरसनाथा स्त्री हताऽसंस्कारिणी च धीः हता दुर्जनभुक्ता श्रीर्हता वेश्याहृता च ह्रीः।
That woman is ruined whose husband has no feelings of love.
That intellect is ruined which mind has not disciplined as ordained by the scriptures.
That wealth is ruined that is enjoyed by the wicked! That shyness belonging to a woman (which defines a
female) is ruined when she seeks the company of many men.

सा स्त्री यानुगता भर्त्रा सा श्रीर्यानुगता सता सा धीर्या मधुरोदारा साधुता समदृष्टिता।

She alone is truly a (fulfilled) woman who is accompanied by her husband.
That alone is truly the(fulfilled) wealth which is acquired by the noble (gets well-spent in noble acts).
That alone is truly the(fulfilled) intellect which is pleasing, generous, noble, and has equal-vision gained by
true knowledge.

नाधयो न व्याधयो नैव नापदो न दुरीतयः कु र्वन्ति मनसो बाधां दम्पत्योरनुरक्तयोः।

No mental afflictions, no diseases, no problems, no bad situations (dire calamities), hurt the mind of that
couple who are bound by love.
(Excessive rain, drought, locusts, rats, parrots, foreign invasions – these six are defined as dire calamities.)

उत्फु ल्लाः कु सुमस्थल्यो नन्दनोद्यानभूमयः धन्वायन्ते कु नाथानां विनाथानां च योषिताम्।

All the gardens filled with bloomed flowers turn into hot deserts for a woman, who has an uncaring husband,
or is without a husband.

सर्व एव जगद्भावा यतेच्छं गुणलेशतः संत्यज्यन्ते प्रमादात्तु वर्जयित्वा पतिं स्त्रिया।

All the objects in the world (relations, house etc) can be discarded by a woman as per her will, considering
their worthlessness or because of some mistake on her own part; but not her husband.

स्थिरयौवनया दुःखान्येतानि मुनिनायक भुक्तानि वर्षवृन्दानि पश्य दौर्भाग्यजृम्भितम्।

Hey Best of Munis! Endowed with eternal youth, all these agonies were gone through by me.
Look at all these countless years filled with pain only.

अथ क्रमेण तेनैव सरागो मे विरागतां आययौ हिमदग्धाया नलिन्या इव नीरसः।

विरागवासनास्तेन सर्वभावानुरञ्जना तवोपदेशेनेच्छामि मुने निर्वाणमात्मनः।
Then slowly, my ‘Saraaga’ (mind with attraction towards objects) became ‘Viraaga’ (mind without attraction
towards objects) like the ‘lotus losing its moisture when stuck by the snowfall’.
Now, endowed with the ‘Viraaga Vaasanaa’ that gives the same colour to all the objects, I want to attain the
Nirvaana state through your instruction.

अप्राप्ताभिमतार्थानामविश्रान्तधियां परे मरणैरुह्यमानानां जीवितान्मरणं वरम्।

For those, who have not achieved their goal, who have not rested their intellects in the Supreme, who have
 11

gotten carried away by death-like pains, death is a better option than life.
स मद्भर्ताद्य निर्वाणमीहमानो दिवानिशं राजा राज्ञेव मनसा मनो जेतुं प्रबुध्यते।
That husband of mine, desiring the Nirvaana state, is seeking the methods of conquering the tainted mind
with the purified mind, like a ‘king desiring to conquer another king by the understanding of NeetiShaastra’.

ब्रह्मंस्तस्य च मद्भर्तुर्मम चाज्ञानशान्तये न्यायोपपन्नया वाचा कु रु स्मरणमात्मनः।

Brahman! For removing the ignorance in me and my husband, bring about the remembrance of Aatman (true
essence), with proper reason-filled words (like making one remember the necklace in one’s own neck).

यदा मामनपेक्ष्यैव स मद्भर्तात्मनि स्थितः तदा विरागो वैरस्यमनयन्मे जगत्स्थितिम्।

संसारवासनावेशवर्जितास्मि ततोऽवसं निबध्याभिमतां तीव्रां व्योमसंचारधारणाम्।
अर्जयित्वा तथा व्योम्नि गतिं धारणया मया अभ्यस्ता धारणा भूयः सिद्धसङ्गफलप्रदा।
ततः स्वजगदाधारपूर्वापरनिरीक्षया स्थिताहं धारणां बध्वा सापि सिद्धिं समागता।
अथ स्वजगतो दृष्ट्वा हृदयं तस्य बाह्यगा अहं दृष्टवती स्थूलां लोकालोकगिरेः शिलाम्।
When my husband became indifferent to me and stayed in the Self-state, I developed dispassion which
revealed to me the essenceless state of the world. I remained without the force of Samsaara-Vaasanaa.
Then I wanted to master the sky-floating ability. Through the proper ‘Dhaarana method’ (the particular
austerities prescribed for obtaining some Siddhis), I gained that ability. After attaining the power of floating
in the sky, I again practiced the ‘Dhaarana’ which bestows the company of the Siddhas.
(That is how I found you; and later through the attainment of other Siddhis, found out where my world was
situated and what was outside of it.)
Then, in order to visualize the previous and later stages of my world, I took over to ‘Dhaarana method’; and
I obtained that also. After observing the essence of my own world, I came out and saw the solid rock of this
Lokaaloka hill. (I understood that my world was just a part of this hard rocky hill.)

एतावतापि कालेन दम्पत्योरावयोर्मुने परं द्रष्टुमभूदिच्छा न काचन कदाचन।

मद्भर्ता के वलं शुद्धवेदार्थैकान्तचिन्तया न च यातं न चायातं वेत्त्यहो विगतैषणः।
तेनासौ मत्पतिर्विद्वानपि न प्राप्तवान्पदं अद्य सोऽहं च वाञ्छावः प्रत्यत्नेन परं पदम्।
All these days, I or my husband had never entertained a wish to attain the Supreme state. My husband, being
absorbed in only understanding the word-meanings of the Vedas, does not know the past or present or future;
and has no other desire. Therefore, though my husband is very learned, he has not attained the Supreme
state. Now, we both want to attain that Supreme state with effort.

तदेतामर्थितां ब्रह्मन्सफलां कर्तुमर्हसि महतामर्थिनो व्यर्था न कदाचन के चन।भ्रमन्ती सिद्दसेनासु सदा नभसि
मानद त्वदृते नेह पश्यामि घनाज्ञानदवानलम्।
Brahman! Please fulfill my request. The request presented to great ones, never goes waste.
Hey you who gives respect to others (Maanada)! I always wander among the Siddha crowds; but I do not
find anyone other than you who acts as the forest-fire to the dense state of ignorance.

ब्रह्मन्विनैव करुणाकर कारणेन सन्तो यतोऽर्थितजनवांछितपूरणानि कु र्वन्ति तेन शरणागततामुपेतां मामर्हसीह

न तिरस्करणेन योक्तु म्।
Hey Brahman! Hey Compassionate one! Without any reason itself, the noble ones fulfill the requests of the
people. Since I have taken shelter in you, you should not refuse my request.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART FORTY TWO

[PAASHAANAAKHYAANA (7)]
[THE POWER OF ABHYAASA]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

वसिष्टोवाच
Vasishta spoke

अथेत्युक्तवती पृष्टा सा मया कल्पितासना संकल्पितासनस्थेन स्थितेन नभसि स्थिता।कथं शिलोदरे बाले
त्वद्विधानां भवेत्स्थितिः कथं संचलनं तत्र किमर्थं तत्र चास्पदम्।
When she spoke like this, I conceived a seat for her to sit. I sat on another seat conceived by me.
Then I questioned her who was standing in the sky-expanse like a dream-character, ‘Child! How can people
like you stay inside the belly of a rock? How can you move inside a rock or live inside it?’

विद्याधर्युवाच
Vidyaadharee spoke

मुने यथेदं भवतां जगत्स्फारं विराजते तथास्माकं जगत्तत्र सर्गसंसारयुक् स्थितम्।

Hey Muni!! Just like your Jagat shines as an expansive space, so also, our world stays there as a huge
Samsaara. (What is not there in our world inside this stone? It is as good as your Jagat elsewhere.)

स्फु रन्ति नागाः पाताले तिष्टन्ति भुवि पर्वताः आपश्छलछलायन्ते वहन्ति व्योम्नि वायवः।अर्णवा अर्णसा
भान्ति यान्त्यन्तः शनकैः प्रजाः भूतान्यजस्रं जायन्ते म्रियन्तेऽविरतं यथा।वान्ति वाता वहन्त्यापो भान्ति
चाभान्ति खे सुराः तिष्टन्त्यगाः समुद्यन्ति ग्रहा यान्ति महीं नृपाः।देवासुरमनुष्याणां व्यवहारपरम्पराः लोलाः
प्रवृत्ता आकल्पमासमुद्रमिवापगाः।
Naagas live in the Paataala. Mountains stay on the land. The rivers flow with the gurgling sound. The winds
blow in the sky. The oceans do have water; and the people do move about slowly. People in countless
numbers get born there and die also without a break. Winds blow; sun burns and the Suras stay in their
heavens. Hills are there; planets also rise up in the sky, and the kings rule the lands. Devas, Asuras and
humans go about their work as usual, like the rivers flowing towards the Ocean from the beginning of the
Creation.

दिनपद्मानि भूलोकसरस्याकल्पमानभः लोलाभ्रालीनि फु ल्लानि मीलितोन्मीलितान्यलम्।

The ‘blossomed lotuses of the days’ keep on opening and closing in the ‘BhooLoka-lake’ from the beginning
of the Kalpa, under an expansive sky; and the dark clouds (desires) hum there like the bees.
(BhooLoka is the lake. Days (night and day) are the lotuses. They open; day starts. They close; night
appears. In the sky there are clouds of desires which are the bees hovering above the lotuses. These lotuses
are there from the beginning of the Kalpa. The sky above them extends far and wide.)

चन्द्रचर्चाश्चतुर्दिक्कं चन्दनेनात्मतेजसा रचयन्रात्रिरोहिण्योस्तमो हन्त्यपि हृद्गतम्।

The moon as he keeps applying the sandal paste of his light in all the directions, removes the darkness in the
heart of Rohinee (Moon’s spouse/a star).
(The moonlight cools one and all, as if applying the cool sandal paste on their persons. He shines along with
his spouse Rohinee, and lights up her heart with his love; and also brightens up the world with his light.)

स्वदशास्वादनरता वातयन्त्रसुचारिता रोदःसद्मनि सूर्याख्या दीप्यते दिवि दीपिका।

A lighted lamp named ‘Soorya’ (Sun) burns in the sky, and lights up the house of heaven and earth. It is
engaged in consuming the directions (as oil), and is activated as if by the wind-machine which moves it all
around.
(The Aatman-state as the ‘Soorya -lamp’ shines in the empty expanse and reveals the experiences of Jeevas.
It swallows all the experiences that rise out of attachment (oil). It burns as a Jeeva by the power of Praana.)

ब्रह्मसंकल्पितो रुद्धो वातसंचारचारिभिः खेऽनिशं चक्रमृक्षाणां गुणावर्तो विवर्तते।

Willed by Brahmaa, the circle of star constellations (worlds) rotate in the empty space, being held by the
ropes (Gunas) tightly, and restrained by the bridle of air currents (Praanas).
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भूततण्डु लमासृष्टेः पिनष्टि ध्रुवकीलकः नियत्या चलितो रोदःकपाटाम्भोदघर्घरः।

From the beginning of Creation, the varieties of living species get pounded by the ‘Niyati (rules)’, and are
pinned down firmly by the Dhruva star (of delusion); and as they get pounded inside the hole of heaven and
Earth (Rodas), the noise of the thundering clouds fill all over (as desire-fulfillment disturbances).

द्वीपाब्धिशैलैर्भूपीठं विमाननगरैर्नभः दैत्यदानवनागौघैः पूर्णं पातालमण्डलम्।

The earth-pedestal is filled with seven islands, seven Oceans and seven hills. The heaven is filled with the
floating cities of Suras, and the nether world is filled with the crowds of Daityas and Daanavas.

कु ण्डलं त्रिजगल्लक्ष्म्या नीलं भूतलमण्डलं स्थितं चञ्चलमाचारचञ्चलायाः स्फु रन्मणि।

The ‘circular sphere of Bhootala’ which shines dark by the ignorant minds, is the ‘central gem’ placed in the
‘ear ornament’ of the ‘Tri-world Goddess’, and keeps shaking because of the restless nature of the Goddess.

बुद्ध्यादिरहितां स्पन्दसंविदं वायवीमिव स्थावरं जंगमं चैव सूक्ष्ममादाय जायते।

The moving and non-moving things get born and get engaged in actions, like the inert brainless air currents
that are pushed by the subtle Praana-force.
(These inert beings move in different ways like the inert air-currents, pushed by the Praana.)

मुनिर्मौनैर्धरा वार्भिर्मारुतैः कपिचापलं आकाशैरवकाशित्वं तेजोभिर्भासनं श्रितम्।

The Munis are sheltered by the quietness of Samaadhi; the earth is sheltered by the Oceans; the restlessness
of the Jeevas like that of the monkeys, by the winds (Praana-powers); the space (revealing state of objects)
by the emptiness, and the light (Knowledge) by the light sources (Scriptures that instruct knowledge).

वृक्षोर्व्यब्ध्यद्रिखचराः प्राणिनोन्तः स्फु रन्त्यलं मृतिजन्मोन्मुखाः कीटसुरासुरजलौकसः।

The monkeys that move on the trees, the humans and animals that walk on the ground, the aquatic animals
that thrive in the Oceans, the wild animals that roam in the hills, the birds and Devas that float in the sky; all
these living things flourish in our world also. The hosts of Suras, Asuras, and all sorts of creatures like
humans and animals and worms, get born and die again and again here also.

ससुरासुरगन्धर्वाः कालः कलयति प्रजाः दोर्भिः कल्पयुगाब्दैश्च स्वपशूनिव पालकः।

‘Kaala’ like a cowherd controls his animals, namely the Suras, Asuras, Gandharvas and other beings, by
moving his arms of Kalpas, Yugas, and years.

अनन्तविपुलागाधगम्भीरे कालसागरे उत्पत्योत्पत्य लीयन्ते ते त्वावर्तविवर्तया।

These Suras, Asuras an others rise again and again from the ‘Ocean of Kaala’ which is limitless, vast,
unfathomable and deep.

चतुर्दशविधा वातवेल्लिता भूतपांसवः नाशाकाशे विलीयन्ते शरदम्बोधलीलया।

The living things which are classified into fourteen types of species are like the heaps of sands which are
thrown into the ‘destruction-sky’ by the stormy winds of Vaasanaas, and dissolve off like the autumn clouds.

भुवनं बोधयन्ती द्यौश्चन्द्रार्क करचामरैः स्थिताकाशांशुकाकल्पतारकोत्करशेखरा।

The sky (Dyau/the space in-between the earth and the heaven) wears the garment of space; and wears the
crown made of star constellations that are there from the beginning of the Creation; and she is waving the
chowries made of the sunrays and moon rays to keep awake the sleeping beings (so that they get engaged in
actions).

स्थिताः पवनभूकम्पमेघतापसहिष्णवः स्वं प्रदेशमनुज्झन्त्यः ककु भः स्तम्भिता इव।

The directions are frozen as it were and do not move out of their places; and they bear the brunt of winds,
earthquakes, onslaught of clouds, heat of the sun etc, patiently.

उत्पातमेघनिर्ह्लादभूमिकम्पग्रहग्रहैः अज्ञातैरपि विज्ञातैर्भूतानां जायते गतिः।

 5

The beings go about their actions with likes and dislikes as usual, along with the calamities of famine, cloud
bursts, floods, earthquakes, planet-influences, whether predicted by the soothsayers or not.

सप्तानां जलमब्धीनामौर्वाग्निः पिबति ज्वलन् लोकान्तराणामाकल्पं कालो भूतगणं यथा।

The Urvaagni (Vadava fire inside the Ocean-belly) blazes high and swallows up the waters of the seven
oceans, like the Kaala swallowing the living beings from the beginning of the Creation.

पातालमाविशति याति नभोबिलं च दिङ्ग्मण्डलं भ्रमति भूतगणः समन्तात्पर्येति पर्वतमहार्णवमण्डलानि

द्वीपान्तराणि च मरुत्सरणक्रमेण।यावत्तं सर्गमागच्छ प्रसादः क्रियतां मुने आश्चर्येषूत्पन्नेषु महान्तो
ह्यतिकौतुकाः।
Like the worms entering their own tiny holes and living a life of their own conception, the beings which
belong to the hole of the netherworld enter that hole, the beings which belong to the hole of the heaven enter
their hole, the other beings move about in various directions and enter their own holes, and the wind also
keeps blowing all over inside the mountains and Oceans and the islands as usual.
(Observing the surprise in the Sage’s eyes, she invites him to visit her world which exists inside a pebble of
that Lokaaloka mountain.)
Hey Muni! Why don’t you visit our world and grace us? (You will know yourself for sure what I say is
true!) When wondrous things occur, the great ones are very curious indeed!

वसिष्टोवाच
Vasishta spoke

तथेत्युक्ते मया सार्धं गन्तुमारब्धमम्बरे वात्यया सौरभेणेव शून्ये शून्येन शून्यया।

I agreed; and she started to move along with me like the empty wind carrying the empty fragrance in the
empty sky. She was the emptiness, moving along with the emptiness (me), in the emptiness (space).

अताहं दूरमध्वानं शून्यमुल्लङ्ग्य नाभसं नभःस्थं भूतसंघातं तया सार्धमवाप्तवान्।तमुल्लङ्घ्य चिरेणात्र

भूतसांचारमम्बरे लोकालोकशिरोव्योम प्राप्तोऽस्मि धवलाम्बुदम्।उत्तरांशेन्दुशुभ्राभ्रपीठान्निर्गत्य तां शिलां
आनीतोस्मि तयोत्तुङ्गां तप्तकाञ्चनकल्पिताम्।यावत्पश्याम्यहं शुभ्रां शिलां न च तज्जगत्कलधौतमयीमुच्चैः
अग्निलोकतटीमिव।तदा मयोक्ता सा कान्ता क्व भवत्सर्गभूरिति।क्व रुद्रार्काग्नितारादि क्व लोकान्तरसप्तकं
कार्णवाकाशककु भः क्वोन्मज्जननिमज्जने क्व महाम्बोधसंभारः क्व ताराम्बरडम्बरं क्व शैलशिखरश्रेण्यः क्व
महार्णवलेखिकाः क्व द्वीपवलयाः सप्त क्व तप्तकनकावनिः क्व कार्यकालकलनाः क्व भूतानुभवभ्रमः क्व
विद्याधरगन्धर्वाः क्व नरामरदानवाः क्वर्षिभूपालमुनयः क्व नयापनयक्रमः क्व पञ्चयामयामिन्यः क्व
स्वर्गनरकभ्रमः क्व पुण्यपापकलना क्व कलाकालके लयः क्व सुरासुरवैराणि क्व द्वेषस्नेहरीतयः।वदत्येवं मयि
वचः सोवाच वरवर्णिनी विस्मयाकु लमालोक्य शिलामलिविलोचना।
Then I crossed over the empty region of the sky in the distance, and along with her reached some group of
beings (some Deva-clan) who were moving about in the sky. I crossed that crowd of moving people quickly
and reached the peak of the Lokaaloka hill which was covered by a white cloud. Descending down from the
northern part of the cloud that shone like the moon, I was taken by her to that tall rock which was made of
burnt gold. When I saw that tall golden rock shining like the edge of the Fire-world, and not any world
described by her, I asked that beautiful lady,
‘Where is the world that you described as yours? Where are the Rudras, fires and stars? Where are the seven
different worlds? Where is the ocean, where is the sky, where are the directions? Where is the sinking and
coming out (death and birth)? Where is the crowd of clouds? Where is the decoration of stars? Where are the
rows of hills? Where are the marks left by ocean waves? Where is the encircling of islands? Where is the
land like the burnt gold? Where go on the affairs of all? Where is the deluded world of beings? Where are
the Vidyaadharas and Gandharvas? Where are the Naras, Amaras, and Daanavas? Where are the Rishis,
kings and Munis? Where is the coming and going of all? Where are the nights with five divisions? Where is
the delusion of heaven and hell? Where are the anxieties of merit and demerit? Where is Kaala’s markings
and its games? Where is the enmity of Suras and Asuras? Where are the courses of friendship and hatred? ‘
 6

When I spoke like this, that beautiful hued girl with bee-like eyes looked at the stone with surprise and
replied.
विद्याधर्युवाच
Vidyaadharee spoke

पश्याम्यखिल नात्मीयमहं सर्वमिहोपले मुकु रप्रतिबिम्बस्थपुरान्यपुरवज्जनम्।

Hey Akhila (All)!I do not see anything that belongs to me in this rock as before; but it is like another city
which is inside a mirror as a reflection only.
(Vidyaadharee herself was surprised. The world she had lived, now looked like some vague picture seen in a
mirror. What had happened to her world? She reasons like this.)

नित्यानुभव एवात्र दर्शने कारणं मम तदभावो मुने मन्ये ते कारणमदर्शने।अन्यच्च चिरकालैकद्वैतसंकथयानया

शुद्धातिवाहिकै कात्मदेहता विस्मृतावयोः।
Daily experience alone caused the vision of that world for me.
Hey Muni! That is absent in you; so you do not see anything; so I believe.
(Why do we see the same world daily? Because we expect it to be the same!
The world we see is what we are habituated to see.
Like the hands and feet moving automatically in any action, the brain also produces the same objects every
day through the senses, as a matter of sheer repeated practice, without any willful thought of ours..)
Another thing is, because of conversing for long on a single topic connected to duality (and seeing the world
as unreal), both of us have forgotten the pure Aativaahika body of ours (that helps us see the world as a
divided state. We were both talking in the level of duality for such a long time. You have lost the ability to
see any world because you see everything as emptiness. I cannot also see my world clearly, having been in
your presence for so long.)

ममातिसुचिराभ्यस्तमपि व्योमलतामिव गतं निजं जगदिदं यतः पश्यामि न स्फु टम्।अभूद्यत्स्वजगत्पूर्वं

अतिप्रकटमेव मे तत्पश्यामीदमादर्श इव बिम्बितमस्फु टम्।
Though I have been habituated to see it all for such a long time, my own world has vanished like a creeper
seen in the sky; and I do not see it very clearly. That world of mine was very clearly seen in the past by me.
Now I see it as a vague picture as if reflected inside a mirror.

चिरव्यर्थोत्थया नाथ संकथाव्यथया मिथः स्वास्थ्यं विस्मृतमात्मीयमवदाततमं ततम्।

Naatha (Lord)! Because of discussing my story for so long, for no useful purpose, one’s own state of the
pure mind-structure which spreads out as the world is forgotten.
(Maybe I have myself forgotten my world by the change in my mind-structure.
Even though I have talked about my own worthless story with you, your presence has brought a change in
my mind-structure also; and my world looks so unreal like an image seen inside a mirror. I was able to float
in the sky because I was always in the Aativaahika state. Now even that seems to be forgotten. I also see
everything as empty and unreal.)

योऽभ्यासः प्रकचत्यन्तः शुद्धचिन्नभसो रसात्भवेत्तन्मयमेवान्तराबालमिव लक्ष्यते।न सच्छास्त्रेण सा विद्धि न

सन्न्यायेन सा कला अस्ति नास्त्यमितोद्योगाद्यदभ्यासान्न सिद्ध्यति।
The Abhyaasa which shines inside from the essence of the Chit-expanse, that alone will be seen as all,
starting from the level of a child.
(Why do we see the world as real and as the same every moment? It is so because the knowledge essence of
the Chit-expanse shines repeatedly as the same world through our minds!
From childhood we get the practice of creating the world-structure in our minds.
A child when born sees nothing at first actually. Slowly it creates a world around it as it grows, through its
own experiences, the understanding power of the brain and the input brought from the senses. It learns to
identify itself with the image seen in the mirror. Actually the whole of the world a person sees, is built
around the image seen in the mirror.
 7

No wonder that the divine lady saw the world as a reflection inside a mirror.
She had ascended to the level of seeing her physical body like an image seen in the mirror only; so her world
also now appeared as if seen inside a mirror.)

Understand that, the habituated world can be undone by the study of good scriptures, or by the use of proper
logic that it is non-existent. There is not a thing that cannot be achieved by limitless effort and practice.

(If you want to see the truth of the world and see it as it is, as the spread out expanse of knowledge only,
then you have to regularly practice the process of counter-practice against the habituated vision of the world.
Every moment you are seeing something or hearing something. Some sense is functioning or the mind is
thinking about something. Pause a little; go back a little and watch how each object is just a collected
knowledge of sense input only. Every thought is a flash of understanding only. When you practice such a
true vision based on the correct-understanding at each and every moment without a break, the true vision
becomes natural to you.
If you have been forced to imagine the image in the mirror as the ‘I’ through the repeated practice of looking
into the mirror, then you can force yourself to un-imagine the thought of ‘I am the image seen in the mirror’
through practice. This cannot be achieved by reading hundreds of spiritual books, or by discussing various
philosophical views; but only through sincere effort and ceaseless practice.)

स्वजगत्संतताभ्यासवशतो मां कथाभ्रमः नूनमाक्रान्तवानेष द्वयोर्हि बलवाञ्जयी।

This delusion of the story has caught me because of the constant Abhyaasa of seeing my world.
That which is strong among the two will win.
(I was always deluded by my identity and the life-narrative connected to it. Now everything looks so unreal.
I saw my world because of the practice of seeing it as real.
It becomes unreal and non-existent, when one has the correct vision like you.
You know everything as emptiness; and so you see emptiness alone as all the worlds. I have little but not the
full understanding of the truth; so I see it still; but only as a vague image seen inside a mirror.)

इष्टवस्त्वर्थिनां तज्ञसूपदिष्टेन कर्मणा पौनःपुन्येन करणान्नेतरच्छरणं मुने।

Hey Muni! For those who want to reach the desired goal of true vision, there is no other course left other
than repeatedly practicing the correct method instructed by the Knowers.

अयमित्थमिहाज्ञानभ्रमः प्रौढोऽहमात्मकः शाम्यति ज्ञानचर्चाभिः पश्याभ्यासविजृम्भितम्।

This delusion caused by ignorance which is here like this, matured as the ‘I’ ness, will subside by the
knowledge discussions. Look, what result the Abhyaasa can bring about!
(Whatever we perceive as a world enclosing us is just the deluded state of the mind, caused by ignorance
that has fully matured into a dense form. It is based on the imagined ego-state only. When you discuss with
the Knowers and practice their mode of reasoning, then the same understanding of the truth will rise in you
also.)

अहं शिष्याबला बाला पश्यामि त्वं न पश्यसि सर्वज्ञोऽपि शिलासर्गं पश्याभ्यासविजृम्भितम्।

अज्ञोऽपि तज्ञतामेति शनैः शैलोपि चूर्ण्यते बाणोप्येति महालक्ष्यं पश्याभ्यासविजृम्भितम्।
I am just as a student, a female; and still young and immature; yet I see the stone-world (because of the
habituated practice). You are an all-knower; yet you do not see it.
Look, what result the Abhyaasa can bring about!
Even an ignorant person can become a knower. Even a hill can be powdered gradually.
Even the arrow can be made to reach its target properly. Look, what result the Abhyaasa can bring about!

इत्थं नाम परिप्रौढा मिथ्याज्ञानविषूचिका शाम्यत्येव विचारेण पश्याभ्यासविजृम्भितम्।

The chronic illness of incorrect understanding which has become so strong, will subside indeed through
Vichaara. Look, what result the Abhyaasa can bring about!
 8

अभ्यासेन कटु द्रव्यं भवत्यभिमतं मुने अन्यस्मै रोचते निम्बस्त्वन्यस्मै मधु रोचते।
Even a bitter tasting food will turn into a liked thing, through Abhyaasa. Someone likes lemon; another likes
honey! (Even taste is something we develop through prolonged practice.)

अबन्धुर्बन्धुतामेति नैकट्याभ्यासयोगतः यात्यनभ्यासतो दूरात्स्नेहो बन्धुषु तानवम्।

One who is not a relative becomes (loved like) a relative, by the Abhyaasa of staying close.
Without such Abhyaasa, and remaining distant, the affection among even relatives diminishes.

आतिवाहिकदेहोऽयं शुद्धचिद्व्योम के वलं आधिभौतिकतामेति भावनाभ्यासयोगतः।

आधिभौतिकदेहोऽसौ धारणाभ्यासभावनात्विहंगवत्खमभ्येति पश्याभ्यासविजृम्भितम्।
This Aativaahika body is just the pure Chit-expanse (just ideas/thoughts as the collection of information).
That alone appears like Aadhibhautika (as body-identity) because of the prolonged Abhyaasa of identifying
with the physical shape. This very Aadhibhautika body, through the proper Abhyaasa of Dhaarana (the
method prescribed for that), rises to the sky like a bird. Look, what result the Abhyaasa can bring about!

पुण्यानि यान्ति वैफल्यं वैफल्यं यान्ति मातरः भाग्यानि यान्ति वैफल्यं नाभ्यासस्तु कदाचन।
Merits may fail; deities (Goddesses) may fail. Fortunes may fail; never does the Abhyaasa fail!

दुःसाध्याः सिद्धिमायान्ति रिपयो यान्ति मित्रतां विषाण्यमृततां यान्ति संतताभ्यासयोगतः।

Even impossible goals get achieved, even enemies turn into friends, even poisons taste like nectar, through
ceaseless Abhyaasa.

येनाभ्यासः परित्यक्त इष्टे वस्तुनि सोऽधमः कदाचिन्न तदाप्नोति वन्ध्या स्वतनयं यथा।
यदप्यभिमतं वस्तु स्वभ्यासेन तदर्जनात् तद्युक्तिपूर्वकं त्याज्यमामृत्योर्जीवितं यथा।
He who neglects the Abhyaasa (constant practice of Vichaara) in achieving the desired object (Brahman
Knowledge) is the worst of all. He will never achieve his end, like a barren woman never getting her son.
The objects of desire (attachment to family, wealth etc) should be renounced through the practice of
Vichaara, by understanding the unreal nature of everything, and not by an outward show of physically
moving away from all. Life is indeed a desirable thing for all and is held on to till the moment of death; but a
Yogi gets rid of the death itself, by renouncing the attachment to life, through the renunciation of the ‘I-
ness’.
(As observed in the story of ShikhiDhvaja, there is no use in changing the ‘palace-pattern’ into the
‘Aashram-pattern’; one has to see the non-existence of the world itself through the practice of Vichaara.
Renunciation itself becomes meaningless when one understands the very non-existence of the world.)

इष्टे वस्तुनि नाभ्यासं यः करोति नराधमः सोऽनिष्टेऽनिष्टमाप्नोति नरकान्नरकान्तरम्।

That man is surely the worst of all, if he does not do any Abhyaasa to gain what he wants.
(Just the study of the Scripture, and the surface-wise knowledge does not lead to the goal of realization.
Non-stop Vichaara practice is necessary to gain the natural state of Knowledge.)
A man who neglects the Abhyaasa, gets always what he does not want (goes further away from his desired
goal of realization, and become firmly attached to his ego-self and the world connected to it); and moves
from hell to hell (incapable of controlling his oscillating mind).

तरन्ति सरितं स्फीतां संसारासारसेविनः त एवात्मविचाराख्यमभ्यासं न त्यजन्ति ये।

अभ्यासभासोऽभिमतं वस्तु प्रकटयन्त्यलं प्रापयन्ति च निर्विघ्नं घटं दीपप्रभं यथा।
Those who find no essence in the Samsaara, cross over the swollen river for sure, for they never cease from
the Abhyaasa of ‘AatmaVichaara’. The rays emanating from the ‘Abhyaasa-light’ reveal the desired object
(of Truth-vision) without any hindrance, like the lost pitcher gets found by using the lighted torches.
 9

इष्टवस्तु चिराभ्यासभास्वान्भासयति प्रजाः तथेन्द्रियाख्यां देहोर्व्यां रात्रिं पश्यन्ति नो यथा।

People obtain the desired object (of Aatman-vision) by the ‘shining sun of prolonged Abhyaasa’, and do not
see the night (realness of the world) rising as the sense-knowledge in the wretched body-land.

सर्वस्य जन्तुजातस्य सर्ववस्त्ववभासने सर्वदैवैक एवोच्चैर्जयत्यभ्यासभास्करः।

The sun alone reveals all the objects, for all the beings.
‘Abhyaasa’ (of Vichaara) is the sun, which alone reveals the truth of all the objects for any thinking being.

चतुर्दशविधायास्तु भूतजातेर्न कस्यचित्सिद्ध्यत्यभिमतं वस्तु विनाभ्यासमकृ त्रिमम्।

Among the fourteen types of beings, no one can attain the desired goal without resorting to the pretense-less
Abhyaasa. (Abhyaasa should be sincere; and should not be an outward show. Study of the Scriptures and
profound talks mean nothing, unless one is able to renounce the attachment to the forms and names.)

पौनःपुन्येन करणमभ्यास इति कथ्यते पुरुषार्थः स एवेह तेनास्ति न विना गतिः।

Repeat of reasoning thoughts as guided by the Scriptures is known as Abhyaasa.
That is the only fulfillment to be sought for; there is no other course than that.

दृडाभ्यासाभिधानेन यत्ननाम्ना स्वकर्मणा निजवेदनजेनैव सिद्धिर्भवति नान्यथा।

By one’s own action named effort which is defined as hard practice, through one’s own understanding, the
success gets achieved; not otherwise.

अभ्यासभास्वति तपत्यवनौ वने च वीरस्य सिध्यति न यन्न तदस्ति किं चित्।

अभ्यासतो भुवि भयान्यभयीभवन्ति सर्वासु पर्वतगुहास्वपि निर्जनासु।
(‘Abhyaasa’ is like the sun which never allows the night to appear at any time.
A man who has conquered his senses (understands the unreal nature of the world painted by the senses) is
indeed the most courageous one on earth; and there is nothing left back for him to achieve any more.
His Knowledge-sun burns always, without allowing the ‘darkness of ignorance’ to appear at anytime.)

When the ‘Sun of Abhyaasa’ burns bright for the courageous one, there is nothing that cannot be attained by
him in the city or forest. Through the fulfillment of ‘Abhyaasa’, all the fears turn into protective shelters,
even in the deserted mountain caves. (When everything is seen as Brahman, what is there to be afraid of?)
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART FORTY THREE

[PAASHAANAAKHYAANA (8)]
[BRAHMAN IS PRATYAKSHA]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

विद्याधर्युवाच
Vidyaadharee spoke

ततः प्राचीनमभ्यासं बोधधारणयामले कु र्वः प्रकटतां तेन जगदेष्यति शैलगम्।

Therefore, we will both do the Abhyaasa that is ancient, by contemplating on the taintless state; so that the
world inside this hill will get revealed.
वसिष्टोवाच
Vasishta spoke

युक्तियुक्ते तयेत्युक्ते विध्याधर्या धरोरसि बद्धपद्मासनोऽथाहं समाधावुदितोऽभवम्।सर्वार्थभावनात्यागे

चिन्मात्रैकान्तभावितः अत्यजं तमहं पूर्वकथार्थकलनामलम्।अथ चिद्व्योमतां प्राप्तः परां दृष्टिमहं गतः
शरत्समयसंप्राप्तौ व्योम निर्मलतामिव।ततः सत्यावधानैकघनाभ्यासेन देहके ममाधिभौतिकभ्रान्यिः
नूनमस्तमुपागता।उदयास्तमयोन्मुक्ता सततोदयमय्यपि महाचिद्व्योमतास्वच्छा प्रोदितेव तदाभवत्।अथ
पश्याम्यहं यावत्स्वस्यैवामलतेजसा वस्तुतस्तु न चाकाशं नोपलः परमेव तत्।
When that Vidyaadharee presented a suggestion like this, I sat in the lotus posture on top of the hill and was
absorbed in Samaadhi. When all the thoughts about the objects were renounced, staying absorbed only in the
pure Chit-state, I renounced completely all the taint of the previous life (of any identity).Then I attained the
state of Chit expanse and got the Supreme vision; like the sky becoming taintless at the arrival of autumn
season. Then, through the Abhyaasa of concentrating only on the truth in the body, my delusion about the
(previously owned) Aadhibhautika body soon disappeared. Freed of rising and setting; but only as the ever-
rising state, it was as if there appeared only the purity essence of the Chit-expanse. Then I saw with my own
taintless luster, there was actually no Aakaasha and no stone; but it was Supreme alone.

परमार्थघनं स्वच्छं तत्तथा भाति तादृशं तथाभावनया ह्यात्मा मदीयो दृष्टवान्स्तथा।यथा स्वप्ने सुमहती दृष्टा
गेहगता शिला व्योमैव के वलं तद्वत्सुशुद्धं चिन्नभः शिला।स्वयं स्वप्नान्वितोऽन्यस्य स्वप्नपुंस्त्वं गतो नरः
स्वप्नेऽज्ञानप्रबुद्धस्य यादृक्तादृक्स्वरूपतः।स्वप्नस्थानां शिरच्छे दं येषां ते संसृतौ स्थिताः।कालेन ज्ञानलाभेन विना
कु र्वन्तु किं किल।बोधः कालेन भवति महामोहवतामपि यस्मान्न किं चनाप्यस्ति ब्रह्मतत्त्वादृतेऽक्षयम्।
The dense state of reality which is extremely pure in essence, which is my own essence of understanding,
shines as that (rock) with such a description; this alone I witnessed.
(It was like seeing a rock inside a dream.) In the dream-state, a very huge rock (in the dream) is seen inside
the small house itself (where you are sleeping); but is made of Chit-emptiness only; similarly this rock was
seen as the immensely pure Chit-expanse.
Suppose a person who forgets his identity in a dream, and is inside the dream of another, then he will think
that he has woken up in a real world. I was in such a state. I was in her dream now, as a part of it.
The ignorant people are lost and do not know their real self. They are dreaming a life as some other identity,
and believe themselves to be awake. Those dreaming ones who have their heads cut off in the dream (and
suffer through births and deaths foolishly) are firmly established in the Samsaara. Unless they get knowledge
in course of time, what else can they do?
Even for those who are stuck in great delusion, the true understanding will rise up some time or other; since
there is nothing that does not perish, except the truth of Brahman. It is always there for them to realize, in
their own time.

अतस्तच्चिद्घनं स्वच्छं ब्रह्माकाशं शिलाकृ ति दृष्टं मया तथा तत्र न तु पृथ्व्यादि सत्क्वचित्।भूतानामादिसर्गे
यच्छु द्धं यत्पारमार्थिकं वपुस्तदेव ह्येतेषां ध्यानलभ्यमवस्थितम्।ब्राह्म्यं वपुर्हि भूतानामात्मीयं यत्पुरातनं
तदेवाद्य मनोराज्यं संकल्प इति कथ्यते।
(I saw Brahman alone as the rock and the people inside it.)
Therefore, the ‘pure expanse of Brahman dense with knowledge’ was seen by me in the form of the rock
there; but not any element like earth etc as something real (like the ignorant).
‘That’, the supreme essence and pure, which was at the beginning of the creation of these people, and which
was the object of meditation (of Yogis), that state alone was there.
 4

The essence of Brahman alone, which is their inner essence also, and is ancient, that alone is the mental
kingdom of these Jeevas which I was witnessing at present, and is known as Samkalpa.

(There are many philosophical theories that present the view that Brahman is not directly seen, that it is not
‘Pratyaksha’. Vasishta refutes such theories and proves them baseless.)

(Pratyaksha is direct experience; Paroksha is indirect experience; Aativaahika is the understanding state
which is filled with subtle wants, and is formless; Aadhibhautika is the location-point of the Aativaahika in
the world, and is a physical form.)

सत्तातिवाहिको देहस्तत्परं परमार्थतः प्रत्यक्षं परमं यत्तत्तदाद्यं कचनं चितः।

The essence of Brahman alone is the Aativaahika body.
(What I understand is my Aativaahika body; then it is proved that Brahman alone is the Aativaahika body.
How can any understanding exist outside of Brahman?)
(What I understand now at this moment as the world is also Brahman alone which is directly experienced as
the Jagat.) In truth, that which shines as the direct experience, that indeed is the supreme shine of Chit which
is there from the beginning.
(When Brahman alone is the understanding power shining as the Jagat, how can there exist anything else
other than Brahman?)

उद्यत्प्रथममध्यक्षं जीवस्य प्रथमं वपुः मनः प्रत्यक्षमित्युक्तं तत्तेनाद्यैव दुर्धिया।योगिप्रत्यक्षमित्युक्तं मनः

प्रत्यक्षमित्यपि तत्स्वमेव चितो रूपं गतमेवान्यतां मुधा।इदमद्यतनं नाम प्रत्यक्षमसदुत्थितं असत्प्रत्यक्षमेवेति
विद्धि प्रत्यक्षमङ्ग तत्।अहो नु चित्रा मायेयं प्राक्प्रत्यक्षे परोक्षता निर्णीतास्मिंस्त्वनध्यक्षे प्रत्यक्षकलनागता।
आतिवाहकदेहत्वं प्रत्यक्षं प्रथमोदितं सत्यं सर्वगतं विद्धि मायैव त्वाधिभौतिकम्।अनुभूतापि नात्येव हेम्नः
कटकता यथा तथातिवाहिकस्याधिभौतिकत्वं न विद्यते।भ्रमभ्रमतां यातमभ्रमं भ्रमतां गतं वेत्ति जीवो विचारेण
विनाहो नु विमूढता।
First rises the first body of the Jeeva, as the central point of the world.
(The first Jeeva that rises is that of the Brahmaa, the ‘totality-perception’ of a particular world.
This level of Jeeva (HiranyaGarbha/Viraat) is aware if its true nature as a direct experience; but it is
forgotten and appears divided in the world-perception. This divided direct experience is known as the mind.)

Mind is known as the one that directly experiences because of forgetfulness (of the Self) that has risen now.
Mind is an invented term for this forgetfulness.
But a Yogi experiences the Chit directly without the mind.
He sees the Jagat as the Chit alone and has no forgetful state called the mind.
But the ignorant have forgotten the Self, and believe that they see the world directly with the mind.
The invented term ‘mind’ also experiences the same Brahman directly; but does not know of it.
The mind sees the conceived state of Jagat only, and does not know of the Chit.
In this manner, one’s own true nature of Chit appears incorrectly as if it is different.
At present Rama, unreal only gets directly experienced (through ignorance) as the mind-state.
Therefore unreal alone is the direct experience (Pratyaksha) for the mind, though ‘that alone’ (Chit alone) is
Pratyaksha (in truth) for the Yogi who is freed of the mind-state.
Brahman is directly seen as the ‘Knowledge shine’ of Jagat; but yet the immature scholars argue that
Brahman is an indirect experience, and one has to infer it!
How can the ‘Self’ be inferred or indirectly understood? Who does not know of his existence directly?
For these scholars, the Jagat is real and is seen through the mind only.
They are stuck by the forgetfulness called the mind. They fail to see the Chit directly.
Aha! The wonder of Maayaa!
‘Self’ is the direct experience for all; that alone is the Jagat also which is directly experienced.
That which is directly seen (Pratyaksha) is ascertained as the ‘Paroksha’ (indirect vision) from long.
The Self is said to be not reachable by senses and is said to be Paroksha.
How can the inert senses see anything by themselves without the Self-state?
The term Pratyaksha gets used falsely, as something seen by the senses directly.
What exists is only the direct experience of Jagat, which is Brahman alone.
 5

The physical body (AadhiBhautika) is not there at all. How can this inert mass of elements think and
understand anything?
Brahman alone is the Aativaahika body! This alone rose first as the totality state, and is divided as the minds
because of ‘forgetfulness’. Aativaahika is directly experienced as oneself.
The Aativaahika body rose first and that alone is Pratyaksha.
Understand that it is real; and is everywhere, the Aadhibhautika is a product of delusion only.
Though experienced, the bracelet-ness is not in the gold; so also the Aadhibhautika is not in the Aativaahika.
(Gold alone appears as the bangle also; but bangle has no existence apart from the gold. The physical body
is seen because of the Aativaahika body alone, which is a dense thought structure of desires, learning etc.)
Alas! The Aativaahika body looks unreal, and the Aadhibhautika looks real!
That which is delusion has become clarity. That which is clarity has become delusion.
This is the Jeeva’s state of understanding without the Vichaara! Alas! Is this not the extremity of foolishness!

आधिभौतिकदेहोऽयं विचारेण लभ्यते आतिवहिकदेहस्तु किल लोकद्वयेऽक्षयः।आधिभौतिकचिद्रूढा

ह्यातिवाहिकदेहके मरौ मरीचिकास्वेव यथा मिथ्येव वारिधीः।जाताधिभौतिकी संविदातिवाहिकचित्क्रमे
देहदृष्टिवशात्प्रौढा स्थाणौ पुरुषधीरिव।
When Vichaara is practiced, this Aadhibhautika body is not obtained at all. (It is just a memory).
The Aativaahika body is imperishable in both the worlds, (whether the Aadhibhautika is there or not).
The ‘Aadhibhautika understanding’ is rooted in the ‘Aativaahika body’ only; the idea of the water in the
mirage seen in the desert is false indeed.
Chit alone shines as the Aativaahika body, and the Aadhibhautika is conceived in the Aativaahika; then the
Aadhibhautika is sensed as a physical body, and becomes well-established as real and solid, like a man
visualized in the pillar.

शुक्तौ रजतता तापे जलतेन्दौ यथा द्विता आधिभौतिकता तद्वन्माययैवातिवाहिके ।यदसत्कृ तं सत्यं यत्सत्यं
तदसत्कृ तं अहो नु मोहमाहात्म्यं जीवस्यास्याविचारजम्।
Like the silver-ness in the conch-shell, water-ness in the heat, and the double image of the moon, the state of
Aadhibhautika is seen in the Aativaahika state, through delusion (lack of right understanding).
That which is unreal has been made into real. That which is real has been made into unreal.
Ah the greatness of ‘Moha (delusion)’ which gets produced through ‘non-Vichaara’, in the Jeeva!

योगिप्रत्यक्षमेवास्ति किं चिदस्ति तु मानसं यस्माल्लोकद्वयाचारस्ताभ्यामेव प्रसिद्ध्यति।

For a Yogi, Chit state alone is directly experienced as the Aativaahika body. Something called a mind-
vibration is there (as a tool), and not as forgetfulness. Because of that, the affairs of both worlds get fulfilled.

आद्यं प्रत्यक्षमुत्सृज्य यः सत्येऽस्मिन्कृ तस्थितिः प्रत्यक्षे मृगतृष्णाम्बु पीत्वा स सुखमास्थितः।यत्सुखं

दुःखमेवाहुः क्षणनाशानुभूतिभिः अकृ त्रिममनाद्यन्तं यत्सुखं तत्सुखं विदुः।
He who ignores ‘that Pratyaksha (Aatman)’ which was in the beginning (as the Chit-shine), and is
established in ‘this Pratyaksha (sense-perceived world)’ as real, is a person who drinks the water of the
mirage river (and is fooled into thinking that he is drinking real water).
The ignorant experience the pain alone as the joy.
That experience of happiness which perishes within seconds is said to be pain only.
That happiness alone, which is not-artificial, beginningless and endless, is known as true happiness.

प्रत्यक्षेणैवमध्यक्षं प्रत्यक्षं प्रविचार्यतां यदाद्यं तत्सदध्यक्षं तत्प्रत्यक्षेण दृश्यताम्।

Analyze ‘that Pratyaksha’ which is in ‘this Pratyaksha’.
See that which was in the beginning and perceived through senses; see that alone as Pratyaksha.

लोकत्रयानुभवदं त्यक्त्वा प्रत्यक्षमैहिकं मायत्मकं यो गृह्णाति नास्ति मूढतमस्ततः।

Discarding that (Pratyaksha) which gives the experience of the three worlds, if one grasps the worldly reality
which is this Pratyaksha, then there is no one more foolish than him.
 6

आतिवाहिकमेवैषां भूतानां विद्यते वपुः अताधिभौतिकव्याप्तिरसत्यैव पिशाचिका।

For all these beings, only Aativaahika is there. That which is surrounding all as Aadhibhautika is the unreal
ghostly devil.

अजातसंकल्पमयं प्रत्यक्षं तत्कथं भवेत्स्वयमेव न यत्सत्यं तत्स्यात्कार्यकरं कथम्।यत्र प्रत्यक्षमेवासदन्यत्किं

तत्र सद्भवेत्क्व तत्सिद्धं भवेद्वस्तु यदसिद्धेन साध्यते।प्रत्यक्ष एव भावत्वे नष्टे क्वेवानुमादयः उह्यन्ते वारणा यत्र
तत्रोर्णायुषु का कथा।अतः प्रमाणसंसिद्धं दृश्यं नास्त्येव कु त्रचित् अनन्यदिदमस्तीव तद्ब्रह्मघनं घनम्।
How can the Pratyaksha (the sense perceived world) which is not produced at all and is made of only
Samkalpa be ever real? How can that (the physical body), which is not real at all by nature, produce anything
at all as real?
Where the Pratyaksha itself is unreal, how can anything be real there?
What truth is proved through that which does not get proved at all?
(Pramaanas are the means of arriving at correct knowledge, and are based on the realness of the perceived.
Each philosophical view has its own Pramaanas. Pratyaksha, Paroksha, Anumaana are some of them.)
When Pratyaksha (direct sense perception) itself is proved to be non-existent (unreal), where stand
‘Anumaana’ (inference) and others (based on direct sense-perception)?
Where even elephants are carried away, what to say of sheep?
Therefore the perceived which is proved through Pramaanas (the means of knowledge) is not at all
anywhere. The dense state of Brahman alone is here which is not different from it.

स्वप्ने द्रष्टुः खमेवाद्रिर्गृहे नान्यस्य वै यथा तथातद्भावनवतोरावयोः सा शिलैव चित्।

For the dreaming person, the mountain seen in the dream is emptiness only (though it is real for him as a
dreamer-identity). It does not exist for the other person in the house (who is sleeping next to him). So also,
for us both (Vasishta and Vidyaadharee) who were conceiving the rock, the rock was nothing but Chit.
(I was seeing her dream-world, as a part of her dream.)

अयं शैल इदं व्योम जगदेतदिदं त्वहं इति चिन्मय आत्मान्तः खं चमत्कु रुते स्वयम्।
This is the rock, this is sky, this is the Jagat, this is ‘I’; in this manner, the understanding power of Chit alone
creates the magic in the emptiness, in itself by itself.

पश्यत्येतत्प्रबुद्धात्मा नाप्रबुद्धः कदाचन श्रोतुः कथार्थसंवित्तिर्नाश्रोतुर्भवति क्वचित् ।

This is seen (understood) by a person who has woken up (to true knowledge); not by the one who has not
woken up. The understanding of the story is only for the one who listens; not to the one who does not listen.

अप्रबुद्धमिति भ्रान्तिरेवेयं सत्यतां गता क्षीबस्य सुस्थिरा एव नृत्यन्ति तरुपर्वताः।

The non-waking state (of ignorance) alone has become real like this.
For a drunken man, the trees and mountains seem to dance, though they are very stable actually.

सर्वत्राप्रतिहतमेकरूपबोधं प्रत्यक्षं शिवमनुबुध्य चित्स्वरूपं प्रत्यक्षान्तरमिह पेलवं श्रयन्ते ये मूढास्तृणतनुभिः

शठैरलं तैः ।
Even after understanding the nature of Chit which is unaffected everywhere and is just the single shine of
knowledge (as proved by me), those fools who take shelter in the fragile proofs of knowledge based on the
sense-perceived world, are just inert grass-made bodies (standing in the field), which fool the stupid birds.
Enough of these cheats (who cheat themselves and others also)!
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART FORTY FOUR

[PAASHAANAAKHYAANA (9)]
[BRAHMAA EXPLAINS HIS STATE]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

वसिष्टोवाच
Vasishta spoke

जगतदङ्गमनाभासमदृश्यं दृश्यवत्स्थितं परया दृश्यते दृष्ट्या तद्ब्रह्मैव निरामयम्।तत्र शैलसरित्स्रोतो

लोकालोकान्तरभ्रमाः भान्ति ते परमादर्शे महाव्योमनि बिम्बिताः।
(Jagat is just some information-content or Bodha; it is just an illusion of the ‘continuity of perception’.
Information is the ‘knowing power’ of Brahman. Therefore Jagat cannot exist outside of Brahman.
What we experience as the world, is the ‘continuous flow of information’ only.
This information is Bodha; and Bodha is Brahman. Brahman alone shines forth as the information-flow.
Therefore Jagat is nothing but the ‘directly experienced Brahman’, as ‘Knowledge’.

Who experiences Brahman?

Brahman alone rises as the ‘experience of Brahman’ called the Jagat, and experiences itself as the Jagat.
What else is there? Who else is there?
This Brahman is the ‘Self’ in all. There are not many selves; but only the single state of ‘Self-Brahman’ that
rises as the many versions of ‘Jagat-Brahman’.
‘Self’ is the direct knowledge of oneself existing; this is not inferred or heard, or proved by any other
knowledge-tool. It is self-proved. Brahman is the Self-awareness in all.
This Self-awareness is the basic Aativaahika body of all; and is Brahman alone, in actuality.
But, this Self-awareness is mistaken as the body-awareness, or the ‘Aadhibhautika awareness’.
This mistaken state, this ‘forgotten state of the true Self’, is known as the mind.
Mind alone conceives both the ‘existence of the mind’ and the ‘existence of the Jagat’.
Believing the Jagat to be a real solid independent structure, it invents theories about Brahman, and invents
terms like ‘Pratyaksha, Paroksha, Anumaana’ etc.

There is only the direct awareness of the Self; this is an obvious fact that is common to all.
This ‘direct awareness of the Self’ alone exists as the ‘awareness of the Jagat’ itself.
Therefore, the Jagat is not at all there; but the Brahman alone is seen as the Jagat by the mind, like the
double-moon seen by the infected eye.

The Yogi destroys this ‘forgetfulness called the mind,’ and sees the Jagat as the Brahman only.
His Aativaahika body is pure and taintless, and is freed of all Vaasanaas; so it shines as the ‘knowledge
vision’ only. He exists as just the ‘eyes of knowledge’. That is his pure Aativaahika state.
Since he directly sees Brahman with his purified eyes, Brahman is ‘Pratyaksha’ only; and is not inferred or
indirect. After all, the senses (Aksha) cannot see anything or understand anything.
Senses are just the inert brushes used by the mind-painter.
Mind-painter is also non-existent, except as the ‘memory-loss state of the Self’.
Therefore, how can the mind see the Jagat and understand it?
Therefore, ‘Self-Brahman’ alone rises as the ‘Jagat-Brahman’ and experiences itself as the ‘Jeeva-Brahman’.
Nothing else is there; no one exists. This is the final conclusion.)

Jagat is a limb of Brahman (so you can say).

Jagat cannot be separately seen outside of Brahman. Brahman also cannot be seen as separated from Jagat.
Brahman alone is seen as the Jagat, because of ‘lack of Vichaara’.
Jagat is not seen at all, except as the mind-concocted conceptions and narrations.
Jagat appears as if seen (like seeing a story in the mind); but is Brahman alone; and is seen as Brahman alone
with the ‘supreme vision of knowledge’.
(Whatever you see as the world, is not a separate reality outside of Brahman, but is Brahman alone.)

The delusions of seeing multifarious worlds with hills, rivers and streams are reflected in the supreme mirror
of the great expanse of emptiness only.

(The mind’s narrations are reflected in the taintless Brahman only, and are seen as the Jagat.
Brahman is like the white paper where the mind scribbles some imagined stories with the vanishing ink of
senses; the white paper is unaffected by these vanishing scribbles; and stays always unaffected by these
scribbles. A yogi does not allow these scribbles to fool him, and sees only the white paper.)
 4

LOKAALOKA HILL/’SEE-SEEN’ HILL

(Lokaaloka hill is a rocky mountain filling the entire conceived-space; and is a representation of the
Brahman shining as the diamond-hard Jagat.
Lokaaloka is the state of ‘Drshti/Srshti’ of the Jagat.
You as the ‘seer’, create a world when you ‘see’, at every instant.

‘Lokaaloka hill’ is the Brahman overflowing as information, the Bodha.

Each pebble of it is a huge Jagat, the Bodha of some mind.
Each Jagat is again made of people, who are also minds.
Each of that mind is a Jagat again. Each Jagat again contains more minds as its delusion states.
Each mind is a Jagat; and each mind inside that, is again a Jagat.
And all these Jagats are at once in the Chit-state as probable states.
It is Chit within Chit within Chit…; ad infinitum!
Since there is no inside or outside for Chit, it is just the Chit shining forth as Chit (Jagat-appearance).

Similarly…,
Jagat is just some information-flow.
Each bit of information is Brahman alone as the ‘Knowing power’.
Each object in the Jagat is a collection of information-atoms.
Each bit of this information-atom is Brahman alone.
Therefore each bit of information-atom is a Lokaaloka hill.
Each Lokaaloka hill again is a store house of countless Jagat-pebbles.
So what is where? It is just Brahman in Brahman in Brahman; ad infinitum!

Every object in front of you is made of Chit-atoms namely countless Lokaaloka hills.
Brahman is the unshaken rock that contains the reflections of all these Jagats.
Brahman is the silence akin to the rock-silence.
Brahman is not hard like a rock; but is the unshaken state of ‘Knowing’ which shines as the countless Jagats.

What is the abstract meaning of the term Lokaaloka? ‘Loka’ means to ‘see’; ‘Aaloka’ means the ‘seen’.
The ‘seer’ is also Brahman; ‘seen’ also is Brahman; ‘seeing’ also is Brahman!
Nothing else is there, but Brahman.
If you can compress at once, all the see/seen states of all the Jeevas that ever can be; you can see it as some
Lokaaloka hill. This hill has no beginning or end, but fills the entire space, whatever is there as space.
What you ‘see’ as the world is just the ‘Pratyaksha-Brahman’, the directly revealed picture of the Brahman.

You, an entity with name and form, are an imagined entity living inside an imagined Jagat.
Whatever you believe to be existing in this imagined world, be it a worm or a God with form, everything
and everybody is your own creation and is not real. You are just the dream character dreaming this world.
Your beliefs and wants alone rise as your experiences.
Your world is a tiny pebble in the Lokaaloka hill, with countless Lokaaloka hills within it.
This Lokaaloka hill is very hard and difficult to destroy; for it keeps expanding more and more, as befits the
name of Brahman.
Only Self-Knowledge has the power to destroy the entire Lokaaloka hill in an instant.
Lokaaloka hill is a hard rock for the ignorant, real and solid; but just emptiness for the Knower.)

सा प्रविष्टा ततः सर्गं तमनर्गलचेष्टिता अहमप्यविशं तत्र संकल्पात्मा तया सह।यावत्सा तत्र वैरिञ्चं लोकमासाद्य
सोद्यमा उपविष्टा विरिञ्चस्य पुरः परमशोभना वक्त्ययम्।
मुनिशार्दूल पतिर्मे पाति मामिमाम्।विवाहार्थमनेनाहं जनिता मनसा पुरा।पुराणः पुरुषोऽप्येष मामप्यद्य जरागतां
न विवाहितवांस्तेन विरागमहमागता।विरागमेषोऽप्यायातो गन्तुमिच्छति तत्पदं यत्र न दृष्टता नैव दृश्यता न तु
शून्यता।महाप्रलय आसन्नो जगत्यस्मिंश्च संप्रति ध्यानान्न चलत्येषु शैलमौनादिवाचलः।तस्मान्मामेनमपि च
बोधयित्वा मुनीश्वर आमहाकल्पसर्गादौ परमे पथि योजय।
इत्युक्त्वा मामसौ तस्य बोधायेदमुवाच ह।
 5

नाथायं मुनिनाथोऽद्य सद्म संप्राप्तवानिदम्।एषोऽन्यस्मिञ्जगद्गेहे ब्रह्मणस्तनयो मुनिः।पूजयैनं गृहायातं

गृह्स्थगृहपूजया।बुद्ध्यतामर्घ्यपाद्येन पूज्यतां मुनिपुङ्गवः महन्महत्सपर्याभिर्महात्मभ्यो हि रोचते।
तयेत्युक्ते महाबुद्धिर्बुबुधे समाधितः ससंवित्तिद्रवात्मत्वादावर्त इव वारिधौ।शनैरुन्मीलयामास नयने नयकोविदः
मधुः शिशिरसंशाताववनौ कु सुमे यथा।शनैः प्रकटयामासुस्तान्यङ्गान्यस्य संविदं मधुपल्लवजालानि नवानीव
नवं रसम्।सुरसिद्धाप्सरसङ्घाः समाजग्मुः समन्ततः यथा हंसालयो लोलाः प्रातर्विकसितं सरः।ददर्शासौ पुरःप्राप्तं
मां च तां च विलासिनीम्।
Then, she (the Vidyaadharee), who had no bar on her actions (free to move anywhere), entered that world.
With a conceived body suited for that world, I also entered it (like entering some dream-world of some one
else, as a dream-character suited to that world.)

(Rama! Here I am conversing with you all, the same way, like staying inside the dream world of yours as a
dream-character called Vasishta.)

With her enterprise of bringing me to the rock-world getting fulfilled, when that extremely beautiful lady
entered the world of Brahmaa (of that world) and sat in front of the Creator, she said:

‘Hey Best of Sages! This is the husband who owns ‘this me’ (this ‘I’).’

(Each Jeeva is a ‘mini-Brahmaa’, who creates his own world of experience.

Each one of us exist inside a Jagat of our own, as a Brahmaa.
Vidyaadharee is the ‘Aham’ sense, that belongs to a Brahmaa.
Your ‘I’ is the Vidyaadharee, whom you own as yours.
This ‘Aham’ alone co-exists with the Jagat, as ‘mine’.
Whatever one knows as his Jagat, it is owned as an information by the ‘I’.
This ‘Aham’, the ego-sense belonging to an identity with form, is the support of the Jagat you experience.
Brahmaa (you as a Jeeva) exists as the ‘Creator of his Jagat’, because of this ‘Aham’, the Vidyaadharee.
When he neglects her in his quest for Brahman-knowledge, the I’ also feels dispassionate like him, and seeks
Brahman-knowledge. She is ready to sacrifice herself for the sake of her Lord.
That is why, she sought Sage Vasishta, and brought him to her husband so that he could get Moksha, and
dissolve off his Jagat.
Your ‘I’ also has sought this wisdom of Vasishta, and has brought it close to you, for your own benefit.)

‘In the past, he created me through his mind, in order to marry me. Though he is the ancient man
(PuraanaPurusha), he has not married me who have aged (matured). I have been neglected and so feel
disinterest in everything.’

(You neglect the demands of the ‘I’; then this ‘I’ will also feel dispassionate.
If you run after the family and wealth; she will create the same for you.
What you are, the ‘I’ is also that only!)

‘Therefore I have become dispassionate. He also has attained dispassion and wants to attain that Supreme
state, where there is ‘no perceiving state’, ‘no perceived’ and ‘no void’ also.
At present, this world is about to end in the great dissolution (by the rise of Brahman-vision).
He is not coming out of his meditation, like a mountain does not shake out of its rocky silence.
Therefore hey Muneeshvara (Lord of Sages), enlighten me and also him; unite us in the path which was at
the beginning of the Kalpa (beginning time-span of the Creation).’

After saying these words to me, she spoke to her husband in order to introduce me.
‘Naatha (Lord)!This is the Lord of all Munis (MuniNaatha). He has arrived at this house of ours.
In another world-house, he is the son of another Brahmaa.
Worship this guest who has arrived here with the proper rituals, as befits a ‘Grhastha’ (householder) like
you. Let him be aware of your greatness by the manner in which the Arghya and Paadya are offered to him
by you. Let this best of Munis be worshipped by you with due honour.
Great men are usually pleased by the honour bestowed on them by equally great ones like you.’
 6

When she spoke like this, that great intelligent one woke up from the Samaadhi state, like one’s own
consciousness appearing as the whirlpool from the liquidity-state of the ocean.
That ‘skillful maker of rules’ slowly opened both of his eyes, like the spring season opening its flowers in
the earth at the end of the cold season.
Slowly his limbs revealed his consciousness, like the fresh flowers filled with moisture in the spring season.
All around him, Devas and Apsaraas gathered together like the swans arriving at the lake filled with
blossomed flowers. He saw that charming lady and me standing in front of him.

(Vidyaadhari here is actually not a wife or spouse of this Brahmaa; but is the ‘I-Vaasanaa’ that he holds on
to, so as to fulfill the Creation-purpose.
This ‘I-Vaasanaa’ is accompanied always by the ‘mine-Vaasanaa’.
‘I’ and ‘mine’ always exist together for all.
For this Brahmaa, this Vaasanaa is in the form of Vidyaadharee, the mind-state of forgetfulness. She holds
the Creation in tact, by having the sense of duality; and she is full of unfulfilled desires, and suffers agony
always. For any Jeeva, this ‘I’ alone holds the Jagat as a solid reality.
Renounce it; the Jagat immediately dissolves off, as by the dissolution-state.)

उवाचाथ वचो वेधाः प्रणवस्वरसुन्दरम्।

करामलकवद्दृष्टसंसारासारसार हे ज्ञानामृतमहाम्भोद मुने स्वागतमस्तु ते।पदवीमसि संप्राप्त इमामतिदवीयसीं
दूराध्वसुपरिश्रान्त इदमासनमास्यताम्।
इत्युक्ते तेन भगवन्नभिवादय इत्यहं वदन्मणिमये पीठे निविष्टो दृष्टिदर्शिते।
अथामरर्षिगन्धर्वमुनिविद्याधरोदिताः प्रस्तुतः स्तुतयः पूजा नतयः स्थितिनीतयः।ततो मुहूर्तमात्रेण
सर्वभूतगणोदिते शान्ते प्रणतिसंरम्भे तस्योक्तं ब्रह्मणो मया।
किमिदं भूतभव्येश यदियं मामुपागता वक्ति ज्ञानगिरास्मांस्त्वं बोधयेति प्रयत्नतः।भवान्भूतभव्येश्वरो देव
सकलज्ञानपारगः इयं तु काममूर्खा किं ब्रूते ब्रूहि जगत्पते।कथमेषा त्वया देव जायार्थं जनिता सती नेह
जायापदं नीता नीता विरसतां कथम्।
(He addresses Vasishta, and explains the relationship between him and the Vidyaadharee.)
Then the Creator spoke. The sound of his words was as beautiful as the notes of Pranava (Omkaara) (for he
was established in the Brahman always).
‘Hey ‘Essence of the vision of the essenceless Samsaara like the gooseberry in the palm’!
Hey Great Ocean of the nectar of Knowledge! Hey Muni! Welcome to you.
You have reached this place which is very distant (which is inaccessible to other world-beings).
You must be tired because of traversing such a long distance. Please accept this seat.’
When he spoke like this, I said ‘Bhagavan! I salute you!’, and sat on the chair made of precious gems, which
he pointed out.

(The moment the duality-sense appeared in the mind of the Brahmaa, the assembly was instantly filled with
people.)
Immediately all the Amaras (immortals), Rishis, Gandharvas, Munis (silent Sages), and Vidyaadharas
appeared there. And there went on the usual hymn recitals, worships and other activities as per the schedule
of that world. In a second, all the beings had appeared there; and after their salutation-ceremony was over, I
spoke to that Brahmaa.
‘What is this hey ‘Great Lord of all beings’!
This lady comes to me and pleads that I should enlighten you with knowledge-words.
You are the Lord of all beings, and have crossed the limits of all learning.
This lady is deluded by passion. What is she saying, tell me hey ‘Lord of the world’!
(She is deluded and you are supposed to be a Knower; so how can I give instructions to any of you?)

How is it that you created her so that she can become your wife?
And even so, she was not given the position also, for which she was created; and why was she allowed to
develop dispassion like this?’
 7

अन्यजगत्ब्रह्मोवाच
The other world Brahmaa spoke

मुने शृणु यथावृत्तमिदं ते कथयाम्यहं यथावृत्तमशेषेण कथनीयं यतः सताम्।

Hey Muni! Listen, I will tell you everything exactly as it is.
Nothing should be withheld from the noble ones.

अस्ति तावदजं शान्तमजरं किं चिदेव सत्।ततश्चित्कचनैकान्तरूपिणः कचितोऽस्म्यहम्।

आकाशरूप एवाहं स्थित आत्मनि सर्वदा भविष्यति स्थिते सर्गे स्वयम्भूरिति नाम मे।
वस्तुतस्तु न जातोऽस्मि न च पश्यामि किं चन चिदाकाशश्चिदाकाशे तिष्टाम्यहमनावृतः।
यदयं त्वं ममाहं ते यदिदं कथनं मिथः तत्तरङ्गस्तरङ्गाग्रे रणतीवेति मे मतिः।
There is this something (unknowable state) called ‘Sat’ which is unborn, quiet and never aging.
I am some random shine of that Chit-shine which is of one single nature.
I am of the form of empty expanse only; and stay always absorbed in the contemplation of Aatman.
In this creation, SvayamBhu (Self-born) is the name I go by.
(Every Jeeva is self-born; and is not created by anyone).
Actually I am not born at all (Aja) and do not see also anything (as a Creation).
(Every Jeeva is Chit in essence.)
I stay as the Chit-expanse in the Chit-expanse without any superimposed coverings. These talks with each
other with words like ‘you’, ‘mine’ ‘I’ etc are just waves roaring in front of another wave; so do I feel!

एवंरूपस्य मे कालवशतोऽविशदाकृ तेः सा कु मार्याश्चिदाभासमात्रस्यान्तः स्वभावतः।

ममानन्या तवान्यस्य चान्येवेह विभाति या सोदितानुदितेवान्तर्ममाहमिति वासना।
I was of this nature only. However at some point of time, I swerved from the state of Chit-expanse for a
moment (forced by the Creation-urge) (like wave rising in the Brahman-Ocean).
Immediately, the Vaasanaa of ‘I’ and ‘mine’ took over. This Vidyaadharee is that Vaasanaa.
She shines as not-different from me (since she is my own thought-wave); but as if different to you who is a
different person of another world. She has risen (for you) only, and not risen (for me) at all.
That young girl is just a vibration of the Chit within me, rising out of my own nature.
(Others see the Knower as having an ‘I’; but the Knower never has any ‘I’! The Knower is ‘I-less’ and
produces this ‘I’ momentarily, just to communicate with others.)

अनाशसत्तानुदितस्त्वहमात्मात्मनि स्थितः स्वभावादच्युताकारः स्वात्मारामः स्वयं प्रभुः।

I am of the nature of the reality which never perishes; and so have not risen at all.
(I am not an entity with name and form; and do not also exist as any Brahmaa.
I do not have any ‘I’ sense. Therefore, she also does not exist for me. But as the Brahmaa, I have to have the
‘I’ sense; so she is there as my ‘I’ sense, enabling the function of Creation.)
I always remain established in the Self. I never swerve from my true state, by my very nature.
I am happy in my own state. I am the Lord of myself.

तस्या अहमिति भ्रान्तेर्वासनाया जगत्स्थितेः संपन्नेयमधिष्टातृदेवता देहरूपिणी।

वासनाया अधिष्ठातृदेवतैवमियं स्थिता न तु मे गृहिणी नापि गृहिण्यर्थेन सत्कृ ता।
स्ववासनावेशवशेन भावं गृहिण्यहं ब्रह्मण इत्युपेत्य एषा स्वयं व्यर्थमितातिदुःखं यस्मात्किलैषैव हि वासनान्तः।
That Vaasanaa of ‘I’ and ‘mine’ had a (female) form conceived by me.
(The term ‘Vaasanaa’ is of a female gender.)
She had the delusion of a separate ‘I’. She had the Vaasanaa for the existence of the world.
She has become the presiding goddess of this world.
She is staying like this as the presiding goddess of her own Vaasanaa.
She is not my wife; and she has not been offered the position of a wife also.
This woman has got the idea that ‘I am the wife of Brahmaa’, because of the force of the Vaasanaa; and has
herself brought forth her excessive misery, since this one is just the Vaasanaa within.
 8

(However, I want to dissolve off this Brahmaa-identity along with the Creation, and remain in the
unperturbed state of Brahman without any identity.)

अथाहं चिन्मयाकाशस्त्वन्याकाशमयीं स्थितिं परां ग्रहीतुमिच्छामि तेनेहोपस्थितः क्षयः।

महाप्रलयकालेऽस्मिन्स्त्यक्तु मेषा मयाधुना मुनीन्द्र नूनमारब्धा तेन वैरस्यमागता।
आकाशत्वाद्यदाद्योऽयं पराकाशो भवाम्यहं तदा महाप्रलयता वासनायाश्च संक्षयः।
तेनैषा विरसीभूता मन्मार्गं परिधावति नानुगच्छति को नाम निर्मातारमुधारधीः।
Therefore, I who am the essence of Chit-expanse, wish to attain the other supreme state of expanse
(Kaivalya); that is why, the ‘destruction state’ will rise here (by completely dissolving all the duality and
division-sense).
At this time of the great dissolution, I was getting ready to renounce her (the ‘I-sense’); and so she got
disinterested in everything.
(When ‘I’ as an ‘I’, wanted to renounce this ‘I’, this ‘I’ also felt dispassionate.)
Being of the nature of empty expanse, I will become the Supreme expanse of Chit.
There will occur then, the great dissolution, and also the destruction of all the Vaasanaas.
Because of that, she has got disinterest in everything, and is following my own thought-force.
(She is after all my ‘I’, which follows my command only.)
Which affectionate person will not go after one’s own creator?

इहाद्यायं कलेरन्तश्चतुर्युगविपर्ययः प्रजामन्विन्द्रदेवानामद्यैवान्तोऽयमागतः।

अद्यैव चायं कल्पान्तो महाकल्पान्त एव च ममायं वासनान्तोऽद्य देहव्योमान्त एव च।
तेनेयं वासना ब्रह्मन्क्षयं गन्तु समुद्यता क्वेव पद्माकराशोषे गन्धलेखावतिष्टताम्।
यथा जडब्धिलेखाया जायते लहरी चला वासनायास्तथैवेच्छा मुधोदेत्यपकारणम्।
Now, here, it is the end of KaliYuga and the end of the four-fold Yugas.
The end of all, the entire populace, including the Manu, Indra and other Devas has arrived.
Now is the time for the end of the Kalpa (Brahmaa’s time-span), and also for the end of the great Kalpa (the
entire destruction of the perceived field through the rise of Brahman-state).
(All the four types of destruction will start now.)
Today is the day, when my Vaasanaas will end, and it is also the end of my Brahmaa-form, which is made of
emptiness only.
Therefore, Hey Brahman, this Vaasanaa (Vidyaadharee) will also start dissolving.
When the whole lake of lotuses is going to dry up, how can the trace of fragrance remain left back?
(Her desire for my company is meaningless, since it is her own imagination.
I have no need to stick to her anymore! )
‘A moving wave’ randomly rises in the inert line of the ocean; so also, the desire rises in the Vaasanaa for no
reason, as a meaningless appearance.
(I am not bound to fulfill any desire of this Vidyaadharee, since she is my own ‘I’, and is non-existent in my
Brahman-state; and the world she imagines also is non-existent only.
She was there as a support of my creation-work, and will dissolve off along with the Creation, like a wave
dissolving inside the Ocean.)

आभिमानिकदेहाया वासनायाः स्वभावतः अस्या आत्मावलोके च्छा स्वयमेवोपजायते।

आत्मतत्त्वं तु पश्यन्त्या धारणाभ्यासयोगतः दृष्टोऽनया भवत्सर्गो वर्गव्यग्रनिरर्गलः।
अनयाम्बरसंचारपरयाद्रिशिरःशिला दृष्टा स्वजगदाधारभूतास्माकं तु खात्मिका।
For this Vaasanaa which is centered on the body-attachment (duality), the desire for the vision of Aatman,
rises by itself.
(The ‘I’ is the support of the Jagat that you experience, and is accompanied always by the ‘mine’ ideas, as
her attendants. The ‘I’ exists; and therefore, the Jagat exists as real.
‘I’ is the origin of the mind, and is the forgotten state of the Self.
Sometimes this ‘I’ is caught by the Vaasanaa for Aatman-knowledge, and develops dispassion by itself; and
dissolves off itself. The moment this ‘I’ vanishes, the Jagat also vanishes off, as if by dissolution.
 9

This is the ‘great dissolution’, where the entire Lokaaloka hill dissolves off, and only the emptiness of
Brahman is left back as the rock-silence of the Self.
The ‘I’ destruction means the ‘Jagat destruction’.The ‘I’ destruction means the ‘mind-destruction’.
The Creation itself vanishes off along with Creator himself.
Every one of us have a Vidyaadharee inside us as the ‘I’, who is the cause of the world-realness.
When she is renounced; everything gets renounced; and only the Chit is left back.)

Through the ‘Abhyaasa of Dhaarana’, ‘she’ (as my I with duality-sense), was trying to understand the
‘principle of Aatman’, and by chance saw your creation in her contemplation state, where people were freely
engaged in the attainment of the proper goals of life.
She was engaged in moving about the sky; and saw the rock situated on top of the Lokaaloka hill, and
understood that rock as supporting her world; which is actually sheer emptiness in our view.

(Since she is my ‘I’, it was me who was searching for a great Rishi like you to help dissolve my identity as
Brahmaa. I alone brought you here as that ‘I’. I alone saw the rock which contained the Creation as mere
emptiness in your presence, and saw it as a mirror-reflection.
I alone brought you inside this dream-world of my Creation, as her.
In your presence, I will renounce the ‘I’, and dissolve off my Creation. She will also become one with me!)

एतद्यस्मिञ्जगद्यत्र तद्दृषत्त्वं जगद्गिरौ अस्मज्जगत्पदार्थेषु संत्यन्यानि जगन्त्यपि।

वयं तानि न पश्यामो भेददृष्टौ स्थिता इमे बोधैकतां गतास्वाशु पश्यामस्तानि वीक्षणात्।
घटे पटे वटे कु ड्ये खेऽनलेऽम्भसि तेजसि जगन्ति सन्ति सर्वत्र शिलायामिव सर्वदा।
There is this Lokaaloka hill shining as the perception-state of Brahman, as a totality of all Jagats of any time
and place. This world of mine is inside a small pebble in this Lokaaloka hill.
Inside this Jagat also are objects that fill the world. Each object is made of the ‘Bodha-atoms’ only; and each
‘Bodha-atom’ contains a Jagat within it as the Chit.
Thus, there exist other worlds inside the objects of this world.
However we do not see those worlds; but see only the objects of our world.

(A Yogi sees even a sand-particle as a Bodha-atom only. Each sand particle is made of a particular set of
information brought about by the senses. Each bit of information is Chit alone, which is like a huge
Lokaaloka hill. That contains again countless worlds within it with more objects that contain more worlds,
which are again inside the pebbles in the Lokaaloka hill.
Can the mind stand such an amazing vision, and still hold on to the tiny ‘I’ and its belongings?)

The ignorant of the world stay established in the notion of division, and see the objects as different and
divided. We see them through the ‘Knowledge based observation’, and are aware of the ‘Chit alone’ as all.
Every object is just a ‘knowing state’ only, and is not a solid independent reality.
Whatever object is there in your world like the pot, the cloth, the tree, the wall, the sky, the fire, the water,
the sun etc, in each and everything, at each and every space-point, there are hidden worlds at all times, like
in this ‘pebble-world’ of mine.

(Worlds contain objects within them; objects contain worlds within them.
What is inside what? Everything is just the undivided shine of Chit alone!)

जगन्नाम मुधा भ्रान्तिः किल स्वप्नपुरोपमा मिथ्यैवेयं क्व नामासौ चिद्रूपास्त्यथ नास्ति च।परिज्ञाता सती येषामेषा
चिन्न्नभसैकतां गता ते न विमुह्यन्ति शिष्टास्तु भ्रमभाजनम्।
The thing named Jagat is just a delusion that exists for no reason, except for the ‘lack of Vichaara’.
Jagat is like a ‘world seen in a dream’, made of nothingness.
This is completely unreal since it is non-existent. But, where is the unreality also?
‘Unreal’ has no place in Brahman; so, it cannot exist even as a ‘word’ also.
There is only the shine of Chit, and not the inert state of the world at all, as anything.
The Jagat becomes one with the Chit-expanse only, for those who have understood the truth properly.
These Knowers are never deluded. The others (ignorant ones) are all just the store-houses of delusion.
 10

अथान्यधारणाभ्यासात्स्वविरागवशोदितं साधयन्त्याऽर्थमात्मीयं दृष्टस्त्वमनया मुने।

Hey Muni! When she was engaged in meditation that rises due to dispassion, she was intent on the
fulfillment of her desire, and you were seen by her (as my desire of seeing you).
(In my contemplation as her, I saw your world by chance, and had a desire to meet you, the greatest Rishi.)

इति मायेव दुष्पारा चिच्छक्तिः परिजृम्भते इत्थमाद्यन्तरहिता ब्राह्मी शक्तिरनामया।

In this manner, Chit-expanse alone shines forth as this illusory Maayaa, which is difficult to cross over.
In this manner, this power of Brahman is without affliction, beginning or end.

प्रवर्तन्ते निवर्तन्ते नेह कार्याणि कानिचित् द्रव्यकालक्रियाद्योता चितिस्तपति के वलम्।

देशकालक्रियाद्रव्यमनोबुद्ध्यादिकं त्विदं चिच्छिलाङ्कमेवैकं विद्ध्यनस्तमयोदयम्।
चिदेवेयं शिलाकारमवतिष्टति बिभ्रती अङ्गमस्या जगज्जालं मरुतः स्पन्दनं यथा।
No action ever rises or ends. Chit-state alone burns bright as the shine of the place, time, and action.
Understand that, all this, namely the place, time, action, object, mind, intellect, etc, is the single undivided
limb of the Chit-rock only, and does not rise or set ever.
Chit-state alone stays in the form of the rock and bears this limb namely the ‘illusion of the Jagat’ that
belongs to it, like the wind bears its movement.

(Chit is referred to as the Lokaaloka hill, rock, stone, or whatever. The Paashaanaakhyaana, the story of the
stone is actually the instruction about the Chit which is hard as the Jagat but is nothingness actually.)

विज्ञानघनमात्मानं जगदित्यवबुध्यते अनाद्यन्त्यापि साद्यन्ता चित्त्वादिति गतापि चित्।

चिच्छिलेयमनाद्यन्ता साद्यन्तास्तीति बोधतः साकारापि निराकारा जगदङ्गेति संस्थिता।
यद्वत्स्वप्ने चिदेव स्वं रूपं व्योमैव पत्तनं वेत्ति तद्वदिदं वेत्ति पाषाणं जगदङ्गकम्।
न सरन्तीह सरितो न चक्रं परिवर्तते नार्थाः परिणमन्त्यन्तः कचत्येतच्चिदम्बरम्।
Chit-state understands its nature of dense Knowledge as the world; and though it is without beginning and
end, it is as if it has beginning and end, and appears as if divided like this because of its ‘knowing’ nature.
This Chit-rock is without beginning and end, yet understood as if is with beginning and end (as the world).
Though formless, it stays as if with form, with the Jagat-states as her limbs.
Just like in the dream, this Chit alone sees its nature of empty-expanse as the city; in the same way, this Chit-
hill knows the worlds as its limbs.
No streams flow; no wheel turns; objects do not change; Chit-expanse alone shines within itself.
(Everything is just some information rising in the mind, and blocks the vision of Brahman.)

न महाकल्पकल्पान्तसंविदः संविदम्बरे संभवन्ति पृथग्रूपाः पयसीव पयोन्तरम्।जगन्ति सन्त्येव न सन्ति शान्ते

चिदम्बरे सर्वगतैकमूर्तौ नभोन्तराणीव महानभोन्तश्चित्सन्ति सत्तानि पराम्बराणि।वसिष्ट तद्गच्छ मुने जगत्स्वं त्वं
चासने सम्प्रति शान्तिमेहि।बुध्यादिरूपाणि परं व्रजन्तु वयं बृहत्ब्रह्मपदं प्रयामः।
In the expanse of consciousness, there occurs no beginning or end of the Kalpa, as separate events, similar to
where the water rising within the water and dissolving in the water does not divide the water.
The worlds exist; yet do not exist in the quiet Chit-expanse which is in everything (as Bodha).
Like the ‘divided colored skies’ exist based on the ‘existence of the huge expanse of the color-less space’,
these worlds which are just ‘divisions in the emptiness’, stay as the ‘divided existences’ based on the
‘undivided Chit-expanse’.
Hey Sage Vasishta! Therefore, go back to your world. Now you rest in your own contemplation state.
Let all the things like intellect etc dissolve off (in my world). We will move off to the great Brahman state.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART FORTY FIVE

[PAASHAANAAKHYAANA (10)]
[JAGAT IS THE FORMLESS BRAHMAN]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

वसिष्टोवाच
Vasishta spoke

इत्युक्त्वा भगवान्ब्रह्मा ब्रह्मलोकजनैः सह बद्धपद्मासनोऽनन्तसमाधानगतोऽभवत्।ओंकारार्धोऽर्धमात्रान्तः

शान्तनिःशेषमानसः लिपिकर्मार्पिताकार आसीदाशान्तवासनः।तमेवानुसरन्ती सा तथैव ध्यानगा सती
वासनासीदशेषांशा शान्ता आकाशरूपिणी।
Having spoken these words, Bhagavaan Brahmaa, along with the other denizens of the BrahmaLoka,
remained seated in the lotus posture and was absorbed in the endless quiescent state.
The Pranava’s half portion with its post-half melted off into the Bindu-sound within it.
With the mind completely dissolved; he remained as if painted on a canvas; and stayed with all the
Vaasanaas destroyed. Following his path, she the ‘I-Vaasanaa form’ also remained in contemplation the
same way; and without any remainder of the memories, she stayed quiet and in the form of the empty
expanse only.

परमेष्टिन्यसंकल्पे तस्मिन्तानवमेयुषि सर्वगानन्तचिद्व्योमरूपोऽपश्यमहं यदा

When the Supreme Lord remained like that without any conception and dissolved off into the subtle nature,
I, Vasishta, remaining as ‘the space expanse of the Chit expanse spreading everywhere’ saw then-

यावत्संकल्पनं तस्य विरसीभवति क्षणात्तथैवाशु तथैवोर्व्याः साद्रिद्वीपपयोनिधेः तृणगुल्मलताशालिसमुद्भवनशक्तता

समस्तैवास्तमागन्तुमारब्धा च शनैः शनैः।
His conceiving nature kept on becoming essenceless instantly. In the same way, immediately the earth that
was covered by the mountains, islands and oceans lost completely its power of producing grass, bushes,
creepers, grains etc.
(As he started to withdraw his identity into the source, Brahmaa’s power of conception diminished.
The Bhootala also lost its power of producing crops etc.)

किल तस्य विराडात्मरूपस्याङ्गैकदेशतां सा बिभर्ति मही तेन तदसंवेदनोदयात्विचेतना सा विरसा बभूव

परिजर्जरा मार्गशीर्षान्तवल्लीव जराविधुरतां गता।यथास्माकमसंवित्तेरङ्गाली विरसा भवेत् तथा विरिंचिसंवित्तेः
धरा वैधुर्यमागता संपन्ना संहतानेकमहोत्पातभरावृता।लोकान्तराद्रिपुरवारिधिकाननान्तमुत्पातकल्पपवनेन मिथो
हतानां कोलाहलैर्जगदभूत्प्रविकीर्णशीर्णं पूर्णार्णवे त्रिपुरपूर इवाभिपाती।
Brahmaa is the Viraat of his Creation; the entire Creation is his body.
Therefore, by his withdrawing of his consciousness from his Creation, his creation lost its consciousness like
the consciousness lost in a dead person. The Creation immediately became essenceless, with nothing to hold
it in place; and it shattered in all ways. It completely faded out like a creeper in the cold season.
Similar to our physical body becoming senseless when the consciousness leaves the body, so also the
Creation lost ts consciousness, and became lifeless because of the Brahmaa withdrawing his consciousness
from his creation-body; and it was immediately filled with all types of calamities like flood, famine, fire,
earthquakes etc. The entire Creation was filled with the screams of the dying people inside the mountains,
cities, Oceans, forests and other worlds also, that were stuck by the dissolution winds.
And the entire creation dissolved off in the dissolution waters; and was like the Ocean filled with the ashes
of the three cities of the Daityas (Tripura) that were hit by the ‘fire-arrow of Rudra’.

(Each mind sees a Jagat of its own, and is the Viraat of that Jagat.
You are the Viraat of your Jagat; I am the Viraat of my Jagat; so it is with each of us.
There are no ‘others’ in our Jagat. Like a dreaming person alone exists as his dream-world, each mind exists
as the people and objects of its Jagat. Each mind is the Viraat of its Jagat.
The entire world that you experience in the form of the events and experiences of yourself and others, is
happening inside your own body as the Viraat-form. When your body dies, your world also dies along with
the body. But a Knower destroys this world beforehand through the fire of knowledge. He does not have any
Viraat-body; he is Brahman which exists as the entire perception-state.)
 4

THE DEATH OF THE VIRAAT-BODY

अथाकृ ष्टवति प्राणान्स्वयंभुवि नभोभवः विराडात्मनि तत्त्याज वातस्कन्धस्थितः स्थितिम्।ते हि किल तस्य
प्राणास्तेन क्रान्तेषु तेष्वपि ऋक्षचक्रे स्थितिं कोऽन्यो धत्ते भूतैकधारिणीम्।वातस्कन्धे समाक्रान्ते ब्रह्मणा
प्राणमारुते समं गन्तुं परित्यज्य संस्थितिं क्षोभमागते निराधाराः सवाताग्निदाहोल्मुकवदापतन् व्योम्नस्ताराः
तरोः पुष्पनिकरा इव भूतले।कालपाकचलन्मूला जगत्खण्डफलालयाः प्रशान्तपवनाधारा विमानावलयोऽपतन्।

(Your own Jagat is your huge Viraat-body; and it dissolves like this, at the rise of true knowledge.)
When the ‘Self-born Lord’, the Viraat of his Creation, withdrew his Praanas within, the Vaayu who fills the
emptiness of Aakaasha, renounced his hold on the Creation.
The wind-levels are his Praanas; when they are withdrawn, who else can hold the star-constellations to
support the life in the Creation?
When the Praana-winds in the form of the wind-levels, were withdrawn by Brahmaa to make everything
equal, the Creation started to dissolve; the stars in the sky lost their support and scattered all over like the
sparks of the blazing fire that are scattered by the wind, and fell down like the heap of flowers falling on the
ground from a tree.
(Your beliefs in merits and demerits also get destroyed. Your beliefs in gods and other worlds also get
destroyed. No ‘Karma’ has any effect on you, the Brahman-state.)
The ‘abode of fruits of merits’ namely the ‘heaven with its air-vehicles’, were without the wind-support; and
lost their roots namely the ‘Karmas’ that were burnt by the power of ‘Kaala’ (the end of all), and fell down.

प्रलयोन्मुखतां याते ब्राह्मे संकल्पनेन्धने सिद्धानां गतयः शेमुरिद्दानामर्चिषामिव।

When the fuel of conception (attachment to the people and objects of the world) was drowned in the
dissolution waters (of knowledge), the movements of Siddhas (the ordinary Siddhas with Siddhi-powers)
quietened down like the sparks of the fuel.
(Your desires for the powers connected to the world also dissolve off, at the rise of Knowledge. Your
conceit about the form, gender, learning, wealth, position, merits, devotion to Gods; all dissolve off without
a trace.)

प्रभ्रमन्त्योऽम्बरे कल्पमारुतैः तनुतूलवत् स्वशक्त्यपचये मूकाः सिद्धसंततयोऽपतन्।संकल्पद्रुमजालानि

सेन्द्रादिनगराणि च पेतुर्भूकम्पलोलस्य शिरांस्यमरभूभृतः।
The groups of Siddhas lost their powers and became senseless when their powers were gone; and like the
light cotton fluffs thrown off by the winds, these Siddhas were thrown off from their sky-paths, by getting
blown by the stormy winds of dissolution.
The peaks of Meru Mountain, the abode of Devas were shaken by the heavy earthquake, and shattered down
along with its wish fulfilling trees and the cities of the Indra and other Devas.
(Even the belief in the heaven as a reward of meritorious deeds dissolves off; and the attachment to
SattvaGuna also vanishes.)
WHAT IS THE MEANING OF IT ALL?

(Imagine some emptiness all over; no directions, no time sense, no space-sense, your body is also not seen;
nothing is seen at all; but you alone exist (ghost-like), wanting to see a world.
This ‘you’, ‘the want of the world’ is Brahmaa. You are the Brahmaa of your world-experience.
Vidyaadhari is your creation, ‘the I-sense’, which supports your ‘Jagat’
In this ‘darkness of nothingness’, you the Brahmaa have a gem as your precious heart (essence).
This is the ‘power to understand’.
When you shake it, the senses rise up and produce a flow of sense-input in front of you.
The gem itself produces a ghost also called the mind, and explains the sense-input as some objects.
Instantly the world appears with its hosts of objects and people, and also vanishes immediately. The
vanished world turns into memories; and again a set of information rises revealing the same objects and
people once again and vanishes off immediately.
Again the Aatman shakes; and the same world gets produced as if continuing, and again dissolves off.
Again and again the Creation; again and again dissolution!
This is how the Jagat exists as; the Jagat picture in the canvas of emptiness; the sound heard in the silence.
 5

The emptiness alone shines as the rocky Lokaaloka mountain, the hard diamond-like solid world made of
emptiness in emptiness.
You are the Viraat who rise with an ‘I’ at every instant, and dissolve off at every instant.
The story of Viraat, is your story of how you produce the world and dissolve it also immediately.)

रामोवाच
Rama spoke

चिति संकल्पमात्रात्मा विराड् ब्रह्मा जगद्वपुः किमङ्गं तस्य भूलोकः किं स्वर्गः किं रसातलम्।कथमेतानि
चाङ्गानि ब्रह्मंस्तस्य स्थितानि च कथं वा सोऽन्तरेतस्य स्वस्यैव वपुषः स्थितः।ब्रह्मा संकल्पमात्रात्मा
निराकृ तिरिदं स्थितं जगदित्येव जातो मे निश्चयः कथयेतरत्।
(If Brahmaa is the huge Viraat-form, how can he have a tiny body as his, inside his own Viraat-body?
A Jeeva is the Viraat of his own Jagat, and has the entire world of his, as his form.
Then, how can he have a tiny form as his and be inside his own Jagat?
After all, the Jeeva s just a conception; and his Jagat also is a conception only.)
Brahmaa is just a conception rising from Chit. He is Viraat, and is the entire form of the Creation.
How can he have the Svarga, BhooLoka, and the PaataalaLoka as his limbs?
He is just a mind-form; how can he have limbs at all in a body, that he does not have at all?
And, if he is having the body of a Brahmaa as you mentioned, then was he inside his own Viraat-form?
Brahmaa is of the form of conception only; and this world is also formless (as his conception).
This is what I understand! If there is more to know, then explain it to me.

वसिष्टोवाच
Vasishta spoke

आदौ तावदिदं नासन्न सदास्ते निरामयं चिन्मात्रपरमाकाशमाशाकोशैकपूरकम्।

In the beginning (before the conception of beginning and end, or when the potential state of Chit alone
exists), there is this Chit-state alone, the supreme revealing state (Paramaakaasha), which fills the entire
‘hollow of Aakaasha’ (that which reveals the objects).
(Chit, exists as the state, which can rise as any perception experience of any object of any space-arena.
Chit never loses its original state ever. It is always without the perception-state.
However, it is some ‘Knowing-state’ which is aware of its probable states, as its own inseparable limbs.
It knows itself as the ‘Jagat’, without discarding its natural state of nothingness.)

तत्स्वमाकाशतां चैतत्परमित्यवबुध्यते स्वरूपमत्यजन्नित्यं चित्त्वाद्भवति चेतनम्।विद्धि तच्चेतनं जीवं

सघनत्वान्मनः स्थितम्।एतावति स्थितिजाले न किं चित्साकृ ति स्थितम्।शुद्धं व्योमैव चिद्व्योम स्थितमात्मनि
पूर्ववत् यदेतत्प्रतिभातं तु तदन्यन्न शिवात्ततः।
(How does the Chit create the Aakaasha-concept outside of it?)
This Reality state does not ever discard its own nature, but is aware of the ‘Aakaasha’ as something outside
of it. (‘Aakaasha’ is the revealing power, which reveals anything as contained within it.
Aakaasha, the revelation is the power of Chit; and Chit is aware of it as its own power as Aakaasha.)
Chit exists as the Chetana (conscious state) which is aware of the Aakaasha.
(Like wishing for a box to contain you) it is aware of itself in some point of Aakaasha.
(Knowing the ‘space’ instantly rises as the ‘space which contains Chit’.)
The ‘knowing of Aakaasha’ becomes the Aakaasha that contains the Chit within itself.
Though Chit is not inside the Aakaasha; it experiences itself as if inside the Aakaasha.
This awareness of oneself in some ‘space-point’ is known as a ‘Jeeva’.
(Aakaasha is the revealing power; and reveals objects as contained within it.
The Jeeva feels itself as a part of the scenario rising in the Aakaasha.)
Chit instantly becomes a part of many random experiences, as its probable states.
These experiences produce an individuality in a Jeeva.
Though the probable states alone produce a Jeeva-state as their experiencer, the Jeeva believes itself to be
the owner of these probable states.
 6

(The experience creates an ‘I’; but the ‘I’ believe itself to be the owner of the experience. When you eat an
apple, you do not do the action of eating an apple; the ‘apple-eating experience’ creates you the apple-eater.
So it is with all the experiences. When you stop owning the experience as the ‘I’, the experiences stop
owning you.)

This dense state of ‘I’ and ‘mine’ is known as the mind (the information processing power of Reality.)
In this process, nothing is there with a form. It is just the nature of Reality to exist as this.
There is no one as anyone. No one experiences anything.
Jeeva is the ‘Aakaasha-awareness’ of Chit. This ‘Aakaasha-awareness’ reveals Bodha; and is filled with the
‘non-stop information flow’. The information-flow is the ‘revealing power of Aakaasha’.
(Being aware of the ‘Aakaasha’ means being aware of the information-flow also.)
When this information gets processed (as objects, people, likes, dislikes etc) it is known as the mind.

Therefore, where did anything happen, as if the Chit is formless at one time, and with form another time?
There exists only the pure emptiness that is the expense of awareness as Chit, as before.
Whatever is experienced as the Jagat as an appearance, is not different from that ‘auspicious state’.

अथ तन्मन आभोगि भाविताहंकृ ति स्फु रत् संकल्पात्मकमाकाशमास्ते स्तिमितमक्षयम्।तत्संकल्पचिदाभासनभो

अहमिति भावितं असत्तमेवानुभवत्संनिवेशं खमेव खे।
Then that ‘mind-thing’ is nourished by the abundant information coloured by imagination, and bloats up as
the Jagat. It then rises as the ‘Ahamkaara’, the ‘I-sense’. This false ‘I’-sense’ is the central point of a
whirling dust-storm of information, called Jagat. Even then, it is of the nature of ‘conception-expanse’ only,
and is still the Chit-awareness which is changeless and quiet.
The same ‘Chit-awareness’ is the ‘awareness of the conceptions’ that is centered around an imagined ‘I’.
(Just by imagining a cage around you, you do not actually get trapped inside a cage. So also, Chit does not
change or become confined inside the Aakaasha.)
There is nothing that is outside of Chit, and the conceptions that are experienced are not real.
There is nothing else in this ‘I-level’ also; it is like the emptiness inside the emptiness.
Chit alone is there as the same changeless quietness.

वेत्ति भावितमाकारं पश्यत्यनुभवत्यपि संकल्पात्मकं शून्यमेव देह इति स्थितम्।

(A form that is always conjoined with the ‘I’ becomes necessary, to be contained within the Aakaasha and to
be separated from other objects.)
A form is conceived as befitting the ‘wants’ (Vaasanaas); and the ‘trapped Chit’ conceives itself as a body
with a particular shape, and then experiences a world (made of conceptions).
The ‘body information’ is always present as the primary information, and becomes the ‘central point of the
world-information’.The body is also a conceived image only; and is made of emptiness only.
In this level also, what solid entity is there with a form as such?

शून्यमेव यथाकारि संकल्पनगरं भवान् पश्यत्येवमजो देहं खे खमेवानुभूतवान्।संविदो निर्मलत्वात्स यावदित्थं

तथाविधं अनुभूयानुभवनं स्वेच्छयैवोपशाम्यति।
(This ‘Chit state’ existing as the ‘awareness of the conceived world’, is not an occurrence that is happening
sometime in the beginning of the Creation, in a past.
Now, at this instant, Chit alone is aware of a Rama’s world, and conceives itself as a Rama’s form.
Now, at this instant, Chit alone is aware of your world (as a student of Vaasishtam) too, and conceives itself
as your form.
This is how even Brahmaa exists here, with a form of himself, in a BrahmaLoka.
Brahmaa too conceives a world as his creation, and is the Viraat-body of that Creation; the same Brahmaa
conceives a separate form of himself inside his own Viraat-body.
Every Jeeva is a Viraat-form of its Jagat, and exists with a particular body as the central point of experience,
inside its own Jagat. This is how a worm also exists inside its own the Viraat-form, and how a Brahmaa also
exists inside the Viraat-form of his world.)
Rama! You are also having emptiness alone as your form, and are experiencing a world made of your
conceptions; so also, the ‘unborn Lord’ also has a body made of emptiness, and experiences the emptiness
alone as his creation.
 7

However, since his awareness is pure and is established in the Self, he experiences a creation by his own will
and dissolves it also, by his own will.

यदा तत्त्वपरिज्ञानमस्मदादेस्तदाऽऽततं इदं संसरणं विद्धि शून्यं सत्यमिव स्थितम्।यथाभूतपरिज्ञानादत्र शाम्यति

वासना अद्वैतान्निरहंकारात्ततो मोक्षोऽवशिष्यते।
This worldly existence is just a ‘sliding pattern of information’, and so is known as ‘Samsaara’.
When we also attain the ‘knowledge of the Reality’ as our natural state of vision, then for us also this
‘sliding pattern of Samsaara’, which looks real will appear as emptiness only.
By the ‘realization of the Reality as it is’, the ‘Vaasanaa for the realness of the world’ subsides by the
‘practice of Vichaara’. The ‘practice of Vichaara’ reveals the ‘non-dual divisionless state of Reality’ and
‘dissolves off the I-ness’. Then the Moksha alone is left back.

एवमेव स यो ब्रह्मा स एवेदं जगत्स्थितं विराजो ब्रह्मणो राम देहो यस्तदिदं जगत्।संकल्पाकाशरूपस्य तस्य या
भ्रान्तिरुत्थिता तदिदं जगदाभाति तद्ब्रह्माण्डमुदाहृतम्।
This is how it is, with the Brahmaa also. Brahmaa is actually the form of the Jagat alone.
This Jagat is the ‘body of the Viraat-Brahmaa’. He is of the form of conception-expanse alone.
The delusion which rises in him shines as this Jagat; that alone is known as the ‘Brahmaanda’.

सर्वमाकाशमेवेदं संकल्पकलनात्मकं वस्तुतस्वस्ति न जगत् त्वत्तामत्ते न च क्वचित्।क्व चिन्मात्रेऽमले व्योम्नि

कथं वा के न वा जगत् किं जायते किमत्रास्ति कारणं सहकारि यत्।अतोऽलीकमिदं जातमलीकं परिदृश्यते
अलीकं स्वदतेऽलीकमेवं पश्यति शून्यकम्।जगदादिकया भासा चिन्मात्रं स्वदते स्वतः आत्मनात्माम्बरे द्वैते
स्पन्दनेनेव मारुतः।
Whatever is experienced as a world by anyone is made of conceptions only (imagination outside of the
thought level or verbal level). In actuality there is no Jagat, no ‘you and I’ separations, nothing at all as such.
Where, how and by what reason can the Jagat exist in the ‘emptiness of Chit-state’?
What gets produced at all, and what ‘concomitant cause’ is there for the ‘production of the Jagat’?
Therefore, this Jagat is falsely produced, is seen also falsely, is enjoyed falsely, and the false entity alone
sees this emptiness as Jagat.
Like the wind moves and produces the wind, Chit-alone by itself tastes itself, by shining as the ‘Jagat-
appearance’ in its own ‘conceived duality-expanse’.

इदं किं चिन्न किं चिद्वा द्वैताद्वैतविवर्जितं चिदाकाशं जगद्विद्धि शून्यमच्छं निरामयम्।
This so-called Jagat is not anything at all! Or rather, it is indeed something actually (as Chit-awareness); but,
‘this some thing’ cannot be defined as duality or non-duality (for there is no ‘two’ at all to refer to such
descriptions). Understand that this Jagat is just the ‘expanse of Chit’, is empty, pure and unaffected.

शान्ताशेषविशेषोऽहं तेन राघव संस्थितः सन्नेवासन्निवातस्त्वमेवमेवमास्व निर्ममः।निर्वासनः शान्तमना मौनी

विगतचापलः सर्वं कु रु यथाप्राप्तं कु रु मा वात्र किं ग्रहः।
(You are seeing me as some Vasishta-form; but I do not see myself as any Vasishta at all.)
Raaghava! That is how I exist with all particularities gone fully; though appearing to exist as someone, yet
not some one. You also stay like this without the ‘I’ and ‘mine’.
Freed of all the Vaasanaas, with a quiet mind, silent within, with all wants gone, do all the suitable actions as
per the demand of the situation; or do not do anything at all; for, nothing binds you.

अनादिनित्यानुभवो य एकः स एव दृश्यं न तु दृश्यमन्यत्।सत्यानुभूतेऽननुभूतयो याः सुविस्तृता

दृश्यमहादृशस्ताः।
That ‘one and only Reality state’, which is always experienced without break as ‘self-existence’ from a
worm to a Brahmaa, ‘that alone’ is the ‘perceived state of Jagat’ also. ‘That alone’ is experienced as the ‘true
state of Self’; and so, nothing else is there as any Jagat. When this truth remains not-experienced (by the
identity with the body), then only, the ‘various levels of ignorance’ remain spread out as the ‘great
perception-states’, by producing an illusion of a real Jagat with all its grandeur.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART FORTY SIX

[PAASHAANAAKHYAANA (11)]
[HOW CHIT BECOMES A JEEVA-JAGAT]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

रामोवाच
Rama spoke

बन्धमोक्षजगद्बुद्धिर्न शून्या नापि सन्मयी नास्तमेति न चोदेति किमप्याद्यमसौ किल।

The ‘Chit’ stays as just a witness for the delusory conceptions of ‘bondage, liberation and Jagat’.
This ‘Chit’ is not sheer emptiness as some void, not something true as opposed to false; it does not rise, nor
does it set ever; it is ‘something’ that is beyond explanation, yet is the source of everything; (and is grasped
by us as the awareness of the self-existence).

उपदिष्टमिदं ब्रह्मंस्त्वया बुद्धमलं मया।भूयः कथय तृप्तिर्हि शृण्वतो नास्ति मेऽमृतम्।सर्गादिसंभ्रमदृशः

शून्यतादिदृशस्तथा न काश्चन विभो सत्या असत्याश्च न काश्चन।एवं स्थिते तु यत्सत्यं तत्सर्वं बुद्धवानहं
तथापि भूयोबोधाय सर्गानुभव उच्यताम्।
Hey Brahman! The instruction given by you is well-grasped by me; yet I do not feel enough of your nectar-
like words. Please be kind enough to discuss more of this.
Hey Vibhu! Explanations (philosophical view-points) about this ‘unknown Reality state’ vary, as per the
varied levels of the intellect. Some believe the Jagat to be a Creation with beginning and end, some explain it
away as a void-state. Whether it is the ‘Creation with its varieties of experiences’ that is observed, or
whether it is the ‘voidness of all’ that is observed, both arguments cannot be proved, nor also the validity of
those arguments can be denied. The arguments vary; but do not arrive at the exact truth!
However, I have understood the exact truth of it all (as instructed by you)! Even then, for the better
understanding of the same truth, explain to me the ‘Chit-experience of the creation, that looks so real.’

वसिष्टोवाच
Vasishta spoke

यदिदं दृश्यते किं चिज्जगत्स्थावरजङ्गमं सर्वं सर्वप्रकाराढ्यं देशकालक्रियादिमत् तस्य नाशे महानाशे
महाप्रलयनामनि ब्रह्मोपेन्द्रमरुद्रुद्रमहेन्द्रपरिणामिनि शिष्यते शान्तमत्यच्छं किमप्यजमनादि सत्
यतो वाचो निवर्तन्ते किमन्यदवगम्यते।सर्षपापेक्षया मेरुर्यथातिवितताकृ तिः तथाकाशमपि स्थूलं शून्यं
सद्यदपेक्षया।शैलेन्द्रापेक्षया सूक्ष्मा यथेमे त्रसरेणवः तथा सूक्ष्मतरं स्थूलं ब्रह्माण्डं यदपेक्षया।
This so-called Jagat is filled with all the non-moving and moving things; is with its abundant differences and
similarities; is bound by the space-time frames and the actions of various sorts producing results. This Jagat
is experienced by all the same way, and many try to explain the cause of the Jagat, or its void nature in
various manners.
Whatever gets perceived as some Jagat (different for each mind) perishes moment to moment anyhow. The
Jagat is not the same the very next moment. Everything keeps changing, and perishing moment to moment.
Mostly, the Jagat is believed to have a beginning and end.
Since it is supposed to have a beginning
When it perishes once and for all, in the complete destruction phase named ‘MahaaPralaya’ (as the end of
the physical world, or as at the rise of knowledge), even Devas like Brahmaa, Upendra (Vishnu), Marut,
Rudra, Mahendra and others also dissolve off!!
If everything and everyone is gone, then what is left back?
Something is left back, we know not what! It cannot be void, since void cannot be destroyed.
Then, there is left back only the extremely pure state of quiescence, as some indescribable state of existence,
which is beginningless and endless. How to explain it? With what words?
How can it be understood at all, for all the words fall back being incapable of describing it.
(For any description some comparison between two objects is necessary.
What can you compare the Chit with?)
In comparison to the mustard seed, the Meru Mountain is considered as huge and gigantic in size; but, the
empty space itself, which is the subtlest of all, is very hard and gross in comparison to this ‘Sat’ state.
In comparison to the diamond-hard Meru Mountain, these dust-motes floating in the sunlight are considered
as minuscule; but this entire Brahmaanda (cosmic egg) which is very huge and solid to the core, is minuscule
when compared to this Sat. So, how to describe that ‘left-over’ state in words?
 4

How that ‘indescribable something’ exists as this ‘describable Jagat’ experienced by a Jeeva?
(How does such an ‘indescribable state of Chit’ see itself as the ‘deluded Jeeva trapped inside a physical
form’ inside a physical world? Sage Vasishta explains the process of Chit becoming a Jeeva.
It is just an explanation; but nothing happens like this in a methodical way, or in some fixed time-span.
The Chit instantaneously exists as the Jagat, like the light and its luster.
You are yourself the Chit, which is seeing your Jagat like this. Contemplate on the same truths as your own
Chit- process, and withdraw into the Chit-state, through the intense Vichaara of the same truths.)

अमानकलिते सौम्ये काले परिणते चिरं शान्ते तस्मिन्परे व्योमन्याद्ये ह्यनुभवात्मनि असंकल्पो महाशान्तो
दिक्कालैरमिताकृ तिः अन्तर्महांश्चिदाकाशो वेत्तीव परमाणुताम्।असत्यामेव तामन्तर्भावयन् स्वप्नवत्स्वतः ततः
स ब्रह्मशब्दार्थं वेत्ति चिद्रूपतां तताम्।चिद्भावोऽनुभवत्यन्तश्चित्त्त्वाच्चिदणुतां निजां तामेव पश्यतीवान्तः ततो
दृष्टेव तिष्टति।यथा स्वप्ने मृतं पश्यत्येक एवात्मनात्मनि मृत एव मृतेर्द्रष्टा तथा चिदणुरात्मनि।ततश्चिद्भाव
एषोऽन्तरेक एव द्वितामिव पश्यन्स्वरूप एवास्ते द्रष्टृदृश्यमिव स्थितः।चिद्भावशून्य एवातिनिराकारोऽप्यणुं तनुं
पश्यन्दृश्यमिवोदेति द्रष्ट्रेव च तदा द्विताम्।प्रकाशमणुं आत्मानं पश्यंस्तदनुभावतः उच्छू नतां चेतयते
बीजमङ्कु रतामिव देशकालक्रियाद्रव्यद्रष्टृदर्शनदृग्दृशः अर्थान्तरस्वभावेन तिष्टन्त्यनुदिताभिधाः।
(When everything is gone, what is left back? )
It is an absolute quiet state like the belly of the rock.
It can be only imagined like this.
The dissolution has destroyed everything, and there is nothing left back to measure time or space (like the
sun, moon or stars), and everything is equal and quiet.
Brahmaa’s term has finished (as the fulfillment-span of his Creation-Vaasanaa) after a long time (of many
Yuga-sets). Nothing of the perceived exists in that supreme expanse.
No one is there to see any thing. ‘Lokaaloka hill’ exists no more.
This state alone exists as the source-state for any perception. It remains as the pure experience of oneself.
No conceptions exist any more; and there is only the supreme quietness of all!
Nothing binds you here as the directions or time-measures.
It is the supreme quiescent-state that is revealed only to the excellent Knower.
This Chit-expanse knows its supreme subtleness only.
Nothing is there; no one is there; Jagat is also not there, but the awareness of oneself alone, that is left back.
It is not some one or some thing; but just exists by itself and is known as ‘Sat’.
It is far beyond the description of existence or non-existence.
There is no mind or intellect there; no words, and no conceptions; no one as any entity; but the awareness of
oneself, as the very principle of existence! It knows itself; that alone is ‘Sat’.
What does it know of itself? As ‘all that’ it ‘can be’!
This ‘awareness of oneself’ alone exists as all! It is ‘Chit’ which exists as the ‘Jagat’.
Since Jagat is not at all existent, this is Chit alone in its quiescent state; but wrongly conceived as Jagat.
You too exist as the awareness of yourself; but as wrongly conceived!
‘Sat’ is pure awareness; it is not an ignorant state. It is aware of the Jagat-state as unreal only, like a dream.
It is aware of its Brahman-state as the expanded state of all, spread out, limitless.
This ‘Chit observing itself as its probable states’ is the ‘state of pure self-awareness’; like you being aware of
yourself as someone.
The Chit observes (is aware of) itself, and is restrained by that observation.
Chit observes itself, within itself, as a Chit-atom (Jeeva), that is restricted to some perception experience,
and exists as the ‘Seer’. However, it does not turn into the Chit-atom (Jeeva), and become a second entity.
In the dream, one sees oneself as dead, inside oneself; but does not die actually. When one sees himself dead
in the dream, the dead one himself is the ‘seer of the dead one’. So it is with Chit also; it sees itself as a Chit-
atom (Jeeva); it is both the (free) Chit and the (trapped) Chit-atom.
(What is a Jeeva?)
This ‘self-awareness’, which is aware of itself as the potential state for all perception-states, is a Jeeva.
It sees itself as two, the seer and the seen, like the dreamer seeing the ‘dead himself’.
The dreamer does not die; but sees his own death as an experience, which though impossible looks real for
him, since he has forgotten his ‘alive self’. Though the ‘dreaming one’ is unconnected to the perceived event
of the dream, though he is completely formless, sees himself as a body restricted in space and time, and
becomes both the dream-character and its experience.
 5

The Chit also, which is fully empty of everything, fully formless, sees itself as a body-based Jeeva, and
exists both as the ‘seer’ and ‘seen state’ of a Jeeva (like the dreamer and his dream-world).
Seeing itself revealed as the Jeeva-self, experiencing the perceived world based on the body as the ‘I’, the
Chit now sees the swollen state of the world made of conceptions and imaginations, like the seed reaching
the level of the sprout (with more possibilities of varieties of experiences).
The ‘entire Jagat as the perceived state’ with its ‘space, time, action with result, objects, experience, and
events’, are in a ‘ready-state’ to get experienced inside this Chit-sprout, but stay formless and undivided and
nameless as the Chit itself.

चिदणुर्यत्र भातोऽसौ देशो मितिमुपागतः यदा भातस्तदा कालोयद्भानं तत्क्रिया स्मृता।

(What is the idea of space, time or action?)
Whatever the Chit-atom (conceives) (as a mind-process), as its whereabouts (‘I am a body fixed in such a
place’), that becomes that particular place-measure for that Jeeva.
Whatever the Chit-atom (conceives) (as a mind-process), as its time-point, that becomes fixed as its time.
Whatever actions it conceives as belonging to it, that becomes the Kriyaa.
(All these conceptions of space time and action that are based on the body-form, are particularized by the
particularized Vaasanaas. Jeeva-state is like a ‘single common seed-state’ which can rise as the countless
varieties of trees. Like the seed is the possibility of a tree, the Jeeva is the possibility of perception states.
These Jeevas are particularized by the varieties of Vaasanaas only, and have no identities as such; they are
just ‘delusion-states of various levels’.)

उपलब्धं विदुर्द्रव्यं द्रष्ट्रुताऽप्युपलब्धता आलोकनं दर्शनता दृगालोकनकारणम्।

(What is an object?)
What is perceived (by the six senses) is said to be an object. The ‘perceiving act’ is said to be the ‘seeing of
an object’. The ‘Chit seeing itself’ is the cause of the perception.

एवमुच्छू नता भाति मितानन्ताथ वा क्रमात् असत्यैव नभस्येव नभोरूपैव निष्क्रमा।

In this manner, the ‘swollen up state of perception’ shines forth as limited by the ‘measures of time and
space’, limitless in scope, in an orderly manner; like the canopy of the coloured sky separated from the
emptiness of space.

चिदणोर्भासनं भातं तत्प्रदेशेन देहगं येन पश्यति तच्चक्षुः संग्रहोऽक्षदृशामिति।चिदणुप्रतिभासेऽन्तः प्रथमं

नामवर्जितं तन्मात्रशब्दमेतेषामेतदाकाशरूपि तत्।चिदणुप्रतिभाकाशपिण्ड एव घनस्थितिः अनुसन्धानविवशः
चेततीन्द्रियपञ्चकम्।एवं चिदणुसंधानं दृश्यपोषमुपैत्यलं तदेव ज्ञानमित्युक्तं बुद्धिरित्यभिधीयते।ततो
मनस्तदारूढमहंकारपदं गतं देशकालपरिच्छे द इत्यङ्ङीकृ त आत्मना।
(Where does the ‘seeing’ occur?)
From whichever space-point the Chit-atom shines as a Jeeva limited by a form, that point becomes the center
of perception (the seeing state of Jagat).
(How does one ‘see’?)
The ‘seeing’ is done through the ‘Chakshu’, the collective functions of all the senses.
(What is the process of ‘seeing’?)
‘Seeing’ involves two levels; one is the ‘blank awareness state without any particularities’; the second is the
‘awareness of particularities’.
When the Chit-atom (Jeeva) shines forth as its Jagat-appearance within itself, at first it is aware of the
perception state as a blank state only, without any particularities of name and form.
It is not pure state of Chit also, since it is dormant with Vaasanaas.
It is the ‘Sound of Chit’ (Shabda-Chit) as it were, where the senses are ready to write the ‘picture of the
world’ on the empty canvas of ‘Aakaasha-emptiness’.
This is a common experience for all, in any perception act.
Before the object is revealed by the mind as a processed information, there is only the blank state of ‘Self-
awareness’ as a basic support-state for all the perceptions.
It exists at first as the sense-knowledge not yet processed as the image, smell etc.
It is the ‘Jeeva-state of Chit’ that is ready to rise as the ‘Jagat-state’.
 6

(How does the physical body rise as a conception?)

This is the ‘dense state of the Chit-atom’ to ‘burst forth as the Jagat-perception’; and rises as a ‘physical-
lump’ that is to be the ‘center of all perceptions’.
(What is the mind?)
It is now in a fixed state of perception (as fixed form in space and time), and is forced to reveal and absorb
the sense-created knowledge. Immediately the senses produce their magical world of image, smell etc.
And this gets processed as ‘solid objects with name and form’. This process is known as the mind.
In this manner, the ‘Chit-awareness of the sense-information’ is nourished by the ideas processed by the
mind, and a world of inert and living objects rises forth as a solid reality.
(What is the Chitta-state? Chitta is the swollen Jagat-state of the mind.)
By the repeat of the sense-created perceptions, and the repeat of conceptions (information processing), and
storing them as memories, the Jagat remains swollen in the Chitta-state.
(What is Buddhi?)
This swollen up state is known as ‘Jnaana’ (the knowledge or the understanding of the world as the world.)
This proper understanding of sorting out the information presented by the mind is known as ‘Buddhi’.
(What is Ahamkaara?)
Then the mind accepts the ‘division of space and time’ as fixed, and attains the state of the ‘Ahamkaara’, a
separate entity fixed in space and time.

चिदणोरस्य भावस्य प्रत्यग्रं यत्र वेदनं स तत्रोत्तरकालेन पूर्वाभिख्यां करिष्यति।

(What is experience of the future or past for the Chit-atom?)
Whatever experience one has at present, is just the ‘past idea’ ready to manifest in the future.
Your ‘want’ and ‘urge to do some action with the body, mind or intellect’, decides the future experience of
yours; and that is experienced as the ‘present’.
Therefore there is no future, past or present’; but only the urge to do action, and its experience.
Therefore at every moment of present, the perceived scene that is painted by the senses, rises newly as per
the thought you entertained.

अन्यस्मिन्नेकदेशे सा ऊर्ध्वाभिख्यां करिष्यति एवं दिगभिधानादि कल्पयिष्यति क्रमात्।

(What is the experience of the space?)
A Chit-atom finds itself with a body that is fixed in some space-point.
Based on the body’s position, the ‘below and above points’ are conceived in the mind.
Similarly, by some fixed occurrences in the space (like the movement of the sun or stars), directions are
conceived.
(Space itself is a conception is based on the idea of two objects placed in front of each other.
Imagine if you alone were there, in an expanse of emptiness spreading limitless, and you were formless also,
then how can the directions or space-measure be conceived at all?)

देशकालक्रियाशब्दद्रव्यानामर्थवेदनं भविष्यति स्वयमसावाकाशविशदोऽपि सन्।

Though the ‘Chit-atom’ is ‘Chit in essence’ and is as limitless as the ‘expanse of Aakaasha (the revealing
power)’, it experiences itself as a part of the world which is made of the place, the time, the action with
result, the sound and other senses, and the objects of various sorts.

इत्थं स्वानुभवेनैष व्योम्नैव व्योमरूपभृत् आतिवाहिकनामान्तर्देहः संपद्यते चितेः।एष एव चिरं कालं तत्र
भावनया तया गृह्णाति निश्चयं पूर्णमाधिभौतिकात्मानः।
In this manner, firmly sunk in the experienced reality of the world in the emptiness itself, this Chit-atom
which is an empty entity made of just emptiness, obtains the ‘Aativaahika body’ as its ‘inner mind-body’
made of memories, conceptions, ideas, imaginations, likes, dislikes etc.
(Aativaahika body is the carry-over bundle of dormant Vaasanaas.
Aadhibhautika body is the location point of the Aativaahika body.)
Though the body is also a ‘sensed pattern of elements’ only, the ‘Chit-atom’ becomes firmly ascertained that
it is the ‘Aadhibhautika body’, because of the constant presence of the ‘image of the physical body’ that is
stuck to oneself in all the actions and thoughts. It firmly believes itself to be a physical shape that is located
in space and time, by the repeat of the same ideas for a long time.
The Aativaahika believes itself to be the Aadhibhautika body, by the habituation of the repeat-ideas.
 7

Now, the entire world made of various objects becomes its particular Jagat-body.
Each Jeeva-atom is the Viraat of its own world.
When it is ignorant, the world is sustained by the ‘I’ (as seen in the Vidyaadharee story).
When it is realized, the world dissolves off, and is seen as the Self only.

व्योम्ना व्योम्न्येव रचितो निर्मलेनेति विभ्रमः असता सत्समास्तीर्णस्तापनद्या जलं यथा।

The world is a delusion-state produced in the emptiness, as the emptiness, by the taintless Self.
The unreal fully covers the real, like the hot steam covering the water.

संकल्पनामुपादत्ते स्वदेहे गगनाकृ तिः शिरः शब्दार्थदां कांचित्पादशब्दार्थदां क्वचित्।उरःपार्श्वादिशब्दार्थमयीं

क्वचिदनाविलां भावाभावग्रहोत्सर्गशब्दार्थमयीमपि नियताकारकलनां देशकालादियन्त्रितां विषयोन्मुखतां
यातामिन्द्रियव्रातवेधितां सोणुः पश्यत्यथाकारमात्मनः स्वात्मकल्पितं हस्तपादादिकलितं चित्तादिकलनान्वितम्।
The Chit-atom, which spreads out as the entire Jagat-expanse (of its mind-kingdom), constraints itself to the
physical shape that is constantly with it; and some part of that shape is named as the ‘head’ and some part of
its as ‘feet’. Then that ‘Chit-atom’ sees its own form conceived by itself, as having hands and legs, mind,
intellect etc; as having a particular form that is fixed in some ‘time and place points’.
It feels attraction towards some objects as joy-giving.
Its body is pierced by holes namely the sense-organs.
(Senses are the subtle parts of the mind; physical organs are just the channels for these subtle senses.)
It sees some part of the body as the thighs, some part of the body as the sides.
(The body parts are named according to their functions and positions in the body.)
It sees its body with limbs as a whole person, though made of parts.
It sees itself experiencing the absence and presence of objects. It sees itself possessing some and discarding
some; and is caught in an overflowing ‘sound structures’ with a varieties of meanings.

एवं संपद्यते ब्रह्मा तथा संपद्यते हरिः एवं संपद्यते रुद्र एवं संपद्यते कृ मिः।
This is how it is for any Jeeva rising as a worm or a Deva or a human. Be it a Brahmaa, or a Vishnu, or a
Rudra or a worm, this is how the perception-state appears for each one of them.

न किं चन संपन्नं यथास्थितमवस्थितं शून्यं शून्ये विलसितं ज्ञप्तिर्ज्ञप्तौ विजृंभिता।

Actually nothing at all happens like this! Everything is as it is, the quiescent-state of Chit alone!
Emptiness glitters in emptiness! Knowledge blossoms forth in knowledge!

प्रतिकन्दः शरीराणां बीजं त्रैलोक्यवीरुधां सर्गार्गलप्रदो मुक्तेः संसारसारवारिदः।कारणं सर्वकार्याणां नेता

कालक्रियादिषु सर्वाद्यः पुरुषः स्वैरमित्यनुत्थित उत्थितः।नास्य भूतमयो देहो नास्यास्थीनि शरीरके
अवष्टब्धमसौ मुष्ट्या शक्यते न तु के नचित्।तेनाब्धिमेघसंग्रामसिंहगर्जोर्जितात्मना अपि सुप्तनरेणेव नूनं
मौनवता स्थितम्।जाग्रतः स्वप्नसंदृष्टयोद्ध्रारभटिवेदनं यथा स्मृतिगतं नासन्न सत्तद्वदसौ स्थितः।
(Brahmaa is the totality-state of some particular Jeevas of similar Vaasanaas.
He is the formless controller of his own Creation.)
The Creator also is a self-conceived version of himself.
He acts as the single seed for all the varieties of ‘bulbs of Jeevas’, which fill the shrub of tri-world, block the
path to Mukti, and is the dark cloud for the ‘sprout of Samsaara’.
He alone acts as the cause for the all the actions in his creation, since he alone ordains the laws of the
Creation. He is the controller of the time-factor and also for the results ordained for the actions.
He is the first Purusha. He rises by himself, though not risen actually.
He does not have a body made of elements; his body does not contain bones that support the body; he cannot
be held by anyone by the fist also.
He s the entire creation with its buzzing activities; but he is silent like the sleeping man who is dreaming the
noisy world of turbulent oceans, thundering clouds, fierce battles, roaring lions etc.
When one wakes from the dream, the experience of the battling soldiers still gets remembered, but stays
unreal only; so also, this world also is unreal only.
 8

बहुयोजनलक्षौघप्रमाणोऽपि बृहद्वपुः परमाण्वन्तरे भाति लोमान्तस्थजगत्त्रयः।

He is the Viraat, the entire body of the Creation spreading out millions and million miles of many Yojanas.
He has the tri-world itself as his skin; but yet shines inside the Chit state (of nothingness), as emptiness only.

कु लशैलगणौघात्मा जगद्वृन्दात्मकोऽपि सन् कु लायं धानकामात्रमपि नो पूरयत्यजः।

जगत्कोटिशताभोगविस्तीर्णोऽप्यणुमात्रकं वस्तुतो व्याप्तवानेष न देशं स्वप्नशैलवत्।
His body is made of all the Kula mountains, and has the entire creation-beings as his essence; yet he cannot
fill the tiny hole of a grain even. Though he spreads out as the entire Jagat with its endless space, he does not
fill an atom even, like a dream-mountain cannot occupy any space.
(His body is non-existent, since his creation is non-existent. How can a non-existent thing fill anything?)

स्वयंभूरेष कथितो विराडेष स उच्यते ब्रह्माण्डात्मा जगद्देहो वस्तुतस्तु नभोमयः।

He is known as the ‘Self-born’, and also as ‘Viraat’; he is the entire Brahmaanda with the Jagat itself as his
body; but actually is made of emptiness only.

सनातन इति प्रोक्तो रुद्र इत्यपि संज्ञितः इन्द्रोपेन्द्रमरुन्मेघशैलजालादिदेहकः तेजोणुमात्रं प्रथितं चेतित्वात्प्रथमं
वपुः क्रमेण स्फारसंवित्तिर्महानहमिति स्थितः।स्पन्दसंवेदनात्तेन स्पन्द इत्यनुभूयते यः स एवानिलाभिख्यो
वातस्कन्धात्मना स्थितः।प्राणापानपरिस्पन्दो वेदनादनुभूयते तेन यः सोऽयमाकाशे वातस्कन्ध उदाहृतः।चित्ताद्ये
कल्पितास्तेन बालेनेव पिशाचिकाः तेजःकणा असन्तोऽपि त एते धिष्ण्यतां गताः।प्राणापानपरावर्तदोला
तदुदरोदिता वातस्कन्दाभिधां धत्ते जगत्तद्धृदयं महत्।
He is known as the ancient one, and also as Rudra; his body is made of Devas like Indra, Upendra, Marut,
and all the creation objects like the clouds, hills etc.
He is the first vibration of the subtle atom of Chit, and so is the first one.
He swells up like the total consciousness, and stays as the huge ‘I’ of the Creation.
He alone is the movement experienced in the Creation, and so is known as the movement; he alone is the
wind, and moves about as the air-currents. That is why I mentioned that, when his movement of the Praana
and Apaana airs were withdrawn, the air currents dissolved off.
He conceived his own mind and intellect like the child imagining the ghosts.
The body-luster is actually non-existent; but turned into the star-constellations of the Creation.
His Praana and Apaana movements rise from his belly, and are known as the air-currents; and his heart,
which is the central essence of his Creation, is indeed very huge.

प्रतिच्छन्दशरीराणां प्रथमं बीजमेव सः जगद्गतानां सर्वेषामाकल्पव्यवहारिणाम्।प्रतिच्छन्द्याद्यदेतस्मादुत्थिता

जगदात्मना देहास्तदा यथा बाह्यमन्तरेषां तथा स्थितम्।चितिस्तस्याद्यबीजस्य पूर्वमेव यथोदिता तथैवाद्यापि
जीवेऽन्तस्तथोदेति तदीहिता।
For all the embodied Jeevas of his Creation who are absorbed in their own Vaasanaa-fulfilment, he is the
first seed. All the bodies with their individual Vaasanaas rise from him alone, and exist as the Jagat-state.
What is outside is what is inside him a Viraat.
(Each Brahmaa is collection of many mini-Brahmaas of his Creation, namely the Jeevas.
Such Brahmaas exist countless in the Chit-expanse.)
‘Chiti’ alone rises as the first seed of countless worlds of countless Brahmaas.
Each Brahmaa is the seed for the countless Jeevas of his creation.
(You can imagine Brahmaas to be like the floating collections of dust-motes called Jeevas, shining in the
luster of Chit.)

श्लेष्मपित्तानिलास्तस्य चन्द्रार्क पवनास्त्रयः ग्रहा ऋक्षगणास्तस्य प्राणाष्टीवनसीकराः।तस्यास्थीन्यद्रिजालानि मेदसो

जातिका घनाः शिरः पादौ त्वचं देहान्पश्यामस्तस्य नो वयम्।
The three factors phlegm, bile, and the wind are the moon, sun and the air of the Creation. The planets and
the stars are the moisture drops of his Praana-wind. His hard bones are the mountain ranges; the clouds are
born from his fat. We (Knowers) see the entire Jagat as his body with his head above and the feet below.
 9

वपुर्विराजो जगदङ्ग विद्धि संकल्परूपस्य हि कल्पनात्म आकाशशैलावनिसागरादि सर्वं चिदाकाशमतः

प्रशान्तम्।
Dear Rama! The body of Viraat is the Jagat, and is made of his conceptions only; and he is also a conceived
form only. Therefore, what you see as the sky, hills, land, Ocean etc are nothing but the ‘shine of Chit’ as
‘knowledge’; and therefore everything is quiet always, as the emptiness.

तस्मिन्कल्पे तु संकल्पे तस्य यद्वपुरास्थितं शृणु तत्र व्यवस्थेयं विचित्राचारहारिणी।परमं यच्चिदाकाशं

तद्विराडात्मनो वपुः आद्यन्तमध्यरहितं लघु त्वस्य वपुर्जगत्।संकल्परहितो ब्रह्मा स्वाण्डं संकल्पनात्मकं वपुषः
परितो भास्वत्पश्यत्याकाशमेव तत्।ब्रह्मात्मैष स्वसंकल्पं स्वमण्डमकरोद्द्विधा तैजसं तैजसाकारः पुष्टः पुष्टम्
विहंगवत्।अण्डस्यैकं नभो दूरं गतं संबुद्धवानसौ भुवोधःसंस्थितं भागं व्यतिरिक्तं च नात्मना।ब्रह्माण्डभाग
ऊर्ध्वस्थो विराजः शिर उच्यते अधोभागोऽस्य पादाख्यो नितम्बो मध्यमात्रखम्।दूरं विमुक्तयोः संधिः
स्वण्डयोरिति विस्तृता अनन्ता व्योमलेखा सा श्यामा शून्येति दृश्यते।द्यौस्तालु विपुलं तस्य तारारुधिरबिन्दवः
संविद्वातलवा देहे सुरासुरनरादयः।देहान्तः कृ मयस्तस्य भूतप्रेतपिशाचकाः लोकान्तराणि रन्ध्राणि सुषिराण्यस्य
देहके ।ब्रह्माण्डखण्डमस्याधो विसृतं पादयोस्तलं जानुमण्डलरन्ध्राणि पातालकु हराण्यधः।जलैश्चलचलायन्ती
सुषिरानेकरन्ध्रिका भूरन्तर्मण्डली लोला समुद्रद्वीपवेष्टना।जलैर्गुडगुडायन्त्यो नद्यो नाड्यः सरिद्रसः जम्बूद्वीपं
हृदम्भोजमस्य हेमाद्रिकर्णिकम्।कु क्षयः ककु भः शून्या यकृ र्प्लीहादयोऽचलाः मृद्व्यः स्निग्धाः पटाकारा मेदसो
जालिका घनाः।चद्रार्को लोचने तस्य ब्रह्मलोको मुखं स्मृतं तेजः सोमोऽस्य कथितः श्लेष्मा प्रालेयपर्वतः।
अग्निलोकस्तथौर्वाग्निः पित्तमस्यातिदुःसहं वातस्कन्धमहावाताः प्राणापाना हृदि स्थिताः।कल्पद्रुमवनान्यस्य
सर्पवृन्दानि च क्वचित् लोमजालान्यनन्तानि वनान्युपवनानि च।ऊर्ध्वं ब्रहाण्डखण्डं तु समस्तमुरुमस्तकं
ब्रह्माण्डप्रान्तरन्ध्रार्चिरस्य दीप्ता शिखोत्थिता।
Listen to the strange conduct and nature of the body conceived by the Brahmaa of that rock-world creation.
He is Viraat. His body is an expression of Chit-expanse only; and so is formless and empty.
The entire creation is his body.
It is without beginning, middle or end; and very light because it is made of pure emptiness.
This Brahmaa is always in the awareness of his true nature. He is Chit-state only.
He is bereft of all conceptions.
‘Brahmaanda’ is the cosmic egg; a world conceived by him; but it stays outside of him as it were, since he is
in the ‘witness state’. He sees the world as his body that is outside of him, as the empty expanse only.
He is filled with the conception of the creation, and so is swelled up.
Brahmaanda is his body and is referred to as an egg, that which contains life.
The cosmic egg is huge and swelled up as his conception.
He shines as the formless Chit-expanse.
The egg also shines as his conception and sheds forth golden light.
Like bird breaking its egg, he breaks this egg into two pieces (conceives duality).
One half was the sky far above; and the other half was the ground level.
(We see the entire universe as his body only that is split as two.)
He knew it as not different from him.
That part of Viraat’s body which is above is known as his head, the lower portion as his foot and the middle
portion of the sky as hips. The spread out space connecting the cheeks is the dark endless line of empty sky;
and is perceived as empty expanse by the people.
(We see his body like this.)
The expansive space above (Dyau) is his palatal region.
Stars are the drops of blood.
The varied functions of mind and Praana are the ‘Suras, Asuras and Naras’.
The bacteria in the body are the Bhutas, Pretas and Pishachakas (various spirit-forms).
The other worlds are the hollow holes in his body.
Pieces of Brahmaanda are scattered in the underside of his feet.
The holes in the knees are the ‘netherworld hollows’ below.
Other holes are covered by the ‘dancing waves of waters’.
The region in the inner organ is agitated (by desires and sufferings of the Jeevas).
 10

The ocean with its islands is the ‘garment that encircles his body’.
The nerves are the ‘rivers which carry the liquid and tingle with waters’.
‘JambooDveepa’ is the ‘heart-lotus’. ‘Meru Mountain’ is the ‘pericarp’.
His armpits are the empty directions. Mountains are the various types of fleshes.
Mud is the fat; marrow is the covering; the lymph carriers are the clouds.
Moon and sun are the eyes. BrahmaLoka is the face.
His seminal essence is the Soma (nectar in the moon). The phlegm is the ice mountain.
Agni Loka is the belly-fire; and is the unbearable heat of the bile.
Praana and Apaana stay in the heart as the great winds in the wind regions.
Forests of Kalpa trees, groups of slithering snakes in the nether-worlds, all the jungles and gardens are his
hair. The piece of Brahmaanda above is the broad head-region.
The flame alight in the center of the Brahmaanda is his blazing lock of hair at the crown of his head.
(Each Viraat of a Jagat shines like this only. Expand the mind to the size of the Viraat, by contemplating on
this form of Viraat. Contemplate on the entire world as your body, as the Viraat; and transcend the limits of
the physical body.)

स्वयमेष मनस्तेन मनो नास्योपयुज्यते आत्मैव भोक्तृ तामेति किल कस्य कथं कु तः।स्वयमेवेन्द्रियाण्येष
तेनान्यत्रास्तिता कृ ता यतस्तत्कल्पनामात्रमेवेन्द्रियगणः किल।अवयवावयविनोरिवेहेन्द्रियचित्तयोः न मनागपि
भेदोऽस्ति चैक्यमेकशरीरयोः।तस्य तान्येव कार्याणि जगतां यानि कानिचित् संकल्पा एव पुंवृत्त्या
चलन्त्यारूपितद्विताः।जागते तस्य विज्ञेये नान्येऽस्य मृतिजन्मनी स एवेदं जगत्यस्मत्संकल्पात्मस्य नेतरत्।
तत्सत्तया जगत्सत्ता तन्मृत्यैव जगन्मृतं यादृशी स्पन्दमरुतोः सत्तैका तादृशी तयोः।जगद्विराजोः सत्तैका
पवनस्पन्दयोरिव जगद्यत्स विराडेव यो विराट् तज्जगत्स्मृतम्।जगद्ब्रह्मा विराट् चेति शब्दाः पर्यायवाचकाः
संकल्पमात्रमेवैते शुद्धचिद्व्योमरूपिणः।
(Does he have a mind, senses etc? You also, as a Viraat have no mind or senses.)
He himself is the mind; so he does not have a mind.
How can he himself want anything as experience, when he has no mind?
He himself has conceived the senses elsewhere; how can he have senses?
Senses can be only imagined for him.
Senses and mind are like the limbs and its owner; there is no difference between them; and they are like one
single body.
Whatever actions are there in the world, are his only.
His own conceptions are seen at motion, in the world, in diverse ways.
He does not get born or die along with his Jeevas (the others seen in the world).
His is the very essence of these conceived forms as a totality; and will cease to exist only if, the totality
ceases to exist.
In his existence, the world exists; in his death, the world dies.
The world is related to him like the movement for the wind.
Jagat is the Viraat; and Viraat is the Jagat. Jagat and Viraat are synonymous words.
These two are just conceptions belonging to the pure expanse of Chit.
(Like the Brahmaa, you can also destroy the entire Jagat instantly by the rise of true Knowledge.)

रामोवाच
Rama spoke

संकल्पात्म विराडेव स्वयेमाकृ तिमागतं अस्तु नाम स्वदेहान्तः कथं ब्रह्मैव तिष्टति।
Viraat is of the nature of conception only, and has conceived his own form as the form of the world.
So be it! Yet, how does he stay inside the Jagat itself, as a Brahmaa with four faces, in his own Jagat-body?
(Agreed that the Jagat (rock-world) is his body; yet you mentioned that you saw Brahmaa in the
BrahmaLoka and talked to him about Vidyaadharee. If the whole of the world is his body, then how can
Brahmaa stay within it, and inside a BrahmaLoka, as the Lotus-born?)
 11

वसिष्टोवाच
Vasishta spoke

यथा ध्यानेन देहान्तस्तिष्टसि त्वं यथा स्थितं तथास्ते निजदेहेऽन्तः संकल्पात्मा पितामहः।
When you are meditating (doing a mental worship, or concentrating deeply on some topic), you experience
as if you are inside the body; so also, the Brahmaa who is made of conception only, stays inside his body.

(When you are in deep contemplation or thinking about some serious topic, you forget your surroundings,
forget even your body and remain absorbed in that thought only.
Actually you can say that you are inside yourself then.
Brahmaa is always in the state of contemplation of his true nature. He remembers his own self. The world,
body etc are all our view of differentiating Chit.
Brahmaa is always in the undifferentiated Chit-state and is the witness of the world-happenings. What we
see as Lotus-born is just a conception of his that he should appear with such a form to others. There is no
inside or outside for him.
It is like a man absorbed in some serious thinking, whose form appears to be inside his body .)

नृणां तथा च मुख्यानां जीवो ब्रह्मपुरोदरे उत्पत्तिपुत्रिकादेहः प्रतिबिम्बोपमोऽस्ति सः।

For the men of wisdom, one’s own form is created as it were, inside the belly of the Brahmaa’s city
(inside the body); it is like a reflection seen inside the mirror.
(When a person imagines a mental worship of a deity, or some other action as conceived by him, he can
imagine his own form inside the body. So also, Brahmaa also conceives a form as Lotus-born inside the
body of Viraat (Jagat).)

यत्र त्वमपि देहान्तः कर्तुं शक्तोऽस्यलं स्थितं संकल्पात्मा विभुस्तत्र ब्रह्मा न किं करिष्यति।
Where you can also experience as being inside the body, what cannot the Lord made of Chit-conception not
do? (He can make it more real than you, since he is the direct conception rising from Chit.)

बीजान्तः स्थावरं ह्यास्ते पदार्थे यत्र जंगमः किं नास्ते तत्र देहेऽन्तर्निजचित्कल्पनात्मिका।
Inside the inert seed itself, the inert non-moving plant is there.
When an object is capable of conscious movement, can he be not inside? That too, when he is the direct
conception rising from Chit?

साकारो गगनात्मास्तु निराकारं खमस्तु वा आस्ते बहिरथान्तश्च भिन्ने बाह्यान्तरे बहिः।

Whether one has a form, or is of the nature of the sky, or he be the formless emptiness, he stays both in the
outside and inside. The ‘outside and inside’ are different conceptions that are unconnected to the Supreme.
(The inner essence does not divide itself as the inside and outside.
Whether Brahmaa stays as the form of Brahmaanda, or is like the empty sky as the total mind-structure of
all, or is the formless empty expanse of Chit, he stays inside and outside both, as the conceived states of
inside and outside. Since he is always in the state of the Supreme, the outside and inside are not separate for
him. The inner nature which is not conceived, does not change or divide as the inside and the outside.)

आत्मारामः काष्ठमौनी न जडोऽपि दृषज्जडः अहंत्वमित्यादिमयो विराडात्मनि तिष्टति।

Established in the bliss of the Self (Chit); staying silent (word-less) like the log of wood, though not inert,
yet inert like a stone, filled with the ‘I’ ness etc of the Jeevas, he stays as the Viraat entity.

(Outside he is the Viraat, of the nature of Brahmaanda.

Inside he is the mind-structure of all, as the ‘I’ ness going through varied experiences.
He is himself, as the blissful state of Chit-essence.
He is silent as the log of wood; does not speak or make any sound. He stays inert like a stone to the world-
events; but he is not inert, since he is the very ‘understanding power of Chit’.)
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आवेष्टितोञ्झितलतातृणदारुपुंवदुच्छब्दमम्बुरयवच्च विरोपिताङ्गः नानाविधेऽपि विहरन्नपि कार्यजाले तज्ज्ञ:

शिलाजठरशान्तमनस्क एव।
The creeper, the dry grass, the wood, and the statues do not react whether they are tied up or released; and
are silent only. So also, the Knower does not react to the events of his life, and is always established in the
quiescent state of the Self.
The speeding waters, when blocked or blocked do not discard their nature of flowing; so also, a Knower,
though engaged in many activities with his limbs, is always with a mind which is as quiet as the rock belly.

अथाग्रस्थब्रह्मलोको ब्रह्मणि ध्यानशालिनि निक्षिप्ताक्षः शनैर्दिक्षु।

When Brahmaa was absorbed in meditation of withdrawing himself from his Jagat-body, I, who was in the
BrahmaLoka, passed my eyes all around in front of me.

[There is given here a detailed poetic description of the ‘Pralaya scene’

Gist of the description:
I saw twelve suns rising from all sides above and below. I was surprised.
All the directions were set afire and burnt away like dry forests set on fire.
Rama! By that blazing fire which was not the ordinary fire, my limbs were scorched as if caught amidst a
forest fire.
I left that place and rose high, away from the heat.
I witnessed the sky getting hit hard like a ball from a firm fist, by the rise of the fierce luster.
All the ten directions were set on fire by the twelve suns.
Screams filled the air.
Each and every object in the creation was destroyed in no time.
In a second, the Meru Mountain turned into molten gold and dissolved off as if made of snow; and the snow
mountain melted away as if made of wax.
Brahmaa’s dissolution:
Vasishta has the rare vision of seeing the two-fold dissolving of Brahmaa.
On the one side he is a witness to the physical body of Brahmaa (Jagat) getting destroyed by the great
dissolution process; on the other side, he sees the Brahmaa’s lotus-born shape vanishing off into Chit state.
As the terrifying scenes of world-destruction were still going on in the outside, Brahmaa’s form as the Lotus-
born inside the BrahmaLoka dissolves off slowly into emptiness. A golden luster fills the entire sky all
around and a pleasant fragrance as that of the sandalwood is experienced by the Sage.
It was a beautiful scene unobtainable by any ordinary human; and we get a glimpse of it by Vasishta’s
words.]

सर्वान्तःशीतलः शुद्धो दुर्जनादिव सज्जनः अस्यामपि दशायां तु मलयोऽमलसौरभः।

आसीत्त्यजत्युदारात्मा न नाशेऽप्युत्तमं गुणं नश्यन्नपि महान् ह्लादं न खेदं संप्रयच्छति।
चन्दनं दग्धमप्यासीदानन्दायैव जीवतां न कदाचन संयाति वस्तूत्तममवस्तुताम्।
Even in this dire condition, the winds of the Malaya Mountains were filled with the taintless fragrance of the
sandal wood; a noble man remains always pure at heart and is un-agitated and cool within, even when
accosted by a wicked man. The Knower with his magnanimous nature, will not discard his excellent qualities
even when getting destroyed. Even while dying, he bestows happiness only, and not sadness.
The sandal wood, even when set on fire will give only happiness to the living ones.
An excellent object never attains degradation ever.

(Though the body of Brahmaa (Viraat/Jagat) was burning, there was no stink of flesh burning; but the sweet
fragrance as that of sandalwood scent filled the surroundings.
Fires attacked Jagat in all ways, like the wicked pouncing over the kindhearted ones.
Though hurt, a noble man smiles, unaffected by the wickedness of the attacker.
He is like the sandal wood, which when burnt also, gives only sweet fragrance.
Brahmaa was no exception; his whole body (Jagat) was burning.
Vasishta was the only one person who was witnessing all this; Brahmaa conceived that the Sage should be
served with the fragrance of the sandalwood and not the burning smell of the Jagat.
This shows as to how Brahmaa did not forget his Dharma of serving a guest, even when his body/Jagat was
burning away! That is the nobleness of Knowers; they never transgress Dharma in any situation.)
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प्रलयानलनिर्दग्धमपि हेम न नष्टवत् द्वे हेमनभसी तस्मिन्न नष्टे प्रलयानले।

तयोरेव वपुः श्लाघ्यं सर्वनाशेऽप्यनाशयोः नभो विभुतयाऽनाशि हेमाकृ ष्टतयाक्षयम्।

Even when burnt by the dissolution fire, gold does not get destroyed. The gold and the sky did not perish
even in that dissolution fire. Their bodies are praiseworthy; for they did not perish when everything else was
destroyed. Sky did not perish because it was the space which contained all. Gold was unaffected because it
was cleansed of its impurities.

(Brahmaa has another name – HiranyaGarbha, the ‘Golden-wombed’.

He shines as the golden shine emanating from Chit-state.

The gold of the earth is a poor replica of that shine and is just a yellow metal; not in any way comparable to
the golden shine of Brahmaa’s form. The human eyes can never grasp the beauty of that shine.

‘Brahmaa the shine of a golden luster as his form’ has within him, the entire Brahmaanda.
The entire Brahmaanda is nothing but the conceptions of his mind.
These conceptions are nothing but ‘empty expanse’.
This empty expanse is actually the Chit knowing itself as such.
Therefore, what can be destroyed, when dissolution takes over the Brahmaanda?
His shine also did not cease to be.
His shine is the symbol of his pure nature; and not a material shine.
His inner nature of conception (Chit-expanse) also did not perish.
How can Chit-state perish by the destruction of a tiny pebble in the Rock-hill?

Destruction, creations are all the imaginations that run in the mind of ignorant Jeevas.
Because of believing in the form as their identities, they believe in their birth and deaths.
Their bodies stink also, when getting burnt. It is ignorance of the rotten minds that gives such a stench; like
rotten fruits!

Brahmaa was always in the state of Chit; so when he ceased to exist, nothing changed.
Chit was shining forth as before without any change.
Gold was also there and the expanse was also there.
Just one Brahmaa of one rock-world vanished, like one single dream,
Chit is the potential state of millions and millions of dreams of Brahmaas.
As long as the level of Knowledge of knowing itself is there, how can anything get destroyed?
One wave subsides, instantly hundreds of waves pop out instantly.
Ocean is never affected by the rise or fall of waves!
Chit is never affected by the rise and fall of creations!
So is the Knower who is in the state of the Chit-expanse!
The gold and the sky continue forever!)

(Vasishta rather saw the entire expanse in front of him shining forth as golden luster.The destruction was not
the gory scenes of death and pain but a fragrant golden luster pleasing to the eyes and mind.)

सत्त्वमेकं सुखं मन्ये न रजो न च वा तमः।

In my opinion, Sattva is the best bliss; not the Rajas; not the Tamas!
(This is not a statement about the Gunas that bind the Jeevas.
Sattva here refers to the Sattva-state of the Knowers, the extreme level of purity that is possible!)

(Rama! Brahmaa is made of pure Sattva (purity); Naaraayana is made of Rajas (protection act) and Rudra is
made of Tamas (destruction state of all.)
Sattva has no other function but to remain as the true nature of Chit only; so it is the best state ever possible.
Though containing all the mind-experiences of all the Jeevas of the creation, it is unchanging and never
affected by anything.
Naaraayana as of the nature of Rajas has to be always alert to the outside world; and has to keep watch for
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the sudden attack of the wicked. He lies on his snake-bed, guarded by Aadishesha, at the center of the milk-
ocean, unapproachable to all; and always is in YogaNidraa; resting, yet completely awake to the outside
world. He cannot remain in contemplation like Brahmaa. He offers protection to Brahmaa also.
Rudra is made of Tamas; and has to be ruthless and aggressive when he performs the function of destruction.
He has to be fully in action; and cannot even get the pretended rest of Naaraayana.
Comparatively, Brahmaa’s post is the best state of no-work!
Anyhow, when humans are considered, their Tamas is a slothful ignorant state; their Rajas is a selfish
attachment state; and their Sattva is the merit-gaining goodness state.
For a human, Sattva is the best sought quality. All three Gunas are necessary for survival in the world; but in
a noble man, Sattva (purity of the Vaasanaa-less mind) dominates.
A ‘Knower of Aatman’ is beyond the traits of all three Gunas; yet while acting in the world, he takes
recourse to Sattva only, as a pretended quality.)

चलदुच्चवनानीवा विकीर्णाङ्गारवर्षणः दग्धाब्धाद्रिर्महाधूमज्वालोऽभूद्वह्निवारिदः रसविस्मरणार्तानां शून्यानां

स्फारदेहिनां शुष्काणां व्योमविटपिपत्राणां पात्ररूपिणां वारिदानां सवारीणां दग्धानां प्रलयार्चिषा।
The skies poured sparks like forests afloat in the sky.
The ‘clouds of fire’ burnt the mountains making them look like the clouds because of the ensuing smoke.
All the embodied beings lost all their innate memories and became blank-headed, as they screamed aloud
helpless and wretched.
They were like the dry leaves falling from the tree of the sky.
The dissolution fire burnt away even the clouds filled with moisture.

ज्ञस्येवाङ्ग न दोषाणां दृष्टं भस्मापि न क्वचित्।

Dear Rama! Not even ashes were left back anywhere, like in the Knower, all the faults get destroyed without
leaving any trace, at the rise of Brahman-vision.

न लङ्गयति कै लासं यावदुल्लसितोऽनलःतावत्तं कल्पकु पितो रुद्रो नेत्राग्निनादहत् ।

The dancing fire-flames were unable to cross the Kailaasa Mountain. The ‘Angry Rudra’, the form of
destruction at the Kalpa-time, burnt it off himself with the fire shot from his third eye.

सर्गः कदचिदेवासीदित्यगात्स्मरणीयतां कल्पान्तः स्मारयन्मूर्खानगादस्मरणीयताम्।

The creation attained a memorable state of ‘It was once there sometime’, since it brought forth the memory
of the noble Brahmaa. The dissolution attained a non-memorable state, since it brought the memory of the
foolish beings; and had to be forgotten.

(Destruction either by knowledge or by dissolution turns everything into memories.

Every object is already gone for the Knower; and is just a left-back memory only!)
Creation, like a wave, subsided back into the ocean of Chit-state, and was in the form of memories (Smritis/
potential states. The destruction-incident was deleted away, like the rubbish imagination of the ignorant.
What got created, what got destroyed? There was only the unchanging quietude of Chit!)

तापोपतापपरमाः परमारणतत्पराः वह्वयोऽपह्नवं चक्रु र्जगतामसतामिव।

Endowed with extreme scorching heat, intent on destroying everything, the blazing fires (of dissolution or
Knowledge) made the residents of the world false (like a hare’s horn).
(What happened to all the Jeevas?
What Jeevas? They were never there!
Jeevas are like the sons of a barren woman, and the fire destroyed them completely.
Rather, the fire of Knowledge of Brahmaa deleted off, all the false existences of his dream characters.
Like the dream people dissolving off into nothingness, Brahmaa’s dream-Jeevas also vanished off into
nothingness. They were never there!
Like the term ‘hare’s horn’, the Jeeva is just a concocted word with meaning; that is all!
Hare’s horn is also not there; a barren woman’s son is also not there; Jeeva is also not there; you are also not
there; I am also not there; the world also is not there! Chit alone ‘is’!)
 15

DISSOLUTION SCENE:
Then the dissolution winds blew, shaking the huge mountains.
The oceans rose up in waves and covered the sky with whirlpools.
The oceans lost their shapes; waters overflowed and entered the lands like the money from the rich flowing
towards the poverty-stricken ones.
The nether-worlds sunk down deep into deeper nether-worlds!
From some hollow of the skies, terrifying sounds of clouds were heard as if made by the haughty demons.
Wondering how clouds can appear in the midst of the Kalpa fires, I looked up to see where they were.
I could not see anything but the floating pieces of the burning stones pouring down.
In crores of Yojanas of distances, things were turning into ashes in all the ten directions.
The very next second, I experienced the cold winds above and the heat of the fires below.
At distance, the Kalpa clouds stayed which none of the burning souls could witness ever.
Then blew the Kalpa winds from the western direction, in which even Vindhya, Meru and Himalaya
Mountains would float like dry grass pieces.
Then the rains poured; so hard that the Brahmaanda would explode by their force; and the skies were
shattered.
All the elements were destroyed and the tri-world dissolved away. Waters filled everywhere.

नाकाशमासीन्न दिगन्त आसीदधोऽपि नासीन्न तदूर्ध्वमासीत् भूतं न आसीन्न च सर्ग आसीदासीत्परं के वलमेव
वारि।
There was no Aakaasha; no end of directions; ‘below’ was not there; ‘above’ was not there; there was no
element; no world; but there was only water.

एतस्मिन्नन्तरे चक्षुर्व्योमस्थोऽहमथात्यजं ब्रह्मलोके महालोके प्रभातेऽर्क प्रभामिव।यावद्दृष्टो मया तत्र शैलादिव

विनिर्मितः परमेष्टी समाधिस्थः प्रधानपरिवारवान् समूहश्चैव देवानां मुनीनां भावितात्मनां शुक्रो बृहस्पतिश्चैव
शक्रो वैश्रवणो यमः सोमोऽथ वरुणोऽग्निश्च तथान्येऽपि सुरर्षयः देवगन्धर्वसिद्धानां साध्यानां च विनायकाः
लिपिकर्मार्पिताकाराः सर्वे ध्यानपरायणाः बद्धपद्मासनस्थास्तत्र निर्जीवा इव संस्थिताः।
Meanwhile, I removed my eyes from the skies and looked at BrahmaLoka.
There I saw Brahmaa absorbed in Samaadhi-state seated as if he was a ‘statue carved out of a rock’.
He was surrounded by groups of Devas and Munis.
Shukra, Brhaspati, Shakra, Vaishravana, Yama, Soma, Varuna, Agni, and other divine Sages, all the chief-
heads of Devas, Gandharvas, Siddhas and Saadhyas were all absorbed in meditation, and appeared like
painted pictures. They were all seated in the lotus posture and remained there as if lifeless.
Then the twelve Aadityas arrived there and sat in the lotus posture.

ततो मुहूर्तमात्रेण दृष्टवानहमब्जजं पुरो विनिद्रतां यातः स्वप्नदृष्टमिवाग्रगम्।

Within a few seconds, I looked at the Lotus-born, the Lord of all, like a person who has woken up sees the
dream-object. (He had vanished)

ब्रह्मलोकजनं सर्वं महतामिव वासनां नापश्यं स्वप्ननगरं बुध्यमान इवाग्रगम्।

I did not see any of the people of BrahmaLoka in the front also, like the Vaasanaa of the noble (vanished
without trace). I was like a person who sees the dream-world after waking up. (They all had vanished like
the dream-world characters.)

अरण्यशून्यमेवासीत्तद्ब्रह्ममननं तदा कठिनाकाण्डविध्वस्तं पृथिव्यामिव पत्तनम्।सर्व एव न च क्वापि ते तथा

तादृशस्तदा ऋषयो मुनयो देवा सिद्धा विद्याधरादयः।ज्ञातं ततोऽवधानेन मया नभसि तिष्टता यावन्निर्वाणं
आपन्ना ब्रह्मवत्सर्व एव ते।वासनायां विलीनायामदर्शनमुपागताः स्वप्नलोकाः प्रबुद्धानामिव स्वं रूपमागताः।
इति ते सर्वे आयाता ब्रह्मलोकनिवासिनः अदृश्यदशामेव गताः दीपाः क्षीणदशा इव।
At that time, Brahmaa’s ‘thought-world’ was as empty as a forest bereft of people; like a city in the earth
devastated by a sudden calamity. All those who were there before, namely the Rishis, Munis, Devas,
Siddhas, Vidyaadharas and others also had vanished off without going anywhere.
 16

At that time I understood through contemplation, as I stayed in the sky-region, that all of them had attained
Nirvaana like Brahmaa.
When the Vaasanaas melted off, they vanished from sight; and had attained their original nature, like the
people who had woken up from their dream-worlds.
In this manner, all the residents of BrahmaLoka vanished off like the lamps with the flames snuffed off from
the wicks.

अथ ते द्वादशादित्या ब्रह्मणि ब्रह्मतां गते जगद्वद्ब्रह्मलोकं तमदहन्भास्वरार्चिषःवैरिञ्चनगरं दग्ध्वा ध्यानं कृ त्वा

विरिञ्चिवत् तेऽपि निर्वाणमाजग्मुर्निःस्नेहदशदीपवत्।
After Brahmaa attained the state of Brahman, the twelve Aadityas burnt off the world and BrahmaLoka, with
their blazing rays. After burning the Brahmaa’s world, they sat off in contemplation like Brahmaa, and they
also attained the state of Nirvaana, like a lamp which has reached the oil-less state (a state without
attachment).

तत एकार्णवापूरो विरिञ्चनगरान्तरं रात्रौ भुवमिव ध्वान्तं पूरयामास सूर्मिमान्।

आब्रह्मलोकमभवज्जगदापूर्णमर्णसा तुल्यं रसैकपूर्णेन पक्वदाक्षाफलेन तत्।
तत्तदूर्मिगिरिव्रातखगैरावलिताः खिलाः विच्छिन्नाः कल्पजलदा जल इव निलिल्यिरे।
The ‘Lord of waves’ filled up the Brahmaa’s world as if by a single ocean and made it completely dark like
the earth at night. The entire Jagat up to BrahmaLoka was filled with the waters. It was similar to a huge
ripened fruit of grape, completely filled with juice.
The hills shattered to pieces by the onslaught of turbulent waves, and the birds resting there floated around
along with the bodies of Devas, humans and others.
The huge clouds of dissolution were also broken by the dashing bodies and dissolved into the waters.

(When the Vaasanaas are fully gone, everything and everybody dissolves off along with the ‘I’.
The fires of knowledge burn of everything without a trace, as if nothing had happened at all.
There remains left back the division-less stretch of waters only, as the ‘not-experienced experiences’ of
Reality state.)
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART FORTY SEVEN

[PAASHAANAAKHYAANA (12)]
[RUDRA AND KAALI – 1]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 2

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 3

ABOUT THE AUTHOR

Narayanalakshmi

Narayanalakshmi (Shubhalakshmi), an ascetic spent most of her life in the Himalayan terrain, engaged in the
penance of knowledge. She is well-versed in all philosophies and is a scholar in Sanskrit language. Her
mission life is to retrieve the lost knowledge of the ancient Rishis and offer it unblemished to all the seekers
of the Truth. She is from Bangalore, Karnataka, India
 4

WHAT IS PAASHAANAAKHYAANA?

[Author’s note:
The’ story of the rock’ is an ‘abstract vision’ of Brahmarshi Vasishta which he imparts to his disciple Rama.
This section namely the ‘Paashaanaakhyaana’ is not a ‘Vichaara process’ that helps in the realization of
Aatman, but is the vision of the realized Muni, who looks at the ‘entire perception-state from the top-most
point of Brahman itself with a mind-tool’, as it were.
Unless one rises oneself to such a level of Brahman-expanse as one’s natural state, this section has to be read
as just the ‘collection of words with denoted meanings’ only, like the sight getting understood by a blind
man, when the sight is explained just in words.
As a translator, I can explain the words and meanings only, but cannot make you ‘see’ what Vasishta sees.
So, please read on and see what Vasishta sees as Brahman itself, and try hard to rise to that level where you
can also ‘see’ like him.
Unless the ‘I’ is completely dead, unless the world turns into ashes at your very glance (as that of Shiva),
such a vision as described by Vasishta is hard to obtain.
Vaasishtam is not a Saadhanaa (practice); it is ‘Saadhyaa’ (the attained).
Unless all the imagined images of people, gods and yourself also are burnt off in the fire of dispassion, the
‘Saadhyaa’ stays un-attained only, even if you study the Vaasishtam-text a million times.

To remain as the ‘Lokaaloka hill’ itself (Brahman as the countless probable states of perception), and see
oneself as the perception-state (like looking at one’s own image in a mirror) is the ‘essence of
Paashaanaakhyaana’.
The entire section of ‘Paashaanaakhyaana is made up of many abstract ideas that describe the state of
Brahman, and it also gives a glimpse of the excellent state of a Knower who exists as the symbolic
representation of Brahman.
It is like explaining an elephant to a child which never knows of an elephant, by drawing the picture of an
elephant on a small canvas. The picture of course explains how the real elephant looks; but it is not the real
elephant. To see the real elephant and enjoy its magnificent look, you have to make effort and search for it in
the wild jungle yourself.
So also, you cannot ‘understand’ each part of Paashaanaakhyaana separately, like some separate topic of
discussion. It will be similar to the child asking the artist some idiotic questions like, is the elephant a fan, is
it a wall, is it a broom, is it a pillar and so on.
Slowly read the separate sections word by word, phrase by phrase; and understand it, contemplate upon the
meaning and inculcate the meaning as your own state of existence. Then later, again read the entire
Paashaanaakhyaana as a whole, and catch the single essence of Brahman-state running all through the
separate sections.
If still you cannot grasp the vision of Brahman, then go back to Vairaagya Prakarana and increase your level
of dispassion, and check also whether you have fully equipped with the qualities needed for a Mumukshu;
then again read this section and rise to the level of Vasishta, the Brahman in person!
That is your prescribed goal; and not just the reading of the text for feeling good!]

TRANSCEND THE WORLD OF TRINITIES AND GODS

The Gods you worship are but your own imagination of what they are. They exist as your own mind-made
concepts that belong to your limited mind-structure only, and do not in any way represent the real ones who
exist far beyond your mind-conception. These ‘conceived Gods with forms’ rise from your mind, exist as
your own mind-data and vanish off along with your mind. They are as unreal as the dream objects that exist
in the dream-world, and belong only to your mind.
You are the Creator of the Gods also; state the Upanishads.
In this section of Paashaanaakhyaana, we already were given a glimpse of Viraat-Brahmaa. Now you will
get the description of Rudra, and later of Kaali also.
According to Vasishta, no one exists as Brahmaa or Rudra or Kaali as super-beings or Devas. Such beings
are countless according to him; and are just the conceptions of some mind or other. The terms Viraat, Rudra
and Kaali used in this section are symbolic representations of abstract ideas only; and do not exist as real
entities.
 5

ABSTRACT AND CONCRETE KNOWLEDGE

A ‘Jnaani’ in the level of Vasishta or Vishvaamitra, has to exist in the ‘unshaken intellect-state of abstract
thought’ (SthitaPrajnataa), and also behave in a way suitable to the concrete world where he is connected as
a form.
In the concrete world, he has to be someone with a form, stay alone or with some one else, and interact with
the world-events naturally. This is his AadhiBhoutika body; what he presents as himself to others, as a form
located at a point of time and place; this is just some ‘image-info’ and is changeable as per his will.
His ‘abstract state of Knowledge-vision’ on the other hand, is his true original identity; it is nameless,
formless, and event-less silence. The AadhiBhoutika body is just a concept of the Aativaahika body.
His Aativaahika body, which is his actual individual state is a ‘mind-body’; the body made of pure ‘Sattva’.
He as an ‘individual mind-entity’ has to have a particular ‘data-collection’ as his mind-identity; and this
mind-body is the one carries along always as his world-based identity.
The ‘mind-body’ is made of only Vaasanaas and anxieties for the ignorant ones, and keeps changing from
moment to moment; but is empty and fixed for the Jnaani. For the ignorant, this Aativaahika body keeps
changing along with their own beliefs and learning.
For a Knower like Vasishta, the Aativaahika body is like wearing a garment made of dead snake, and is
conceived by one’s own will. He keeps his AadhiBhoutika body also as what he fancies it to be, and is not
identified with it.
To rise oneself to the Brahman level, or to realize one’s level as Brahman itself, one has to be endowed with
a very sharp intellect, a high level of dispassion, and the capacity to think abstract, and he must also be able
to differentiate the abstract from the concrete thoughts.

One has to rise oneself above the concepts of ‘Brahmaas and Rudras’ also (as particular images), and
transcend the form-based world, through extreme abstract thinking.

Vasishta in this section of Paashaanaakhyaana, is trying to make everything and anything into an abstract
thought, but in a language of names and forms.

He started the previous story as that of a Brahmaa of another world, but manages to state that each person is
a ‘Viraat of his particular conceived world’, and describes how you can contemplate on the ‘entire world of
yours with the rivers and mountains’ as your own body, and merge into the higher Viraat-mind, like a water
drop dissolving into the Ocean waters.

HOW TO READ THESE SECTIONS ON RUDRA AND KAALI

‘Brahman state’ or rather, the Reality-state, or whatever it is, is unknowable and cannot be described.
A person who struggles to solve the mystery of existence, destroys the very world through his analytical
thinking. He not only destroys his own ego-existence, but destroys the ‘entire perception-state’ through his
Vichaara, like destroying the ‘illusion of a mirage-city’.
‘Destruction of the world’ is symbolized by the Rudra-form.

In Puranas, Rudra rises at the dissolution-time and destroys the Creation; and Kaali, his companion also
takes part in the destruction-function. However a Jnaani need not wait for the ‘dissolution phase’ to end the
world; he accomplishes it by his sheer thinking power, and understands that the world never exited, never
exists and will never exist also.

If this ‘dissolution which occurs through Jnaana’ is seen as the ‘Rudra/Kaali dance of destruction’ as
described in the Puranas, what it would be like? Vasishta combines both the descriptions as one, and gives
an account of the dissolution-process as a ‘witness outside of it all’, still holding on to his Vasishta-mind.

Imagine the Brahman state itself as having a pure mind; and as seeing all the worlds of all the Jeevas at once;
that is the ‘Rudra -form of Brahman’!
This is not a description of any deity called Rudra; but the state of Brahman as the Jagat, the state of
Brahman as the Jnaani, and the state of Brahman as the Jagat-dance.
This is an abstract vision explained in coded language; therefore, do not ask questions like, why Vasishta
was still Vasishta, why Rudra is outside of Vasishta, why it should be like some Shiva-form etc.
 6

Grasp the Upanishad-truths that are hidden in these words.

Read each phrase separately and understand it that much only, like solving the sums one by one.
It is like mathematics taught with apples and oranges. Do not ask questions like, in which shop the oranges
were purchased, who ate them etc. Oranges and apples are of no value; but the understanding of Maths is.

Rudra is just a term used here; Rudra is that which drives away the division-sense!
Kaali is just the changing patterns of the Jagat, and is centered on Rudra, the ‘Brahman-I’.
Jagat is centered on the ‘I’ and the ‘I’ in Brahman!

The description of Rudra here sometimes refers to Brahman or Chit-state; sometimes to a Jnaani’s state;
sometimes only to the image of Rudra.
Understand it as it is, as and when explained, phrase by phrase; and catch the inner essence alone with effort.

THE TERRIFYING FORMS OF RUDRA AND KAALI

‘Rudra’ represents the ‘totality-Ahamkaara’, and Kaali as his dark shadow represents the changing patterns
called the Jagat.
You are a ‘mini-Ahmakaara’ with a tiny world (information-bits) as your perceived field.
Your ‘I’ is the ‘I’ of all the people of your world, like your ‘I’ alone acts as the ‘I’ of all the people in your
dream-state. You alone are the ‘I’ of all the people of your world, for they exist as the shadow of the ‘I’
called you.

The ‘Supreme Viraat as the Chit-state’ on the other hand, is a ‘Totality Brahman-Ahamkaara’, the ‘I’ of all
the beings of all the Creations of all the ‘Totality-Viraats’ and the ‘mini-Viraats’.

The entire perceived field is a ‘huge Viraat ‘with a ‘huge Ahamkaara’ rising as the ‘Ahamkaara of all’.
The entire perception state of all the Viraats is the ‘dance of Rudra and Kaali’, namely the ‘I and its shadow’.
Rudra is the ‘Ahamkaara-shine’ of all that exists as the Jeevas from a tiny worm to a Brahmaa.

The description here is of Rudra, the symbolic representation of Ahamkaara.

You have to visualize the concrete form of Rudra also, as a person with form and, also grasp the abstract
reference to the ‘Ahamkaara-concept of the entire perception-state’.
This is how Sanskrit poetry is like! The very language is made in poetic essence only.
Practice the vision of the concrete and abstract described as one.
After all, Jagat is also the concrete form of the formless Chit.

The ‘Rudra-form’ described here is not a divine entity.

Then why describe a form of Rudra as if it is some ‘Shiva type of a three eyed creature holding a Trishula’
and all? It is, as Vasishta says, a Vaasanaa, like seeing your favored deity everywhere, as the entire Jagat. A
person of devotion can see his deity alone as all, melt off his tiny identity, and stay as the ‘nothingness of
Brahman’; or see the Brahman (Self) beyond the Rudra-form, like a Jnaani.

In Vasishta’s perception-field made of three worlds, Rudra and Kaali are the destruction-functions; and
therefore he uses the same images as the destruction-functions in the ‘realization state of the Jnaani’ also,
The world meets its dissolution at the rise of Brahman-knowledge, and at that ‘point of timelessness’, if you
see the Jagat, as the ‘Brahman with a mind-tool’, then you see the whirling patterns of Jagat all at once.

That ‘point of timelessness’ alone is referred to by the term ‘Rudra’; and the ‘whirling patterns of images’ is
referred to by the term ‘Kaali’. Do not get into the idiotic idea that some Rudra or Kaali exist really like this,
and are dancing somewhere.
Understand the subtler truths concealed behind the code-words of ‘Rudra’ and ‘Kaali’.
Vaasishtam is an Upanishad, and in this section of Rudra and Kaali, you get a tiny glimpse of the Upanishad
language.

Upanishads describe the same Brahman as ‘That’.

Upanishads are made of sounds that are in a coded language, which cannot be understood by the ordinary
man who is not qualified for the realization of Brahman.
 7

Unless the courage to dissolve oneself is not developed, all these abstracts truths will remain as just some
sounds with meanings only (with actual meaning never revealed).
The description of Rudra here is also in a coded language only. Each word given in the description means
something else as the abstract truth concealed from the ordinary minds. These ‘other meaning of the words’
are explained with effort, for the convenience of the students; and that alone forms the essence of knowledge
that needs to be grasped.
Ignore the words that describe the images of Rudra and Kaali and grasp the abstract truth concealed behind
those words, like grasping the ‘nameless changeless Reality state’ that is concealed within the ‘images of the
objects that fill the Jagat’.
‘RUDRA’ REPRESENTS THE EXCELLENT STATE OF A JNAANI
‘KAALI’ REPRESENTS THE JAGAT AS SEEN BY A JNAANI

A Jnaani sees only the ‘formless Brahman’ behind all the forms including his own in the Jagat scenario.
Jagat-perception itself is the ‘Rudra and Kaali dance’ for him, as the Brahman-state.

Why bring in Rudra and Kaali forms here, if they are also images only, and are unreal?

This section of ‘Rudra and Kaali’ is a training to see the formless hiding behind the form. If you cannot
transcend the form-adherence and see beyond Rudra’s form, you cannot see the Brahman beyond the Jagat-
state also.

Unless you practice seeing the Jagat as your own Viraat-form, and the ‘Ahamkaara’ as the single roar of
Brahman as Rudra, and Kaali as the change-principle (changing patterns of space and time), you cannot
move over to the next chapters. Unless you are out of the hold of ‘images of objects, people and deities’, you
cannot grasp this excellent state of a Jnaani, which transcends the ‘Turyaa state’ also.

The entire section of ‘Rudra and Kaali’ is the description of a Jnaani’s state of the highest level.

Rudra’s I is the ‘Ahamkaara of a Jnaani’; Viraat-state is his body; ‘Dancing-Kaali’ is the ‘Jagat’ he enjoys
always as the witness.

Do not make the mistake of imagining these ‘Rudra and Kaali forms’ as real.
They are all code-words used for explaining the ‘Upanishad Truths’!

For example, ‘water’ is ‘Aapa’, the experiences; since the experiences alone are understood by you as a
world. ‘Fire’ always refers to a ‘Jeeva’ who consumes the fuel of experiences (the water-nourished
plants/OshadhayaH) and blazes high.

An effort has been made to give the hidden meanings everywhere, as much as possible with suitable
explanations. ‘Understanding the beyond’ depends on the purity of the intellect.
If even at this Nirvaana Prakarana section, you are still are a slave to the images (of people and deities), then
it will be difficult to cross over this section of ‘Rudra and Kaali’!
Only the ‘light of dispassion’ can reveal the truths concealed behind the words given here.
Otherwise, they will remain as some nonsense prattle only, for the non-dispassionate.

Even a deity like ‘Shiva’ or ‘Vishnu’ cannot help you cross over this section, for they too perish as forms
inside the fire of Knowledge.

‘Form’ (image) is just a perishing pattern, be that if a deity or be that of a human or animal.
Jagat is a perishing pattern of forms. It does not exist at all in a Jnaani who is always in the vision of
Brahman, the ‘beyond-state’. He sees the formless alone in the perishing forms that rise as the ‘Jagat-
experience’. This section is a Jnaani’s abstract vision translated in concrete words with meanings, and
transcends the ‘words and meanings’.

This section proves to be a test for the student of Vaasishtam. After reading almost the three fourth of the
text, if you see the world of yours still as real and hold on to it, you can never grasp the abstract truths
explained in this section.
 8

Like the monkey which has put its hand inside a tiny hole to grab the peanuts can never be free unless it gets
rid of the desire for peanuts, you cannot cross over this tough section unless you are out of image-attachment
which traps you as family, people and deities.

UNLESS...!

Unless you destroy the world through knowledge-rise, and reach the extreme edge of Vichaara, how can you
rise to the level of Rudra (Brahman-I as a Jnaani), and see the Jagat as a dance of Kaali, your own shadow?
Unless you are ascertained well through knowledge, that there is no death at all, and your life is a just a story
told by the idiotic mind, how can you enjoy the ‘dance of Kaali’ where countless Creations rise and end at an
instant?
Unless you have mastered the highest level of dispassion, and unless you are endowed with the sharpest
intellect that can think beyond itself, the ‘truths of Rudra and Kaali’ will remain hidden only, for you.
Unless you are out of your ego-cocoon, how can you fly as a butterfly (Rudra-I)?

If you see only the image of Rudra (like some Shiva-image), you cannot see the totality-I.
If you see only image of Kaali (as some black coloured statue with her tongue sticking out), you cannot see
the ‘Chit dancing as the Jagat.’
If you have to understand the state of the Jnaani which transcends the images, the description of images
alone can explain the truths also.
Cross this tough section, by developing dispassion, and the power to see beyond the words and meanings.
If this chapter is skipped as a non-sense prattle, then the rest of the text will remain beyond your grasp only.
Ignore the image-description and catch the abstract truths concealed in these ordinary words.
If you have not mastered the basic level of mathematics like addition, subtraction, division etc how can you
dream of solving Physics equations? If you have not made ‘deathlessness’ and ‘worldlessness’ as your state
of existence at this final section of Vaasishtam also, then how can you stay as the ‘Rudra and his shadow’,
the ‘beyond realization’ state itself?

WHO OR WHAT IS VIRAAT?

The belief in the created world necessitates the ‘concept of Viraat as the total physical and mental structure
of the Creation’. ‘Viraat’ in the ordinary level is ‘Brahmaa’ (the ‘expanded totality state’ of the world) who
creates a world, based on his own mind-concepts. A Creation is a Creator’s mind! Viraat is a general term
that refers to the ‘totality mind of a Creation’ that is made of many ‘tiny mind-viraats’.
Viraat is also a ‘conscious self’ similar to the individual body-entity here, which is actually made of
countless microbes that live as their own little selves in their own little Jagats. The physical body exists as
the Viraat of their worlds, and acts as an individual entity with its own mind.
Viraat can also conceive a private world for himself as a BrahmaLoka, and live there as a person belonging
to his concrete world of Trinities, like you a Viraat of your tiny world live with some physical form, inside
your own house which acts as the central point of your existence.
Such ‘huge Viraats made of tiny Viraats’ are countless in the ‘perception state of Brahman’.
The ‘Totality-Viraat of Brahman’ exists as the ‘total structure of all such huge Viraats’; and this is Brahman
itself with all its probable states of perception.
Vasishta observes such a ‘gigantic Viraat-Brahman’ itself as the ‘Viraat-form’ which alone exists as any
perception state of any Viraat, huge or tiny.
In his abstract level of intellect, Vasishta sees Viraat as the ‘entire perception-possibility-states’ that exist
within the Reality, the potential state.
This ‘huge Viraat-Brahman’ is the entire body of the perceived, and is filled with countless ordinary Viraats
as the atoms of his body. Such ordinary Viraat-atoms are filled with countless Jeevas as the atoms of their
bodies. Each Jeeva-atom is again a Viraat of his own world that is filled with other Jeeva-atoms as people
and other beings (like the people seen in one’s dream).
Each Viraat huge or tiny, is a conscious entity in his own level and exists as his world-state.
Chit alone forms the basic essence of all the tiny Viraats also (like the Jeevas) that are within the ‘huge
Viraats’ that are within the Brahman-Viraat.
‘Perception-state of Brahman’ is unfathomable.
Each atom of the perception state is Chit in essence. There is nothing called inert or conscious in this level.
The Chit in every Viraat is the ‘Chit seeing itself in a mirror’, as a totality-entity or as an individual-entity.
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Its countless reflections alone exist as the perception-state.

All these Viraats have a single ‘I’ as the Ahamkaara principle.
This Ahamkaara is the shine of the ‘Self’ in each entity, individual and Viraat both.
Brahman as the Ahamkaara exists in all as the ‘I-sense’.
Wherever the ‘I-ness’ exists (even bereft of language as in a worm), that is the ‘I’ of Brahman alone.
This ‘Brahman-I’ is like a single bell resounding in many hollows as many bells; the one as many.
The ignorant exist as the ‘form-I’, and suffer the effects of ignorance.
A ‘Knower of Brahman’ exists as the ‘Brahman-I’ and transcends the duality and division sense.

Viraat is the ‘conception-probabilities’ of Chit.

‘Rudra’ is the ‘I’ which supports these conception-probabilities.
Kaali is the shadow of this huge ‘I’ and exists as the Jagat.
If these abstract concepts are again seen as concrete forms, what it would be like?
Vasishta describes the ‘abstract truths of the Chit-state’ as the ‘concrete dance of Rudra and Kaali’.
Abstract alone exists as the concrete also; concrete alone exist as the abstract also, for the Jnaani.
Formless in the form; form in the formless! This is how Reality exists as!
Chit alone exists as the Jagat also; Jagat alone exists as the Chit also, for the Jnaani.

The ‘entire world that you experience as an ego-entity’ is the Viraat-body of yours. It is made of all the
information you contain as your family, your place of living namely the earth, your images of Gods and
ghosts etc. The Jagat of yours is what you believe in as a Jagat, made of your own conceptions; and does not
exist apart from your conceptions. The others that you see in your world as the other people and animals are
also some ‘tiny Viraats’ with their own limited conception of the world.

A ‘Totality-Viraat’ (Brahmaa) exists as the ‘totality of all these mini-Viraats’, and maintains the general
world-patterns as common to all. He exists as the laws that govern the worlds of the mini-Viraats, so that the
objective world remains the same for all these ‘mini-Viraats’. This ‘Totality-Viraat’ has all the ‘mini-
Viraats’ as the bricks of his body, similar to your own physical body on this earth that is made of countless
tiny microbes.

If you are a tiny ‘illusion air-bubble’ made of conceptions, then the huge Viraat or the HiranyaGarbha of this
Creation, is an ‘illusion-cluster’ made of all these mini-air bubbles. When the ‘pin of Vichaara’ pricks one
tiny air-bubble also, the entire cluster bursts away into nothingness, and nothing remains left back but the
Brahman state.
This is the true dissolution that one has to bring about in his Knowledge-quest through Vichaara.
When the dissolution occurs through knowledge, the entire world collapses along with the ‘I’.

What is this ‘I’ or Ahamkaara?

Each Viraat, whether it is mini, or total, exists as the ‘I’ in its own world-experience.
This ‘I’, like the Vidyaadharee of the last chapter, maintains the structure of the world for each Viraat.
This ‘I’ is actually the ‘sound of the Self’’, the ‘sound of Aatman’, the ‘Shabda’.
When the Brahman ‘knows’ itself, it rises as the ‘I’, the Ahamkaara, and exists as the ‘I’ of the countless
Jeeva-states. Like a single bell ringing in many empty rooms as the same sound, this ‘Ahamkaara of
Brahman’ rises as the ‘I’ in all the Jeevas.
Wherever the sound of ‘I’ is there, that is the ‘Brahman-I’ alone.
The only problem is that the ‘Totality-Viraat’ knows its ‘I’ as the ‘Brahman-I’.
The ignorant Jeevas know the inert body alone as the ‘I’.
This wrong understanding alone is removed through Vichaara.

ESSENCE OF THE ‘RUDRA-DESCRIPTION’ PART- I

(Imagine a vast empty stretch of waters that has no beginning or end below; then look up, and imagine only
the empty space stretching far across without beginning or end. Nothing is there but emptiness all over.
Vasishta continues this vision, which you can imagine like this!)
Suddenly, the space above becomes enveloped by darkness, and a fear streaks in me by the sudden change.
The shadow that covers the sky is extremely black; but yet, somehow it is very beautiful and shines as some
lustrous blackness only.
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Slowly as I observed keenly, I began to discern a face, like seeing a face in some shapeless cloud. The face
seemed to have three eyes, and shone like three suns.
And I saw a body also, though there was no shape for that darkened space.
All over the body, fire blazed and threw flames down.
He had not one face but five faces, each with three eyes.
He had ten shoulders that could reach any distance at will.
I saw also a spear in his hand.
I wondered; if he is filling the entire space whatever is there, then from where else did he arrive?
I could only see him as the dark space itself endowed with a form, which had grown faces, hands and feet.
And below him was the ‘stretch of Ocean’ which was beginningless and endless.
I saw that his breath was too fierce and the waves of the Ocean became turbulent with each of his hot breath.
I remembered the turbulence of the Milk Ocean when it was churned, and where Vishnu’s shoulders had
produced the same type of turbulence.
This black form was not the pleasing form of Vishnu, but was like a form taken by the dissolution itself.
He looked so powerful and self-conceited, though there was no one else except him there.
He was like the personified form of ‘all the pride and arrogance of self-glorification’ taken from all the
beings of all the Creations.
Nothing had caused him to appear actually; he was indeed causeless.
He was so strong; that nothing could shake him. He was firmly established as the ‘space with a form’.
I wondered who this great one could be; and since my thoughts were always one with Shiva, I believed that
this form should be that of Shiva’s ‘Raudra form’ (the angry one). But I knew that it was my own Vaasanaa
that superimposed a favoured deity on this formless blackness.
I understood through reason, that it was not any form-based deity, but the Brahman itself appearing as the
Ahamkaara principle.
This Rudra was the ‘Self-I’ (the Aatman-Self) of all the beings anywhere and everywhere, at any time.
As the Chit-expanse, he had no self-conceit, because he was second-less; but as the ‘I’ in all the Jeevas, he
caused them to be self-conceited; for they were unaware of this ‘Rudra-I’.
He was the ‘Chit’ that rose as the ‘I’ in all. He was the emptiness personified.
Why the Aatman rises as the ‘I’? Because of the ignorance and the lack of reasoning power!
In ignorant he rises as the ‘I-sense’ in all, giving rise to self-conceit and arrogance.
If the ignorance is destroyed through Vichaara, he exists alone and second-less, as the self-conceit of
Aatman, the ‘I’ of all. A Jnaani exists in the world with such an auspicious self-conceit alone, and is
unshaken in his self-awareness.
Any ‘I’ is made of emptiness only, and is dark; for it still exists as a glimpse of the world; yet is lustrous
because it is the Aatman that is shining in that manner.
‘I-sense’ alone reveals the world as ‘mine’, like the empty space revealing the objects.
He is ‘Aakaashaatma’ for he alone reveals the world as his shine.
He is huge because he is the ‘I’ in all; and fills all the worlds as the ‘I-sense’ of others.
However, he is the same essence of Chit in all; and is one and second-less.
He has five faces as the ‘revelations of knowledge’ namely the four Vedas and other supporting texts.
He has the ten shoulders of senses and their functions.
Why am I seeing him now? Because when this Brahmaa of BrahmaLoka (the Lord of the Vidyaadhari)
dissolved himself along with his Creation, then everything dissolved off and the emptiness rose up as this
Rudra-form. I am seeing this ‘formless space-form’ as the ‘Rudra form of Shiva’ because of my Vaasanaa
only. Actually this ‘form-less form’ is the ‘form taken by the Chit-expanse’ only.
This form is the ‘Aatman-I’ that stands as the support for the existence of the perception state.
This ‘I’ alone exists as the ‘I-sense’ in all the living things from a bacteria to a Brahmaa.
This ‘I’ alone is the support of all the experiences. If this ‘I’ is not there, how can any Jagat exist at all?
Jagat is not a solid structure but is made of waves of experiences only; that alone has stretched out below
him as the ‘Ocean waters without beginning and end’; yet this Aatman-I is untouched by these waters and
remains pure. The Self in all is pure and unscathed by any experience of the Jagat.
Only the ignorant identify with the inert body, own the experiences as theirs, and lament aloud about their
endless suffering.
This Rudra, the ‘essence of all the Ahamkaaras of all the world-beings’, exists in all, like the invisible wind.
He appears only when the body-based ego is destroyed, and when one is absorbed in the true self.
Even this ‘I’ instantly dissolves off, and the Jnaani rests in the quiescent formless state without any ‘I’.
When moving in the world, the Jnaani wears the costume of this ‘I’.
 11

Whatever exists in the world in the form of ‘texts of knowledge, Gunas, Chitta-functions’, are his eyes that
reveal the world to him as the ‘I-sense’.
‘I’ of the body binds; ‘I’ of the Aatman liberates!
‘I-sense’ alone causes the second to exist as the world, as the ’I’ and ‘my world’.
The three worlds also exist because of this sense of duality only; and that is his ‘Trishula spear’.
Though as the Rudra he is a fulfilled state, he alone causes the desire-fulfillment for the illusory ‘I’ of the
Jeevas. He is the real Ishvara; and rules all. The form-based deities rise up in countless numbers in this
Aatman-Rudra only. They are just Vaasanaa-forms, and are not real.
Rudra melts off in the Chit-state at the final level of contemplation.
That final state is known as Shiva.
When everything melts off, this Rudra rises; when Rudra also melts off, the Shivam-state alone is left back.
This Rudra cannot be imagined as some form; he is the very ‘I’ in you.
How can you see yourself? You can see the body as outside of you; so it is not the real ‘I’.
You are really the ‘Rudra-I’ as the Aatman; but are screaming as the ‘body-I’ always.
This Rudra is the true destruction form; not the ordinary Rudra of the Brahmaa’s Creation.
When this Rudra rises, your quest for Aatman gets fulfilled.
When you can stay as ‘Rudra-I’ always, you are a JeevanMukta; and none of the experiences of the world
affect you in this level of existence.
A Jnaani is well-established in the Shivam-state, and stays as the ‘Rudra-I’ in the world.

PART-I
वसिष्टोवाच
Vasishta spoke

I WAS FRIGHTENED AS THE VASISHTA-MIND

एतस्मिन्नन्तरे तत्र दृष्टवानहमम्बरात् यावदभ्युदितं भीमं भीतः
I, Vasishta, was absorbed in watching the dissolution event of that Brahmaa’s world.
Everything had dissolved off! There was only emptiness that was left back.
(When the Jagat dissolves by the rise of knowledge, there is nothing left back but the sheer emptiness of all;
though seen, the world is left back as the changing patterns of senses only.)
I saw from my position in the sky, a huge dark ‘shadow-like thing’ rising from inside the sky; and was
indeed frightened by its sight (as the tiny Vasishta-mind).
(‘Ahamkaara’ is just a dark shadow; it blocks the Aatman in the ignorant; but exits as the ‘Brahman-I’, the
dark form of Rudra in a Jnaani. The ‘shadow-like thing of Ahamkaara’ is sacred in a Jnaani, and therefore it
is symbolized as a form of Rudra by Vasishta.)

AHAMKAARA ALONE FILLS THE SPACE AS ‘MINE’

किं चिन्नभोन्तरात्कल्पान्तजगदाकारं
(‘I’ alone fills the entire Jagat all over as the ‘my’ and ‘mine’.)
That dark form (of Ahamkaara) filled the entire world of dissolution; was black; and its form covered the
entire sky-region.
(The Jnaani exists as the Ahamkaara of all, as the Rudra, the one who swallows off all the divided
Ahamkaaras; and he is therefore free of the ‘form-based Ahamkaara.’ He sees his true Self alone as all!
If the entire perception state is your Viraat body, then will not all the ‘Jeeva-Ahamkaaras’ be your own
Ahamkaara? And will you not see the entire totality of all worlds to be centered in you alone?
Who are you, then? Brahman! The essence of knowing!
The potential state which can exist as any perception-state!
And if you as Brahman could see the entire perception-state at once, then it is the Rudra-form, the single self
which fills all the space-spans anywhere and everywhere!
Imagine how huge your Rudra-form as the Brahman is!)

AHAMKAARA
कृ ष्णमापूरिताम्बरं आकल्पं संभृतं नैशं देहेनेवोत्थितं तमः
It was so black as if its form was a ‘heaped up blackness of all the nights from the beginning of the creation
till then’ (since it was rooted in ignorance as the idea of Creation itself).
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JNAANI’S AHAMKAARA
तरुणादित्यलक्षाणां तेज आभास्वरं
Even then, it was shining with the luster of lakhs of young suns (since it was really the ‘Chit alone’ that was
shining as the ‘witness self-state’ in all.)
(A Jnaani alone shines like the luster of million young suns. His shine is like millions of morning red suns
heaped together; the shine is cool and pleasant. His Ahamkaara transcends the ‘selfish Ahamkaara of the
form-based beings’; and is therefore pleasant.)

THREE EYES OF A JNAANI

दधत् आदित्यत्रयसंकाशैः स्थिरविद्युच्चयोल्बणैः नेत्रैराभास्वरमुखं
The face was shining with ‘three eyes’ which were like ‘three suns’, and were swollen as if with ‘heaps of
lightning that were motionless’.
(In that dark pitch-black form which emanated reddish luster, three bright suns decorated the face-area, in
the form of three eyes. The three eyes were not his physical eyes; but were the ‘sun-state as the witness of
the perception-state’, the ‘Sattva mind-state’, and also the ‘Knowledge-state of Brahman’.
The Jnaani has three eyes; that of the Saakshi, that of the Sattva-mind. And that of ‘Self-awareness’.
He sees everything including his own world-identity, as the probable states of the same Brahman-self, and
therefore he is not affected by the world-events.)

BRAHMAN, THE ‘TOTALITY-SELF’ IS IMAGINED AS A FORM

(If Brahman was a huge form made of all the Jeeva-states then what would it look like?
Like this Rudra maybe! Enjoy the poetic beauty also along with the abstract truths.)

JEEVA-FLAMES
ज्वालापुञ्जसमुद्गिरं
Heaps of flames were falling out from all over his body (as Rudra, the Brahman-state).
(Brahman is the fire which blazes high as the flames of Jeevas.)

KNOWLEDGE
पञ्चाननं
He had five faces (the four main Vedas and all the other texts related to these Vedas as the fifth Veda) (as the
essence of all Knowledge).

STRETCHING OUT AS SENSE PATTERNS

दशभुजं
He was endowed with ten shoulders that could reach anywhere (ten sense organs), (and be any world-
experience).

THREE CHANNELS OF PERCEPTION

त्रिनेत्रं
He had three eyes (Manas, Saakshi, and Jnaanam) (The ‘state of Brahman-realization’ exists as the function
of Sattva-mind, is the witness of the mind-processes, and the knowledge of oneself.)
DUALITY AS THE BASIS OF PERCEPTION
शूलपाणिकं
His hand was holding a spear (of separateness) (as the concept of duality that rises as the world-experience).
(The weapon was in his control; he was not pierced by it like the ignorant.)

SPACE-CONCEPT AS THE FORE-MOST CONCEPTION

आयान्तमन्तमुक्ते ऽपि व्योम्नीव वितताकृ तिं
(Whatever space was there, he seemed to occupy it. However, where did he come from then, if there was no
space outside of him? Was he the whole of dark Aakaasha itself, rising as a form?)
Though he had arrived there just now, he was filling the entire expanse of the endless space, and there was
no coming and going for him.
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(‘I’ exists as the space itself that reveals the Jagat.

‘I’ as the Brahman is the Chidaakaasha, Chittaakaasha and the element Aakaasha.)
IGNORANCE OF ONE’S SELF
खमिवासिघनश्यामं देहमासाद्य संस्थितं
Like the dark night, he had a dark body (that blocks the light of the divisionless Self).
(Self is darkened by ignorance and shines as the ego-I.)

SELF IS UNTOUCHED BY EXPERIENCES

स्तिथमेकार्णवापूर्णाद्ब्रह्माण्डाद्बहिरम्बरे
(Water is the symbol for experiences; the world that you perceive is just the experiences that flow over you.)
Since the Jagat was filled all over by a single stretch of water (experiences), he was outside in the sky as it
were. (The only thing that was outside of him was the stretch of water below. He as the ‘I’ was always
outside of the experiences and yet regarded the experiences as ‘mine’’ when ignorant.)
EMPTINESS ITSELF HAVING LIMBS
व्योमेव हस्तपादादिसंनिवेशेन लक्षितं
He appeared as if the sky had got hands and feet.
(The ‘I’ in anyone is always formless; but acts as if it has hands and feet.)
(He was mere emptiness that had grown limbs, as it were. He was the Aakaasha and was above the waters,
as if he was the very space which had grown feet and hands. Maybe, the sky above the waters had suddenly
grown hand and feet!)

PRAANA IS THE SUPPORT OF EXPERIENCES

घोणानिलपरावृत्तिविधूतैकमहार्णवं
(‘I’-sense’ needs the support of ‘Praana’, the power of vibration or movement for its experiences.)
The breath from his nostrils (power of Praana) shook the entire stretch of water (and manifested the
experiences).
(Since he was just the ‘space with a form’, and was staying just above the water-surface, his breathing
caused more turbulence in the already turbulent waters.)

SELF EXTENDS AS THE SENSE-EXPERIENCES

गोविन्दमिव दोर्दण्डक्षोभितक्षीरसागरं
He was like Govinda (Vishnu), whose shoulders created turbulence in the Milk Ocean.
(Self extends its ten senses and creates experiences in the witness state of the Aatman.)
(Jeevas are like the cows, and the Self as the Govinda (cowherd) holds them as a care-taker. Vasishta was
reminded of Naaraayana, whose huge strong muscular shoulders increased the turbulence in the milk-Ocean,
when the nectar-churning was going on!)

SELF IS ALWAYS WORLD-LESS

कल्पार्णवजलापूरं पुंस्त्वेनेव समुत्थितं
It was as if the ‘agitation-force of the dissolution of the Kalpa’ had taken the form of the Purusha (a form).
(Dissolution through Knowledge had churned out the Ahamkaara as an ‘entity of destruction’.
It was a terrifying personality; as if he would destroy anything that moved in his presence as ‘another’.)

SELF ALONE RISES AS THE AHAMKAARA IN ALL

मूर्तियुक्तमहंकारं
He was like the Ahamkaara itself personified.
(His face carried all the arrogance and self-conceit of the entire creation as it were. He looked formidable
and frightening.)

SELF IS CAUSELESS
अस्तकारणमागतं
He had risen without any cause (as the ‘Aatman-Ahamkaara’).
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(Yet, he was not a demon or devil; but was the Chit appearing as the ‘dissolution force’ that destroys the
entire perception-state, in a Jnaani.) (The ‘I’ of every one refers to the Self only, and is the causeless Chit.)

SELF ALONE RISES AS THE PERCEPTION STATES OF VARIOUS TYPES

कु लाचलबृहद्वृन्दमिवोड्डयनडम्बरैः पक्षौघैरुत्थितं व्योम समस्तमभिपूरयत्।
Like the huge group of Kula Mountains with their wings rising up in a heap, he filled up the entire sky.
(He was well-built and strong, with muscles protruding out as it were. He stood there as if all the ‘heaped up
Kula Mountains’ had flown up in the sky and had taken his form.)
(He as the Ahamkaara, the ‘I-sense’ was extremely strong and unshaken.)

VASISHTA’S VAASANAA SEES RUDRA IN THAT FORMLESS SHADOW

ततस्त्रिशूलनयनैर्मया रुद्रोऽयमित्यसौ दूरादेव परिज्ञाय परमेशो नमस्कृ तः।
(Slowly I was able to discern the form properly. The form was that of Rudra.).
Then, by observing the Trishula and the three eyes, even from the distance, I understood that he was Rudra;
and the Great Lord (Paramesha) was saluted by me.
(Vasishta saw the three eyes and the Trishula; identified that form as the Shiva hidden inside that terrifying
form; and saluted him with reverence. Vasishta had conceived his favored deity on that formless darkness,
like a Jeeva superimposes a form-identity on the formless Aatman.)

रामोवाच
Rama spoke

किं स तादृग्विधो रुद्रः किं कृ ष्णः किं महाकृ तिः किं पञ्चवदनः कस्माद्दशबाहुः स तिष्टति।
किं त्रिनेत्रः किमुग्रात्मा किमेकः किं प्रयोजनः के नेरितः किमकरोच्छायासीद्वद का मुने।
Why was Rudra like that? Why was he black? Why was his form so huge?
Why did he have five faces? Why does he have ten shoulders?
Why does he have three eyes? Why is he of such a fierce nature? Why is he the one only?
What purpose does he have? Who directs him? What did he do? Was his shadow there? Tell me Hey Muni!

RUDRA IS NOT A PERSON; BUT A SYMBOL FOR THE ‘TOTAL I-SENSE’

Why should this ‘Rudra concept’ be introduced here?

Chit-expanse alone is there as the potential state which can exist as any perception-experience.
It has no ‘I-sense’; but you are an ‘ego entity’ who has an ‘I’. You can be taught the principle of Brahman
through the ‘I-concept’ only.
Rudra does not exist as some ‘totality I-entity’ in actuality; but the ‘Rudra concept’ is used here to explain
the same Brahman as suited to your level of ‘I-adherence’.
You are the ‘I’, on which is centered the ‘entire world that you experience’.
You are the ‘central point of your Jagat’.
Every ‘I’ is the central point of its Jagat from a worm to a Brahmaa.
What is this ‘I’?
The Self in all (the Aatman, the understanding power) expresses itself as the ‘I’, but you always are under
the delusion that the ‘I’ is the body with a birth and death.
Chit, the ‘existence-awareness’ is the common essence of all the ‘I’s, anywhere and everywhere.
This ‘total-Ahamkaara’ essence is symbolized as the term ‘Rudra’.

(If you can contemplate on yourself as this ‘Rudra’, then how can any division be seen at all in the Jagat?
‘You as the Rudra-I’ will exist as the ‘central point of the entire perception-state of Brahman’.
When you can rise to the level of Rudra, the ‘tiny ego-I of yours’ can exist no more.
And instantly the Rudra also dissolves off, and only the quiescent state is left back.

Previously, we saw Viraat as the Jagat; now we see Rudra as the Jagat!
Rudra does not represent the physical content or the mind-content of the Jagat, like the Viraat.
The term Rudra refers to the very ‘Ahamkaara’ which shines in all, as the ‘ego-I’; self-conceit; and self-
esteem. Rudra is all the ‘Abhimaana’ and ‘Ahamkaara’ of the entire creation personified into a single form.
 15

रुग्द्रावणे निमित्तभूतः रुद्रः। He drives away the cries of all the beings who take shelter in him; that is why, he is
known as Rudra. Those who take shelter in Rudra as the ‘Brahman-Ahamkaara’ are freed of all their
suffering.)
वसिष्टोवाच
Vasishta spoke

काकु त्स्थ रुद्रनामासावहंकारतयोत्थितः

Hey Rama of Kaakutstha clan!! Listen! He is of the name of ‘Rudra’.
He exists as the ‘Ahamkaara’, the deluding essence of all egos.
(He is known as Rudra, also because he roars loudly in a terrifying manner (as the ‘Aham Brahmaasmi’/ I
am Brahman.) It is the roar which combines the ‘Hmm-kaara’ of all the ‘Ahamkaaras’ from a worm to
Brahmaa in the creation. It is the roar of Pranava!)

विषमैकाभिमानात्मा मूर्तिरस्यामलं नभः।

He is highly self-conceited. (He is the form of total self-conceit of all beings, and stays above all!)
His form is the taintless empty expanse. (He is made of Chit-expanse only, and is empty of all perceptions).
(He is not a self-conceited entity; but is the symbol of self-conceit; and is empty and pure, shining as the
personified form of Chit-expanse. In the ignorant, self-conceit leads to arrogance; in the Jnaani, the self-
conceit is the elevated state of Self-knowledge.)

व्योमाकृ तिः
His form is the taintless expanse of Chit. (The ‘I’ after all, refers to the Aatman only.)

स भगवान्व्योमवर्णो
The omnipotent Lord is of the colour of the sky only; and so is dark.
(He is dark in colour like the expanse of space where no light shines to reveal the divided forms.
The Brahman-Ahamkaara is not tainted by any duality-sense.)

महाद्युतिः
He is of great luster. (Since he is Chit-expanse only, he shines with the unique luster of tender suns.)

चिद्व्योममात्रसारत्वादाकाशात्मा स उच्यते।
Since he is the essence of Chit-expanse only, he is known as ‘ Aakaashaatmaa’.
(He is the empty state of Chit, but reveals the world like the Aakaasha.
The Jagat exists centered on the ‘I-sense’ only.
The patterns of all Jagat-states exist centered on this Brahman-I.)

सर्वभूतात्मभूतत्वात्सर्वगत्वान्महाकृ तिः
He is the essence of all the beings as the ‘I-sense’ in all. He is everywhere as the extension of every Jagat.
That is why he fills up fully whatsoever space is there!

यानि तस्यानुषक्तानि पञ्चखानीन्द्रियाण्यलं तानि तस्य मुखान्याहुस्तद्रूपाणि सर्वतः

The five faces attached to his form are the five senses of Knowledge; that is why these organs shine forth as
the ‘knowledge of the world’.
(How is the Jagat centered on the ‘I’?
Jagat is made up of sense-patterns only. Therefore, you can imagine this Rudra to be having five senses as
his five faces. Each of his face produces some knowledge of its own and the mind conceives a world based
on the sense knowledge. It is as if this Rudra just looks ;and the world appears instantly!)

कर्मेन्द्रियाणि विषयास्ते हि तस्य भुजा दश।

The organs of action are five and are on the right side (वाक्पाणिपादपायूपस्थ) (vocal limb, hand, feet,
excretory, and reproductive organs); and their functions are on the left side (वचनादानविहरणोत्सर्गानन्द)
(speech, holding, moving, excretion, and joy); and these appear as his shoulders.
 16

(What are his five faces? Rudra, the Brahman-Ahamkaara is all the Ahamkaaras of all the Jeevas
compressed as if in one form.
All their Knowledge-senses are his five faces, which reveal the picture of the Jagat.
He is the very power of sense-perception which we are experiencing as our worlds.
And he is the Ahamkaara that is in us as the ‘ego, the self-built imagination about ourselves’.
He is the Abhimaana (self esteem) we have about ourselves.
His ten shoulders are the ten organs of action with which we perform our duties in the world.)

सर्वभूतनरैः सार्धं ब्रह्मणा परमेयुषा यदासौ संपरित्यक्तस्तदा स्वां मूर्तिमागतः।

(From where did this Rudra rise up?)
When the Supreme Lord Brahmaa (of the Vidyaadharee story) had attained the ‘state of Pralaya’, and
renounced his ‘Brahmaa-identity along with all the beings and men of his Creation’ (like a cloth renouncing
all its threads), then he got this ‘Rudra form’ of his.
(Rudra symbolizes the level before the melting off of the mind.
When the Brahmaa of BrahmaLoka renounced all the Vaasanaas, he renounced also all the egos and the
sense perceptions of the creation, and attained the state of ‘Brahman-Ahamkaara’.
That is the form of this Rudra.
It has no fixed form that you can portray in a picture and worship with flowers.
How can the blazing fire of Brahman be worshipped with flowers?
If you have to see him, you have to imagine him according to your own mental structure and he will appear
in that form. Of course it will not be his original form!
Actually he is the very Ahamkaara in you, the embodied soul.
The body-based Ahamkaara itself is an imagination and has no form as such.
How can a principle which is the personified form of all the egos have a fixed form?)

स चैकांशैकरूपात्मा नास्ति तस्य हि साकृ तिः तथा दृश्यत एवासौ भ्रान्तिमात्रेण मूर्तिमान्।
Rudra has no form as such. He is just the single essence of Brahman.
I previously conceived a limited form of his in that formless one, because of my own Vaasanaa.
He gets seen as a form because of the delusion present in the mind of a devotee.
(Even the ‘Ahamkaara of the ignorant ‘has no form as such, and exists because of delusion only.)

चिदाकाशगते स्फारे भूताकाशे स तिष्टति देहे च सर्वभूतानां नित्यं वायुरिवेश्वरः।

सर्वभूतपरित्यक्तस्तस्मिन्काले खमूर्तिमान् क्षोभयन्स क्षणं क्षीणः परमां शान्तिमेष्यति।
This great Lord (the I’ of all) stays always inside the body of all the beings as the ‘I-sense’ and is invisible
like the air; the body is just a ‘conception of a form’ which is conceived in the ‘expanse of elements’ which
exist in the ‘Chit-expanse’ as mere conceptions’.
(The ‘form-identified beings’ are incapable of seeing the ‘formless state of this Brahman-I’, and therefore
imagine that formless principle also as a form only.)
When the ‘I’ that is identified with the form made of elements is discarded, then this supreme ‘I’ exists as
only the empty expanse; and dissolving off the next second, this also attains the Supreme rest (in the
Brahman).
(When the ‘body-I’ is renounced through the ‘practice of reason’, then there is no ‘I’ left back; and the
Brahman state alone is left back as the quiescent state.
When you analyze the Ahamkaara, then it dissolves off, revealing the quiescent state.)

ये गुणाकृ तयः कालश्चित्ताहंकारबुद्धयः प्रणवस्य च ये वर्णा ये च वेदास्तथा त्रयः रुद्रस्य तस्य ते नेत्रसंनिवेशेन
संस्थिताः।
Jagat is not just the physical and mental structure; but is also an ego-structure.
That alone is the Rudra appearing as a total structure of all the egos, with all the rudeness, arrogance, and
conceit that belongs to all the ego-beings. (That is why he is dark and terrifying.)
The three forms of Gunas; the three modes of times; the three internal tools namely the Chitta, Ahamkaara,
Buddhi; the three letters of Pranava; the three Vedas; all these are the three eyes in the five faces of Rudra.
(What is not connected to the ‘I’? ‘I’ exists; and everything exists from ignorance to knowledge. If the ‘I’ is
gone, then there is no Rudra with five faces with three eyes each; and no ‘Kaali, the Jagat-shadow’ also.)
 17

त्रिशूलं तेन त्रैलोक्यं गृहीतं करकोटरे।यस्मात्तद्व्यतिरेके ण सर्वभूतगणेष्वपि अन्यन्न विद्यते किं चित् देहात्मैव
ततः स्थितः।
(‘I’ can exist only as a sense of separation. ‘Rudra’ symbolizes the ‘I’ principle which has the divided form
of Jagat as its eternal companion.)
The three worlds (as a mark of division) in the form of Trishula, are held in the hollow of his hand.
This alone is the form of ‘Aatman-Ahamkaara’ that exists in all as the ‘ego-Ahamkaaras’ because of
delusion. (You as an ego-entity exist as the ‘body and the body-centered world’ only.)
Other than him the ‘Ahamkaara-sense’, there is nothing else that exists in all the beings as the ‘bodyness’.
Rudra alone exists in each being as the essence of Brahman-Ahamkaara’; but as identified with the body
alone in the ignorant.
(Whatever you are experiencing as an outside world exists because of the ‘presence of the Rudra-principle in
you as the ego-essence’. He alone is the ‘power’ behind your ‘Ahamkaara’ and ‘Abhimaana’, the sense
experiences, the mental functions, the knowledge of the Vedas and other scriptures, the Gunas, the time-
modes, and even of the very life you are imagining as living.)

सर्वसत्त्वोपलम्भात्मा स्वभावोऽस्य प्रयोजनं ईरितः शिवरूपेण चिन्मात्राकाशरूपिणा।

He bestows the fulfillment of all the desires and actions for all the ‘I’ categories, though he needs no
fulfillment and is always the fulfilled state (since the ‘I’ actually is the Aatman, the true Self).
For this purpose, he exists as the auspicious state of ‘Shivam’ (not as a Deva or as a limited form of Shiva).
(When the ego-I dissolves off, and the Self-I rises, that is known as the Shivam state.
A Jnaani who lives in a world with others is endowed with this ‘’Aatman-I’ alone, and exists in the level of
‘Rudra, the divisionless Ahamkaara of Brahman’.)
Rudra is the Chit expanse itself appearing as the auspicious state of the ‘Controller of all’, and is formless.
The perceived world appears endowed with order and coherence because of the ‘I’ state of Rudra, who alone
exists as the countless ‘I’s and their world of experiences. (‘Aatman-I’ is the basis of all the ‘ego-I’s.)

तेनैव च निगीर्णः सत्परमां शान्तिमेत्यसौ।

(Though the ‘Rudra-I’, is the ‘state of a Mukta’ when acting in the world, his real state is ‘I’ less Shivam
state alone. The ‘Rudra-I’ is just a ‘made up I’ of the Jnaani. In the Brahman level, no ‘I’ exists.
A Mukta is always ‘I-less’ within, but is the ‘Rudra-I’ in the perception-state, and fakes an ‘ego-I’ for the
others in his world.)
The Shivam-state of Chit (the nothingness of all), swallows up this Rudra at the rise of knowledge (and the
‘Brahman-I’ vanishes off along with all the ‘Jeeva-I’s of the world (for the Jnaani).
Swallowed (absorbed) by the Shivam-state, he attains the supreme quietude.
(From where did this Rudra arise? Chit in its ‘self-reference state’ appears as the Shivam-state, which we
refer to as the ‘great auspicious formless state of Shivam’. Shivam, the Chit-state is the essence of Rudra, the
Chit-I. After the destruction of the Brahmaanda (through knowledge-attainment), this ‘Rudra-I’ also is
discarded by Brahmaa (of the previous Vidyaadhari story) as the blackness of the creation. This alone
appeared as the ‘black-hued Rudra’ in front of Vasishta; it devours the left over ruins of Brahmaanda; and
melts off into the Shivam state.
Shivam-state melts back into Chit-state. And then..? Nothing is left back but the silence of all the ‘I’s.)

निर्मलाकाशरूपात्मा कृ ष्ण इत्येष ईश्वरः।

(You cannot ever imagine a ‘Rudra-form existing as the totality-I’, with your little-I still intact.
Rudra does not exist at all; but is another fake-I of the Jnaani, when he is a part of the perceived world. But
for the ignorant Saadhak with an ‘I’, the ‘totality-I’ also has to be described as another fake-I of Brahman!
If you believe that you are an ‘ego experiencing a world’, then this ‘Rudra-concept’ also rises as the
‘totality-I’. If your ‘I-sense’ is dissolved off completely through Vichaara, where is this Rudra even?)

Rudra is of the form of taintless sky and transcends the reach of the mind and senses (since the mind and
senses function by his power alone). He is colorless and dark like the space.
He is the ‘Supreme Ishvara’ who holds the entire perception state as his.
(‘I ‘exists; so the perception-state exists; so the totality-I exists as the Ishvara!
A Jnaani has no need for this Ishvara also! He is second-less!)
 18

कृ त्वा कल्पं जगत्सर्वं तत्पीत्वैकार्णवं तदा स प्रयाति परां शान्तिमभूयःसंनिवृत्तये।

Rudra creates the darkness of destruction in the entire Jagat at the end of the Kalpa (at the rise of
knowledge).(A Saadhak first dissolves off his little ‘I’ through Vichaara, then imagines himself as the
Rudra-I, as a totality-I of all; and then dissolves that also and remains ‘I-less’ as the ‘awareness of the
quiescent state’.

Rudra drinks off (dissolves off) the single water stretch (all the experiences and their memories) (through the
contemplation of oneself as Rudra-I for the Jnaani); since these experiences and memories in the form of
Jagat blocks the true self.
He remains ‘I-less’ and returns to his quiescent state (of Chit), bringing a cessation to this formless form, and
rests in the source-state.

ESSENCE OF THE ‘RUDRA-DESCRIPTION’ PART- II

After this Rudra appeared like the dark-space with a form, what did he do?
He moved with the speed of Praana (as the control of the mind and Praana vibration).
By staying motionless, he moved fast like the canvas which is everywhere in the painting drawn on it.
Below him was the endless stretch of Ocean-waters that covered the Cosmic egg itself!
Is not the Cosmic egg, the Jagat-perception covered by your own experiences and memories?
Where is a world bereft of experiences and memories?
Rudra was intent on devouring the entire ocean at one gulp to get at that Brahmaanda.
He opened his mouth of dispassion and shot out flames of Vichaara as the contemplation state of a Jnaani.
The entire Ocean evaporated at once, unable to stand the heat of his Vichaara, that was fueled by dispassion.
When you rise to the level of ‘Aatman-I’ and stay as the ‘Rudra-I’, how can individual experience and
memories have any value? The Ocean of waters dries up instantly at the height of dispassion, where the
‘ego-I’ vanishes off into nothingness.
After the experiences and memories of the individual become worthless and are discarded as mind construes,
what gets left back?
Only sheer emptiness! No, not the emptiness as you imagine the emptiness to be!
This emptiness is the emptiness where the ‘lies of the mind have met a miserable end’!
‘The actions wanting the results, the Vaasanaas wanting t o be fulfilled, the Praana as the vibrating mind, all
the idiotic experiences and their memories stored by the mind, and the sense of duality where you see
others’; all these vanish off without a trace at the rise of the Knowledge.
The world stays as it is; as just the moving patterns that appear and disappear.
Yet you can say that there were four things that were left back for the Jnaani, after the attainment of the
Brahman-state. One of them is the ‘Rudra-I’.
The Jnaani is now identified with the Aatman, and stays as the ‘single Ahamakaara-state of Brahman’.

The world becomes non-existent for the Jnaani, though it is the same scenario as before.
The world does not vanish off; but is seen rather like some ‘imagined lines drawn on the empty space’.
The Knowledge of the unreal nature of the world has become the true vision of a Jnaani, which alone is his
identity. He yet has to live in a world, moving along with other false egos.
He is the ‘Rudra-I’ who has discarded all the ‘experiences and memories of the body-I’ as some worthless
trash. The world can never look real again for him.
The Jnaani sees is self-shine alone as the world; and chooses a life that suits his previous personality.

There are three more things other than his knowledge-existence that are left back as taintless and pure.
Let us say that the Jagat was a Brahmaanda, like an egg which contained everything; and it was broken now!
It has the top portion of the broken shell, the bottom portion of the broken shell, and the middle portion!
The bottom was like some wet slushy soil, the left over dirt of the shattered tri-worlds (and was like some
milk cream); the top portion was the endless nothingness of space (like some flattened rice paste); and the
middle portion was pure emptiness.
The world that reveals itself as non-existent is the bottom portion of the egg.
The Knowledge of nothingness as all, is the top portion of the egg.
The knowledge and the unreal world state, both stay unconnected; but the Chit-expanse in the middle seems
to support these two broken shell pieces.
 19

(Vasishta now describes the scene where ‘Rudra-form’ devours the pieces of Brahmaanda.
Before that ‘event of swallowing the Brahmaanda pieces like swallowing a rice cake filled with milk cream’,
there are many topics discussed by him which are very abstract and beyond the reach of ordinary minds.
The reader has to keep track of the concrete description on one side, and absorb the abstract theories also on
the other side; and swallow the whole piece like the ordinary rice cake filled with thick milk cream.

The perception-state is nothing but ‘Aapa’ the waters of experience.

Experience alone is the essence of the Jagat; and is swallowed by the ‘Ahamkaara’ (I-sense), at all times.
Which experience is bereft of the ‘I’?
When the Supreme state of Knowledge rises, the entire perception state which is described as the ‘endless
stretch of waters’ is swallowed by the ‘Supreme Brahman-I’, the Rudra (symbol) who emits the ‘flames of
Vichaara blazing with dispassion’. He is the huge ‘Vadava fire’ who swallows the waters of Brahmaanda at
an instance. All the Ahamakaara-states of all the beings become non-existent, like the people of the dream-
world vanishing off when one wakes up.
The ‘Knowledge of the Aatman’ swallows up the entire Brahmaanda at an instant, like the light swallowing
up the darkness.
If you can imagine this ‘Self-awareness’ as the Rudra-form, then this is how it will be like!)

PART-II

अनन्तरं मया दृष्टस्तत्रासौ यावदुद्यमात् प्रवृत्तः प्राणवेगेन तमाक्रष्टुं महार्णवम्।

Then, again when I saw him, he was engaged in moving fast with the speed of the Praana (wind), to swallow
up the huge ocean of waters (experiences) which covered the entire Brahmaanda (as the perception-state).

(A Jnaani who is engaged in ‘Vichaara-contemplation’ stays as the quiet Praana within, and destroys all the
experiences of the ego as worthless and non-existent.
Experience is nothing but a mind-construe only. The endless stretch of Ocean in the ‘totality experience state
of Jagat’ in its entirety. Therefore Rudra who symbolizes self-knowledge moves fast like Praana (means; is
absorbed in the Praana as Bhushunda explains) and dissolves off the entire ocean of experiences of all the
worlds into nothingness.)

अथ तस्य मुखं स्फारं ज्वालामालासमाकु लं प्राणाकृ ष्टो महाम्बोधिर्वाडवाग्निमिवाविशत्।स एव वाडवो भूत्वा

वह्निराकल्पमर्णवे अहंकारः पिबत्यम्बु रुद्रः सर्वं तु तत्तदा।पातालमिव पानीयं सर्पो बिलमिव क्षणात्
पञ्चवायुरिवाशमविशत्तन्मुखं जवात्।समुपेत्यापिबद्रुद्रः स मुहूर्तेन तत्पयः कृ ष्णाङ्गोऽर्क इव ध्वान्तं सत्संपर्क
इवागुणम्।
His mouth opened fully wide; it was shooting out garlands of flames.
Pulled by the wind from his mouth, the huge ocean entered his mouth like entering the ‘Vadava fire’.
Rudra himself acts as the Vadava fire and drinks off all the waters of the creation even when it is going on,
as the single principle of Ahamkaara.
Like the waters flowing down the nether world, like the snake entering its hole in the ground, like the Praana
with five functions entering the mouth-space, the ocean entered his mouth fast.
The ‘black hued formless one’ immediately drank off the entire water, like the sun (of knowledge)
swallowing the darkness (of ignorance); like the contact of the good swallowing the bad qualities.

WHAT GETS LEFT BACK IN THE KNOWLEDGE-VISION?

((In the Upanishads, water (Aapa- that which one swallows) is the code-word used for the flow of
experiences a Jeeva-mind goes through. Fire refers to the individual entity that swallows the waters as its
fuel, and blazes fiercely.
Rudra is the ‘fire of Ahamkaara’ which swallows the waters continuously all through the Kalpa; and at the
end of the Kalpa as at the rise of ‘Knowledge’, the ‘totality of all Ahamkaaras’ rises as Rudra’s form from
Brahmaa; and devours all the ‘waters’ at once.
Similarly, wind (air) is the code-word for contact principle, which connects the individual soul to the
experiences. Rudra (Ahamkaara form), through the Praana (contact), sucks the waters and leaves only the
emptiness of Chit back; and then disappears forever in that creation.
 20

This is the last phase of Brahmaa’s dissolving process (at the rise of Knowledge).
This secret knowledge alone is explained by Vasishta using Rudra’s description and his dance-form thus
capturing the interest of Rama.)

आब्रह्मलोकपातालं शान्तं शून्यमथाभवत् रजोधूमानिलाम्भोधिभूतमुक्तं समं नभः।के वलं तत्र दृश्यन्ते चत्वारो
व्योमनिर्मलाः इमे पदार्था निस्पन्दाः शृणु तान्रघुनन्दन।एकस्तावदसौ मध्ये रुद्रः कृ ष्णाम्बराकृ तिः निराधारः
स्थितो व्योम्नि निस्पन्दामोदबिम्बवत्।द्वितीयोऽवस्थितो दूरे पृथ्व्याकाशतलोपमः भागो ब्रह्माण्डसदनस्याधः
पातालसप्तकात्।पातालभूतलदिवां सशैलेन्द्रदिवौकसां व्याप्तः पार्थिवभागेन पङ्कामात्रात्मनात्मभाक्।तृतीयोऽत्र
पदार्थोऽभूदूर्ध्वं ब्रह्माण्डभागभूः दृष्टिक्षयात्सुदूरत्वात् दुर्लक्ष्यगगनासितः।दूरविश्लिष्टयोर्मध्यं यत्तद्ब्रह्माण्डखण्डयोः
तदाकाशमनाद्यन्तं ब्रह्म निर्मलमाततं चतुर्थोऽसौ पदार्थस्तुतदा संलक्षितो मया चतुष्टयादत्र नान्यदेतस्मादेव
किं चन।
The entire world from BrahmaLoka to the nether-world immediately became quiet and empty; the sky was
cleared of all the dust (action), smoke (Vaasanaa), wind (Praana-support), water (experience) and all the
beings (Jeeva-states). There were seen only four things that were as pure as the sky and remained motionless
(as the Chit state itself) (after the attainment of the Knowledge-state).
Listen to what they are, RaghuNandana!
One was this Rudra (as the Brahman-I) in the center (as the center for the perception-state), who was
standing like the black sky (bereft of the world-existence).
He stood without any support in the expanse of space like the ‘image of the fragrance which has got frozen’.

(A Jnaani acts as the ‘Brahman-I’ alone, and not as the ‘Jeeva-I’, and is not supported by the sense-patterns.
There was no trace of ignorance left back to support the Jeeva-ness.)

The second one was the lower portion of the Brahmaanda like the ‘bottom of the ground turned empty’.
The entire earth with its hills and skies, which stayed divided as the Bhootala, Paataala and the Svartala was
left back like a ground full of wet mud, far below the seven layers of Paataala.

(Imagine a bottomless nothing called the ‘below’; the ignorance had gone off to a ‘far off below’, and could
not be seen at all.
If the muddy ground alone is to be imagined as the ‘below’, then this ground was just damp with all its
waters gone, like the thick dried up cream of milk but actually made of mud.
All the experiences had been destroyed and swallowed up by Rudra. What was left back was just some damp
worthless wet mud which could never stick to the empty-state of the Jnaani.)

The third one was the top portion of the Brahmaanda. It was spread out to such vast distances where the eyes
could not reach, was completely dark and nothing could be seen.
(Imagine some sort of complete nothingness called the above, like the ‘spread out sheet of rice paste that is
flattened’. A Jnaani exists as the Brahman-expanse, empty and limitless.
The ‘below’ and ‘above’ have no connection at all, and are far from each other, being distanced by the luster
of Brahman-awareness.)

Then I saw the fourth one which was in the middle portion of these two pieces of Brahmaanda; there was
only the pure expanse of emptiness, taintless like Brahman (in the form of ‘Knowledge-luster’).
Other than these four, nothing else was there.

ESSENCE OF THE ‘RUDRA-DESCRIPTION’ PART- III

The world is gone and the knowledge of its unreal nature is left back!
So what else is there? Nothing!
What is the nature of this cosmic egg which is broken like this?
What is it actually? Is there a solid Brahmaanda that has broken like this?
No; it is just an abstract thought described in this manner.
 21

WHAT IS BEYOND?

DVAITA
Brahmaanda is just the perception state of beings.
It is supported by the duality sense only, as the ‘I’ and ‘the world’.
World is what? That which is revealed as some experience. This revelation state is known as ‘Aakaasha’.
What reveals what? Chit alone is seen as the world by itself.
No one is there as a second.
World exists as the duality-sense; and it vanishes when this duality-sense is destroyed through Vichaara.

It is like the Chit seeing itself in a mirror, and understanding the image as different from it.
The world you see is the image of yourself reflected in the mirror of Bodha.
‘You the Aatman’ are seeing yourself as the body info, family info, world info etc.
You are identified with that which is not you; and are like the idiot looking at his image in the water-surface
and falling in love with it.

The world does not exist actually; but exists also as a state of experience, like the twilight zone that lies in-
between the day and night. The realized one knows that the world is not really there as any solid structure,
but yet lives as a ‘middle-state between knowledge and the destroyed world’, as the ‘Self-awareness’ only;
like the ‘middle state between the two broken shells of Brahmaanda’.
He is the ‘empty Aakaasha that lies between the wet slushy destroyed world and the pure untainted state of
knowledge’. He shines as his own Jagat-state as the Chit-awareness.

AAPA
Jagat is just the flowing patterns of senses which is experienced by the Jeeva as some interaction with
objects and people. These experiences are referred to by the term ‘water’.
Experiences are beginnings and endless.
Experiences are not fixed; they may be repeated or be new; are predictable or sudden.
‘Experiences, their memories and expectations’; these alone make the world-appearance!

A Jnaani as the Rudra-I, swallows off all the experiences like a fire of Knowledge, and is not affected by any
experience. The ignorant are tossed and shattered like dry grass pieces in the flow of experiences.
Experiences when channeled are known as the Jeevas.
A Jeeva is just a garland of experiences of particular Vaasanaas.
The word ‘fire’ is used as the term that symbolize the Jeeva-ness.
This fire blazes high by consuming the fuel of experiences.
The Jnaani ceases to be a fire; does not consume the fuel of experiences; and stays as the changeless luster of
‘Knowledge-vision’.

PRAANA
Knowledge-vision as the upper piece of the broken Brahmaa’s egg and the destroyed world as the lower
piece of the egg; what connects them both?
The wind! The term ‘wind’ (Praana) symbolizes the ‘contact’ the gum, that binds the two broken shell pieces
together. The ‘Chit as the Aatman, the understanding principle’, in contact with the experiences, is
understood as the Jagat.
Praana is the power of flux. Jagat exists as the essence of movement only.
The Chit as the power of Praana, exists as a ‘Jeeva that experiences some world’.

AAKAASHA
The ‘revelation state of Chit’, reveals the Jagat as ‘experiences contained in some place and time frames’.
This revelation (Aakaasha) supports the world-existence. This revealing power alone exists as the ‘Aakaasha
element’ which supports the other elements, and allows them to exist inside it.
Beyond all this is the Chit expanse, the potential state which can exist as any experience.
The Chit is infinite potential for any experience, which alone is revealed as many world-experiences of
countless Jeevas.
A Jnaani ignores the experiences like a traveler ignores the wayside scenes of the journey, and is unaffected
by the experiences. The experiences flow off him like Ganges poured over the Linga-stone; whereas the
ignorant exist as the shattered stone pieces caught in the floods of monsoon water.
 22

Beyond that, what exists?

Only the meaningless discussions of the scholars who search for the Reality in the realness of Jagat!

PART- III

रामोवाच
Rama spoke

बहिः किं विद्यते ब्रह्मन्ब्रह्मसद्मकटाहतः कास्तत्रावरणा ब्रूहि कियत्यः संस्थिताः कथम्।

Brahman! What exists outside of this Brahman’s cauldron? What are its coverings?
Tell me, how many are they, and how do they stay?
(If these are the four things that are left back in a Jnaani, then in which space are they situated?
What is outside of them? How is this broken Brahmaanda which is nothingness, held back in space?
When there is no one to discern these four states, where and how do they exist in a Jnaani’s state?)

वसिष्टोवाच
Vasishta spoke

(When all is gone, how does anything exist as the Jnaani’s perception-state?
His state is indescribable. He is neither fully dissolved off, nor is he any entity as a Jeeva.
He is not in any ‘Aakaasha’ but yet exists in some ‘Aakaasha’.
His in-between-state is described here in the most subtle manner.
He is Chit endowed with the purest state of mind. If he is to be described, then Chit alone has to be
described, since the world exists for the Jnaani as his own reflection as Brahman.)

ब्रह्माण्डखण्डयोः पारे ततो दशगुणं जलं सन्ध्याकाशमनन्तं तद्वर्जयित्वा ततः स्थितम्।ततस्तथैव ज्वालात्म
तेजो दशगुणं स्थितं ततस्तथैव पवनः पवनो निर्मलः स्थितः।ततस्तथैव विमलं नभो दशगुणं स्मृतं ततः
परममत्यच्छं ब्रह्माकाशमनन्तकम्।अन्यत्रान्यत्र तस्याथ दृष्टयोऽन्यास्तथैव खे कचन्त्यनन्ता दूरस्था मिथो
दृष्टात्मसृष्टयः।
(You have to imagine a Jnaani’s state as if it is a Brahmaa’s egg broken into two pieces as above and below,
namely the ‘Brahman knowledge’ and the ‘world-existence’ unconnected to each other.
What is beyond these pieces, if they are broken up and the world exists no more as any experience?
It is the Chit-state covered by the limitless potential to exist as any world-experience.)

Beyond these Brahmaanda’s pieces (duality-sense) is the endless Aakaasha (the revelation-state of the
world) which is like the in-between state of day and night (a state between creation and dissolution, where
the world exists and does not also exist); and it is filled with limitless water (the potential state of
experiences) ten time times more than that (is beyond measure).

After that, the blazing flames are there, ten times more than that.
(Water is supported by the fire, the individual Jeeva with his Vaasanaa flames; and he keeps on devouring
the waters of experiences.)

Beyond that is the purifying wind that is taintless.

(This fire is kept alive by the air which is the principle of attachment. A Jeeva is a Jeeva because of his
attachments to his body, relatives, world etc. These attachments keep him going on through endless lives.
The fire provides the division-concept since all the names and forms are revealed by the luster of the fire.)

After that is the taintless sky, ten times more than that!
(Jeeva’s experiences are bound by the space/time concepts which make him feel limited and bound. )

Beyond that is the supreme expanse of Brahman, which is infinite. (All these factors from water to Aakaasha
are supported by the Knowledge-essence termed as Brahman, the ‘BodhaRoopa’.)
 23

In the emptiness, outside of that, again and again, other things are there shining forth endlessly and exist
further and further out there, as imagined in the discussions.
(What exists outside of even that? What else but meaningless discussions and philosophies with their
imagined theories!)

ESSENCE OF THE ‘RUDRA-DESCRIPTION’ PART- IV

The Brahmaanda is broken into two halves, the wet destroyed slushy world-state and the Supreme
knowledge of Brahman. How are they still there as if held together in a Jnaani?
The ‘non-attachment’ alone holds the two pieces together, like a lotus-leaf holding the water-drop.
The world that is destroyed and that has become the slushy water-layer becomes a ‘lotus leaf holding the
water’. That is, the Jnaani remains a part of the world without any attachment.
He stays ignoring every experience as worthless; but experiences hold on to him for their existence.
Auspicious experiences run toward him like the water running towards the shallow ground.
They exist by holding on to him, lest they vanish off!
As he moves through the ‘time’ path, the space appears newly with elements instantly rising as objects and
people to become alive as it were. Since he does not care about any experience good or bad, the experiences
try to hold on to him like the ‘monkey babies hold on to their mother’.
Since he owns no Vaasanaas, the Jagat cannot rise for him as a solid reality anymore.
He has no desire for any experience; but the experience has to be there for him as some probable state of
perception. So, he has to conceive some fake Vaasanaas and live through them.
That is why, he is known as a person with ‘SatyaSamkalpa’, one whose mere thought-vibration rises as real.
Any probable state becomes a real experience when it crosses over his silent mind.
Experiences wait to serve him like slaves.

PART- IV

रामोवाच
Rama spoke

(The two broken pieces of Brahmaanda were there. Rudra appeared and devoured the waters. Now there is
only the stretch of wet mud down below and the empty sky above- ‘the two pieces of destroyed Brahmaanda
shells’; what supports them?)
ऊर्ध्वे ब्रह्माण्डखण्डस्य तथाधस्तान्मुनीश्वर तज्जलादिमहाकारं क्व कथं के न धार्यते ।
Hey Lord of Sages! Above is one piece of this Brahmaanda (as emptiness), and down below is the great
stretch of water (experiences); where, how and supported by what?
(A Knower of Brahman is emptiness in essence; yet how do these experiences connect to him?)

वसिष्टोवाच
Vasishta spoke

(A broken egg with two pieces, with all its contents gone; that is what is left over for a Jnaani.
Rudra has devoured whatever was left back after the devastation processes of fire and wind (Jeeva and
Praana).
Now there are still two shell pieces left, one wet (the life with evaporated experiences) and one dry (as the
knowledge-vision). One is the thick muddy stretch like the dried up milk cream and the other is the spread
out space-sheet like a flattened rice paste. They exist unconnected to each other.
Then how does a Jnaani go through his perceived world, though it is non-existent for him?)

स पार्थिवपदार्थानां स्थितः पुष्करपत्रवत् भागस्तमेवाधावन्ति ते सुता मातरं यथा।

The ‘lower surface-piece of Brahmaanda’ itself stays like the lotus leaf, holding it.
(Experiences exist as the natural state of Chit, as its reflection. The world holds on to the Jnaani like the
lotus-leaf holding the water-drop without touching it, so that it does not roll away.)
Like the monkey cubs holding on to the belly of the mother, the waters stay hugging it.
(The Jnaani does not hold on to the experiences; they hold on to him, lest they fall off.)
 24

अतो यदेव नेदीयो ब्रह्माण्डाख्यं महावपुः तत्पदार्थाः प्रधावन्ति तृषिताः सलिलं यथा।
Whichever Brahmaanda part is close by, the objects run towards it like thirsty people running towards water.
(The Jnaani with the Sattva-mind is the closest thing they can approach, and the objects of the world make
an effort and appear in front of the Jnaani, so that he can at least pass a glance at them to make them exist.)

अवलम्ब्य तदेवान्तः संस्थितास्तैजसादयः न स्थितिं प्रविमुञ्चन्ति स्वां यथावयवया इव।

All the elements fire and others (as described previously) exist by holding on to that appearance-state of the
Jnaani. They do not discard their nature and stay steady like the limbs.
(A Jnaani is not bothered about the body and the world made of elements; they have no existence for him;
but the body and the world hold on to him for their existence, like the limbs hold on to the person.)

ESSENCE OF THE ‘RUDRA-DESCRIPTION’ PART- V

How does the Jnaani live in a world that does not exist for him as real? Like a mirage character in a mirage
city, knowing well that it is a mirage city and he is also a mirage character living among other mirage
characters! He enjoys the world the same way as an actor enjoys acting in a story enacted on the stage, with
the full knowledge that the story and the characters are not real.
He lives in the world like a woken up man moving through a dream-city.
He enjoys the world like a Gandharva (Deva with magical ability) enjoys roaming in an illusory garden of
his. He lives like a living person amidst the ‘dead persons roaming about as brainless-Zombies’, and is
unaffected by anything of the world.

What supports the world if it is non-existent really?

Nothing supports it.
Like a face imagined in the moon, like a hair ball seen by the infected eye, the world exists as the illness of
the intellect which lacks rational thinking.
What you think is happening, that becomes your experience.
Your very anxiety states rise as your experiences forced on you by yourself.
Your ignorance alone creates the ghosts of death and bondage.
What you believe, that is your world of experience.
A Jnaani is not bound by any belief.
He sees the world as it is; as just some probable state of Reality.

PART- V
रामोवाच
Rama spoke

ब्रह्मन्ब्रह्माण्डखण्डे ते तिष्टतः कथमुच्यतां किमाकृ ती धृते के न कथं वा परिनश्यतः ।

Brahman! How do they stay in the broken piece of the Brahmaanda, tell me?
What form supports them and holds them from perishing?
(How the world still exists for a Knower, even after it is destroyed by the rise of Knowledge?)

वसिष्टोवाच
Vasishta spoke

अधृतं धृतमेवोच्चैरपतच्चैव वा पतत् अनाकृ त्यैव साकारं जगत्स्वप्नपुरं यथा।किमस्य नाम पतति किं वा
के नास्य धार्यते यथा संवित्ति कचनं तथैतदवतिष्टते।यथा के शोण्ड्रकं व्योम्नि यथा च व्योम्नि शून्यता यथा वा
पवने स्पन्दो जगच्चिद्गगने तथा।चितौ संकल्पनगरं ब्रह्माण्डाख्यं जगद्गृहं खे खमेवाप्यनकारं प्रत्याकारमिव
स्थितम्।
(The world exists as before for a Jnaani also; but he is not any entity now, but just the vision of knowledge,
the ‘state of seeing’ without the ‘seer and the seen’ phenomenon. This vision reveals only the Brahman-
shine for him and not the world.
 25

He moves through the world like moving through a mirage-city, knowing fully well that nothing that is seen
holds any realness.)
The world is like a city seen in the dream (and is disproved by Knowledge, similar to the dream-world by the
knowledge of the waking).
(What supports the dream-world and its objects?)
Though unsupported, it is supported; though falls from above, does not fall; though formless, is with form.

(To a Knower there is nothing except Brahman; for the ignorant, there is nothing except the world!
A Knower’s state cannot be explained to the ignorant in any manner.)

What is there at all? What falls? What supports it?

Whatever is the shine of the understanding, it stays like that only. Like the illusory hair-balls seen in the sky,
like the emptiness in the sky, like the movement in the wind, the world stays in the Chit-expanse like that!
In the Chit-state exists the ‘conceived city of imagination’, a world-house named Brahmaanda.
Though it is emptiness in emptiness, it stays without any form; but appears as if with some fixed form.

पातसंवित्समुद्भूतं पतदास्ते दिवानिशं गच्छन्त्या संविदोद्भूतं गच्छदास्ते दिवानिशम्।स्थितसंवित्समुद्भूतं

तिष्टदास्ते दिवानिशं उत्पततन्त्या चितोद्भूतमुत्पतच्चैव तिष्टति एति नाशविदा नाशं महाकल्पादिवेदनैः जायते
जन्मसंवित्त्या व्योम्नि सर्वादिवेदनैः।
(What you conceive, that alone rises as an experience!
What is occurring as an experience to you, is what you understand as an experience.
Birth, death, disease, family, wealth, ignorance, liberation, knowledge, delusion etc get their existence by
you understanding them as death, disease etc.
Whatever you believe to be there; that exists as real for you.)
Produced by the understanding of falling (perishing), it keeps falling day and night.
Produced by the understanding of going (moving), it keeps going day and night.
Produced by the understanding of staying(stable), it keeps staying day and night.
Produced by the understanding of flying up (vanishing), it keeps flying up.

(Creation is just the belief in the existence of a Creation, its beginning and its end.)
Because of the understanding of the events like Great dissolution and the conception of destruction, it attains
destruction. Because of the understanding of the birth, it gets born in the emptiness with the experience of
having a beginning and all.

आभाति मौक्तिकगणः शरदम्बरान्तर्दृष्टवसत्य उदितोऽप्यतिसत्यरूपः।भ्रान्त्या यथा नभसि च स्फु रतां तथैषां

संख्यां विधातुमिह को जगतां समर्थः।
The ‘collection of pearls seen in the autumn sky’ is not really produced; yet it looks very real. Who can keep
count of such ‘world-pearls’ which appear in the Chit-expanse through delusion?
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART FORTY EIGHT

[PAASHAANAAKHYAANA (13)]
[RUDRA AND KAALI – 2)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 2

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 3

ABOUT THE AUTHOR

Narayanalakshmi

Narayanalakshmi (Shubhalakshmi), an ascetic spent most of her life in the Himalayan terrain, engaged in the
penance of knowledge. She is well-versed in all philosophies and is a scholar in Sanskrit language. Her
mission life is to retrieve the lost knowledge of the ancient Rishis and offer it unblemished to all the seekers
of the Truth. She is from Bangalore, Karnataka, India
 4

VISION OF ‘VIRAAT’ AND ‘RUDRA’ AS THE ‘AATMAN-SHINE’

‘Viraat’ or ‘Rudra’ or ‘Kaali’ are not some divine entities that you can observe outside of you.
The terms like ‘Brahman’, ‘Aatman’, ‘Chit’ etc are not proper nouns, but are terms that refer to the ‘that
something which exists as this’. Similarly the terms ‘Viraat’, ‘Rudra’ and ‘Kaali’ are not also proper nouns
or names that refer to any entity or object. They cannot be searched for and found even at the end-most point
of the world, like you cannot search and find yourself anywhere else.
They are not some deities that you can fall in love with, and worship as an ‘another’.

VIRAAT
At present, you as a ‘name and form entity’ are experiencing the presence of some particular people and
objects, which alone you understand as a world of yours, and believe that is the same world that is
experienced by all, and that it is solid and real.
Any other person you know, is also seeing a world of his own people, objects as per his understanding, and
believes that alone to be true.
Though experienced as a common world, the personal experience differs for all.
It is like a huge dream made of many dreams; or rather one huge dreamer who is made of many dreamers.
The mini-dreamer is a mini-Viraat, a dreamer made of his dream-body.
The huge dreamer is a huge-Viraat, a dreamer made of all the dream-bodies of his creation (like a square
made of many squares).

Similar to a dream where your mind alone exists as all the people and objects, the waking state also exists as
your own mind-data and as your private experience.
You are ‘that’ alone, whatever you mind-data exists as.
You ‘are’ your ‘total world-experience’. That alone is the ‘Jeeva-state’; the ‘you’ and ‘your world’ as one!
You cannot see or know what is outside of your mind-data.
You are bound to your own mind-data as the experienced-state of the world.
You are trapped inside some ‘minuscule information-cage’, and cannot know what is outside of it.
Others also exist only as your own mind-data.
That is why, you are mentioned as the ‘totality of your world’, the mini-Viraat.
If others exist, then they must be the ‘totality-states of their own mind data’.
If you join all these mini-Viraats as one, then it is one ‘huge Viraat’, who is made of the ‘totality of the
mind-data of all the mini-Viraats of one Creation’.
There may be countless ‘huge-Viraats’ like this, who exist as their own Creations. Then there must be a huge
Viraat-Brahman itself, which exists as ‘all the mind-data’ of all the Viraats, mini and huge. This ‘huge huge
Viraat’ made of all the ‘huge Viraats’ who are made of their own mini-Viraats, is ‘Brahman’.
Where is this ‘huge huge Viraat-Brahman’?
Inside ‘you’ as your very essence! The real that is covered by the unreal!
‘You’, that which understands all this as if with an intellect, are the ‘Aatman’, the ‘real you’.
Therefore, ‘you as the Aatman’ are the central point of all the Viraats.
You are the huge huge Viraat containing all the Viraats, yet trapped as an entity inside some tiny world of
yours, like the sunlight trapped inside a tiny box of darkness.
Contemplate yourself as this ‘Brahman-Viraat’, and transcend the division of all the ‘Viraat-worlds’.

RUDRA
The same logic works for the principle of Rudra also.
You are always screaming as the ‘idiot false I’; and so do the others!
The world exists as your ‘scream’ (of suffering) only!
The world is just the ‘total-scream’ of many trapped Jeevas!
If you join all the ‘I’s of all that exist with a form, like the humans, animals, Devas, deities, ghosts, aliens
and others, then you can experience the huge ‘I’ as your ‘I’.
This huge ‘I’ which screams as all the ‘I’s, is the Rudra, the roar of Brahman as the ‘I’.
This majestic roar alone is heard as the scream of the ‘I’s in all the divided forms of Jeevas.
This ‘roaring I’ is known as Rudra who drives away the screams of the other ‘I’s.
Where is he? He fills the entire space, whatever is there as space.
Your ‘tiny Viraat-world’ is also contained within this space only; and Rudra fills this space also as the ‘I’.
The single ‘I’ of Brahman alone exists as the ‘I’ of all the beings that exist with an ‘I-sense’.
 5

Even the worms have the ‘I-sense’ as a ‘word-less state’. Even the inert objects have it in the dormant level.
If this ‘I’ was not there in all, the rock cannot exist as a rock, the worm cannot exist as a worm, you cannot
exist as the tiny you (miniature mind-data).
Therefore this ‘Totality- I’ has to be contemplated upon as the ‘I’.
Be the ‘Brahman-I’ always, and transcend the noise of the screaming ‘I’s.
The Jagat in whatever form is the ‘dance of the Rudra’ alone.
Which thought or action is removed of this ‘I-sense’?
Even if you are possessed by a ghost and act weirdly, still the ‘I’ cannot be erased off.
If this ‘I’ can be probed within, you will find that this ‘I’ alone exists as the ‘I’ in ‘each and everything that
exists as your mind-information’.
Whenever you say ‘I’, remember this ‘Rudra-I’alone; then instantly the ‘ugly scream of the tiny-I’ will
vanish off, and the ‘roar of Brahman’ will rise up filling your entire state of the ‘huge Viraat’.
The Jagat is a ‘dance of this Rudra’ alone, the Brahman-I. See this Rudra alone everywhere as dancing
violently, and understand that the world that you experience is nothing but his shadow, the Kaali-form!

वसिष्टोवाच
Vasishta spoke

अथ राघव रुद्रं तं तदा तस्मिन्महाम्बरे प्रवृत्तं नर्तितुं मत्तमपश्यं वितताकृ तिं व्योमेवाकृ तिमापन्नमजहद्व्यापितां
निजां महाकारं घनश्यामं दशाशापरिपूरकं अर्के न्दुवह्निनयनं चलद्दिशदिगम्बरं घनदीर्घप्रभाजालमालानं
श्यामलार्चिषां वडवाग्निदृशं लोलभुजोर्मिभरभासुरं एकार्णवार्णौ द्राग्देहबन्धेनेव समुत्थितम्।
(The ‘Brahman-I’ was ready to destroy the ‘ego-I’ and its ‘conceived world’, at the ‘rise of Knowledge’.)
Raaghava! Then I saw that ‘Rudra’ as an ‘intoxicated terrifying form’ (blissful state of knowledge), getting
ready to dance his dance of destruction (of the realness of the world).
He was like the (empty) sky which had taken a form; yet he had not discarded his dark huge form filling all
the ten directions (was still the ‘I-sense’ of all).
He had the sun (witness state), moon (information processing function) and fire (the ‘totality Jeeva-
consciousness’) as his eyes (that reveal the Jagat).
The ten directions (of the space-concept) covered him as his garment which shook violently when he moved.
(‘I’ is always surrounded by the space which reveals the movement of all the objects.)
His luster was dense and long-reaching (as the Brahman-state).
He was the post to which the blue flames (of Jeevas) were tied up.
His glance was like the Vadava fire (that could destroy the entire Ocean of experiences).
He was attractive with the shoulders which moved like waves (of the Brahman-Ocean).
He appeared as if he had quickly got out of the ocean-river (experiences and their memory), which had
grasped his body (of Jagat).

DISSOLVING OFF OF RUDRA AND KAALI, THE ‘I’ AND THE ‘JAGAT’
THROUGH THE STUDY OF VAASISHTAM

Through a sharpened intellect accompanied by ‘Vairaagya’, develop the qualities necessary for a
Mumukshu. Then analyze the abstract truths of Brahman through the unique stories narrated by Vasishta.
Understand how the unreal world rises and exists as real, through the ‘practice of intellectual analysis’ of the
‘truths as given in the Utpatti and Sthiti Prakaranas’. Then subside the restless mind as you go through the
Upashama Prakarana. Then attain the state of Nirvaana like Rama, as in the first part of Nirvaana Prakarana.
If you still are unable to have even a glimpse of ‘That’, the ‘Aatman state of quiescence’, then you have been
studying the text for the (Saattvic) ‘intellectual pleasure’ (as the ‘feel good’ sense) only.
You cannot read this Vaasishtam text like a text of Shankara or Ashtaavakra.
You yourself have to dissolve along with the thinking; and allow the ‘false-I’ to melt off completely.
If still the Jagat with its people and objects and the false-you exist as real, if still the divisionless vision of
knowledge is elusive, then it is because of the lack of dispassion and discrimination in you.
If the two wings of Viveka and Vairaagya have not grown fully, then how can you float in the expanse of
Brahman like a free bird?
The second half of Nirvaana Prakaranam is a ‘session of contemplation’ only, that lies beyond the
intellectual grasp. Vichaara takes farewell here!
 6

You cannot ask questions about Viraat, Rudra and Kaali here, and get the answers.
You cannot ‘understand’ Viraat, Rudra and Kaali, and you cannot ‘worship’ them as some entities outside of
you! You can only ‘be’ their states.
Yes! You are the Viraat, and also the Rudra of the Jagat (Kaali) which you experience.
The ‘world you experience’ is ‘you in essence’, as the limited mind-expanse.

‘Jagat-Aakaasha’ (as some world that is experienced in some space and time by you) is contained inside the
‘Chittaakaasha’ (mind-expanse). You are the ‘Chidaakaasha’ that exists as the ‘Chittaakaasha’ and also the
‘Jagat-Aakaasha’. ‘That’ reveals ‘This’; and so is known as the ‘Chidaakaasha’.

You are the ‘Rudra-I’ that exists as the real ‘I’ of your false-I, and also as all the other ‘I’s of your Jagat.
Unless you roar as the Rudra, namely the ‘Brahman-I’ through deep contemplation, the screams of the small
‘I’s cannot be silenced.
This roaring gigantic form of Rudra, the ‘single Brahman-I’ is the ‘totality states of all the screams of all the
‘Jeeva-I’s from a worm to the Creator’.
The ‘I’ namely ‘Ahamkaara’ can exist as only the ‘Jagat-perception’, and cannot be outside of it.
“Jagat’ is the shadow that accompanies the ‘I’ always.
As an ignorant-I, you have a tiny world made of your own conceptions around you, which belongs to you as
the dream-world that is centered on a dream-character like you.

What about the Brahman-I?

Brahman-I is ‘Rudra the Chit-state’ itself existing as the essence of all the Jeeva-I’s.
Therefore, the entire perceived world of any time and any space of any mind, is his dark shadow.
Rudra dances as the ‘I’; and his shadow Kaali dances as the ‘Totality-Jagat’ that is made of countless Jagats
of all times. Rudra and Kaali are always together. If Rudra dissolves off, Kaali also dissolves off.

KAALI, THE SHADOW OF RUDRA

Rudra roars, and Kaali dances!

Do not imagine some Shiva and some Kaali to be existing as these entities; and do not fall at their feet.
You are the Rudra in essence, and the entire Jagat dances in rhythmic step along with that roar.
In ignorance, you exist only as the ‘name and form thing’, and so you scream always as ‘I’ and jump about
always as ‘my Jagat, my family, my wealth, my country, my gods, my philosophy, my Guru, my belief’ and
so on! Since you ‘scream’ only, the world exists as your ugly ‘scream-shadow’ made of deaths and diseases
and calamities!
Roar as the ‘Rudra the Brahman-I’ and dissolve off the screaming ‘I’; then you will see the very Jagat (of all
the people of all the worlds of all the times) as your shadow, and then you will also dance the dance of
Chidaakaasha (Chidambara Nrtya).
The ‘Rudra state’ is the state of intense contemplation just before dissolving off into the ‘leftover state’ of
oneself as the ‘quiescent state of Brahman’ (Kevalatva). And, when acting in the world as a made-up entity,
the Jnaani is always in the state of Rudra, and sees the Jagat as his shadow only. He never bleats like an idiot
lamp as ‘Mey Mey’ (‘mine’ ‘mine’); but roars as a mighty lion and owns nothing!

EVOLVE IN IMAGINATION

‘Imagination’ is the trait that makes a human stand above the animal kingdom. The world you see around
you, is the result of imagination of some minds, that existed somewhere sometime in the past. ‘Imagination’
is the power to see beyond the gooey flesh mass of the brain, which itself produces the images and reacts to
the very same images of the objects and people, like a child living along with its own imagined ghosts.
A Knower is known also as ‘Kavi’ one who transcends the physical vision.
You cannot attain the Brahman-state just by intellectually grasping the Vaasishtam truths; if so, then you will
present only a pathetic picture like the ‘well-versed Ashtaavakra’, ‘who hung his head in shame when
confronted by a female ascetic and was questioned about the personal experience of Self-state’ (as in
Tripuraa Rahasyam).
Enough explanation has been given by Vasishta about this Brahman-state in all possible ways, through many
stories and anecdotes; now it is time for the student to expand his ‘narrowed up body-centered vision’, and
develop the ‘third eye of knowledge’, by rising oneself to the level of Rudra.
 7

Kaali is the shadow of Rudra. The term ‘Kaali’ refers to blackness, ignorance, Avidyaa, absence of right
knowledge; it is the’ totality of all Jeeva-experiences’.
If you can forget your tiny worthless identity for a few minutes at least, and see the ‘perception state of
Jagat’ as the ‘Rudra-I’ (Brahman-I) with a pure mind as Viraat, namely the ‘totality mind’, then you will see
the Jagat that you experience as a shadow of yours as the ‘dancing Kaali’.

Any ‘I’ has to exist with the shadow of some ‘Jagat’ only.
Even a Jnaani has to exist as a made up ‘I’, with a made-up world.
If imagination is lacking, you cannot even conceive a comfortable world for you, as a Jnaani even.
Vaalmiki conceives a forest made of only beautiful things; Vasishta conceives a world of Knowledge along
with his other seven Rishi-companions, which is inaccessible to one and all; Vishnu conceives a milk Ocean;
Shiva stays buried inside an icy cave inside an icy mountain.
Imagination helps evolve the Jagat-appearance. That is Brahman!
If imagination is lacking, then you will not even have the capacity to experience the ‘joy of Moksha’.
Moksha is just the ‘Rudra roar’! Rudra is a state where your ‘I’ completely ceases to exist.
Your idiotic dream breaks off, and the world shines like the ‘dance of Chit’.
If you cannot even imagine the ‘Rudra-state’, then how can you enjoy the Jagat as the ‘wild dance of Kaali’?

‘Kaali’ is a state where you as the ‘Rudra-I’, see everything at once, at an instant, as your shadow.
Jagat is after all, a state of flux only; and the atom-bricks that make up the world are always whizzing fast,
and are never in a stabilized state. It is as if a single atom alone exists in all the possible space and speed
measures, like the single ‘Aatman I’ alone exists as all the ‘I’s!
Since we cannot see the atoms with our physical eyes, we observe the changing patterns of senses only, in
the form of objects produced and destroyed.
In our slow brain process, the change is extremely slow, and is in accordance with the clock and calendar
measures. Suppose the time was non-existent, then what?
If there exists no ‘time-factor’ at all, and you still are able to see the ‘entire space’ as an ‘arena of changing
patterns of objects’, then what would it be like?
It would be the ‘dance of Kaali’ as imagined by Vaalmiki and Vasishta!
You will not just observe a single sun and moon and a single blue sky of your tiny life-time, but will see the
‘entire perception state’ with all its suns and moons and stars whizzing fast, round and round.
If you can imagine a little more, you can imagine the dance of these changing patterns as the ‘dance of the
terrifying form of Avidyaa’, the ‘dark Kaali’ dancing wildly as the ‘Jagat-pattern’.

In the beginning of the text, there was a description of ‘Kaala’ dancing with ‘KaalaRaatri’, the dark night of
ignorance, the ‘change-factor’ accompanied by the ‘fixed rules of Jagat’. Kaali is ‘Kaala and Niyati’ both as
one; and the ‘dance of Kaali’ encompasses both the ‘Kaala and Niyati’ inside her.
The ‘dance of Kaali’ is the vision of the entire perceived at once, as the Brahman-I.
The ‘Brahman with the shadow of Jagat’ always is dancing this ‘dance of Rudra and Kaali’.
This ‘Chit-dance’ is beginningless and endless.

Viraat is not any entity; but is the abstract truth that the ‘totality exists without the division of Jeevas’.
Rudra is not any entity; but is the state of Brahman which exists as all the Ahamkaaras.
Kaali is not any entity; but is the Jagat which always exists as the shadow of the ‘Ahamkaara’.

Your tiny world that is of a physical body, family and world is a ‘dream of ignorance’.
The beginningless endless perception-state with the Viraat-body, with the roaring Rudra as the ‘Brahman-I’
and the ‘dancing Kaali’ as the Jagat, is the ‘vision of a Jnaani’ at all times.
A Jnaani exists as this vision only of the ‘Rudra-Kaali’ dance.

Brahman is the Rudra-I (made of all ‘I’s) with a Viraat-body (made of all Viraats huge and tiny), and has an
eternal companion named Kaali, namely the entire perception-state.

When Brahman, the ‘knowing-state’ ‘knows’ itself, it ‘knows’ itself as the ‘Jagat’.
When Brahman, the potential state ‘knows’ itself as all the probable states of experience, Rudra rises with
his Viraat-body and dances along with Kaali. When Brahman looks at itself in itself as in a mirror namely
Viraat-mind, it sees itself as the ‘dance of Rudra and Kaali’.
 8

This is the vision that is aimed at, by the contemplation on the truths explained abstractly in these chapters.
The potential state that can be any perception state is termed as ‘Brahman’.
It exists nowhere in no time. It ‘is’; and the Jagat ‘is’!
The ‘dance of Kaali’ is an imagined scene which refers to the ‘state of Jagat’ as a ‘total-perception’ that is
seen at once from the ‘Brahman-state’, as its instant shine.
If all the probable states of perception can be seen at once, as whirling and whizzing round and round, being
caught in their own repeated loops, and if that can be imagined as a huge dark form of a Kaali (as Prakriti),
then what would it be like?
Vasishta explains; Vaalmiki sings; and Rama melts off!)

THE SURFACE STORY; SO FAR…!

A Vidyaadhari meets Sage Vasishta, takes him to Lokaaloka hill, and introduces her husband Brahmaa to
him. Brahmaa begins his process of dissolution, and melts off the Creation and also his abode, by dissolving
off into his source-state. Nothing is left back but some empty space above and waters below. The space is
filled with the dark lustrous form of Rudra; and he swallows off the waters instantly.
Or rather, the Brahmaanda is broken like an egg by the dissolution-process, and the two parts of the egg
remain separated as above and below, and are held by the pure space in the middle.
The bottom portion is like some frozen cream, and the top portion is like some flattened rice paste.
Rudra swallows them both off like a rice cake joined with the milk cream.
Or…,
The Mumukshu-Jeeva is Brahmaa; his spouse is the ‘I-sense’, and is well versed in all the philosophies; is
ignored by her spouse who is developing dispassion and discrimination; and accidentally comes into contact
with a ‘noble Jnaani’ like Vasishta; takes him into her own conceived world inside the Lokaaloka hill (the
symbol for Brahman as the countless probable states of perception); and by the knowledge imparted by the
great Sage, the Mumukshu starts dissolving off his identity along with his spouse ‘I’, and also the other
people of his world.
The ‘dissolution through Jnaana’ starts; and the description is given as to how everything of the perceived is
destroyed by the ‘rise of true knowledge’.
When everything is gone, the realized Yogi remains as the Rudra (the divisionless ‘I’ of the Aatman), and
his shadow rises as the ‘timeless state of perception’, named Kaali (the changing pattern of the Jagat).
In the presence of this Rudra, the entire Brahmaanda (Brahmaa’s egg/ the potential state of creation with it
various Vaasanaa fields) remains as a broken egg.
The Yogi is established in the non-existence state of the world, and yet lives in a world as if it is real.
This feat of joining the two broken shells becomes possible because he is always established in the Self-
awareness, is never fooled by any perception state of any world, and is always un-attached to anything and
everything, even to his own Jeeva-identity which he dons in the world like a costume covering his emptiness.
The ‘unreal perception-state’ becomes real by his presence as it were, and clings to him for its own
existence.
The Jnaani of the highest level is the form of ‘Viraat Brahman’; has the ‘I’ of the ‘Rudra Brahman’; and
dances as the Jagat-state, the ‘Kaali Brahman’!

(See beyond the word and its meaning!

Rudra is the ‘Brahman-I’ and is always accompanied by the ‘Jagat-shadow’, the conception-state of
perception. This shadow is dark as opposed to the lustrous state of Rudra.
For the ignorant, she alone exists as the darkness personified; but for the Knower, she is just the harmless
shadow of Rudra.
Imagine the vision described in each verse below, and slowly expand the mind to visualize the movement of
all the worlds of all times and places, at once, as the magnificent dance of Kaali.
Vasishta and Rama and the others of his world exist in a Jagat made of tri-worlds, trinities, Devas, Daityas,
Naagas, Naras etc; and their conception of the universe is different from that of the homo sapiens of this
earth-planet. Therefore, Vasishta’s vision of Kaali is based on his own Jagat-concept.
You as an earth-resident who belong to a different plane of existence can imagine the Kaali-dance in a
different way in accordance to your own world-concepts.
Brahman is the same; Kaali is the same; but the worlds differ, and objects differ; but still the dance goes on
non-stop as the endless changing patterns of perception.)
 9

वसिष्टोवाच
Vasishta spoke

पश्याम्यनन्तरमहं यावत्तस्य शरीरतः छायेव परिनिर्याति नर्तनानुविधायिनी।

सूर्येष्वविद्यमानेषु महातमसि चाम्बरे स्थिता कथमियं छाया भवेदिति मतिर्मम।
I saw then that a female (the concept of inert matter as opposed to the conscious awareness) was rising out of
his body like a shadow, ready to accompany him in his dance. When there were no suns at that time (no one
was there even as the Brahmaa), and the sky was extremely dark (with no perception-states of any sort), I
was wondering as to how a shadow could appear there!

यावद्विचारयाम्याशु तावत्तस्य तदा पुरः सा स्थिता परिनृत्यन्ती विस्तीर्णा श्री त्रिलोचना

Even as I was thinking like this, she stood in front of me. She looked beautiful with her three eyes (since she
was a shadow of the three-eyed Rudra); was dancing all around, and occupied a huge space (whatever was
there as the space-concept in any mind). (Rudra filled the entire space of all the Jeeva-minds; and Kaali
enveloped the ‘same space of Jeeva-minds’ as the ‘Jagat-state’. Rudra is the shadow rising from the
‘quiescent state’ as the Ahamkaara; and Kaali is his shadow.)

कृ ष्णा कृ शा शिरालाग्ङी जर्जरा वितताकृ तिः ज्वालाकु लानना आलोलवनसंभारशेखरा

(She as the Jagat, was made of only ‘emptiness and blackness’.)
She was black in hue (as the absence of Knowledge); and was very emaciated (never satiated).
Her veins were protruding well (as the Vaasanaa-fields).
Her body was hollow like a skeleton (since it was made of nothingness).
Her form was gigantic (as the expanded state of perception).
Her head was filled with a forest of hair which was dancing like fire-flames (as the Jeeva-states).

भिन्नाञ्जनतमःश्यामा यामिनीवाकृ तिं गता तमःश्रीर्देहयुक्ते व साकारेवाम्बरद्युतिः

(She was made of blackness alone, as the absence of Knowledge.)
She was dark in hue as if the ‘very blackness of the collirium’ had been separated out and stood there as a
dark form (since she is a form of Avidyaa).
She was like the night itself personified. She was as if endowed with the ‘beauty of the darkness’.

अतिदीर्घा करलास्या नभो मातुमिवोद्यता दीर्घजानुभुजभ्रान्त्या मातुकामेव दिङ्ग्मुखं

She was extremely terrifying with her black form.
She was extremely tall and very huge, and her form instantly covered any space that was there; it was as if
she was intent on measuring the sky itself to see how far and wide it could stretch!
She spread out everywhere, as if measuring the directions with something that appeared like long shoulders
and knees (stretching as the space and time measures of any length).
She was emaciated as if by long starvation (with the never-satiated Vaasanaas).
Her huge body had hollows all over (as the countless falls caused by ignorance).

कृ शा बहूपवासेन परिनिनम्नमहातनुः कज्जलश्यामला मेघमालेव पवनाकु ला

Her huge body was thin and emaciated by starving for a long time (because of the never ending Vaasanaas,
and because of never attaining the fulfilled state).
She was as black as the lamp black (with ‘complete absence of Knowledge’), and shook like a garland of
dark clouds (desires) tossed by the wind (Praana).

कृ शाशक्ता यदा स्थातुं सुदीर्घा विधिना तदा ग्रथितेव शिरारूपैर्दामभिर्दैघ्यशालिभिः

She was highly emaciated (essenceless and empty) and tall (rising endlessly as Jeeva-states), and therefore,
was not capable of standing steady. Observing her pathetic state, it was as if the ‘Vidhaataa’ (Creator, the
law-maker) steadied her by tying her with ropes (Gunas) as if, by tying her all around with the long veins
that could stretch endlessly. (Her unsteady form was held tight by the three Gunas. She ceases to exist for a
Jnaani who is ‘Gunaateeta’, one who is not bound by any Guna.)
 10

तदा नाम सुदीर्घा सा यथा तस्याः शिरःखुरं मया दृष्टं प्रयत्नेन चिरोर्ध्वाधोगमागमैः।
I had to see her complete form from head to hoofs, by moving fast up and down to grasp her in her entirety.
(To mentally visualize this form of Kaali, you may have to struggle hard to combine the abstract truths with
the concrete form described here, and also imagine its beauty as by poet Vaalmiki.)

‘DANCING KAALI’ OR THE ‘DANCING JAGAT-PATTERNS’

(Imagine the ‘Totality-Jagat’ as the ‘Kaali -form dancing wildly’.

Kaali is the ‘personification of Avidyaa’. She exists as the dark shadow of the ‘perception state’ that
accompanies Rudra, the ‘totality I-sense’. The ‘I-sense’ and ‘Jagat’ co-exist always.
Each line given here is a description of the abstract truth of this fact.
First, see the Jagat as a Viraat-body of yours; and then rise to the divisionless ‘I-sense’ of Rudra, then
observe the Jagat as the dance of your own shadow.
Try to grasp the abstract truth in each of these sentences and see the Jagat from the Brahman state of the ‘I’.
You cannot just read through the verses; but have to practice the art of imagination, by slowly merging into
the meaning of each verse!)
(Kaali is the ‘total Jagat-state ‘of all the minds of all the times of all the worlds.
Imagine the Jagat as a Kaali, and see Kaali as the Jagat.
Both terms refer to the ‘perception-state’ of Rudra, the ‘total Ahamkaara of Brahman’.)
(‘Conception’ is what the mind superimposes on the sense-inputs. The objects with their names and shapes
exist as conceptions only, as the made up realities.
If you can imagine these conceptions themselves as dancing in a rhythmic pattern, how will it be?
That is the dance of Kaali!)

HER THORNY FORM

अन्त्रान्त्रतन्त्रीग्रथितशिरःकरखुरोत्करा आमूलात्सूत्रवलिता कण्टकानामिव स्थली
She was like a ‘thorny creeper covered by the spiky thorns from the root to the top, without a gap’ (made
only of pains at every part of hers).
(Kaali is the ‘dancing patterns (of conceptions)’ called the ‘Jagat’; but these conceptions end up in pain only,
since they are rooted in Vaasanaas.)

HER GARLAND IS MADE OF THE HEADS OF ALL SPECIES

विश्वरूपमयार्कादिशिरःकमलजालकैः कृ तमाला
She wore on her neck, a garland which represented the entire world-phenomenon, and was made of the
lotuses of varied hues namely the ‘heads of the Devas and Daityas’.
(What was not there in her? Who was not there in her? Imagine the entire hosts of Indras, Naagas, humans,
Devas and all the others who are made of varied shapes and hues, appearing and disappearing in her huge
body at an instant. Don’t they look like a garland woven with colorful flowers?

HER GARMENT WITH THE SHINING BORDER OF JEEVA-STREAKS

अमलालोकवातवह्निमयाञ्चला
Her tattered garment was bordered by the taintless flames of the fire (countless Jeeva-flames) dancing in the
wind (of Praana). (Praana is the power to fluctuate).

‘CONCEPTION OF DEATH’ IS HER EAR ORNAMENT

प्रलम्बकर्णालुलितनागा नृशवकु ण्डला
The Naagas (snake-beings) fluttered like decorations in her ‘circular ear-ornament’ which was made of the
‘dead bodies of humans’.
(Birth means death; appearance means disappearance.
Any image of any species that is born, is just a conception superimposed on the emptiness.
The images get born one moment, and die the next moment; and are illusory in nature.
In the Brahman-level, such images are countless; and keep appearing and disappearing again and again in
various manners.
Avidyaa is adorned by these dead bodies alone, since the ignorant see death as an undeniable factor of life.
He who knows that ‘death is non-existent’, never sees the shadow of Kaali and the dance of Rudra also.
 11

He stays quiet as just the ‘vision of self-awareness’.

Nothing appears or disappears for that state of the Jnaani. He transcends the world of images!)
SHE OFFERS NO TRUE JOY EVER
शुष्कतुंबीलताष्टीलादीर्घालोलासितस्तनी
Her dried up (essenceless) breasts were like the ‘long and round gourds’ hanging from the dry creeper of
‘Tumble gourd’. (Nothing named ‘true happiness’ ever appeared in her.)

COUNTLESS ‘MIND-MADE DEITIES’ MAKE HER STAFF

कु मारबर्हिपिच्छौघैर्ब्राम्हमूर्धजमण्डलैर्लाञ्छितोच्चसुराधीशशिरःखट्वाङ्गमण्डला
(Fond of deities and their worship? Observe the countless number of deities forming and dissolving in the
magnificent form of Kaali again and again.)
She held a ‘long beautiful colorful staff’ which had a ‘thick round piece’ at the top, and which was decorated
by many colorful feathers. Actually, the staff was marked at the top by the ‘compressed shining heads of
countless Indras (of countless heavens)’, and was decorated by the ‘locks of hairs of countless Brahmaas (of
countless Creations)’, and ‘heaps of feathers’ that belonged to the ‘peacocks’ owned by ‘countless
Kumaaras’ (Shanmukhas, who were parented by countless Shivas and Gaurees).
(Any deity or a divine being is what you conceive them to be, and do not exist outside of your own mind-
field. They rise along with your thoughts and die along with your thoughts.
That which is remembered can never be really there except as some mind-construe.
The real Shiva and Gauree? Don’t they exist?
They exist as the Aatman-awareness only, and are outside of all the dreams, and are formless.
You can reach them only as the Aatman-state, and not as the forms that you imagine them as.)

HER TEETH ARE MADE OF MOONS

दन्तेन्दुमालाविमला विमलोद्योतपाततः तमोर्णवोर्ध्वलेखेव वृत्तावर्तविवर्तिनी
(Can you count the ‘moons of all the Creations of all the times’? Or, are they the ‘minds that wax and
wane’? Did these moons rise the ‘turbulent tides of ignorance’ in all? And, the moon will bring about tides
too! Minds will produce the turbulence in the ignorance and rise as a variety of delusions.)
Her teeth were the taintless rows of moons (minds) of all the creations, and increased their brilliance
(conceptions), when she laughed.
Her ‘dark form’ jumped about like the surface tides of the Ocean called ‘Tamas’ (ignorance), which was
affected by the moon-light falling from her wide mouth.

HER SUPPORT IS EMPTINESS

शुष्कतुम्बीलतेवोच्चैराकाशतरुसंस्थिता
Like a dried up ‘Tumble creeper’, she held on to the ‘tree of Aakaasha (emptiness)’ for support.
(Her existence was supported by sheer imagination.
She was like a dried up creeper hanging on to the tree that is imagined in the dark sky.
Jagat is essenceless already; and is hanging on to just worthless imagination only.
The moment theVichaara-fire rises, the creeper and the tree both vanish off into nothingness.)

SHE GIVES NO JOY WHATSOEVER; AND SHIVERS WHEN HIT BY THE COLD VAASANAA-STORMS
विलोलावयवाष्टीला वातैः पटपटारवा
Her dried up limbs (made of worthless conceptions) looking like the dried up gourds (having no milk of joy
in the least), hung here and there, and shook violently when hit by the winds (of Vaasanaas).
SHE IS AN OCEAN WITH TURBULENT DANCING WAVES
बृहत्तरङ्गोर्ध्वभुजा श्यामलोल्लासशालिनी एकार्णवोर्मिमालेव नृत्तावृत्तिविवर्तिनी
When she danced with her various movements, she appeared like the ‘single stretch of the dark ocean’ which
was covered by the ‘dancing waves’ all over; and these huge turbulent waves rose up high, to be her
shoulders.
(The ‘changing state of perception’, which is never stable for even a second, is like an ocean with its non-
stop turbulent waves. This Kali-form was like such a dark ocean indeed!)
 12

HOW FAST THE PATTERNS CHANGE!

(Kaali, ‘the perception state personified’, danced so fast (meaning, the sense-patterns changed so fast), that
her shoulders were everywhere as if, her face was everywhere as if, her feet were everywhere as if!
Any image of anyone does not last even as second in the ‘Brahman-level of observation’!
What then are you holding on to as stable, with your little ‘I’ engaged in dancing the dance of a devil, with
the mirage-existence as its shadow?
Stay as the Rudra as the witness of all, and watch the amazing dance of Kaali!)
क्षणमेकभुजाकारा क्षणं बहुभुजाकु ला अनन्तोग्रभुजाक्षिप्तजगन्नर्तनमण्डपा
क्षिप्रमेकमुखाकारा क्षिप्रं बहुमुखाकृ तिः अनन्तोग्रमुखी क्षिप्रं निर्मुखी चापि च क्षणं
एकपादान्विता क्षिप्रं क्षिप्रं पादशतान्विता क्षणं चानन्तपादाढ्या निष्पादकारिणी क्षणम्।
Even as she danced violently, the ‘dancing hall of Jagat’ at one moment was filled with one shoulder, and
the next moment was filled with many shoulders, and sometimes was filled with countless shoulders.
At one moment there was seen a single face alone of hers; at another moment there were many faces, and yet
at another moment there appeared countless faces, and yet again there was no face seen at all.
At one moment there was seen a single foot alone of hers; at another moment there were hundred feet, and
yet at another moment there appeared countless feet, and yet again there was no foot at all the next moment.
(Jagat is the ‘constant play of Vaasanaa-fields’ and whirls fast like a mad drunken dancer.
One moment this Vaasanaa, another moment another Vaasanaa, again no Vaasanaa at all!
One moment this experience, another moment another experience!
When is the mind quiet ever, unless it falls exhausted in the dark-state of sleep!)

SHE IS KAALA; SHE IS NIYATI; SHE IS TRIPURAA; SHE IS BRAHMAN!

कालरात्रिरियं सेति मयानुमितदेहिका काली भगवती सेयमितिरनितर्णीतसज्जना।
Her form was recognized by me as ‘KaalaRaatri’(the form of dark night, the companion of Kaala).
Other noble ones name her as Kaali (the dark form, the shadow of Rudra), and as Bhagavatee (the Supreme
Goddess Tripuraa, the manifest state of Brahman) also.
(Kaali is not a Goddess; she is not a person or entity or a deity that you can worship, and feel good!
She is the very form of Jagat that you are experiencing at every second, as identified with the tiny-ego entity.
All the ‘movements’ are her ‘dance-movements’ only; all the ‘sounds’ are her ‘loud screams’ only.
She is the ‘Shakti’, the ‘power of movement’ that accompanies the ‘I’, namely Rudra.
She is Tripuraa, the ‘three-fold Gunas’ that bind all the beings.
If you do want to worship a deity, then worship and revere every ‘movement’ that you see in your world.
The very world you see is supported by the flux-state of atoms, again an expression of this ‘Shakti-form’.
She is not found in the motionless stone statues; but is inside the very movement of your breath, senses and
mind.
Be a Rudra and make her your shadow; then she bestows the endless bliss of Brahman!
She alone is dancing this amazing dance, by taking the form of all the objects and people in front of you,
including your own tiny form that you hold on to as dear and near. See ‘her dance alone as this Jagat’, and
understand how nothing lasts even for a second in the Brahman-level.)

THE RESIDUE THAT IS LEFT BACK AFTER THE FIRE BURNS OFF EVERYTHING
तमालतालतः स्थूलां भुवं दग्धमहावनैः विडम्बयन्ती वलितां जङ्गासङ्गेन लोलता।
When her ‘black-hued thighs’ move in dance postures, it is as if the ‘entire lot of forests of all the Creations’
had been burnt off, leaving only the ‘huge dark Tamaala trees’ as some ‘dark patch of burnt wood’, which
have taken the form of her ‘black thighs’.
(When all the Creations are burnt off through the ‘Knowledge rising through Vichaara’ and do not exist at
all as real; then what gets left back for the Jnaani?
Just some residue of some memories, that support the survival-process !)
DO VAASANAAS EVER END UP IN JOY?
अप्यनन्ते महाव्योम्नि पारं प्राप्तैः शिरोरुहैः कु र्वाणेवाततं वासं चरत्तिमिरदन्तिनः।
Her locks of dark hair (as the Vaasanaas) jump high in the expanse of sky (the skies of all the Creations),
like the ‘protruding husks of the elephant that is made of sheer darkness’.
(Vaasanaas alone create the world of experience in the sheer emptiness, and are like the elephant tusks
digging the emptiness, trying in vain to get some delicious fruits).
 13

CAN YOU EVER FATHOM THE SIZE OF THE PERCEPTION-STATE?

(Imagine her hugeness, as seen by the great poet Vaalmiki.)
उह्यन्ते मेरवो येन तेन निश्वासवायुनाघनघुंघुमदिक्चक्रगगनग्रामघोषिणा घनमारुतफू त्कारक्ष्वेडगेयं प्रगायता
नियतानुनयेनेव चलिता सानुवृत्तिना।
(A single Creation Brahmaa is said to be centered on a single Meru Mountain; but countless Meru
Mountains were getting tossed about in her single breath-wind, like some ‘worthless gold coloured dust
particles’ that were flying about in the stormy wind.)
‘Countless Meru Mountains of countless Creations’ were thrown off like ‘dust particles’ by her out-going
breath; and the sound of her breath echoed in all the directions all around. The noise (of all the Creations that
ever can be there as the probable states of Brahman) coming from the ‘wind of her breath’ was like the
‘accompaniment of orchestra’ that perfectly synchronized with her movements in dance.
(As an ego-entity, you are holding on to some information-sets as my body, my family, my world, my Gods,
my Gurus and so on…!
You are like an ant that is stuck inside the tiny ant-hole under the ground; can you even try to imagine the
‘Brahman-Jagat’ which rises far far into endless space?
Even the huge Meru Mountain of a single Creation that supports the seven mountains, seven islands and the
seven oceans, is just a tiny dist-particle in the ‘ total perception-state of Brahman’.
Can you even fathom the Brahman ever?
Or will you now understand your own worthlessness in the presence of such a gigantic state of Jagat, which
is beginningless and endless and is changing from moment to moment?
Can you at least now feel ashamed of your ego-kingdom, and feel a tint of dispassion?
You can never ‘Know’ Brahman by knowledge; but can only dissolve off in it, and be quiet!)

ततो नृत्तवशावेशाद्वर्धमानशरीरिणी मया दृष्टावधानेन गगनाभोगभूरिणा।यावत्तयाऽऽवृता देहे हेलावलनसारया माला

मलयकै लाससह्यमन्दरमेरुभिः आसीत्तस्या युगान्ताभ्रमालिका पट्टपट्टिका आदर्शमण्डलान्यङ्गे त्रीणि
लोकान्तराणि च।कर्णयोर्हिमवन्मेरूरूप्यकाञ्चनमुद्रिके ब्रह्माण्डघुंघुमैर्माला महती कटिमेखला।स्रजः कु लाचलाः
शृङ्गवनपत्तनगुच्छकाः जरत्पुरवनद्वीपग्रामपेलवपल्लवाः।तस्या अङ्गेषु दृष्टानि पुराणि नगराणि च ऋतवश्च त्रयो
लोका मासाहोरात्रमालिकाः मुक्तालतादिकं नद्यः कालिन्दीत्रिपथादिकाः।
(Imagine her hugeness!)
Even as she danced violently, I observed her keenly and saw her expanding in size, and filling the entire
space (whatever space that could be there as any conception).
(There was no limit prescribed as her size.)
She was only made of the essence of dance (changing movements only), and was constantly moving without
stop. (Jagat is the non-stop dance of this Kaali!) (Jagat is the other word for change and movement.)
The huge mountains namely Malaya, Kailaasa, Sahya, Mandara, Meru etc were woven as a garland adorning
her neck. (Imagine her size now!)
The ‘huge dark clouds of the dissolution-time’ covered her breasts, like a ‘tiny tattered piece of garment.’
The three worlds (three levels) (of all the Creations) were her three portions of the body, and shone like
‘three mirror-spheres’ that were decorated by ‘various jewels (of beings)’.
The ‘silvery Hima mountain’ and the ‘golden mountain’ shone like the silver and gold ear-rings in her ears.
Her huge ‘tinkling waist-garment’ was made of countless ‘Brahmaanda-beads’ which made humming noise
like the dark bees (in the form of the noises made by the Jeevas).
The ‘Kula Mountains’ were the ‘garlands’ made of ‘clusters of flowers namely the peaks, forests, and cities’,
and were filled with the ‘fading leaves of the towns, forests, and islands’.
‘Countless towns and cities, seasons, tri-worlds, months, succession of days and nights’ were seen all over
her limbs. The ‘foaming Rivers like Kaalindi and Gangaa with their pearly foamy waves’, shone as her pearl
garlands.

DHARMA AND ADHARMA ARE THE SOUNDS THAT FILL HER EARS
स्तनास्तस्यास्तु चत्वारः स्रवद्धर्मपयोलवाः वेदाः सकलशास्त्रार्थचतुःसंस्थानचूचुकाः।धर्माधरावुभौ कर्णभूषणे
चान्यकर्णयोः।त्रिशूलैः पट्टिशैः प्रासैः शरशक्त्यृष्टिमुद्गरैः निर्यदायुधजालानि स्रग्दामानि बिभर्ति सा।
She had four breasts which oozed out ‘Dharma-milk’ as the four Vedas, and the nipples were the subtle
meanings of all the Vedic texts.
 14

(All the Jeevas do not drink this healthy milk, but go after the fulfillment of desires only, and are drawn
towards the path of Adharma. Therefore, she had many ears all over, as the Jeevas, listening to the
expositions of both paths.)
Both ‘Dharma’ and ‘Adharma’ (righteous and non-righteous pronouncements) adorned her other ears as the
ear-ornaments (since the Jeevas follow both the paths).
(The followers of Dharma and Adharma are always against each other, and engage in battles also.)
She wore the garland woven with varieties of weapons like Trishula, Pattisha, Praasa, arrow, Shakti,
Mudgara etc (as the symbols of fights and quarrels).

IMAGINE THE NUMBER OF JEEVAS THAT ADORN HER BODY AS THE HAIRS
चतुर्दशभूतजातयो याः सुरादिकाः तस्याः शरीरशालिन्या लोमावलयः स्थिताः।
Suras and other fourteen species of life are the skin-hairs covering her entire body.

INERT ALSO IS ALIVE IN HER

तस्याश्च नगरग्रामगिरयो देहशायिनः नृत्यन्ति पुनर्जन्म मुदेव ते।जङ्गमात्मैकमेवैतज्जगदस्थावरं तदा
नृत्यतीति मया ज्ञातं परलोके सुखं स्थितम्।
(All the cities get destroyed in many ways through calamities, battles, diseases or by the passage of time.
They are inert and lifeless, and cannot be reborn. However, when they perish through knowledge, they get
reborn as it were and attain the heaven like the living things.)
The cities, villages and hills dance joyously along with her as she dances the ‘dance of perception’, and
happily get reborn. Everything was alive and had lost the inertness; for each and every inert thing had died
and attained the heaven (life) as her body-parts.
(Yes! The cities too were alive in her, and were dancing joyously!
Everything was brimming with life, and was Brahman itself dancing the dance of Kaali.
The cities and other places of abodes were reborn now as her body-parts, in that level of Brahman-vision.
What is not alive and not Brahman, for a Jnaani of Vasishta’s level?)

SHE IS NOT THE DELUSION OF JAGAT; BUT THE BLISS OF JAGAT FOR A JNAANI
निगीर्णं जगदङ्गस्थं कृ त्वा तृप्तिमुपागता परिनृत्यति सा मत्ता जगज्जीर्णाहिचातकी।
(In that supreme state of the ‘Brahman awareness as the Self’, the entire world vanishes and turns into the
dance of Chit, the ‘Chidambara Nrtyam’).
Having swallowed the entire Jagat, she has assimilated it into her own person, and feels great satisfaction.
She dances in intoxication like a peacock which has consumed the old tattered snake, namely the Jagat.
(In the level of Brahman-awareness, the world is swallowed off as it were; and the bliss of dance alone is left
back! That alone is the ‘dance of this Kaali’!)
EVERYTHING MOVES; SHE DOES NOT MOVE
आदर्शप्रतिबिम्बस्थमिवाभात्यखिलं जगत् तस्या वपुषि विस्तीर्णे स्वरूपिणि स्वरूपधृक्।
The ‘entire Jagat with all its repetitions and renewals’ shines as if reflected in the ‘mirror in her huge body’,
and is held by her as if steady.
(The movement itself looks steady inside her. Jagat is a ‘steady pattern of change’ only.)
SHE DOES NOT DANCE AT ALL; BUT, THE JAGAT-PATTERNS ALONE DANCE
(The movements of all the objects are indeed rhythmic, and happen at regular intervals; if all the objects
from the tiny dust particles to heavenly star-constellations are seen at once as moving, then it will indeed
look like the ‘Cosmic dance’ of this Kaali.)
सा न नृत्यति तत्सर्वं शैलवनकाननं जगन्नृत्यति नानात्म मृत्वा पुनरुपागतम्।
तज्जगन्नर्तनं चारु तद्देहादर्शसंस्थितं चिरं मया तदा दृष्टमविनष्टं पुनः स्थितम्।
Actually, she was not the one who was dancing, but the ‘Jagat along with its mountains and forests was
dancing’, was appearing and reappearing in many forms, and was dying and getting reborn again and again.
This ‘dance of the Jagat’ was inside her ‘body-mirror’; and I was absorbed in it for long, and understood that
it never had dissolved at all.
(The Jagat never can stop existing; the dissolution and destruction scenes were just part of the perception
only, and nothing actually got destroyed. Everything took a new form and continued its existence.
When every object stays reflected inside her body-mirror always, how can it perish ever?)
 15

RHYTHMIC DANCE OF THE SENSE-PATTERNS

विचलत्तारकाजालं भ्रमत्पर्वतमण्डलं मशकव्यूहवद्वातव्याधूतामरदानवम्।
संग्रामोन्मुक्तचक्राभद्वीपार्णववृताम्बरं हेलविवलनावर्तप्रौढशैलधरातृणम्।
(Even as she danced round and round with perfect rhythmic steps, all the objects inside her also whirled
round and round in perfect rhythm. Imagine the ‘entire perception state’ as dancing round and round, and see
all the objects getting tossed here and there, in perfect rhythm.)
The ‘star constellations’ went round and round; the ‘circle of mountains’ moved in circles; the ‘Amaras and
Daanavas’ were blown by the winds like ‘insect swarms’. The sky was filled with ‘oceans and islands’
(circles of water with the holes of islands), like the ‘disc weapons flying in the battle-fields’; the hills were
thrown helterskelter in the sky like ‘dried up grass pieces’.

OBJECTS SHATTERED AND SCATTERED EVERYWHERE

नीलमेघांशुकावृत्तिवातघुंघुमिताम्बरं काष्टस्थ्यादिस्पुटास्फोटपटपटारवम्।
(The clouds shattered above and the bones shattered below!)
The ‘garment made of dark clouds’ hummed like the bees, even as they shook in the stormy winds above;
and the ‘sticks of bones’ (of all the dead ones) collided and shattered with great noise below.

BEES HUM; BUDS BLOOM

जगत्पदार्थैर्व्यामिश्रैरमिश्रैर्मुकु रैर्यथा व्याप्तमाभोगिभांकारैरङ्गैरङ्गभ्रमैस्तथा।
There was a loud humming noise (of particular sound-forms particularizing the particular shapes of the
objects) rising from the mixed, yet separate ‘buds’, namely the ‘objects of Jagat’.
(The objects were mixed up as interwoven shapes, but yet appeared as if divided by the humming noise of
the sound-bees. The objects came into existence like the blooming buds, by that noise.
Jagat is made up of various shapes that are referred to by some sound-modifications, as ‘Naama connected
to Roopa’. The objects we see are just some ‘groupings of elements with some shapes’ and are identified by
some particular sounds as tree, dog, human, etc. The difference in the objects is the difference seen in the
sense-patterns. Therefore, the Jagat as seen from the huge Rudra-state will be like a surface made of the
constantly moving shapes, and the continuous resounding sounds as their names.
The sounds are intermixed, and are heard as the jumbled up humming noise of all the bees, though each bee
separately makes some noise as its own.
Though the sounds made by all the Jeevas as the ‘names of the objects’ are intermixed, each sound made by
a Jeeva refers to some shapes that belong to its own world, and brings about the sense of division. The Jagat
is sustained by this ‘division-sense’ alone as some ‘sound-modifications referring to some particular shapes’.
The differences in the sound-forms alone bring about the existence of the many objects as divided; but
actually there are no objects, and no division, and no sound also, but only the silence of the motionless Chit-
state, the ‘real I’ within all.
Rudra is also an illusion, and Kaali is also an illusion. There is no ‘I’ also; no Jagat also!)

LOOK AT THE AMAZING SIGHT OF THE GOLDEN MOUNTAIN DANCING IN INTOXICATION AS IT WERE!
मेरुर्नृत्यति लोलोच्चकु लाचलबृहद्भुजः भ्रमदभ्रपटोपेतनमत्तनुतनूरुहः।
The golden Meru Mountain dances in intoxication! (Its body is made of all the other mountains.)
The Kula mountains rise high like its shoulders; the Kalpa trees on the Meru Mountain are covered by the
wet dark clouds and shake along with the mountain. It appears as if the trees are the hairs of the Mountain,
and are expressing his horripilation, and are moist with sweat.

NOTHING FLOWED OVER, FLEW OR BROKE: BUT EVERYTHING WAS GETTING DESTROYED
अत्यजन्तः समुद्राश्च मर्यादामुद्रणं द्रुमाः भूमेर्नभस्थलं यान्ति नभसो यान्ति भूतलम्।
पुराणि घर्घरारवैर्दृश्यन्ते लुठितान्यधः सगृहाट्टालवास्तव्यं न च किं चिल्लुठत्यधः।
The oceans rise high with their turbulent waves, yet not crossing over their limits.
The trees on the ground fly up and fall down again.
The cities are seen as shattering to pieces below with a great noise with all their houses and attics, yet
nothing moves actually below.
(Does anything happen at all, as some destruction-occurrence?
There is only the silence of all perceptions; but yet everything gets produced, and destroyed!
What a wonder!)
 16

SHINING LINES AT THE TIP OF HER NAILS

तस्यां भ्रमत्यां चतुरं चन्द्रार्क दिनरात्रयः नखाग्रलेखालोकान्तर्भ्रान्तिकाञ्चनसूत्रवत्।
When she dances violently, the ‘moons, suns, days and nights’ which are like the ‘lines at the tip of her
nails’, appear like the luster of rotating torches, and glow like gold.
(The orange moons, the bright diamond -like suns, the white days, the black nights are all moving fast and
rotating like some burning torches held by sticks; and their flashing colors are the bright lines shining at her
nail-tips! That is what a poet sees! Can you see it too, in your imagination of such a huge form made of
countless Jagats?

CLOUDS, MIST, AND SWEAT

विभान्ति सृष्टयस्तस्या घर्माणि जलजालिकाः इव नीहारहारिण्या नीलवारिदवाससः।
She is adorned by the ‘dark garment of clouds’ and the ‘garlands of mist’ (of all the Creations), and her body
is covered by the ‘sweat drops of Creations’.
(Imagine the vast amount of clouds of all the dissolutions of all the worlds; these dark wavy clouds are
covering her dark form like a black garment. The mist of all the Creations are hanging on her neck like some
wavy garlands. Creations are just the tiny sweat drops rising all over her body!
How much worth is your own tiny world, in this dance-form of Jagat?
What are you holding on to still as ‘I’ and ‘mine’?)

OBSERVE HER DANCE IN EACH AND EVERY SENSED OBJECT

(Can you look at the objects of your own world, and imagine Kaali’s limbs in them?
If you can see ‘Kaali’s dance’ alone all around in all the sensed objects, then how can you still remain an
ego-entity? The description of Kaali as Jagat is to make you see the Jagat as Kaali!)
खमेव तस्याः संपन्नं कबरीमण्डलं बृहत् पातालं चरणौ भूमिरुदरं बाहवो दिशः
द्वीपाब्धयोऽन्त्रवलयः पार्श्वकाः सर्वपर्वताः प्राणापानावलीदोलाः पवनस्कन्धशालिकाः।
(If she really had a body, then this is how it can be described as!
Look at the dark sky; does not it look like her braids of hair, adorned by the diamonds of stars?
Her feet are down below in the nether world; and snakes decorate her feet like anklets.
Directions stretch in the space endlessly like her extending shoulders.
The entire perception is her body; and therefore, the islands and oceans entwining each other look like her
intestines. The hard mountains are her hard ribs. The stormy air-currents are her breath-winds!)
The ‘entire dark sky’ (of all the Creations) is her huge ‘braid of hair’; the ‘nether world’ is her ‘feet’; the
‘earth’ is her ‘belly’; and the ‘directions’ are her extending ‘shoulders’. The ‘islands and Oceans’ are her
‘intestines’; the ‘mountains’ are her ‘ribs’; the recurring ‘air-currents’ are her ‘in-going and out-going
breaths’.

KAALI MOVES; JAGAT MOVES!

(See the movement of Kaali in the movements of Jagat-patterns.
Mountains swing when she swings her body! Hills roll back and forth like the flowers in her garland!
She shook: the beings also shake along with her!
तदानुभूतं नृत्यत्यास्तस्या वपुषि विस्तृते हिमवन्मेरुसह्याद्यैर्दोलनभ्रममद्रिभिः।
तरदद्रिगुलुच्छास्ता वलयन्त्या तया स्रजः पुनः कल्पान्त आरब्ध इव ताण्डवहेलया।
सुरासुररोरगानीकरोमशाङ्गः शरीरकः निस्पन्दं स्थातुमशकन्नसौ भ्रमति चक्रवत्।
When she jumped about in her dance, the mountains namely Himavaan, Meru, Sahya and others which had
become one with her huge body, had the illusion of swinging experience.
Even as she danced wildly, her garland made of the hills rolled back and forth, as if the dissolution-process
had begun again.
Her body was so restless that it was not able to remain steady even for a second, and danced around madly
with the ‘hair on her body’ namely the ‘Suras, Asuras, Naagas etc’ shaking along with her.

KAALI WORE A ‘YAJNOPAVEETA’ LIKE A CELIBATE BRAHMIN LADY WHO RECITES THE VEDAS ALOUD
नानाविभवविज्ञानयज्ञयज्ञोपवीतिनी सा सरन्ती नभस्यासीद्घनघूत्कारघोषिणी।
She wore the three-fold sacred thread of ‘Yajnas, the methods of performing them, and the results of such
performance’, and roared aloud like thunder, even as she danced all over the sky; and was indeed like a
Brahmachaarini, a ‘celibate-Braahmin lady’ who recites the Vedas aloud.
 17

‘ABOVE’ IS ‘BELOW’, ‘BELOW’ IS ‘ABOVE’, IN THE ‘SAMENESS’ OF ‘BRAHMAN-EXPANSE’

तत्र भूतलमाकाशमाकाशमपि भूतलं प्रतिकृ ति भवत्यन्तर्न न किं चिद्विवर्तते।
The ground becomes the sky, and the sky becomes the ground, each turning into the other; but nothing at all
moves inside (since everything was the ‘motionless Chit-state’).

SEE HER IN THE DESTRUCTION WROUGHT BY THE STORMY WINDS ALSO

बृहन्नासागुहागेहनिर्गता घनघुंघुमाः तत्रोग्रा वायवो वान्ति घोरघूत्कारकारिणः।
नभःकरशतैस्तस्याश्चतुरावृत्तिवर्तिभिः भाति चण्डानिलोद्दूतैराकीर्णमिव पल्लवैः।
‘Violent winds’ make ‘dense echoing sounds’, even as they come out with great speed, from inside the
‘caves of her nasal holes’, thus making a loud hissing noise.
(Feel her breath in the stormy winds that shake the earth.)
The ‘hands that move in dance gestures’ look hundredfold in the sky, and appear like ‘countless flowers
scattered all around by the stormy winds’.
(Don’t the countless leaves and flowers that are scattered all over the ground by the stormy winds, remind
you of her lovely hands that move in various dance gestures?)

CAN A SINGLE GLANCE GRASP HER ENTIRE FORM?

तदङ्गजगद्वस्तुजातभ्रमणसंभवात् दृष्टिर्धीरापि मे मोहे सन्ना सेनेव संगरे।
By watching the ‘movement of the objects of the Jagat rising from her continuously’, my eyes which are
very steady actually, became tired like the ‘army in the battlefield’ which keeps moving here and there
continuously.
(See and feel her everywhere, in each and every movement of the storm, in each and every movement of the
objects and people, in each and every change that occurs in the matter-structure.
She is here, there, everywhere; dancing non-stop!
If one sees the Jagat-pattern itself as her very dance, what is there to attain any more?
How can he be bound by his tiny ego and its constraints any more?)

CREATION ONE MOMENT AND DESTRUCTION THE NEXT MOMENT; THAT IS JAGAT
प्रोह्यन्ते यन्त्रवच्छै ला निपतन्ति नभश्चराः लुठन्त्यमरगेहानि वलिते देहदर्पणे।
Inside the mirror of her body, the mountains float like ‘mechanical air-vehicles’, the ‘sky-dwellers’ fall off
down below, and the mansions of the immortals roll off, even as she turns round and round with great speed.
(Mountains are thrown off far into the sky like mechanical toys; the heavenly beings fall off like dried up
leaves, and their golden mansions roll like golden balls in the sky.
Nothing can avoid destruction, if it is just an image made of conception or memory.
Chit alone that exists as the ‘I’ deep within, as the ‘awareness of the Self’, stays unshaken, and is the support
of all this.)
LOOK AT THE DANCING ‘JAGAT-PATTERN’ THROUGH A POET’S EYE

((Mountains of all the Creations are tossed about in her non-stop violent dance.
If you remain as a Saakshi-state, and observe the countless mountains rolling and tumbling in her body-
space, this is how it will look like!)
मेरवः पर्णवद्व्यूढा मलया पल्लवा इव हिमाद्रयो हिमकणा इवौर्व्योऽब्जलता इव।
(Meru mountains are golden in colour, Malaya mountains are reddish, Hima Mountains are white, and the
lands are light brown in colour.) Meru Mountains are spread out inside her body like the ‘dried up leaves
that are golden in hue’; Malaya Mountains like the fallen ‘reddish green sprouts’, the Hima Mountains like
the ‘snow flakes’ falling all over, and the landscape is like the ‘faded lotus creeper’.
(Her body was like a winter scene in a forest!)

सह्या मह्यामिव खगा विन्ध्या विद्याधरा इव वृक्षावर्ते भ्रमन्तोऽन्ता राजहंसा इवाम्बरे।

(Sahya mountains are floating far above in the sky like the eagles; Vindhya Mountains are like the diving
Vidyaadharas, and the beautiful Kalpa trees are rolling like the royal swans. Her body was like a vast lake.)
Everything and anything was thrown into the sky and therefore, the mighty Sahya mountains look like the
birds, Vindhyaa mountains look like the Vidyaadharas, and the rolling Kalpa trees look like the royal swans.
 18

द्वीपान्यपि तृणानीव समुद्रा वलया इव सुरलोकालयः पद्मा आसंस्तद्देहवारिणि।

(Her body was like the ‘flooding river waters’ with the floating grass pieces, countless circular patterns
forming and disappearing, and the golden lotuses tossed about in the turbulent waves.)
Her body was like the ‘flooding waters’, and in there the islands looked like ‘floating grass pieces’, the
oceans like the ‘tiny circular patterns’, and the mansions of the Devas were like the ‘golden lotuses’.

विशदाकाशसंकाशे स्वप्नाञ्जनपुरोपमे अङ्गे तस्या बृहज्जङ्घे पिण्डादित्यसमत्विषि।

(Her body was like a stage where cities appeared and vanished instantly as if by magic. Her shining thighs
were so thick and huge, as if all the suns of all the Creations had been compressed to form her thighs.)
Her body was like an ‘expanse of space with its magical appearance of dream-cities’, and the ‘suns of all the
Creations’ had compressed as a heap to form her huge thighs.

विन्ध्यो नृत्यति काञ्चनाचलवने सह्यश्च सह्यो गिरिः कै लासो मलयो महेन्द्रशिखरी क्रौञ्चाचलो मन्दरः
गोकर्णो गगनाङ्गणे वसुमती विद्याधराणां पुरं सर्वे जङ्गमतां गता वनभुवस्तस्याः शरीरे सदा।
(Mountains have piled up haphazardly on each other, and are shaking and rolling in various manners, like
some random stones tossed about in a violent storm. Observe as to how they are expressing their emotions in
various ways.)
It is as if all the inert mountains and grounds had suddenly become alive!
(Vindhya mountain is caught in the forests of the Meru Mountain and is rolling up and down. The other
mountains which are loyal to the Meru Mountain, are angered by this act and they are dancing wildly.)
It is as if, the Vindhyaa is dancing atop the Meru Mountain in vengeance as it were, to prove its greatness!
And, unable to bear its arrogance, the other mountains like Sahya, Kailaasa, Mahendra, Krauncha, Mandara,
Gokarna are dancing on the ‘stage of the sky’ in anger, as it were; and the earth and the Vidyaadhara worlds
are also dancing as it were in their support.
(It is mess and chaos all over! There are no laws of Physics to keep them steady and stable.
Anything can be anywhere! After all, they are all just some conceptions dashing against some other
conceptions! What rules can hold them when the Brahman itself is dancing wildly as the Kaali!)

अब्धिर्नृत्यति पर्वते गिरिरपि प्रोच्चैर्नभःकोटरे व्योमापीन्दुदिवाकरैः क्व चलितं भूमेरधस्ताद्गतम्।

(The Oceans are above on top of the mountains, the hills are in the sky, and the sky has fallen down with all
its stars, suns, and moons!)
The ocean is dancing atop the mountains, the hills are dancing in the hollows of the sky, and the sky with its
suns and moons has dropped down below, and is lost!

सद्वीपाचलपत्तनो वनगणः प्रोत्कीर्णपुष्पो दिवि व्यालोलं जगदम्बुधाविव तृणं दिक्चक्रे भ्राम्यति।

(Forests are thrown off like the sand particles, and are scattered all over with their blooming trees, mansions,
and islands.) The ‘forests with the mountains and islands and cities’ are thrown up at the sky like flowers.
(The space with its ten directions is like an Ocean; and the entire perception-state is tossed about like a grass
piece in her body.) The ‘entire Jagat like a grass piece’ is tossed and turned inside the ‘Ocean of directions’.

व्योम्नि भ्रमन्ति गिरयोऽम्बुधयो दिगन्ते लोकान्तराणि पुरपत्तनमण्डलानि नद्यः सरांसि मुकु रान्तरिव
प्रवृद्दवातावकीर्णतृणविक्रमणक्रमेण।
Hills rotate in the empty space; Oceans rotate in the ends of directions; the worlds, the cities, the towns of
many varieties, the rivers and lakes are rotating fast inside the whirling body of hers, like the ‘grass pieces
caught inside the whirling winds’.

मत्स्याश्चरन्ति च मरौ वरवारिणीव व्योम्नि स्थिराणि नगराणि भुवीव भान्ति खे भूधरा गगनसंक्षयवारिवाहं
उत्पातवातपरिवृत्तगिरिस्थितं तत्।
(Everything has turned upside down; and unimaginable things have happened! Amazing it is!)
The fish and other aquatic beings move in the desert-lands like the mighty elephant in the waters. The cities
are stabilized in the sky, and the sky looks like the ground. The mountains are well-settled in the sky.
The crowd of ‘dark clouds of dissolution’ are settled on the ‘hills of the dissolution winds’!
 19

ऋक्षोत्करो भ्रमति दीपसहस्रयन्त्रचक्रक्रमेण मणिवर्षणवेगचारुः अन्तर्बहिश्च परितः प्रणयेन मुक्तं

विद्याधरामरगणैरिव पुष्पवर्षम्।
(Ah! The beauty of the star-constellations rotating round and round, and so fast!)
The ‘star constellations’ move fast like ‘thousands of lights moving in circles getting controlled by a
machine’, and appear beautiful like the ‘fountain of precious stones’.
It looks as if the Vidyaadhara people are pouring flowers (stars) inside and outside, with great affection.

संहारसर्गनिचया दिनरात्रिभागे बिन्दूपमा रजतयोर्दिवसोत्कराश्च कृ ष्णाः सिताश्च परितोऽमलशुक्लकृ ष्ण

स्वादर्शमण्डलवदाकु लमुल्लसन्ति।रत्नानि भास्करनिशाकरमण्डलानि तारोत्करास्तरलमण्डलकान्तिहाराः
स्वच्छाम्बराणि वलितानि महाम्बराणि कु र्वन्त्यनारतमनल्पमलातलेखाः।
(What about the passing days and years? They also look beautiful in her!
Only a poet can grasp the beauty of the entire Jagat which is changing so fast, moment to moment!
Black and white! Black and White! That is how the Jagat keeps changing its colours again and again,
moment to moment! One moment it is there; the next moment it is gone!)
The ‘destruction and the rise of creations’ are like the ‘days and nights’ (appearing and disappearing like
brightness and darkness)!
The ‘days and nights’ of the Creations, are like the ‘drops of silver’ appearing and disappearing’!
The ‘lunar phases which are black and white in turns’ are shining beautiful like the ‘mirrors made of bright
diamonds and dark sapphires’, appearing and disappearing in turns.
The ‘solar and lunar spheres’ are like the diamonds that adorn her!
The ‘star-constellations’ are like the ‘lustrous garlands worn on her neck’!
The ‘skies of varied colors’ are her ‘garments’!
The ‘lightning flashes’ are like the ‘golden threads woven in her garment’.

कल्पान्तकालविलुठत्त्रिजगन्मणीनि व्यावर्तनिर्झगिति जातझणज्झणानि तेजाम्सि झंकृ ततयोर्ध्वमधश्च यान्ति

नानाविधानि गुणवन्ति विभूषणानि।
(Her ornaments are making melodious tinkling noises, when she dances wildly like this.)
The ‘tri-world beads worn on the feet’ are rolling at the dissolution times, and are resonating with ringing
noises, and are accompanying her dance steps in perfect synchronization.
The lustrous jewels of the suns, moons and stars adorn her beautifully like the ‘shining beads woven in her
garlands’; they also move up and down making the tinkling noise.

संग्राममत्तभटखड्गमरीचिवीचिश्यामायमानसकलातपवासराणां व्यावृत्तिभिर्विलुठतामपि सुस्थिराणामाकर्ण्यते

कलकलो जनमण्डलानाम्।
Countless battle-fields are there, and the battles of countless creations are happening inside her, where the
‘lustrous rays from the shining swords’ darken even the bright light of the days. They also are rotating round
and round along with her; but yet they look stable only, and the noise of the battling people are heard clearly,
without any disturbance!
(Battles occur! Creations appear and disappear within moments!
However, with such chaotic changes occurring so fast, nothing actually happens at all, in the Chit-state!
The amazing power of Maayaa! The pictures move; the screen stays motionless!)

ब्रह्मेन्द्रविष्णुहरवह्निरवीन्दुपूर्वा देवासुराः परिविवृत्तिभिरापतन्तः अन्येऽऽच एव विविधा उपयान्ति यान्ति

वातावधूतमशकाशनिविभ्रमेण।
(What about Devas? Can their images escape this change-factor?
Any conception of any image as oneself is bound to get destroyed, if you are identified with it.
Only a Knower stays ‘image-free’ and can don any image as his!)
Devas like Brahmaa, Indra, Vishnu, Hara, Vahni, Ravi, Indu and others are falling down along with the other
Asuras, when she whirls round and round in her wild dance; and the other beings like humans, Naagas and
others are tossed about here and there, like the flies caught in the heavy winds.
 20

THE AMAZING DANCE OF MAAYAA

(Kaali’s dance is the amazing dance of Maayaa, the delusion power! Anyone caught in her dance through
ignorance, ends up being tossed and turned about in many experiences good and bad!
Only a Rudra, the Jnaani-state, is outside of this dance, and does not get trampled by her feet!)

संहारसर्गसुखदुःखभवाभवेहानीहानिषेधविधिजन्ममृतिभ्रमाद्याः सार्धं पृथक्च विलसन्ति सदैव सर्गे

व्यामिश्रतामुपगता अपि तत्र भावाः।
(Jagat is made of opposing concepts only; but they are all crowded together inside her body.
How does everything exist as if separate, though everything is just a mixed state of conceptions?)
All the opposing ‘deluding factors’ like destruction and creation, joy and pain, existence and non-existence,
want and no-want, prohibitions and ordinances, birth and death, are always ‘together and separated’ also, and
shine separate only, though mixed up in her wild dance.
(The duality-sense of the deluded beings keeps them separate always.)

भावोद्भवस्थितिविपत्करणभ्रमाणां संहारसर्गभुवनावनिविभ्रमाणां मिथ्यैव खे प्रकचतां स्वशरीरकाणां संलक्ष्यतेऽत्र

न मनागपि नाम संख्या।
(Kaali is a combined form of delusion and illusion! Or rather, Jagat is a state of delusion, namely the
‘absence of reasoning power’, and a state of illusion, the ‘realness felt in the mirage’!)
The ‘delusions namely the conceptions, appearance, existence, destruction, actions’, and the ‘illusions of
dissolution, creation, world, and country’, shine forth falsely in her body made of Chit-expanse, and the
‘numbers that can account for these delusions and illusions’ do not exist at all!

उत्पातशान्तिमरणोत्सवयुद्धसाम्यविद्वेषरागभयविश्वसनादि तत्र एकत्र कोश इव रत्नचयो विभाति

नानारसाप्रतिघसर्गपरम्परं तत्।तस्याश्चिदम्बरमये वपुषि स्वभावभूतास्फु टानुभवजगद्व्यवस्थाः सर्वक्षया
मलिनदृक्कलिताम्बरस्थके शोण्ड्रकस्फु रणवत्परितः स्फु रन्ति।जगत्संक्षुब्धमक्षुब्धं दृश्यते स्थितिसंस्थिति
संचाल्यमानमुकु रप्रतिबिम्ब इवास्थितम्।
(Jagat is an ‘experience made of opposing factors’, joyous sometimes, sorrowful sometimes; deaths
sometimes and festivities of births sometimes; fights with each other ending in great wars sometimes, and
event-less peaceful existences sometimes; love sometimes, hatred sometimes, fear and anxiety sometimes,
and trust and hope sometimes.
All the experienced events are the ‘delusion-gems’ stored in her body-casket!)
Calamities and peaceful existences, deaths and festivals, battles and peace, hatred and attraction, fear and
trust shine together like ‘gems stored in a chest’; and the ‘countless varieties of creations of multifarious
types’ exist together in her body, mixed up yet separate.

(What causes these varied experiences? One’s own conceptions!

Conceptions are not conscious thoughts; but the ‘various reactions of the body and the mind to the outside
world’ end up as the ‘particular conceived world’ for everyone.
Look all around you! Whatever experience you are having now is the result of your own (and that of the
others who live along with you) dormant needs and wants. They alone cause the restlessness in you when
unfulfilled, and offer a false sense of joy when fulfilled.
However, the support of all these conceptions is the Chit-expanse, the silent ‘I’ within!
It has no wants, and is always fulfilled; but the false-I is trapped in its own wants and needs, and is actually
supported by the true-I, the Aatman, the understanding power!)

The ‘various world-systems’ that rise because of the ‘experiences rising through one’s own conceptions’,
exist inside ‘her body which is made of Chit-expanse alone’; and are perishing at all times.

(Why do conceptions rise up at all? Because of the absence of the true knowledge! The realness felt in the
world is equal to the hair rolls which gets experienced by the infected eye, but are not really there!)

They come int existence because of the ‘absence of the right knowledge’, and are like the ‘hair rolls seen in
the sky because of the infected sight’.
 21

(Nothing moves; nothing dances; nothing at all happens!)

The ‘Jagat which appears to be constantly agitated’ is actually not moving at all, and is the ‘unshaken Chit-
expanse alone that is seen like this’, like the ‘motionless mountain is seen as moving’ ‘when the mirror
which reflects it moves’.

नृत्यत्स्फु रत्प्रतापान्तर्जगदर्थाः प्रतिक्षणं स्थितिं त्यजन्ति गृह्णन्ति बालसंकल्पसर्गवत्।क्रियाशक्तिः शरीरेऽन्तः

पूर्यमाणा अनारतं राशीभूय विशीर्यन्ते जगन्मुद्गकणोत्कराः।क्षणमालक्ष्यते किं चिन्न किं चिदपि सा क्षणं
क्षणमङ्गुष्टमात्रैव क्षणमाकाशपूरिणी यस्मात्सा सकला देवी संविच्छक्तिर्जगन्मयी अनन्ता परमाकाशकोश
शुद्दशरीरिणी।
The ‘objects of the world’, rise through the ‘immense deluding power of Maayaa’!
Maayaa alone dances like this!
Objects are just ‘conceptions superimposed on sensed qualities of sound etc’, and belong only to the mind.
Objects are just ‘images with particular qualities’.
Objects are just some ‘imagination seen in emptiness’.
Objects are just ‘changes that occur in the matter-state (or element-grouping)’.
Like some random dots moving in the space combine in various manners as various shapes, the elements
keen on grouping and regrouping to appear as some particular objects.
Elements of a body dissipate and form another shape of another body, when the death of the body occurs as
some matter-deterioration process.
Like the clay objects in the hands of a restless child, the objects drop their previous state and change into
something else the very next moment.
It is actually the ‘dance of elements’ that is seen as the formation and destruction of objects.
Jagat is nothing but a ‘dance of Change’, namely Kaali!

(How do the elements regroup as some particular objects for us only?)

Praana moves and the mind moves. Mind moves and the elements move.
Elements move, and the objects appear as imagined, and disappear as imagined.
Actually nothing gets destroyed; nothing gets produced.
We see some sense-patterns and imagine some objects in them, and develop attraction or repulsion towards
them!
The ‘power of action’ (conceptions and wants) keeps on heaping up the objects continuously inside this
‘Chit-body of delusion’, like the ‘heaped up flower buds’. They later blossom or fade as per their individual
natures (attachment or detachment). Your repulsion makes them fade away, your attraction maintains them
as yours.
When the loved objects (images seen on the ‘dots of elements’) vanish, and the unwanted objects become
part of our life, it leads to pain and suffering.
Actually there are no objects existing as absolute solid shapes. The invisible dots (matter-particles) that
move in various ways alone appear as some object-shapes!

(The mind is other name for the ‘movement’, because the mind is just the ‘restless state’! As and when it
moves, the objects appear and disappear.)

Jagat with its objects as one particular type gets seen one moment, next moment nothing at all is there!
For some minds the very same dots appear as some particular world; for some others as a different one.
The same space, the same-elements groupings appear as various shapes, as per the mind-conceptions!

(This dancing Kaali, the ‘dance of matter and conception’, is seen at one moment, and vanishes the next
moment; and we know of it as the creation and destruction.)

At one moment she is of the size of a thumb (as the compressed Vaasanaa-state of the totality), but the next
moment she fills up the entire space, as the ‘seen and experienced world’.

(Countless worlds appear and disappear instantly as some ‘mind-drawings’ on the ‘empty canvas of Chit’!
What are we holding on to as real and permanent?)
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That is why this Devi, the power of ‘knowing’ is everything that exists as inert or conscious; and is the entire
Jagat; is endless; and is of the purest form, namely the ‘hollow of the supreme Chit-expanse’.

(‘Silence of nothingness’ alone exists as the ‘ready to be experienced state’ all around you and inside you .
That alone appears as the objects at the moment of perception, as per our conceptions.
And our conceptions are part of the totality mind.)

कालत्रयस्थितजगत्त्रितयान्तरी हि चित्सा तथा कचति तेन यथास्थितेन रूपेण चित्रकृ दुदारमनःस्थचित्रसंसार-

जालसदृशेन कचज्जवेन।सर्वात्मकै कवपुरेकचिदात्मकत्त्वात् संशान्तस्वैकवपुरेकचिदात्मकत्त्वात्।
एवं निमेषणसमुन्मिषितैकरूपं सा बिभ्रती वपुरनन्तमनादि भाति।
The ‘Chit alone’ shines inside the ‘three-fold levels of the Jagat’ (higher, lower and the middle) (Taamsic,
Raajasic, and Saattvic levels) (nether world, BhuLoka and Svarloka).
Chit alone is the ‘I exist’ sense in all the beings and is the ‘common essence’ (SattaaSaamaanya) of all the
beings.
However, the qualities of the beings differ according to the qualities of Vaasanaas.
Each being conceives its own worlds as per the nature of its ‘wants’.
These worlds exist as the three levels of experiences, as conceived by the ‘artist namely the expansive mind’.
What the mind believes and knows, that becomes the world of experience.
Mind alone draws the picture of the word.
The mind can conceive any picture of the world as an experience.
The ‘Chit-state’ rises as the ‘illusion of the realness of the Samsaara’ instantly, as and when conceived,
‘though it stays as it is without any change’.
Chit is of a single form made of all these mind-conceptions.
Chit is the single essence of ‘knowing’ that is in all.
Chit is like the single canvas-state that can appear as any picture of the world for any mind as per its
Vaasanaa and knowledge level.
Kaali is the picture that shines on the Chit.
Kaali is the single essence of Chit, and shines as the forms of all the beings and their worlds, in the ignorance
level.
Kaali is the single knowledge-state of Chit, and exists bereft of all beings, and shines as the single form of
Chit, as her own changeless state of no-world.
In this manner, Kaali rises as the Jagat-form for the ignorant within a second, and vanishes for the Knowers
the next second; appearing when the eyes of ignorance open up and vanishing when the eyes of ignorance
close off. Donning the Vidyaa and Avidyaa forms, appearing and disappearing instantly, she shines endless
and beginningless.

तस्यां विभाति तदनन्तशिलात्मकोशे लेखाब्जचक्ररचनादिवदेव दृश्यं व्योमात्मकं गगनमात्रशरीरवत्यां

चित्त्वाद्द्रवज्जलधिकोश इव ऊर्मिलेखा।
She is like the ‘silent rock-belly state’ which is beginningless and endless.
(Nothing moves or shakes in that state; no one is there to even imagine this dance!
No Rudra is there; nor his shadow! ‘That’ alone ‘is’ as the ‘Absolute silence’!
The perceived world exists like the ‘lotuses and wheels’ seen on the random lines that belong to the rock.
Her body is made of ‘emptiness only’ and is made of the ‘body of empty expanse’ only.
Since the ‘empty expanse’ is actually the ‘Chit-state alone’, the ‘emptiness itself’ is like the ‘water surface
covered by the circular patterns of the world-scenario’.
(Who sees the circular patterns?
No one! But still the ‘Chit’ exists as the ‘quiescent water-surface with the circular patterns of the world as its
very nature’; and knows itself to be so! How cannot the ‘knowing’ not ‘know’ itself?
Chit ‘knowing’ itself’ is the ‘Rudra dancing along with his shadow, Kaali’!
A Jnaani exists as this vision only always! He is not caught inside the dance; but is the witness of the dance,
like Vasishta.)

महती भैरवी देवी नृत्यन्त्यापूरिताम्बरा तस्य कल्पान्तरुद्रस्य सा पुरो भैरवाकृ तेः

शिरोमन्दाश्रितोग्राग्निदग्धस्थाणुवनावनिः कल्पान्तवातव्याधूता वनमालेव नृत्यति।
 23

That ‘gigantic and terrifying Goddess’ dances, filling up the entire space in the presence of ‘that Rudra of
dissolution state’ who is also of a gigantic form (for the Jnaani).
The ‘forehead of this Rudra’ shines bright with extreme intelligence, and the ‘fire of knowledge’ from his
third eye burns off all the ranges of forests (delusions) instantly, leaving back only the ‘burnt stumps of
trees’ (as worthless sense-patterns). She is the ‘range of forests’ (dance of delusion) that is shaking by the
(knowledge) storms of the dissolution.

कु द्दालोलूखलबृसीफलकु म्भकरण्डकैः मुसलोदञ्चनस्थालीस्तम्भैः स्रग्दामधारिणी।एवंविधानां स्रग्दामजालानां

कु सुमोत्करं किरन्ती संसृजन्तीव नृत्तक्षुब्धं क्षयक्षतं वन्द्यमानस्तया सोऽपि तथैवाकाशभैरवः।
(All the objects of the Jagat are her ornaments.)
She is adorned by the flowers namely the ‘weapons like Musala’, ‘objects like pots, cauldrons and pillars’
(or rather the objects that make up your world as missiles, atom bombs, viruses, satellites, rockets etc).
Even as she dances wildly, these flowers (of objects) get scattered all over; and she produces new objects
again as a part of her dance-form.
(Atoms keep on grouping and re-grouping as newer objects, as per the conceptions of the mind.)
Saluted by her with reverence, that Aakaasha-Bhairava (emptiness of Chit rising as the perception-state), (as
the Rudra), shines with a gigantic form and dances wildly.
(Kaali accompanies Rudra in his dance of perception, with her steps synchronizing with his steps, and is
under his control. The ‘I’ alone controls the form of the world.)

SALUTATION TO RUDRA AND KAALI

(Jagat is the combination of the empty-state of Rudra and the empty state of Kaali)
डिंबं डिंबं सुडिम्बं पच पच सहसाऽऽझम्य झम्यं प्रझम्यं नृत्यन्ती शब्दवाद्यैः स्रजमुरसि शिरःशेखरं तार्क्ष्यपक्षैः
पूर्णं रक्तासवानां यममहिषमहाशृङ्गमादाय पाणौ पायाद्वो वन्द्यमानः प्रलयमुदितया भैरवः कालरात्र्या।
SURFACE MEANING:
Let that Bhairava protect us all, who is saluted by ‘KaalaRaathree, who is dancing with the accompaniments
of musical instruments, with the sounds of ‘Dimbam’ ‘Jhamyam’ etc; with very fast and with quick steps;
wearing the garland of nerves on her bosom; decorating her head with the wings of Garuda; holding the
horns covered by the blood and marrow of Yama’s buffalo after plucking away its lives; joyous by the
destruction of all through the dissolution.’

INNER MEANING:
Let that Bhairava who is dancing with KaalaRaathree and gets extolled by her, protect us all!
Hey Bhairava! You devour (Aajhamya) completely all the idiocy and stupidity (ignorance) of all the beings
and destroy their wasteful desires.
Eat off their subtle nature also (dimbam). Eat off their causal structure also (sudimbam).
Cook them all off well (ripen them in the levels of realization) by manifesting as the correct knowledge; and
make them reach their old age of Videha-Mukti.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART FORTY NINE

[PAASHAANAAKHYAANA (14)]
[RUDRA AND KAALI -3)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

THE COSMIC FORMS OF KAALI AND RUDRA

Kaali symbolizes the ‘change’ state of Reality.

The ‘movement-power’ as the ‘Praana’ alone produce the ‘restless-state called the mind’; and the ‘restless
state’ sees the ‘moving sense patterns’ in the emptiness, and also processes the same sense-information as
‘conceptions’; and those very conceptions exist as the ‘perceived state’ called the Jagat.
‘Jagat’ is just a hallucination seen in the ‘movement’.

‘Chit-state’ alone is the Praana, the Manas, the Samkalpa, the Indriyas, and the Jagat-state, at once; as it is!
As a seeker of Aatman knowledge, you have to understand as to how the same ‘Reality’ is the ‘Jagat’ also,
and how you exist as just a ‘fictitious character connecting the Chit and the Jagat’, as a ‘divider-state’.

What is the end-result of the ‘right-knowledge’?

Understand well that you will not end up in some ‘emptiness-state’ by realizing the Aatman-state; but will
only thoroughly grasp the ‘workings of the Reality’, as to what it is, how it rises as the Jagat and so on.
Once you are ascertained in the correct knowledge of the Reality, like understanding the workings of a fire,
then you stay as the Reality-state itself, enabling the Reality-state to have the knowledge of oneself.
Once you understand the workings of the Reality, and stay as the Reality itself, what more is there to achieve
after that?
However, the life continues as it is, as a single conscious-chain, as the ‘Brahman-state endowed with a pure
taintless intellect’ (that does not see the Jagat as real).
However, such a Brahman-life is not possible if you are stuck to the world of images only, of the family
members, deities, and other objects that you are attached to.
However, as long as the intellect is habituated to see the images as real, it remains tainted only, and will
present the Jagat as real only.

Reality-state evolved to understand itself as it is, is the state of a perfect Jnaani.

It is not attained through the development of intellectual efficiency alone (though a sharp intellect is a
necessary tool in the process), but purity of heart in the form of extreme dispassion (rising through the
knowledge of the unrealness of the Jagat-state) is very very necessary.
(Intellect here does not refer to the brain efficiency, but is the capacity to think beyond the brain.)

Jagat is a picture that is revealed in the light of the intellect.

Intellect is tainted or pure.
‘Taint’ exists in the form of delusion of various levels according to the three Gunas.
The more the taint, the more the blurred image of the Jagat (like stuck with a ghost-vision).
The purer the intellect, the clearer the nature of the Jagat! Jagat is not seen at all as the Jagat!
Jagat is the ‘taint of the intellect’; like the dirt which covers the mirror.
The Jagat remains completely transparent to the excellent state of the intellect which is termed as ‘Sattva’,
that transcends the three Gunas. The ‘transparent view of the Jagat’ presents no division, no constriction of
the mind-made entity, and no second.
This state when poetically described becomes the ‘cosmic dance of Rudra and Kaali’.
Rudra and Kaali are just the concepts that describe the state of the excellent Jnaani.
They are not deities or entities that exist as the ‘Gods of the Universe’.
A Jnaani’s state of auspicious Shivam state, when seen through the eyes of a poet like Maharshi Vaalmiki,
rises as the forms of ‘Rudra and Kaali’.
A poet can see even the ordinary sun-set as Sandhyaa, the beautiful lady, with the dark floating clouds as her
braids of hair, the floating birds as her hair ornaments, the ocean-waves as her anklets, the ‘orange hue of the
sky’ as her beautiful silky garment; and not that there is any lady standing there in that form.
Unless evolved to imagine, this ‘lady Sandhyaa’ stays invisible only. So it is with the concepts of Rudra and
Kaali also. It is the poetic description of the Jnaani’s state by Vaalmiki.
Why Rudra and Kaali forms, and not any other forms?
Rudra is that which drives away all; and Kaali is that which changes always.
‘Names that are meaningful’ rise as the ‘forms that one is familiar with’.
Since the ‘destruction phase of a Creation’ is always associated with the ‘forms of Rudra and Kaali’, the
‘destruction-entities’, the same forms are chosen to explain the ‘destruction of ignorance (Jagat-reality)’ in a
Jnaani also.
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रामोवाच
Rama spoke

(Though Rama had understood the principles of Kaali and Rudra, he asks this question to clear the doubts of
the others who were in that assembly.)
किमेतद्भगवन्सर्वनाशे नृत्यति के न सा किं शूर्पफलकु म्भाद्यास्तस्याः स्रग्धामधारणम्।
किं नष्टं त्रिजगत्भूयः किं काल्या देहसंस्थितं परिनृत्यति निर्वाणं कथं पुनरुपाग्तम्।
Bhagavan! Why does she (a female entity as opposed to Rudra, the male entity) dance with glee, when
everything is destroyed?
(Why should the ‘destruction of the Jagat’ bring about the ‘blissful state’ in a Jnaani?)
Why she wears the winnowing baskets, pots etc, woven as a garland?
(How do the ordinary objects of the world turn into he beautiful garlands woven with flowers, for a Jnaani?)
Was the tri-world destroyed once again?
(After this destruction is over with, will it rise again and be destroyed again as usual, at the end of the
Kalpa?)
Why did this Kaali take on a body and dance? (Why ‘Kaali ‘is described as if with a form?)
How did the world which had dissolved off, rise up again?
(If the Jagat is destroyed in knowledge, how does it again rise up for him as before?)

वसिष्टोवाच
Vasishta spoke

नासौ पुमान्न चासौ स्त्री न तन्नृत्तं न तावुभौ तथाभूते तथाचारे आकृ ती न च ते तयोः ।
This one (Rudra) is not a male; that one is (Kaali) not a female (and do not refer to the principles of Purusha
and Prakriti). That dance I described was not any dance at all (as performed on some cosmic stage). They
both are not any entities that exist as the cosmic beings, and they both do not have such natures and such
conduct as described by me, in actuality; and such forms do not belong to them at all, as described by me.
(There is no one there as any Rudra or Kaali. They were like some faces imagined in a cloud; and exist only
as the imagined forms that give a glimpse of the excellent state of existence of the Jnaani who is established
at the topmost point of realization.)

CHIT ALONE IS THE RUDRA AND THE KALI

[Chit alone has been described as the Rudra, the Aatman-state which exists as the ‘I’ of all living entities.
Chit alone is the Aatman, the essence of ‘Self’ in all.
The knowledge of one’s existence (as natural, and not as the information produced by the senses and the
mind) is alone is known as the Chit-essence in all.
This alone is realized as the ‘absolute state of existence’ by a seeker of true knowledge.
In that state of absorption into oneself, he exits as the ‘pure self-awareness state’ alone.
This ‘Brahman-state’ becomes his firm identity.
As the Chit, he exists as the Rudra, the common ‘I’ of all.
He experiences the world as his own ‘expanded state of Brahman’.
Since he is not a person or entity, he dons the false ‘I’ and pretends to be a dream character in a world that is
filled with many other dream characters. He is awake with knowledge, inside the dream-world of ignorance.
He is the Rudra as described in the Rudra description; or rather, Chit alone is the Rudra and exists as a
Jnaani in its own reflection form of the Jagat.
Rudra sees the entire perception-state as his own eternal companion Kaali.
The Jnaani who is established in the Brahman-identity, sees the Jagat as his own shadow-companion.
The Jagat for a Jnaani is the eternal blissful dance of Rudra and Kaali; and he is never affected by the
change-state that exists as the Jagat-perception.
The ignorant exist only as the changing patterns of senses, and get tossed and turned in the dance of Kaali,
and also get smashed under her dancing feet. The ignorant exist as the shattered pieces of information only.
A Jnaani exists as the Rudra, and makes the ‘Jagat-Kaali’ dance to his commands.]
 5

अनादिचिन्मात्रनभो यत्तत्कारणकारणं अनन्तं शान्तमाभासमात्रमव्ययमाततं शिवं तत्सच्छिवं साक्षाल्लक्ष्यते

भैरवाकृ ति तथास्थितो जगच्छान्तौ परमाकाश एव सः।
Such a form, and such a conduct found in both of them (Rudra and Kaali) are caused by the ‘cause of
causes’, the ‘beginningless Chit-expanse only’; this is the truth I wanted to explain through their description.
Chit alone is the endless quiet-state, and shines forth as the appearance of the world, and is unchanging and
spread out. It alone is described as the Rudra and Kaali forms, as connected to the perception-state.
That state of a Jnaani is the state of ‘Shivam’ (the most auspicious state of Chit, where Lord Shiva also
rests; and thus gets the name Shiva.) That ‘Shivam-state’ alone appears as the Bhairava-form (of terrifying
Rudra, or the division-less Ahamkaara-state) as the direct experience for a Jnaani; and he exists always in the
knowledge of the divisionless state of Jagat.
He who stays like that after the dissolution of the world (through knowledge) is the ‘Supreme expanse of
Brahman’ alone. An excellent Jnaani has no ‘I’; but is Brahman alone acting with a ‘Sattva mind’.
He is formless, yet dons some form as his costume to cover his empty state, like an actor on a stage who has
to act out some character.

(Why cannot the Jnaani dissolve off into nothingness? Why should he experience the world (even as the
dance of Kaali, the dance of ‘Changing patterns’) even after knowing about its unreal nature?
Because, the Chit is a ‘knowing’ state, which exists only as the countless probable states of ‘knowing’.
Chit is like an emptiness-canvas that has to be covered by some picture (experience) always. The very nature
of the canvas is to be with a picture. Chit is the Aakaasha that reveals and exists as the Jagat.
The ignorant are lost in the picture-world and act in the level of picture-identities only. The Knower on the
other hand, always acts in the canvas-level, and moves about as false picture-identity, which he never owns.
How can the canvas itself get caught in the pictures that rise on its screen?
For a Knower, the moving pictures of Jagat on his own self, the canvas, is the dance of Kaali, the rhythmic
movement of Jagat-patterns, and he exists as the totality-Aatman ‘I’, as the Rudra.
Not that the Jagat exists as the ‘Kaali-form’ as a black-hued female deity; or some ‘Rudra-entity’ exists as
some Shiva with a spear, who fills all the space and swallows the waters of some Ocean.

A Vaasishtam student must learn to see beyond the superficial descriptions and examples. One must evolve
in the mind to have a poetic vision like a Vaalmiki, and also understand the Upanishat-truths that are hidden
in these imagery-descriptions.
Imagine for example that you are far above in the space looking down at the solar system, with its sun and
its rotating planets. Imagine that you can see some million rotations of the planets around the sun, within a
second-span. What would you see then? You will observe then the rhythmic rotations of the planets like
swirling colorful dots around a shining dot; or likes some lights rotating around another light.
Imagine the million rotations of the star-constellations also like this; imagine the Brahmaandas rotating fast
like this, like swirling lights. Imagine the births and deaths of countless creations like twinkling lights.
Imagine the colorful gods as appearing and disappearing like the flowers that bloom and fade.
Imagine births and deaths of countless beings as the changing pictures in the canvas.
If the imagination can evolve a little more, you can imagine the Jagat, the entire perception state with its
countless worlds appearing and disappearing as some Kaali-dance, as described by Vasishta!
A Jnaani has to stay as a canvas, and also be able to imagine the countless probable states that he owns!
If you are ant-like and can only imagine an ant-world around you (as your family and acquaintances), the
realization state cannot become complete. It will be like handing over the power of sovereignty to a cave-
man, who has never even seen even the sunlight.

‘Realizations state’ (as that of a Brahmarshi) is a very powerful state.

It is the Reality itself rising up as a mind with full control over itself.
It is as if some magical wand is given in your hands, and told that you can produce any experience as your
probable state of perception. It is the power to draw any picture on the canvas, rather than appearing and
disappearing as a minuscule picture in a canvas, as a meaningless color-blob.
What will you draw on the canvas if you have not developed ‘Asamgatva’ (non-attachment) yet?
What can you experience as an eternal world, if there exists still the constant presence of the images of your
family members and Gods stuck to your mind?
What is eternity for you, if even after opening up the treasure-chest of all possible foods, you choose the old
smelly gruel only, like a beggar on the street?
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‘Want nothing’ is the key to have any want as yours!

That is the power of Realization which is founded on ‘Asamgatva’.
Rudra is the principle of ‘Asamgatva’ who sees himself as all.
To know what is this ‘all’, some Kali-description becomes necessary.

‘Endless thirst for learning’ and ‘imagination power’, both these are a must for a realized Jnaani. It is
impossible to stay as the Aatman-state if you cannot even imagine the Aatman as the Rudra, the one ‘I’ in
all. As Dattaatreya Maharshi says in Tripuraa Rahasyam, ‘the Aatman is searched for always outside of
oneself, as an another thing to be attained; that is why it is hard to attain the realization-state of the Aatman’.
All that is needed is to understand that ‘Aatman is the constant existence-awareness in you’.You are
confusing this self-awareness with the remembrance of the body-identity, because of the lack of reasoning
power. This self-awareness is the common essence in all, and is expressed as the ‘I-sense’.
If all the ‘I’ sense states can be compressed as one, and you stay as ‘that alone’ within, then it is Rudra.
If as that Rudra, you watch the entire perception state as the ‘Brahman-I’, and stay beyond the ‘time and
space constrictions’, you will then see the changing Jagat-patterns all at once, like a Kaali-dance.
You will not change into some Rudra, and the Jagat will not change into any Kaali at the realization state.
You can reach such as state of Brahman-I and see the ‘Jagat-dance’, inside your purified intellect only.
The same state is explained by VaasuDeva Krishna in the BhagavadGita as the ‘VishvaRoopa’, the cosmic
form of a Yogi.
What is presented by Vasishta here is ‘his vision at the level of a Brahmarshi’!
It is his ‘VishvaRoopa’ description.
Even Vishvaamitra struggled a lot to reach that excellent state of Brahman-knowledge.
Understand that remaining as the Vaasanaa-less intellect is not an easy task.
Just by reading the surface-descriptions Rudra and Kaali and understanding the concepts intellectually, you
will not achieve anything worthwhile. You have to merge into those Rudra and Kaali states by dissolving
yourself inside the descriptions, and leave back the intellect at the threshold itself.)

चेतनत्वात्तथाभूतस्वभावविभवादृते स्थातुं न युज्यते तस्य यथा हेम्नो निराकृ ति।

Since the ‘Chit-state’ is a state of ‘knowing’ (being conscious of something always), it cannot exist without
‘knowing’. Since it alone ‘is’ without a second, it sees itself as the world, by dividing itself as countless
probable states of experience (as the Jeevas). Or, it knows itself as a Jnaani and remains quiet and fulfilled.
‘Gold’ cannot exist shapeless; either it stays as the various ornaments; or as some shapeless lump at least.
‘Jeevas’ do not know of their ‘Chit-ness’ and are like the ‘gold ornaments which exist with the sense of
division, and do not know of their gold-ness’. A Jnaani exists as the golden lump, and remains without the
sense of division; he is established in his Chit-ness completely. He never identifies with any shape, and does
not see any other shape also as real.

(If you are the state of ‘knowing’, then you must know something at all times.
If you are the state of awareness, then you must be aware of something at all times.
This ‘awareness’ or ‘knowing’ does not ever cease to be; it exists as the ‘knowing of the Jagat’ as the
‘delusion state’, or as the ‘Knowing of oneself’ as the ‘knowledge state’.
The Jagat is ‘known’; but you also ‘know’ that ‘you know the Jagat’. That is the ‘Chit’!
This is the witness state of the Yogi!
The ignorant just ‘know’ the Jagat; but the Yogi ‘knows that he knows the Jagat’ always.
This makes all the difference as between the inert and the conscious.
The ignorant exist only as the ‘inert-conscious state of the body’.
The Jnaani alone exists truly as a conscious being, and transcends the inertness.)

कथमास्तां वद प्राज्ञ चिन्मात्रं चेतनं विना।कथमास्तां वद प्राज्ञ मरिचं तिक्ततां विना।

कटकादि विना हेम कथमास्तां विलोच्यताम्।कथं स्वभावेन विना पदार्थस्य भवेत्स्थितिः।
विना तिष्टति माधुर्यं कथयेक्षुरसः कथम्।निर्माधुर्यश्च यस्त्विक्षुरसो नष्टं क्वचन युज्यते।
स्वसत्तामात्रकादन्यत्किं चित्तस्य न युज्यते।
(Self exists as the ‘Existence-awareness’ in each Jeeva, and is the ‘pure awareness state of onesef’.
It is a potential state for all the perceptions, and has to exist as ‘some picture of the world’, or other.
You cannot escape the perception-state, by the rise of knowledge.
 7

You just learn to live with it, without getting trapped by it, by believing it as real.
This learning is only possible by making ‘dispassion’ itself as your natural state of existence. With this Self-
knowledge’ established as the basic vision of yours, you can exist as a part of any perception-state that you
fancy, and will not get trapped ever.)

Hey wise prince! Tell me as to how ‘the pure awareness’ can exist without being aware of something?
Tell me as to how pepper can exist without its pungent taste?
(Pungent taste is the pepper! ‘Awareness of the perception-state’ is the Chit!)
Think as to how the gold can exist without its various shapes, like bracelet etc?
(Chit has to exist as some perception-state! You cannot reach it as some ‘separate emptiness state’ where the
Jagat ceases to exist completely!)
How can any object exist without its nature? How can the sugarcane-juice stay without its sweetness?
If it is not sweet, then it is not the sugarcane-juice at all!
(Chit has to stay as the ‘Rudra and Kaali states only’, with reference to the abstract sense of these terms.
It cannot exist separately outside of Jagat, or as the ‘destroyed Jagat-state’.)

अचेतनं यच्चिन्मात्रं न तच्चिन्मात्रमुच्यते न चिन्मात्रनभसो नष्टं क्वचन युज्यते।

If the Chit is understood as some sort of awareness or conscious state (as defined by our limited intellects),
then how can it be not-conscious? If it is not conscious of the Jagat, then how can it be referred to by the
term ‘Chit alone’ which means - ‘to know of, to be conscious of, to be aware of’?
Therefore the ‘awareness of the perceived’ is alone known a the ‘Chit alone’, the ‘Chinmaatram’.
And also, this ‘expanse of Chit-alone’ which exists as the Jagat-state of perception, can never cease to be!

(The screen of Chit will always be there as the Jagat-picture!

The screen will never cease to be! Jagat-state also will not ever cease to be!
The ‘changelessness’ exists as the ‘change’ alone! Kaali is always the companion of Rudra!
A Jnaani somehow manages to understand this fact through Vichaara, and does not exist as a part of the
Jagat-picture. He steadies his intellect in the changeless-state of Chit, and perceives the world as the Chit-
state only; he never is caught in the dance of Kaali; but enjoys the dance of Kaali as the Saakshi!)

स्वसत्तामात्रकादन्यत्किं चित्तस्य न युज्यते अन्यत्वमुररीकर्तुं व्योमानन्यमसौ किल।

If you believe that the ‘Jagat-reality’ is something other than the ‘Chit alone’, then you are inventing a
second factor that exists apart from the ‘Chit alone’.
How can a ‘second’ exist for this ‘Chit alone’?
Even the second factor can exist if and only it is ‘known’!
Therefore, the ‘knowing conscious state of Reality’ cannot have a second.
Other than this ‘knowing state’ of ‘Chit alone’, there cannot exist anything that is ‘another’
If ‘another one’ has to be admitted, then the ‘another one’ has to be ‘known’ as the ‘another one’ by this
Chit; or it cannot exist as ‘another one’! Is it not so?

(There cannot exist, ‘one Chit that perceives’ and ‘another Chit that does not perceive’.
The very term referring to the Supreme is ‘Chit alone’ (understanding alone)
How can it be without any understanding of anything?
If something has to exist without understanding anything, then ‘that another’ also has to be understood by
this ‘Chit-alone principle’, is it not so?
Brahman cannot exist as two things; manifest and unmanifest.
You cannot attain the state of Chit as an empty state, where there is no perception at all.
You can only be rid of the ignorance and be without any form; but you cannot get rid of the perceiving
phenomena by sitting in a lotus posture, closing the eyes, and staying like a motionless rock.
There is no escape from perceptions, like you cannot escape from a mirage that exists as a part of the desert.
You can only stop chasing the mirage-water; this can happen only by evolving in your reasoning capacity!
That is all the difference that exists between a Knower and the ignorant; one ignores the mirage because of
knowledge, but the other foolish one tries to drink the water from the mirage-river, because of ignorance.
There cannot be two states of Chit as two sets of Jeevas, as one having perception-shine; and another
without the perception-shine. A Jnaani exists as the ‘Chit shining as some perception-state he fancies’; and
never swerves from his ‘Self-awareness of the Chit state’.)
 8

तस्मात्तस्य यदक्षुब्धं सत्तामात्रं स्वभासनं अनादिमध्यपर्यन्तं सर्वशक्तिमयात्मकं तदेतत्त्रिजगत्सर्गकल्पान्तौ व्योम

भूर्दिशः नाश उत्पादनं नाम विनानाभासनं नभः।
Therefore, the ‘self-shining nature,’ (the ‘I exist sense’ in all the Jeevas) shines as the world that they
experience; and the world that they experience is what their tainted intellects present as the world-picture.
The pure intellect of a Jnaani reveals only the ‘Self’ as the world. He is always aware of the ‘divisionless
state of the Reality-canvas’, even when enjoying the ‘divided pictures of the world’ that keeps appearing in
the canvas. He enjoys the world; and does not try to escape from it!
Existence is Chit! It never can be non-existent! The ‘Chit-alone’ (Self-state) is unperturbed and is just the
‘existence’, which is without beginning, middle or end. The ‘existence-sense’ never ceases to be, though the
image-patterns keep on appearing and disappearing.
It is as explained before; Kaali’s form never ceases to be; but the Jagat-patterns inside her, keep rolling non-
stop. Chit means the Jagat only.
Chit is the Rudra; Rudra is Kaali; and the Jagat is nothing but the ‘rhythmic dance of Chit’.
All the powers are supported by Praana, the power of fluctuation.
Praana as the fluctuation-state is supported by the unmoving state of Chit.
Therefore, Chit is of the nature of all powers.
The power of ‘knowing’ is not bound by any space or time constrictions; for the very conceptions of space
and time come into existence because of Chit, the ‘power to know’.
‘Chit’ is just the ‘expanse of nothingness or emptiness’ (the subtle power to be any experience in any space
and time arena). It is not the state of ignorance or knowledge; but is the support of both.
‘Knowing’ cannot be divided; but it ‘knows’ the ‘divisions’.
It is a state without the ‘ignorance of the divisions of appearance’.
It exists as the ‘knowing state’ of everything. It alone exists as all that is there as the tri-world, creation, end
of Kalpa, sky, land, direction, destruction, production etc.

जननं मरणं मायामोहं मान्द्यमवस्तुता वस्तुता च विवेकश्च बन्धो मोक्षः शुभाशुभे विद्याऽविद्या
विदेहत्वं सदेहत्वं क्षणश्चिरं चञ्चलत्वं स्थिरत्वं वा त्वं चाहं चेतरश्च तत् सदसच्चाथ सदसत्
मौर्ख्यं पाण्डित्यमेव च देशकालक्रियाद्रव्यकलनाके लिकल्पनं रूपालोकमनस्कारकर्मबुद्धीन्द्रियात्मकं
तेजोवार्यनिलाकारपृथ्व्यादिकमिदं ततम्।
(Chit is like some empty invisible magic-box that is not anywhere; and is deep within you as the silent ‘I’.
From deep within that subtle ‘I’ state, the pictures of the world rise up through the screen off the intellect,
newly, second to second, with an image that calls itself the ‘I’.)
Janana and Marana (birth and death); Maayaa and Moha (illusion and delusion); Vastutaa and Avastutaa
(real and imaginary; Bandha and Moksha (bondage and libation); Shubha and Ashubha (auspicious and
inauspicious); Vidyaa/Avidyaa (knowledge and absence of knowledge); Videha/Sadeha states (with the body
and without the body states); span of a moment and the long span; inconstant and steadiness; you and I and
the other; Sat and Asat (existence and non-existence); Maukhya and Paanditya (lack of intelligence and
intelligence); imagination of ‘a prescribed action that bestows a particular result when performed at a
particular place and time, and the ingredients or tools that are required for the completion of the action’,
sense-input in the form of images, sight etc, and the narratives that are construed by the mind based on them,
the actions that are based on these super-impositions, the intellect that decides the actions; all that is spread
out as the solid reality of the world as made of the elements and their subtle natures like the heat, moisture,
air movement, space and the lumpiness of the earth; all these are nothing but the pure affliction-less
Chidaakaasha, which exits as the inner essence of all, without discarding the nature of emptiness.
(Al the terms that are mentioned here are just ideas, and their manifest experience, and are made of sheer
emptiness; they are not really there except as the experience-flow (of waters or the ‘Aapa’, or that which is
swallowed as one’s experience.
Whatever you are experiencing at each and every moment is the subtle state of the real ‘I’ within the cover
of the false-I. What you ‘know’ is the world you see; and that is ‘Chit-alone’!)

एतत्सर्वं च विमलं खमेवात्र न संशयः अस्मादनन्यत्स्वप्नादिदृष्टान्तोऽत्राविखण्डितः।

(How can anything that rises out of emptiness be anything else but emptiness?
The world-picture you see around you is a tainted reflection of your own pure self.
The emptiness within rises as some pictures drawn on the emptiness; how can these pictures be real?)
 9

All that you experience as the world, is just pure emptiness only! There is no doubt about it.
That is why, the world gets explained as some dream-experience that is made of emptiness.
The dream-world is situated nowhere, but is just an experience deep within yourself.
‘You the dreamer’ alone exist as the ‘dream-world and its residents’, as the Rudra (common-I) of that Jagat.
However, you are never affected by anything that happens in the dream world; for example, you do not die,
even if you see yourself as dying in the dream. The example of dream-state which I have mentioned for
describing the empty nature of the world, cannot be refuted at all.

चिन्मयः परमाकाशो य एव कथितो मया एषोऽसौ शिव इत्युक्तो भवत्येष सनातनः।स एष हरिरित्यास्ते
भवत्येष पितामहः चन्द्रोऽर्क इन्द्रो वरुणो यमो वैश्रवणोऽनलः अनिलो जलदोम्भोधिर्ह्यो यद्वस्त्वस्ति नास्ति च
इत्येते चिन्मयाकाशकोशलेशाः स्फु रन्त्यलम्।एवंविधाभिः संज्ञाभिर्मुधाभावनयेदृशाः स्वभावमात्रबोधेन भवन्त्येते
तु तादृशाः।
That Rudra-state (the Aatman-I) which I described previously, is the ‘pure state of self-awareness’, the
‘supreme state which reveals all the worlds as experiences’. That alone is the most auspicious state of all,
since it is formless and changeless (and exists as the constant self-awareness in all); and is known as the
Shivam state. Whichever world gets experienced by anyone at any time in any space, this ‘Shivam-state’ (the
awareness of one’s existence) marks the source of that world; and therefore is the most ancient of all.
It is not a deity that you can worship; but it alone exists as all the deities that you worship as ‘another’.
The ignorant worship only the ‘unreal image-forms of the deities’ and do not know of this ‘Supreme
Shivam’ that exists as all the deity-forms.
(That alone is the creator of the Jagat, the care-taker of the Jagat, and all the other aspects of the Jagat.)
This ‘Shiva’ (the ‘Chit-alone’ which is the ‘Rudra-state’ also) exists as Hari; he alone is the ‘Grandfather’
(Brahmaa); he is Chandra, Arka (sun), Indra, Varuna, Yama, Vaishravana (Kubera), Anala (Fire), Anila
(Wind),the cloud, the ocean, the HyaH (the day that has passed); and any object that exits or does not exist
(as the experienced and not-experienced).
These are the varied essences of the same ‘Chidaakaasha store-house’ (the potential state for all the
experiences) that shine forth as the images of varieties of beings of various levels of intelligence.
Getting labeled with various names, and because of some imagined conceptions about their forms and
stories, these deities perform their various functions, yet with the knowledge of their own true nature.

अबोधो बोध इत्येवं चिद्व्योमैवात्मनि स्थितं तस्माद्भेदो द्वैतमैक्यं नास्त्येवेति प्रशाम्यताम्।तावत्

तरङ्गत्वमयं करोति जीवः स्वसंसारमहासमुद्रे यावन्न जानाति परं स्वभावं निरामयं तन्मयतामुपेतः।
ज्ञाने तु शान्तिं स तथोपयाति यथा न सोऽब्धिर्हि तरङ्गकोऽसौ यथास्थितं सर्वमिदं च शान्तं भवति
अनन्तं परमेव तस्य।
This ‘potential state of Reality’ cannot be found in any space-time arena; and you cannot attain it as an
outside state. It is within you as your very self-awareness, as the ‘self-love’! ‘Everything else is loved
because of this self-love’; says Sage YaajnaValkya in his instruction to his wife Maitreyi!
Who does not know that he or she exists? Who can deny their own existence?
Even a tiny bacteria will have this ‘self-awareness’ in a very dormant level; and it will shine out as its
survival instinct. The same survival instinct or the self-love exists as the ‘I-sense’ in the evolved beings.
When the same Jeeva evolves further with its intellectual sharpness, the self-love that is mistakenly placed
on the inert body vanishes, and he remains as the ‘true self-awareness’.
The ‘lowest state of ignorance with the lowest level of intellect’, and the ‘highest state of knowledge with the
purest form of intellect’; both are the probable states of the same Chit.
The Chit is aware of itself always as the ‘self-awareness’.
The mistaken knowledge about this Self-awareness does not in any way affect the self-awareness in anyone.
The evolved intellect presents the Chit as it is, and is considered as the goal of Vichaara.
The wrong and right knowledge do not differ; but are just the same Aatman seen through different levels of
the intellect. That does not prove the duality state of the Self; and the Self cannot exist as different from the
world it sees itself as.
The tainted mirror of the intellect reflects the Chit as the ‘Jagat centered on the body-I’, (as varieties of
experiences for the divided mind-states); and as the pure mirror (Sattva state of the intellect, adorned by
dispassion) reveals the Self as it is!
 10

Therefore, remain quiet, understanding that there is no difference, no duality, and no oneness also.
That alone exists as the very ‘existence-state of self-awareness’ without a second!
Then why does a Jeeva keeps getting tossed up and down in the huge limitless Ocean of Samsaara with its
turbulent waves of sliding experiences, and struggles to keep afloat? Why not know oneself?
Why not reason it out? Why is he drowned in afflictions?
Because, the Jeeva has no inclination to know the truth about itself, or to stay as the true nature of
Supremacy which is affliction-less. If the knowledge of oneself rises through the subtle reasoning power,
then he attains such a peaceful state of existence, that he sees no ocean (of sliding experiences) nor the
turbulent waves of joys and sufferings. As it is, without any drastic change (like every object vanishing off),
everything becomes the endless silent quiet state of the Supreme, for the Knower.

(Realization is not some magical state that rises suddenly and makes everything look like Brahman.
It is a slow understanding process, and is an evolving journey of the intellect, like the slow climbing of a
mountain which rises endlessly in the sky.
As much you understand, as much you develop dispassion, the world will look different to you, at each step
of Vichaara. The ‘Rudra level of Jnaani’, cannot be attained just by reading the Vaasishtam, as a feel-good
task. Unless each and every object in front of you is analyzed again and again as to ‘how it came to be there,
what is it made of, what is the world actually, what is the real I, who is reading and understanding the text,
etc etc’, without swerving from the analysis even for a second, the quiescent state will never reveal itself!
You cannot love the images around you and hold on to them, and yet make effort to see them as empty
patterns. It needs a lot of courage and dispassion to see the Jagat as just some sets of empty patterns rising
out of the emptiness, and to be established always in that truth!)

चिन्मात्रपरमाकाश एषः यः कथितो मया एषोऽसौ शिव इत्युक्तस्तदा रुद्रः प्रनृत्यति।

That state of Reality alone was described by me as the Supreme expanse of Knowledge-essence; that alone is
known as this Shiva-state; and that alone is described as the Rudra dancing wildly.
(I explained the subtle abstract truths alone through the description of Rudra and Kaali; and therefore, one
should not believe that such entities are really there, and are dancing non-stop.)

यासौ तस्याकृ तिर्नासावाकृ तिः कृ तिनां वर तन्चिन्मात्रघनं व्योम तथा कचति तादृशम्।
Hey ‘best of those who have achieved their goals’!
That terrifying form (of Rudra) which belongs to him, is not actually a form of some entity as such.
It is just a poetic way of describing the Jnaani’s state who is established in the complete knowledge of
oneself. The dense state of Chit-expanse alone is explained with such a description.

मया दृष्टा तदाकाशमेव शान्तं तदाकृ तिः मयेव परिज्ञातं नान्यः पश्यति तत्तथा।
What I described was my vision, my personal state of imagination of my own state; and I knew the form of
Rudra as the ‘quiet expanse of Chit’ only. No Rudra or Kaali exist as some entities covering the entire space.
I was in the blissful state of the Chit expanse and saw myself (Aatman) as those forms.
Any other person who has realized the Self, may not have the same vision as what I had!
(Each Jnaani differs in personality and character.
Is he a separate being? Yes, in the level of the Jagat-scene!
But, if he is the Brahman, then how the separateness is maintained? Because of the mind-content, which
exists as his Aativaahika body! His particular learning, his experiences of the past mold him into a particular
mind-state, and he continues the same data as his character on the Jagat-state; but is never identified with it,
like a man never identifies with the dress that he wears.
What happens to this made-up entity in the level of the Brahman? A drop merges into the ocean, and is lost!
If he again acts in the Jagat-level, who is there again? Then the Ocean itself rises as a drop!
Did the same one rise from the Ocean?
Which drop is which drop? How can you separate out the drops in the Ocean?
A Jnaani is the ocean that exists as the drop, and is the drop that exists as the Ocean.
There is no difference between the Ocean and the drop,
The Brahman reflecting itself in a particular mind-mirror, thorough a pure intellect screen, is the state of the
Jnaani. That alone is described as the Rudra and Kaali forms.)
 11

यथा नाम स कल्पान्तः स रुद्रः सा च भैरवी मायामात्रं तथा सर्वं परिज्ञातमलं मया।चिद्व्योमैव परं शून्यं
सन्निवेशेन तेन तत्तथा संलक्ष्यते नाम भैरवाकारतां गतम्।
When the dissolution occurs at the end of a Kalpa, the Rudra-form rises as the destruction-force. I was
experiencing the ‘dissolution state occurring through the rise of knowledge’, and saw it as this Rudra-form,
and also saw the Jagat-state reflected as the Bhairavi, the gigantic form of Kaali.
Through this vision, I understood that the power of delusion alone rises as everything.
There is Chit alone; and yet the Jagat is experienced as the ‘dance of Kaali’.
Though the Chit has no ‘I-sense’ as such, it is experienced as the ‘I’ of all, and rises as the Rudra!
Rudra and Kaali are also some conceptions that rise by the power of Maayaa.
It was my mind that was a witness to many ‘creation and destruction phases of many Brahmaandas’, saw my
own state as the ‘dance of Rudra and Kaali’!
The Supreme Chit-expanse only, which is pure emptiness, appears as if it has attained the terrifying form of
Bhairava (Rudra) at that level (of the dissolution of the Jagat that occurs through Jnaana).

वाच्यवाचकसम्बन्धं विना बोधो न जायते यस्मात्तस्मात्त्वयि मया दृष्टमेव प्रवर्णितम्।

Without the speech and the speaker, understanding cannot happen.
What vision I had, I had to explain it myself. Any other Jnaani can explain his state in any other way.
I believed that you will understand the state of a Jnaani in a better way, if I explained it in this manner.
That is why, I described to you what I saw actually in my own vision.
(To rise to such a high level is very difficult, but once the goal is understood, the seeker can practice such
methods of contemplation to gain such a vision as that of Brahmarshi Vasishta.)
It is easy to remember the examples and stories when revising the instructions about Brahman.
Many subtle truths were explained by me in the form of stories only. This ‘Rudra and Kaali description’ was
also mentioned to make you understand the ‘subtle state of an excellent Jnaani’.
(If I had mentioned pure abstract truths only, like the other scriptures which talk about Brahman, you would
not have been able to understand the expansive nature of a Brahmaanda.
The events of Rudra breaking the egg of Brahmaanda, the swallowing up of the Ocean, the shadow-dance of
Kaali as Jagat; all these descriptions were introduced just to feed you imagination; so that you will be able to
understand the truths better.
The description of Rudra as the ‘totality state of Ahamkaara’ will make you revere every ‘Ahamkaara-
expression’ in each and every Jeeva, from a worm to a Brahmaa. The division sense will slowly disappear,
when you imagine this vision of Rudra that was described by me. You will see nothing as inauspicious, after
such a vision is actualized by you. The entire world will appear as the excellent shine of Shiva, and as the
‘dance of Rudra and Kaali’.
The entire world with all its good and bad traits will appear only as the ‘Rudra-dance’ for you.
This is the true ‘Chidambara Nrtya’ – ‘Dance of the Chit-expanse’.
When you understand ‘each and every information of the world you receive as the pure state of auspicious
Brahman’, what more is there to achieve? It will be an unending blissful state, like getting sunk inside a
nectar ocean!
Remain quiet in that fulfilled state, and perform your duties that come to you along the life-flood.)

यदेव वाच्युपारूढमेतद्राम सदैव ते रूढाधिभौतिकदृशः क्षणान्मायात्मतां गतम्।

Whatever is suggested by words Rama, that always is understood by you based on the physical reality only;
and the illusory scene gets seen immediately.
(Any talk that is communicated verbally will produce imaginations in the mind.
Mind cannot think of anything without a name and form. Even a ‘point not in space’ can be imagined only
as a ‘point in space’; that is why, a student finds it difficult to understand the abstract concepts that transcend
the space-time reality.
Brahman-state is the most abstract of all, and cannot be described like an object that can be grasped by a
mind; and, if it is explained through words somehow, then usually the ignorant can think of it as some super-
god only that is outside of them. They cannot imagine a nothingness which is outside of space, nor can they
know of it as their own ‘Self’ which exists as their very ‘existence-sense’.
That is why, Vasishta explains everything through narratives only, for the better understanding of the
abstract truths. After the section on Rudra, a student of Vaasishtam will definitely see the entire world-
patterns that are moving around him as the ‘dance of Rudra’.
 12

All the movements seen in the world (even the vibrating atoms) are just the (Laasya) dance-movements of
Rudra, the Chit-state, the ‘I’ in you!
All the sounds are nothing but the melodious sounds of his rhythmic dance-steps falling on the groundless
ground! The entire space is nothing but his dark form as the ‘I-shine’, rising through the power of Maayaa!
Every form of luster is the Rudra that is filling that space; even the tender sunlight of the morning is just a
minuscule shine of that Rudra; every movement that is seen is Bhairavee, the other half of Rudra.
Each and every Jeeva-ego is a form of Rudra; every part of air that forms your breath is the breath of Rudra.
The entire Jagat is the wild dance of Rudra who is made of the emptiness of Chit-state.
All the perceived worlds are Rudra in his full form.
Why do you need a temple and a stone statue to worship some deity? See this auspicious Rudra dancing all
around you, as ‘your very life-pattern’; and remain silent in the blissful state of watching his dance, and stay
amazed always as a Jnaani, like the Ocean admiring itself as a drop of itself!)

न भैरवी सा नैवासौ भैरवो नैव संक्षयः समस्तमेव तद्भ्रान्तिमात्रं चिद्व्योम भासते स्वप्ननिर्माणपुरवत्
संकल्परणवेगवत्कथार्थसार्थरसवन्मनोराज्यविलासवत्।
She was not Bhairavee. He was not Bhairava. There was no dissolution at all.
Chit-expanse alone shines as the illusion of all this; like a city built inside the dream state, like the fierce
battle in imagination, like the scenes of the story which grasp the interest, or like the play of the mind-
kingdom.

(Where is the Jagat, where is the ‘I’’, where is even the dance of dissolution?
If you are still deluded as the ‘I’, the Rudra also has to exist as the totality-I!
If you are still deluded and see some Jagat-patterns as real, then the Jagat exists as the dance of Kaali!
The contemplation of Rudra and Kaali forms as described by Sage Vasishta, helps you rise above the ‘tiny-I
and its Jagat-conception’.
There exists no dissolution at all either as connected to a Creation or as at the rise of knowledge!
What rises or what dissolves?! What is there at all as any Jagat?
What Rudra and what Kaali?! Nothing exists but the silence of Brahman-state!
If you hear the noise, then practice hearing it as the roar of Rudra!
If you see something in the nothingness, see it only as the dance of Kaali!
If you transcend these Rudra and Kaali levels, then there is left back only the quiescent nothingness!
It is not Chit, not the Aatman, not the Rudra, not the Kaali, and not even the Brahman!
There is no Jnaani or Jnaana even!
There is no dissolution also at the rise of knowledge; for, the Jagat never exists at all except as imagination.
If you are still stuck in the realness of Jagat, then at least try to see it as the dance of Rudra and Kaali; then
the Jagat will vanish off by itself; for it never was there, is not here, and will not be there also.)

यथा स्वप्नपुरं स्वच्छे व्योम्नि मौक्तिकधीर्यथा यथा के शोण्ड्रकं व्योम्नि तथाऽचिद्भाति चिद्धने।
‘Jagat’ is ‘non-Chit’! It is ‘non-existent’! Jagat is the ‘non-Chit’ shine of the ‘Chit’!
Chit alone sees itself as non-Chit, because of the tainted intellect.
‘Existence’ sees itself as ‘non-existence’, like the city seen in the dream, like the vision of pearls in the pure
sky, and like the hair-balls seen in the sky!
The ‘non-chit’ (‘known’) shines in the ‘dense Chit’ (knowing state) alone.
The ‘knowing’ state alone ‘knows’ the world.
If the ‘’knowing’ (the Aatman) was not there at all, then how can the Jagat exist at all?
If the Self was non-existent, then how can the object exist as the ‘seen’?
Aatman exists (or is the existence itself), and the Jagat exists as its shine!

चिन्मात्राकाशमेवाच्च्छं कचति स्वात्मनात्मनि तथा नाम यदाभाति तदात्मैवं जगत्तया।

The ‘expanse of knowledge’ (the inexhaustible information flow) alone, shines taintless in one’s own Self by
one’s own Self.
Brahman is just a probable state (cannot be reached or attained or seen, or thought of) for any information.
This information gets processed as conceptions, and is referred to as the ‘Manas’ (the cogitating power).
This Manas can process only a limited information at a time, and this limited power is referred to as a Jeeva.
Jeevas exist as just some tiny clouds of information, and experience a tiny world of their own.
 13

Chit alone shines as these clouds also, as the ‘many’.

Whatever that shines is, just the ‘Self’ shining as the world-state.

यदा चिद्व्योम्नि कचति स्व एवात्मा तथा पटे तथा कचति तत्तत्र कल्पान्तानलनर्तने।
The objects are just some tiny information sets of shape, smell, touch etc.
The mind conceives the information based on one’s wants and needs and urges.
That alone (the information-cloud) exists as the world-state for a Jeeva; there is nothing solid or real
anywhere anytime.
For example, the urge to eat naturally exists as the information of food, the urge of the genes exists as the
attachment to the family; and so on.
The world is a kingdom built by the limited processing unit called the mind, and belongs to you alone, as
your experience.
You know it, and it rises there as an object! Knowledge and the known are not different!
The essence of Chit-expanse shines forth in oneself and also in the objects like cloth.
The information-sets (objects) and the information receiver (the mind), both are the shine of the Chit alone,
and are not different.
All the concepts of creation and dissolution also are just some information processed by the mind only.
The same Chit (your knowing power) shines the same way in that dance of the Kalpa-fire also (as the
‘dissolution of the world through knowledge’).
What is not Chit? Whatever is conceived is what you know as some information, be it the dissolution of the
world as Brahmaa’s will, or the dissolution of the world through the rise of knowledge!
Both the dissolution-states are just conceptions only. What is there to dissolve at all as any Jagat?

शिवयोरेकमाकारो निराकारोङ्ग वर्णितः अधुना शृणु ते वक्ष्ये नृत्यस्यानृत्ततास्थितिम्।

Dear Rama! The form and formlessness of Shiva and Shivaa (Rudra and Kaali) (the Chit and the Jagat) was
described by me. Now listen, I will tell you the ‘dance-less state of the dance’.

चेतनं चेतनाधातोः किं चित्संस्पदनं विना क्वचित्स्थातुं न शक्नोति वस्त्ववस्तुतया यथा।स्वभावाच्चेतनं

तस्माद्रुद्रत्वेन तथा स्थितं हेमेव रूपकत्वेन संनिवेशविलासिना।
What is ‘knowing’ which we refer to as Chit?
‘Knowing’ is the ‘knowing state’ of something (like the power of reading exists as a book to read.)
Any potential state has to exist as some probable state only, similar to where the gold has to be in some
shape only. Gold can exist as any shape; that is its potential state, which cannot be seen or pointed out.
Chit is the ‘power to understand’, the ‘potential to know’.
You at this moment are aware of so many objects and so many ideas as information-contents, that belong
only to you. This understanding state is the Chit. That is the real you; and that alone shines as the
information around you.
Information is not solid or real or unreal. It just is something that you know.
Information exists because you know it as some information.
This knowing of some information exists as the perturbation within you, and goes by the name ‘mind’, the
‘state of restlessness’.
This ‘understanding power’ cannot exist without any ‘perturbation of the object that is understood as
perception’. It knows the object as present or absent.
When the information of a single object is received, the other objects naturally become non-existent, till you
receive the information of their existence.
You alone as the ‘Aatman’ exist as existence of the objects also, as their presence and absence.
This ‘understanding power’ alone shines as the Ahamkaara that exists as the limited set of information called
the Jagat; and is known as a Jeeva.
The totality Ahamkaara with the entire information flow (of all the three time modes) was referred to as
‘Rudra’ by me, like referring to the gold which can stay as any shape.
This Rudra alone is the ‘I’ of you, me and all the others anywhere and everywhere.
This Rudra is the ‘common essence of Aatman’ in all.
This Rudra is the Chit, the potential state of ‘knowing’ which can exist as any ‘known’ state.
 14

यन्नाम चेतनं यत्र तदवश्यं स्वभावतः स्पन्दधर्मि भवत्येव वस्तुता हि स्वभावजा।यः स्पन्दः
चिद्घनस्यास्य शिवस्यास्य स एव नः स्ववासनावेशवशात्स्वयमेव विराजते।अतः स कल्पान्तशिवो
रुद्रो रौद्राकृ तिर्द्रुतं यन्नृत्यति हि तद्विद्दि चिद्घनस्पन्दनं निजम्।
When we use the term ‘Chetana’ (consciousness), it means that it is the consciousness of something.
This state of ‘being conscious of something’ is a perturbation in the Chit; is the disturbance that is
experienced in emptiness. This disturbance alone exists as the object-perception.
Consciousness actually means ‘being conscious of something’; that alone is the Jagat.
You are conscious of some world; and so it is the disturbance that exists as the ‘Ahamkaara’.
This disturbance is the nature of consciousness, like the wind exists as movement only.
We as the conscious entities are just the disturbances that exist in the quiet Chit.
‘We’ as the ‘conscious Jeeva entities’ are conscious of some objects and people because of some particular
Vaasanaas. (Vaasanaa is the restlessness felt for ‘any want or no-want’ of any object or person.)
We all are the inauspicious-states that rise from the auspicious Shiva-state of quietness.
We are the probable states of that potential state, and exist as the experience-flow of dirty waters.
This ‘perturbance in the Chit’ is the Rudra-form that was described by me.
Therefore, know that the violent dance-form of that Shiva at the end of the Kalpa, the ‘Rudra with the
terrifying form’, as the Chit-vibration in yourself.

रामोवाच
Rama spoke

प्रामाणिकदृशा दृश्यमिदं नास्त्येव वस्तुतः यदेवास्तीव तत्सर्वं कल्पान्ते प्रविनश्यति।

तत्कल्पान्तमहाशून्ये एतस्मिन्परमाम्बरे कथं चिन्नाम वाऽचेत्यं चेता चेतति चिद्धनः।
I understand that this scene of Rudra’s dance is not there actually in the vision of absolute Truth, and there
exists no Rudra or Kaali as some super-entities. As you mentioned, the dance-description was used as a
method of explanation for making us understand the abstract truth of Reality.
However, it is agreed that whatever exists gets destroyed at the end of Kalpa (as a part of the perception
state, or as at the rise of knowledge).
Whatever is there gets destroyed at the end of the Kalpa. Nothing is left back!
Then the Conscious state called Chit is not conscious of anything.
When nothing is left back, then what is there to be seen by what?
Therefore, how can the Chit also be there at all?
If Chit is the conscious state that needs to be conscious of something else called the Jagat, then if the Jagat is
destroyed, the Chit will cease to be conscious, and must be like some inert state.
Then it should be proved to be ‘non-chit’ (non-conscious), since it is not conscious and is not capable of
being conscious of anything. Is it Chit or non-Chit?

(Bhagavan! I have understood that this Jagat-perception itself is referred to by the dance of Rudra and it
does not occur anywhere in space/time outside of the cosmos.
The Knowledge-level of an excellent Jnaani alone is mentioned as the‘ Rudra’s cosmic form’, and his
‘shadow-Jagat’ as the dance of Kaali. I understand this much!
However, you were discussing about the ‘dissolution of the Jagat’ as the present topic.
Each and everything, each and every object that is seen as a mind-vibration, gets destroyed at that time.
Nothing gets left back! Not even the memories! It is the residueless ‘Kevalatvam’.
Emptiness alone is left back bereft of a second; that is what you said!
Therefore, what is there to be conscious of?
If there is nothing to know, nothing can exist.
No world can logically exist when there is nothing to know.
Then, what is ‘that left-over state’ which has no knowledge of the world at all?
It is the ‘non-Chit’, because it has no knowledge of anything, and is not conscious of anything.
It cannot know that it knows also! What is it then, Chit or non-Chit?)
 15

वसिष्टोवाच
Vasishta spoke

एतदेव तदाप्यङ्ग द्वैतैक्याम्भोधिशान्तये यदि चिन्मात्रनभसश्चेत्यमस्ति न किं चन।न किं चिच्चेतति ततः
क्वचित्किं चित्कदाचन सर्वं शान्तं दृषन्मौनं विज्ञानघनमम्बरम्।यच्चेदं चेत्यते नाम तत्स्वभावोऽस्य
वल्गति चित्वभावस्य शान्तस्य स्वसत्तायामवस्थितेः।यदा स्वप्ने चिदेवान्तः पुरपत्तनवद्भवेत्पुरादि न तु
किं चित्विज्ञानाकाशमेव तत्।
‘The Chit-expanse alone exists without any knowledge of anything after the dissolution of the Jagat’; if that
is the doubt you have dear Rama, then listen to this answer of mine, so that the (disturbance in your mind as
the) ‘ocean of duality and oneness’ calms down.
(Your doubt is based on the presumption that the Jagat and Chit are two realities existing supported by each
other; and if the Jagat ceases to exist, the term ‘Chit’ itself becomes obsolete, since it does not have the
function of being conscious.)
However the ‘Chit and Jagat’ do not exist as two separate Realities in the form of the ‘consciousness and the
object it is conscious of’.
Nothing understands anything at any time anywhere as a second. Jagat is non-existent always.
Jagat is a just misconception of the mind, and is not actually there as any absolute solid structure that needs
to be destroyed at the dissolution times.
‘What is non-existent is understood as non-existent’ through the rise of Knowledge.
The ordinary dissolution state of a Brahmaanda is just a conception of the Creator, and is just a part of his
mind-kingdom.
All that exists is the emptiness (of nothingness), as the ‘ready to become any experience’ state.
This Reality is not some empty desolate state which you attain as another thing.
It always is there beginningless and endless; Jagat is imagined in it, because of delusion.

What actually happens at the rise of true knowledge as the ascertained natural state of a Yogi?
Chit always exists as the shine of the Jagat only; you cannot erase the Jagat from Chit, and make it empty.
You have to just realize that the Jagat is a mind-construe, and have to stay established in the quiescent state,
which is as silent as the belly of the rock.

Chit is that which ‘knows’ or ‘understands’ or ‘is conscious of’.

Jagat is that which is ‘known’ or ‘is understood’ or is the object of consciousness.
The problem here is not the Jagat or consciousnesses, but the idea of the realness placed in the Jagat, and in
believing the Jagat to be some solid diamond like reality which gets destroyed by some Brahmaa’s
dissolution process, or through the rise of knowledge.
A mirage is part of the hot desert; it is not destroyed, but loses its realness through the knowledge about the
desert and heat; similarly the Jagat loses its realness through knowledge.
Even after the knowledge-rise, the Chit exists as before, as the consciousness shining as the Jagat, but as just
some information-flow that is meaningless!
You are no more trapped by the limited corporeal form that binds you to some worthless dream-story; but
exist as the quietness of Chit alone, formless and affliction-less!
That which understands all this, remains without the understanding of any thing; and exists as it is without
any superimposed misconception.

‘Understanding’ is the very nature of Chit. If that is removed like the sun losing its burning nature, then it is
like the cold sun which is not the sun anymore.
Chit means the ‘power to know’. Jagat is just some ‘wrong knowledge’.
When this ‘wrong knowledge’ is gone, Chit exist as it is without the ‘wrong knowledge’.
Chit was never the Jagat, and nothing happens to it if the Jagat is understood as non-existent.
Like a sun withdrawing its rays; like a tortoise withdrawn inside its shell; like the silence inside the rock
belly without the rock-ness itself; like Rudra without the form and dance; it just remains as nothing, as its
own existence.

That ‘understanding nature which belongs to it (as the misconception of Jagat)’, dissolves away from ‘that
which has the nature of understanding (Chit)’, and the ‘Chit remains quiet and stays in its own existence’.
 16

What happens in a dream, for example?

The ‘understanding power (Chit) in the Jeeva’ rises as the ‘understanding of some experience of a city or
town or whatever’ (like the canvas existing as some picture).
‘Chit alone’ becomes the city and the town, in the dream also.
Is the city seen in the dream really situated at some space?
No! The city is non-existent except as some mind-experience!
The ‘knowing’ alone exists as the unreal experience of the dream-world!
‘Knowing’ alone is the ‘unreal world of the dream’, and is not different from it (like the emptiness itself
existing as the ‘sky’)!
What happens to the dream-world when you wake up?
The world which was never there is not experienced any more!

The waking-state also is some mind-experience only, but is more stable and has a continuity as it were.
The memory-factor alone holds the waking state experiences as a single life-experience.
Right knowledge is like waking up from a dream!

आत्मनात्मनि चिच्छू न्यं ज्ञात्वा च ज्ञेयमप्यलं तथा च सर्गादारभ्य वेत्ति स्वं कचनं च तत्।
Chit-state is always as it is (as the ready to be any perception state).
The world you experience is just the same Chit that exists as your ‘mind-kingdom’.
Chit (the understanding state) never changes whether the mind-kingdom is absent or present.

The emptiness of Chit, knows everything that is to be known!

It exists as the knowledge of all its perception-states as experiences, like a conscious canvas existing with the
knowledge of all the pictures that can be drawn on it; and such picture are endless!
The Jagat is also endless and exists as any experience of any mind, but is not ‘experienced’ by the Chit.
Wind is movement; but the movement is not experienced by the wind; so also, Chit alone is the Jagat that
you see with a tainted intellect, but the Chit never experiences the Jagat.
You cannot destroy the Jagat as if it is a solid structure, and see the Chit separately as some emptiness.
Even if the emptiness is seen, that also is the Chit-shine alone!
Any ‘knowing’ is the Chit-shine alone!
You cannot ‘know’ some empty state that is left back after the dissolution of Jagat, as some Chit or non-Chit.
Chit never ceases to exist, whether the Jagat exists or not.

To just remain always as ‘the absolute quietness of knowing’, without the least vibration of the mind-play, is
referred to as ‘Jnaana’.
The Chit exists as the ‘knowledge’ of every object with beginning and end.
Each object is just a part of the momentary experience only, rising in the mind as some information.
Chit is not some information that is left back after the Jagat-info is dissolved off!
Chit alone exists as the Jagat-info!

A Jnaani manages to grasp this truth somehow through his purified intellect, and stays always in the ‘info-
less state’. He does not identify with any ‘info of the Jagat’. He just ‘knows’ as Chit; but never swerves from
his quietness of info-less state (like watching a movie as if real, but knowing that it is completely faked and
no event of the movie is a real occurrence).
Consciousness is not a function of Chit, but is its very essence.
Chit exists as the ‘Jagat-consciousness’(conscious of the information-flow).
The ignorant exist as the info-pattern only and do not have stabilized consciousness; they are just broken
pieces of consciousness. A Jnaani on the other hand is always the ‘info-less’ state of Chit and is never
identified with any information-pattern of the Jagat.

स्वयमन्तः कचन्ती चित्स्वभावाकाशकोटरे क्षणकल्पजगद्भ्रान्तिं धत्ते कल्पनया स्वया।

Shining within oneself, inside the hollow of its own nature of knowledge, Chit holds the dream of the world
for an instant as the occurrences of a Kalpa as if, through its own imagination.
(Gold lump exists at once as the probable shapes it can exist as.
Chit is like some conscious lump of unmanifest experiences.
 17

Chit shining as itself within itself (as the Jagat-state) (as all the probable states) ‘knows’ all the creations
and dissolutions of all the times at the same instant, at once, as the ready-state for all info.
It does not ‘know’ like an entity; but is like the Bilva fruit that knows its flesh.
Nothing at all happens in the Chit-level; but everything happens in the Jagat level.
A Jnaani stays identified with the Chit-level; and therefore, nothing happens for him as some Jagat-state.)

स्वयमन्तः कचत्कान्तिश्चिदाकाशः स्वभावखे अयं सोहमयं च त्वं करोतीत्यादिकल्पनम्।

Emanating the shine of oneself within itself, the expanse of Chit, which is by nature emptiness alone, makes
the imaginations of ‘this is I’ and ‘this is you’ (as the Jeeva-states of ignorance).
(The ignorant are always turned towards the outside patterns, and are lost!
The Jnaani is always turned towards the inside, and is never lost in the info-storm of Jagat.
Jnaani exists as the Rudra-state, and the Jagat exists as the ‘Chit-dance’ for him in the Kaali-form.
The ignorant exist as info-patterns, and get tossed and crushed in the ‘dance of Kaali’.)

तस्मान्न द्वैतमस्तीह न चैक्यं न च शून्यता न चेतनाचेतनं वै मौनमेव न तच्च वा।

Therefore, there is no duality, no oneness, and no emptiness also.
There is nothing that gets perceived or not perceived.
There is only the silence; or even that is not there!
What meaning at all is there in such words ans silence and noise in that indescribable ‘Tat’?

न चेतति क्वचित्किं चित्कश्चिच्चेत्यात्मभावतः तेन चेतापि नास्तीव मौनमेवावशिष्यते।

Nothing perceives anything, anywhere anytime, as a perceiving entity.
There is nothing called perception. Only the complete silence is left back always.
Nothing is produced or dissolved! There is no dissolution of any sort anywhere!
How can you destroy something which does not exist at all?

निर्विकल्पसमाधिर्हि सिद्दान्तः सर्ववाङ्ग्मये तच्च जीवदृषन्मौनं तूष्णिमेवात आस्यताम्।

In all the literature texts, the final state to be reached is stated as Nirvikalpa Samaadhi.
That is the silence of a ‘living rock’.Therefore remain silent only.

(Chit is the silence that makes a lot of noise like Rudra.

Chit is silent, unperturbed and empty of all the perceptions; yet shines as all the perceived phenomena.
Chit is Shiva, the formless form of the world.
Chit is Rudra the ‘cosmic dancer’ as the world.
Chit is Brahmaa/Viraat, the body of the world.
Chit alone is all that is there as the world!

What you see around you as the world is ‘ absolute silence’ alone!
There is no noise (of perceptions) at all.
If you can tune into the silence that is misunderstood as noise, then that is the true state of liberation that can
be had ‘here and now’!
That alone is the true Nirvikalpa Samaadhi; not the motionless trance state that belongs to the immature.)

कु र्वन्निजं प्रकृ तमेव यथाप्रवाहमाचारजालमचलः परमार्थमौनात् निर्मानमदमोहमदभेदमनङ्गजीवं

आकाशकोशविशदाशयशान्तमास्व।
Performing the ascribed duties whenever and wherever they are met with; remaining motionless and steady
by resorting to supreme silence; bereft of the self-conceit, arrogance; rid of the differentiation arising due to
egoism; without dividing the self; having a mind as expansive as the sky; remain quiet.

(Rama! Where is the world that you want to run away from?
I do not see any world at all!
Actually there is no ‘I’ or ‘seeing’ also.
What is there is only the absolute silence of the unperturbed Chit-state!
Silence alone is there; and no world at all!
 18

Be in the Samaadhi state of silence at all times.

Why even bother whether the body-shape is in a cave or a palace?
These varied noises called perceptions have no effect on the ‘Silence’ at all.
‘Silence’ alone is real. There are no perceptions at all, except as imaginations painted by the mind.
Any thing that you see around as the constant flow of sense perceptions, is the wondrous dance of
‘NataRaaja’, the excellent dancer!
Whatever you see as the objects and movements is the benign presence of Shakti, the Supreme power.
The little ‘you’ is also a dance step performed by Shiva!
Your movement as the body-shape itself denotes the presence of Shakti!
When Shiva and Shakti are present in each and every moment of your life-experience, where is the place for
inauspiciousness?
How can the Vaasanaas remain alive after getting caught in the ‘Vadava fire of Rudra’, the essence of all
knowledge?
Be silent, and see the silence amidst this noise of the violent dance of perceptions.
That alone is the true Nirvikalpa Samaadhi!)
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART FIFTY
[PAASHAANAAKHYAANA (15)]
[RUDRA AND KAALI - 4)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
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DEDICATED

TO

ALL THE SEEKERS OF TRUTH

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ABOUT THE AUTHOR

Narayanalakshmi

Narayanalakshmi (Shubhalakshmi), an ascetic spent most of her life in the Himalayan terrain, engaged in the
penance of knowledge. She is well-versed in all philosophies and is a scholar in Sanskrit language. Her
mission life is to retrieve the lost knowledge of the ancient Rishis and offer it unblemished to all the seekers
of the Truth. She is from Bangalore, Karnataka, India
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RUDRA, KAALI, AND THE JAGAT

[If Rudra and Kaali are just concepts and do not really exist as some divine entities, then why introduce them
at all in this section? Why not? If this section appears redundant to you, then why do you still keep seeing all
the people and objects as real in your world? Are they also not just the manifested concepts of your own
mind? Instead of seeing your form-identity and its world as real, why not see yourself as the Rudra and enjoy
the Jagat as the amazing dance of Kaali?
After all, the world you experience is supported by your imagination-capacity only!
Why not imagine it in a better way (as Rudra and Kaali) and thus get established in the Brahman-state,
easily? Like fire destroying the fire, the contemplation of Rudra and Kaali states, destroys the imagined
world of the ego instantly; and Chit alone gets left back.]

रामोवाच
Rama spoke

अनन्तरं मुने ब्रूहि काली किमिव नृत्यति किं शूर्पफलकु द्दालमुसलादिस्रजाऽऽवृता।

Hey Muni! Tell me now, in what form does this Kaali dance?
Why is she wearing the garland woven with winnowing baskets, spades, pestles etc?
(Vasishta had not yet answered this particular question; so Rama repeats it.
If we slightly modify the question to suit the modern times, it would have to be rewritten as, ‘why is she
wearing the garland woven with computers, CDs, Cell phones, mixers, grinders, ovens, buses, rockets,
satellites etc?’)

SHIVASHAKTI

[‘Shiva’ is the term used for the ‘auspicious state of the Chit’ as related to the ‘inauspicious false state of the
Jagat’. ‘Shakti’ is the term used for the ‘essence of this Shiva’, the power to exist as the movement.
Shiva is Brahman; and Shakti is his Jagat-state.
These terms should not be confused with the divine forms of Shiva and Shakti who reside in the icy caves of
the Kailaasa Mountain. These terms do not refer to some male or female forms also.]

वसिष्टोवाच
Vasishta spoke

स भैरवश्चिदाकाशः शिव इत्यभिधीयते अनन्यां तस्य तां विद्धि स्पन्दशक्तिं मनोमयीम्।

The Chidaakaasha (Chit-expanse) appearing in that Bhairava-form (terrifying gigantic form), is known as
Shiva (the most auspicious state). Understand that, she, the ‘Shakti’ is his vibrating power made of mind (his
very Praana-Shakti) and is not different from him.

(The giant-form which was roaring and gets known by the name of Rudra is, Bhairava, the formidable one.
He alone is known as the quiet and calm Shiva-state too.
This Kaali is not different from him. She is his power of vibration; the power which creates ‘movement’ in
the motionless Chit-state. She is the mind which conceives the entire perceived phenomenon. She is the very
power which makes the Rudra dance his cosmic-dance. These two do not differ from each other.
Shiva’s state has to be covered up and his power has to be exhibited. That is the function of Kaali.
The vibration power is the power of movement, and is dominated by Rajas.
Shiva is pure Sattva which is motionless.
She is the principle of mind which makes the ‘all-pervading Chit’ appear as the ‘world-reflection’.
She is the power of Shiva and the very nature of Shiva; and so is not different from him.)

यथैकं पवनस्पन्दमेकमौष्ण्यानलौ यथा चिन्मात्रं स्पन्दशक्तिश्च तथैवेकात्म सर्वदा।स्पन्देन लक्ष्यते वायुः

वह्निरौष्ण्येन लक्ष्यते।चिन्मात्रममलं शान्तं शिव इत्यभिधीयते।तत्स्पन्दमायाशक्त्यैव लक्ष्यते नान्यथा किल।
शिवं ब्रह्म विदुः शान्तमवाच्यं वाग्विदामपि।
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(She is the essence of Chit; so there is never a separation for her from the Chit-Shiva; and she is always in
his company. She and he both exist because of each other. If she was not there, Chit cannot appear as
Rudra/Shiva; if Shiva is not here, she cannot exist as his power.)
The wind and its movement are the same. The fire and its heat are the same.
The ‘Chit-alone’ principle and its vibrating power are also the same at all times.
The wind is understood by its vibration. The fire is understood by its heat. Shiva is understood by his power.
The ‘Chit-alone’ is known as Shiva, the taintless and tranquil one.
‘That’ is seen (grasped) by the vibrating power of Maayaa alone; and not otherwise.
Even the learned ones know ‘Shiva’ as the ‘quiescent indefinable state of Brahman’.
(Shiva is the Chit-state of knowledge of oneself.
His existence is inferred because of the power of vibration only that is experienced as the Jagat.
Even the great Knowers know that ‘Shiva’ is the formless Brahman-state, auspicious and pure.
She is the power of Chit which manifests the forms.
She alone appears as Shiva’s form (Rudra) and his dance gestures (Ahamkaara and the Jagat-state).
How can you ever separate Shiva from Shakti?
He is just the Chit; and she is the dancing form of Chit.
He is just the Knowledge; she is the sport of Knowledge.
He is the understanding; and she is the understood.)
‘SHIVECCHAA’/SHIVA’S WISH

स्पन्दशक्तिस्तदिच्छे दं दृश्याभासं तनोति सा साकारस्य नरस्येच्छा यथा वै कल्पनापुरं करोत्येव शिवस्येच्छा

करोतीदमनाकृ तेः।
The vibration power is his wish (his nature to exist as the perception-state).
His wish is to exist as the Jagat. She alone manifests as this ‘world-appearance’.
It is similar to the city of imagination wished by a man. She executes Shiva’s wish.
She makes the formless one appear as this Jagat-form.

(The term ‘Icchaa’ used here is not again some desire or wish that belongs to the Brahman, like a Vaasanaa.
‘Icchaa’ in this context means the nature to stay as it is, as the Jagat-essence.
The word ‘Icchaa’ when referring to the Supreme is a synonymous word for the ‘Vaasanaa-based perceived
world’. ‘Shivecchaa’ is the conceiving nature of the Chit-expanse; and should not be mistaken as a desire
rising out of ignorance. Gem’s desire is to shine forth; wind desires to move; fire desires to be hot; so does
Shiva desire to manifest as this world.
Brahman does not exist as the two divided principles of Shakti and Shiva.
Shiva exists as Shakti; the formless Chit appears as the Jagat with form.
It is just again the poetic way of explaining the power of Chit to exist as the Jagat.
Chit state does not have a mind, or wish or power like an entity.
The abstract truth alone should be visualized when Vasishta describes the Chit as the Shiva, and the ‘natural
state of Chit’ as Shakti.
Chit is the ‘potential state of perceptions’, and is known as ‘Shiva’; the probable states are one with this
potential state (like the ornaments that can appear in the gold). This natural state of Chit is known as Shakti.
Shakti is his mind; his desire; his wish; his understanding power, and she appears as this world because he
wills it so. She herself becomes all the forms and names that are denoted by the term ‘Jagat’; and makes
them appear as real.)
SHAKTI IS ‘MAAYAA’, THE POWER OF DELUSION

(In this section, Vasishta gives different meanings to the terms that refer to the female deities (goddesses),
and removes the delusion of ‘deity-fanaticism’. Practice the art of seeing the Chit alone in all the Chit-forms,
as described through various terms.)

सैषा चितिरिति प्रोक्ता चेत्योन्मुखतयोदिता।

She is known as ‘Chiti’, (appears out of Chit-Shiva), because she rises by the outward facing of the
Consciousness. (When the mind is turned outward towards the sense-patterns and is not aware of the self,
then she is known as Chiti. ‘Chiti’ is the Chit turned towards the unreal.)
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सैषोक्ता वासनानाम्नी वासना दृश्यसंविदः।

She is known by the name of ‘Vaasanaa’, since she is the Vaasanaa appearing as the ‘perceived
phenomenon’ (the mind-fields of experience).

सैषा जीवकला प्रोक्ता जीवनाज्जीवितैषिणाम्।

She is known as the ‘JeevaKalaa’ (Jeeva-digit) because she makes the living ones (from a worm to a
Brahmaa), live in whichever way they like.

प्रकृ तित्वेन सर्गस्य स्वयं प्रकृ तितां गता।

By turning into the very form of the Creation, she has herself attained the state of ‘Prakriti’ (the inert state of
perception that conceals the conscious Purusha, the embodied self.)

दृश्याभासानुभूतानां करणात्सोच्यते क्रिया।

She is known as ‘Kriyaa (rites that bestow results), because of the actions done by those who experience the
world-appearance as real. (The world remains bound by the causality-factor and is coherent because of her
presence only, as the Kaala and Niyati principles.)

वडवाग्निशिखाकाराच्छोष्याच्छु ष्के ति कथ्यते।

(Realization is also a concept only.) She is of the form of realization, and is like the ‘edge-flame’ (result) of
Vadava fire (knowledge)’ and is always dry; therefore she is called as ‘Shushkaa’ (dried one) (has no
essence of joy at all). (For the Jnaani, her form as Kaali looks dried up; with the skin hanging loose; with
hollows empty of flesh; and emaciated.)

चण्डित्वाच्चण्डिका प्रोक्ता सोत्पलोत्पलवर्णतः।

Because of her fierce terrifying nature (as the painful Jagat-state of delusion), she is ‘Chandikaa’, and is
difficult to conquer. Because she is emaciated and flesh-less (bereft of any true essence), she is known as
‘Utpalaa’(or the faded lotus which is in need of the Knowledge-sun, to bloom up).

जया जयैकनिष्टत्वात्सिद्धा सिद्धिसमाश्रयात्।जयन्ती च जया प्रोक्ता विजया विजयाश्रयात्।

She is ‘Jayaa’ because she is intent only on victory (fulfillment of Vaasanaas).
She is ‘Siddhaa’ because she is the abode of Siddhis (powers sought by the immature).
She is known as ‘Jayantee’ and ‘Jayaa’ (for being victorious in deluding one and all).
She is called ‘Vijayaa’ for her excellent victories (over the ignorant).

प्रोक्ताऽपराजिता वीर्याद्दुर्गा दुर्ग्रहरूपतः।

She is known as ‘Aparaajitaa’ (unsurpassed), because of her valor. (She as Maayaa, is hard to conquer.)
She is ‘Durgaa’ because her nature cannot be understood (Durgraha).
(Who can comprehend this amazing power of delusion?)

ॐकारसारशक्तित्वादुमेति परिकीर्तिता।
She is the power of the essence of ‘Omkaara’; so she is known as ‘Umaa’.
(She is the essence of Chit and is described as the essence of Pranava, or Omkaara.
U Ma A – all the sound forms that exist as the world-state.
Omkaara is divided into thee parts; A/U/Ma
All the sounds that arise from the abdominal level, palatal level and the lip level are included in this AUM
Shabda. It variously refers to the three states of Sthula/Sookshma/ Kaarana enclosures of a Jeeva; the three
states of Jaagrat /Svapna/Sushupti or even the three Gunas.
The endmost ‘Anusvaara’ leads to the formless Turyaa state which transcends all the Gunas.
The word Umaa also contains these three letters which form the essence of all the worlds.
She is ‘Chicchakti’ (power of Chit) which leads towards the Shiva, her essence. She is also known as
‘Samaa’ (equal) because she is equally spread out as the Chit-power in everything; and is taintless.)
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गायत्री गायनात्मत्वात्सावित्री प्रसवस्थितेः सरणात्सर्वदृष्टीनां कथितैषा सरस्वती।

She is ‘Gaayatree’ because she bestows the Supreme state for those who praise her (Gaayana- seek the truth
of Shiva); and they are saved by her by the bestowing of ‘Vichaara-based intellect’.
She is ‘Saavitree’ because she brings about the rise (Prasava) of knowledge in the sincere seekers of
Brahman. Because of bestowing (spreading forth) (Sarana) the ‘vision of Knowledge’ to the aspirants, she is
known as ‘Sarasvatee’.

गौरी गौराङ्गदेहत्वाद्भवदेहानुषङ्गिणी।
She is ‘Gauree’ because her body shines golden as the Brahmaanda. She closely adheres to the body of
‘Bhava’, the principle of existence.

(भवति अस्मात्विश्वमिति भवः। From him becomes the world; so he is Bhava (Brahman).
Bhava is the one who is the cosmic essence of the world; and staying as the manifest form of his power,
Kaali becomes everything he wants; and therefore, she closely adheres to his body.
Jagat is the form of Chit-Shiva. She is the very golden shine of Shiva’s form; or rather she is his very shape
of Jagat. She alone exists as the concealing shine of the Brahman, like the sun concealed by his luster.)

सुप्तानामथ बुद्धानाममात्रोच्चारणाद्दृदि नित्यं त्रैलोक्यभूतानामुमेतीन्दुकलोच्यते।

‘InduKalaa’ (a term belonging to Yogaachaara), is known as Umaa, because of the digit-less resonant sound
going on in the heart-lotus at all times for all the beings in the tri-world whether sleeping (in ignorance) or
awake (in knowledge),

(In the heart-lotus of those who are ignorant and also the enlightened residing in all the three worlds, there is
the continuous recital of ‘Anahata’ sound, bereft of the three parts of the ‘Pranava’; and is known as
‘ShabdaBrahma’. Shiva stays in the form of ‘Linga’ in that thumb-space of the heart-lotus, and is called
‘Daharaakaasha’. His head is adorned by the moon-digit (InduKalaa) of the form of ‘Bindu’; and that is
known as ‘Umaa’. She is also the InduKalaa and Umaa, that are mentioned in the Yoga-science.)

शिवयोर्व्योमरूपत्वादसितं लक्ष्यते वपुः।नभो हि मांसमेताभ्यां दृष्टिदृष्टं विलोक्यते।अस्ति नभो नभस्येव तौ

नभोनभसि स्थितौ।नभोनिभावभूताङ्गावच्छौ व्योम्न इवाग्रजौ।हस्तपादास्यमूर्ध्नो यद्बहुत्वाल्पत्वभेदतः।
(‘Vyoma’ means that which is bereft of everything. ‘Nabha’ means the emptiness where there is no shine of
anything. This ‘nothingness’ is alone seen as the Jagat-state, the dark forms of Rudra and Kaali).

The Shivaas (Shiva and Shivaa) (Rudra and Kaali) are black because they are of the form of the ‘colorless
nothingness’; the blackness (emptiness) revealing state of the Jagat (as the ignorance-state).
The ‘nothingness-expanse’ is the flesh (body of emptiness) which gets viewed as the perceived world.
Like the emptiness belongs to the emptiness, they both exist as the ‘empty space’ and the ‘empty sky’.
Chit and Chiti are not different, but are one and the same, but are seen as different like the coloured sky seen
on the empty space.
They both are like the shine-less space (actually bereft of any perception-state), like the space and the sky.
Both the space and the sky are one and the same, and are actually colorless and empty.
The ‘Shivaas’ have no fixed body-shape as made of elements. (Devas need the Aakaasha element to project
their shining forms; but Chit and Chiti are not such shining divine entities.)
They are very pure in nature like the space itself, untouched by anything, and permeate everything (as the
‘Knowing’ and the ‘known’ principles).
They are united as one, and are strong like the first born elder sons (and hold the world as one strong force).
They (as the Jeeva-states) have hands, feet, face, and heads differing as many or less accordingly (depending
on the number of beings in the creation.)

नानात्वं हलशूर्पादिस्रग्धरत्वं च तच्छृ णु।

You questioned about the garland that is made of varied objects made of plough and winnow basket etc,
listen as to how it is so.
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सा हि क्रिया भगवती परिस्पन्दैकरूपिणी दद्यात्स्नायाच्च जुहुयादित्याद्यग्रशरीरिणी।

She is the Supreme Goddess. She is the rites of the Vedas (Kriyaa).
She is of the nature of quiver or vibration only.
She has the excellent body as the Vedic hymns- ‘Dadyaat/Snaayaat/Juhuyaat’ recited for the acts of charity,
sacred bath, and sacred Sacrifice, that bestow the desired results.
(All the fruits of the actions belonging to the rites of sacrifice become possible, because she is the power in
those Mantras, and she alone makes the results come through.)

चितिशक्तिरनाद्यन्ता तथा भातात्मनात्मनि साकाशरूपिणी कान्ता दृश्यश्रीः स्पन्दधर्मिणी।

She is the Chit-power, beginningless and endless. She shines by herself in herself.
She is of the form of Aakaasha. She is attractive. She is the grandeur of perception.
She does the function of vibration.

(Though she is the great Chit-power, by her own will she becomes the powerful hymns of the Vedas and
bestows the results thereof. That is the most excellent body of hers which empowers the Vedas that were
revealed by Brahmaa.
All the results of the actions enjoyed by other beings are also her various dance gestures only. All that you
see as change and motion is the power of Chit, dancing in the form of Kaali, the black one. She is not a
Goddess with a particular form. She is all that is around you as the space and its object-manifestations.
All the movements that are observed in the world (including the very Praana-movement inside the bodies)
are her dance movements alone that are exhibited in the wild cosmic dance.
The dance is charming and enchants the Jeeva; that is why he is attracted to the world-appearance so much.
All that you see around you as space and motion, is her beautiful form which is joyously dancing in
intoxication.
Her very function is to vibrate; to create the appearance if motion in the ‘motionless Chit-state of Shiva’.
She brings about the form of endless beginningless Linga, and holds him in that form as the perceived God-
head. The entire perception state is the sacred Linga that is held by her.
If not for her, Rudra cannot exist in any form at all.
Rudra is seen as the Rudra-form, because she stays as his inseparable part, making him move his hands and
feet (world), so that he can dance the dance of the world.)

देव्यास्तस्या हि याः काल्या नानाभिनयनर्तनाः ता इमा ब्रह्मणः सर्गजरामरणरीतयः।

The ‘facial expressions and dance-forms of Goddess Kaali’ are the varied conceptions of Brahmaa, namely
creation, aging, death etc.
(Whatever changes you observe as the growth, aging and death are her facial gestures and dance-forms.
The entire Creation is her dance-form only. What she is not, and where she is not?
Practice the art of seeing her alone in everything, and remain free of all afflictions.)

क्रियासौ ग्रामनगरद्वीपमण्डलमालिकाः स्पन्दान्करोति धत्तेऽन्तः कल्पितावयवात्मिका।

She as the (formless) ‘Kriyaa’(action accompanied by its appropriate result), wears the garlands of village,
city, island, and countries (as the manifestation of the various Vaasanaa-fields of the Jeevas).
She makes the movements as her dance gestures (as the people, objects, elements etc).
She alone supports them inside her (as the stable form of Kaali, the power of Maayaa).
She alone conceives them as her limbs (as the perception-state).

(‘Kriyaa’ means any purposeful action which bestows results; and is the very essence of the Jeevas.
All the space-divisions that are perceived as the houses, villages, countries are the ‘array of flowers’ in her
garland. They appear as the perceived experiences, because of her power of delusion. She holds them within
herself and gives them a stable look (as if they are changeless). Her hands and feet move in gestures of
dance, and are experienced by the Jeevas in all the three worlds as the ‘results of actions’.)

काली कमलिनी काली क्रिया ब्रह्माण्डकालिका धत्ते स्वावयवीभूतां दृश्यलक्ष्मीमिमां हृदि।

She is the black colored Goddess, since she is made of the ‘perception-free empty expanse’ alone, as the
Chiti. She is the lotus-pond abounding with the lotuses that hold ‘countless Brahmaas’.
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She is the principle of ‘Kaala’, which swallows everything continuously and brings about the ‘change’.
She is ‘Kriyaa’, the law that holds all the actions to their particular results. She is the store-house for the
countless seeds of Brahmaandas; she produces them, grows them and supports them. All the beauty that you
see in the perceived world is her beauty which shines as the world with its varied divisions. She holds the
beautiful perceived phenomena as her limbs, as her very essence inside her heart.

न कदाचन चिद्देवी निर्देश्यावयवा क्वचित्शिवत्वाव्यतिरेके ण शिवतैवं विदृश्यताम्।

यथाङ्ग शून्यता व्योम्नः स्पन्दनं मातरिश्वनः ज्योत्स्नायाश्चेत्यमेवं हि दृश्यमङ्गं चितेः क्रिया।
She is Chit-Devi (Chit-Goddess, Tripuraa Devi); but is formless actually and has no fixed limbs as such.
Through the practice of Vichaara, observe that she is the ‘state of Shiva’ only, since she is not different from
Shiva, the unattached formless one (auspicious Chit-state).
Dear Rama! She is to Shiva, like the emptiness to the sky; like the movement to the wind; like the Kumuda
flower’s bloom to the touch of the moonlight.

(Though she has the world as her body and is endowed with the limbs of objects, she is formless only.
She is Shiva in essence. She has no existence other than, as the power of Shiva.
Gold and its nature to stay as some shape are one and the same; similarly, Chit and its power to stay as any
‘known experience’, are one and the same!)

शिवं शान्तमनायासमव्ययं विद्धि निर्मलं न मनागपि तत्रास्ति स्तैमित्यं स्पन्दधर्मता।

Understand that the state of Shivam (auspiciousness supreme) is tranquil, effortless, changeless and taintless.
There is no trace of both immobility or movement. Nothing moves; nothing is fixed also.
(The motionless tranquil state alone appears as if in motion. ‘Shiva’ alone appears as ‘Shivaa’ also!)

SHE IS KRIYAA
सा क्रियैव तथारूपा सती बोधवशाद्यदा व्यावृत्त्यैव तथैवास्ते शिव इत्युच्चते तदा।
चितिशक्तेः क्रिया देव्याः प्रतिस्थानं यदात्मनि यथाभूतस्थितिरेव तदेव शिव उच्यते।
(The entire Jagat-state is supported by the principle of ‘action with its appropriate result’, from the level of
the inert atom to the conscious living thing. ‘
Purposeful action’ or ‘Karma’ forms the essence of all the embodied beings. These beings cannot be
without any movement even for a second; at least the body functions have to be going on without stop; or
the mind should be doing its function and be vibrating as some thought-process (or at least as some inert
brain function should be going on in the un-evolved beings.
‘Praana’ forms the basis of existence (as movement) and is expressed as ‘Kriyaa’.
This Kriyaa alone is the support of world existence.
The Chit-Shakti exists as this ‘Kriyaa’ only.)

She exists as the form of Kriyaa only (action and its result) when the Chit is turned towards the world-
patterns (and she alone manifests as the Vaasanaa-fields). When due to the dawn of knowledge, she turns
around (and is aware of Chit (Self-awareness) alone as real), then she stays as her original state (nameless
formless state of quiescence). Then she is known as Shiva the auspicious state!
Chit-Shakti, the ‘power of Chit to know the movement’ is known as Kriyaa, when she swerves from her
natural state and stays as the unnatural state of vibration (the tainted state of ignorance as if). When she is in
her original state (of knowledge) as she is, she is known as Shiva.

देव्याः कियायाश्चिच्छक्तेः स्वरूपिण्या महाकृ तेः कल्पिताकारधारिण्या अनन्यावयवा इमे सर्गाः सज्जनतावर्गा
लोका आलोकभास्वराः सद्वीपसागराः पृथ्व्यः सवनावनयोऽद्रयः साङ्गोपाङ्गास्त्रयो वेदाः सविद्यास्थानगीतयः
सविधिप्रतिषेधार्थाः सशुभाशुभकल्पनाः सदक्षिणाग्नयो यज्ञाः पुरोडाशाद्यशंसिनः भूपालोलूखलबृसीशूर्पयूपादिसंयुताः
संग्रामाः सायुधग्रामाः सशूलशरशक्तयः सभूशुण्डीगदाप्रासहयेभभटभासुराः ज्ञातयो भूतसंघानां चतुर्दश सुरादिकाः
चतुर्दशाब्धिद्वीपोर्व्यस्तथा लोकाश्चतुर्दश।
(All those conceptions which belonged to the Vasishta-mind is described by him as forming the limbs of
Shakti. You of the earth planet, can have the objects of your own world as her limbs.)
 9

These terms that are given below are the ‘inseparable limbs’ of Goddess Kriyaa, the power of Chit, who is in
her own state of Shiva, who is of the huge form of Jagat, who has a form conceived by her will as the Jagat.
These are those ‘inseparable limbs’: Creations, the worlds that are filled with noble intelligent people and are
shining lustrously; the lands along with islands and oceans, the mountains along with forests and streams; the
‘Tri-Vedas’ along with their limbs and sub-limbs; the ‘knowledge-songs’ of particular places along with
their particular branches of explanation; the scriptures along with dictum of what is to be followed and what
is to be rejected; the imaginations along with their good and bad conceptions; the sacrifices along with the
southern fire of the altar, and those who recite the chants for offering into the fire; all the collections of
kings, mortars, grass mats, winnowing baskets, pillars; the battles along with their collections of weapons
like the spears, arrows and Shakti-darts, Bhushundi, Gada, Praasa, along with the horses, elephants, and
soldiers; the relations of all beings who are of fourteen varieties including the Suras; the fourteen oceans and
islands and earths; and the fourteen worlds.

(Since she is the entire perceived phenomenon, she wears the garland made of winnowing baskets and
pestles etc. She is the very movement of anything that moves. Therefore, all objects that the beings use as
their tools, vehicles, and weapons; all the actions of their day to day life and the rites performed by them for
attaining some fruit, and the results of all the actions; anything and everything, is her ‘manifest power’.
That is why she is described as being decorated with all these things.
All the perceived objects are her limbs. What is there which she is not?)

रामोवाच
Rama spoke

चितेः कल्पाः शरीरिण्याः सर्गा येऽङ्गे स्थितास्तथा ते किमात्मनि तिष्टन्ति उतासत्या वदेति भो।
As described by you, all the Creations and Kalpas stay as the limbs of Chiti (Shakti).
Do they stay in the Chit itself as real or are they unreal, tell me!
(Agreed that the perceived phenomena are the limbs of Kaali who is Chit in essence, yet what reality is there
in the world? Do these limbs of hers stay real because they belong to the Chit; or are they unreal and
worthless?
If they are unreal, then there is no meaning in the Vedas or the dictum of Dharma.
If they are real, then they are not made of sheer emptiness; and cannot be rejected as meaningless.
So what are they, real or unreal?)

वसिष्टोवाच
Vasishta spoke

रामासौ किल चिच्छक्तिस्तया यच्चोदितं तथा तत्प्रचेतितमेवातः सत्यं चेदमिवाखिलम्।

Rama! This one is the power of Chit (Chit-Shakti)!
Impelled by that power in that way, that gets experienced. Therefore, all this is ‘like real’ only.
(The perceived world is the power of Chit shining like this. The experience occurs because of that power.
That alone makes it look like real. It is not real; but is ‘like’ the real.)

तत्प्रतिबिम्बितं बाह्यान्मुकु रप्रतिबिम्बवत्सत्यं तदन्तरेवास्ति चितेः नासत्यमर्थतः।चिद्रूपस्य तथाप्यन्तः

सत्संकल्पपुरं भवेत्दृढध्यानाद्विशुद्धायाश्चितेर्भवतु सा कथम्।
The reflection that is seen inside the mirror outside of oneself, is similar to the one who is reflected.
So also, the Jagat-state is real and is within the Chit itself. It is not unreal actually.

(When an object is reflected in the mirror, the reflection’s reality is based on the object’s reality only.
Though the reflection is unreal, it gets its reality by staying as the reflection of the reality itself.
The world is unreal; yet as the experience shining forth from Chit, it is real.)

Even though it is real as the Chit-shine, it can exist only as the imagined world that is experienced as real;
and is non-existent only! Through the firm contemplation on the truth, when the ‘Chit’ is realized in its pure
state, how can it exist at all?
 10

(Rama! Your question is not proper at all!

It is based on the supposition that there are two things, the world as Bhairava’s dance with Bhairavee; and
the formless state of Chit which appears as those forms.
I have already told you that these perceptions do not exist at all, except as the state of ignorance.
When the Knowledge-state is attained, the ‘dance of Rudra’ does not get seen at all.
There is the rock-like silence alone, that is left back.
What is seen outside as the world (Rudra’s dance) is just a reflection of Chit; it is experienced as real, but is
not real. When you look at the reflection in the mirror, you who have the knowledge of the mirror and its
reflecting power will know that it is not real; but a child or an animal may get fooled into thinking that it is
another person.
Your knowledge of the mirror’s nature will not make the reflection vanish off.
The reflection exists as real, because of the reality of the reflected. What matters whether the reflection
(Jagat) is real or not, when you know that it exists only because of you (the Chit)?)

आदर्शेष्वथवा स्वप्ने सर्गः संकल्पनेऽस्तु वा स आत्मन्यर्थकारित्वात्सत्य इत्येव मे मतिः।

Let the world be there as real inside the dream (of Chit) or inside the mirrors (of minds), or as imagined
(through ignorance); but, since it is experienced as with meaning, I believe that it is real only.

(The world-state is not fully meaningless also. Otherwise, why am I sitting in front of you as Vasishta and
explaining to you the Brahman-state, if I did not find meaning in your existence too as Rama?
Yet in my knowledge-vision, I know that the Chit alone is appearing as the forms of Rama and Vasishta and
is creating a scene of ‘these Adhyaatmic (Aatman-based) talks’.
The reality in you and me is there because of the reality of Chit and its power of vibration. For you and me,
this event is real as our experiences; and not for any one else, who is outside of it.)

मम नार्थाय स इति वक्षि चेत्तत्कथं भवेत् देशान्तरगताः सर्वे भवन्त्यर्थाय संप्रति।यथा देशान्तरग्रामः
तद्गतस्यार्थकृ त् भवेत्सर्वं तथैव सद्भावं गतस्यार्थविनिश्चयात्।यद्यथाभूतसर्वार्थक्रियाकारि प्रदृश्यते तत्सत्यं
आत्मनोऽन्यस्य नैवातत्तामुपेयुषः।तस्माच्चिच्छक्तिकोशस्थाः सर्वाः सर्गपरम्पराः सत्य आत्मेति तद्भावं
गतस्यान्यस्य नाखिलाः।
If you argue that the world-perceptions do not serve any true purpose for me, then how can even those who
are out of sight and gone away from your place serve any purpose?

(You may argue that the ‘reflection in a mirror, or a dream world of the dream, does not serve any purpose;
for it is not real; so also, these world-perceptions are also not real and have to be renounced as meaningless.
Why live a life of meaningless perceptions, which are not real? Why not go away from all and remain free of
all the perceptions? Why look at the mirror, if it tells lies only?’
Rama! If that is what your argument is like, then listen.
Even the experiences of those who are out of your sight and gone to other countries do not serve any
purpose to you, since you do not experience them yourself. Those experiences also have to be discarded as
unreal. Even if those people return and relate their experiences, those events are not true for you, since they
are like the events that happened in another person’s dream.)

The village which is elsewhere, is meaningful for a person who has gone there.
Everything becomes real for him alone, who experiences it, since it proves meaningful to him only.
Everything appears meaningful when it gets experienced only. It is real for the one who perceives.
In the other’s point of view who does not perceive the same, it is unreal.

(Any experience is real for that person alone who is going through it. It is meaningful for him alone. It is
unreal because it is made of mind-conceptions only; yet real as a reflection of the Self.)

Therefore, all the successions of creations which are in the treasure-house of Chit-power, take on the nature
of real for the one who experiences it. All things are unreal indeed, for the other one.

(All the worlds exist at the same instant in Chit-state. Each world is real for the one who experiences it as a
perceiver, and is unreal for the other one who does not experience it.)
 11

भूतभव्यभविष्यस्थाः संकल्पस्वप्नपूर्गणाः सर्वे सत्याः परं तत्वं सर्वात्मा कथमन्यथा।

All the things of the past, present and future, and all the hosts of worlds in imagination and dreams, all are
real indeed. Otherwise, how can the Supreme principle be the essence of all?

प्राप्यन्ते योगसिद्धेन तद्भावं तु गतेन ते अन्येन पर्वता ग्रामा गत्या देशान्तरे यथा।
Through the Yoga-Siddhi, by entering the person’s identity, the same can be experienced, like a person who
travels to the other country and sees the mountains and villages as real.

(Each person’s world differs as per his or her ideas, conceptions, belief systems, learning etc. What he
knows is his world; and is real as his experience. If you want to understand how the other person sees his
world, you can enter his mind-state through ‘YogaSiddhi’ and know it for sure.
If you want the proof of your friend’s experience of mountains and rivers which he saw when abroad, then
you yourself must go there and experience them as real.)

चालितस्य यथा गाढनिद्रस्य स्वप्नपत्तनं न लुठत्येव लुठितमित्यप्यनुमतं स्फु टम्।तथा चलन्त्या लुठितं
तस्या देहगतं जगत् न लुठत्येव मुकु रप्रतिबिम्बमिव स्थितम्।स त्रैलोक्यमहारम्भः सत्योऽपि भ्रान्तिमात्रकं
भ्रान्तिमात्रस्य के नाम लुठनालुठने वद।
If a person is deep asleep, and is moved to another place (gets rolled to another part of the bed), his dream-
world does not roll along with him, though his body gets rolled. This is an obvious fact! By moving him, the
world which is inside his body (the mind-world), does not roll; it stays like the reflection that is stuck to the
mirror. Every one has his own world-experience pasted on to his mind, in the waking state also.
However, the grand show of the tri-world, though appearing to be real, is an illusion only.
When it is just an illusion, tell me what meaning is there in its rolling or non-rolling?

(When you roll a person who is in deep sleep, his dream-world does not get shaken; and he continues
dreaming even if his outside body has rolled off. When a sleeping person is rolled away from his place, his
dream world does not get disturbed. That world is not affected by any rolling. The ‘rolling’ and ‘not rolling’
have no effect on it. A ‘dream-world experience’ is like a reflection stuck to the mind-mirror of a dreaming
person. This ‘perceived world of the waking state’ also is like a reflection stuck to the mind-mirror, and is
experienced as real, because it is Chit that is seeing its own reflection in a mind-mirror.
You as a form-entity are also a reflection in the mind-mirror. This world of yours as the life-experience does
not change, and stays as your mind’s perception, as if pasted on it, whatever be the outside world is like.
You, the reflection are real as the reflection of the Chit alone; and have no separate reality as an independent
entity.

कदा स्वप्नपुरं सत्यं कदा स्वप्नपुरं मुधा कदा स्वप्नपुरं भग्नं कदा स्वप्नपुरं स्थितम्।
When has the dream-world become real, when has dream-world become wasteful, when has the dream-
world broken up, when has the dream-world stayed stable?

(Rama! You questioned, as to whether Kaali (the perceived world) is real, or Shiva (Chit-state) is real.
Kaali is the deluding power of Chit and creates the world-illusion.
She is real as the power of Chit; but unreal if seen as the world with forms.
Seen as Shiva, Kaali is real; when seen as Kaali alone, the Shiva gets concealed.
Chit as a dreamer is real; but the dream is unreal!)

भ्रान्तित्वं के वलं सैव दृश्यश्रीर्यावदग्रगा त्वं विद्धीमामपि भ्रान्तिं जगल्लक्ष्मीमवास्तवीम्।

It is illusion only; and is experienced as a perceived world in front.
Understand this which is happening now also as an illusion, and is an unreal scene of this world-show.

(Even this courtroom-scene is an illusion only, happening inside the mind mirror.
It is real as an experience; but is unreal by nature.
A reflection in the mind-mirror alone is experienced as any perception-experience.
It is true that you are seeing a reflection in the mirror; but the fact is, you are real and the reflection is not
real. It is dependent on you for its existence.
 12

Any illusion of a sorcerer or a magician also is experienced as real only; but it is just an illusion produced by
the talent of the clever magician or sorcerer.
Chit is real; the experience of the world is real; but the world is unreal.
Kaali’s dance is real; but she does not exist at all outside of Shiva; her reality is borrowed from Shiva’s
reality.)

संकल्पने मनोराज्ये स्वप्ने संकथने भ्रमे यथापुरानुभवं त्रैलोक्यानुभवं तथा।

The experience of the tri-world is similar to the experience of a city in a conception, in the mental kingdom,
in the dream, in a narration, in delusion.

अहमिति जगदिति नान्तर्भ्रान्तिरियं प्रकचतीव चितः परमाकाशकृ शाख्या शाम्यति निपुणं परिज्ञाता।
‘I’, ‘world’ etc are not at all there; it is a delusion within; shines from Chit as it were.
This Kaali who is described as thin etc, is the Supreme expanse only, and subsides when understood well.

(If you realize the truth of Chit-state, the noisy dance of Kaali is seen as the silent state of Shiva only.
Look at the world as real, as Kaali’s dance and enjoy it as real experience; yet see the Silent Shiva behind
her and remain silent only.
By staying in Knowledge and living in the world, you get the best of both worlds.
Enjoy the dance of Rudra and Kaali; and also the silent state of Shiva.
The ignorant get trampled under her heavy feet; but you as a Knower, will only be the anklet-sound of her
beautiful lotus feet, if you are established in the Knowledge-state.
A fool loves the reflection only and identifies with it; and is attached to the ‘mirror-reflection’ form.
The ignorant are attached to the reflection (world) and have forgotten their true nature.
The Knower also sees the reflection (world); but loves himself (Chit) only.
Be the Shiva of your life and dance as the Kaali. Life will be a melody-filled song accompanied by a
beautiful dance!)

इति नृत्यति सा देवी दीर्घदोर्दण्डमण्डलैः परिस्पन्दात्मकै र्व्योम कु र्वाणा घनकाननम्।

In this manner, that Goddess, with the spherical movements of her long stick-like arms which move
continuously all around, produces a dense forest in the empty expanse.

(This world is the dance-form of Kaali. Each and every quiver of the atom also, is ‘she’ in person.
Anything that moves is her manifest power. Even the movement of breath defines her presence only.
She is the very ‘Praana’ that holds you to your perception.
She is the quiver of the mind that perceives the world.
She is the power of Chit. She is the power of Shiva who is Chit in form. She is the form of Shiva, the
formless one. Feel her dance in each and every movement that is around you; and close your eyes blissfully
like a child on the mother’s lap; she herself will reveal to you the presence of Shiva by dissolving herself off
completely.)

क्रियासौ नृत्यति तथा चितिशक्तिरनामया अस्यां विभूषणं शूर्पकु द्दालपटलादिकं शरशक्तिगदाप्रासमुसलादि शिलादि च
भावाभावपदार्थौघकलाकालक्रमादि च।
This ‘Kriyaa’, the ‘Chiti-Shakti’, the un-afflicted one, dances like in this manner.
Her ‘ornament’ is made up of the ‘winnowing basket, spade, box etc; the arrow, the Shakti-dart, mace, spear,
club etc and rocks also; and the hosts of objects present and absent, and all type of works and time systems’.

(She is the ‘Chiti-power’ when the ‘Truth of the Self’ is not known, and is the ‘Kriyaa’, the purposeful
actions which bestow results. She is everything and anything that appears with a form and moves.
And all these names and forms are painted by her on the ‘emptiness called Shiva’.)

चित्स्पन्दोऽन्तर्जगद्धत्ते कल्पनेव पुरं हृदि सैव वा जगदित्येव कल्पनैव यथा पुरम्।

‘Chit-vibration’ (Chit-Shakti)) holds the ‘Jagat’ within, like an imagination of a city in the heart.
Rather, she herself is the ‘Jagat’, like the imagination itself is the city.
 13

(Actually the forms and names and movements denoted by the word ‘Jagat’ are non-existent, like a dream-
city is non-existent except as the expanse of your imagination.
Kaali is the power of imagination. She is the power which makes you see names and forms in the emptiness.
She is the power which makes you see motion in the motionless. Rather, we are aware of the ‘motionless
principle’ because of ‘her’ only!)

पवनस्य यथा स्पन्दस्तथैवेच्छा शिवस्य सा यथा स्पन्दोऽनिलस्यान्तः प्रशान्तेच्छस्तथा शिवः।

Like the movement is for the wind, she is the ‘desire’ in Shiva. Like the movement inside the wind, Shiva
stays with his ‘desire’ that is in a subsided state.

(Like we understand the presence of the wind by the motion which is innate in it, we understand the
presence of the ‘silent Shiva’ through this ‘noisy dance of Kaali’.
Kaali is like the movement to the wind; the very essence of Shiva.
‘Shivam state’ of Chit-expanse becomes the ‘Shiva’ because of ‘Shivaa’; and ‘Shivaa’ exists because of
‘Shiva’ only. How can they both be separated ever?
The greatest love-story displayed in the Chit-space ever is this great dance of Shiva and Shivaa.
Shivaa is the song and Shiva is the silence.
Each exists because of the other; otherwise there would be only the silence of nothingness; or not even that!
Shivaa is Shiva’s desire! She is ‘Shivecchaa’!
How can the desireless Shiva have a desire at all?
Shiva of course does not have any Vaasanaa which can function like a desire. He is Vaasanaa-less.
He is the form of complete dispassion, ‘VairaagyaMoorti’! Who can have more ‘Vairaagya’ than ‘Chit’
itself? However, to be dispassionate, you should have a world, towards which you have to be dispassionate
about.
Shiva’s ‘essence of dispassion’ itself exists because of the ‘presence of Shivaa’ as his innate essence.
Shiva is the ‘principle of Renunciation’; and Shivaa is that which ‘is renounced’.
Both of them stay as the essence of each other.
She reveals his picture as Shiva the dispassionate one, by painting his portrait as the ‘Vairaagya-form’; and
she herself burns in the ensuing fire of Vairaagya to dissolve herself into him.
Who is the best renouncer; Shivaa or Shiva? Actually, where is the difference of ‘she’ or ‘he’?
There is only ‘That’ as ‘He’ and ‘She’, the formless and the form!
There is only the Chit which is both ‘Shiva and Shivaa’.
‘Jagat’ is the great ‘Dance of Kaali’ the ‘Darkness of ignorance’, on the ‘Auspicious stage of Shiva’; and
‘Shiva’ is the ‘Chit’ as the ‘formless auspicious expanse of Knowledge’.)

अमूर्तो मूर्तमाकाशे शब्दाडम्बरं अनिलः यथा स्पन्दस्तनोत्येवं शिवेच्छा कु रुते जगत्।

Though formless, the wind-vibration is manifest in the sky with a loud noise, and keeps moving about; so
does the ‘Shiva’s desire’ produce this world.
(It is the nature of the wind to move; and it is the nature of Shiva to desire the ‘world- existence’.
This world is Shiva’s shine; and ‘Shivaa’ is his shine.
Whatever conception rises in Shiva – ‘that conception’ - instantly exists as that very perception, by his
power called ‘Shivecchaa’. Shivaa is the greatest lover of Shiva; and always dances the ‘dance of his mind’.)
SHE DESTROYS HERSELF WHEN SHE CONTACTS SHIVA
नृत्यत्याथ यदा तत्र तथा तस्मिन्पराम्बरे काकतालीययोगेन संरम्भवशतः स्वयं निकटस्थः शिवः स्पृष्टः स
मनागभ्रमन्तिकं वाडवोऽग्निः स्वनाशाय वहन्त्येवाम्बुलेखया ।
When she was dancing like this in the Supreme space (as the Jagat), then, as a random co-incidence, due to
her overexcited state, Shiva who was close to her was touched slightly by her like a nearby cloud, or like the
flowing line of water touches the Vadava fire, and she was destroyed instantly.

(The dance called Jagat is going on without a break.

Shiva, the formless one is watching it all like a witness (Saakshi).
Vasishta says that Shiva is there like the invisible cloud.
The Ccoud is made of moisture; and moisture alone pours down as the rain.
Shiva exists because of the moisture called Shivecchaa, his power.
 14

She alone pours down as the perception of the world, hiding the very cloud (Shiva) from which she was
born. And accidentally, at some moment, she touched the cloud which was very close to her; and instantly
she was destroyed.
How did this happen? What is the meaning of this statement, which on the surface looks ordinary, but
contains the very essence of Self-realization?

What is the ‘dance of Jagat’?

The ignorant Jeevas and their perceptions are referred to as the ‘dance of Kaali’.
Jeevas are absorbed in their dream-worlds so much, that they have forgotten the very source from which
they have appeared forth. They are so much absorbed in the ‘dance’, that they do not see the ‘stage’ at all.

We always notice the movement; not the wind.

We see the reflections; not the mirror.
We see the bracelet; not the gold.

Shiva and Shivaa are one and the same; yet appear as different to the ignorant mind.
Jagat and Chit are one and the same; yet appear as different to the ignorant mind.

Shivaa’s nature is to be one with Shiva.

Shivaa the Jagat-form, has to dissolve off into Shiva and remain formless as ‘That’.
But we the ignorant keep the dance going on, thus separating the lovers.

By chance, randomly, a desire rises in us to free ourselves from this dance and noise.
That is when this dancing Kaali touches Shiva, the burning fire of dispassion.

Even ‘Mumukshutva’ is an unreal ‘dance-gesture’ of this ‘Jagat-Kaali’; but this particular ‘dance-gesture’
touches the ‘fire called Shiva’; and lo, Kaali the ‘reality of the perceived world’, instantly burns off into
nothingness; and only the ‘formless Shiva’ is there; or rather not even the Shiva, but only ‘silence of the
silence’ alone is left back!)

स्पृष्टमात्रे शिवे तस्मिन्स्ततः परमकारणे प्रवृत्ता प्रकृ तिं गन्तुं सा शनैस्तनुतां तथा अनन्ताकारतां त्यक्त्वा
संपन्ना गिरिमात्रिका।ततो नगरमात्रासौ ततश्च द्रुमसुन्दरी ततो व्योमसमाकारा शिवस्यैवाकृ तिं ततः सा प्रविष्टा
सरिच्छान्तसंरम्भेव महार्णवम्।
Instantly after the touch of the Supreme cause Shiva, she in order to attain her natural state, slowly discarded
her thin endless form, and became the size of a hill.
Then she became the size of a city; then she was beautiful with the size of a tree.
Then she became space-like, and then she entered Shiva’s form itself, like a river entering the great ocean
after discarding its turbulent nature.

(What happens when the true Knowledge dawns in a person, like Prakriti touching Purusha, like the beloved
touches the lover? She dissolves off in that ‘Great Union’ – the ‘Yoga’ of ‘Yogavaasishtam’!
Shivaa is actually Shiva in essence. Jagat is actually Chit in essence.

When the Knowledge dawns, the dark form of Kaali vanishes gradually; and the aspirant ascends slowly in
the Knowledge of Chit.
The noise of the dance subsides slowly. The anklets do not ring any more.
The aspirant sees the Shiva-state; or rather himself rises himself to the state of Shiva.
The dark screen of the world vanishes slowly; and Shiva’s great ‘formless form’ gets revealed.
In that state, even Shiva is not there; and Shivaa is also not there.
The difference has melted away with that single touch of Shiva.
There is no two; not also one; but just the bliss of silence.

The word ‘touch’ does not mean the inert sense of touch, a human has. Prakriti or Purusha are abstract
concepts and do not have physical bodies of male or female like the gene-species of earth planet.
In that moment of the ‘great union of lovers’ by that single touch (Knowledge), both ‘Shivaa and Shiva’
disappear and only the silent ‘Silence’ is left back.
 15

When the ‘perceived world’ is understood through knowledge, the ‘perceived’ vanishes off into emptiness;
and the ‘Knowledge-vision’ alone remains as pure and tranquil.

This truth alone gets explained in a poetic way by Vasishta, saying that Kaali vanishes off slowly and
gradually, by accidentally touching theShiva.)

एक एवाभवदथो शिवया परिवर्जितः शिव एव शिवः शान्त आकाशे शमनोऽभितः।

Removed of Shivaa, he became the only one that was left back.
Shivaa was one with him, and had no separate existence anymore.
Shiva alone was Shiva in the quiescent expanse and stayed with everything quiet all around him.
(After the union of Prakriti and Purusha, the great lovers in the form of Shiva and Shivecchaa, what gets left
back? Just one auspicious state without the divisions of Shiva and Shivaa!
That state was not the silence of the noise; but the silence of the silence itself (as opposed to noise)!)

रामोवाच
Rama spoke

भगवञ्छिवसंस्पृष्टा सा शिवा परमेश्वरी किमर्थमागता शान्तिमिति मे ब्रूहि तत्त्वतः।

Bhagavan! Explain to me, as to why that Supreme Goddess Shivaa, subsided like this?

वसिष्टोवाच
Vasishta spoke

सा राम प्रकृ तिः प्रोक्ता शिवेच्छा पारमेश्वरी जगन्मायेति विख्याता स्पन्दशक्तिरकृ त्रिमा।
Rama! She is known as Prakriti. She is the Shiva’s desire.
She is the Supreme Goddess. She is known as JaganMaayaa. She is the innate power of vibration.

(What is Shivecchaa? Can Shiva have a desire?

The ‘Perceived world’ that deludes all is the Icchaa of Shiva.

Icchaa is made of two sounds – इ and च्छा.
‘इ’ refers to anything that moves away; something that projects out; something that separates.
च्छा refers to something which covers.
‘Icchaa’ means – that which separates out of the source and covers up the source.
‘Icchaa’ is another name of Maayaa who hides the truth; and makes the ‘unreal’ appear as ‘real’.

The ‘Perceived world’ is a collected form of Vaasanaa-fields.

‘Vaasanaa’ is the want or hunger that resides in the perceiver, who seeks to fulfill it in a Vaasanaa-field; and
consequently gets drowned by the emotions of frustration, anger, hatred, greed, etc, if the Vaasanaa remains
unfulfilled.

‘Icchaa’ as connected to Shiva is the ‘Vaasanaa shine of the Self’.

Unless a Vaasanaa is there, a perceived world cannot come into existence.

In the ‘story of the Rock-world’, Vidyaadharee is the ‘Brahma-Icchaa’, the ‘Vaasanaa of the Creator’, and so
is the cause of the entire field of creation.
Brahmaa dissolves off that ‘Vaasanaa’ and thus starts the dissolution process in his world.
A JeevanMukta (of the highest level) also is completely free of Vaasanaas.
He has no desire for perceptions at all.
He is the Shiva-state where the ‘Icchaa’ has dissolved off within.
However the perceptions will continue as the shine of Shiva, even after he realizes the truth. He will
continue to live the same life he was living as before, but with a stabilized intellect (SthitaPrajnataa).
In order to finish off the perceived world already started by the previous Vaasanaas, he entertains some
vague Saattvic Vaasanaa forcefully; and lives in the world as a completely liberated Yogi.
 16

Rama maintained the ‘Vaasanaa of spreading the Knowledge’ given by Vasishta to all the Rishis in the
forest; and lived in the jungles for fourteen years. Usually all the JeevanMuktas keep the Vaasanaa of
‘spreading the knowledge’ and continue their existence in the world, like a lamp shining in darkness.

JeevanMukta’s life is the dance of Kaali after the union of Shiva. It is the blissful dance of dispassion; and
does not bind the Knower to the world-perception.
For the ignorant, the world is the mad dance of Kaali who has not found her lover; and so is painful.

‘Shivecchaa’ as the Vaasanaa of desire fulfillment is painful and binding.

‘Shivecchaa’ as the shine of Chit-state is a fulfilled state; and is not binding.)

स परः प्रकृ तेः प्रोक्तः पुरुषः पवनाकृ तिः शिवरूपधरः शान्तः शरदाकाशशान्तिमान्।
He is above the ‘Prakriti’; is known as the ‘Purusha’ and is of the form of wind.
He wears the form of Shiva; is quiet; and tranquil like the autumn sky.

(‘Purusha’ is of the form of ‘Praana’, the vibrating essence of the mind.

His presence is understood by the movement only.
Shiva’s existence is known by the dance of Kaali only.
Chit is understood as the essence of the perceived world only.
Purusha and Prakriti are the essence of each other.
How can the wind exist without movement? How can the gold exist without any shape?
How can Shiva exist without Shivaa? How can Chit exist without the perceived?)

भ्रमति प्रकृ तिस्तावत्संसारे भ्रमरूपिणी स्पन्दमात्रिका सेच्छा चिच्छक्तिः पारमेश्वरी यावन्न पश्यति शिवं
नित्यतृप्तमनामयं अजरं परमाद्यन्तवर्जितं वर्जितद्वयम्।
The Chit-power, the Supreme Goddess, ‘Icchaa’ of the nature of vibration, of the nature of delusion, named
as Prakrti, wanders that much long in the Samsaara, till she sees Shiva the un-afflicted, the ever satiated,
non-aging supreme without beginning and end, and who has rid of the dual nature.

(Consciousness (self-aware entity) is the embodied Purusha, and the world perceived by that limited
consciousness is the Prakriti.
The ‘Perceived world with the perceiver’ is the ‘combination of Prakriti and Purusha’; ‘Kaali and Shiva’.
‘Purusha identified with the body’ is the ‘Prakriti’.
Any person who is identified with the inert body is a Stree (woman) and his life is nothing but the wild
dance of Kaali, who wears the ornaments of winnowing baskets and swords.
The dark hue of Kaali refers to the ignorance in the mind.
The emaciated form of Kaali suggests his ‘never-satiated state of sense experiences’.

Purusha, the ‘understanding essence’ in the embodied person, is the ever-satiated Shiva, the formless one.
The ignorant man is never aware of the ‘Shivam-state,’ that forms his very essence. He is absorbed, only in
the wild dance of Kaali, the world affairs of his, performed through the body and mind.

At some stage of his never-ending experiences of life and deaths, he accidentally gets the ‘desire for
liberation’ and wants to find out his true essence. That is when the Prakriti accidentally touches Shiva, the
ancient Purusha. Immediately, the dissolving process of Prakriti starts; and she slowly melts off.
The ‘person after liberation’ (Mumukshu), slowly ascends the path of self-realization, step by step as
described in the ‘Description of seven levels’ (SaptaBhoomika Vivaranam); and realizes his true nature.
He is no more identified with the body.
Actually he sees no differentiation of shapes at all anywhere. He understands every perceived object as the
shine of Knowledge (Bodha) only (as just the flowing patterns of information).
He remains always a witness to the life-activities that he meets with.
There is no ‘I’ left back, even as a trace of Prakriti; there is only the silent formless state of Shiva, the
witness consciousness filled with extreme dispassion.)
 17

संविन्मात्रैकधर्मित्वात्काकतालीययोगतः संविद्देवी शिवं स्पृष्ट्वा तन्मयीव भवत्यलम्।

By a mere act of co-incidence, the ‘Goddess of perceiving power’, whose function is perception only,
touches Shiva; and completely takes over his nature (of non-perception).

(‘Desire to know the truth of the Self and the world’ cannot be forced on any one. Most of the aspirants
understand the spiritual texts and their meanings in the intellectual level only. (Sage Ashtaavakra is an
example of such a person as depicted in Tripuraa Rahasyam.) They are stuck to the studies as some Saattvic
act only, and do not transcend their study level at all.
A sincere quest for truth can appear in the mind by chance only, or rather by the merits of many lives adding
up in the Aativaahika level.
‘Kaali’ is the ‘perceiving power in the embodied person’ and her function is the perception-state that gets
experienced by you.
By chance, if you really feel dispassionate about the world by the process of Vichaara, then it causes the
event of Prakriti touching the Shiva.
This state of dispassion, if maintained non-stop, then the unreal nature of the perceived world gets
understood; and the dispassion-state becomes your natural state of existence, even while living among the
flowing perceptions.
Instead of shining in black colour like Kaali through ignorance, you will shine in white colour like the
dispassionate Shiva, the ‘witness consciousness’.)

प्रकृ तिः पुरुषं स्पृष्ट्वा प्रकृ तित्वं समुञ्झति तदन्तरेकतां गत्वा नदीरूपमिवार्णवे।
आपगा हि पयोमात्रं सङ्गे अर्णव एव सा यदा तदा तमेवाशु प्राप्य तत्रैव लीयते।
‘Prakriti’ touches the ‘Purusha’, and discards her nature of ‘Created phenomena’ itself, by becoming one
with him, like a river loses its river-nature by entering the ocean.
A river (Aapagaa) is just made of water only; and the Ocean also is made of waters only. When the river
contacts the ocean, she becomes the ocean itself. When she (river) reaches him, she dissolves there itself.

(Prakriti is a river of experiences (waters/Aapa) rushing madly with her turbulent waves.
When the river reaches the ocean, it dissolves off into the ocean; and no trace of the river as a separate thing
can be seen inside the ocean.
Similarly, when the Prakriti touches Shiva, she dissolves off completely; and only Shiva is left back. There
is no trace of Prakriti at all.
The ego and its limited world of perceptions dissolve off; and the world shines as the form of ‘Bodha’
(knowledge), for a JeevanMukta.
Many aspirants mistake the ‘state of liberation’ as something akin to a suicidal state where there will be a
complete cessation of everything, and a deserted state of emptiness will be left back as the Moksha-state.

Vasishta has repeatedly stated in his instructions that the perceived world is the shine of Chit; the Jagat is its
heart; and so there cannot be a cessation of perceptions.
Chit-state cannot exist without the perception, which is its very nature; yet in that level of the supreme
knowledge, perceptions as understood by the ignorant minds do not exist at all.

‘To remain as the silent perception-less Chit-state, even while living among perceptions’, is the state of true
liberation.
When the understanding dawns that the blueness is not the real nature of space, then the blue colour does not
vanish off, since it is the very nature of the sky on this planet. Similarly, when you understand the unreal
nature of perceptions, perceptions do not vanish off; but you stop getting fooled by them.
Kaali does not cease to exist in the great union of Shiva and Kaali; but she melts off so that she can be the
Shiva himself.
Kaali is not destroyed by Shiva; but in his embrace, she dissolves off into him ‘like a beloved in the arms of
the lover’. The ‘two-ness’ named Kaali is actually Shiva the only one!)

चितिः शिवेच्छा सा देवं तमेवासाद्य शाम्यति जन्मस्थानशिलां प्राप्य तीक्ष्णधारा यथायसी।

Chiti, the ‘desire of Shivaa’,after reaching that Supreme Lord, becomes quiet, like the sharp iron blade in
contact with its source stone (from which it was separated).
 18

पुंसश्च्छायां निजच्छाया प्रविष्टस्य शरीरकं यथाशु प्रविशत्येव प्रकृ तिः पुरुषं तथा।
A shadow of a man who enters the dark shadow-expanse of a forest, is not seen at all, since it has become
one with the expanse of shadow. That is how the ‘Prakriti’ enters the ‘Purusha’, and dissolves off.
(When a man enters the forest, his shadow merges with the dark shadows filling the forest and appears as if
it is not there. The divided nature of his and other shadows disappears when his tiny shadow gets covered by
the huge shadow of the dark forest; so also does Prakriti dissolve off herself in Purusha.)

चेतित्वा चिन्निजं भावं पुरुषाख्यं सनातनं भूयो भ्रमति संसारे नेह तत्तां प्रयाति हि।
After experiencing one’s true nature as the ancient one named Purusha, she again wanders in the Samsaara;
and does not attain that nature again.

(After the union of Shiva and Kaali, she again rises out of him as a new entity.
After realization, perception continues as it was before the realization-state.
In that state of knowledge, the world does not appear unreal and dark-hued like the emaciated Kaali; but
appears as the shine of Shiva itself, and exists as the Self-shine.
All around is the shine of Knowledge alone. The world is now the ‘Rudra’s dance of dissolution’ where all
perceptions appear as what they are in truth; ‘already destroyed’ and ‘non-existent like a mirage’.
Once the unreal nature of the blueness is understood, a man can never lose that knowledge even when he
sees the blueness like all the others.)

साधुर्वसति चोरौघे तावद्यावदसौ नतं परिजानाति विज्ञाय न तत्र रमते पुनः।

A good man lives in the crowd of thieves believing them to be his well-wishers; but after understanding their
true nature (of deceitfulness), he does not relish their company any more.

(The world that is presented by the senses looks attractive only till you understand its unreal nature. Once
you understand the emptiness that shines as the perceived, you will never feel attracted to it any more.
A child will try to grab the sweets seen inside a TV screen (and get nothing of course); but once it
understands that there is nothing but the inert screen there, it will learn to ignore the pictures seen on the
screen.)

द्वैते तावदसद्रूपे रमते भ्रमते चितिः परं पश्यति नो यावत्तं दृष्ट्वा तन्मयी भवेत्।
Chiti wanders, and enjoys the unreal duality till she sees the Supreme, but, after seeing him, she attains his
nature only.

(Chiti, the ‘perceiving consciousness’ is lost in the life-dream and is attracted by it, only till she contacts
Shiva. Once the vision of truth is there, ‘she’ of the nature of duality, ceases to exist as a separate one.
‘Duality’ melts off in the great union of Shiva and Shivaa.
What gets left back is the ‘Yoga’ the ‘union of Prakriti and Purusha as one’.
‘Two’ and ‘one’ are just terms that are used only by the ignorant. In the Chit-expanse, there is no two, no
one; but just the Chit shining as itself. The terms Prakriti and Purusha are also just coined up words that are
used only for teaching the ignorant.
Actually there is only the silence of Chit; and the perceived world is non-existent completely.)

चितिनिर्वाणरूपं यत्प्रकृ तिः परमं पदं प्राप्य तत्तामवाप्नोति सरिदब्धाविवाब्धिताम्।

Chiti attains the state of Nirvaana; reaches the supreme state; and gets his nature, like the river becoming the
ocean, when it enters the ocean.
(The ‘perceiving consciousness, Chiti’ attains the state of Nirvaana, uncovered of all sheaths; and remains as
the Shiva who is bereft of all coverings of superimposition.
When the river joins the ocean, the river no more exists as the river but shines as the grand ocean itself. This
is the great ‘Sangamam’ the union of Shiva and Shakti and is sacred beyond words.)

तावद्विमोहवशतश्चितिराकु लेषु सर्गेषु संसरति जन्मदशासु तासु यावन्न पश्यति परं तमथाशु दृष्ट्वा तत्रैव
मज्जति घनं मधुनीव भृङ्गी।
 19

As long as the Chiti does not see the Supreme, she wanders in the creations in various states of births filled
with agitation, because of delusion. After seeing him, instantly she sinks into him, like the bee inside the
dense honey of the flower.

(A ‘bee named Jeeva’, flies hither and thither making a lot of flutter in the ‘forest-land of wilderness’ named
‘Samsaara’. When it discovers the ‘lotus of the Self’, it will instantly drown inside the honey which is within
itself. When the bee is sunk inside the lotus, there is only the silent state of bliss. The bee will never again
roam about searching for honey in the dry forest.)

सम्प्राप्य कस्त्यजति नाम तदात्मतत्वं प्राप्यानुभूय च जहाति रसायनं कः शाम्यति येन सकलानि
निरन्तराणि दुःखानि जन्ममृतिमोहमयानि राम।
After attaining the ‘AatmaTattva’ (Knowledge of the Aatman), who will discard it Rama?
By the consumption of ‘AatmaTattva’, all the permanent sufferings made of births, deaths and delusions
subside off, once for all (as non-existent).
After obtaining the nectar (of AatmaTattva) and tasting it, who will get rid of it (the Self-Knowledge)?

(Why would a man who has really found the nectar of silence (of perceptions), ever seek the noisy world
again? After discovering the ocean of nectar, which person will be foolish enough to chase a mirage, to
alleviate his thirst?)
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART FIFTY ONE

[PAASHAANAAKHYAANA (16)]
[WORLDS WITH ALTERNATE HISTORY)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 ABOUT THE AUTHOR

Narayanalakshmi

Narayanalakshmi (Shubhalakshmi), an ascetic spent most of her life in the Himalayan terrain, engaged in the
penance of knowledge. She is well-versed in all philosophies and is a scholar in Sanskrit language. Her
mission life is to retrieve the lost knowledge of the ancient Rishis and offer it unblemished to all the seekers
of the Truth. She is from Bangalore, Karnataka, India
 वसिष्टोवाच
Vasishta spoke

(Vasishta continues the story from where he left off. Rudra had covered the entire space, whatever was
there, and the two ‘Brahmaanda pieces’ (broken egg shells of Brahmaa’s egg) were in front of him (or inside
him); one as the moist mud (experiences), like the thick milk cream, ‘below’; and the other as the expanse of
the sky (emptiness of all), like the thick white rice paste, ‘above’.What did Rudra do now?)
शृणु राम कथं तत्र महाकाशे तथा स्थितः देहे भ्रान्तिं तु तां त्यक्त्वा स रुद्रोऽप्युपशाम्यति।स रुद्रस्तौ
जगत्खण्डौ तदा चित्र इवार्पिताः निस्पन्दा एव तत्रासन्प्रेक्षमाणे स्थिते मयि।ततो मुहूर्तमात्रेण स रुद्रस्तौ
नभोन्तरे खण्डौ विलोकयामास दृशार्के णैव रोदसी।ततो निमेषमात्रेण घोणाश्वासेन खण्डकौ तौ समानीय चिक्षेप
पातालान्तरीवानने।अतिष्टदेक एवासावेकं खे खमिवाखिले भुक्तब्रह्माण्डखण्डोग्रमण्डमण्डकमण्डलः।ततो मुहूर्तमात्रेण
लघुः सोऽभ्रमिवाभवत् ततोऽभवद्यष्टिसमस्ततः प्रादेशमात्रकः ततः काचकणाकारो मया दृष्टः स तादृशः ततः
सोऽणुभवन्दृष्टो मया खाद्दिव्यदृष्टिना।परमाणुरथो भूत्वा ततस्त्वन्तर्द्धिमाययौ इत्यसौ शममायातः
शरदम्बुखण्डवत्।तादृशोऽपि महारम्भः पुरः पश्यत एव मे इति सावरणे तेन ते ब्रह्माण्डकवाटके विनिगीर्णे
क्षुदार्थेन हरिणेनेव पर्णके ।
(This is the state of an excellent BrahmaJnaani, when he exists as the ‘Knowledge-vision of oneself’.)
Rama! Listen as to how even the Rudra who stayed in the ‘Mahaakaasha (as the space concept itself, the
revealing power of Chit, that had spread out as the ‘I’ in all the space-ideas)’, subsides off by renouncing the
delusion of the body. That Rudra, and those two world pieces stayed there like ‘painted pictures’ without the
least movement, even as I kept observing the ‘amazing scene of dissolution’.
That Rudra-entity (the ‘I-essence’ of all), who stayed as the central essence of that ‘Aakaasha’ (emptiness of
Chit), immediately looked at those two pieces like the sun looking at the ‘heaven above and the earth below’
(Rodasi). Within minutes, he pulled them both towards him with the breath from his nose, and threw them
inside his mouth which was like the dark hole of Paataala.
(The explanation for this allegorical event is already given in the previous chapters.)
Now, he stayed alone and single like the emptiness in emptiness, after having eaten the Brahmaanda pieces
like a rice-ball made of thick cream rolled inside.
The very next moment he became as light as a cloud; then he became thin like a stick; then he was of the size
of the thumb and forefinger; then I saw him turn into the size of a tiny glass particle; then, I who was
stationed in the space of the witness, saw him turn into an atom through my divine vision; then he became
the supreme subtle atom and vanished off.
In this manner, even as I kept observing, such a huge entity with such enormous power subsided off like a
piece of an autumn cloud. The two pieces of Brahmaanda globules were devoured by him, like a hungry deer
swallowing two grass pieces.

(That was the end of the Brahmaa’s world. It all started with Vidyaadharee’s meeting with Sage Vasishta
who was then in the form of space (pure revealing power of Chit, and not the element Aakaasha). He had
gone along with her; had entered a tiny point of the rock-hill with a dream-body suited to that creation; and
had conversed with Brahmaa.
The ‘Jagat’, the body of Brahmaa was then destroyed by the dissolution forces.
Brahmaa himself had dissolved off along with all his Vaasanaa-totality, and the people of the BrahmaLoka.
Then Rudra had appeared; and Kaali also had appeared as his shadow.
Vasishta saw the amazing dance of Rudra and Kaali (with his intellectual eye) which no human can ever be
a witness to. Then Rudra swallowed up the two pieces of Brahmaanda and had vanished off completely.
Then, what was left back? Nothing but the state of Brahman!
Did anything happen at all? Or was it all a dream? Vasishta stood there dumbfounded and speechless.)

अथाभून्निर्मलं व्योम शान्तं ब्रह्मैव के वलं अनादिमध्यपर्यन्तं संविदाकाशमात्रकम्।

Then, there was left back just the expanse of ‘conscious self-awareness’ only, the ‘taintless tranquil expanse
of Brahman’ only, which was without beginning, middle and end (as just the potential power to reveal the
world of countless Jeeva-experiences).
(A Jnaani exists not as any entity; but as the pure awareness state of oneself as the Reality-state, which
knows itself as the potential state of the entire perception-state; but is completely bereft of the perception
state. This state or power cannot be imagined as contained within any ‘space or time point’. It is deep within
you as the subtle power that reveals the experiences for the Jeeva-you, and is the true Self that is commonly
present in all.)

इत्यहं दृष्टवांस्तत्र कल्पान्तमुरुविभ्रमं दर्पणप्रतिबिम्बाभं शिलाशकलकोटरे।

In this manner, I saw there the excellent show of the ‘Kalpa-end’ (the dissolution of the perception-state), in
that hollow of that rock-piece, like a reflection in the mirror.

(Was the dissolution real? Was the rock-world real?

It was real only in as much as the reflection in the mirror is real.
It was just one grand show of Chit-expanse, as if every thing had happened; but actually nothing had
happened at all!
Realization is not an end-event that occurs through some particular action of yours.
It is already there as the Reality-state, the Self-awareness in all.
You know already that you exist without any action or thought-process. Therefore, even the description of
the dissolution-state is redundant only; as it never happens as a process of realization. It is like removing the
imagined chains through some imagined effort, when the man is not bound at all.
Nothing is there as the world, or bondage or liberation; yet the dream of realization is dreamt as happening,
like the Rudra swallowing off the Brahmaanda egg-shells.)

अथ तामङ्गनां स्मृत्वा तां शिलां तच्च विभ्रमं राजद्वारगतो ग्राम्य इवाहं विस्मयं गतः।तामालोकितवान्भूयः
कलधौतशिलामहं यावत्सर्वत्र सन्त्यत्र सर्गाः काल्या इवाङ्गके ।
Then I remembered that lady, and the rock there and all those wonderful events.
Like a rustic man standing at the gate of the palace, I was awed by such an amazing vision.

(The Lokaaloka hill which refers to the Supreme Brahman with its potential states of perceived world was
far beyond the imagination of the mind. Vasishta had witnessed just a tiny point of that Lokaaloka hill as
some Brahmaa’s world and its dissolution.
He gazed at that huge Lokaaloka hill and wondered at the limitless number of worlds that existed inside that
silent rock-hill, with all their buzzing activities and noises, like the noisy dance of Kaali!
Who can fathom this Brahman? Who can know of all the worlds that can rise from this Brahman?
How foolish are we to believe that our tiny mind-conceived world alone is the single universe that can exist
with evolved beings, and no other world exists anywhere else!
However, the allegorical story of the rock-world ‘Paashaanaakhyaana’ continues as before.
Vasishta remembered all the events that had led him to this scene (from when he sought the solitude of
staying within the space itself. He felt awed by the whole thing!
If a single event of world-dissolution was so grand and amazing, what to say of the countless worlds that
exist as tiny pebbles in that entire Lokaaloka hill?
He was like a villager standing at the gate of the palace and feeling amazed by the structure of the gate itself.
What will be the palace inside be like? Who can fully grasp the grandeur of Chit-expanse!)
If the Lokaaloka hill was the huge Rudra-form, then the entire perception state within that rock-hill was like
the dance of a huge Kaali.
Though the rock was silent and motionless on the outside, there were countless events of creation and
destruction going on inside it non-stop. The rock of Brahman had no beginning and end; nor did the Jagat
have a beginning and end. Even if one could visit all the worlds one by one, the end would be never reached.
The minds were limitless, and the worlds were also limitless.
And all these worlds are contained within you the true Self, the subtle power to ‘know’ or reveal’.)

I again observed well that golden hill; and found out that there were creations existing all over the hill, like
the limbs found in the form of Kaali.
(The whole of the golden rock-hill was like the great Kaali performing her wild dance. Each world inside
each of the tiny pebble of that golden hill was like a limb-movement of Kaali, as if all her body-atoms were
fluctuating with full power at once.)
बुद्धिनेत्रेण दृश्यन्ते दिव्याक्ष्णा वा न ते यथा सर्वत्र सर्वदा सर्वं यदस्त्येव तदा तथा।
All that existed anywhere, at any time, could be seen with only the eye of the intellect (that could discern
division); but when looked at from the divine eye (of Knowledge), they were not there at all.

(Vasishta did not perceive those creations inside that hill with his physical eyes. He understood with his
intellect that, since even a tiny rock pebble on that hill contained within it, a world that was huge and
enormous, all the pebbles and stone pieces of the golden hill were also filled with creations only.
If he could just make the effort of donning a dream-body suited to any one of the creations there, he could
see another creation in any of those other rocks also, as some real solid structure similar to the rock-world of
Vidyaadharee,
All these creations were like the dreams of so many sleeping Brahmaas, ‘known and experienced’ only by
those Brahmaas, in their minds only.
This truth Vasishta had understood through his intellect; yet from the level of Chit-state, he knew that all
these creation-dreams of all the Brahmaas were made of sheer emptiness only, and were not real.)

दूरवत्प्रेक्ष्यते मांसदृशा यद्येव स शिला दृश्यते शिलैवैका न तु सर्गादि किं चन।सावस्थिता शिलैवैकरूपा
निबिडमण्डला कलधौतमयी स्फारा संध्याजलदसुंदरी।
(For an ordinary onlooker, the huge rock (referring to Chit) appeared just like an ordinary dense motionless
silent rock, beautiful and attractive with its golden shine. No one could imagine the noisy creations jumping
about inside its belly as some wild Kaali!)

When that rock is seen from a distance (away from one’s self-state) with the physical eye (division-view)
then it looks like an ordinary stone only, and not as any sort of creation!
There was in that place just the single rock with its shape made of denseness only.
The rock-hill was like a beautiful lady named ‘Shilaa’, who was a beautiful girl of golden hue, with a well-
developed firm body, standing alone!
(The rock was fully golden; wide; and beautiful like the evening cloud, orange in colour).

ततोऽहं विस्मयाविष्टः प्रविचारितवान्पुनः शिलायामपरं भागं तथैव परया दृशा यावत्तमपि पश्यामि
जगदारम्भमन्थरं तथैव सुषिराकार इव नानार्थसुंदरम्।पुनरन्यं तथैवाहं प्रदेशं परिदृष्टवान्सर्वसंरम्भवलितं
यावत्तमपि तादृशम्।यं यं प्रदेशं पश्यामि शिलयास्तत्र तत्र वै जगत्पश्यामि विमलमादर्श इव बिम्बितम्।
(I was curious and wanted to check the other rocks also to find out whether they also contained varied types
of creations made of sheer emptiness.)
I was surprised then, and thought within myself and decided that, I with my supreme sight will observe the
other side of the rock also, where many varieties of Creations might be still in the beginning stage of
formation, yet made of hollow emptiness only. Then I again observed another place yet filled with a variety
of perceived objects, as belonging to a creation, and also unreal in the same manner.

(I checked another rock in that hill. With my divine vision, I could see again another creation inside that
rock also. That world was also huge; and contained gods of its own, and all the beings of different species
engaged in their own activities. Of course, that creation also was made of emptiness only; this knowledge
was never lost in me.)

Wherever I passed my eyes on any rock, I saw some Jagat or the other, as if reflected in a taintless mirror.
(Vasishta observes countless creations like the Rock-world in each and every point of that hill.
They all appeared real like the reflections in a mirror; but were unreal as the reflections in a mirror.)

मयातिकौतुके नाथ सर्वास्तस्य गिरेः शिलाः अन्विष्टा भूतिभागाश्च तृणगुल्मादयस्तथा यावत्सर्वत्र

तत्तादृग्जगदस्ति यथास्थितं बुद्ध्यैव दृश्यते नाक्ष्णा परया विविधाकृ ति।
(Rock-hill is Chit seen as a rock-hill.
That rock-hill was covered with pebbles and wild bushes all over, like any hill we see here; but each single
atom of that rock-hill was a world with its own skies, rivers, mountains and people.
This world we experience is also inside a tiny pebble in that rock-hill.
Vasishta can be imagined as standing outside of the rock-hill and seeing our world also inside some pebble.)
Feeling curious, I observed well, all the rocks in that hill, inside all those sand and stone particles, inside all
the grassy bushes. Every tiny particle and every rock-piece contained a world within it in a similar manner,
with all the things a world needs to have.
This vision of multifarious structures of worlds can be seen not with the help of the physical eyes; but with
the supreme intellect only.)

WORLDS WITH ALTERNATE HISTORIES

पूर्वान्यसंनिवेशक्रमस्थिति

[In this section, Vasishta describes all the possible states that could appear as the real worlds of experience.
‘Chit-expanse’ is the ‘understanding nature’ that can understand anything as any experience.
There is no fixed rule that a world should be like what we have on earth here.
Even the God-stories might be filled with different events; and Gods might also have different forms and
different conduct. Anyone is a god for the world he creates; be it an author of a fiction; or a scientist who
computes a virtual world in the lab; or a Brahmaa who dreams a world-dream. Gods can be a part of the
world or not, according to the creator’s mind-set.
Gods are just the controllers of a creation, and belong only to that particular perceived world of the creator.
Anything is possible. Any dream of a creator can turn into a world of his imagination, as thought-out by him.
A world can also be there with everything that is opposite of what we experience here, with our own image-
copies acting otherwise.
Even Science talks of worlds that can rise up as alternate histories.
Vasishta uses the term ‘PoorvaanyaSanniveshaKramaSthiti’, which refers a state where the event is
completely different from what has been experienced by Jeevas of one Creation.
What does it mean actually?
Every person who is consciously traveling the path of life-journey does not go through a straight path of
fixed experiences. Nothing is fated. No destiny decides our good or bad events. Nothing is determined
beforehand by some heartless divinity.
At each and every point of life, when you have to take a decision about any action of yours, you are always
left with many choices. You are free to choose what you want to do.
You are the producer, director, dialogue-writer, actor and the audience of your own life-film.
Every thing you are experiencing is the result of the choice you made.
Maybe the genes forced you, or the chemicals in your brain designed your thoughts, or you acted wisely with
a complete analysis of the pros and cons of a situation.
The undeniable fact is that ‘you’ are the one who authored your life-story.

Vasishta talks about worlds that could be there if your choice had been otherwise. You are identified with a
form that is made of a grouping of elements only, and this can be repeated anywhere in any world; so also,
the ‘Vaasanaa grouping’ called ‘you’ also can be repeated anywhere in any world.
Only the vision of ‘Self-state’ or Self-Knowledge’ cannot be repeated; for it transcends the world-existences,
and is not contained within in any time or place. It is not any probable state.
Therefore, if you believe that you are just a particular form that is made of sheer inert matter, then surely
there are other worlds where some other ‘you’ (matter-stuff) could be experiencing a different world that this
‘you’ had not chosen ‘here’.
The forms of anyone can repeat anywhere anytime in any other world, even if they belong to the people of
the divine world. Any measurable image or brain-data can be repeated elsewhere, if you are just the physical
body and nothing else but a mixture of elements (or atoms).
You are just an inert object that is conscious, and can be mass produced in the Reality-state, like the other
inert objects for example like the cars and boxes.

Vasishta has hinted the same factor many times in previous sections, mentioning that there were many
Vasishtas and Vaalmikis in other time/space worlds also. In this section, Vasishta cannot give examples of
ordinary people doing ordinary tasks. It will be too trivial. For example, an ordinary person who has the
choice of drinking milk or alcohol can choose one or the other; and if he chooses one of them; the other
person will appear in another universe drinking the other one. After all, a person is just a part of the
Vaasanaa-field and has no existence other than coming alive as some Vaasanaa-puppet. It is too ordinary an
example and makes very little difference in the events of a world as a whole.
An ordinary man’s life does not contain any notable event that can be quoted as an example.
Therefore Vasishta talks about the extraordinary events of Puranas which are well-known to all.
Take for example, the Amrtha-Manthana (nectar-churning) in the milk-ocean.
Suppose, the choice had been otherwise, and the event had not taken place at all…?
Shiva would not be a ChandraShekara. (No moon would have come out of the ocean.) Shiva will not be a
NeelaKhantha also. (No poison would have been consumed by him.) Naaraayana would not have married
Lakshmi at all. Indra would not ever own the Aeiraavata elephant or Ucchaishravas horse. Raahu and Ketu
will not swallow the sun and moon to create eclipses. Maybe, the Gods and Asuras never fought also.
If each and every event in Puraana itself could have an alternate history, then imagine the amount of possible
worlds that could rise from the whole structure of the god-world events.
Even Rama might have been defeated by Raavana in another world.
Maybe the Mahabharata war did not happen at all, and the Kauravas and Paandavas lived happily together as
brothers in some alternate world.
Even Bhagavad-Gita might have been missed in another alternate world!
This is how it is with the Puranas, where contradictory events take place in another world. Such a thing can
happen in your ‘tiny life-Puraana’ also!
Every choice you made, is your life-story now, here; what choice you did not make, will be another ‘you’ in
another world (or many ‘you’s in many worlds.

Imagine then the number of worlds that could be there as the alternate worlds, which rose up from the
missed choices of these earth people; and the missed choices of those people in other alternate worlds; and
the missed choices of those people in the alternate worlds of alternate worlds…! No end!
It is never ending like the never ending Chit-expanse (Brahman-state)!

Your actions rising from your choices do not end in creating just one life here; but create countless possible
lives elsewhere also! You may feel sad that you are not rich here; another alternate universe could be there
where you are rich and prosperous. You may feel sad that you are ugly here; another alternate universe could
be there where you are beautiful.
Chit-Shakti is so powerful that any thought or idea that rises in your mind instantly creates a perceived world
in another similar or dissimilar space/time arena.
Where is the escape? How to be copi-less?
The trick is to remain as something which cannot be measured at all! The trick is to get out of the
mathematics of the physical world; and remain as the ‘silent knowledge state’ only.
Do not choose at all; but just observe every experience as the witness; then you will not be any ‘I’ or ‘you’ at
all; and will never exist as million copies in million worlds.
Knowledge is immeasurable; and is an endless state that is unique at every point.
That is how Shiva and Naaraayana maintain their different identities staying as different Knowledge-bodies.
They do not identify with the physical forms at all.
Even you will become a ‘unique knowledge body’, when you digest well, the truths of Vaasishtam. That
knowledge level itself becomes your identity and continues as a never ending state of Chit.

How to get out of the choice-making dilemmas?

To make one perfect choice and get rid off all other choices once for all! That is all!
What is that choiceless-choice?
To choose to understand the ‘real you’ (the source-state) who produces the copies of so many unreal ‘you’s
in so many worlds!
When you realize your true nature, then you are out of this ‘choice making trap’.
You will accept the life-situations as they are, and will perform your actions without getting forced by the
gene-chemicals, and without getting motivated by any selfishness or desire.
You will view ‘Knowledge alone’ as the world, and will not bother about the made-up narratives of the
mind. You will remain ever-liberated of this ‘choice-making ignorant life-existence’.
You will remain as the ‘one’ which has no other copy anywhere in any other world.
That ‘one’ is the Brahman-state!

The Chit-expanse itself shines as all the alternate histories of all choices of all the Jeevas; that is why it keeps
swelling as the perceived worlds and is named Brahman, the ‘swelling one’.
Even the very choice that you made that ‘Vaasishtam will be the guide in my spiritual path’ has created an
alternate history for you and is leading you towards your goal of liberation, very fast.
Suppose you had not come across this text or had no chance of ever-reading it, your life-film would be going
in a different way; may be you will just stay wallowing in the ‘Shaastra-garta’ (chasm filled with philosophy
books), as Vaalmiki mentions in the beginning part of the book.
If Rama had not sat and listened to Vasishta’s discourses, may be he would have discarded the body at his
fifteenth year; and the Avataar work would have been left incomplete; Raavana would have been the sole
ruler of all the three worlds; Seetaa might have become a recluse like Gaargi; Rishis living in the forests
would never have had access to this great knowledge of Vasishta which they would have received from
Rama; ‘Hanumaan’ would not be worshipped as a great devotee of Rama; and Vaali might be ruling the
forest with the cowardly ‘Sugreeva’ hiding in the mountain caves still.
All the Raamaayanas that are vogue in the world now, would cease to be.
However, it all changed because Rama chose not to commit suicide; and made the choice of listening to
Vasishta’s wise words.
He lived his entire life being happily established in the ‘state of Brahman’.
His wife Seetaa, Janaka’s daughter and also, a disciple of ‘Yaajnavalkya’, was a realized Sage; and together
they enlightened many in their course of life.

Vasishta standing in front of the Lokaaloka hill observes countless worlds with alternate histories in that hill
and describes them all to Rama, as much as possible, as within his capacity as a Knower.

‘Chit-expanse’ is the source of all the alternate universes that are possible in any time mode in any space
arena. What story cannot be there in the understanding power of Chit?
‘I’ and ‘you’ and others here are just some tiny choice-worlds of one Brahmaa.
This Brahmaa himself is just one choice of a creation that was chosen.
What all creation-events would have happened otherwise?
All those worlds exist as the experiences connected to the perceivers in the countless worlds inside that
Lokaaloka hill. From the outside, the hill looks covered by pebbles and rock pieces; but each and every
pebble contains a huge world like the one Vidyaadharee showed to Vasishta.
In truth, every world is non-existent and unreal like the city seen in a dream, and made of sheer emptiness
only!]
SOMEWHERE ELSE…!

(मयातिकौतुके नाथ सर्वास्तस्य गिरेः शिलाः अन्विष्टा भूतिभागाश्च तृणगुल्मादयस्तथा यावत्सर्वत्र

तत्तादृग्जगदस्ति यथास्थितं बुद्ध्यैव दृश्यते नाक्ष्णा परया विविधाकृ ति
Feeling curious, I observed well all the rocks in that hill, inside all the sand and stone particles, inside all the
grassy bushes. Every particle and rock-piece contained a world within it, in a similar manner, with all the
things a world needs to have. This vision of multifarious structures of worlds can be seen not with the help of
the physical eyes; but with the supreme intellect only.

क्वचित्प्रथमसर्गात्म जायमानप्रजापति कल्प्यमानर्क्षचन्द्रार्क दिनरात्र्यृतुवत्सरम्

somewhere else, the first phase of the creation with the rise of the ‘PrajaaPati’; where the stars, moon, sun,
day, night, season and year were getting conceived;

क्वचित्क्वचिन्महीपीठसंपन्नजनमण्डलम्
somewhere else, in some other world, hosts of people living in some other earth-place;

क्वचित्किं चिदखातोग्रचतुःसागरखातकम्
somewhere else, in some other world, the partially dug hole of the four oceans;
(In another world, the sons of Sagara might not have completed the digging task at all.)

क्वचित्किं चिदसंजातसुरसंजातदानवम्
somewhere else, in some other world, Devas not born and Daanavas born;
(In another world there may not be Devas at all.)
क्वचित्किं चित्कृ तयुगाचारसज्जनभूतकम् क्वचित्किं चित्कलियुगाचारदुर्जनभूतकम्
somewhere else, in some other world, some good people whose conduct was befitting the ‘KrtaYuga’;
somewhere else, in some other world, some wicked people whose conduct was befitting the ‘KaliYuga’;

क्वचित्किं चित्पुरव्यूहदैत्यसंगरदुस्तरम् क्वचित्किं चिन्महाशैलजालनिर्विवरावनि

somewhere else, in some other world, the invincible battle conducted by the group of ‘Pura demons’;
somewhere else, in some other world, the land filled with huge mountains without a gap;

क्वचित्किं चिदसंपन्नसर्गमेकाम्बुजोद्भवम्
somewhere else, in some other world, the creation not yet happened and only the single Lotus-born was
there; (In another world Brahmaa is absorbed in contemplation; and had not started the creation-work at all.)

क्वचित्किं चिज्जरामृत्यून्मुक्तभूतलमानवम्
somewhere else, in some other world, the people in that earth were completely freed of aging and death.
(In another world, the people were created young, and they never aged or died.)

क्वचित्किं चिदसंजातचन्द्रशून्यशिरःशिवम् अनिर्मथितदुग्धाब्धिमृत्युमत्सुरपूरितं

असंजातामृताश्वेभवैद्यगोकमलाविषम्
(‘Shivas (Vishnus and Brahmaas)’ also could be many in number; and be different in each tri-world.)
somewhere else, in some other world, the moon was not produced at all, and Shiva’s head was empty of
decoration (of moon); (because) the ‘Milk ocean’ was not churned at all, and the Suras were engulfed by
death (because of not consuming nectar); the divine nectar, the ‘Ucchaishravas horse’, the ‘Airaavata
elephant’, ‘Dhanvantari the medicine god’, ‘Kaamadhenu cow’, ‘Goddess Lakshmi’ and ‘Haalaahala poison’
were not produced at all (from the milk Ocean).
(In another world, the moon was not produced, and Shiva was not a ‘ChandraShekara’ at all.
The milk Ocean was not churned, and the nectar was not produced, and the Devas were not Amaras.
Any being rising from the churning of the ‘Milk Ocean’ did not appear at all.
Therefore, Indra did not own the divine horse and the divine elephant; Naaraayana did not accept Goddess
Lakshmi as his spouse; Vasishta did not obtain the KaamaDhenu cow; and so, all the Puraana stories of
‘Kaamadhenu cow’ getting stolen etc did not happen at all. Shiva was also not a ‘NeelaKantha’ (blue-necked
one) because there was no ‘Haalaahala poison’ for him to consume!)

शुक्रामरमहाविद्यानाशनोत्कसुरव्रजम् क्वचित्किं चिच्च गर्भाङ्गकर्तनोत्कसुरेश्वरम्

(All the events described in the Puraanas were the opposite of what is prevalent here.)
In another world, Suras were excited because ‘Shukra’ (preceptor of Asuras) had lost the great Siddhi of
reviving life (because of his penance getting disturbed); somewhere else, in some other world, Indra was
intent on slicing the fetus in the womb of ‘Diti’ (in order to kill his future enemy) (and Daityas were never
born at all);

अपरिम्लानधर्मत्वात्स्वप्रकाशाखिलव्रजम्
(Dharma has to fade, to allow other low leveled Yugas to appear; but if Dharma does not fade…?)
since Dharma never faded, all the people were lustrous with the knowledge of the Self;
(In another world, all the beings were self-realized and blissful always.)

क्वचित्किं चिच्च पूर्वान्यसंनिवेशक्रमस्थिति अपूर्ववेदशास्त्रार्थसमाचारविचारणम्

(In another world, everything had happened exactly opposite of what happened in our tri-world here.)
somewhere else, in some other world, all the situations were other than what has happened here, (for
example) the pondering of the meanings of scriptures and Vedas was absent;
(In another world, no one knew of the Vedas or the Knowledge connected to the Reality)
क्वचित्किं चिन्न कल्पान्तसंक्षोभमिव संस्थितम्
somewhere else, in some other world, there was no disturbing force of dissolution at the end of Kalpa at all;
(In another world, there was no dissolution to end the Kalpa, and the world had no end at all.)

क्वचित्किं चिच्च दैत्योघविलुण्ठितसुरालयम्

somewhere else, in some other world, the heaven was plundered by the hosts of Daityas;
(In another world, the Daityas were dominant and defeated the Devas.)

क्वचित्किं चित्सुरोद्यानगायद्गन्धर्वकिन्नरम्
somewhere else, in some other world, Kinnaras and Gandharvas were singing in the gardens of heaven;
(In another world, the Devas had allowed the Kinnaras and Gandharvas to sport in their gardens.)

क्वचित्किं चित्समारब्धगीर्वाणासुरसौहृदम्
somewhere else, in some other world, there was friendship that developed between Suras and Asuras.
(In another world, Suras and Asuras lived like friends, and never fought with each other.)

भूतभव्यभविष्यत्स्थजगदाडम्बरं मया तदानुभूतं वपुषि महाविश्वगणात्मनि

In that state of Chit-expanse, which contained all the worlds as its very nature, I experienced all the grand
show of the world in all its states of past, present and future, at that time.

(The worlds were infinite and various! Infinite diversity in infinite combinations!
Vasishta did not see all these worlds with the physical eyes; but he knew all these through his divine intellect
that was firmly established as the Chit-state in the Chit-state, like you are aware of your own body.
An ordinary mind cannot even imagine such multitudes of worlds of the present, past and future as seen by
Vasishta. It is the vision of all possible states that have been there, are there and will be there, and all their
future outcomes also in various ways.
It is the state of remaining as the seed only; and seeing not only the single tree that will come out of it; but
knowing at once, all the outcomes, like knowing all the trees of all the seeds of that one tree, and all the trees
of all the seeds of those trees also.
There is no end that you can reach as a physical possibility. Jagat is beginningless and endless, since it is
Chit expanse only. Vasishta who was existing as Chit-state itself, sees his own nature of Chit as all the
perceived worlds which are made of just emptiness.)

एकत्र कल्पविक्षुब्धपुष्करावर्तमन्थरम्
At one place, the turbulence of the ocean by the forces of dissolution;

एकत्र सौम्यसकलभूतसंततिसंस्थितम्
at one place, the peaceful world where generations after generations of the entire populace lives happily;

एकत्र समनुक्षुब्धसुरासुरनरेश्वरम्
at one place, the Lords of the Suras, Asuras, and Naras fully agitated and fighting with each other;

एकत्रासंभवद्भानुनित्याभिन्नतमोघनम्
at one place, because of the absence of the sun, the dense unending darkness was continuous; (as a creation
without the sun or moon or stars) (and darkness all around without a shred of light)

एकत्रासंभवद्ध्वान्तं कान्तं ज्वालोदरोपमम्

at one place, there was no darkness at all, and was very bright and attractive like the belly of flames;
(a creation where the sun never sets)
एकत्र नलिनीनालनिलीनमधुकै टभम्
at one place, Madhu and Kaitabha stay dissolved in the lotus stalk rising from the navel of Vishnu;
(The two demons were not produced at all from Naaraayana’s ears; they did not attack Brahmaa to steal the
Vedas; stayed in a dissolved state inside Vishnu, under the lotus abode of Brahmaa, in a subdued state.)

एकत्र पद्ममञ्जूषासुप्तबालनवाब्जजम् एकत्रैकार्णवोदग्रवृक्षविश्रान्तमाधवम्

(Why always only an adult Brahmaa and an adult Vishnu should be there? They both could be seen as infant
babies also who had not yet begun their functions.)
at one place, the child Brahmaa (Lotus-born) sleeping in the soft pollen of the lotus; at one place, Maadhava
(Vishnu who holds Lakshmi in his chest) resting as a baby on (the leaf-surface of) the very tall ‘VataVrksha’
(fig tree) in the midst of the single stretch of the Pralaya ocean;

एकत्र कल्परजनीनिःशून्यतिमिराकु लं शिलाजजठरनिस्पन्दं व्योमैव वितताकृ ति सुषुप्तजठराकारमप्रज्ञातमलक्षणं

अप्रतर्क्यमविज्ञेयं सुषुप्तमिव सर्वतः
(What would be there if the Creation had not yet begun at all?)
at one place, the creation had not yet started and there was only the complete darkness of sheer emptiness, as
of the dissolution night where everything has been destroyed without a trace; the expanse of the empty sky
spread out everywhere (like a canvas without pictures), and was absolutely still and motionless like the rock
belly, as if the HiranyaGarbha’s womb was asleep and empty; there was nothing to know, there was no
characteristics at all, there was nothing to conclude, there was nothing to understand; ‘as if everything is
asleep in all ways’(like an unborn creation where there is no one; and nothing else; but covered by pure
silent darkness of emptiness);

एकत्र पक्षविक्षुब्धशैलकाकाकु लाम्बरम् एकत्र वज्रनिष्पेषद्रवद्भूधरभासुरम् एकत्रोद्धृत्तमत्ताब्धिह्रियमाणधराचलम्

(The events occurred differently in different creations.)
at one place, the sky disturbed by the wings of the ‘mountain-crows’ making a ruckus (a creation where
mountains were flying like crows, making a commotion in the sky); at one place, the mountains losing
splendor by their wings getting sliced off by the thunderbolt (of Indra) and falling down; at one place, the
haughty furious ocean carrying away the mountains;

एकत्र पुरवृत्रान्धबलिसंगरसंकु लम्

at one place, the Creation was filled with the battles fought by Asuras like Tripuras; Vrtra, Andhaka, and
Bali;

एकत्र मत्तपातालगजकम्पितवसुन्धरम् एकत्र शेषशिरसः कल्पान्तलुठितावनि

(Aeiravata elephant and Shesha serpent are said to support the earth on their heads.)
at one place, the earth shaking by the intoxicated ‘direction-elephant’ at Paataala; at one place, the earth
rolling off from the head of the ‘Shesha serpent’ at the ‘end of Kalpa’;

क्वचिदल्पेन रामेण हतरावणराक्षसम् रक्षसा रावणेनैव क्वचिद्विहतराघवम्

somewhere, Raakshasa Raavana getting killed by the lowly (human) Rama; somewhere Raaghava getting
defeated by the Raakshasa Raavana himself;

भूस्थपादेन देवाद्रिशिरस्थशिरसा परं पश्याम्यम्बरमाक्रान्तं क्वचिद्वै कालनेमिना

I saw elsewhere the Daitya named KaalaNemi as the ruler of the tri-world (by defeating Indra), filling the
entire space, with his foot placed on the earth, and his head on the top of the Meru Mountain;

क्वचिच्चापसुरैर्नित्यं दानवैरेव पालितम् क्वचिच्च भ्रष्टदनुजैरमरैरेव पालितम्

somewhere, the Suras were removed off and Daanavas alone ruled; somewhere, the ‘Immortals’ ruling the
three worlds after defeating the Daanavas;
जिष्णुयुक्ते न गुप्तेन विष्णुपाण्डवकौरवैः क्वचिद्भारतयुद्धेन निहताक्षौहिणीगणम्।
(Krishna never directly battled the Kauravas and acted only as a charioteer for Arjuna in our MahaaBhaarata
story, and the Yaadava army also did not back up the Paandavas in the ensuing battle.)
(but) somewhere, Krishna (Vishnu) accompanied by Arjuna and protected by his own (yaadava) group,
destroying the hosts of Akshauhini armies of Kauravas, in the battle of Bhaarata that was fought between
Paandavas and Kauravas.

रामोवाच
Rama spoke

किमहं पूर्वमभवं कथयेति मे।अभवं चेदनेनैव संनिवेशेन तत्कथम्।

Was I there before this time also (and in a different world also)? Tell me Hey Bhagavan!
If I had been there before also, was I the same person looking like this or different?
(Rama was curious. Was he elsewhere also, at another time also? Did he have the same looks or was he
different?)

वसिष्टोवाच
Vasishta spoke

सर्व एव विवर्तन्ते राम भावाः पुनः पुनः पूर्यमाणा यथा माषाः क्रमेणान्येन तेन वा।सर्वक्रमसमा भावाः के चित्
अब्धितरङ्गवत्पुनस्त्वं पुनरेवाहं पुनः पुनरिमे जनाः।न कदाचन नैवान्ये संभवन्त्यखिलं परे न एवान्येऽथवा
अम्भोधौ तरङ्गा इव निर्णयः।यद्वन्न जायते तद्वद्भूतानां भ्रमतां भवेत् आयान्ति यात्यनन्तानि समानि
विषमाणि च।आवृत्तिमन्ति तान्येव तथैवान्यानि चाभितः विद्धि सीकरजालानि भूतानि जगदम्बुधेः।
वित्तबन्धुवयःकर्मविद्याविज्ञानचेष्टितैः तैरेव के चिज्जायन्ते भूयोभूयः शरीरिणः।अर्धैस्तैः सदृशाः के चित्के चित्पादेन
तैः समाः तज्जीवास्तैर्विसदृशा भवन्त्यन्यशरीरिणः।सर्वैरेभिः समाः के चित्कालेनैव विलक्षणाः कालेन सदृशाः
के चिदनेन च विलक्षणाः।
(Rama! Imagine the forms and characters of Jeevas like the grains mashed inside a hollow by the methodical
pounding of the pestle. From the hollow of nothingness, all the grains keep jumping up and down, appearing
and disappearing as life-forms. New grains may appear or the old grains might themselves repeatedly rise up
as new!)
All the objects keep appearing again and again hey Rama, like the ‘black gram grains’ filling the hollow of
the hole when mashed by the pestle in a methodical way; sometimes the same grains will go inside;
sometimes others.
(When you place the black gram grains inside the hollow. and mash them with a pestle, the grains jump up
and down. Some fall outside; some fall inside; some get mashed; some get half mashed; some become
powdered completely. All the Jeevas are like the black gram grains only; with no difference of any kind, but
are trapped as some limited states of perceivers in some perception-state as if by force.)

Some are equal in all ways! (Some might be different also!)

(The very same images with the same characters may appear again and again in many creations. Or the
characters might be the same, but have different images; or the images might be the same, but have different
characters.)

The same ones or different ones or both types may appear with the same functions (of a same life story) like
the waves in the ocean rising up with similar or different measures.

(The same grain may have the same experience; or have a different experience altogether (like an alternate
world of the same person). A different grain may have the same experience. The event might be the same,
the costume of the form might be the same, but the actor will be a different one.)

Again you, again me, again and again these people! Never does anyone actually appear anywhere in the
Supreme. Those or the others, are like the waves in the ocean (the natural quivering state of the Ocean).
(Any image and character can be repeated many many times, or not repeated at all!
However, all the images and characters are just some mind-construes, and never happen at all, like the
statues imagined on a rock-surface.
Again and again, like the grains caught under a pestle, all the images and mind-bodies go through countless
lives as ourselves or as others! There is no fixed rule or boundaries for the Chit-quivers!)

As long as the firm conclusion about one’s nature is not arrived at, the delusion will continue in the beings.
Countless beings come here and go because of the delusion of the worldly existence.

(We ‘the grains of Jeevas who are getting crushed under the ‘pestle of perception’, can escape this mashing
process, by understanding the truth that - the pestle, the grains, the smashing etc are just imaginations
created by the mind in the emptiness of Aatman. If you view the life-events as just some inert moving
patterns around you, and remain unperturbed while moving among them, you surely will escape the ‘pestle
and grain’ experience altogether. If you remain only as the ocean, the waves do not affect you at all.)

(You or another or the another and his others, all may get repeated a million times in various creations of
various times; and have the same experiences or different ones also.)
They themselves, or the others, and the others who are the same or different, appear repeatedly again and
again with themselves or the others around them.

Understand that the beings are just the ‘spray of water drops’ rising from the world-ocean.

Sometimes, the embodied ones are born with the same wealth, relations, age, action, learning, and
knowledge, again and again. Sometimes the Jeevas are half similar; sometimes one-fourth similar.
Sometimes they differ from the other bodies. Sometimes they are the same as these; but differ in time.
Sometimes they are similar in time; but different otherwise.

कालेनाकु लचेष्टयान्य इव ते गच्छन्त्यधोर्ध्वं पुनर्देहालेखनखेदितान्यगणितान्यन्यानि चान्यान्यलम्।भूताम्बूनि

वहन्ति संसृतिमये तान्यम्बुधौ चञ्चले चक्रावृत्तिमयानि संकलयितुं शक्नोति कस्तान्यलम्।
(The very same Jeevas may rise like repeated fiction stories, and suffer through many events, forced by the
three Gunas. They may be different also!
Actually, the entire world around you is filled with you only as many images and characters!
There is only a single Jeeva appearing in such varieties of choices!
Every ‘you’ of ‘you’ is actually the single ‘I’ of your ‘I’, the Rudra.
You are actually the same Chit which is a witness to all these lives.
Like the dream-people are made of the same ‘I’ of the dreamer, the entire perception state is the quiver of
the same Chit.
Rama, you are not Rama the son of an emperor; your story can be repeated a million times in million
creations in the same manner or differently.
When you are really the Chit, and not the image trapped in the space and time arena, what matters if your
costume is worn by other Jeevas of other Creations? How can you be affected by these ‘other Ramas’?)

Caught in the trap of the time, doing the actions forced by the three Gunas, living various lives as the others,
the Jeevas go up (good lives) and down (suffering lives) again and again!
Again there is the sketch of the bodies and the sufferings that are beyond counting!
The others(who are with the same image as you, and your character) and their others also (with the same
images and characters) (get repeated again and again as some fiction characters of similar stories); and they
carry the ‘load of elements ‘(bodies) in the ‘turbulent ocean of worldly existence’ like the ‘circular patterns
of life-experiences’ (because of delusion). Who can make an account of them?

(Imagine the countless possibilities of countless Universes which rise as the infinite varieties in infinite
combinations, and try to fathom the limitless power of the Reality!)
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART FIFTY TWO

[PAASHAANAAKHYAANA (17)]
(ENJOYING THE SELF-STATE AS THE BRAHMAA -1)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

THE POWERFUL STATE OF A BRAHMA-JNAANI

THE BLISS OF EXISTING AS ANY THING OR ANYBODY

Though the same images and characters may get repeated (as explained in the previous section), and cause
some anxiety in the ignorant, the realized Yogi is unaffected by any such delusions since he is always
established in the Chit-identity.
He is formless, so he can take on any form he fancies.
He is not a fiction character of any life-story, so he can enter any creation as any character.
He is nameless, so all the sounds are his names only.
He is not eternal, but exists outside of time itself.
He is not located in space, so can exist as the very space itself.
He can enjoy anything and everything as the Brahman endowed with a mind.
He can float in the sky like a bird, or crawl under the ground like a worm.
He can experience what it was to be a dinosaur or he may exist as the Indra also as the emperor of the tri-
world.
He can exist as a Shiva, or a Vishnu, or a Brahmaa of any creation.
He can present himself with a million arms like a Durgaa, or appear like a humble Rishi living inside some
forest.
He can be a tree, a flower, a fruit, a bee or whatever.
He can float in the sky like a cloud and look at the world below from above.
He can exist as a conscious ‘inert object’ or a conscious ‘conscious object’, since he is beyond both the inert
and conscious.
Like an Ocean which can experience any wave as its experience, he can experience any perception-field as
his. He exists as the potential state of Brahman with an addition of a mind.
Any image is his, any character is his, any world is his, since he is bereft of the restrains of image, character
and world.
Brahman is mind-less; but a Yogi adds a pure mind to the Brahman-state and enjoys himself as any
perception-state.
Space and time bend for him; perceptions serve him like servants; laws obey his will.
That is the state of a BrahmaJnaani like Vasishta. There might be more powerful Jnaanis above his state also.
Who can fathom the power of Chit!

वसिष्टोवाच
Vasishta spoke

HOW THE WORLD APPEARS OUT OF ONE’S OWN SELF?

(Each Jeeva is a Brahmaa of his own world; and is the totality body, and the totality-I of his particular world-
experience. Follow the thought process of Vasishta, and contemplate on how the world you experience rises
out of yourself.)

ततश्चिदाकाशवपुर्व्याप्यनन्तो निरामयः दत्तावधानो वपुषि तदा पश्याम्यहं क्वचित्यावदन्तर्गतः सर्गः

संस्थितोऽङ्कु रोपमः कु सूलस्येव बीजस्य सिक्तस्येवाङ्कु रो हृदि।ऊर्ध्वमुच्छू न एवान्तःसेकाद्बीजे यथाङ्कु रः
आकारवत्यनाकारे चित्त्वाचित्त्वे तथा जगत्।
(‘Chit-expanse’ is a store-house which contains all the possible worlds, like a granary with endless heap of
seeds. If some seed suddenly got wet, then that moist seed will start sprouting immediately.
Vasishta was in the silent state of Chit; his wish for seeing Brahmaa’s state acted as the moisture; and the
world made of his conceptions started sprouting within him.)

Later, staying as the ‘expanse of Chit’ that is endless, and being freed of all the afflictions, and contemplating
on my own form (as a Creator), I saw then, that the ‘entire perception state of the Jagat’ was inside me like a
sprout; it was as if a seed inside the granary had got wet and was sprouting inside the heart. The sprout
swells on the top by the moisture within the seed, and the form-state comes out of the formless-state.
In the world also, every inert object rises from the conscious source (because of some Vaasanaa acting as the
moisture).
 4

यथोन्मिषति दृश्यश्रीः सुषुप्ताद्बोधमेयुषः जाग्रद्वा विगते स्वप्ने चिन्मात्रस्य स्वचेतनात्तथैवात्मनि सर्गादौ

अनुभूतस्वरूपिणि हृदि सर्गोदयो नान्यरूप आकाशरूपतः।
(A man who is dreaming is asleep to his ‘waking-state world’, but is fully awake in the ‘dream-world’.)
The grand ‘perception-show of the dream’ opens up for the one who is deep asleep, and yet the sleeping man
is awake in the dream-state. When he wakes up, he then understands the unstable state of the dream.
He is awake in both states; but yet the dream is considered as unreal when he wakes up in the waking state.
The dream-world and the waking-state world, both rise from the same ‘Aatman’.
What you understand, that alone is your experience of the world, be it a dream or be it a waking state.
Both the states are similar in nature, because they exist because of one’s own understanding nature, which is
the ‘pure consciousness’. Similar is the experience of the world within oneself.
What you understand as the world, that alone rises as your world-experience.
The ‘rise of the world perception’ is not anything but the form of Aakaasha (revealing power) inside the
‘Hrdaya’(the central point of existence-awareness).

रामोवाच
Rama spoke

आकाशरूप आकाशे परमाकाश कथ्यतां भूयो निपुणबोधाय कथं सर्गः प्रवर्तते।

Hey ‘Form of Aakaasha’! Hey ‘Supreme expanse of Chit’! (You are Chit itself in the form of Vasishta!)
Tell me for my clear understanding, as to how the Creation appears within.

वसिष्टोवाच
Vasishta spoke

श्रुणु राम यथापूर्वं स्वयम्भूत्वं मया तदा अनुभूतमसत्सद्वदिदं स्वप्नपुरोपमम्।

Listen Rama, as to exactly how it happened that the state of Brahmaa was experienced by me like a city in
the dream, and how the unreal was seen as the real.

तमालोक्य महाकल्पसंभ्रमं व्योमरूपिणा भागेऽन्यत्र शरीरस्य संविदुन्मेषिता मया।

I was in the form of the empty space (as narrated at the beginning of this rock-story), and after seeing the
‘grand show of dissolution’ another thought rose up in my mind-body (of Vasishta), and I woke up wanting
to see the creation within myself.
(Rama! I had witnessed the ‘grand scene of the dissolution of that rock-world’; but I knew that it was just
the emptiness-expanse, like the dream. Now again, a random wish appeared in me that I should witness the
‘grand scene of the Creation’ also. Therefore, in another part of my body as the Chit-expanse, another
p’erception opened up (newly). These wishes are not like the desires that rise in the ignorant Jeeva-mind.
The Chit-expanse’ is made of such seeds of perceptions only. So any perception can be experienced by a
Knower in the level of Vasishta. It is not a desire or a Vaasanaa; but is the very nature of Chit.)

यदैव सामला संवित्किं चिदुन्मेषिता स्थिता तदैवाहं क्वचित्तत्र पश्याम्याकाशतामिव।

When such a taintless thought rose within me, I saw myself as some empty space (not the pure conscious
emptiness of Chit; but the ‘material canvas of emptiness’ which can contain, or rather reveal the objects as a
part of it).
(Rama! When you fall asleep, you are in the weightless state of the empty Chit-expanse; there is nothing
material about it. However, when you are awake in the dream-world or the waking-world, you feel yourself
as existing inside the dense ‘material expanse’. That ‘material emptiness’ rises from the Chit-expanse alone,
like a sprout from the moist seed.)

गतं स्वभावं चिद्व्योम यथा त्वं राम निद्रया जाग्रद्वा स्वप्नलोकं वा विशन्वेत्सि समं घनम्।
Everyone is the Chit-expanse alone (of pure awareness), and the ‘three states of the waking dream and sleep’
rise from that alone like the sprouts from a seed. At that moment of dream or waking state, there is the
experience of dense material expanse. My experience was also quite similar, and I experienced the material
space.
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(However, I was fully aware of entering the ‘Creation-state’ and was doing it voluntarily; others are not
aware of the transformation, and just go through the three states without this awareness. The ignorant exist
as these three states only, in the level of the mind; and they do not experience them from the outside witness-
state of Chit.)

BUDDHI AND MANAS

दिङ्ग्मात्राकाशमेवादौ ततोस्मीत्त्येव वेदनं तद्धनंकथ्यते बुद्धिः सा घना मन उच्यते।
I was the ‘Chit-expanse’ and had a wish to witness the world appearing from inside me as a Brahmaa.
And I immediately was aware of some material space, which spread out as the emptiness (as opposed to
fullness), and was ready to rise as the objects.
From deep within me the idea of ‘I am’ rose, and I was aware of the directions around me, above and below.
This ‘denseness of one’s existence in some material-space’ is known as ‘Buddhi’(that which understands).
The ‘denseess of myself limited by the space’ rose up as the ‘Manas’ which rose as some agitation within
me, as a desire to witness a world.

SHABDA AND INDRIYAS

तद्वेत्ति शब्दतन्मात्रं तन्मात्राणीतराण्यथ पञ्चेन्द्रियाणि तत्स्थौल्यादितीन्द्रियगणोदयः।
‘Shabda’ means the ‘disturbed silence’. ‘Shabda’ is the ‘agitation in the quiescent state’.
That ‘I’ which is fixed to some space-point, knows only the subtle sound-essence (Tanmaatra) at first, as
some agitation of something that exists outside of itself.
Then the other subtle sense perceptions, namely the power to create more disturbances rose from me, the
Chit-state, revealing the five disturbances of sense information, in the mind-level itself.
Along with the ‘rise of the five Indriyas’ (subtle senses, the power to know some disturbances in the
emptiness of space), rose all the groups of sense organs (as physical organs).

(Similarly, all the other subtle senses appeared gradually, ready to create the objects in the emptiness. The
material space becomes the stage for these sense-powers; and they don the costume of physical organs, and
paint the world as a physical reality. The other organs of action appear in the material-space as the servants
that do the bidding of these Knowledge-senses.
The physical body is not actually a solid structure, but is an image that appears solid by the sense of touch;
and is made of emptiness only. The cogitating function ‘Manas’ creates the delusion of the sensed objects as
outside of the ‘I’. The organs of Knowledge produce the information of the objects (as seen, smelt, heard,
touched and tasted). The body is also sensed by these senses alone.
In an arena of emptiness, the disturbance called the object-based world gets produced in this manner.
The movement of the physical body in the material space creates the ideas of time and place, which are
beginningless and endless.)

THE CAGE OF THE WORLD

सुषुप्ताद्विशतः स्वप्नं जगद्दृश्यघनोदयं यथा तथैव सर्गादौ दुःखं भाति निमेषतः।
What happens when you fall asleep and start dreaming?
Instantly some random world-experience rises with all its painful and joyous events, as if the world had
already existed before your entry there. The senses produce a world within the mind itself, and instantly you
are caged inside the dream-world, and some ‘information-sets’ trap you within them.
Similarly, the waking state world also rises instantly, and traps you within some information-sets in the form
of the sensed objects and the mind-narratives; and the pain of the perception gets experienced.
The world is created instantly when you open the eyes, be it the dream or the waking state.

(How much time does it take to perceive all this?

Actually the time itself gets created, only after these senses start functioning.
How much time do you take to go from the sleep state to the dream?
The moment your eyes close in sleep, a dream-world appears with all its objects, instantly, as if existing
already with a beginning.
So also, Vasishta who was going through the experience of a world-creation, saw all this instantly, as soon as
his wish for experiencing the ‘Brahmaa-state’ appeared in his Chit-state.
An ordinary seed will take some time-span to sprout and will need sunlight, etc as co-existent causes.
However, the rise of the ‘I’ with its perceived world, is instantaneous in the Chit-state.
 6

Any Vaasanaa instantly unfolds as the field of experience, be it a Brahmaa or a Jeeva.

While the Brahmaa or Jeeva may experience the fulfillment of the Vaasanaa in their own time-span as
defined by their minds, ‘Chit-state’ which is without beginning, middle or end and which is beyond the
measure of space and time concepts, has all the Vaasanaas in an already fulfilled state.
That is why it is known as ‘Poornam’, the ‘Whole’.
That Brahman state is ‘Whole’; and this world perception is also a ‘Whole’.
(PoornamadaH Poornamidam)
When Vasishta experienced the Brahmaa-state of creation, it was akin to borrowing a ‘Whole from the
Whole’ (PoornaatPoornamudacyate).
It was like taking a bit (again a Whole) of Chit-state and watching it on a screen of perception.
Such a perception did not dent the Chit-state in any manner.
Even Vasishta’s experience was occurring in a fulfilled state in the Chit only; yet the Chit-state perceived the
creation-experience through a pure-mind called Vasishta.)

तुल्यकालमनन्तेऽस्मिन्दृश्यजालावभासने कथयन्ति क्रमं के चित्के चिन्न कथयन्ति च।

The ‘perception-experience’ is a tiny ‘cage of information’ that is painted by the senses, and is revealed by
the mind (as a narrative), and gets understood by the intellect. Though it limits the Chit-state, this painful
existence is still coveted by the Jeeva, and it feels secure within this ‘cage of information’, and knows
nothing outside of it.
This perception experience is endless, and can go on forever as the ‘unfolding of Vaasanaas’.
The whole of the perception is instantaneous; yet gets experienced as if in time.
Some explain it has happening in time; some do not think so.

(The ‘wish for Creation’ instantly rises up as a created world, with Vasishta as the perceiver.
How did the Creation occur? It is like asking how the dream manifested in your mind!
The dream-world rises instantaneously as soon as you fall asleep.
However, in order to explain the Creation-theory to a student, a process which happens step by step is
mentioned for the benefit of the student, for his better understanding. Actually such an explanation is not
needed, if the student is highly intelligent like Rama.)

परमाणुकणे कान्ते संपन्नमनुभूतवान् अहं चेतनमात्मानं वस्तुतोऽमलमेव खम्।

At that instance, I experienced myself as the entire Brahmaanda (as the Viraat of that Creation), in the
‘blissful state of the Supreme atom’, without losing my self-awareness.
However, it was all just the taintless emptiness of Chit, the conscious state of Knowledge.

यथा स्वभावतो व्योम्नि चलत्येवानिशं मरुत्तथा स्वभावात्सर्वत्र पश्यत्येव वपुस्त्विति।

यादृशं चेतितं रूपं शक्त्या परमया तया तच्छक्नोत्यन्यथाकर्तुं नैषा यत्नेन भूयसा।
The nature of the wind is to be moving always in the space; the nature of the mind is to see some shape
somewhere. (The wind cannot be other than its movement; the mind cannot be other than the perception-
state.) Whatever rises up as the perception-state as caused by that Supreme power, cannot appear otherwise,
whatever effort one does.
(Why the world should be what it is?
Whatever manifests as the world in a ‘Creation-Vaasanaa’ is bound by the mathematics of that particular
mind; and it cannot be otherwise. What Vasishta experiences is of course coloured by his mind, and the
beings in his creation will experience what he perceives as his body, namely the world.)

ततः पश्यामयहं यावत्संपन्नोऽप्यणुरूपकः चित्त्वाच्चेतनस्तदेवाशु तथाभूतोऽस्मि संस्थितः।

ततोऽहं बुद्धवान्रूपं तनु तेजःकणाकृ ति तदेव भावयन्पश्चाद्गतोऽहं स्थूलतामिव।
I was of the ‘formless state of the undivided Supreme atom’, the Brahman; and I never swerved from this
state, and I was also aware that ‘I as the Vasishta- identity’ was experiencing this Creation state, so as to
understand the ‘rise of a Creation from the quiescent state of Chit’.
I existed now as the ‘mind of the Creator with the Vaasanaa for perceiving a Creation’, and watched this
‘Creator’s state’ as the ‘witness state of Brahman’.
I saw divisions only, as perceived by the pure mind of the Creator; and stayed like that only.
 7

This idea of the ‘Creator’s state’ rose up as the’ spark of luster’ (TejaHkana), namely the ‘I’ contained in a
space-point. I could feel myself as a solid form as that of a Brahmaa, and was instantly the character of the
Brahmaa with all his knowledge of the Vedas.
(In Upanishad language, the fire or Tejas is the subtle essence of any form, and is the individual Self which
blazes high with the consumption of experiences in the perceived world. It is the gross form of the mind.)

CONTEMPLATE ON YOURSELF AS BRAHMAA AS EXPLAINED HERE

प्रेक्षे तावदहं किं चिदिति बोधाल्लघोस्ततः मनागालोकनायैव संप्रवृत्तोऽनुभूतवान्।

यन्नाम तत्र तत्किं चित्तस्य इहाद्य रघूद्वह श्रुणु नामानि मुख्यानि कल्पितानि भवादृशैः।
(The world was about to rise from inside of ‘me the Chit’, through the ‘mind-screen of Brahmaa’.)
I as the Brahmaa, was now in a state which was ready to perceive a world as my mind-structure.
I got ready for that experience, and observed with a light glimpse as to what the world was like.
I observed and the world was instantly there as my observed object, and was buzzing with the activities of
many beings. They all appeared as divided; but were not actually divided, since they were my own single
mind-state (as in a dream).
However the beings who were inside did not know of me, and were fantasizing many theories about their
existence. They invented many sounds with meanings and described the world as per their conceptions.
Hey Raghudvaha! Listen as to what terms were conceived by you people to explain this Creation which rose
as my wish-fulfillment.

CAKSHUS/EYES
द्रष्टुं प्रवृत्तो श्रेणी येन तच्चक्षुरुच्यते यच्च पश्यामि तद्दृश्यं दर्शनं तु फलं ततः।
(There was nothing else, and no one else but me, the shine of Chit with the power to ‘know’.)
I alone was seeing the creation-experience as the ‘many Jeevas’, as if through a hole punctured in Chit.
From where the seeing occurred through a hole, it was called the eye-hole (Cakshu).
This ‘Cakshu’ was a hole through which the world rose up as variety of images.
Whatever I saw, it was seen by me as an image; that is the function of that hole.
The function of the eye is the formation of the images (or shapes).

KAALA, NIYATI, AND DESHA

(‘Kaala’ refers to change and separation, ‘Desha’ refers to the place-idea endowed with directions, and
‘Niyati’ refers to the laws that hold t he universe as one piece.)
यदा पश्यामि कालोऽसौ यथा पश्यामि स क्रमः प्रौढा नियतिरित्यस्य यत्र पश्यामि तन्नभः।
स्थितोऽस्मि यत्र देशोऽसावित्यद्येषा प्रकल्पना तदा त्वहं चिदुन्मेषमात्रात्तन्मात्रकारणम्।
Though I saw the entire Creation from beginning to end at once, within a blink of an eye, the beings inside
my Creation experienced the events occurring one after another in an order, as willed by me.
When I perceived the ‘Kaala’ the ‘time’ (measure), I saw everything going on in an order (where the
information-sets were arranged by the mind in a proper manner).
Wherever I perceived, that became the ‘Desha’ the ‘space’ (measure) (according to the size-difference of the
objects) and it became and fixed rule (Niyati) of the perceiving process.
Wherever I stood, it became a place-point with measures (which contained my form) at that time, because of
my ascertained imagination that I was of a limited form.
The subtle senses were activated by my presence as the Chit.
Everything appeared because of the Chit rising up as the ‘understanding’ of the world.
INDRIYAS/SENSES
पश्यामीति ततस्तत्र मनाग्बोधो ममोदभूत्ततो रन्ध्रद्वयेनाहमपश्यं यत्तदप्यखम्।
याभ्यामपश्यं रन्ध्राभ्यां त इमे लोचने स्थिते।ततः किं चिच्छृ णोमीति संविदित्युदिता मम।
ततः किं चिन्मनाङ्मात्रं झंकारं श्रुतवानहं प्रध्मातस्येव शङ्खस्य शब्दं व्योम्नः स्वभावजम्।
याभ्यामहमथाश्रौषं त इमे श्रवणव्रणे प्रदेशाभ्यां विचरता मरुता विततस्वनम्।
स्पर्शसंवेदनं किं चिदहमत्रानुभूतवान्येन नाम प्रदेशेन तेन सा त्वक्च कथ्यते।
येन स्पृष्टमिवाङ्गं तत्तदाहमनुभूतवान्।सत्संवेदनमात्रात्मा सोऽयं वायुरिति स्मृतः।
 8

स्पर्शनेन्द्रियतन्मात्रमिति वेदिनि संस्थितम्।आस्वाद्यसंविद्याभून्मे तदास्वादरसेन्द्रियम्।

प्राणान्मे घ्राणतन्मात्रमुदितं व्योमरूपिणः।इत्थं न किं चित्संपन्नं सर्वं संपनन्मेव मे।
एवं इन्द्रियतन्मात्रजालं चेत्तत्त्र संस्थितः यावत्तावद्विदः पञ्च बलादेव ममोदिताः
शब्दरसरूपस्पर्शगन्धमात्रशरीरकाः अनाकारास्तथा भातस्वरूपिण्यो भ्रमात्मिकाः।
एवं रूपमहं जालं भावयन्यत्तदास्थितः तदहंकार इत्यद्य कथ्यते त्वादृशैर्जनैः।
एष एव घनीभूतो बुद्धिरित्यभिधीयते साथ बुद्धिर्घनीभूता मन इत्यभिधीयते।
अन्तःकरणरूपत्वमेवमत्राहमास्थितः आतिवाहिकदेहात्मा चिन्मयव्योमरूपवान्।
पवनाद्यप्यहं शून्यः के वलाकाशमात्रकः सर्वेषामेव भावानां शून्याकृ तिररोधकः।
अथैवंभावनाच्चाहं यदा तदा तत्र स्थिरं स्थितः तदाहं देहवान्दृष्ट इति मे प्रत्ययोऽभवत्।
तेनाहंप्रत्ययेनाथ शब्दं कर्तुं प्रयुक्तवान्शून्य एव यथा सुप्तः स्वप्नोड्डीननरो रवम्।
अतः पूर्वं कृ तो शब्दो बालेनेव तदोमोति ततः स एष ॐकार इति नीतः पुनः प्रथाम्।
ततः स्वप्ननरेणेव यत्किं चिद्गदितं मया तदेतद्विद्धि वाचं त्वं पश्चान्नीतां प्रथामिह।
ब्रह्मैव सोऽस्मि संपन्नः सृष्टेः कर्ता जगद्गुरुः ततो मनोमयेनैव कल्पिताः सृष्टयो मया।
एवमस्मि समुत्पन्नो न तु जातोऽस्मि किं चन दृष्टवानस्मि ब्रह्माण्डं ब्रह्माण्डान्तं न किं चन।
(Imagine the instant burst of colorful images filling the entire space, accompanied by the high pitched sound
of blowing conch.)
How did the images of the world appear?
I just had the light agitation of seeing (wanting to experience something outside of me); and instantly the
world rose up for me with all its images and their narratives! Thea emptiness in front of me was instantly
filled with objects and people, and became non-empty. The holes from which the world appeared became the
eyes, as a part of the perceived world.
Then I got the agitation that I should hear something (as the terms allotted to these shapes). Then I heard
very slightly some ‘Jhankaara’ (low murmuring sound). The sound of a blowing conch indeed belongs to the
surrounding atmosphere (as air movements).
The part of my form through which the sounds were experienced, became the ear-sores; and I heard the
sounds wherever the wind moved producing the resonant sound of this conch.
(‘Conch’ refers to the Pranava sound which contains all the sound-forms.)

(The Chit in the form of Vasishta wanted to have the experience of a Brahmaa, and got punctured to have the
holes of eyes, and then the sores also appeared to bombard it with sounds of various sorts (like a non-stop
blowing of conch.

The images were there and the sounds were there, but were like the pictures drawn on emptiness.
Then I (the formless state of ‘knowing’) permeated all as the feeling of touch (Sparsha) because of the
presence of air. The point where it happened on me is known as the skin (Tvak ).
Through this skin, I experienced the touch of Vaayu, and felt my form as solid.
My skin and the air touched each other, and the sense of a solid form arose in me.
The beings of my Creation also became solid by the touch of this Vaayu.

Actually I was conscious of the images, sounds and touch as my ‘understanding’ (Bodha) only. There was
actually nothing else but the Chit, which existed as this ‘understanding power’.
(The wish for seeing a Creation rose up as Brahmaa; and Chit existed as the ‘understanding state of a
Creation’ instantly.)

The understanding of the taste in me became the sense which had the nature of differentiating taste in
objects. From the Praana-force in me, the subtle sense of smell arose as a part of the space itself.
In this manner, nothing was obtained actually (since it was just an imagination in emptiness); but everything
was obtained for me here (and was experienced as if real).

When the subtle sense-perceptions rose up, then the five types of understanding (sense experiences) rose in
me forcefully. They were of the form of Shabda, Roopa, Rasa, Sparsha, and Gandha.
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These sense experiences were nothing but the five types of sensations and were explained by the mind as
objects. Some objects moved, some were motionless. Some could breathe, some could not.
And the mind categorized these shapes accordingly.
Sensed objects were just information of the various sensations like image, sound etc, and were formless.
They were of the nature of delusion only, since they appeared like solid objects, though made of empty
sensations only. They were experienced as if outside, though the ‘sensation-understanding’ rose from me
alone.
In this manner, I was conceiving this network of sense experiences, and was firmly established in that
experience of the Creation.
People like you call this state by the term ‘Ahamkaara’. This alone becomes dense and is known as Buddhi.
Buddhi alone explains the world and understands it as some narrative, and makes decisions accordingly.
That Buddhi, when it becomes denser, it is known as Manas, which is ready with various explanations and
narratives to make the world look real.
In this manner, I (Vasihsta-Brahmaa) stayed in the form of the mental faculty, though I was actually of the
Aativaahika form (just the state of pure mind) and of the nature of the expanse of Knowledge only.

I am emptier than the wind; and of the nature of Aakaasha only.

I am of the form of emptiness and unblocked by any object.
I stayed like this with such perceptions for long.
Then I had the firm belief that I was seen with a body.
With that belief, I started to make some sound, as emptiness only, like the sleeping person makes a sound
while afloat in the dream world.
The first sound that was made was like that of a child; as OM (ammm).
Then this sound became renowned as the Omkaara.
Then whatever sound I made as a dream-person, that sound alone you understand as some language which
became renowned here.

(This is how the ‘I’ appeared in the Chit-expanse.

All the experiences were piled up one on another; and a false entity of an ‘I’ appeared in space/time like the
banana trunk made of layers of only leaves.
I was made of thoughts only as an Aativaahika body.
As a Knower, I was completely established in the state of Chit, the expanse of knowledge.
I was subtler than the wind or Aakaasha.
I was not an inert object blocked by another physical object.
‘I’ was made of emptiness; perceptions were made of emptiness; yet ‘I’ existed there as the ‘Ahamkaara’
experiencing the world as my nature.
Whatever I blabbered at that time, in my dream-state, became the Vedas renowned as the sacred texts of the
world. The sounds that came out of my mouth became the language here.)

I became Brahmaa; the creator of the world; and the Teacher of the world. The created things were conceived
by my mind only. This is how I as the Creator was produced and existed as my own Creation instantly at my
slightest wish; but was not born at all.
Chit, as the mind-state wished, and the Brahmaa exists as the Creation.
There was no birth of Brahmaa as such; that is why Brahmaa is said to be ‘Aja’ (Unborn).
As the Brahmaa, I perceived the Brahmaanda itself as my Viraat-form; and nothing outside of Brahmaanda.
(A perceiver sees nothing outside of his perceived-field; like a dreamer sees nothing outside of his dream.)

एवं जगति संपन्ने ममैतस्मिन्मनोमये न किं चित्तत्र संपन्नं तच्छू न्यं व्योम के वलम्।
इत्थं संशून्यमेवेदं सर्वं वेदनमात्रकं मनागपि न सन्त्येते भावाः पृथ्व्यादयः किल।
Even though the world made of the mind-structure only, and was produced like this for me, nothing actually
had been produced there. It was pure emptiness of Chit-expanse.
(It was like the imagination of a city in the empty space!)
In this manner, everything is empty only; and is just the experience of the mind (‘Aapa’, ‘waters’ of the
Upanishads). The elements called earth etc do not exist at all in the least.
(Not only is this creation, but all the creations are made of emptiness alone, and not of solid elements.
Narratives alone create terms like objects, elements, senses, etc, and belong to the mind.)
 10

जगन्मृगतृडम्बूनि भान्ति संविदि संविदः न बाह्यमस्ति नो बाह्ये खे तद्व्योम तथा स्थितम्।

The ‘perceived world’ is seen by the ‘perceiving consciousness’ like the ‘waters in the mirage river’.
There exists not, any ‘outside’! There is no ‘empty space’ also that exists in the ‘outside’. The concepts like
the ‘outside, inside, space, time’ are all just the conceptions of the mind, and are useful only as the
‘Vyavahaarika satya’ (the facts that help in the worldly affairs); and cannot be ignored when living inside a
world as a form-based entity.
However, one must be always alert to the truth that the empty expanse of the Chit alone stays as all this.
Everything is some form of Bodha that rises from the Chit alone.
The world is nothing but ‘Bodha’ in its various colours as processed by the mind.
Bodha cannot exist unless as Chit-understanding.

मरौ नास्त्येव सलिलं संवित्पश्यति तत्तथा निर्मूलमन्तःसंतप्ता स्वसंभ्रमवती भ्रमम्।नास्त्येव ब्रह्मणि जगत्
संवित्पश्यति तत्तथा निर्मूलमेव संवित्त्वादेवं भ्रान्तेश्च संभ्रमम्।
There is no water at all in the mirage-river; yet one is conscious of the waters that are flowing in that river,
and the river has no origin as such except as a form of delusion.
The thirst in a man wants the waters to be real, and one wastefully seeks the water to alleviate his thirst.
A non-thirsty man will ignore the mirage river, since he knows that it is non-existent.
So also, there is no world at all in Brahman; yet one is conscious of a world with all its buzzing narratives
and activities, and the world-appearance also has no origin, and exists only as a delusion-state.

असदेवेदमाभाति ह्र्द्येव जगदाततं संकल्पनमनोराज्यं यथा स्वप्नपुरादिवत्।पार्श्वसुप्तजनस्वप्नस्तच्चित्तावेशनं

विना यथा न किं चित्तच्चित्तावेशनादनुभूयते तथा जगत्तद्दृषदं संप्रविश्यानुभूयते।
This word shines as unreal only, inside the ‘Hrdaya’(the inner space of ‘self-awareness’).
It is just the mental kingdom conceived like a city in the dream.
The dream-world of a person sleeping next to you cannot be understood without entering his mind; and even
then, nothing actually gets experienced by entering his mind, (as everything is the emptiness of imagination);
so also does a world gets experienced by entering the rock (of the Lokaaloka hill).

(The rock-world was experienced in the mind of that Brahmaa. I had to enter it like entering another
person’s dream. I could have entered all the worlds of the hill and seen their creation and destruction; but
what would I experience but emptiness in all those worlds! By experiencing myself as a Viraat-form, I have
understood that the world is nothing but a mind -kingdom of a Creator.)

आदर्शबिम्बिताकारं दृष्टमप्यन्यथाप्यसत्।आधिभौतिकभावेन नेत्रेण यदि लक्ष्यते तत्तन्न दृश्यते किं चिद्गिरिरेव

प्रदृश्यते।आतिवाहिकदेहेन परं बोधदृशा यदि प्रेक्ष्यते दृश्यते सर्गः परमात्मैव चामलः।
The reflection seen in the mirror is actually perceived as another; but is unreal by nature.
If the rock-world gets seen with the physical eyes (AadhiBhoutika eyes), then there is only a hill that is
visible. If it is observed through the Aativaahika body with the supreme knowledge, then that creation is
understood as the ‘taintless Paramaatman’ only.

सर्वत्र सर्गनिर्वाणं प्रज्ञालोके न लक्ष्यते ब्रह्मात्मैवान्यथा चेत्तन्न किं चिदभिलक्ष्यते।

If, through the vision of correct understanding (Prajnaa), the final emancipation (Nirvaana) of every creation
is seen as belonging to Brahman-state only, then nothing else gets seen.

यत्पश्यत्यवदाता धीः सोपपत्तिविचारणा न तन्नैत्रैस्त्रिभिः शर्वो नेन्द्रो नेत्रशतैरपि।

That which is seen by the purified intellect of a Knower and understood as such, cannot be seen even by the
three eyes of ‘Sharva’ or the hundred eyes of ‘Indra’ (physically).

(The visions of any Knower rise according to his Brahman-level; and, not all the Knowers can experience
the same vision, though the same ‘Self-awareness state’ is the common essence of all the Knowers.
The visions differ for each Knower, as per their realization-level, learning, powers etc.)
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART FIFTY THREE

[PAASHAANAAKHYAANA (18)]
(ENJOYING THE SELF-STATE AS ‘DHARAA’ -2)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

JAGAT/THE CHANGING PATTERNS OF INFORMATION

[Does the world exist with a beginning and an end? Do people and objects exist inside it as real and solid?
Is the world created by some Brahmaa, as through a ‘Creation-Vaasanaa’?
Is there a Creator for the world? Is the ‘Brahman-Reality’ outside of this Creation?
Is the world a ‘solid diamond-like independent reality’?
All such doubts crumble to dust with Vasishta’s vision-descriptions given here.

THE POWER OF A BRAHMA-JNAANI TO EXIST AS ANYTHING

Vasishta now has a wish to experience the world as each of the ‘subtle element’, and see how it feels to be
the elements that act as the bricks of the world.
Elements are not gross microscopic objects, and do not in any way give rise to some gross material world.
There is no material world except as a ‘touch-phenomenon’, supported by the image, sound, smell, taste etc.
Elements are subtle conceptions; and the objects, be they inert or living, are made of the varieties of ‘mixing
measures’ of these five elements, in all possible ways (‘Panchikaranam’ of Shankara).
Since they are just ‘Bodha-forms’ (information explained by the brain), it is not difficult to experience their
states as one’s identity, and understand how the world gets constructed out of these five basic conceptions.
The main elements are Aakaasha, Dharaa, Jalam, Tejas, and Vaayu.
The space that reveals the objects as a canvas, is the ‘Aakaasha’, and is experienced as the sky by the
Jeevas.
The ‘stage’ which holds the ‘experience-dramas’ to take place is ‘Dharaa’, and is experienced as the ground
that one stands on, along with the other objects one conceives.
The ‘Jalam’ ‘that which rises and moves’ is the flow of experiences, and is experienced as the gross form of
‘flow of molecules’, the water.
The ‘Tejas’ is the energy-state that fills the world as the power to exist (wavering states of existence), and is
experienced as the ‘Jeeva-ness’ by the Jeevas.
The ‘Vaayu’ is the ‘power to move things’; it separates and connects the various objects, and is experienced
as the ‘touch’ state of solidity, and allows the ‘sound waves’ to move through it.

At first, Vasishta starts with the subtle state of ‘Dharaa’, the ‘’Bhoo-element’ which supports the living
beings and their object-world.
He contemplates on ‘Dharaa’ as his identity, and exists as the ‘Dharaa’, as a conscious state which knows
itself.
The term ‘Bhoo’ in Sanskrit refers to some ‘solid stage where experiences bloom forth’. It refers to the
ground-level of existence that holds the experiences. It is not a solid element, but is the subtle power of Chit
to hold the experiences as happening somewhere. All the experiences happen as if in time and space; and
that experience is supported by this BhooTala, the basic support or the stage for experiences. It is also the
mud or land in its gross form.
There is no term in English that can translate this ‘Bhoo’ term of Sanskrit. There are only words like earth,
land, mud, etc, that can be used as Bhoomi. The earth is also a planet of this universe, and not an element-
name. English is a ‘spell language’; Sanskrit is a ‘sound language. Therefore, read the Sanskrit terms as they
are with their own subtle meanings, without confusing them with the English terms.]

(Another note to the reader:

Now follows the varied experiences of the elements that are conscious as the Vasishta-mind.
The descriptions are beautiful and breath-taking, and give a glimpse into Vaalmiki’s poetic excellency.
It is not the same old talk on ‘Brahman is this’ and ‘Brahman is that’; but is a divine experience that can be
at least imagined by human minds, if not really experienced in Vasishta’s level.
The descriptions when read slowly and digested, tend to make the intellect better-equipped for the future
subtle topics that will be discussed by Rama and his Guru. Without the intellectual sharpness, the
discussions will only be understood as words with meaning, and nothing more.
The elements are also the Brahman-shine for a Knower; and of course, you are not going to lose your
Brahman by taking time to imagine this unique ‘I-state’ that exists as the elements.
Forget for a few hours the ‘Brahman Brahman’ noise, (enough has been said about this Brahman who is not
Brahman at all), and delve deep into the poetic descriptions of the elements as the ‘I-sense’.
Rise above the mortal coil and its connected forms that you hold on to as near and dear, and experience the
entire world as the element-identities, and enjoy the unique experiences as the Chit-Brahman.)
 4

वसिष्टोवाच
Vasishta spoke

(Try to contemplate on the ‘I’ as the ‘Dharaa’ itself that is covered by mansions and forests and mountains,
imagining well each of the phrases that describe the experience the ‘Dharaa’ as a conscious principle.
‘Dharaa’ is not any land or planet or muddy ground; but is the supporting principle that holds the Vaasanaa-
field intact, and exists as the land-principle in a gross form.
This is how the ‘Dharaa-state’ was experienced by Brahmarshi Vasishta.)

यथा खमावृतं सर्गैस्तथा भूरिति बुद्धवान् तदाहमभवं ध्याता धराधारणयान्वितः।

तया धराधारणया धरारूपधरोऽभवं अत्यजन्नेव चिद्व्योमवपुः सम्राडिवाचिरात्।
धराधारणया चैव धराधातूदरं गतः द्वीपाद्रितृणवृक्षादिदेहोऽहमनुभूतवान्।
With the ascertained conclusion that ‘the empty expanse alone fills all the creations and this BhooLoka also’,
I became absorbed in another type of contemplation; and was meditating on the ‘Dharaa’ (earth existence) as
the ‘Self’. Because of meditating on the ‘Dharaa’, immediately I became the ‘form of Dharaa’, without
discarding the nature of the Chit-expanse; like an emperor (wandering in the streets like an ordinary person
with an ordinary garment, without ever discarding his true status of the ruler.)
By contemplating on ‘Dharaa’, I entered the ‘’essence of Dharaa’, the subtle element.
I had the experience of having a body covered by islands, mountains, grass-lands and trees.

नानारत्नावलीव्याप्तं नानानगरभूषणं ग्रामगह्वरपर्वाढ्यं पातालसुषिरोदरं

I became the earth-pedestal (BhooPitha), as an entity. I was covered all over with various colorful gems.
I was decorated by various cities with their rich mansions and gardens.
I was rich with the festivals that belonged to the villages. I had the belly as the ‘hollow netherworld’.

कु लाचलभुजाश्लिष्टद्वीपाब्धिवलयान्वितं तृणौघतनुरोमाढ्यं गिरिखण्डकगुल्मकं

I was decorated by the circular girdle of the islands and oceans, that were embraced by the shoulders of
‘Kula Mountains’. I was with the hair of the grass growing all over me.
I had the pimples of ‘clusters of hill pieces’.

दिग्वारणकटव्यूहधृतं शेषशिरःशतैः ह्रियमाणं महीपालैः शोभमानेभतन्तुभिः

I was supported by the hundred heads of Shesha serpent, along with the heads of Direction-elephants (as
described in the Puraanas). I was taken away by the kings with their chain of elegant elephants (through
battles).

प्राणिभिर्भुज्यमानाङ्गं वर्धमानं व्यवस्थया हिमवद्विन्ध्यसुस्कन्धं सुमेरूदारकन्धरं

I had my limbs (plants and grasses) eaten off by animals.
I was made to grow by methodically (by building new cities and gardens with man-made designs).
‘Himavaan’ and ‘Vindhya’ were my shoulders; ‘Meru’ was my long golden neck.

गङ्गादिसरिदापूरमुक्ताहाररणत्तनुं गुहागहनकच्छादि सागरादर्शमण्डलं

Rivers like ‘Gangaa with their pearly waves’ were the ‘pearl garlands’ rattling on my body. The deep caves
were my girdle; the oceans were the hoards of mirrors, with their waves glittering in the sunlight.

मरूषरस्थलश्वेतसुवराम्बरसुन्दरं भूतपूर्वैः परापूर्णं परिपूतं महार्णवैः

The desert lands and salty grounds were my beautiful garments. I was cleansed by bath as it were, by the
oceans which had previously filled all the places with waters (at the time of dissolution).

अलंकृ तं पुष्पवनैः समालब्धं रजोघनैः नित्यं कृ षीवलैः कृ ष्टं

I was decorated by the colorful flower-forests, and painted by the thick paste of dust. I was daily cultivated
by the farmers.
 5

वीजितं शिशिरानिलैः तापितं तपनैस्तप्तैरुक्षितं प्रावृडम्बुभिः

I was fanned by the cool winds; scorched by the sun; and wetted by the monsoon rains.

विपुलाग्रस्थलोरस्कं पद्माकरकृ तेक्षणं सितासितघनोष्णीषं दशाशोदरमन्दिरं

I had the broad chest of even grounds. My eyes were the ‘lotus lakes with their hovering bees’.
I was endowed with the thick headgear (crown) of black and white mountains.
I had the empty belly of ten directions.

लोकालोकमहाखातवलयोग्रास्यभीषणं अनन्तभूतसंघातपरिस्पन्दैकचेतनं
I had a terrifying face in the form of the ‘black chasm of the Lokaaloka mountain’, which surrounded me
(like a black circle). I was conscious in the form of the crowd of active beings.

व्याप्तमन्तर्बहिश्चैव नानाभूतगणैः पृथक् देवदानवगन्धर्वैर्बहिरन्तस्तु कीटकैः

पातालेन्द्रियरन्ध्रेषु नागासुरकृ मिव्रजैः सप्तस्वर्णवकोशेषु नानाजातिजलेचरैः
I was pervaded by various types of creatures (humans and animals) inside and outside (under and above the
ground), and was with the ‘insects of Devas and Daanavas’ moving inside and outside; and was with hosts of
‘crawling worms as Naagas and Asuras’ in the holes of the nether world; and was with a variety of aquatic
beings filling the seven oceans.
(Can you feel so big in your Aativaahika body to see your human-form also as some tiny worm-world entity
on your own Self-body?)

व्याप्तं नदीवनसमुद्रदिगन्तशैलद्वीपाख्यजन्तुविषयस्थलजलौघैः
नानावलीवलितमण्डलकोशखण्डं वल्लीसरःसरिदरातिगणाब्जखण्डैः।
I was pervaded by hosts of rivers, forests, oceans, direction-ends, hills, islands, and jungles that were
occupied by the animals (humans included). I was pervaded also by the rivers and lakes, the lotuses and the
noisy bees, and the arrays of mountains and hills.

भूपीठे न सता तत्र मया तदनु मानव अनुभूतं नदनदीस्वसंवेदनसंस्थितेः

Hey Maanava! (Manu’s descendant!) When I was in the state of the ‘earth-pedestal’, feeling the rivers and
streams as my own body parts, listen to what I experienced then;

क्वचिन्मरणसाक्रन्दनारीकरुणवेदनं क्वचिदुत्ताण्डवस्त्रैणमहोत्सवमहासुखं
somewhere the women weeping aloud at the death of their close ones;
somewhere the women celebrating festivals in great joy and dancing in excitement;

क्वचिद्दुर्वारदुर्भिक्षदुराक्रन्दं दुरीहितं क्वचित्सकलसस्यौघसंपन्नघनसौहृदं

somewhere the screams at the onset of unwanted famines and calamities;
somewhere the friendly sharing of the abundant yield of crops;

क्वचिदग्निमहादाहदग्धदेहोग्रवेदनं क्वचिज्जलप्लवालूनपुरपत्तनखण्डकं
somewhere the cities and towns submerging in flood waters;
somewhere the sharp pain of the bodies burning in great fires;

क्वचिच्चपलसामन्तकृ तलुण्टनमण्डलं क्वचिदुद्धामदौरात्म्यरक्षःपैशाचमण्डलं

somewhere the greedy rulers looting the countries;
somewhere the demons and spirits engaged in gory acts;

क्वचिज्जलाशयोल्लासवेल्लनोत्पुलकाग्रकं कन्दरोदरनिष्क्रान्तवातवेल्लितवारिदं
somewhere the lush growth of crops by the abundant flow of the canal-waters;
(somewhere) the clouds getting pushed by the mountain winds;
 6

संविद्दोधोन्नमत्स्वाङ्गके शोत्थाङ्कु रलोमकं वारिवाहनविक्षोभनतोन्नतलसज्जलं

the hair of the sprouts standing straight by the rise of new life;
the waters going up and down in their dance in the flooding waters;

सशृङ्गभैरवश्वभ्रपुराद्रिवनपत्तनं संविन्मण्डलसंचाललेखाङ्कमृदुकम्पनं
the formidable heights of the mountains with the peaks, chasms, cities, hills, forests and towns;
the slightly trembling experience caused by the foot steps of the living things on the ground;

क्वचित्सामन्तसंक्षुब्धसैन्यसंहरणं रणे क्वचित्सौम्यसुखासीनसर्वसामन्तमण्डलं

somewhere the armies dying in the fierce battles between the kings;
somewhere all the kings sitting comfortably exchanging pleasantries with all the subordinate chiefs;

अरण्यं क्वचिदाशून्यमुल्लसद्वातझंकृ ति जंगलं क्वचिदालूनव्युप्तसंपन्नसस्यकं

somewhere the completely deserted forests with only the winds humming about;
somewhere the hidden jungles blooming up and scattered with fresh lush plants;

हंसकारण्डवाकीर्णसरः फु ल्लांबुजं क्वचित् क्वचिन्मरुत्स्थलस्थूलस्तम्भनार्जुनमारुतं

somewhere the swans and ducks floating in the lakes that are filled with the bloomed lotuses;
somewhere the fierce desert-winds producing the ‘ huge pillars of sands’;

क्वचिन्नदनदीवाहहेलानिकषघर्घरं क्वचिदङ्कु रकार्याङ्गसिक्क्तबीजस्य जृम्भणं

somewhere the harsh sounds of the rivers brushing against the stones;
somewhere the pleasing view of the moist seeds engaged in producing the sprouts;

क्वचिदन्तस्तु कीटास्यमृदुस्पन्दवेदनं मां त्वमेवाशु बुद्ध्वेह त्रायस्वेति बोधनं

somewhere inside me (under the ground), the soft touch of the tiny faces of worms, and the awareness of
their begging me, (the mud) to save them as if (since they were trapped under stones).

शाखापरिकराभोगं मृद्वाङ्गनिपीडनैः मूलजालमवष्टभ्य क्वचिद्विटपधारिणं

अन्योन्यमलमाक्रम्य दिक्तटाङ्गनिपीडनैः क्वचिदद्र्यस्थिनिबिडैरर्णवोल्लासवेल्लितं
शुष्कपल्लवसंकोचनिबिडाङ्गनिपीडनं अमर्षणैः करैरार्कैः स्वरसाकर्षणं क्वचित्
In the thick forest groves, the branches that were laden heavy with the leaves and fruits were bending down
to touch the ground itself, and were gently caressed my limbs (muddy ground).
I also felt the hardness of supporting the root of these huge trees.
Some tree-arrays were seen at the end of the directions; they were so closely woven like rocks that they
appeared to be moving in the winds like the ‘waves in the ocean’ from afar.
Some tree-grooves were so thickly grown that the sunlight itself was blocked from reaching the ground by
their leafy branches; and because of that, the ‘unforgiving sunlight’ was angered as if, and had dried up the
moisture in their leaves on the top and had shrunk them.

शृङ्गमन्दिरमातङ्गप्रहाराशनिभूरुहां निबिडाङ्गोत्कटस्थैर्यपरुषापातनं क्वचित्निमीलितेक्षणानन्दतनूनामसमाक्रमं

Somewhere the harsh scene is experienced, where the elephants residing in the ‘mountains with high peaks’
are attacking the trees like some weapons, and the thick strong trees are in a ‘crushed state’ by losing their
stability; (somewhere) the pleasant scene is experienced, where those who close their eyes (in absorbed state
of contemplation) are enjoying the ‘hitherto not experienced subtle bliss’ with horripilation creating a shiver
in their bodies;

क्वचित्सूक्ष्मतरोल्लेखमङ्कु रोल्लासनं नवं मक्षिकायौकमशकनिवाससदृशं क्वचित्

somewhere the tingling soft feeling of the tiny sprout popping up joyously;
somewhere the feeling of the body dirtied as it were, where the flies, louse, bees etc make their abodes;
 7

कु ड्यलेशकु भृङ्गारिहलहेलानिकर्षणं शीतं शीतविशीर्णाङ्गजर्जरत्वग्विकीर्णवत्

somewhere the bees which were sleeping inside the ‘lotuses with weak stalks’ were crushed when the wild
elephants dragged away the lotus beds with their trunks; somewhere the experience of coldness in the skin
because of exposure to the ‘icy-cold surroundings’;

पाषाणीभूतसलिलं क्वचित्परुषमारुतं उद्दालीभूतमृदङ्गमज्जदन्तःकृ मिव्रजं क्वचिदुद्भवदङ्गादिमूलं जलनिमज्जनं

somewhere the water flowing over the rocky grounds; somewhere the blow of the harsh winds;
somewhere the worms crawling inside the soft interiors of the rotting bodies;
somewhere the feeling of submerging of the limbs inside the waters (as in floods);

शनैरन्तर्निलीनाम्बुकृ ताह्लादं बहिश्च रसोन्नामाङ्कु ररोमौघं क्वचिद्वर्षविजृम्भितं

somewhere when the rains pour down, the ‘experience of joy’ because of the moisture seeping inside the
body, and the horripilation bursting out like the sprouts outside of the body (ground).

तनुतरपवनविकम्पितकोमलनलिनीदलास्तरणैः विहरणमिव मे विहितं सरोभिरङ्गेषु निर्वाणम्।

I experienced the bliss of Nirvaana as the ‘Dharaa’; it was like floating in a lake through the ‘tender petals of
lotuses’ which were trembling in the cool winds blowing on the surface waters.

‘THAT’ ALONE’!

[“What is ‘That’ which is referred to by terms like Brahman, Aatman etc?

Does ‘That’ exist as the source-state of the world? Is it a blissful state? Is it a ‘Knowledge state’?”
When all such words turn into ashes, and no words remain to describe it, or no thoughts are left back to
imagine it, well, then that is ‘That’, the ‘Tat’ of the Upanishads. It is ‘Satyam’. ‘That alone’! Nothing else!
As long as explanations burst forth, as long as an effort to know it remains, then it is just a ‘word with
meaning’ that is invented by the mind, the source of all the sounds.]

रामोवाच
Rama spoke

पार्थिवीं धारणां बद्ध्वा जगन्ति समवेक्षितुं संपन्नस्त्वमसौ भूमिलोकः किमुत मानसः।

When you contemplated on the essence of the ‘spread over earth-ness’ (Paarthivi), in order to observe the
Jagat, was it the solid world of BhooLoka as experienced in a dream-like state, or was it just an imagination
of the mind? (Did you really become the solid earth and experienced all this, or was it all imagined by you?)

वसिष्टोवाच
Vasishta spoke

इदं च मानसं चाहं संपन्नः पृथुभूतलम्।नेदं न मानसं नैव संपन्नो वस्तुतस्त्वहम्।

अमानसं महीपीठं न संभवति किं चन।यदसद्वेत्सि यत्सद्वा मनोमात्रकमेव तत्।
This world that is made of mud alone was ‘mentally experienced by me’. What experience can be there
without the channel of the mind? Even the world you experience here is a mind-construe only!
(Your question is based on your own mind-experience.)
However, if you are questioning from the level of the Chit, then it was not a mind-experience, and I did not
turn into the mud-existence (as some entity) to have such a vision. Any field of experience as supported by
the pedestal of some earth (as a stage), cannot occur except as channeled by a mind, the agitating-state of
Praana. Whether your experience is delusional or voluntary, that is conceived by the mind-state only.

चिदाकाशमहं शुद्धं तस्य मे तत्पदात्मनः यच्चिन्मात्रकचनं तत्संकल्पाभिदं स्मृतम्।

I am the pure Chit-expanse (and was not acting in the mind-level); and am pure existence which is aware of
itself. (Each Jeeva is actually this Chit alone.)
 8

When that alone shines as any perception-state (without the medium of the mind), then it is referred to by the
term ‘Samkalpa’ (channelized conception).

तन्मनस्तन्महीपृष्ठं तज्जगत्स पितामहः संकल्पपुरवद्व्योम्नि कचत्येतन्मनोनभः।

Usually, when the Chit exists as any perception-state, then it is referred to by the term ‘Manas’.
That mind-state of anyone, that earth pedestal experienced by that mind, that Jagat, that Grandfather
(Brahmaa) is just a ‘Samkalpa shine of the Chit-state’. That world-experience of any Jeeva shines in the
emptiness like a city made of imagination only; and is the expanse of the mind only.
(The ordinary people stay identified with the Manas-state; the Knower stays as the source-state only.)

एवं संकल्पमात्रं मे मनोमात्रं तदाततं धारणाभ्याससंपुष्टं भूमण्डलमिति स्थितम्।

नेदं भूमण्डलं तद्वै तदन्यद्दि मनोमयं आकाशमात्रकचनमचेत्यं कचनं चितेः।
तदेवाकाशमात्रात्म तथाभूतं चिरं स्थितम्।इदं प्रत्ययलब्धत्वान्मानसत्वं समुञ्झति।
In this manner, all that spread out as the ‘Dharaa-state’ was my Samkalpa alone, my mind alone, as a state
voluntarily produced by me. (What shone forth as my ‘element-state’ was the shine of my own ‘Samkalpa’,
a random wish as a ‘Jnaani established in the Brahman-state’, which instantly becomes a true experience. )
It stayed as the ‘earth-sphere’ (Bhoo-Mandala) that was nourished by my meditation practice.
This Bhoo-Mandala which I experienced as the Self, is not the solid earth-sphere of the ignorant, or a mind-
made delusion-state. It was just the shine of the Aakaasha (revelation of Chit) (not the revelation of a tainted
mind), and is the shine of the Chit alone which is bereft of perception.
It is not a mind-experience as that of the ignorant.
I just stayed as the subtle state of one of the elements which becomes one part of the Jagat-appearance.
It is the Chit itself existing as that ‘earth-self’ as an expanse of itself, and remained as a prolonged
experience for as long as I wished.
(Chit itself existing as some experience, and the mind producing an experience overcome by some desire;
both are not the same; it is like the difference between the author experiencing a story-part, and the character
in the story experiencing an event.)

Since this experience was a revelation of Chit by its own choice (as a Knower’s wish), it discards the
agitation-state of the mind.
Chit-state is not endowed with a mind ever. Mind is an imagined word referring to the imagined world-state.
A Knower who is established in the Chit state, is also bereft of the mind; he exists only as the revealing
power that sees no realness in any perception. Therefore, any experience he wishes for, is the Self-state only
that is bereft of any mind-agitation.

इदं स्थिरं सुकठिनं विततं भूमिमण्डलं अस्तीति जायते बुद्धिर्व्योम्नीव चिरवेदनात्।

The world is not solid actually, and not really real; it is real only when experienced. The ignorant experience
the world with the ascertained belief of its realness, and believe it to be an absolute independent physical
reality. They do not know of the emptiness that appears as the solid world, because of their own mind-taints.
The ‘ascertained idea of the realness of the world’ rises as ‘this stable and hard solid earth-sphere that
spreads out in a vast area of space, exists as an absolute reality in time’; such an idea is carried over from one
Jeeva to the other, and stays as an obvious fact for all because of prolonged habit of such a thinking.

न्यायेनेदमिवानेन न स्थितं वसुधातलं इदं चैवैकमेवाद्यसर्गस्याद्यमुपागतम्।

The earth-pedestal is not solid just because you see it as some solid-structure.
Just because one believes it to be so, it cannot be so!
You believe it to be so, because the mind which conceives a beginning for the world is based firmly on the
supposition that the world is solid and real. The very essence of the mind is this belief in the solidity and
realness of the world. Once the belief is destroyed through reason, then the mind itself will vanish off.

यथा स्वप्ने पुरत्वेन चिदेव व्योम्नि भासते तथा चिदेव सर्गादाविदं जगदिति स्थितम्।
Similar to the Chit shining as the city in the dream, Chit alone exists as this Jagat (instantly), with the
conceptions of beginning and end.
 9

विद्दि चिद्रूपबालस्य मनोराज्यं जगत्त्रयं महीतलादिकं दृश्यमिदं सर्वं च सर्वदा।

Understand the tri-world with its earth-pedestal, and all the perceptions anywhere at anytime, as the ‘mental
kingdom of a child (Brahmaa)’ (totality-mind) who is of the form of Chit.

चिद्रूपस्यात्मनो नान्यः संकल्पस्तन्मयं जगत्वस्तुतस्तु न सत्यात्म न पिण्डात्म न भासुरम्।

(Chit exists instantly as ‘countless worlds of countless minds’.)
There exists nothing but the shine of Chit. The world is of the ‘form of Samkalpa’ (nature of Chit).
Actually there is no realness of the world. It is not a solid structure; and does not shine at all, except as
imagined.

दृश्यमस्त्यपरिज्ञातं परिज्ञातं न विद्यते।परिज्ञातं तदेवास्य शृणोषि यदिदं चिरम्।

This perceived exists as real, because it is not analyzed and understood as to what it really is.
If it is understood well through proper analysis, then its non-existence gets proved, (like the dream gets
disproved when one wakes up).
(Anything that is seen, need not be real, like a mirage-river though seen is not real.)
Since you have listened to my instructions for this long, you must have understand this fact for sure.
(Why entertain such doubts again?)

सर्वं चिन्मात्रमाशान्तं प्रकचत्यात्मनात्मनि भूमण्डलात्म दृश्यात्म द्वैतैकाभ्यां विवर्जितम्।

All this is Chit alone; and is completely tranquil; and shines within itself, bereft of the ‘earth existence, the
perceived, the duality and the oneness’.
(Whatever is seen as the perceived, ignore the appearance and see the Chit alone shining as the ‘Bodha’, the
‘knowledge-bit’. If you do not ‘conceive’ the ‘sensed information’ as an object, how can the object exist at
all?)

मणिर्यथा स्वभावेन शुक्लपीतादिकास्त्विषः अकु र्वन्नेव कु रुते चिदाकाशस्तथा जगत्।

यतो न किं चित्कु रुते न च रूपं समुञ्झति तस्मान्न मानसं नेदं किं चिदस्ति महीतलम्।
(This ‘knowing’ is not the function of the Chit, but is its very essence, like the shine of the gem.)
The gem emanates yellow or other colours as its shine, by its very nature, without doing anything as a
function; so also, Chidaakaasha produces this world (without any effort).
It does not ‘do’ anything; it does not discard its nature also.
Therefore there is no question of it getting endowed with a mind.
Therefore there is no mind, and there is nothing called this earth-world.

महीतलमिवाभाति चिद्व्योमैव निरन्तरं आत्मन्येवातलं व्योम यथामलतलं स्थितम्।

Chit-expanse alone shines like this unceasing earth-existence, namely the ‘bottomless emptiness’ within
itself, and stays as if it is firmly settled on some ground.
(Though there is no stable land namely the ‘Bhootala’, and though there is only some emptiness which is
bottomless without any hold, the Chit itself by its power of conception, conceives a ‘Bhootala’ and stands on
it, as if it is unstable and needs some stable ground to support itself.)

स्वभावमात्रकचनं तत्तदेव यथास्थितं भूमण्डलमिवात्यच्छं खमेव विशतान्तरम्।

इदं भूमण्डलं तच्च द्वयमेतन्महाचितेः स्वरूपमेव कचति तव स्वप्नपुरं यथा।
इदमाकाशमात्रात्म तदप्याकाशमात्रकं अज्ञानात्मपरिज्ञानाज्ज्ञानान्नेदं न तत्क्वचित्।
The very nature of Chit-shine stays as this Bhoo-Mandala, and gets experienced as the Bhoo-Mandala,
though it is actually the emptiness alone that is shining inside the emptiness itself as the non-emptiness.
In the Svapna-state, the world is nowhere, but yet is experienced as stable.
This earth-sphere and that one (the earth) which I witnessed in my contemplation state, both are the natural
shine of Chit only, like your dream-world.
This world in which you exist is not any special either; it is also emptiness alone, just revealed by the power
of Chit. The world I experienced as the ‘Dharaa’ was also made up of emptiness alone.
The world shines (as solid and real) because, the ignorance covers the true knowledge of the Self.
 10

In the level of knowledge, this (earth perceived by you) also is not there; that (earth perceived in my
contemplation) is also is not there.
(Therefore your question about whether the world seen in my vision was made of the mind or not, is not
valid at all.)

त्रैलोक्यभूतजालानां कालत्रितयभाविनां संभ्रमः स्वप्नसंकल्पो मनोराज्यदशास्थितौ।

For those beings who are in the three worlds, and are caught in the belief of three-fold time factors, the world
exists as the grandeur of dream-imagination and as the mind-kingdom.

भूतान्यथ भविष्यन्ति वर्तमानानि यानि च भूमण्डलानि तान्यङ्ग सत्ता सामान्यतां गता।

Dear Rama! All the worlds that existed in the past, those that exist now and those that will exist in the future,
all are made of the common essence of Chit only (as the awareness of one’s existence).

अहमेव समग्राणि तेषामन्तर्गतान्यपि तेन तान्यनुभूतानि तथा दृष्टानि चाखिलम्।

I was all that which were seen as the world; and was the inside of them too (as the Chit-consciousness).
In this manner, I experienced them (in my contemplation) and saw everything (from the witness state).

चिन्मात्रमेतदजरं परमात्मतत्त्वं शुद्धात्मतामजहदङ्गगतं बिभर्ति।

सर्वं यथास्थितमिदं जगदात्तभेदं बुद्धं सदङ्ग न बिभर्ति तु किं चनापि।
The Chit-alone, the supreme ageless principle, holds this world-appearance as its own body without
discarding its true nature. Dear Rama! If understood as the Supreme reality of Chit, then the entire earth-
existence with all its divisions, does not hold anything at all.

रामोवाच
Rama spoke

अनन्तरं वद ब्रह्मन्जगन्ति भवता तदा भूमण्डलानां हृदये क्वचिद्दृष्टानि नैव वा।

Hey Brahman! When in contemplation as the ‘Dharaa’, did you see the worlds existing inside the earth-
spheres, or not?
वसिष्टोवाच
Vasishta spoke

परात्मजाग्रत्स्वप्नोर्वीमण्डलौघात्मना मया ततोऽनुभूतं हृदये दृष्टं च परया दृशा।

I was of the form of the ‘entire sphere of Jaagrat and Svapna worlds’ shining out from the Supreme essence.
(I was both awake to the truth, and experiencing a dream also).
What I experienced in my heart and saw with the supreme sight, the entire world phenomenon stays like that
alone, everywhere. (All the worlds have the same nature, as what I saw.)

यावत्तथैव सर्वत्र जगज्जालमवस्थितं सर्वं दृश्यमयं शान्तमपि द्वैतमयात्मकं

जगन्ति सन्ति सर्वत्र सर्वत्र ब्रह्म संस्थितं सर्वं शून्यं परं शान्तं सर्वमारम्भमन्थरम्।
Everywhere the network of worlds was like that only. Though the entire perceived phenomenon was of a
quiescent nature, the dual nature was also there, as its shine.
The worlds exist everywhere. Everywhere Brahman alone is there.
Everything is empty, supreme, and tranquil, yet everything gets produced as such.

सर्वत्रैवास्ति पृथ्वयादि स्थूलं तच्च न किं चन चिद्व्योमैव यथा स्वप्नपुरं परमजातवत्।

The elements like earth, etc are everywhere appearing as solid; but nothing is there as solid and independent.
Chit-expanse alone, the supreme and unborn, exists like the ‘city in a dream’.
 11

नेह नानास्ति नोऽनाना न नास्तित्वं न चास्तिता अहमित्येव नैवास्ति यत्र तत्र कु तोऽस्ति किम्।
There is no variety at all; no non-variety also; no non-existence, no existence also.
When there is nothing called ‘I’ at all, what can be there as anything, and how?

अनुभूतमपीदं सदहमिद्यादिदृश्यकं नास्त्येव यदि वाप्यस्ति तद्ब्रह्माजमनामयम्।

Though the ‘Reality of Brahman’ is experienced as the perceptions of ‘I’ etc, these are not there at really.
Whatever is there, that is the ‘un-afflicted Brahman’ only.

यत्स्वप्नपुरमेवेदं सर्गादावेव चिन्नभः अस्तितानास्तिते तत्र कीदृशे क्व कु तः स्थिते।

When this is just some dream-world only (which gets disproved with proper analysis), and the creations are
just the Chit-expanse alone, then, how, what and where can exist the ‘is’ and ‘is not’?

(The terms like ‘existence’ ‘non-existence’ ‘knowledge’ ‘bliss’ etc have no meaning at all in the silent state
of Reality. The world does not come into existence through a Creator also; and it has no beginning or end.
It is just the Reality state itself existing as the hallucination-state of itself.
There is no one, and nothing; not even the emptiness as referred to by the term ‘emptiness’.
Why, how etc are just redundant questions, and are related to the belief in the realness of the world as
separated from the Reality. There is no ‘one’; no ‘two’. There is nothing left back also.
There is no liberation also! Just ‘That’ ‘is’! ‘That’ alone!
Rest are all just the mind-made explanations to its own imagined state of Brahman.)
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART FIFTY FOUR

[PAASHAANAAKHYAANA (19)]
(ENJOYING THE SELF-STATE AS ‘JALAM’ -3)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 2

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 3

ABOUT THE AUTHOR

Narayanalakshmi

Narayanalakshmi (Shubhalakshmi), an ascetic spent most of her life in the Himalayan terrain, engaged in the
penance of knowledge. She is well-versed in all philosophies and is a scholar in Sanskrit language. Her
mission life is to retrieve the lost knowledge of the ancient Rishis and offer it unblemished to all the seekers
of the Truth. She is from Bangalore, Karnataka, India
 4

वसिष्टोवाच
Vasishta spoke

JALAM

(‘Jalam’ translated as ‘water’ means something that rises again and again, and moves in a wavy form.)

यथाहं दृष्टवान्स्तानि जगन्त्यवनिरूपधृक्तथा मया जलीभूय दृष्टं तादृशमेव तत्।

Just like I saw the worlds (of ‘Bhoo-consciousness’) as the form of the ‘Bhoo-identity’ (Avani), I became the
‘Jalam-consciousness’ (water) also, and had the vision of the ‘water-based experiences as the worlds’
(through such a contemplation).

वारिधारणया वारि भूत्वा जडमिवाजडं समुद्रमन्दिरेष्वन्तश्चिरं गुलगुलायितम्।

By the contemplation of the water principle as my identity of Chit, I became the water; inert-like though
conscious. Inside the ‘houses of oceans’, I enjoyed the joy of wavy tingling feeling, for long.

तृणवृक्षलतागुल्मवल्लीनां स्तम्भनाडिषु मृद्वलक्षितमारूढं तवाङ्गेष्विव यूकया।

सर्वोत्थानोपमास्तम्भे तच्छे दे वलयोपमा मृद्वा कर्णाहिगत्येव रचना प्रकृ तोदरे।
वल्लीतालीतमालतालादिपल्लवेषु फलेषु च विश्रम्य पुष्टयाऽऽकृ त्या रेखाविरचनं कृ तम्।
I climbed slowly, the tubes inside the stems of the grasses, trees and creepers, like the louse climbing your
body slowly, and unseen. If a very tall pillar could be imagined, then if there was a hole drilled in its center
like a circular long tube, and if an ear-worm slowly moved up inside that hole and entered the ear-hole by
becoming one with it, then this was how I creeped inside all the plants and trees. I as the moisture, rested on
all the creepers, flowers, fruits, leaves of the ‘Taalee, Tamaala, Taala trees’, and painted my lines inside
them with my fattened body, even as they grew well with my presence.

मुखेनाविश्य हृदयमृतुवैधुर्यधारिणा हृता विधुरिता भुक्ता लूना देहेषु धातवः।

When the living beings drank water, I entered their bodies through the mouth, and reacted with the body
chemicals (Vaata, Pitta, Kapha); sometimes was taken in, sometimes destroyed, sometimes consumed and
sometimes mixed with, by the inner organs.

सुप्तं पल्लवतल्पेषु प्रालेयाचलरूपिणा तुल्यकालमशेषु दिक्षु सर्वास्वखेदिना।

I spread out as the mist in all the directions, and simultaneously slept on all the leaf-surfaces, in the form of
the dew drops, without any effort.

नानाहृदनदीगेहग्राहिणाऽविरताध्वना विश्रान्तं सेतुसुहृदः प्रसादेन क्वचित्क्वचित्।

I travelled incessantly through all the rivers, resting only when offered respite by the ‘friendly dams’.

विदाऽविदनुसंधानाज्जडेन तदनाश्रयात् जडाशयेषूल्लसितं जलेनावर्तवर्तिना।

Consciously enjoying the identity of the inert water-state, but without becoming myself inert, I enjoyed
being the ‘circular patterns of the waters’ in the ‘lakes which held the inert waters inside them’.

मया दुष्कृ तिनेवोर्ध्वशिलास्वस्थेन भूभृतां स्वावर्तवर्तिना श्वभ्रपातेषु शतधा गतम्।

धूमरूपेण निर्गत्य दारुभ्यो गगनार्णवे कणरत्नेन नीलर्क्षमण्यन्तर्वर्तिना स्थितम्।
As if by the wicked acts of flooding the cities and villages, I fell from the tall rocks of the mountains into
chasms, and broke into hundreds of pieces (as the waterfalls).
As if by the meritorious acts of alleviating the thirst of all the beings, I rose up high up in the sky in the form
of ‘smoke from the burning sticks of food (of the sacred Yajna-altars)’, and stayed inside (the heavenly
mansion made of) the ‘sapphire-stars’ (invisible to human eyes) shining in the ‘vast expanse of the sky-
Ocean’.
 5

विश्रान्तमभ्रपीठे षु विद्युत्वनितया सह भिन्नेन्द्रनीलनीलेन शेषाङ्गेष्विव शौरिणा।

Lord Vishnu rests on the ‘Shesha serpent’ in the milky Ocean, along with his spouse (shining with luster);
both of them (Vishnu and Shesha) are dark like the sapphire gems, yet are of different dark hues.
I too, as the (colorless) moisture-form rested like ‘Lord Vishnu’ in the ‘(dark) couch of clouds’ along with
the ‘lightning spouse’.

परमाणुमये सर्गे पिण्डरूपेष्वलक्षितं स्थितमन्तःपदार्थेषु ब्रह्मणेवाखिलात्मना।

In the creation made of the ‘Supreme atom’ (Chit-essence), I stayed inside the solid bodies (as the water-
essence), without being visible, like the Brahman who is the essence of all is present in all as the ‘Self’, but
is unknown to all.

प्राप्य जिह्वाणुभिः सङ्गमनुभूतिः कृ तोत्तमा यामात्मनो न देहस्य मन्ये ज्ञानस्य के वलम्।

न मया न च देहेन नान्येनास्वादितात्म यत्तदन्तर्विवृतं चेत्यमज्ञानाय तदप्यसत्।
Getting into contact with the ‘tongue atoms’, I had excellent experience (of taste), which did not belong me
or to the body, but knew it as the ‘Knowledge essence’ in the Self. That was actually not ‘tasted’ by me, or
the body or anyone else, but was revealed inside (as some information).
It was perceived as a ‘sense experience’ by the ignorant only; and that also was not real (but imagined only).
(The ‘Taste’ was experienced by me, not as the ‘sense of taste’; but as the understanding knowledge of Chit-
state. An ordinary being tastes the food and foolishly believes it as ‘taste’, though it is just the contact of
some object with the atoms in the tongue, and gets interpreted by the brain as the ‘taste’. Mind alone colours
it as tasty and non-tasty; but the objects do not contain any quality as ‘taste’.)

सर्वर्तुरसरूपेण नानामोदानि दिक्ष्वलं भुक्तानि पुष्पजालानि प्रोछिष्टं ददतालये।चतुर्दशप्रकाराणां भूतानां

अङ्गसन्धिषु उषितं चेतनेनेव जडेनाप्यजडात्मना।सीकरोत्कररूपेण रथमारुह्य मारुतं आमोदेनेव विहितं
विमलव्योमवीथिषु।
As the moisture present in all the seasons, abundant fragrances of multifarious flowers were enjoyed by me,
giving the bees whatever was remaining.
I lived in the body-joints of all the ‘fourteen types of beings’ like a conscious entity, inert-like but not inert.
As the ‘spray of water’ I rode the ‘chariot of the wind’ and floated in the sky like the fragrance (and
entertained people in their water-sports).

राम तस्यामवस्थायां परमाणुकणं प्रति अनुभूतमशेषेण यथास्थितमिदं जगत्।

Rama! In that condition, each and every atom (of water) was experienced by me, while the world stayed like
this only.

अजडेन जडेनेव समया जालया तया अन्तःसर्वपदार्थानां ज्ञाताज्ञातेन संस्थितम्।

I stayed inside all the objects as the inert moisture, yet not inert, through the ‘Dhaarana’ of equally staying
everywhere.

जगतां तत्र लक्षाणि नाशोत्पातशतानि च मया दृष्टानि रूढानि कदलीदलपीठवत्।

I saw lakhs and lakhs of worlds rising and dissolving, and existing like the layers of the plantain trunk (made
only of conceptions, with just the emptiness inside.)

एवं जगच्चाजगद्वा साकारं वा निराकृ ति चिन्मात्रगगनं सर्वमाकाशाधिकनिर्मलम्।

In this manner, world or no world, with form or without form, everything is only the pure Chit-expanse and
purer than the sky.

न किं चन त्वं न किं चनेदं शुद्धः परो बोध इदं विभाति।स चापि नो किं चन नापि शून्यमाकाशमेवासि
विकासमास्व।
 6

You (as the name and form) are not there; this (world) is also not there.
This (world) shines as the shine of pure ‘Bodha’ of Aatman.
Actually, that ‘Bodha’ also is not there as the separate shine of Aatman (as a second reality).
It is not any emptiness also, as the ‘absence of everything’ (for the Self-state’ never ceases to be, and will
always shine as the shine of itself, as some perception-state).
You are just the empty expanse that is bereft of all the perceptions, as connected to the mind.
Therefore, stay in the blissful state.

(Do not look at the world as separate reality that contains you within, as a form-entity endowed with a mind.
Stay as the Self-awareness alone, and be blissful as the shine of the perception too, like a gem itself shines as
its shine. Remain without the imagined state of the mind, and always be bereft of the mind, for you are
yourself the shine of the world-scenario as the Reality.
Stay quiet, and be blissful as your own shine in any perception-experience.)
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART FIFTY FIVE

[PAASHAANAAKHYAANA (20)]
(ENJOYING THE SELF-STATE AS ‘TEJAS’ -4)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

वसिष्टोवाच
Vasishta spoke

TEJAS

(The term ‘Tejas’ refers to some ‘energy-state’, that rises as some luster, heat, the capacity to consume, and
so on. The Jeeva entity is of the ‘Tejas-essence’ in that, he consumes the perceptions and nourishes himself
with the experiences, and is symbolically represented as ‘fire’ in the Upanishads.)

ततोऽहमभवं तेजस्तेजोधारणयेद्दया चन्द्रार्क तारकाग्न्यादिविचित्रावयवान्वितम्।

Then I, the Chit-state endowed with the Vasishta-mind, became ‘Tejas, which was kindled by the fuel of my
‘Dhaarana’ (contemplation on the ‘Tejas’ as my identity). I instantly was all those things that manifested as
the forms of luster and heat; and thus I became endowed with the various limbs of Chandra (moon), Arka
(sun), Taaraka (star), Agni (fire), etc.
(I, as the Chit-luster, instantly shine as the mind-moon, the witness-sun state of the perception, the twinkling
thoughts of stars, the Jeeva-fire which hungers for perceptions, and all the perceived objects revealed by my
presence.)

नित्यं सत्त्वप्रधानत्वात्प्रकाशाकृ तिः आजगत्सर्वं दृश्यमृते सर्वचौरध्वान्तप्रतापयुक्।

I was the dominance of Sattva, the purity that shines as ‘Sattva’, and shone lustrous always, without the taint
of Tamas or Rajas. I was the pure shine of ‘awareness’ which was aware of the revealing power of ‘Tejas’,
the ‘energy principle’ that rose up as countless perceptions.
I saw the world as the divisionless luster-shine only, without the taint of the ignorance.
It was as if, all the thieves had disappeared at the appearance of the bright light.
The world appeared as the pure and taintless shine of brightness only.

दीपादिभिः शनैः स्निग्धैर्दशाशतविहारिभिः प्रत्यक्षीकृ तसर्वार्थं प्रतिगेहं सुराजवत्।

The ‘Jeevas’ were seen like ‘countless lamps lit in the darkness’, and were burning bright by the ‘oil of
attachment’; and they were moving about everywhere in various forms like the spies employed by the
emperor namely ‘Chit’, and were revealing the sights of the world in a variety of ways.
And as the great Chit-emperor, I was able to directly experience all the events of all the houses (resided by
the various Jeevas), all at once.

लोकालोके च हृषितैश्चन्द्रार्काद्यंशुरोमभिः परप्रकाशैकरतैर्दूरोक्षिप्तासिताम्बरम्।

The ‘Jeevas’ were satisfied and happy because of their ‘absorption in the objects’ that were revealed by the
‘false-light of the mind’, and never knew of the ‘true Chit-light’ that was shining from them as the ‘world-
appearance’. I as the ‘Chit-luster’, was shining as the ‘revealed state of the world’ and was filled with the
‘horripilation of the rays of sun and moon’ (witness state with the Sattva-mind); and the ‘darkness garment’
(ignorance of the deluded minds) of the empty sky, was thrown afar.
(Though the world was revealed as the ‘revelation of the tainted minds’, I was observing it as my own shine
from the ‘witness state of the Chit’, and was filled with the ‘limitless bliss of my own self’, and the
horripilation rose as the witness state that was endowed with the pure mind state.)

अन्धकारस्य दैन्यस्य समस्तगुणनाशिनः दृश्यं सदृश्यमनिशं सर्वस्य गुणशालिनः।

(Why was the darkness thrown afar?)
The (blinding) darkness makes all the beauty of the images disappear, and makes the entire world vanish off,
and so is a wretched state; the world that is shining with all its qualities intact, is a better option than this
‘wretchedness-state of darkness’. Therefore it is better that it gets thrown off.
(The ignorance makes the world construed by the mind alone as real, and makes one suffer thereof, by
blinding him to the truth; it is better that it is thrown off, and the world gets revealed by the shine of the Self
alone, bereft of the foolish mind.)

तमस्तमालपरशुः परशुद्धिकरं पदं सुवर्णमणिमाणिक्यमुक्तादिजनजीवितम्।

(How to throw off this ignorance?)
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By cutting off the ‘ dark Tamaala tree of Tamas’, namely the darkness (the lack of reasoning ability), with
the ‘axe of Tejas’, namely the ‘Knowledge of the Self’, one attains the supreme state which purifies
everything (ParaShuddhikaram Padam).
(परं शुद्धिकरं पदं - पद्यते अनेन इति परशुद्धिकरं पदम्।
Through this one attains the supreme purity state; so its ParaShuddhikaraM padam)
This becomes possible only for those who are free of the ‘greed for accumulation of wealth in the form of
gold, precious stones, diamonds, and pearls’.
(‘Tamas’ exists as the ever growing Tamaalaa tree, in the form of un-satiated hunger for wealth and
property, and acts as the main support for the life of the ignorant Jeevas.
‘Knowledge of the unreal nature of the world’, is the axe that cuts off this tree of Tamas.)

शुक्लकृ ष्णारुणादीनां नित्यं ज्योत्स्नाङ्गशायिनां पुत्राणामिव वर्णानां सर्वेषां देहदः पिता।

I am the ‘sunlight’ which acts like the father by giving birth from my own body of whiteness, to many
‘sons’, namely the colours of white (colour of the day), dark (absence of light), and red (early morning and
evening colours), which sleep in the moonlight, and are not seen at night.
(I am the ‘Tejas’, that rises from the Chit which exists as the three-fold Gunas of Sattva, Tamas and Rajas,
the white, dark and red colours.)

घनस्नेहरसं पृथ्व्या रक्षितानलवेधनं गृहं प्रति घनानन्दैर्वृतदीपकपुत्रकम्।

I as the ‘Tejas’ (heat principle), have extreme affection for the ‘Prthivi’ (the earth-pedestal or mud) and
always protect her from burning in the fire; and our son, the lamp-light (‘Deepaka’ made of clay lamp and
the flame) is kept safely inside each house surrounded by the joys (of walls etc).
(I, the Chit-essence am attracted by the Vaasanaa-field, and never destroy her because of my attachment to
her, and our son ‘Jeeva’ is kept surrounded by all the pleasures, and is safe inside.)

दृष्टं पाताललोके ष्वीषत्तमोरूपेषु पावकं अर्धदृष्टं रजोरूपे भूतले भूतमालिते सत्त्वात्मसु महासत्त्वं नित्यत्वं
देवसद्मसु।
The ‘fire with my essence (knowledge)’ is seen very slightly in the dark bowels of PaataalaLoka (the Tamas-
filled minds); and seen half only in the ‘BhooTala’ decorated by the living beings (deluded Naras); with full
brightness in the divine mansions resided by the Saattvic Jeevas (who seek knowledge).
The lamp (of knowledge) burning inside the ancient dilapidated ‘Jagat-hut’ is as if buried deep inside the
waters (worldly experiences) of the dark well (ignorance).

जगज्जीर्णकु टीदीपः कू पोम्भस्तमसोर्महान् दिग्वधूविमलादर्शो निशानीहारमारुतः सत्त्वं चन्द्रार्क वह्नीनां

कु ङ्कु मालेपनं दिवः के दारं दिनसस्यानां तमोच्छू नामनुग्रहः नभःकाचबृहत्पात्रक्षालनाम्बु समुल्लसत्।
I as the ‘Tejas’ am, the lamp burning in the old dilapidated house of Jagat; the huge well that keeps the water
of the darkness hidden; the taintless mirror for the direction-bride (reveal the directions as light); the wind
that throws away the ‘mist of night’; the main essence of ‘Chandra’, ‘Arka’ (sun) and ‘Vahni’ (fire); the ‘red
paste’ that paints the ‘face of the day’; the ‘fertile field’ for the ‘crop of days’; that which graces the
(darkened) images bloated by the darkness (and reveals them); the ‘quivering water (light waves)’ for the
huge ‘glass bowl of the sky’.

सत्ताप्रदतयार्थानां प्रकाशकतयापि च चिन्मात्रपरमार्थस्य सहोदर इवानुजः।

Since I am lustrous and bestow realness to the objects (by revealing the images), I am like the next-born
brother of the Supreme Reality namely the ‘Chit-alone’.

क्रियाकमलिनीभानुर्भूतलोदरजीवितं रूपालोकमनस्कारचमत्कारश्चितेर्यथा।
I am the sun which allows the ‘lotus lake of actions’ to bloom, and the life-giver for the beings on earth. I am
like the Chit in producing the ‘magic of images in the eye’ and the ‘instant reactions that appear in the mind’.

नभस्थलगतासंख्यनक्षत्रमणिमालितः दिनर्तुवत्सराबृंहवाडवाग्न्यादिफे निलः।

I am adorned by the ‘garland of diamonds’ that are made of the ‘countless stars of the sky-region’.
 5

I am the ‘frothing Ocean’ that is covered by the ‘Vadava fire’ of days, seasons, and years, which keep on
increasing more and more.

चन्द्रार्कादितरङ्गान्तरजडं पङ्किलो महान् बृहत्ब्रह्माण्डखातस्थो नित्यमेकार्णवोऽक्षयः।

I am the ‘huge slushy land’ that is bereft of water (Ajada/Ajala), yet the waves of moon and sun rise and fall
like the ‘water waves’. I stay inside the huge ‘hollow ditch of Brahmaanda (emptiness)’, as the ‘limitless
single Ocean of luster that is unbroken’.

हेमादिषु सुवर्णत्वं नरादिषु पराक्रमः काचकव्यं च रत्नादौ वर्षादिष्ववभासनम्।

I am the golden shine in the gold objects; am the shine of the valour in the humans, am the glittering light in
the jewels, and am the flash of lightning in the rains.

ज्योत्स्ना मुखेन्दुबिम्बेषु पक्ष्मलेक्षणलक्ष्मसु स्रवत्स्नेहामृतापूरो हाससौहार्दभासनम्।

कपोलबाहुनेत्राक्षिभ्रूकरालकलासकः निजोऽजेयतया जातो विलासः कामिनीजने।
I am the ‘moonlight’ that covers the ‘moon-discs of the faces of pretty girls’, and I ooze out from the ‘tiny
gaps of the eye-holes’ through the pretty eye-lashes, as the ‘nectar of love’, and shine forth as the
‘enchanting smile’ (where a pretty girl with her bent face, passes a loving glance at her lover quickly and
then flashes a smile, expressing her love).
I am the ‘charming luster’ that shines in the cheeks, shoulders, eyes, the eye-brows, palms and the curly
locks. I cannot win over their beauty, so I ended up as the charming luster in the pretty damsels (and became
a part of them).

तृणीकृ तत्रिभुवनचपेटास्फोटितद्विषां शिरःसु वज्रीकरणं वीर्यं सिंहादिचेतसि।

I became the thunderbolt weapon (Vajraayudha of Indra) which fell on the heads of the enemies (Vrtra and
others) who had made the three worlds to become grass-like by their slaps (like an adult punishing the
bullying kids with a rod); and I am the valour burning in the heart of the lions also.

कटु कङ्कटकु ट्टाकखड्गसंघट्टांकृ तैः पटु स्फोटाटोपरटि भटेष्वटनसमुद्भटम्।

I am the ‘courage’ that belongs to the soldiers that move about bravely in the battlefields; this courage
expresses itself as the ‘clanking sounds of the swords hitting the metal armour of the enemies’.
(The verse is made of some harsh sounds that resemble the sound of the swords hitting the armors.)

देवेषु दानवारित्वं सुरारित्वं सुरारिषु सर्वभूतेषु सोजस्त्वमुन्नामः स्थावरादिषु।

I am the ‘enmity’ (burning vengeance) of the ‘Daanavas against the Devas’, and the ‘enmity’ maintained by
the Suras against their enemies, and the ‘burning valour’ in all the beings which pounce on their preys, and
am the growing power of the plants also.

अथ ते मरुवद्भास्वांस्तत्राहमनुभूतवान् जगदाकाशकोशेषु तेषु तामरसेक्षण।

Hey Rama with lotus-like eyes! Similar to where you really experience the waters in the desert that is only
imagined by you, I experienced all this, in those hollow holes of the Jagat, within myself.

दिगन्तदशनिस्तीर्णैः करजालैर्जगत्खगं गृह्णदद्र्यङ्गमर्क त्वं ग्रामवद्दृष्टभूतलम्।

I experienced myself as being the ‘sun-ness’ (Arkatvam), with my countless arms (rays) spreading out in all
the directions, catching the ‘Jagat-bird’ which had the mountains as its limbs, and saw the ‘BhooTala’ like a
tiny village.

कामोत्पले कोशचक्रं वाडवं तिमिरार्णवे ब्रह्माण्डसदने दीपं वृक्षं दिनफलावलेः।

I was the ‘controlling fire’ namely the ‘discipline-wheel’ for the ‘blue lotus of passion’ that longs for the
moon (since it does not bloom in my presence); I was the ‘Vaadava-fire’ (the Knowledge-fire) for the
‘Ocean of darkness’ (ignorance); I was the ‘light’ that revealed the objects in the house of Brahmaanda; I
was the ‘tree’ which yielded the ‘fruits of days’.
 6

रसायनहृदाकारमिन्दुत्वं वदनं दिवः निशानिशाचरीहासं विकासं रजनीविशाम्।

जगल्लावण्यलक्ष्मीणां सर्वासामुपमास्पदं रजनीरोहिणीनारीकै रवाणां परं प्रियम्।
I also lighted the face of the sky with the ‘moon-ness’ which is made of nectar-essence.
I made the ‘night-lady’ smile (as the moon disc) enchantingly, like an ‘Abhisaarikaa’ (the lady who stealthily
moves at night to meet her lover), and lighted up the world for those who moved about at night.
I was then the beauty-symbol (as the moon-light) that was used as comparison to all the beautiful charming
ladies of the world: and I was extremely dear to the white lotuses (that bloom at moon-rise), namely the
pretty women of the world who met their lovers at night, the ‘Rohini’ star (moon’s spouse) and the night-
lady who smiled as the moon-disc.

नेत्रवृन्दस्य वक्त्रस्य द्युलतापुष्पजालकं सर्गौघमशकव्यूहं तारकापटलं मृदु।

I was the ‘soft screen made of countless stars’; it was as if countless white flowers bloomed on the sky-
creeper and was a pleasing sight to all the eyes that were like bees, and I bloomed up their face-flowers also
that were like the white lotuses. I experienced the softness and tenderness of the ‘star-screen’ as if it was the
heaven which was sought by the ‘swarm of flies’ (ignorant beings) that long for the pleasures only.

वणिङ्मात्रे वणिग्घस्ततुलातोलनदोलितं रत्नत्वं जलकल्लोलहस्तान्दोलनमब्धिभिः।

I as the ‘lustrous precious stones’ was rocked by the ‘turbulent wave-hands of the Ocean’, and then again
rocked when weighed by the hands of the merchants in their ‘balance’ (Tulaa).
(The first half of the verse that refers to the merchants is made of harsh consonants and sounds harsh; and
the second half that refers to the lilting Ocean waves, is made of soft consonants that are pleasing to the
ears.)

अब्धाऽब्धौ शफरावर्तं अब्धा गोमञ्जरीगणः अब्दादौ दावदहनं वैद्युतं द्योतनं तनौ।

I was the ‘Abdhi’ (that which drinks the water, ‘Apo Dhayati’ the Vadava fire) in the ‘Abdhi’ (that which
holds the water, ‘Apo dharati’, the Ocean) and was surrounded by the frightened tiny fishes which were
escaping from my flames in anxiety.
(I as the Chit-luster am the Knowledge, and also the experiences of the deluded state; and I burn off the
‘waters of experiences’ as the ‘knowledge-fire’; and all the taints of the mind run away in my presence.)
I experienced the state of the countless sun-rays (GomanjhariGanaH) that were falling over the Ocean to dry
it up. Like experiencing the forest-fire in the mountains, I entered the huge clouds that loomed above like the
mountains, and experienced the state of lightning inside them.
(The verse repeats the sound of ‘Abdhi’ again and again.)

दारुदारणदुर्वारदीप्तं ज्वलनमाततं यज्ञाग्निदाहकल्याणं विस्फोटकठिनारवम्।

I experienced the ‘crackling sounds of various types’, when the woods burnt with uncontrollable fire
(causing the destruction-events), and also when the wooden sticks burnt in the ‘sacred fire of the Yajnas’
(causing the auspicious events).

कचत्काञ्चनमाणिक्यमुक्तामणिमयं महः तपस्तां नीतमाक्षिप्य पाण्डित्यमिव पामरैः।

(I sometimes burnt off the rich mansions, and other properties of the rich, as a revenge against the
humiliation they rendered to the noble scholars who were not wealthy.)
I experienced myself as the ‘devastating fire’ (like the dispassion-fire which burns off the desire for wealth);
and I turned to ashes, all the wealth in the form of glittering gold, precious stones, pearls etc, that were stored
inside the treasure-house, and made the wealthy man sad.
It was as if it was my action of revenge against the greedy rich, who hoard the inert gold and diamond
objects, but ridicule the scholarliness of the noble and condemn their works.

विश्रान्तं स्तनशृङ्गेषु मुक्ताहारतया तया असुरोरगगन्धर्वनरनायकयोषिताम्।

I as the ‘shine of white-ness’ rested on the ‘breast-peaks’ of the spouses of the Asuras, Naagas, Gandharvas,
and the human emperors, in the form of ‘shining pearl garlands’.
 7

पादाहतिं गतं मार्गे तिलकत्वं वधूमुखे खद्योतेन मया लब्धं पश्यावस्थासु चापलम्।
(Sometimes, I was in a wretched position, sometimes in an adorable position.)
I as the ‘day-shine’ was trampled on the roads by the living beings, and shone also as the ‘shining Tilak’ on
the foreheads of the brides (as a mark of auspiciousness)! Observe the different types of treatments I
obtained at different places (like the noble scholar is appreciated when in the midst of his kind, but is
condemned and ridiculed in the midst of fools.)

क्वचिद्विद्युत्तया तेषु शफर्या चार्णवेष्विव स्वस्थेषु विकृ तं चारु वार्यावर्तविराविषु।

Sometimes, I was the shine of ‘lightning flashes’ in the ‘cloud arrays’, and moved weirdly when hit by the
noisy winds, like the ‘fishes’ moving in the ‘Ocean’ in a confused manner when met with stormy winds.

क्वचिद्दीपतयानीय कलिकाकोमलङ्गया अन्तःपुरेषु कान्तानां सुरतालोकनं कृ तम्।

Sometimes, I was carried as the ‘lighted lamps’ by the tender ‘creeper-like beautiful ladies’ and was placed
in the harems, and silently watched the union of the passionate couples.

क्वचित्कज्जलजालस्य ज्वालाकनकदाकृ ते खेदिना घनकू र्माभं सङ्गेनैव स्वकोटरे।

Sometimes, like a huge tortoise saddened by being contained within its own shell, I as the ‘burning golden
liquid’ had to stay inside the heap of ‘burnt out ashes’ (in the workshop of a goldsmith) (like the Knowers
hiding in a world of made of fools).

कल्पान्तेषु क्वचित्सर्वजगद्भ्रमघनश्रमात् खे कज्जलासिते लीनं रुद्रेभ इव विद्युता।

Sometimes, I as the ‘blazing dissolution fire’ became exhausted by roaming about all over the Creation in a
burning spree; at such times, I rested as the ‘lightning’ in the ‘dissolution cloud’ which was huge like the
‘dark elephant-vehicle’ of Rudra, the destruction-deity.

क्वचिदाकल्पमापीय वाडवाग्नितया जलं जगत्सु गगनेष्वन्ते ननृते जलराशिषु।

Sometimes, I was in the form of the ‘Vaadava-fire’, and completely drank off the all the waters in the ‘Jagat’
till the end of the Kalpa, and danced joyously (as the blazing flames) in the emptiness, where there were no
waters left anymore (like a Knower feeling blissful after all his ‘world-experiences’ are destroyed in the
‘blazing fire of knowledge’).

क्वचिदुल्मुकदन्तेन मया ज्वालाभुजात्मना विलोलधूमावर्तोग्रकु न्तलेनाकु लौजसा

पुरपल्वलदाहेषु कवलीकृ तजन्तुना कृ ताः कृ ताष्ट काष्टादिपदार्थाः स्वादनोचिताः।
Hey ‘Krtaashta’(one who controls his eight limbs of Indriyas, Manas, Buddhi and Ahamkaara)!
Sometimes, (when people madly burnt the cities in a revengeful attitude), I was in the form of the blazing
fire, had the ‘teeth of burning torches’, had the ‘high rising flames as my shoulders’, had the ‘smoke-lines as
my dark flowing hair’, was restless and jumping here and there; and at that time I was very much thirsty (and
hungry too), and burnt off all the houses and their ‘gardens with the ponds’ as waters, swallowed all the
living beings as the food, and consumed all the ‘wooden objects’ as delicacies.

हतेन शस्त्रपाषाणैरयःपिण्डादिवासिना हन्तृदाहार्थमुद्गीर्णाः कणकोपलताः क्वचित्।

Sometimes, to satisfy the murdering instincts of people, I lived inside the ‘molten iron’ kept on the stones to
make the weapons, and was beaten well; and the ‘sparks of fire’ rose from me along with the ‘stone pieces’.

क्वचिन्महाशिलाकोशे पाषाणमणिना मया समस्तभूतादृश्येन स्थितं युगशतान्यपि।

Sometimes, I as the diamond-stone, stayed inside the huge rocks, well-hidden from all the people, for
hundreds of Yugas also.
 8

रामोवाच
Rama spoke

मुने तस्यामवस्थायामनुभूतं त्वया सुखं उत दुःखमिति ब्रूहि बोधाय मम मानद।

Hey Muni! Maanada! Tell me for my understanding, whether you were sad or happy when in those
conditions (since you went through different situations, good, bad, evil and auspicious).

वसिष्टोवाच
Vasishta spoke

यथा याति नरः सुप्तो जडतां चेतनोऽपि सन्चिश्यत्वं तथा जाड्यं प्रचेतति।
आत्मानं चेतति ब्रह्म पृथ्व्यादीव यदा तदा सुप्तं जडमिवास्तेऽन्तः स्यादस्य न तदन्यथा।
A sleeping man attains the state of inertness (paralyzed body-state) though he is a conscious being. So also,
the ‘Chit-expanse’ when attaining the perception level, sees the inertness as its covering only, and does not
become inert.
When the ‘Brahman-state’ perceives itself as the elements like ‘Prthvee’ etc, then, it remains within itself,
inert like a sleeping person, but not as another thing (by losing its nature). (So there is no sadness felt
because of the inert state.)

वस्तुतस्तस्य खोर्व्यादि नासद्रूपं न सन्मयं दृष्टृदृश्यमिवाभाति ब्रह्म चैतत्समं स्थितम्।

Actually, the elements like Aakaasha, Prthvee, etc are not unreal; nor are they real. (The experiences as the
elements, was not like a Jeeva imagining an inert state, but was Brahman-awareness existing as those states.)
‘Brahman’(the real) alone shines as the ‘perceiver and perceived’. It is always equal only, without division.

एतत्सत्यपरिज्ञानं यस्योत्पन्नमखण्डितं न तस्य पञ्चभूतानि न दृश्यद्रष्टृविभ्रमः।

He, who has the complete knowledge of reality, has no five elements (as the inertness), nor the delusion of
the ‘perceiver connected to the perceived’ (as two different states).

तदा मयैवं शुद्धेन तत्कृ तं ब्रह्मरूपिणा ब्रह्मरूपादृते किं चिदेतत्कर्तुर्न युज्यते।

That is why, I was able to have these experiences (as my own undivided shine), since I was pure and of the
form of Brahman. Without being in the state of Brahman, you cannot have such visions.
(You can only imagine them as related by me, like the taste of the sugar explained in words.)

यदा सर्वमिदं दृश्यं जातं ब्रह्म निरामयं तदा ब्रह्मपदस्थेन मयात्मैवैमीक्षितः।

All that was produced as the element-state (in my contemplation) is the affliction-less Brahman alone.
That is why, remaining in the state of Brahman, I saw myself (Chit-state) like this.

यदा पुनरहं पञ्चभूतानीत्येव भासयन्भवामि जड एवाहं तदा चेतामि किं किल।

If I shine forth as the ‘five inert elements’ through contemplation, and turn into the inert elements, then how
can I be conscious of anything?
(I did not ‘become’ those inert elements and I did not experience any sadness or joy as those elements.
I could experience the inert elements also as a conscious entity only; because I am the Chit state.)

सुप्तोऽस्मीति दृढं भावं बुद्धवांश्चेतनोऽपि सन्नैद्रमेवेत्यलं जाड्यं लसच्चेतति किं चन।

When one wakes up from sleep, the firm idea that ‘I had slept’ is there as an understanding, since one is
conscious of that. The ignorance of the ‘sleep state’ which had been experienced as ‘nothingness’, is
understood as the inertness later. There is something which is self-shining and conscious even in that
sleeping state. (Otherwise how can you remember that you were dreaming or were in deep sleep?
You had forgotten the waking state in the dream or sleep, but you as the ‘witness’ were not absent.)
 9

यस्तु ज्ञानप्रबुद्धात्मा देहस्तस्याधिभौतिकः शाम्यत्युदेति विमलो बोधात्मैवातिवाहिकः।

For him, who is awake in the correct knowledge, the physical body subsides and the knowledge of the
Aativaahika body rises naturally.

(The ignorant are aware of only the physical world; and believe themselves to be the physical forms. A
Knower on the other hand, has no identity with the physical form, which is just one of the many perceived
objects; and he remains identified with the ‘formless Aativaahika body’ alone. He is never in the inert state.
He experiences the inert also as a shine of Chit only.)

आतिवाहिकदेहेन तेन बोधात्मनाणुना बृहता वा यथाकामं निर्वाणात्मावतिष्टते।

A Knower, who is removed of all the covering sheaths (Anna, Praana etc) and is in the Nirvaana state, is in
the form of Aativaahika body only, as the essence of Knowledge. He remains as the subtle ‘atom state of the
individual’, or the ‘total state of Brahmaa’, in whatever way he wishes.

(A Mukta of highest level, experiences at once the totality-state of Brahmaa also and the mini Jeeva-mind
also as a part of the perceived.
A JeevanMukta is totally free to do anything, stay as anything or nothing, anybody or nobody!
He can remain as Shiva away from all, and stay buried inside the ashes; or enjoy the world like Naaraayana;
or rule a kingdom like Janaka; or write poems like Bhaaratiyaar; or be drugged in Mother’s love like
Ramakrishna; or be silent like a Ramana; or be a JagatGuru like Shankara; or roar like a Vivekananda-lion;
or see the Lokaaloka worlds like Vasishta. He is totally free! How can emptiness ever bind emptiness?)

बोधदेहेन हृदयं शिलानामप्यभेदिनां प्रविश्याशु विनिर्याति याति पातालमम्बरम्।

तस्मान्मया पुरा राम बोधदेहेन तत्तदा तथा कृ तमनन्तेन चिन्मयव्योमरूपिणा।
Since the Knower is of the ‘form of Knowledge’ only (and is not bound by the inert form), he can enter the
center of the unbreakable rocks also and come out; he can go to the netherworld down below or fly up above
the sky. Therefore Rama, at that time I was of the ‘form of Knowledge’ only, which is endless and of the
nature of Chit-expanse; and so I was able to experience all this.

वज्रपाषाणपातालनभोम्बरगमागमान्कु र्वतस्तादृशस्याशु न विघ्न उपजायते।

For such a person who is of the ‘form of knowledge’ (established in the Brahman-identity) only, there is no
obstacle that blocks the movement to and fro through the diamonds, or rocks, or netherworld, or the empty
sky above. (He is like the canvas that can exist in any part of the picture that covers it.)

बोधमात्रशरीरेण यावदास्ते जडेष्वसौ पदार्थेषु तथाभूतस्तावत्तत्रावतिष्टते।

When he stays as the ‘form of knowledge’ only, and is inside the inert objects, he exists there as those things
only. (He experiences the state of inert objects as the ‘Knowledge-body of Chit’.)

स्वेच्छयैव चलित्वाथ ततोऽन्यत्र प्रयाति चेत्तत्त्रैव स्थितिं याति तत्तथैवागतिर्यथा।

Moving by one’s own will, if he goes to another object also, he effortlessly experiences that state of the
object, by remaining as that. Similarly he returns also from that state effortlessly.

(The ‘mud in front of you’ may not feel anything, since it is bereft of any mind; but if you are established in
Brahman, you can experience the mud-state with a mind, as the Brahman-consciousness. You as the Chit,
will feel no pain or joy that is associated with those inert objects.)

बोधमात्रं विदुर्देहमातिवाहिकमव्ययं इदानीं त्वं तमेवेह बुधोनुभवसि स्वयम्।

The ‘Aativaahika body of a Knower’ is made of Knowledge (Self awareness as Brahman) only.
Now you will also experience the same in the ‘state of a Knower’.
(If you wish, you can also experience any state of the world.)
 10

चिन्मात्रव्योमरूपोऽस्मीत्यर्कादाविति बोधतः आत्मैवास्तमुपानीतः सन्नेवासन्निवात्मना।

‘I am of the nature of Chit-expanse only, even as the Sun and all’; by this unwavering state of knowledge,
and remaining only as the ‘Self’, and removed of the entire world (as nothingness), he can remain non-
existent, though existing.

स्थितं स्वप्नादिजगति तमसेवासतेव च आवृतेनेव वान्यासामलभ्येन सता दृशम्।

The ‘worlds of the dream state’ are filled with ignorance, and are as if covered by darkness and non-reality,
and cannot be seen by the others; so is the ‘reality of the world’ seen in the Jaagrat also (for the Knowers).

तरङ्गलेखयाङ्गारसरितः स्वाङ्गलग्नया मनोराज्यश्रियेवाशुक् प्रोत्पन्नस्तद्वदेहया

कञ्जलालिकया वह्निविपिनं पुष्पशोभया फु ल्लस्थलाम्बुजाकारं किं शुकाशोकरूपया
विततारम्भयाप्युच्चैर्ज्वालाज्वलतयेद्दया उपोत्थायाङ्ग गलितं खललक्ष्म्येव लोलया।
(The state of ‘Tejas’ did not affect my inner quietness in any manner.
It was like peeping into the dream of another person, by creating another person as the elements.)
Rama! If the ‘line of moving waves’ of the ‘river of embers’ of ‘another mind’s kingdom’, touches one’s
body, one does not feel any pain. Similarly, it does not hurt me in any way, if moved by curiosity and with a
slight wish, when I have the forms like- the ‘blazing fire-trees’ having the ‘beautiful flowers of flames’ with
‘the bees of soot,’ making a forest of ‘bloomed lotuses’ on the land with the ‘red hot Kimshuka blossoms of
embers’; with the ‘huge body of flames’ spreading wildly with ‘high rising flames’; attractive like the
‘wealth gotten by ill-means’ that rise up high at one moment and subside instantly.

तेजस्तयापि परमाणुकोदरेऽपि दृष्टेत्थमेवमिह राम मया जगच्छ्रीः अन्या च सा न च चिदम्बरतः परस्मात्स्वप्ने

पुराचलगणोऽत्र निदर्शनं वः।
Even as the ‘Tejas-form’, even inside the ‘belly of the subtlest atoms’, whatever grandeur of the perceived
world was experienced by me like this, hey Rama, it is not different form the Chit-expanse, the Supreme
essence of Knowledge. The cities and mountains seen in the dream stand as our proof.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART FIFTY SIX

[PAASHAANAAKHYAANA (21)]
(ENJOYING THE SELF-STATE AS ‘VAATA’-5)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

वसिष्टोवाच
Vasishta spoke

‘VAATA’

(The term ‘Vaata’ refers to something that moves, and is able to give the sensation of touch; it also reveals
the sound as its air-currents.)

अथ वातमयीं कृ त्वा जगत्प्रेक्षणकौतुकात्धारणां धीरया वृत्त्या विततामहमागतः संपन्नोऽस्म्यनिलो

वल्लीललनालोकलासकः कमलोत्पलकु न्दादिजालकामोदपालकः।
Then, with the curiosity of seeing the entire world as the experience of the ‘Vaata’, I remained absorbed in
the ‘Dhaarana of Vaata’ (flowing principle) and spread out through the entire world; and in the identity of
the ‘Anila’, I sported with the crowd of ‘creeper-ladies’, and preserved the ‘fragrance’ of the red lotuses,
blue lotuses and other jasmine varieties.

सीकरोत्करनीहारहेलाहरणतत्परः सुरतश्रान्तसर्वाङ्गसमाह्लादनतर्षुलः।
I was engaged in carrying the mist of the water-drops that were spraying from the rivers and Oceans; and I
always wished to soothe the bodies of the lovers who were exhausted by the passionate union.

तृणगुल्मलतावल्लीदलताण्डवपण्डितः लतौषधिफलोल्लासकु सुमामोदमण्डितः।

I was an expert in dancing wildly among the grasses, bushes, and the creeper-leaves; I was decorated by the
fragrance of the flowers that bloomed among the fruits and herbs and creepers.

मृदुमङ्गलकालेषु ललनालोकलालकः भीम उत्पातकालेषु पर्णवत्प्रौढपर्वतः।

In the auspicious times, I will move softly and please the girls with my presence, but will be terrifying at the
time of destruction, and throw off the mountains also like some dried up leaves.

नन्दने कु न्दमन्दारमकरन्दरजोरुणः नरके ऽङ्गारसंभारभूरिनीहारभासुरः।

In the Nandana garden of Svarga, I was reddish in hue being covered by the pollen dust of Kunda and
Mandaara flowers. In the hell, I was fully covered by the hot ashes and embers rising from the hell-fires.

सागरे सरलावर्तलेखानुमितसर्पणः दिवि वारिदसंचारमृष्टामृष्टेन्दुदर्पणः।

In the Ocean, I moved lightly and created the circular patterns on its surface as if decorating it; but in the
sky, I moved violently among the clouds and tried to clean up the sky, and sometimes tainted the ‘moon-
mirror’ by covering it with the clouds I had pushed off!

नक्षत्रक्षत्रसैन्यस्य रथो रंहोविबृंहितः त्रैलोक्यसिद्धसंचारविमानधरणे हितः।

I was the ‘chariot’, which was made huge by the ‘speeding army of star-soldiers’ (the wind named ‘Pravaha’
is said to move the ‘circle of star constellations’); and in the tri-world, I was useful in the carrying of the ‘air-
vehicles of the Devas’ and in helping the Siddhas float across the sky-region.

सहोदर इव क्षिप्रगामित्वादस्य चेतसः अनङ्गोऽपि समस्ताङ्गः स्पन्दानन्दनचन्दनः।

The ‘limbless Manmatha’ (passion-deity)was my brother as it were, because I moved fast in the space, and
he moved fast in the minds (and both of us were invisible); however, all his limbs manifested (as passion)
when I moved along with him and produced the ‘joy of cool sandal paste’ when touching the bodies of the
lovers (since the cool winds increased the passion in the lovers).

तुषारसीकरासारजरारोमविजर्जरः आमोदयौवनोन्मादो मौनमार्दवशैशवः।

I was like an old man with white hairs when I moved inside the ‘spray of snow drops’, was like a young man
when intoxicated by the ‘fragrance of the flowers in the spring’, and was like a child when I silently moved
with all gentleness, at nights.
 4

नन्दनामोदमधुरो मधुरोदारसंसृतिः चारुचैत्ररथोन्मुक्तो हृतकान्तारतश्रमः।

चिरं गङ्गातरङ्गाङ्गदोलान्दोलनसश्रमः श्रमस्वरूपाज्ञतया निवारितततश्रमः।
(I too was prone to exhaustion and tiredness, and sought relief in my own way.
However, since I helped others to get rid of their exhaustion, I actually did not feel tired of my work.)
Sweetened by the fragrance of the flowers of the ‘Nandana garden of Indra’, spreading the sweetness of the
fragrance in all the paths, and slowly coming out of the ‘beautiful garden of Kubera’, I got rid of my
exhaustion of moving in the desolate forest lands of the earth.
I was exhausted by getting tossed about in the waves of River Gangaa for long, but I never knew of any
exhaustion because I was always removing the exhaustion of others, and so felt no exhaustion at all in my
tireless movements.

पुष्पभारानताः स्पर्शैर्वसन्तवनितालताः चिरं चपलयँल्लोलदलहस्तालिलोचनाः।

I moved among the ‘creeper-ladies’, who bent down with the weight of the flowers, who were like the
‘goddesses of spring’ when touched, who moved their ‘leaf-hands’ in a charming manner, and who had their
eyes in the form of black bees.

चिरं भुक्त्वेन्दुबिम्बाग्रं सुप्ता पूर्णाभ्रतल्पके विधूय कमलानीकमपनीतरतश्रमः।

Consuming the nectar from the moon-disc for long, resting in the huge couch of clouds for some time, and
brushing away all the army of the lotuses on the way, I reached the lovers making love under the moonlight,
and removed the exhaustion of the couples with my sweet fragrant moist touch (filled with the nectar of the
moon, the dampness of the clouds and the fragrance of the lotuses).

समस्तरजसामेको व्योमगामी तुरङ्गमः आमोदमदमातङ्गसमुल्लाससमहासुहृत्।

I was the only horse (as the heavy dust storm) that carried the entire heap of the dust in the sky (that rose
from the desert-lands); and yet was a great friend of the ‘intoxicated elephant of fragrance’ (that rose from
the forest flowers) and always was at his side (as the fragrant clean winds).

धीरेणाप्य तडिच्छृ ङ्गं पयोदपशुपालकः तन्तुः सीकरमुक्तानामरिधर्मा रजोरुजाम्।

The cowherds have a conch (Shrnga) that shines like a lightning, and by blowing it, they herd the cows
(Payoda/milk-giver) and take care of them; I too am like them, for I too reach the peak (Shrnga) of the
mountains decorated by the lightnings, and herd the clouds (Payoda/water-giver).
I am the string holding the ‘pearls of water-drops’ rising from the rivers (as their friend); but I sometimes act
like an enemy, and dry up the waters which clean the dusty paths.

आकाशकु सुमामोदः सर्वशब्दसहोदरः नाडीप्रणालीसलिलं भूताङ्गोपाङ्गवर्तकः।

I am the fragrance that fills the ‘sky-lotus’ (blue-sky), and I am the brother of all the ‘sounds’ that rise in the
sky. I am the water flowing through the ‘Naadis that carry the Praana winds’, and thus stay inside all the
limbs and sub-organs of the bodies of the living beings.

मर्मकर्मकरैकात्मा हृद्गुहागेहके सरी नित्यमेकान्तपथिकः सारविज्जातवेदसः।

I am the ‘essence’ of all these hidden organs inside the body; I am the ‘lion living inside the cave of the
heart’; I am always a ‘lone traveler’; I know the character of the ‘fire’ very well (for I will blow off the weak
fire of the lamp like an enemy, but will increase the blaze of a huge fire, like a friend.)

आमोदरत्नलुण्टाको विमाननगरावनिः दाहान्धकारशीतांशुः शैत्येन्दुक्षीरसागरः।

I loot the ‘gems of fragrance’ from the flowers, I am the ‘ground’ for the city of air-vehicles, I am the ‘cool
rays of the moon’ for the burning dark nights, I am the ‘Milk Ocean’ of the cool moonlight.

प्राणापानकलारज्ज्वा प्राणिनां यन्त्रवाहकः अरिर्मित्रं च द्वीपानां द्वीपसंचारणे रतः।

I hold the ‘two ropes of Praana and Apaana’ and move the beings like ‘machines’. When I move among the
islands, I am both an enemy and friend to the islands, for I dash against them with the waves, but add sand
also to their lands.
 5

पुरोगतोऽप्यदृश्यात्मा मनोराज्यपुरोपमः तालवृन्ततिलेतैलमालानं स्पन्ददन्तिनः।

Though moving in front, I am invisible and am like the city imagined in the mind. I am the ‘oil in the sesame
seed of Taala-fan (acting as its essence)’, I am the stake to which the ‘movement-elephant’ is tied up.

एकक्षणलवेनैव चालिताखिलभूधरः वर्णावलितरङ्गाणां गङ्गावाह इवैककृ त्।

At the dissolution time, I uproot the entire mountain within a fraction of a second.
Like the ‘flooding Gangaa River’, I join all the waves of different colours (muddy, clean etc) into one.

धूमांबुवाहरजसां महावर्तकृ दम्भसां द्युनदीवाहवार्योघनभोनीलोत्पलालिकः।

I rotate the ‘smoky dust and the moist clouds in the sky’ with great force.
I am the ‘bee’ hovering around the ‘blue lotus of the sky’ which blooms in the ‘divine Ganges River of the
heavenly sky’ which is filled with the ‘honey of nectar-waters’.

शरीरावेष्टितोन्मुक्तपुराणतृणचोपनः स्पन्दपद्मवनादित्यः शब्दवर्षैकवारिदः।

I make the old grass move very slow, since they are freed of the covering of life.
I am the ‘sun’ for the ‘lotus-grove of movements’. I am the ‘cloud’ which rains the ‘sounds’.

व्योमकाननमातङ्गः शरीरगुहगर्गटः धूलीकदम्बविपिनमालालिङ्गननायकः।

I am the ‘elephant’ which roams wildly in the ‘forest of the sky’. I am the ‘incessant machine-noise’ inside
the bodies. I am the ‘hero’ who embraces the ‘pollen-filled Kadamba trees’ along with the ‘garland of the
forest trees’ as my lovers.

स्त्यानीकरणसंशोषधृतिस्पन्दनसौरभैः सशैत्यैः कर्मभिः षड्भिरलब्धक्षण आक्षयम्।

Till the end of the Creation, I do not get a moment’s respite, since I am engaged always in these six tasks
namely, ‘heaping up of thick balls of snow, mud etc’, ‘drying up the moisture in the things’, ‘holding the
clouds, dust storms etc’, ‘moving the things like trees, plants, grasses’, ‘carrying the fragrances’, and
‘removing the exhaustion of heat’.

रसाकर्षणसव्यग्रो नित्यं भ्रातेव तेजसः हरणादानकर्तॄणामङ्गानां विनियोगकृ त्।

Because of the ‘quality of removing the moisture’, I am like the ‘brother’ of the ‘Tejas’ always.
I am the ‘moving force’ behind the hands and feet, which perform the tasks of taking, giving, and holding.

शरीरनगरे नाडीमार्गैर्गतिनिरर्गलः रसभान्डे परावर्तादायुर्मणिमहावणिक्।

I freely move through the ‘Naadi-paths’ of the ‘body-city’ like a king.
Like a miserly merchant, I hold on to the ‘gem of life’ and keep parading up and down (as Praana and
Apaana Vayus) inside the ‘vessel made of food’, namely the body.

शरीरनगरीनाशनिर्माणैकपरायणः रसकिट्टकलाधातुपृथक्करणकोविदः।
I am always intent on destroying and recreating the body-city (through the imbalance of the Dhatus’), and I
am an expert in dividing the essence, the waste, the chemical etc and distributing it all over the body
(sometimes harming the body, sometimes saving the body).

प्रतिसूक्ष्माणुकं देहे ततो दृष्टं मया जगत्तत्रेत्थं रूपवानस्मि स्फु टमाभोगि सुस्थिरम्।
Inside each and every subtle atom in any object, I saw a world (like the rock-world of the Lokaaloka
hill).There also, I was of the same form, stable and having the same experience.

THE TOTAL EXPERIENCE AS THE ELEMENTS

(Everything was experienced; not experienced also; for I saw myself as all these!
What was not there as the Self? Everything and everybody was the Self!
It was a unique state, which transcends all descriptions! The experiences did not happen in time or space; but
was ‘understood’ as ‘my own body of Jagat made of the five elements’.)
 6

परमाणुप्रति त्वत्र प्रोह्यन्त इव सर्गकाः न किं चित्किलोह्यन्ते स्वाकृ ते किमिवोह्यते।

There were countless worlds floating inside each and every atom as it were.
At the level of Chit, nothing floats ever. What can float in the emptiness of my Chit-state?

सचन्द्रार्कानिलाग्नीन्द्रपद्मवैश्रवणैश्वराः सब्रह्महरिगन्धर्वा विद्याधरमहोरगाः

ससागरगिरिद्वीपदिगन्तरमहार्णवाः सलोकान्तरलोके शक्रियाकालकलाक्रमाः
सस्वर्गभूमिपातालततलोकान्तरान्तराः स्वभावाभाववैधुर्यजरामरणसंभ्रमाः।
एवं नाम तदा राम भूतपञ्चकरूपिणा मया विहृतं तत्र त्रैलोक्यनलिनोदरे।
Along with Chandra, Soorya, Anila, Agni, Indra, Padma, Vaishravana, Ishvara; along with Brahmaa, Hari
and Gandharvas, Vidyaadharas and great Naagas; along with the seas, hills, islands, and huge Oceans
covering in all the directions; along with all the fixed systems of Kaala, Kriyaa, and the respective rulers of
these worlds and other worlds; along with the Svarga, Bhoomi, Paataala and the other worlds that were
outside of them; all the exciting scenes of the worlds with the aging and death scenes; the absence and
presence of objects; all these, hey Rama, were experienced by me, as the ‘form of five elements’ and I
wandered inside the belly of the ‘tri-world lotus’ (like a bee sucking the honey).

THE BLISSFUL EXISTENCE AS THE ‘CONSCIOUS JAGAT-BODY’ THAT IS MADE OF THE ELEMENTS

(In this section, there is the description of the ‘mixed up state of experiences of Vasishta-mind as
the entire Jagat made of the five elements’; sometimes as Bhoomi, sometimes as Aakaasha, and so
on, and has to be understood in a total-sense, like you experience the various limbs of your own
body at once, as the whole body.)

रसः पीतोऽनुभूतश्च क्ष्माजलानिलतेजसां मूलजालेन वृक्षाणां प्राणिनां वसता मया।

Existing as the ‘Kshmaa, Jala, Anila and Tejas’, I sucked the moisture of the ground through the network of
roots, and had the experience of being a part of the bodies of the trees and animals.

रसायनघनाङ्गेषु चन्दनद्रवशोभिषु लुठितं चन्द्रबिम्बेषु तुषारशयनेष्विव।

I rolled on the ‘dense nectar-filled moon rays’ which were cool and white like the sandal paste.

सर्वर्तुवनजालेषु नानामोदानि दिक्ष्वलं भुक्तानि पुष्पजालानि प्रोच्छिष्टं ददताऽलये।

I consumed varied scents of varied flowers in the various forests in all the seasons, in all the directions, and
gave only the left over nectar to the bees.

ततोन्नतासु मृद्वीषु स्वास्तीर्णास्वम्बराजिरे सुप्तं शुभ्राभ्रमालासु नवनीतस्थलीष्विव।

I slept inside the ‘array of soft white clouds, which floated high above in the sky and spread out all over the
sky-hall’, as if it was a ‘land made of butter’.

सुमनःपत्रमृदुषु नीललक्ष्मीविलासिषु सुरसिद्धाङ्गनाङ्गेषु दूरास्तस्मरवासनम्।

Without the least taint of passion, I slept on the ‘limbs of the ladies of Deva and Siddha clans’, which were
soft like the ‘petals of the flowers’, and which shone like the ‘lotus bed of blue flowers’.

कृ तः कु मुदकह्वारकमले नलिनीवने कोमलः कलहंसीभिर्लीलाकलकलारवः।

I sported with ‘gleeful pleasing noises’ along with the ‘KalaHamsas’ (swans), inside the ‘lake-groove of
lotuses filled with the white, blue and red lotuses’.

सरत्सरिच्छिरासारा मूलभूमण्डलान्विताः अङ्गैरूढाः स्फु रद्भूता लोमालय इवाद्रयः।

Since I was of the size of Brahmaanda itself, the ‘mountain ranges with their nerve- tubes of flowing rivers,
and rooted in the earth pedestal’, became my’ hair-array’ as it were, on my chest.
 7

खाद्रयः प्रथिता दीर्घसरित्सूत्रैः समुद्रकैः आदर्शैः विश्रान्तमङ्गेषु प्रतिबिम्बिभिः।

The ‘mountains in the sky’, which were imagined by the folk-tale narrators as filled with rivers and
surrounded by the Oceans, rested in my limbs (vibrating energy state) like the reflections.
(Not only the folk-lore, but even the life stories imagined by the deluded ones, shone as the reflections in me
with the Jagat-body.)

भूतसर्गेण विश्रान्तं सिद्धविद्याधरादिना मेद्देहे चेतितेनेव मक्षिकायौकरूपिणा।

मत्प्रसादेन मुदितैर्लब्धमर्कादिभिर्वपुः कृ ष्णरक्तसितापीतहरितैर्हरितैरिव।
When the Siddhas and Vidyaadharas roamed about in the tri-world, they remained invisible and rested inside
my body (space), giving me a feeling of some mosquito or lice crawling on me. Because of my grace, they
were kept happy by the touch of the sunlight, like the trees that were of various hues of black, red, white,
yellow, and green (and were held steady by me).

समुद्रमुद्रया सप्तद्वीपसप्तात्मरूपया संस्थया स्थापिता भूमिः प्रकोष्टे वलयोपमा।

The entire ‘Bhoomi’ with its ‘covering of the Ocean with the seven islands as its seven essences’, is placed
on my fore-arm like a bangle.

विद्याधरपुरन्ध्रीणां परामृष्टाङ्गयष्टिना अदृष्टेनैव विहितः पुलकोल्लास आत्मना।

I (Vaayu), move invisibly among the Vidyaadhara ladies and by lightly massaging their bodies, give them
the horripilation as if by the touch of the lover.

सरिच्छिरामलस्फाररसानि सुषिराणि च जगन्त्येवास्थिजालानि ममासन्संस्थितानि च।

The worlds that are ‘hollow with the nerve-tubes filled with the flow of rivers’, are my ‘skeletal bones’ and
the ‘mountains are my flesh-portions’.

असंख्यैर्व्योममातङ्गैश्चन्द्रार्क चलचामरैः उदुम्बरान्तर्मशकै रिव मद्दृदये स्थितम्।

Countless heavenly elephants (huge Aeiravatas of countless tri-worlds), exist inside me (Aakaasha) like the
‘tiny flies inside the Udumbara fruit’. In the endless time-span, the ‘chowries of moon and sun’ keep moving
up and down, without stop.

सर्वपातालपादेन भूतलोदरधारिणा खमूर्ध्नापि तदा राम न त्यक्ताथ परमाणुता।

दिक्षु सर्वासु सर्वत्र सर्वदा सर्वकारिणा सर्वात्मनाप्यसर्वेण शून्यरूपेण संस्थितम्।
(I was the Brahmaanda itself; yet did not turn into a Brahmaanda!)
The entire nether world was my feet; BhooLoka was my belly; sky was my head; yet I did not lose the state
of the Supreme atom (Chit), Rama! In all the directions, everywhere, at all times, as the doer of all, as the
essence of all; yet not being all, I stayed as the emptiness only (as the unmanifest state of Jagat, though
appearing to manifest as the Jagat).

किं चित्त्वं सदकिं चित्त्वं साकृ तित्वं निराकृ ति अनुभूतं सजाड्यं च चेतनत्वमलं मया।
As the ‘Chit-Bodha’ state of the Jagat, I experienced with full awareness ‘everything that was there,
everything that was not there, everything that was with the form, everything that was without the form, and
everything that was inert also’.

(All these terms like ‘form, formless, conscious, inert etc’ belong to the mind only!
If you want to understand my experience as the ‘conscious Jagat-body’, then you have to understand that
anything that the mind imagines as existing, I was all that. There was no distinction as imagined or real;
whatever the mind vibrated as any perception-experience, I was that instantly.
Actually nothing else was there but me the Brahman that was conscious of its Jagat-body!)
 8

मैनाकमुग्धपीनस्य सागरस्यावनिं प्रति सन्ति सर्गसहस्राणि स्थाणुभूतान्यथो मया।

जगत्यङ्गे मयोढानि गूढानि प्रकटान्यपि प्रतिबिम्बपुराणीव मुकु रेणाजडात्मना।
(Can you imagine the number of worlds that exist as the Jagat-Brahman?
Make effort, and transcend your imagined life-story with you as another imagined character inside it!
The worlds are not solid; but are experienced as solid; and countless worlds can exist in each and every atom
of the world. The very space that is in front of you might be crawling with people of some other world-
existence. ‘Reality’ (Sat) is just the potential state; what cannot exist as its ‘body of probable states’?)

If you can imagine the ‘wide-spread limitless expanse of the ocean that is swollen because of concealing the
gigantic mountains like Mainaaka’, and if you can imagine that in ‘each and every minuscule point of that
hugeness’ exist thousands of worlds as ‘solid existences’ (with people of various forms and cultures, with
their own life-stories), then imagine that those worlds contain more worlds in each of their subtle atoms; now
imagine those worlds and also those other worlds that are inside them, and those other worlds inside those
worlds (ad infinitum), like a never-ending world-scenario. These worlds are kept concealed and revealed as
creation and destruction (like the winking of the eye), and were reflected in me, like reflections in a mirror;
and were experienced by me, at once as my ‘formless form’, the ‘non-inert Bodha form’.

एवं जलानिलाग्नित्वं भूमित्वं स्वात्मना मया कृ तं चितेव स्वप्नेषु बत मायाविजृभितम्।

In this manner, I stayed as the Jala, Anila, Agni, Bhoomi, by my own Self, like the consciousness getting
experienced as the dream. The wonder of the grandeur of Maayaa!

अपि तस्यामवस्थायां जगत्याकाशकोशके मया दृष्टान्यसंख्यानि परमाणुकणं प्रति।

परमाणु प्रति व्योम परमाणु प्रति स्थितं सर्गवृन्दं यथा स्वप्ने स्वप्नान्तरयुतं पुरम्।
खमेवाहमभूवं भूमण्डलं द्वीपकु ण्डलं सर्वात्मनापि न व्याप्तं किं चनापि मया क्वचित्।
Even in that state where nothing exists as any world, I saw countless worlds in each and every subtle atom of
the hollow expanse of the world (like the gold at once experiencing all its probable states, without becoming
them.)
Each and every subtle atom was an ‘empty expanse filled with worlds’ (made of emptiness only).
In each and every subtle atom of those worlds, were more ‘hollow expanses filled with more worlds’.
It was like seeing a city inside the dream (which contains more cities inside it, and more cities inside those
cities, and so on, without an end ever reached.)
All these worlds were made of ‘emptiness only’ (which is not the ‘emptiness of objects’ as defined in the
world vocabulary)! I was the ‘pure taintless emptiness’ filling all the worlds and all the circles of islands, as
the essence of everything; yet I filled nothing anywhere.
(I as the Chit-state, was all the elements; and was not all the elements also.
I was conscious as the inert, but not inert!
You can imagine me as experiencing all these amazing impossible things; or just know that it is how the
Chit exists as all, experiencing everything, but not experiencing anything.)

समुत्पादयताशेषं लतातरुतृणाङ्कु रं भूतलेन रसाः कृ ष्टा मयार्थेनैव पुंभृताम्।

As the water-essence, I sucked the moisture from the ground and produced endless sprouts of creepers and
trees, like the men filling their worlds with many objects through the wealth that they own.
(As the power to exist as anything or anyone, I as the Chit existed all these world-states and at once
experienced them like a wealthy man enjoying all his possessions, though I myself existed as the possessions
also, without the sense of division, as ‘I’ and ‘mine’.)

अवदाततमे शुद्धबोधकालमपेयुषि जगल्लक्षाणि तिष्टन्ति न तिष्टन्ति च कानिचित्।

In that state where I have attained the ‘excellent state of pure knowledge’ (the awareness state of Brahman
itself existing as the shine of perception), millions of worlds exist; but none of them exist also.

चिति यास्तु चमत्कारं चमत्कु र्वन्ति यत्स्वतः स्वचमत्कृ तयोऽन्तस्थास्तदेताः सृष्टिदृष्टयः।

The miraculous power of the Chit exhibits itself as all these wonders. These perceived worlds are the
‘miracle power of Chit within itself’, which creates such superimposition of worlds within worlds.
 9

(The worlds exist as just the ‘mind-construes’, which are powered by the vibrating state of the Praana, which
is empowered by the Chit which can exist as anything the mind fancies. The worlds within worlds are just
like the dreams within dreams, and exist as the unfathomable matrix of the mind, the conceiving
mechanism.)

अनुभूतं कृ तं कष्टं यावत्क्वचन किं चन परमार्थचमत्कारादृते नेहोपलभ्यते।

Whatever is there anywhere as the experiences, actions, effort etc, there is nothing else obtained as the
essence, except the ‘miracle power of the Supreme Reality’ (which is beyond the ‘narrative capacity’ of the
mind.)

प्रत्येकं विश्वरूपात्मा सर्वकर्ता निरामयः प्रबुद्धः शुद्धबोधात्मा सर्वं ब्रह्मात्मकं यतः।

‘That alone ‘is of the ‘form’ of the ‘changing panorama of empty patterns in emptiness’, namely the
‘Vishvam’. ‘That alone’ is the ‘doer’ of everything. ‘That’ is affliction-less (since it is not tainted by the
mind-mechanism). It is always awake to itself as everything, since everything is Brahman only.
(You are ‘That’ actually; but you cannot know of it as long as you exist as the mind-entity, the dream-
character produced by your Vaasanaa-dream. How can the dream-character know of the waking state ever?)

सर्वः सर्वत्र सर्वात्मा सर्वगः सर्वसंश्रयः एतत्प्रबुद्धविषयमप्रबुद्दं न वेद्म्यहम्।

That alone is all; is everywhere; is the essence of all; pervades all; supports all.
This is how a knower of the highest state feels. (I am always in that state!)
If you cannot understand my experience as Brahman, then I cannot make you understand it, for I do not
know the state of ignorance that you are stuck with. ( How can I explain sight to a blind person?)

आकाशकोशविशदात्मनि चित्स्वरूपे येयं सदा कचति सर्गपरम्परेति।सान्तस्तदेव किल ताप इवान्तरूष्मा

भेदोपलम्भ इति नास्ति सदस्त्यनन्तम्।
(Rama! I existed as my own self, and experienced my own self as the Jagat.
‘I experienced myself’; or ‘I existed as my self’; such statements are meaningless and do not convey the true
state of Brahman. ‘I alone exist’, without the reference to the terms of ‘I’ and ‘existence’: and the ‘Jagat’
shines forth as my essence.)

In the ‘Self of the nature of emptiness’,which is of the ‘form of Knowledge’, these worlds shine at all times.
‘Brahman exists as Jagat’ means ‘Brahman exists as Brahman’.
‘Brahman is in Jagat’; ‘Jagat is in Brahman! It is like saying ‘Ooshma’ (heat) is inside the ‘Taapa’ (heat)
(different words; but same meaning). There is no difference at all. Sat alone stays endlessly.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART FIFTY SEVEN

[PAASHAANAAKHYAANA (22)]
(STORY OF THE SIDDHA)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

वसिष्टोवाच
Vasishta spoke

अथैवंरूपसंवित्तेः परावृत्त्य प्रयत्नतः तमम्बरकु टीकोशदेशमागतवानहम्।

यावत्तत्र न पश्यामि स्वदेहं न क्वचन स्थितं पश्यामि के वलं सिद्धं कमप्यन्यं पुरः स्थितं
उपविष्टं समाधाननिष्टं इष्टं पदं गतं सौम्योदयमिवादित्यं दग्धेन्धनमिवानलं बद्धपद्मासनं शान्तं
समाधाननिरिङ्गनं गुल्फद्वितयमध्यस्थवृषणं विषयातिगं मृष्टसौम्यसमाभोगस्कन्धबन्धुरकन्धरं
सुस्थितोदारविश्रान्तस्फारकस्थितिसुन्दरं नाभीनिकटगोत्तानपाणिद्द्वितयदीप्तिभिः हृदयाम्भोजतेजोभिः
बहिष्टैरिव भासितं श्लिष्टपद्मेक्षणं क्षीणसर्वेक्षं स्वछतां गतं सरो निमीलिताम्भोजमिव सुप्तं दिनात्यये
अविक्षुभितमाशान्तमन्तःकरणकोटरं दधानं धीरत्या वृत्त्या शान्तोत्पातमिवाम्बरम्।
अपश्यता निजं देहं तं मुनिं पश्यता पुरः इदं मया चिन्तितं चारुचेतसा।
After the experiences of such unique nature, I made effort to come back to my Vasishta life-state, turned
around and arrived at the space-point where the hut was, (where I had started the practice of Samaadhi, and
left my physical body in the state of Samaadhi); but I did not find my body anywhere there; but saw some
other Siddha, in front of me.
He was seated in Samaadhi, and was absorbed in some meditation of his fancy; he was like the peaceful
rising state of the Sun, was like the fire which has its fuel consumed off; was seated in the lotus posture; was
tranquil and motionless in that stabilized state of the mind.
His ‘Vrshana’ was in between the ankles; he had crossed over all the sense attractions.
The shoulders were shining with ashes; were steady and equally placed adding to his majestic disposition;
and were adorned by the steady state of the neck in the middle (as befitting a Yogi).
His mind rested in the most magnificent state of all. A light smile adorned his face; and his head appeared
charming (like a rising sun). The luster of his ‘heart-lotus’ shone outwards and appeared like ‘two bloomed
lotuses’ in the form of his ‘upturned palms placed near the navel’.
The eye lashes were tightly closed and covered his lotus-eyes; all the outward sights had vanished from the
eyes, and they had become cleansed of all the impurities.
His face was like a lake where the lotuses had closed down at the end of the day.
He firmly held the inner hollow of the mind which was undisturbed and quiet, with the steady meditation;
and appeared like the ‘quiet sky after the heavy downpour’.
I did not see my body; but saw that Sage in front. I with my anxiety-freed, mind thought like this:

अयं कश्चिन्महासिद्धः संप्राप्तोऽस्मिन्दिगन्तरे विचार्याहमिवैकान्तं विश्रामार्थी महाम्बरं समाधियोग्यमेकान्तं

लभेयेतीह चिन्तया कु टी दृष्टेयमेतेन सत्यसंकल्पशालिना।मदागमनमेतेन ततोऽचिन्तयता चिरं तं स्वदेहं

शवीभूतमपस्येह कृ ता स्थितिः।तदिहास्तमहं यामि स्वं लोकमिति निश्चयं यावद्गन्तुं प्रवृत्तोऽस्मि तावत्
संकल्पनक्षयात् सा निवृत्ता कु टी तत्र संपन्नं व्योम के वलं स सिद्धोऽपि निराधारः पतितोऽधः समाधिमान्।
स्वसंकल्पनसंशान्तौ स्वप्नसंकल्पपत्तनं यदा सा कु टी नष्टा मत्संकल्पोपशान्तितः।स पपात ततो ध्यानी
जलोत्पीड इवाम्बुदात् खादिवानिलनुन्नोऽब्द इन्दुबिम्बमिव क्षये।वैमानिक इवापुण्यश्छिन्नमूल इव द्रुमः
खात्त्यक्त इव पाषाणः स पपात ततोऽवनौ।अहं यावदियं तावत्कु टिकास्त्विति कल्पने क्षीणे कु टिक्षये जाते
स सिद्धः पतितः क्षणात्।
‘This is some great Siddha who has arrived at this edge of the directions, that is inaccessible to the ordinary
people. Like me, he must have searched the ends of the sky seeking solitude, so that he can rest in some
undisturbed contemplation; must have been thinking about a quiet place fit to sit in Samaadhi; must have
seen this hut, since he is a Yogi with true Samkalpa; must have waited for me to return for quite a long time;
and not expecting me to return ever, he must have removed my dead body (neglected form) from here and
sat here like this. Therefore I will vanish from here and go back to my world.’
Having decided thus, when I started to leave that place, that hut vanished instantly because of the ‘cessation
of the Samkalpa’, and there was only the empty sky left back.
That Siddha who was in Samaadhi, started to fall down immediately from there, having nothing else to
support him. When the ‘dream-Samkalpa’ ends, the city produced by the ‘dream-Samkalpa’ also ends.
 4

When my ‘Samkalpa’ (of the hut) was gone, that beautiful hut was also vanished; and that Yogi who was
absorbed in contemplation, fell down like the water falling from the cloud, like the cloud falling from the sky
when blown by the wind, like a moon-disc falling down at the ‘time of dissolution’. Like a person in the
heaven falling down due to the diminished merits, like a tree axed at its root, like a stone falling from the
sky, he fell on the ground (earth). When my Samkalpa that ‘this hut should stay on’ vanished, the hut (of my
Samkalpa) also vanished, and that Siddha immediately fell down.

पतता तेन सिद्धेन ततः सौजन्यकौतुकः मनसैवाहमगमं नभसो वसुधातलम्।

सोऽपततत्पवनस्कन्धवलनावर्तवृत्तिभिः सप्तद्वीपसमुद्रान्ते गीर्वाणरमणावनौ।
प्राणापानोर्ध्वगामित्त्वात्खाद्यथास्थितमेव सः सृष्टपूर्वोर्ध्वमूर्धोर्व्यां बद्धपद्मासनोऽपतत्।
न प्रबुद्धो बभूवासौ विचरं तमचेतनः पाषाणदेह इव वा तूलात्मेवैव वा लघुः।
Feeling concerned and curious, I went along with the falling Siddha from the sky to the earth with my mind
itself. (I was in the Aativaahika body only, and could be anywhere at will.)
Rotating like the ‘water caught in the dissolution storm’, he fell straight into the ‘golden land of the Devas’
that was situated beyond the ‘seven seas’. He was engaged in the upward movement of Praana and Apaana,
and was seated firmly in the lotus posture, and he fell down from the sky, exactly as he was, in that lotus
posture itself, with his head upwards, as if he was the first one who was produced in the creation, and had
been pushed down to the earth, the head pointing upward.
He had not woken up from his Samaadhi, though he had fallen like this. Absorbed in his contemplation he
was inert-like, and had fallen like a heavy stone or may be like the light cotton-piece.

मया तदवबोधार्थमथ यत्नवता तदा कृ त्वा जलदतां व्योम्नि वृष्टं गर्जितमूर्जितम्।

करकाशनिपातेन तेन तस्मिन्दिगन्तरे मयूरं प्रावृषेवामुं बुद्ध्या बोधितवानसौ।
I wanted to wake him up and so, became a roaring cloud and created a heavy down pour. With the great
noises of the lightning and the hail storm, I woke him up from his Samaadhi, like waking up a peacock by
the roar of the monsoon clouds.

बभूवाभासिताङ्गश्रीर्विकासितविलोचनः धारानिकरफु ल्लात्मा प्रावृषीवाम्बुजाकरः।

प्रबुद्धं संप्रशान्तायां दृष्टौ तमहमग्रतः अपृच्छं स्वच्छया वृत्त्या निवृत्तं परमार्थतः।
क्व स्थितोऽसि करोषीदं किं च भो मुनिनायक कस्त्वं कस्मादलं दूरान्न भ्रंशमपि चेतसि।
His body was instantly filled with life, and his eyes opened wide like a lotus lake blooming up in the rain.
After he had woken up, and had come out of his contemplation-state, and seeing him in front of me fully
awake, I questioned him like this; ‘Hey MuniNaayaka! Where do you stay? What are you doing? Who are
you? Why do you not understand that you have fallen from far above?’

इत्युक्तो मामसौ प्रेक्ष्य संस्मृत्य प्राक्तनीं गतिं उवाच वचनं चारु चातको जलदं यथा।
प्रतिपालय मे यावत्स्ववृत्तान्तं स्मरयाम्यहं कथयिष्यामि ते पश्चात्पाश्चात्यं वृत्तमात्मनः।
इत्युक्त्वा चिन्तयित्वाशु स यथा वृत्तमक्षतं स्मृतवान्सायमह्नीव समाचारितमात्मनः।
He looked at me, remembered the past events of his many lives, and spoke to me like a Chaataka bird
addressing the cloud (happy by seeing me) (as if his journey in life was fulfilled my presence).
‘Wait till I remember my past story. I will recount my story to you after a while.’
Having said this, he remembered all that happened in the past (of many lives), like the people recalling the
day’s events at the evening.

मामथोवाच चन्द्रांशुशीतलं आह्लादनमनिन्द्यं च निरवद्यं सुखोदयम्।

Then he spoke to me words (filled with the essence of Vairaagya and Viveka and therefore) cool like the
moon rays, pleasing, blameless, unobjectionable, and leading to the blissful state of the Supreme.
 5

सिद्ध उवाच
Siddha spoke

अधुना त्वं मया ब्रह्मन्परिज्ञातेऽभिवादये अतिक्रमोऽयं क्षन्तव्यः स्वभावो हि सतां क्षमा।

मुने चिरमहं भ्रान्तो देवोपवनभूमिषु भोगामोदविमोहेषु षट्पदः पद्मिनीष्विव।
दृश्यनद्यामथो चित्तजलकल्लोलहेलया चक्रावर्तोह्यमानेन मयोद्विग्नेन चिन्तितम्।
Brahman! I recognize you now (as the noble Vasishta), and offer my salutations to you.
Forgive this fault of mine, that I have entered your hut without permission.
The nature of the noble men is to forgive the mistakes committed by the ignorant men like us!
Hey Muni! I have wandered in the pleasure-filled gardens of the heavens for long (due to the meritorious
acts of many lives), and have been lost in the ‘deluding fragrance of the enjoyments’ like a six-footed bee in
the honey-filled lotuses. Being carried away by the ‘whirlpools’ in the ‘turbulent waves of the Chitta’ inside
the ‘perception-river’, I analyzed the ‘futility of the ignorant existence’ in the world, in this manner.

संसारसागरे दृश्यकल्लोलैरहमाकु लः कालेनोद्वेगमायातश्चातकोऽवग्रहे यथा।

Caught in the turbulent waves of the world-scenes that rise one after the other in this ‘Samsaara-ocean’, I
was filled with anxiety, and in course of time felt disinterested in everything, like a Chaataka bird in the
absence of the rains (because of not getting any real joy anywhere).

संविन्मात्रैकसारेषु रम्यं भोगेषु नाम किं अवतिष्टे गतोद्वेगसंविद्व्योम्न्येव के वलम्।

The pleasures belonging to the world are proved to be joyful, only because they are of the essence of
‘consciousness’ (because unless I understand them as pleasing, how can they be pleasurable to me)?
What joy is there in them, if I am not aware of the imagined joy?
(And, if the objects do not end up in giving me that imagined joy, I feel disappointed and frustrated!)
I am aware of some sensations, and so I feel happy; then why not stay as the pure awareness itself (without
the imaginations of joy? That will free me of all the apprehensions related to the pleasures.
(If ‘quietness’ alone is really pleasing which I attain at the end of any desire-satisfaction, then why not
choose to be quiet only; then I will be always happy! Why make an effort to attain something that is already
there as my natural state?)

शब्दरूपरसस्पर्शगन्धमात्रादृते परं नेह किं चन नामास्ति किमेतावत्यहं रमे।

There is nothing at all here other than the ‘passing flow of sensations’ namely the ‘sound, image, taste, touch
and smell’! How can I feel any joy in these ‘inert sensations’?
(The mind alone defines the joys as connected to the objects; actually, the objects do not have the quality of
joy inside them.)

चिन्मात्राकाशमेवैतत्सर्वं चिन्मात्रमेव वा तत्किमत्रासदाकारे रमे नष्टमतिर्यथा।

All that is perceived here is just the expanse of Chit alone (as some conscious-state), or rather it is just the
Chit-expanse (the understanding state), and nothing else is there at all other than that!
Then why should I feel any joy in this ‘unreal picture’ superimposed on the Chit, like an insane person who
sees something other than what is there?

विषया विषवैषम्या वामाः कामविमोहदाः रसाः सरसवैरस्याः लुठन्नेषु न को हतः।

The sense objects (or the objects which exist as sensations only) are as harmful as the poison, are contrary to
what is expected of them, make one obsessed with desires, are without any essence though appearing with
essence! Who will not be ruined by rolling in them?
(The sense objects (as the image, smell, touch, smell and taste) appear as the inert objects and also as the
living beings around you, and also as the body which you are identified with!
Attachment to one’s form as oneself, attachment to the people related to the body, attachment to the wealth
and possessions related to the body, and each and everything that is sensed, comes under the category of
‘Vishayas’, the objects perceived by the mind. To believe in the realness of any sensed object is considered
as attachment to the sense objects.)
 6

जीर्णा जीवितजम्बालजरच्छफरिकामतिः कायं द्रुतगताऽऽदातुं जरेच्छति बृहद्बकी।

(The body that you hold on to as the most precious thing of all, and also love and adore all that is related to it
as dear and near, is always ready to perish at the slightest mishap! There is no guarantee of its being alive
the next moment even!)
The old-age is like a ‘giant female crane’ (waiting for its prey patiently); she quickly grabs this body like a
‘fat fish’ that has been well nourished by its various attachments and obsessions in this stinky life- pond.

कायोऽयमचिरापायो बुबुदोऽम्बुनिधाविव स्फु रन्नेव पुरोन्तर्द्द्धि याति दीपशिखा यथा।

The fragile body is always in danger, and like a bubble forming on the surface of the ocean vanishes the
moment it is produced, like an unstable flame.
(The term ‘birth’ is synonymous to the term ‘death’. Anything is dead the very moment it is born; life is just
an instantaneous dream that one has at birth which has already ended.)

विविधाकु लकल्लोला चक्रावर्तविधायिनी मृतिजन्मबृहत्कू ला सुखदुःखतरङ्गिणी

यौवनोल्लासकलिला जराधवलफे निला काकतालीययोगेन संपन्नसुखदुःखबुद्बुदा
व्यवहारमहावाहलेखाजडरवाकु ला रागद्वेषघनोल्लासा भूतलालोलदेहिका
लोभमोहमहावर्ता पातोत्पातविवर्तिनी हा तप्ता जीविताख्येयं नदी नदनशीतला।
(The term ‘life’ looks so enchanting and attractive, but is filled only with struggles, pains, and distress.
The river flowing in the desert is so inviting and cool, but when you reach it, there is only the hot sandy
ground that burns your body; so is the life with its infinite promises of joys and attractions.)
This (mirage) river called the ‘life’ (Jeevitaa) is cold only as a sound-form, but is hot in actuality; the life is
also said to be some joyful experience that needs to be celebrated, but is filled with the three-fold pains of
the body, mind and unexpected events. Ha! This ‘life-river’ indeed is scorching me!
The ‘life-river’ is filled with the ‘dangerous waves of endless anxieties’; drags one inside many unexpected
whirlpools; has many ‘slopy hollows of deaths and births’ where you slide into very fast; is made of the
‘waves of joys and sorrows’ which rise one after the other; has the ‘slushy ground with the joys of youth-
state’, where one sinks by chasing the joys as permanent; has the white worthless ‘foamy bubbles of old-
age’; is covered by the ‘bubbles of joys and sorrow’s that appear randomly; is filled with the painful screams
(dashing sounds of the waves) that rise from the flooding waters of the worldly affairs; is shadowed by the
clouds of attraction and repulsion; rolls on the ‘dirty stinking ground of Vaasanaa-floors’; is filled with the
‘whirlpools of greed and obsession’; pushes one up and down with her ‘huge turbulent waves of events’!
Alas the pain of life! (What worth is a life that is lived without the acquisition of ‘Jnaana’!)

अपूर्वाण्युपगच्छन्ति तथा पूर्वाणि यान्त्यलं संसारसरिदम्बूनि संगतानि धनानि च।

प्रवृत्ता ये निवर्तन्ते तैरलं हतभावकैः अपूर्वा ये प्रवर्तन्ते तेष्वथास्थेह कीदृशी।
The ignorant hold on to two things in life, the body-centered relatives, friends etc, and the objects that one
owns namely, the precious metals, houses, lands, money etc; both these categories are unstable only; both
are like the ‘flowing waters of the Samsaara-river’, where the previous ones keep vanishing, and new ones
keep appearing.
Those of the past which have begun have to end at some time; (anything that is produced in time has to end
at some time)! Enough of holding on to the previous connections that have to end!
Those which have not appeared are not at all existent! How can one have attachment to something that has
not yet appeared?
(Life is just a sliding state of sense-patterns that is continuously flowing away.
Life is just made up of ‘gone’ and ‘to come’ patterns. There is no ‘present’ at all.
Memories of the past and the hopes of the future; that is all the life is made up of!
What can be held on to as stable?)

सर्वस्याः सरितो वारि प्रयात्यायाति चाकरात् देहनद्याः पयस्त्वायुर्यात्येवमायाति नो पुनः।

The waters of the river go up and become the clouds, and again pour down as the rains from the clouds. The
body-river has the life-span (Aayush) as its flowing waters, which of course go off, but do not return ever.
(Do not waste even a second in the wasteful pursuits of desire-fulfillment, for each moment should be
considered as the most precious gem; if lost, cannot be regained again!)
 7

शतशः परिवर्तन्ते प्रतिपिण्डं क्षणं प्रति कु लालचक्रकाभावा इव भावा भवाम्बुधौ।

At each and every moment, every ‘heap of flesh’ (body and its connected objects) (as its world-experience)
keeps changing (growing or rotting or perishing) in this ‘Ocean of Bhava’ (BhavaSaagara), like the ‘lump of
clay’ placed on the rotating potter’s wheel.

चरन्ति चतुरास्चौरा विषमा विषयाररयः हरन्ति भावसर्वस्वं जागर्मि स्वपिमीह किम्।

(Usually the thieves rob the people at night, when they are deep asleep; but there are these smart thieves that
rob in the broad daylight itself, even when I am fully awake!
They rob us of our precious intellect, the ‘Buddhi’ itself, and ruin us completely, even when we are awake
and are in full awareness of what is happening! I am indeed senseless whether I am awake or asleep!
I have not attained the real wakefulness of Jnaana, where these thieves can be kept at bay.)
There are these very smart thieves, who are dangerous and stealthily move around us always! They are the
enemies in the form of ‘sense-pleasures’ (sense objects in the form of family, wealth etc); they rob away all
the things that one has (namely learning, self-control, reason, discriminating capacity, etc) (in our quest for
happiness in the world)! What matters whether I am asleep or awake here!

आयुषः खण्डखण्डाश्च निपतन्तः पुनःपुनः न कश्चिद्वेत्ति कालेन क्षतानि दिवसान्यहो।

Alas! No one is aware of the days passing one after another with nothing achieved, even as their life-span
gets cut into pieces again and again by ‘Kaala’ (Time/Change).
(Staying absorbed in the worldly affairs, then fall into sleep feeling exhausted, then dream again some
idiotic world events; then wake up again to get absorbed in the worldly affairs; that is how the life passes off
with nothing worthwhile achieved. No one is aware as to how each day takes them one step nearer to the
‘death’, and how a precious day has been wasted without acquiring some fulfilling knowledge!)

इदमद्य तथेदं च तथेदमिदमस्य मे एवं कलनया लोको गतं प्राप्तं न वेत्त्यहो।

‘Today this; in this manner it is; and this is in this manner; this will be mine’; in such wasteful thoughts (of
family events, wealth acquirement etc), one does not know of the life ebbing away day by day, is not aware
of the death approaching stealthily, at the end of each day.

भुक्तं पीतमनन्तासु भ्रान्तं च वनभूमिषु दृष्टानि सुखदुःखानि किमन्यदिह साध्यते।

Enough has been eaten and drunk; have wandered enough in these (world) jungles; have seen enough pains
and pleasures; what else can be achieved here?
(Even if a man is drowned in riches, what new pleasures can he experience as permanent, with his rotting
body acting as his functional tool for pleasures?
Even if one is wealthy all throughout his life, has had the perfect pleasures of the family, has mastered all
learning, is virtuous and noble, still he cannot conquer the old-age and death, and cannot avoid the tragedies
of diseases and ailments.)

सुखदुःखानुभवनाद्भूयो विवर्तनात् अनित्यत्वाच्च भावानां स्थिता निष्कौतुका वयम्।

(What is a life but the array of repeated actions performed day in and day out? What new thing gets
experienced any day, but the same old sense-patterns and the same old emotional dramas!)
Again and again experiencing the very same joys and sorrows, and observing the impermanence of the
objects (inert and living), we have lost interest in life.

भुक्तानि भोगवृन्दानि दृष्टा चानित्यता भृशं नोपलभ्यत एवाति विश्रान्तिरिह कु त्रचित्।

भ्रान्तमुत्तुङ्गशृङ्गासु मेरूपवनभूमिषु लोकपालपुरीषूच्चैः संप्राप्तं किमकृ त्रिमम्।
We have experienced enough pleasures; have seen the impermanence of all.
No permanent peace ever gets obtained here.
(Which place I have not visited, or which pleasure has not been sought by me, in my past lives?)
I have wandered enough among the tallest peaks of mountains (visited all the beautiful places in the earth),
the enchanting gardens of Meru Mountain (enjoyed the pleasures of DevaLoka), and the magical worlds of
LokaPaalas! What joy is there that is not repeated, or enjoyed by some one else, sometime, somewhere?
Where can one find that (experience-less) joy which is not mind-made (and has not been experienced ever)?
 8

सर्वत्र दारुभिर्वृक्षा मांसैर्भूतानि भूर्मृदा दुःखान्यनित्यता चेति कथमाश्वास्यते वद।

The trees are made of wood; the bodies are made of flesh; the ground is made of mud; and the life is made of
sorrows and impermanence only! How can one find any consolation here, tell me!

न धनानि न मित्राणि न सुखानि न बान्धवाः शक्नुवन्ति परित्रातुं कालेनाकलितं जनम्।

The possession of wealth (in the form of lands, houses, money and precious metals), the crowd of friends,
the attainment of pleasures, the company of the relatives; none of these have the power to save the man
afflicted by death.

जनो जीमूतजठरजलवद्गिरिकु क्षिषु यात्यन्तःशून्य एवास्तं पांसूपचयपेलवः।

The people are like the ‘dried up sand-heaps’ that are unstable and fragile (and get blown off by the winds
again and again). They are always after the pleasures related to the family, wealth, festivals etc, and are like
the ‘water from the cloud falling deep down into the hill chasms’, and vanish off into nothing, for they spend
their entire life in worthless pursuits, and die off with nothing achieved in life.

न मे मनोरमाः कामा न च रम्या विभूतयः इदं मत्ताङ्गनापाङ्गभङ्गलोलं च जीवितम्।

‘Desire-fulfillment’ does not please me; possessions of riches do not give me any joy. I have understood well
that the life is as fickle as the ‘glance of an intoxicated woman’ (and never to be trusted).

क्वेव कस्य कथं नाम कु त आश्वासना मुने अद्य श्वो वाऽऽपदं पापो मृत्युर्मूर्घ्नि नियच्छति।
Hey Muni! What, who, how, where can be trust placed?
Today, or tomorrow, the evil death will drop any calamity on the head.

शरीरं पर्णवद्भ्रंशि जीवितं जीर्णसंस्थिति धीरधीरतया ग्रस्ता रसा नीरसतां गताः।

The body tears off like a drying leaf; the life is slowly ebbing away; the intellect is caught by uncertainty;
whatever was interesting proves to be essenceless.

नीतं मनोरथैरेव नीरसैर्वाऽऽयुराततं न मम स्वं चमत्कारकारि किं चिदपीहितम्।

My entire life was wasted away till now through the worthless thoughts about the worldly affairs, by riding
my mind-chariot (as my own conceptions and imaginations), and I never aspired for something worthwhile
which could magically change my worthless existence. (I have never enquired about the mystery of the
world-existence)!

मोहोऽद्य मान्द्यमायातो देहो नेहोपयुज्यते अनास्थैवोत्तमावस्था स्थानास्थैवाधमा स्थितिः।

Now slowly my delusion is weakening through ‘Vichaara-practice’.
The body is no more felt as useful, since I have stopped identifying with it.
I have understood at last, that only the ‘disinterest in the worthless affairs of the world through the rise of
true dispassion’ is the excellent state to achieve and that the ‘holding on to such a wretched life as I lived
before’ is indeed the worst state of all.

आपदापतितैवेयमहो मोहविधायिनी नित्यमित्येव मन्तव्यं सक्तव्यं नेह संसृतौ।

One should consider the ‘attachment to wealth and family’ as the greatest calamity that has fallen on one, for
it deludes one and blocks his path to the ‘Truth’; one should not show interest in the worldly things (by
understanding the essenceless nature of the objects).

विधिभिः प्रतिषेधैश्च शाश्वतैरप्यशाश्वतैः यथेष्टं लीयते लोको जलं निम्नोन्नतैरिव।

Even the duties ordained for a man are full of “do’s and don’ts”, and aim at achieving some permanent
things (of the world) which are actually not permanent, and the man goes through these ordinances by
bending down the rules to his own fancies (beliefs and superstitions), like the water flowing down to the
lower ground without any control.
 9

विवेकामोदसर्वस्वं चेतः कु सुमकोशतः हृत्वा मूर्च्छां प्रयच्छन्ति विषया विषवायवः।

The sense-pleasures (based on the attachment to family and wealth) are actually the ‘poisonous winds’ which
take away completely the ‘fragrance of Viveka’ from the ‘mind-flower’, and give instead some faintness (of
irrational thinking).

असदेव तथा नाम दृष्टं सत्तामुपागतं यथाऽसदेव सद्रूपं संपन्नमसदेव सत्।

The unreal (world made of sense objects) alone seems to have become real for us.
Since the real (Aatman) is experienced as unreal (not known at all), the unreal has become real for us,
(because of the power of Maayaa).

दोलायन्त्योऽवनौ देहं सागरान्सागराङ्गनाः यथा धावन्ति जनता विषयांस्तथा।

Rocking their bodies in-between the two banks, the spouses of the Ocean (Rivers) rush towards the Ocean;
similarly the people rush towards the sense-pleasures, even as they rock between the joys and sorrows of life.

धावन्ति विषयाँल्लक्ष्यमुन्मुक्ताश्चित्तसायकाः स्पृशन्ति न गुणान्भूयः कृ तघ्नाः सौहृदं यथा।

The ‘mind-arrows’ are released from the ‘bow-string to which they were close’, and rush towards the ‘goal
of sense pleasures’, but they never again touch the ‘Gunas’ (string/virtues) like those who are ungrateful
towards their friends and forget them after their purpose is fulfilled.
(A man with virtues, when attracted by the pleasures of family and wealth, loses all his virtues.)

उत्पातवायुरेवायुर्मित्राण्येवातिशत्रवः बन्धवो बन्धनान्येव धनान्येवाति नैधनम्।

The ‘Aayus’ (life-span) is the ‘Vaayu’ (wind) that rises up fast and vanishes (even as the days pass off
unnoticed); the friends are the enemies (since they force you to waste your time in idle talks and worthless
entertainments); the ‘Bandhus’ (relatives) are the ‘Bandhana’ (binding ropes) (for a man is always attached
to his body-centered relatives); the ‘Dhanas’ (wealth and riches) lead towards ‘Nidhana’ (destruction) (for a
man attached to possessions is ruined by the ‘lack of reasoning power’.).

सुखान्येवातिदुःखानि संपदः परमापदः भोगा भवमहारोगा रतिरेव परारतिः।

‘Joys’ turn out to be ‘extreme pains’; ‘obsession to wealth’ is the ‘greatest harm’; ‘enjoyments found in the
worldly activities’ are the ‘viral diseases of the world-existence’; ‘attraction towards the sensed objects’
(believing them to be real) is the ‘extreme anxiety state’.

आपदः संपदः सर्वाः सुखं दुःखाय के वलं जीवितं मरणायैव बत मायाविजृंभितम्।

All sorts of riches of various forms like the gold, diamond, land, position, money etc are the ‘dangers that
lead one towards ruin’; the joys end up only in sorrows; the life is only lived to meet the death at the end!
Alas the grandeur of Maayaa!

बहून्कालपरावर्तानिष्टानिष्टान्सुखं मनाक् पश्यन्प्रियवियोगांश्च याति जर्जरतां जनः।

Observing the ‘liked and disliked things’ appearing and disappearing all through his life, and the dear and
near ones getting separated (through death or distance), and experiencing very little happiness in life, the
man is completely shattered at the end of his life (and is afflicted by mental and physical ailments).

भोगा विषयसंभोगा भोगा एव फणावतां दशन्त्येव मनाक् स्पृष्टा दृष्टा नष्टाः प्रतिक्षणम्।
The ‘sense enjoyment’s (‘Bhoga’- pleasures related to the senses, family, friends, wealth etc) and the
poisonous serpents with ‘Bhoga’ (hoods); both have the word ‘Bhoga’ in them, meaning ‘hood’.
Which of the both prove to be extremely dangerous?
The snakes rise their hoods and bite, if touched only slightly (by accident), and you can avoid them if they
are seen; but these ‘sense objects’ are more vicious; for they ruin you even if they are just seen.
(Imagine the state of your mind at the sight of young women, the sight of the friends and relatives, the sight
of lands and gold that can be yours and so on! The very instant these objects are sighted, all learning is
pushed backwards, and desires cloud the intellect, and you are not in control of your actions; anxiety and
anger become your constant companions, and you are ruined once and for all!)
 10

आयुर्याति निरायासपदप्राप्तिविवर्जितैः उदर्क भङ्गुराकारैः करालैः कष्टचेष्टितैः।

Life is very precious indeed, and is worthwhile if only you engage in the acquisition of knowledge; but it
flows away like the waves that rise and fall, in the performance of wasteful repeated actions (world-related
duties) attended to with extreme effort (and resulting in the exhaustion of the mind and the body), without
ever attaining the ‘state that is free of exhaustion’ (the attainment of ‘Aatman Knowledge’).

भोगाशाबद्धतृष्णानामपमानः पदे पदे आलानमवलीनानां वन्यानामिव दन्तिनाम्।

The elephant that is chained to the stake has to get satisfied only with the tiny morsels of food thrown at it;
so also, the people who are ‘thirsty for the pleasures of the family and worldly objects’ struggle hard to attain
even some minimum joy (in festivals, and other occasions), though humiliated at every step by the pains the
life presents them with (as sudden unexpected slaps of diseases and tragic events).

संपदः प्रमदाश्चैव तरङ्गोत्सङ्गभङ्गुराः कस्तास्वहिफणाच्छत्रच्छायासु रमते बुधः।

Wealth and women (family) are as fragile as the rising waves of the Ocean.
Which wise man will enjoy the shelter offered by the ‘hoods of a serpent’!
(Which friend or family member, or which kind of wealth will stay with you as yours ever?)

सत्यं मनोरमाः कामाः सत्यं रम्याविभूतयः किं तु मत्ताङ्गनापाङ्गभङ्गलोलं हि जीवितम्।

आपातरमणियेषु रमन्ते विषयेषु ये अत्यन्तविरसान्तेषु पतन्ति निरयेषु ते।
Maybe the desires when fulfilled, do give some joy on some occasions; maybe the possessions do offer some
joy when obtained; but the life itself is so fragile like the wavering glance of a charming lady (gone before it
is obtained) (and you yourself will not be there to enjoy anything on a permanent basis).Those who feel
happy in the occasional joys offered by the world (as related to the family and wealth) and do not strive to
attain the ‘stabilized joy of knowledge’, fall into the ‘hell-like sufferings’ which have extreme tragic ends.
(What is life but the continuous information-flow of deaths, diseases, disappointments, treachery, deceit,
fights, arguments, irritations, violence, barbarism, selfishness etc etc? Where is the so-called joy that you
seek in these wretched patterns of life?)

द्वन्द्वदोषोपरुद्धानि दुःसाध्यान्यस्थिराणि च धनान्यभव्यसेव्यानि मम जातु न तुष्टये।

One struggles hard to amass wealth, by suffering through the dual-faults of heat, cold, hunger, thirst etc, and
spends most of his life-time in struggling hard to complete his worldly ambitions, which even if obtained do
not last for long; such a wealth is sought only by those who lack the capacity to think properly, and is never a
thing of satisfaction for me (for I have realized the impermanent nature of worldly objects, and do not long
for them any more).

आपातमात्रमधुरा दुःखपर्यवसायिनी मोहनायैव लोकस्य लक्ष्मीः क्षणविलासिनी।

The ‘Goddess of wealth’ (Shree) (with all her offerings of money, gold, position, properties, riches, fame
etc) is in your life just for a moment only, and is gone the very next moment. She just deludes; does not give
any permanent joy. She is sweet and pleasing when met with; but all that sweetness turns into bitterness at
the end, for sure.

आपातरमणीयानि विमर्दविसराण्यति दुःखान्यापत्प्रदातॄणि संगतानि खलैरिव।

(The ‘objects of wealth’ that one owns and possesses do give immense pleasure as the ‘mine’ sense.
Understand that the sense objects that give you pleasure are like the wicked men who attract you with you
with their pleasing talks, to only rob you of all the virtues that you own.)
The ‘objects of wealth’ are like being in the company of the wicked; for they are pleasant in the beginning,
but become contradictory and give pain only, and push one into dangerous situations.

शरदम्बुधरच्छायागत्वर्यो यौवनश्रियः आपातरम्या विषयाः पर्यन्तपरितापिनः।

The ‘charm of the youth’ is like the shelter sought under the autumn cloud (dissolve off even as they appear).
The sense pleasures that are sought in the youth are pleasant when enjoyed, but end up in making you
wretched (by losing wealth, health, education etc.)
 11

अन्तकः पर्यवस्थाता जीविते महतामपि चलन्त्यायूंषि शाखाग्रलम्बाम्बूनीव देहिनाम्।

The lives for the embodied ones, slide away fast like the ‘water drops sticking to the branches of the trees’.
The ‘Death-deity’ stands as an opposing enemy in life, even for the great achievers (for their achievements
also are left back as incomplete ones, at their death.) (Along with the worldly achievements, one should
strive for the ‘Knowledge’ that dissolves off the ‘death’ also.)

जीर्यन्ते जीर्यतः के शा दन्ता जीर्यन्ति जीर्यतः क्षीयते जीर्यते सर्वं तृष्णैवैका न जीर्यते।
Even as the body deteriorates in old age, the hairs fall off, the teeth fall off, the function of every organ
deteriorates; but the ‘thirst for pleasures’ never diminishes the least.

भोगाभोगातिगहने सर्वस्मिन्कायकानने परमुल्लासमायाति तृष्णैका विषमञ्जरी।

The ‘forest of bodies’ (that one owns as his ‘unfulfilled Vaasanaa-identities’) are filled all over abundantly
with the ‘dense crowd of hooded serpents’ in the form of ‘pleasures’ (wants).
The entire forest reeks with the hot poisonous breath of these serpents.
No good plant (of virtue) can survive there.
Only the ‘creeper of poison’ in the form of ‘thirst for pleasures’ grows well in that poisonous atmosphere.

बाल्यं यौवनवद्याति यौवनं याति बाल्यवत् उपमानोपमेयत्वं भङ्गुरत्वं मिथोऽनयोः।

जीवितं गलति क्षिप्रं जलमञ्जलिना यथा प्रवाह इव वाहिन्या गतं न निवर्तते।
The ‘childhood that is filled with fantasies’ passes off like the ‘youth with its own fantasies’. Or rather, the
‘youth filled with fantasies’ passes off like the ‘childhood with its own fantasies’.
Both (the child and the youth) find the world as overflowing with pleasures and joys; both levels do not last
long, and are pleasing only for a short time. Actually, both these states are one and the same and cannot be
compared as two different states of life. Neither the child are the youth have matured intellects, and are not
aware of the pains that hide behind these pleasures! Life flows away like the ‘waters held in the hand’, and
the ‘gone-moments’ never return like the ‘waters carried off by the floods’.
(The precious time of the childhood and the youth, where the intellect is ready to absorb any knowledge, is
wasted off in seeking just momentary pleasures; but later when the life reveals its ugly side of pains and
tragedies, the intellect is too worn up to think properly, and any amount of regret will not bring back the lost
childhood and youth!)

झटित्येवागतो देहः कु तोऽप्यर्जुनवातवत् याति पश्यत एवास्तं तरङ्गाम्बुददीपवत्।

The body arrives (as at birth) suddenly like the momentary storm (ArjunaVaata), and vanished even as you
are seeing it; and is like the ‘flash appearance of the wave, cloud and flame of the lamp’ (gone before you
even realize its existence). (The life passes off in wasteful plays in the childhood, in seeking pleasures in the
youth, struggling for the welfare of the family in the middle age, and is spent in worries and anxieties in the
old age. Where is the time to pause and analyze your wretched state even?)

रम्येष्वरम्यता दृष्टा स्थिरेष्वस्थिरतापि च सत्येष्वसत्यार्थेषु तेनेह विरसा वयम्।

(However, I have analyzed well, and have come to this conclusion!)
I have seen unpleasantness in the things that I believed as pleasing; I have seen instability in the things that I
believed as stable; I have seen the falsity of the things that I believed as real; therefore I have lost interest in
everything that is connected to the world.

सुखं यदात्मविश्रान्तौ गते मनसि सत्त्वतां पाताले भूतले स्वर्गे तन्न भोगेषु के षुचित्।
The happiness that is attained in the restful state of the Aatman, where the mind is gone and only the
Vaasanaa-less state is left back, that ‘happiness’ is never there in any enjoyment of any world, be it the
Paataala, or Bhoomi, or Svarga.

अपि संपूर्णहृद्यार्थाः पञ्चापीन्द्रियवृत्तयः तावज्जयन्ति मामेता भृङ्गं चित्रलता इव।

Even if these five sense-functions present themselves with all their objects in tact, with limitless pleasure to
be enjoyed forever, they can only conquer me like the ‘painted picture of the flower-creeper attracts the bee’!
(I will never fall for them anymore!)
 12

अद्य दीर्घेण कालेन निरहंकृ तिना मया सर्गापवर्गवैतृष्ण्यमिदमासादितं धिया।

After a long time of scrutinizing the ‘essenceless state of the world’, I have got rid of the attachment to my
form and identity, and am ego-less now. I am now without the least of attraction towards the pleasures of this
world and also the next world.

चिरमेकान्तविश्रान्त्यै तेनैतन्नभसः पदं त्वमिवागतवानत्र दृष्टवानस्मि तां कु टीम्।अद्यैतत्संपरिज्ञातं यदेषा भवतः

कु टी आगन्ता त्वं पुनश्चेति मया तन्न विचारितम्।तदा त्वत्र मया ज्ञातं कश्चित्सिद्धोयमात्मना देहं त्यक्ते वेह
निर्वाणं गत इत्यनुमानतः।एतन्मे भगवन्वृत्तमेषोऽस्मीति यथास्थितं मया ते कथितं सर्वं यथा जानासि तत्कु रु।
In order to rest absorbed in my contemplation for a long time without any disturbance, I came to this very
space-region like you, and saw this hut. Now only do I understand that, this hut is yours and I did not think at
that time that you will come back here again. I thought at that time that some Siddha had discarded his body
and may have entered the Nirvaana state.
Hey Bhagavan! I have told you everything about me, as it is; now you can decide what should be done next.

सिद्धैर्न यावदवधानपरैर्विचार्य निर्णीतमुत्तमधियान्तरशेषवस्तु तावत्त्रिकालकलनं न विदन्ति किं चिदित्यब्जजादि

मनसोऽपि मुने स्वभावः।
(The Siddhas and Brahmaas also are of various levels of ‘Knowledge’ and do not have the same powers like
the great Rishis like Vasishta.)
Hey Muni! Even the Siddhas cannot understand the occurrences of the three modes of time, if they have not
understood the endless reality within themselves. This is the nature of even the minds of the‘Lotus-borns’
(Brahmaas)!

वसिष्टोवाच
Vasishta spoke

अथ हेममयाकाशविस्तीर्णायां महाभुवि सौहार्दादेव सिद्धस्य तस्येदमहमुक्तवान्।त्वया न के वलं तावन्मयापि न

विचारितं आव्याप्तिरहिता नाम न संभवति देहिनाम्।कस्मान्मया तवोदन्तं विचार्यासौ स्थिरीकृ ता न कु टी
व्योम्नि तेन त्वमभविष्यः स्थिरस्थितिः।उत्तिष्ट सिद्धलोके षु निवसावो यथास्थितं स्वास्पदस्थितयः सौम्याः
स्वात्मसिद्धौ सुसाधनम्।इति निर्णीय तावुच्चैरुत्सृतौ तारकोपमौ सममेकपुटोड्डिनौ व्योम यन्त्रोपलाविव।
प्रणामपूर्वमन्योन्यमथ कृ त्वा विसर्जनं गतः सोऽभिमतं देशमहं चाभिमतं गतः।इति वृत्तान्तमखिलमुक्तवान्स्मि
राघव तवाश्चर्यमयीं पश्य संसृतीनां विचित्रताम्।
In that huge region spread out as the expanse of golden luster. I spoke is to that Siddha in a friendly manner,
like this.
‘It is not just your fault; I should also have foreseen that the bodies should not be left unattended to by their
owners. Why didn’t I analyze your situation beforehand and make the hut stable! Then you would have
stayed in that hut without falling! Get up; let us live in our own Siddha-worlds, however they are. Our own
abodes are the best for achieving our ends.’
After deciding in this manner, both of us rose up in the sky like twin-stars, as if two stones had been
simultaneously shot in the sky, by the ‘stone-throwing gadget’.
We took leave of each other with due salutations; he went his way and I went my way.
Raaghava! I have told you everything that had happened in such an amazing manner.
Look at the weird workings of the world perceptions!
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART FIFTY EIGHT

[PAASHAANAAKHYAANA (23)]
(THE ‘STATE OF PISHAACI’ EXPLAINED)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

रामोवाच
Rama spoke

भगवन्स्तव देहोऽसौ पृथिव्यामणुतां गतः भ्रान्तः के न शरीरेण सिद्धलोकान्स्ततो भवान्।

Your (original physical) body had attained the state of mud in the earth (was dissolved off).
With which body did you wander in the ‘SiddhaLokas’?
(How could you interact with the others without a body?)

वसिष्टोवाच
Vasishta spoke

आ स्मृतं शृणु वृत्तान्तं ततो मम जगद्गृहे भ्रमतः सिद्धसेनासु लोकपालपुरीषु च अहमिन्द्रपुरं प्राप्तो
न कश्चित्तत्र दृष्टवान् मामिमं देहरहितमातिवाहिकदेहिनम्।अहं किल तदा राम संपन्नो गगनाकृ तिः
न चाधारो न चाधेयश्चिदाकाशमयात्मकः।
Ah! I remember now, what happened then in my ‘Jagat-house’ (the Jagat of my mind-conceptions) (in my
body-less state). Wandering about among the ‘armies of Siddhas (the abodes of powerful Yogis with great
mind-powers)’ and the ‘cities of Lokapaalas’, I reached at last the ‘City of Indra’.
(I was surprised that no one noticed me, and no welcome was offered to me with due rites by any one.)
Nobody saw me there, since I had no physical body and was only in my ‘Aativaahika form’.
(What was this Aativaahika body like?)
I was at that time having a body made of ‘empty space’ Rama (since my physical body had perished).
I was not supporting anything, and was not supported by anything. I was just the ‘Chit-expanse’ (with the
memories of my experiences, and my knowledge-state as Vasishta).
(Vasishta was just a ‘point of thinking ability’ with his own memories, learning etc, and was one with the
space. He could move anywhere and everywhere (as the moving-experience), but since there was ‘location
point ‘for him as the ‘Aadhibhautika body’ made of elements, the other embodied beings were not aware of
his existence. They saw only empty space in front of them, though he was standing right in front of their
sight.)

न ग्रहीता न च ग्राह्यस्त्वादृशार्थावबोधिनां न चैव देशकालानां क्वचिदावृत्तिकारकः।

(You people have ‘AadhiBhoutika bodies’ that are inside a visible framework of place and time acting as
the location points of your ‘Aativaahika bodies’. That is why you people are able to interact with each other
through the medium of the physical bodies. Since my physical body was not there as my location-point, I
could not interact with anyone with a physical form. Only great Yogis of Shiva’s level could be aware of my
body-less presence; and not the other form-based beings.)
I could not interact, or have interaction with people like you, who were endowed with the mind filled with
gross perceptions. I could not connect myself to the time and place of people like you who were endowed
with gross physical forms.
(How can the ‘empty data-store’ be located at any space or time?
How can the physical beings be aware of a space-being who has no physical body like them?)

मनोमननमात्रात्मा पृथ्व्यादिपरिवर्जितः संकल्पपुरुषाकारः पदार्थानामरोधकः।

अरुद्धश्च पदार्थौघैः स्वयं स्वानुभवोन्मुखः व्यवहर्ता तथाभूतैरेवं पुंभिर्मनोमयैः।
(I felt that I was Vasishta and had a body as it were; but when I touched any object, I just passed through it
like space. I was like a person inside the dream and could not be seen by the others in their dream-world.)
I could only be functional as the mind, and had no physical body that was made of elements.
I was like a form made of ‘Samkalpa’; and was unblocked by any object.
I was not obstructed by any of the objects, and was experiencing a unique state that belonged to me only.
I could react with only those who were acting in the mind-level (like great Yogis and Trinities, who always
were bereft of any form-identity).

स्वप्नानुभूतयो राम दृष्टान्तोऽत्राविखण्डितः अनुभूत्यपलापं तु यः कु र्यात्तेन तेऽस्त्वलम्।

(Vasishta makes a statement here that denies the theories of Nyaaya-followers and others.)
 4

Rama, the ‘experiences of dreams’ stand proved here without any contradiction.
(Jagat is a dream-like state which is real when experienced, and is private to each mind.)
Who can contradict one’s own experience? Those who contradict (with their own irrational theories) can
keep away. (I do not want to waste my time in arguing with them.)
(The mind does not get cut off by any change of experience of dream or sleep or waking state; it is a
‘continuous flow of rising and disappearing state of information’; and continues as the Vaasanaa-states also
without the cessation point that is imagined as death. The continuity remains unbroken because of the
witness state which remains concealed in all the ignorant beings, but shines forth fully in a Knower.)

यथा स्वप्नचरो गेहे व्यवहर्ता न दृश्यते तथा तदा न दृष्टोऽस्मि पुरस्थोऽपि नभोगतैः।
अहमन्यान्प्रपश्यामि पार्थिवाकारभासुरान् मामातिवाहिकात्मानं न कश्चिदपि पश्यति।
(A man who is sleeping on his bed is motionless and lost in his own dream-world experiences. Though he is
moving inside his dream, he cannot move inside the house which contains the bed with his motionless
body.)
Just like a man inside the dream cannot move inside the house, I was also not seen by any of the sky-
travelers. (They were lost in their own dream-worlds; I was not inside their dream, and so was an outsider,
like another dream-person of another dream.)
I could see the others moving about with fixed shapes made of elements; but no one could see me in my
‘Aativaahika form’. (Without a body similar to theirs, I could not be a part of their Jagat.)

रामोवाच
Rama spoke

न दृश्यते विदेहत्वाद्भवान्व्योमवपुर्यदि तत्कथं तेन सिद्धेन दृष्टोऽसि कनकावनौ।

If you were invisible to all as the ‘body-less space-entity’, then how is it that you were seen by that Siddha in
that ‘golden land’?
(Rama now presents another story-related question. If Vasishta was not seen by the Devas in the heaven
even, how could the Siddha have seen him? How could that be possible, since Vasishta had no physical
body even when he had met the Siddha at the hut?)

वसिष्टोवाच
Vasishta spoke

अस्मदादिर्जनो नाम यथा संकल्पकल्पितान् नासंकल्पितमाप्नोति सत्यकामवपुर्यतः।

People like us who have performed much penance have the power of our wishes getting fulfilled.
(It is known as ‘SatyaKaamatva’.) We do not meet with undesired sudden events like the ignorant.
(Since our minds are not identified with any form, the mind is always in the ‘Sattva state’ which is bereft of
the ideas of ‘I’ and ‘mine’; and any thought that rises from us is the direct shine of Brahman without any
mind-created obstruction; and therefore, any random wish also gets fulfilled instantly, and there is never an
obstruction in our experiences.
We move through life with ease, with nothing untoward happening to us.
We also are always in the identity of the Aativaahika body as our taintless states.
That is why, I never could even imagine that I was without a physical body, for it was non-existent for me;
but to move among the ignorant Devas and humans, I had to maintain a form-appearance, namely a location
in the material space as my contact-point, and appear as a body that had a story of life.)

व्यवहारेषु मग्नेन लौकिके ष्वमलात्मना क्षणाद्विस्मर्यते पुंसा आतिवाहिकमात्मनः।

(Every Jeeva-state is the collection of some experiences, and it sees a world that is made of its own ideas,
through the screen of delusion.
Every Jeeva is the Jagat that it experiences; and whatever it believes as real in the form of the realness of the
physical body, births, deaths, diseases, calamities, limited forms of deities, physical asceticism etc rise as
real for it. Every Jeeva is a collection of wrong or right information, and is the empty data-store only.
Every Jeeva is actually in its Aativaahika state only! The ignorant are not aware of it, and act from the
physical level only, because of their irrational stand about life.)
 5

The ‘taintless Self’ (the potential state for all the experiences) is always turned outward towards the sense-
objects, and is engaged in the worldly affairs; and it forgets (never knows of) its ‘Aativaahika nature’, at any
time.
(The ignorant are unaware of the Aativaahika bodies, and the Knowers are unaware of the physical bodies.
Therefore, the Knowers wish that they should be seen with forms visible to the ignorant, and thus appear so,
though actually they exist as the formless-state only.)

मया पश्यतु मामेष इति संकल्पितं तदा तेन मां दृष्टवानेष स्वसंकल्पार्थभाजनम्।
(You naturally assume that you are seen by others as the physical form; so also, I also naturally assumed that
the Siddha would see me; and he saw me because he was also a great Yogi of certain level. It was a natural
state of communication between two Siddhas who met each other in a higher plane that was not material.)
I wished (not as a thought-process of the mind, but as a natural state of my communication with that Siddha)
that he should see me; so he saw me, because of my (word-less) wish only.
The Siddha was also a person who had the power to get the wish fulfilled.

जनो जरठभेदत्वान्न स्वसंकल्पार्थभाजनं स एष जीर्णभेदत्वात्सत्यकामत्वभाजनम्।

द्वयोस्तु सिद्धयोः सिद्दविरुद्धेप्सितयोर्मिथः अधिकै कावदात्मा जयी पुरुषयत्नवान्।
(Ordinary men exist as the physical structures like a rock or log of wood, and so are bound by the physical
laws that affect the physical objects; the Knower has no physical body at all and is not affected by the
physical laws; his body exists as ‘information’ only that is understood by the ‘matter-beings’.)
An ordinary person who is habituated to see ‘differences’ (as physically separated from all), cannot get this
power of wish-fulfillment. The Siddha on the other hand, had got rid of this differentiation idea, and so was
equally capable of getting his wish of seeing me fulfilled.
(Actually that Siddha did not expect to see anyone else in that hut, but by the superior wish of Vasishta, he
was able to see Vasishta as a form.)
If two people with such wish-fulfilling powers meet each other and entertain opposing wishes, then he who
is more powerful by ‘being established in a higher state of realization’ will get his wish fulfilled.

भ्रमतः सिद्धसेनासु लोकपालपुरीषु मे विस्मृता व्यवहारौघैः सातिवाहिकतात्मनः।

यदा तदाहमपरैर्व्यवहर्तुं महाम्बरे प्रवृत्तो न च मां कश्चित्तत्र पश्यति चञ्चलम्।
अत्यन्तमप्यारटतः शब्दो न श्रूयते मम के नचित्सुरलोके षु स्वप्नपुंस इवानघ।
अवष्टब्धुं प्रवृत्तस्य नान्यावष्टब्धये मम संपद्यते किं चिदपि मनोमननदेहिनः।
Wandering in the ‘Siddha worlds’ and ‘Lokapaala cities’, I had forgotten my Aativaahika nature also (and
was in the pure Brahman-state.) Therefore, when I tried to interact with people in that divine-expanse, no
one could see me moving there. Though I shouted loudly and called out to others, no one could hear me, and
they were not aware of my presence; and I, like a dream-character of some other dream, was wandering
invisible in those heavenly regions Though I tried to touch and hold on to the others, no one could be held,
since I was only of the ‘thought-form’ (empty information-processing state).

एवं व्योमपिशाचोऽहं संपन्नो रघुनन्दन मयानुभूता काप्येषा देवागारपिशाचता।

Hey RaghuNandana! In this manner, I became a ‘VyomaPishaaci’ (sky-spirit).
I experienced a state like that of a ‘Pishaachi’ in the heavens.

रामोवाच
Rama spoke

पिशाचाः सन्ति लोके ऽस्मिन्किमाकाराः किमास्पदाः किं जातीयाः किमाचाराः कीदृशाः कीदृशाशयाः।
If ‘Pishaachis’ exist in this world, then of what form are they, where do they reside, what species are they,
what conduct is theirs, what type are they, what are their thoughts like?
 6

वसिष्टोवाच
Vasishta spoke

‘PISHAACIS’ AND ‘AATIVAAHIKA BODIES’

(The word ‘Pishaaci’ is a thrilling concept; that too for an innocent mind as that of Rama. Vasishta uses that
word purposely, so that Rama will surely ask him about the Pishaachi-world. His question gives Vasishta an
opening to explain the nature of the Aativaahika bodies.
The term ‘Pishaacha’ refers to those beings which thrive on the rotting flesh of corpses; they are invisible to
the human eyes, and are feared by one and all.
However, the discussion here is not about the ghosts and spirits that are imagined by the vulnerable minds.
A fixed form of matter-heap need not be always the sign of a living being. The world does not just consist of
humans and their deities only. There are non-corporeal entities of many varieties found in the perception-
expanse; and these beings are invisible to the other species.
However, in this section Vasishta refers to the ‘Aativaahika body’ (mind-data collection or the limited
information content seen as the Jagat) as the Pishaaci. He explains this factor alone in the following
discourse, as to how nothing exists with a form actually.
Those who thrive on the belief that they are the physical bodies are actually the ‘consumers of raw flesh’
only, and are to be referred to as ‘Pishaacis’ only! They stay at the level of the flesh-made body that is
nourished by food; this level is known as the ‘Annamaya Kosha’, the ‘food-sheath’.
A knower alone exists as the Brahman itself, and is out of the ‘Pishaachi-world’, yet he has to live as a
‘Pishaaci’ inside the ‘Pishaachi-world’ that is abided by the ‘Pishaacis’ namely, the ‘form-identified Jeevas’.
That is why in a ‘Siddha-world’ where everyone exists as the Aativaahika form only, the form-
differentiation is not required for the recognition each other; they exist only as the mind-entities and have the
power to recognize each other’s knowledge-forms’ without the need of a physical form. However, since
Vasishta had entered the heaven-world where even Devas live a deluded life, his ‘mind-body’ was not
recognized by any one there.)

पिशाचाः सन्ति लोके ऽस्मिन्यादृशास्तादृशान्शृणु न सभ्योऽसौ न यो वक्ति प्रसङ्गापतितं वचः।

‘Pishaacis’ do exist in this world. Listen to their varieties.
He is not considered as a civilized man (Sabhya – one who is fit to sit in a Sabhaa/assembly), who does not
answer a question that is asked in course of some discussion.
(First, Vasishta explains the commonly understood meaning of the word ‘Pishaaci’)

पिशाचाः के चिदाकाशसदृशाः सूक्ष्मदेहकाः हस्तपादादिसंयुक्ताः पश्यन्ति त्वमिवाकृ तिम्।छायया भयदायिन्या

त्वन्यत्र भ्रमरूपया ते चित्ताक्रमणं कृ त्वा बोधयन्ति नराशयम्।घ्नन्त्यदन्ति पिबन्त्याशु लघुसत्त्वबलं जनं बलं
सत्त्वमथो जीवान्हिंसन्त्याक्रम्य चित्तक्रमम्।आकाशसदृशाः के चिन्नीहारसंनिभाः के चित्स्वप्ननराकाराः साकारा
अपि स्वात्मकाः।के चिदभ्रदलप्रख्याः के चित्पवनदेहकाः के चिद्भ्रमात्मका एव सर्वे बुद्धिमनोमयाः।ग्रहीतुं नैव
युज्यन्ते ग्रहीतुं शक्नुवन्ति नो आकाशशून्यवपुषः पश्यन्त्याकृ तिमात्मनः।शीतातपादिविहितं सुखं दुःखं विदन्ति
च पातुमत्तुमवष्टब्धुमीहितुं शक्नुवन्ति नो।इच्छाद्वेषभयक्रोधलोभमोहसमन्विताःमन्त्रौषधतपोदानधैर्यधर्मवशीकृ ताः।
सत्त्वावष्टम्भयन्त्रेण मन्त्रेणाराधितेन वा दृश्यन्तेऽपि च गृह्यन्ते कदाचित्के नचित्क्वचित्।
(‘Pishaacis’ are not the ghosts of the dead ones; but are ‘non-corporeal beings’ who have some other type of
bodies that are invisible to the human eyes.)
Some ‘Pishaacis’ are like the ‘empty space’ only, and have subtle bodies that are invisible to others. They
also have hands and feet; and see the objects similar to anyone with physical eyes, like ‘you and these others
who are endowed with the physical forms’. They can take control of the feeble minds by presenting some
frightening shadows (or images), or by creating delusions; and can express their thoughts through them.They
kill, eat, drink the weak minded people; possess their minds, harass them, and make them lose their strength.
Some are like ‘empty space’; some are like ‘mist’; some are like ‘dream-persons’.
Though with form, they are not ‘material-bodies’. Some are like fluffy cloud pieces; some have wind-bodies;
some are of deluding forms (can appear as any object or person).
However, they all do have the mind and intellect, and are categorized as ‘Jeevas’ only.
They cannot be caught or contacted physically; and no one can catch them.
 7

They have the ‘space-type of bodies’; yet they can see each other (of their own varieties).
They can experience the cold and the heat, the joy and the sorrow. They cannot drink, eat, hold or do actions
in a physical way. They are also beset with desires, hatred, fear, anger, greed, and delusion. They can be
controlled by magical chants, special herbs, penance, charity, courage, and righteousness. They can be seen
and caught by wearing some magically empowered threads, and through particular chants empowered by the
worship of some particular deities.

देवयोनिर्हि सा तेन के चिद्देवोपमादयः के चिन्नरसमश्रीकाः के चिन्नागसमन्वयाः

श्वशृगालोपमाः के चिद्ग्रामजङ्गलवासिनः कु ल्यावकररथ्यासु वसन्ति निरयेषु च।
(Pishaacis are also some ‘Aativaahika bodies only that are in some devolved state of existence’, and can
exist as the worst category of humans, Devas, Naagas etc, who commit heinous acts, bully others, and live in
the utmost Taamasic level of wretchedness.)
Being born to Devas, some are like the Devas; some are like the humans; some are like the Naagas.
Some are like dogs and foxes, and live in deserted villages. They live in the dirty canals and unclean places.

एतदास्पदमेतेषामित्याकाराः प्रकीर्तिताः पिशाचा एवमाचारा जन्मैषां श्रूयतामिदम्।

(Other than these varieties of Pishaacis who exist in their own realm of visibility, there are these other
‘Pishaacis who exist with variety of forms also. What cannot exist as a being of some form or other?
What inert object here cannot be there as a form of some being in another realm?
What animal cannot exist as an intelligent being in another realm of its own?
Who can put a limit to the limitless Reality which can exist as any perception-state?
All these are Jeevas only; and if they are evolved to have self-awareness, then they are qualified to analyze
their own existence and can reach the same self-realized state with their own equivalent term for ‘Brahman’,
the Sanskrit term.)
I have told you how they look and where they live and how they behave.
Listen as to how they (the Jeevas) get born.

THE FORM-LESS REALITY

[‘Brahman’ is the sound-form that refers to some ‘unknowable Reality state’ that exists as ‘this Jagat-scene’.
Brahman is bereft of any form, mind, or intellect. It is what exists as all this. It is something that has
expanded or evolved as this ‘Jagat-existence’, and understands itself through a pure intellect.
It is bereft of any perception, and does not perceive anything outside of itself.
It is the ‘source state’ of any experience of any ‘place and time frame’.
It itself is not in time or place. It just is the potential state, the power to be any experience of any time or
place. It cannot be caught separately as a ‘thing to be attained’.
By probing the perception state, one arrives at the conclusion that the very perception state is Brahman.
When subtlety analyzed, each ‘perception experience’ consists ‘Bodha’ (information and its understanding
power) alone as its common essence.
Therefore one concludes that this ‘Bodha’ (pure and untainted by the agitation of the world) is the Reality.
This Bodha is the ‘subtle essence of Jagat’.
Since the ‘perceiver’ alone ‘perceives’ the ‘perceived’, and produces an experience, the ‘perceiver’ alone
exists as the ‘Bodha-point’ of Reality.
When the perceiver analyses himself, he cuts himself as the body, limbs, mind, intellect, ‘I-sense’ and so on,
and discards them as just information.
By further analysis, he reaches the ‘quiet state’ as his own subtle state of Reality, where the intellect, mind,
and the body become non-existent (since they are also terms that belong to the perception-state.)
This ‘subtle state’ is common to all, and is known as ‘SattaaSaamaanya’.
When one is established in this identity, he does not have to don an ‘Aativaahika body’ anymore. However,
since Brahman has to exist as some perception state only, like the gold with some shape, he maintains an
appearance of some form-identity which can be located at some point of space and time. He does not have a
physical form made of elements, but has the pretense of a physical form to communicate with the other
forms. Which ‘Knower of the Self’ would like to exist as the ‘stinking flesh mass oozing some stinking
liquid from all its nine holes’? His form is just a namesake, just an image used as a communication gadget.]
 8

अचेत्यमिमं ब्रह्म सर्वशक्तिस्वभावतः यत्स्थितं बुद्धमेवान्तश्चेत्यं संकल्पयन्निव।

Brahman is bereft of all the perceptions. It is the power to exist as any perception-state.
It understands itself as an embodied Purusha, as if conceiving the perception.
(How can you remove the Jagat from it, since it is the very power to exist as the Jagat?
If you want to catch this Brahman outside of the world-perception, then it is like wanting to catch the sun
without its light and luster.)

तं जीवं विद्धि स प्रौढस्त्वहंकार इति स्मृतः सोऽहंकारः स्मृतः पुष्टो मन इत्युदितात्मभिः।

स एव कथ्यते ब्रह्मा संकल्पाकाशरूपवान्।
Know that state alone as the ‘Jeeva’, which is trapped inside the ‘place and time frames’.
This Jeeva knows itself as limited and remains identified with the perception-experience.
When this limited-state becomes hardened by the ‘separateness’, then it is known as the ‘Ahamkaara’.
This Ahamkaara swells up as conceptions and beliefs, and is known as the ‘Manas; so say those who have
realized the Aatman. Brahmaa is said to be of the form of ‘Samkalpa expanse’, as a totality state of all
conception-states of all the Jeevas.
(Understand this in terms of ‘Rudra’ and ‘Viraat’ that are already explained.
Brahman is the huge mind with the huge Ahamkaara staying as the huge ‘Jagat-dance’ of Kaali.)

असदेवासतो बीजं जगतो विगताकृ तिः।

Actually nothing rises as any Jeeva or Ahamkaara, or the Manas, or the Brahmaa; for these terms are
invented for explaining the false state of a Jeeva. The unreal alone exists as the mind, and is the seed for the
unreal Jagat, with its changing patterns.

एवं मनःस्थितो ब्रह्मा सदेहोऽप्यमलं नभः तत्स्वप्नपुरुषाकारः सन्नेवासद्वपुः सदा।

पृथ्व्यादिमूर्तिरहितस्त्वातिवाहिकदेहवान्पृथ्व्यादयः किल कु तः संकल्पपुरुषस्य खे।
(If you can imagine this Brahmaa with a form, then he should have the ‘Jagat’ alone as his body.
But, his body is not made of elements at all; so the Jagat is also not made of elements.)
This Brahmaa who is the ‘totality mind-structure of all’, appears as if with a form, but is the ‘pure emptiness
state of Brahman’. (Jagat is also made of emptiness only!)
He is of the form of a ‘dream-person’ and his form is always non-existent.
(‘Brahmaa’ is the dream-person of the Brahman’s dream of Jagat.)
His body is not made of elements. He is the Aativaahika body only (just mind-conceptions).
How can elements like earth be there for the person who gets imagined in the emptiness?

भवन्मनो यथाकाशपुरं पश्यति कल्पितं तथा मनोविरिञ्चित्वं पश्यत्यात्मनि कल्पितम्।

यद्वेत्ति कल्पितं तत्सत्पश्यत्त्यनुभवत्यपि यो यावन्मात्रकस्तत्स कस्मात्किल न पश्यति।
Just like ‘your mind seeing a city that is imagined by you in the empty sky’, the ‘totality-mind (of Brahmaa)’
also sees a Creation within itself as imagined by it. Whatever perception the Brahmaa perceives in his
imagination, he sees it as real and experiences also as real.
(If you can imagine the ‘entire perception state of all the worlds wherever they are as one’, then that totality
mind is this Brahmaa, who is actually the Brahman itself perceiving itself as both the totality and the
individual Jeevas. The entire perception-state is vibrating as the Chit alone.
Any object that is seen by you is Chit existing as that object, the knowing power knowing itself as
something else.)
Any ‘perception state’ of any level, is just the ‘Chit existing as that state’.
Brahmaa is the Brahman only that is shining as its power.
Why will not this Brahmaa perceive his mind-state as the Jagat?
(Imagine the Chit as ‘huge space of emptiness’ that exists as the ‘mind-state’ of Brahmaa’ which exists as
the ‘Jagat-state’. ‘That’ reveals the ‘Jagat’ as ‘Brahmaa’.
There is no difference at all between this Brahmaa or that Brahman or the Jagat.
All are empty and formless only! You can call Brahmaa also as a Pishaaci, the invisible spirit!)
 9

स यत्पश्यति तत्तादृक् शून्यात्त्मा शून्यमम्बरे ब्रह्म ब्रह्मणि वा ब्रह्मा तदिदं जगदुच्यते।

तथा सम्प्रति भासोऽस्य चिरकालैकभावनात्घनीभूतः स्थितः पुष्टः सुदीर्घस्वप्नसुंदरः।
(Reality, referred to as Brahman exists as the huge invisible machine that processes information non-stop.
The information processing power is Brahmaa, and the processed information is Jagat.
All three are one and the same, and are ‘synonymous words’ that refer to the same principle.)
This Brahmaa is made of the emptiness only (a conception-state which conceives limitless conceptions).
Whatever he perceives in whatever way in the empty expanse, that is Brahman itself seeing itself in
Brahman. That alone is termed as the Jagat (and is also made of emptiness, and is actually formless.)
Brahmaa’s ‘conception-shine’ alone exists as the ‘Jagat’ that is densely formed and well nourished, and is
beautiful like a lengthy dream because of the prolonged conception.

आतिवाहिकदेहस्य तस्य तच्चिरभावनात्सर्गानुभवनं भूरि ब्रह्मणो ब्रह्मरूप्यपि।

Brahmaa has the Aativaahika body only. By prolonged conception, he fully experiences the Creation (as his
body), though he is of the form of Brahman (Self-awareness as Brahman).
(A Jeeva is also a ‘mini-Brahmaa’ who sees his own conceptions as his Jagat. But the Jeeva is ignorant and
exists as the ‘state of Jagat’ itself, and not as the ‘Brahman who is Brahmaa’.
The ignorant Jeeva exists as the ‘inert dream-state’ only, and not as the one who dreams.
The Jeeva also is an ‘Aativaahika body’ only, and is like the invisible Pishaaci.)

गतं प्रकटतोत्कर्षादाधिभौतिकदेहतां तेनैव सर्ग इत्युक्तो भेदसंततिभासुरः।

By the betterment of his conception (by making it steady and proper) that expresses as his physical structure,
this Brahmaa shines with increasing number of divisions (as the many minds and their worlds).
That is why it is called ‘Sarga’ ‘the rushing state’ (the rush of conceptions), the Creation.

स ब्रह्मा ब्रह्ममात्रात्मा ब्रह्ममात्रात्मनोस्तयोः अजातयोरेव सदा तदात्मजगतोर्द्वयोः अभिन्नयोरेव भृशं

शून्यत्वाम्बरयोरिव ऐकात्मयेनैव वसतोः पवनस्पन्दयोरिव।
That Brahmaa is made of the ‘essence of Brahman’. (The world is also the same. You are also the same.)
Those two, namely the Brahmaa and the Jagat, are of the essence of Brahman; and are unborn; are not
different from each other; are equal as two empty expanses. They reside together as one single entity, like
the wind and its movement. (The world you experience is also your own Aativaahika state, and is made of
your own conceptions and beliefs.)

वेत्ति भूतमयत्वं तन्मिथ्यैव न तु वास्तवं तथा यथा त्वं संकल्पपुरुषस्य सतोऽसतः।

ततः शरीरधातूनां तेन पृथ्व्यादिकाः कृ ताः अभिधाः पञ्च चित्पुष्टा जगदित्येव ताः स्थिताः।
You believe that the world is made of solid elements; that is not true.
It is like you believing the unreal to be real, as when you are believing an imagined city to be real.
Brahmaa labeled the names of earth etc to the hard constituents of his body (conceiving something as hard).
They are five in number; are nourished by the Chit (as their Bodha); and stay by the name of Jagat.

यथा त्वसत्य एवायं संकल्पः सत्य एव ते तथासावात्मसंकल्पं सत्यमेवानुभूतवान्।

स स्वयं चिन्मयाकाशः स संकल्पश्चिदम्बरं अतः स्वप्नो जगत्सर्वं कृ तौ नाशोद्भवौ स्थितौ।
यथैवेतन्मनः सत्यं तदंशाः सत्यमेव ते तथैव तत्कृ ताश्चन्द्ररुद्रार्के न्दुमरीचयः।
एवं स्थिते जगज्जालं तन्मनोराज्यमुच्यते तच्च शून्यं निरालम्बमाकाशकचनं चिति।
When you imagine anything, it is real for you though it is actually unreal; so also, this Brahmaa experiences
his imagination also as real only.
Brahmaa is actually the expanse of Chit only. His imagination is also the Chit-expanse only.
Therefore, this world is a dream (made of emptiness) that is experienced as real, but is not really there.
Everything was made like this (as Brahmaa’s conception); and therefore gets produced and destroyed as his
conceptions.
 10

For you, your mind is real and the ideas in it are real. Similarly, all that was made by him (Brahmaa) as
Chandra, Rudra, Sunshine, Moonshine, are also real. This magic of the world which is perceived like this is
known as the ‘mind-kingdom’ (ManoRaajyam). That is sheer emptiness, is without any support, and is the
shine of the ‘expanse of Chit’ alone.

यथा स्वप्नपुरं व्योम संकल्पाद्रिर्यथा नभः तथा ब्रह्म जगच्चैव खमेवाच्छमनाकृ ति।
Just like the ‘city in the dream’ is just the ‘empty expanse’, just like the ‘city seen in the imagination’ is just
the ‘empty expanse’, so also, the Brahmaa and Jagat both are formless, and are made of pure emptiness only.

एवमाभासमात्रस्य कचतोऽनिशमव्ययं सर्गादिमध्यान्तदृशो मुधैवात्रोदिताः स्थिताः।

The perceptions of the world which have beginning, middle and end are just ‘appearances shining
incessantly without change’.
(Who lives or dies, what gets produced or destroyed?
Everything is just the flow of non-stop information bursting forth from the limitless fountain of Brahman!)

किं चिदाकाशकोशस्य तव वा मम वानघ जगतो वापि जायेत किं वा नश्यति मे वद।

Tell me hey ‘Taintless Rama’, what gets produced or destroyed for the world, or for you or for me, or for
that ‘store house of empty expanse’?
(If you imagine a city in the empty sky and see it getting created and destroyed, what is gained or lost, for
the city is completely non-existent except as your own mind-construe!)

तत्किमर्थमनर्थाय निरर्थकमपार्थकाः कस्मादभ्युदिता ब्रूहि रागद्वेषभयादयः।

Then, tell me, for what reason have risen these attractions, repulsions etc?
Why do these meaningless, purposeless harmful things exist at all (blocking your reason) (when nothing at
all exists except the heaps of information rising and vanishing as the ‘mind-state’)?

वस्तुतोऽङ्ग न सर्गादिर्न सर्गो नाप्यसर्गता विद्यते सकृ दाभातमिदमित्थं सदैव तत्।

In truth, dear Rama, there was no beginning for the ‘Sarga’, the ‘Sarga’ is not there also, and there is never a
time the ‘Sarga’ is not there. It stays shining at once like this, as Brahman itself always.
(Brahman shines as Brahman; nothing else is there; no one is there!)

आशून्ये विपुलाभोगे स्वच्छचिज्जलपूरिते कलनापङ्ककलिले भविष्यति चिदम्बरे अन्तरिक्षाक्षयक्षेत्रे खात्मनो

गगनात्मिका तस्माद्बीजादियं जाता भूरिभूतशिलावलिः।
नास्ति किं चिदिह क्षेत्रं व्युप्तं नाम न किं चन न बीजमस्ति नो जातं किं चित्सर्वं च संस्थितम्।
(How do these Lokaaloka rock-worlds get produced?)
In this vast expanse of emptiness, which is filled abundantly with sense experiences, which is covered by the
pure waters of Chit, which is with the messy mire of ignorance, which is in the field of inexhaustible space
that is empty and expansive, this ‘array of rocks filled with abundant beings’ gets produced in the ‘Chit
expanse’, rising from its seed-ness (the potential power to rise as any information).
Actually there is no field here that gets scattered with seeds ever. (There is no cause for anything.)
There is no seed; nothing is produced. Everything stays as it is.

याः शिलावलयस्तत्र पुष्टास्ता विबुधादयः यास्तु वर्णैज्ज्वला एताः स्वास्थिता बुद्धबुद्धयः

यास्त्वर्धपक्वास्ता एता नरनागादिजातयः यास्त्वाश्याना रजोनष्टास्ताः कृ मिस्थावरादयः
यास्तु गुर्व्यः फलैर्हीनाः शून्याकाराः क्षयक्षताः अशरीराः शरीरिण्यास्ताः पिशाचादिकः स्मृताः ।
(You are still seeing ‘Rock-worlds’ in this hill? Do you still perceive various colours in these rocks? Do you
still see divisions in this ‘rock-hill’? Then let me explain them to you.)
Those ‘well-formed rocky rings’ that are fully developed are the Devas and other sky-dwellers..
Those colorful rocks are the ‘Knowers established in the Self’.
Those rocks with ‘incomplete colours’ are Naras and Naagas.
 11

Those faded out rocks have lost their shine, and are the insects and the plant varieties.
Those huge ones which have not developed any shine or colour, are made of emptiness only and are wasting
away by decay. They have no bodies like ours, but have bodies of their own; and are called Pishaachis.

नहि संकल्पितुः स्वेच्छा क्वचित्पर्यनुयुज्यते तास्तथेच्छा विरिञ्चस्य तथा नाम तथोदिताः।

The wish of a person conceiving all this cannot be objected to. They are the wishes belonging to the
Brahmaa (the totality mind); and so have risen in that manner as a part of his conception.
(You cannot wish away the conception of Brahmaa, because you want to escape from the world-scenario.
This is how it is! Reality can exist as only the Jagat!
If you want to get rid of the Jagat, see its non-existence in the level of Reality itself!
Do not try to run away from the world; for that also is a perception-state only!
How can you, a ‘conception-state of delusion’, break away from the totality-structure made of conceptions?)

सर्वा एव चिदाकाशरूपिण्यो भूतजातयः आतिवाहिकदेहिन्यः पृथ्व्यादिरहितात्मिकाः

ताश्चिराभ्यासवशतस्त्वाधिभौतिकसंविदं प्राप्ता दीर्घानुभवनात्स्वप्नजाग्रद्दशामिव।
All types of beings are of the ‘form of Chit-expanse only’. They are Aativaahika bodies only, and are not
made of elements like earth etc. By prolonged practice, and because of the long time experiences, they have
got into the idea of the physical bodies, like the dream and wakeful states.
(Suppose your dream-world did not break into the waking state, and you went on dreaming continuously for
many years as if stable, then won’t you feel that your dream-world alone is real, and your dream-body alone
is real? If your waking state exists just for a few moments, and if you carried its memory into the dream
world, then your waking state itself will be looked upon as the dream-world!
Anything that you are habituated to believe for a long time, as passed on from generation to generation will
be believed as real, though it may be unreal!)

पिशाद्यास्तथा एते यथाभूताधिभौतिकाः तिष्टन्ति तुष्टमनसः स्वसंसारविहारिणः पश्यन्ति काश्चिदन्योन्यं ग्राम्या

ग्राम्येयकानिव स्वप्नैकलोकवास्तव्या इवैता भूतजातयः।काश्चिद्बहुनरप्राप्तस्वप्ननिर्माणलोकवत् नान्योन्यमपि
पश्यन्ति नानासंस्थानसंस्थिताः।
These Pishaacis (some particular species in the Creation) have different type of physical bodies that are
made of elements. (Even the Devas have bodies that are made of luster only, yet made of elements) .
These Pishaachis are habituated to see some particular bodies as their own, and are stuck to those identities
(and have some life-story of their own conception). (They are also Jeeva-forms only.)
They stay happy and contented, living in their own conceived ‘world perceptions’.
They see each other of their species without any obstruction, like the people of a village seeing the others of
their own village without obstruction.
These ‘spirit beings’ are like the denizens of a dream world (and are invisible to human eyes).
Sometimes like a world built by the dreams of many people, they do not see each other also, and remain
alone in various places of their own.
(These Pishaacis are not disgusting creatures. They love their own forms, like you love yours. Your stinking
bodes might be disgusting for them, or appear only like some flesh to be consumed for their nourishment.
Don’t you think that the human shaped creatures which eat the flesh of the other animals, may appear like
Pishaacis for those animals?!)

स्थिता यथैता जगति पिशाचाद्याः कु जातयः प्रायस्तथैताः कु म्भाण्डयक्षप्रेतादयः स्थिताः।

Just like these Pishaacis of lowly birth stay in this world, other beings like Kumbhaandas, Yakshas, and
Pretas also stay here.

यथा यत्रेह वै निम्ना जलं तत्रावतिष्टते तथा यत्र पिशाचाद्यास्तमस्तत्रावतिष्टते।

मध्याह्नेपि पिशाचश्चेदजिरे तिष्टति स्वयं तत्तस्यान्धं तमस्तत्र संनिधानं करोत्यलम्।
न निहन्ति च तद्भानुर्न चान्यस्तत्प्रपश्यति स एव चानुभवति पश्य मायाविजृम्भितम्।
अग्नेरादित्यचन्द्रादेस्तैजसं मण्डलं यथा पिशाचादेरजन्यात्म तामसं मण्डलं तथा।
याति तेजस्यनोजस्वं तमस्योजःप्रधानतां उलूकवत्पिशाचाद्या आश्चर्यं तत्स्वभावतः।
 12

Like the water staying in shallow holes only, these Pishaachis stay in dark places.
At noon times, a Pishaachi stays in the air and makes an abode in the blinding shadows. When the sun does
not destroy that darkness, then it is Pishaachi only. No one can see them. A Pishaachi alone experiences its
own existence. See the power of Maayaa!
We have fire, sun, moon providing the light for us to do our activities; but Pishaachis do not need any light
from any fuel-source; they do all their activities in the darkness only. Pishaachis lose their energy in the
light, and are energetic in the darkness like the owls by their very nature. Amazing is it not?

एषा पिशाचजनितस्य जाति प्रोक्ता मया ते समयानपेता पिशाचतुल्यः सुरलोकपाललोके षु जातोऽहमिति

प्रसङ्गात्।
I have answered the question about Pishaacis, when I was relating to you the context of my becoming a
Pishaaci wandering in the worlds of Suras and Lokapaalas.
(Now listen to my story of wandering in the heaven like the invisible Pishaaci.)

ततश्चिदाकारवपुर्भूतपञ्चकवर्जितः विहरन्नाहमाकाशे पिशाच इव संस्थितः।

न मां पश्यन्ति चन्द्रार्क शक्रा हरिहरादयः न देवसिद्धगन्धर्वकिं नरा नाप्सरोगणाः।
नाक्रामन्ति मयाक्रान्ता न च शृण्वन्ति मद्वचः इत्यहं मोहमापन्नो विक्रीत इव सज्जनः।
अथ चिन्तितवानस्मि सत्यकामा इमे वयं पश्यन्तु मां सुरगणाः।
तेन तस्मिन्सुरालये द्रष्टुं प्रवृत्ता मामग्रे वास्तव्याः सर्व एव ते झटित्येव पुरं प्राप्तमिन्द्रजालद्रुमं यथा।
अथ गीर्वाणगेहेषु संपन्नो व्यवहार्यहं यथास्थितसमाचारः स्थितो निःशङ्कचेष्टितः।
Then, having the form of Chit-expanse, bereft of the five elements, wandering in the sky, I stayed like a
Pishaacha.
Chandra, Soorya, Shakra, Hari, Hara and others, Devas, Siddhas, Gandharvas, Kinnaras, and the groups of
Apsaraas also were not able to see me. When I try to possess them, they do not get possessed; and they do
not hear my words also.
In this manner, I was suffering like a good man who was sold off (and was ignored by one and all).
Then I thought, ‘We belong to the class of ‘SatyaKaamaas’ (our wishes will become true); let these groups
of ‘Suras’ see me.’
Then all the Suras, who were in that heaven saw me in front of them like suddenly seeing a magical tree
rising in front of them. Then I was able to interact with all of them in that world, and I could normally gp
through my actions there without any hesitation.

यैरविज्ञातवृत्तान्तैर्दृष्टोऽहमजिरोत्थितः वसिष्टः पार्थिव इव लोके षु प्रथितोऽस्मि तैः।

व्योमन्यादित्यरश्मिभ्यो दृष्टोऽहं यैर्नभोगतैः वसिष्टस्तैजस इति लोके षु प्रथितोऽस्मि तैः।
वातात्समुदितो दृष्टो यैरहं गगनास्पदैः सिद्धैर्वातवसिष्टाख्यस्तैरहं समुदाहृतः।
यैरहं सलिलाद्दृष्टः प्रोत्थितस्तैर्मुनीश्वरैः उक्तो वारिवसिष्टोऽहमिति मे जन्मसन्ततिः।
ततःप्रभृति लोके ऽहं पार्थिवः प्रथितः क्वचित् अम्मयः क्वचिदन्येषां तैजसो मारुतः क्वचित्।
(All the Suras who were engaged in the various activities of their own, in their own worlds, saw me
appearing out of their own surroundings, and thought of me as rising from that point only. It was as if
Vasishta was completely out of existence itself, and had newly appeared for them, in their mind-worlds.)
Those who did not know my story (of my visit to Lokaaloka hill), saw me as if I had newly appeared from
the ‘leveled ground of the Sacrifice-stage’ and I was known by them as ‘Paarthiva Vasishta’.
Those Devas who were moving about in the sky, saw me as coming out of the sun’s rays, and they called me
as ‘Taijasa Vasishta’.
Those Siddhas in the sky who were floating with the air currents, saw me appearing out of ‘Vaata’, and
called me as ‘Vaata Vasishta’.
Those great ‘Muneeshvaras’ who were engaged in penance inside the water saw me rising out of water, and
called me as ‘Vaari Vasishta’.
This is how my birth was understood in many ways. From then onward, I was sometimes said to be made of
earth matter, sometimes as made of water, sometimes as made of luster; and sometimes as made of air.
 13

(I as the Chit-expanse, appeared in front of all those who were in the fourteen worlds; and was named
differently by them as per their perception-states. However, I was not born out of any element or any God,
but was Chit-expanse only.)

अथ कालेन मे तत्र तस्मिन्नेवातिवाहिके आधिभौतिकता देहे रूढा रूढान्तरेरिता।

यदेतदातिवाहित्वमाधिभौतिकता च खं द्वयमप्येकदेहात्मा ततः कचति मे चितिः।
एवमात्म क्वचिद्व्योम कचनात्माप्यहं नभः परमेव निराकारं युष्मास्वाकारवानपि।
(I made effort and practiced the identity of the physical body, and slowly was able to engage in the various
activities of that world.)
In course of time, the ‘AadhiBhoutika-ness’ appeared in my ‘Aativaahika body’, by the prolonged practice
and was rooted firmly in the mind.
(Actually, there was no difference felt in me as having two bodies, since I was always in the Chit state of
emptiness only.)
I had understood that the ‘Aativaahika and AadhiBhoutika’ both as of empty nature only, and as one and the
same; therefore, I had only one body that shone as the image of Vasishta.
However, since I was always in the Chit-identity, Chit alone shone as that body.
Since I am ‘Chit alone’ shining a the body, I am the ‘Supreme expanse’ only and so am formless, though I
am appearing as a body made of elements etc (as some Vasishta with some life story), and I appear as having
a form, for you people only (who are form-based entities).
(I, the emptiness-state, do not see any body as mine; but because of my Samkalpa, you people see me as
having a form, and imagine me as per your mind-construe.)

जीवन्मुक्तो व्यवहरंस्तथास्ते ब्रह्मखात्मकः तथैवादेहमुक्तोऽपि तिष्टति ब्रह्ममात्रकः।

A JeevanMukta stays as the Brahman-emptiness only, when acting in the world.
Similarly a person who has had the ‘body-less liberation’ also, stays as Brahman alone.
(There is no difference between JeevanMukti and Videha-Mukti.
The difference is there for only those who believe in the existence of forms.
How can the one identified with Chit-emptiness, have a life or a body?
He is not liberated in life also, and is not freed of the body also, for the ‘life itself and also the body
connected to the life’, both are non-existent for him.
The terms like JeevanMukti, Videha-Mukti, Mukti etc belong to the deluded only.)

मम न ब्रह्मतापेता तादृक्व्यवहृतेरपि असंभवादन्यदृशो युष्मदादिष्वहं त्वहम्।

My Brahman-state does not go off, even when I am engaged in the world-activities.
If I stay formless as Brahman, you people cannot interact with me.
Since it is not possible to be seen by others as the empty-state, I pretend to have a form so as to stay with
people like you, who are all form-based entities.

यथाऽज्ञस्य स्वप्ननरे निर्जन्मनि निराकृ तौ आधिभौतिकता बुद्धिस्तथा मे जगतोपि च।

The ignorant man has the idea of having a physical body inside the dream-world, though he is not born there,
nor has he any form there. Similar is my appearance in the world and its people (created instantly in your
presence).
(My birth, my abode in heaven etc are ideas that appear along with my form, so that you people can accept
me as someone belonging to your world of forms and life-stories.)

एवमेवावभासन्ते सर्व एव स्वयंभुवः सर्गाश्च न तु जायन्ते प्रयाता इव चोदिताः।

All the Creations of the Self-Born (Brahmaa) shine like this only, (as made of elements) (and as just the
mind-construes, and are formless actually). These worlds are never born; but appear as if going on.
(The world-scene just appear from the formless Reality at the instance of your experience only, and is not
there as any solid reality that has been existing from a very long time.
Your world of experience instantly arises with your body-conception at every instance, newly formed out of
your own conceptions. There is no past or future for anything, be it the world or a Jeeva who is stuck to it.)
 14

एष सोहमिहाकाशवसिष्ठः पुष्टतामिव गतोऽद्य स्वात्मनाभ्यासाद्भवतां वा भवत्स्थितिः।

This so called me, the formless ‘Aakaasha-Vasishta’ has become well known as the physical form of
Vasishta, by my own mind-practice, or rather because of your state of seeing only the physical forms.

आकाशात्मान एवैते सर्व एव स्वयंभुवः यथा त्वेतन्मनोमात्रमिमे सर्गास्तथैव हि।

(For the Viraat-Brahmaa, his body is the Jagat.) For the ‘Self-born’ also, all this is made of emptiness only.
Just like my body is just a mind-conception only, so are these Creations.

अहमादिरयं सर्गस्त्वपरिज्ञानदोषतः वेताल इव बालानां गतो वो वज्रसारताम्।

‘I-sense as a solid body’, the ‘others existing as the solid bodies’, and ‘this Creation as a solid absolute
reality stuck in space and time measures’; all these have attained the hardness of the diamond, like the ghosts
for the children, because of the fault of the ‘absence of proper understanding’.

परिज्ञातस्तु कालेन स्वल्पेनैवोपशाम्यति वासनातानवात्स्नेहो बन्धौ दूरगते यथा।

When properly understood, it subsides off in a very short time, because of the lessening of the Vaasanaas,
like the attachment becomes less when a relative has gone off far.

घनत्वमहमासाद्य तथा सर्गस्य शाम्यति परिज्ञाता यथा स्वप्ननिधेरादेयभावना।

शाम्यन्ति संपरिज्ञाताः सकला दृष्टदृष्टयः यथा मरुनदीवेगवारिग्रहणबुद्धयः।
When properly understood, the solid nature of the ‘I’ which has been obtained (as the body-I), as belonging
to the (solid) Creation vanishes off, like the desire for digging the treasure inside the dream vanishes off
when you wake up. When well understood, all the ‘perceived perceptions’ subside off, like the ideas of
getting the water from the ‘fast-moving mirage river’ disappear when the river is understood as just an
llusion.

महारामायणप्रायशास्त्रप्रेक्षणमात्रतः एतदासाद्यते नित्यं किमेतावति दुष्करम्।

By just glancing through the texts like ‘MahaaRaamaayanam’ (Jnaana Raamaayanam), this understanding is
obtained as a permanent nature. What is difficult in this?

संसारवासनाभावरूपे सक्ता नु यस्य धीः मन्दो मोक्षे निराकाङ्क्षी स श्वा कीटोऽथवा जनः।
He whose mind is stuck to the experience of objects which are unreal, being forced by his worldly Vaasanaas
(for the body, family, wealth, merit etc), and who is dull-headed (unable to grasp the abstract truths), and is
not interested in (actual) liberation (and is stuck to the three Gunas only), that man leads a worthless life like
a dog, or a worm.

भोगाभोगः किलायं यः स जीवन्मुक्तबुद्धिना कीदृशो भुज्यमानः स्यात्कीदृक्स्यान्मौर्ख्यसेविना।

(Both the ignorant and the Knower go through the various experiences of life, and enjoy the pleasures of
life. But for the ignorant, the pleasures are tainted like consuming the broken milk from a leather pouch, but
for the Knower it is the sacred Brahman itself rising as that experience.)
How will the pleasures of the world be, if experienced in the state of a JeevanMukta, and how will it be in
the case of the ignorant fool?
(The pleasures are sacred when a Knower enjoys them; the very same pleasures are polluted and dirty when
enjoyed by the ignorant.)

महारामायणप्रायशास्त्रप्रेक्षणमात्रतः अन्तःशीतलतोदेति परार्थेषु हिमोपमा।

By just glancing through the texts like ‘MahaaRaamaayanam’ (Jnaana Raamaayanam), ‘inner coolness’ rises
equaling the snow, when perceiving the objects of the world.
 15

मोक्षः शीतलचित्तत्वं बन्धः संतप्तचित्तता एतस्मिन्नपि नार्थित्वमहो लोकस्य मूढता।अयं प्रकृ त्या विषयैर्वशीकृ तः
परस्परं स्त्रीधनलोलुपो जनः यथार्थसंदर्शनतः सुखी भवेन्मुमुक्षुशास्त्रार्थविचारणादितः।
Coolness of the mind is Liberation. Mind heated with agitations is bondage.
There is no longing for even this state (and one remains attached to the family, wealth, meritorious acts etc).
Ah, the foolishness of the worldly man!
The worldly man by nature is pulled by the sense objects forcibly; and madly desires women (family
pleasures) and wealth (possessions), each leading to the other.
If only he engages in the rational analysis of the truths given in the ‘Knowledge-Scriptures’ which guide the
Mumukshus, then he will have the vision of the ‘correct truth’ and will become happy.

पाषाणोपाख्यानं समाप्तम्

THE TALE OF THE STONE IS COMPLETE

श्रीवाल्मीकिरुवाच
Shree Vaalmiki spoke

इत्युक्तवत्यथ मुनौ दिवसो जगाम सायंतनाय विधयेऽस्तमिनो जगाम

स्नातुं सभा कृ तनमस्करणा जगाम श्यामाक्षये रविकरैश्च सहाजगाम।
As the great Muni spoke these words, the day ended;
the people assembled in the court saluted the Muni
and retired to finish their evening duties of sacred bathing etc;
after the night ended they returned along with the sun’s rays.

[DAY SEVENTEEN COMPLETED]

आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART FIFTY NINE

[PAASHAANAAKHYAANA (24)]
(I AM ‘CHIT ALONE’)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

वसिष्टोवाच
Vasishta spoke

पाषाणाख्यानमेतत्ते कथितं कार्यकोविद अनयेमाः स्फु रद्दृष्ट्या सृष्टयो नभसि स्थिताः।

Hey ‘Expert in the performance of actions’! This was the story of the ‘Paashaana’ that was narrated to you.
The understanding you got through this story will make you see all these Creations as staying in the Chit
expanse, (as just probable states of information-content), and as of the ‘nature of emptiness’ only.

न च स्थितं किं चनापि क्वचनापि कदाचन स्थितं ब्रहमघने ब्रहम यथास्थितमखण्डितम्।

Nothing actually exists anywhere at anytime.
Brahman is the potential power to exist as any experience or information.
Because of its limitless power to stay as any experience, you can call it as a dense state (BrahamGhanam).
This denseness of Brahman is the single essence of all the information that get understood as the Jagat, in
whatever way it is (as understood by any mind), without any break.
Brahman does not rise or set in time or place. It always ‘is’!
Since that alone exists as any experience, the Jeeva-states also do not cease to exist.
There can be never a cessation of the Jagat which is in essence Brahman only.
(You as the ‘delusion-entity’ have the broken experiences as the ‘Vaasanaa-variances’; but Brahman is not
divided by these Vaasanaas or the Jeeva-varieties. It always shines as the potential state, without stop.
If you do not want yourself broken as the Vaasanaa-states, then remain free of all the Vaasanaas, and stay
always in the ‘formless Jagat-less identity of Brahman’ itself.)

ब्रह्म चिन्मात्रकं विद्धि तद्यथा स्वप्नदृष्टिषु पुरं भवन्निजाद्रूपान्न कदाचन भिद्यते।

(It is just the state which is aware of itself, but not of any experience.
This is the state of an excellent Knower who stays beyond the seven levels of realization.)
Know that Brahman as the ‘pure awareness-state’ or the ‘pure consciousness’ only.
Jagat is also the pure consciousness state only.
In the dream-visions, the city does not differ in any way from one’s own nature of awareness.
(In the dream, you, as the awareness alone exist as the entire dream. Therefore, it does not make any
difference to the Knower when he is moving inside some Jagat-experience. He is like an emperor enjoying
his kingdom; but the ignorant are like prisoners locked up in the dungeons of the kingdom. They chose the
prisons, but the Knower chose the emperorship!)

स्वयंभूत्वसमापत्तौ तथा दृश्यव्यवस्थितौ स्वरूपमजहत्वेव चिदाकाशमजं स्थितम्।

न स्वयंभूर्नजगन्न स्वप्नपुरमस्त्यलं स्थितं संविन्महादृष्ट्या ब्रह्म चिन्मात्रमेतया।
(Chit expanse alone gets superimposed as Brahmaa with his Jagat-body.)
The ‘Chit-expanse’ is not born newly (as at your birth) or ever cease to be (as at your death). It is unborn. It
stays without discarding its own nature, when it attains the subtle superimposition of the ‘SvayamBhu’ (Self-
born) state and is stuck with such a perception (of its conception as Brahmaa).
(‘SvayamBhu’ means that which exists by itself as the essence of Chit; it is not produced in time.
However, SvayamBhu is also a superimposition caused by delusion only, and is non-existent in the
Brahman-level.)
From this level of the ‘Supreme vision of Knowledge’ (as taught by the Stone-tale) there is no SvayamBhu,
or Jagat, or the dream-world, but there exists only the ‘quiescent state of Chit.)

यथा पुरं भवेत्स्वप्ने चिद्रूपं स्वात्मनि स्थितं अखण्डमेवमासृष्टेरामहाप्रलयस्थितेः।

(Jagat is the broken dream-state of Chit, yet is unbroken as the wakefulness of Chit-state.)
Just like a city exists in the dream (and appear as if created and destroyed), the Chit-form alone stays as the
‘unbroken’ (perceived phenomena), within itself, and exists as if broken, as from the beginning of the
Creation till the great dissolution state.
 4

हेमहेमाश्मनोः स्वप्नपुरचेतयोर्यथा भेदो न संभवत्येव न भेदश्चितिसर्गयोः।

There exists no difference between the gold and the gold nugget; so also, there exists no difference between
the dream-city and the dream-perceiving consciousness; so also, there is no difference between the ‘Chiti’
and the Creation. (What you are experiencing as the world is Brahman itself! There is no Jagat at all!)

चितिरेकास्ति नो सर्गो हेमास्ति न तदूर्मिका स्वप्नाचले चिदेवास्ति न तु काचन शैलता।

Gold alone exists, not the ring (made of gold); the ring (or bracelet or armlet) is just a conception of the
mind. ‘Chiti’ alone exists as the Bodha-state, not the ‘Sarga’.
When you see a mountain in your dream, the hardness of the mountain is not there really, except as some
information that you understand. Your understanding alone shines as the hardness of the mountain.

चिदेव शैलवद्भाति यथा स्वप्ने निरामया तथा ब्रह्म निराकारं सर्गवद्भाति नेतरत्।
‘Chit alone which is without afflictions’ shines as the mountain in the dream.
Similarly, the formless Brahman alone shines as the Creation, and nothing else is there.

चिन्मात्रमिदमाकाशमनन्तमजमव्ययं महाकल्पसहस्रेषु नोदेति न च शाम्यति।

(This world is the shine of pure knowledge or understanding only.
Which object exists outside of your understanding?
You are able to know the object as the object, and so the object exists as your information-content.)
This expanse (Aakaasha) (pure, all-pervading, and untainted) is the ‘revelation state of Chit’.
It is limitless; is unborn and decay-less.
Even in thousands of great Kalpas, it does not rise or set; for the Kalpas exist in the mind, and not in Chit.

चिदाकाशो हि पुरुषश्चिदाकाशो भवानयं चिदाकाशोऽहमजरश्चिदाकाशो जगत्त्रयम्।

(Chit alone shines as the Jagat-picture of which you are a part of!)
Chit-expanse, the understanding power alone is the Purusha (embodied Jeeva).
Chit-expanse alone is this ‘you’. Chit-expanse am I and so I never age (as identified with it).
Chit-expanse alone is the Tri-world.

चिदाकाशं वर्जयित्वा शवमेव शरीरकं अच्छे द्योऽसावदाह्योऽसौ चिदाकाशो न शाम्यति।

Bereft of the Chit-expanse, the body is just a corpse.
Chit-expanse is unbreakable (is not divided among bodies). It cannot be burnt by the fire.
(A dead body gets destroyed by the fire; but Chit-expanse continues forever as the perceptions no matter
what. The body even if ‘alive’ is dead indeed, if the ‘understanding awareness’ is not there. )

अतो न किं चित्म्रियते न च किं चन जायते चित्त्वात्ततश्चित्कचनं जगदिद्यनुभूयते।

Therefore nothing ever dies; nothing ever gets born.
The shine of the Chit that is pervaded by the understanding power alone gets experienced as the Jagat.

चिन्मात्रपुरुषो जन्तुर्म्रियते यदि नाम वा ततो मरिष्यत्तत्पुत्रो निःसंदेहं पितुर्मृतौ।

एकस्मिन्प्रमृते जन्तावमरिष्यंस्तु सर्वदा सर्व एव जनाः शून्यमभविष्यन्महीतलम्।
न चाद्यापि मृतं राम चिन्मात्रं कस्यचित्क्वचित् न च शून्या स्थिता भूमिस्तस्माच्चित्पुरुषोऽक्षयः।
(If the Chit ceases to exist, then no one can perceive anything, all will cease to exist, there will be nothing at
all left back, and there would not be any world at all; but, we are seated here in this assembly, and the world
is still going on for us; so the Chit has not ceased to exist!)
Suppose the pure consciousness is an entity, and ceases to exist by something called death, then the son
(Brahmaa) should also die if the father dies (and Jagat also should cease to exist).
(The father and son are supposed to be of the same essence according to Shrutis.)
If this one person dies, then all will die, and the BhooLoka will become empty.
 5

Rama! Even today the ‘Pure Consciousness’ has never died for anyone ever.
The world has also not become empty. Therefore The ‘embodied Chit’ is deathless.
(‘Birth and Death’ are imagined on the changing patterns of the objects that keep on appearing and
disappearing. Chit is like the limitless Ocean of consciousness, and the patterns that rise as information split
into two as the ‘information and the information-receiver’, both existing interconnected as the two sides of a
coin, and both of the nature of Bodha only, namely the possible states of information.
The ‘Information-receiver’ is said to be conscious and the ‘information received’ is said to be inert.
No one is born, no one dies, but the Chiti alone shines forth as the changing patterns of information, where
the birth and death are imagined on the ‘appearing and disappearing patterns of living things’.)

TO BE ‘THAT ALONE’

एकं चिन्मात्रमेवाहं न शरीरादयो मम इति सत्यनुसंधाने क्व जन्ममरणादयः।

अहं चिन्मात्रममलमित्यात्मानुभवं स्वयं अपहन्त्यात्महन्तारो निमज्जन्त्यापदर्णवे।
‘I am Chit-alone’; I do not have any form, mind etc.
If one is absorbed in this truth, where can he have birth and death?
‘I am Chit-alone’ is the natural taintless state of everyone, which is unaffected by any mind-agitation, and is
bereft of any conceived perception. (It is not the information-set called the body or the body-centered world,
but is source of any information that you experience as the world.
This is experienced by every one of any living thinking species.
(In the lower class of animals and humans, ‘Self-awareness’ is dormant and exists as the survival instinct.)
This is how every conscious being experiences his Self.
Those who deny their own experience of the Self (through fallacious argument) are the ‘killers of their own
selves’, and drown in the ocean of sufferings (because of their irrational thinking).
(For example, you are at this moment reading these sentences and are understanding them, no doubt; but you
are also aware that ‘you as some form-identity’ are reading and understanding these sentences.
Some background understanding exists which is aware of the actions of the body mind and intellect, which
is expressed as ‘I read’ ‘I understand’ ‘I slept’ I ate’ etc. This awareness alone empowers the memory state
of the mind. If you were just broken pieces of perception, then the continuity of your existence is not
possible. Therefore, this ‘witness’ alone is referred to as the ‘Chit-alone’.
It is the common essence in all the living things, and is referred to by the term ‘Aatman’.
If you deny its existence, it is like you are denying your own existence.
You are the very consciousness or ‘knowing power that knows the world ‘; if you deny that itself, then how
can you exist even to argue back any statement of the opponent?)

चिदहं गगनादच्छा नित्यानन्ता निरामया किं जीविते मे किं वापि मरणं वा सुखासुखे व्योमात्मचेतनमहं के
शरीरादयो मम इत्यात्महापह्नुतेऽन्तर्योऽनुभूतं धिगस्तु तम्।
‘I am the Chit (the source state of all the perceptions).
I am purer than the sky (and am unaffected by any perception-state).
I am eternal (and do not rise or set like the mind or the body).
I am without end, and can never cease to be.
I am free of afflictions (and am not bound or liberated).
What is life or death or the joy and sorrow, for me? (These words are meaningless and do not apply to me.)
I am of the nature of emptiness that is aware of only its existence.
Where do I have body etc? How can I be bound by any form?
(I am the power that can exist as any ‘form-information’.)
Fie on him, who denies this experience of his own Self through fallacious arguments, and kills the Self (by
ignoring it)!

चिदाकाशमहं स्वच्छमनुभूतिरिति स्फु टा यस्यास्तमागता मूढं तं जीवन्तं शवं विदुः।

‘I am the Chit-Aakaasha’! If this pure self-evident experience has been discarded in any one, that idiot is to
be known as a ‘living corpse’ (for he just breathes as the body, but does not exist at all as any ‘awareness of
his own self’).
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अहं वेदनमात्रात्मा कानि देहान्द्रियाणि मे लब्धात्मानमिति स्वच्छं प्रविलुम्पन्ति नापदः।

‘I am the pure understanding essence only. Where do I have the body and sense organs?’
If one has a clear understanding like this (as his natural state of existence), and has obtained the Self-
knowledge through his reasoning intensity, then calamities like death keep away from him (for the afflictions
related to the form cease to exist for him).

चिन्मात्रं शुद्धमात्मानं योऽवलम्ब्य स्थिरः स्थितः नाधयस्तं विलुम्पन्ति महोपलमिवेषवः।

If a person stays stable by the support of the (identity with) the Chit-alone which is his own inner essence of
the Self and which is pure and taintless (without the tainted channel of the mind), the afflictions related to
the mind do not hurt him, like the ‘arrows falling on the huge rock’.
(The ignorant man experiences a world through the tainted state of the mind which holds firmly the ideas of
form-identity, death, fear, desire, attachment, and becomes a receptacle of pains only; but a Knower
experiences the world as his own Self rising as the experience, and is free of the mind-screen that corrupts
the true vision.)

चित्त्वं स्वभावं विस्मृत्य बद्धास्था ये शरीरके तैः सुवर्णं परित्यज्य गृहीतं भस्म वस्तुतः।
Those who forget the natural state of this ‘Self-awareness’, and are attached to the body, have actually
thrown off the gold and kept back the ashes (believing it to be gold).
(How can the inert body be aware of any experience?
If you deny the ‘Self’ that is continuously supporting all the experiences that you go through, then you are
like a fool who are holding on to the ashes and discarding the gold.)

बलं बुद्धिश्च तेजश्च देहोऽहमिति भावनात् नश्यत्युदेत्येतदेव चिदेहावमिति स्थितेः।

Strength, intelligence and luster perish by the idea ‘I am the body’.
They increase in a person who stays as ‘I am Chit alone’.
(When the basic idea itself is false as ‘I am the body’, how can such a man take proper decisions in life, and
how can he have any proper life at all in the world? All his thoughts will move only in the incorrect path.)

चिदाकाशमहं शुद्धं के मे मरणजन्मनी एवं स्थिते स्युः किं निष्टा लोभमोहमदादयः।

चिदाकाशादृते देहान्योऽन्यत्सारमवाप्नुयात्तस्मै तद्युज्यते वक्तुं सन्ति लोभायदस्त्विति।
‘I am the Chit-expanse and very pure. Where can I have deaths and births?’
If one stays like this, how can greed, delusion, arrogance etc feel attached to him?
(How can the potential state which alone exists as all the probable states of Jeevas entertain any greed, envy,
arrogance, and delusion? One who stays identified with the Self also cannot have such bad qualities, for he
sees the entire world as his shine only.)
Other than the Chit-expanse, if one identifies with the other bodies, subtle, gross etc (Sthula, Sookshma,
Kaarana Shariras), then it is better said that greed etc belong to that fool only.
(Whatever you believe, that alone you exist as. An insane person who believes that he is dog behaves like a
dog only!)

न च्छिद्ये न च दह्येऽहं चिन्मात्रं वज्रवच्चिति न देही निश्चयो यस्य तं प्रत्यन्तकरस्तृणम्।

‘I cannot be broken. I cannot be burnt. I am Chit-alone. I am established in the Chit-identity that is hard like
the diamond. I am not endowed with any body’.
For him who has the ascertainment like this, the ‘Death-deity who kills every living thing’ equals a worthless
grass piece.

अहो नु मुग्धता ज्ञानदृष्टीनां यद्विदन्त्यलं शरीरशकलाभावे नश्याम इति मोहिताः।

Alas, the foolishness of even those who are well-versed in this knowledge!
They are also afraid of their destruction at the cessation of this inert piece of the body.
(Mere studies do not help if you still believe in the body-identity.)
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अहं चिन्नभ एवेति सत्ये भावे स्थिरे सति वज्रपातयुगान्ताग्निदाहाः पुष्पोत्करोपमः।

‘I am the Chit expanse only’!
If one is stabilized in this true state, then the ‘blazing fires that burn the creation at the end of the Yugas and
hurt like the blow rendered by the thunderbolt of Indra’, equal the ‘shower of a heap of tender flowers’.
(When every perception-experience is just some information rising from one’s own Self, how can they affect
the ‘Self’ in any way? How can the formless Yogi get killed by even Indra?)

चिन्मात्रममरं नाहं यन्नश्यामीति रोदिति अनष्ट एव तद्देहो जातापूर्वा खरोलिका।

If some fool laments that ‘I am not the Chit-alone that is deathless, but am the inert body; therefore I will die
for sure’, is denying his own conscious self and is pretending to be the inert body!
He indeed presents a good comedy show!

इदं चेतनमेवाहं नाहं देहादिदृष्टयः इति निश्चयवान्योऽन्तर्न स मुह्यति कर्हिचित्।

‘This awareness-sense alone (which is aware of the senses and the body) am I; I am not the body etc which
are sense-perceived.’ He who has this ascertainment never gets deluded by anything.

अहं चेतनमाकाशो नाशो मे नोपपद्यते चेतनेन जगत्पूर्णं के व संदेहितात्र वः।

‘I am the expanse of consciousness; destruction is never there for me’.
The world is filled by this ‘conscious understanding alone’. Who has doubts about our words?
(Which conscious person can be conscious of his consciousness dying?
How can the cessation of itself be experienced by the existence-principle?
How can it ever know of death?
In the expanse of consciousness, the forms rise and disappear along with the experiences.
You can either identify with the Ocean and be deathless, or identify with the forms and die a million times!)

चेतनं वर्जयित्वान्यत्किं चिद्यूयं जना यदि यदुच्यतां महामूढाः स्वात्मा किमलप्यते।

If you people are something other than the consciousness (Chetana), then speak out, you great idiots!
How can you deny your own Self?

तच्चेतनं चेन्म्रियते तज्जनाः प्रत्यहं मृताः ब्रूत किं न मृता यूयं तन्मृतं किल चेतनम्।
(How can consciousness be conscious of its own death?
Who has experienced death ever? What you see as the dead body is not the death of the conscious self, but
the death of the inert matter. The consciousness self which was using that body as ‘location-point’ has
moved off to another ‘location-point’ to experience more of its delusion.
How can that conscious experience its own unconscious -state of death?)
If the consciousness (Chetana) can see its own death, then the people will die everyday (when they fall
asleep). Tell me, why are you not dead, since your consciousness is dead (as at sleep)?
(How is the ‘continuity of the before-sleep and after-sleep states’ exist if you died every night when you fell
unconscious at sleep?)

तस्मान्न म्रियते किं चिन्न च जीवति किं चन जीवामीति मृतोऽस्मीति चिच्चेतति न नश्यति।
Therefore, nothing dies, nothing lives. ‘I am living’, ‘I am dying’ all these concepts are perceived by the
Chit through delusion; it does not die ever.
(It is like seeing one’s own death in the dream, though one does not die really!)

चिच्चेतति यथा वा यत्तत्तथा साशु पश्यति आबालमेषोऽनुभवो न क्वचित्सा च नश्यति।

Whatever Chit understands (real or unreal), that and all it perceives in that manner, instantly.
This is the experience from a child onward. Chit never perishes.
(What everyou experience is your own making, and is a result of your tainted intellect with its irrational
thoughts. You are the formless potential state which is rising as your form-based painful experiences.)
 8

परिपश्यति संसारं परिपश्यति मुक्ततां सुखदुःखानि जानाति स्वरूपात्तन्न भिद्यते।

‘Chit alone (as your innermost subtle essence of awareness) understands the binding state of Samsaara (as
filled with joys and sorrows); it alone understands the liberation state (as if freed from bondage); it alone
understands happiness and sorrow; yet it does not change its nature ever.
(Like a magical screen existing as anything you wish for, Self exists as the experiences made of your own
beliefs and delusions, but is not affected by any of your experiences.)

अपरिज्ञातदेहात्तु धत्ते मोहाभिधां स्वयं परिज्ञातस्वरूपात्तु धत्ते मोक्षाभिधां स्वयम्।

When Chit is having a body (covering) made of ignorance, then it bears the name of delusion on itself.
When Chit has realized its own true self (without the identity of the body), then it bears the name of
‘Moksha’ on itself.

नास्तमेति न चोदेति न कदाचन किं चन सर्वमेव च चिन्मात्रमाकाशविशदं यतः।

(It is always there; and you as a form-thing rise as a delusion-state in it.)
It never sets, never rises ever, since everything is just the ‘expanse of Chit-alone’.
(What is the world but the network of changing patterns of ‘information and information-receivers’ that keep
manifesting as it were from the unmanifest potential state which exists a the awareness of itself, and gives
rise to the illusion of perceived states!)

न तदस्ति यत्सत्यं न तदस्ति न यन्मृषा यद्यथा येन निर्णीतं तत्तथा तं प्रति स्थितम्।
There is nothing that is real, nothing that is unreal (since real and unreal are also conceptions only).
Whatever one understands, it stays like that for him.

यद्यद्यथा जगति चेतति चेतनात्मा तत्तत्तथानुभवतीत्यनुभूतिसिद्दम्।

दृष्टं विषामृतदृशेव पदार्थजातं नातोऽस्ति संविदविधेयमिति प्रसिद्धम्।
Whatever a conscious entity (Jeeva-state of delusion) understands in the world as some perception-
experience, he experiences that perception in that way only. This is proved by experience.
(See the milk as poisonous, it will turn into poison by the magic of the Self; see the same milk as nectar, it
will turn into nectar by the magic of the Self.)
The perception of the objects happens by the understanding of any object either as poison (harmful) or nectar
(beneficial) only.
(The world you experience is not creation of destiny or a deity; but is your own picture of the world drawn
by your tainted intellect that is dullened by lack of Vichaara.)
Therefore it is well-known that nothing is independent of the understanding power, namely the Chit.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART SIXTY
[REALITY TRANSCENDS ALL EXPLANATIONS]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

वसिष्टोवाच
Vasishta spoke

संविन्मात्रजगतः स्वप्नस्य परमात्मनः ब्रह्माकाशतया सर्वं ब्रह्मैवेत्यनुभूयते।

This Jagat is just made of ‘that which is understood as some Bodha through the potential state of awareness’;
it is like a dream of ‘Paramaatman’.
Therefore, all that is understood as ‘Jagat’ is the ‘Brahman-expanse’ only (as some probable state of that
potential state, as you and your experience as one unit), and is experienced as ‘Brahman’ only.

(Even when you try to explain this fact, one has to take into account the realness of the world, and then only,
explain it as to how Brahman is alone all this.
Many philosophical view points aim at how ‘that’ alone is ‘this’; and some have their own explanations
suited to their intellectual analysis, and differ also. All these explanations are mind-made and are truthful for
their minds only. Everyone tries to explain Reality in their own way; and their experience also proves the
same. Which one is right?
So many philosophical points of Views, so many Gods, so many devotion-stories, so many scriptures, so
many saints…! Everyone seems to have a theory of their own. Everything looks logical also.
What should a seeker do? Which philosophical view should he follow?
Vasishta gives a helping hand to the sincere seeker in this section.)

भ्रमस्य चातिदृश्यत्वाददृश्यत्वान्महाचितेः
The ‘Delusion-perception’ is excessively present, and the ‘Great Chit’ is not seen at all.
(The Chit alone exists as the ‘Bodha’, but it gets misconceived as the solid Jagat, because of incorrect vision.
Take the rope and snake example, given by the ‘Advaitins’.
The rope is seen and then gets mistaken for a snake.
In the case of Brahman, no one knows of its existence at all; like the rope is never seen, but snake alone gets
imagined!
Everyone knows only of the world that is made of the elements, which gets perceived as real because of
delusion. The snake alone is seen; and never the rope!
However, Brahman does not ‘appear’ as the world, as a changed reality.
Brahman is not known at all, though it alone exists as the quiescent silence state of all, and the world gets
seen because of the dense state of delusion.)

मदशक्तिवदात्मेति सत्यतास्यापि युज्यते।

(MadaShakti of Chaarvaakas)
Even if the Aatman is defined as some intoxicating quality of liquor, that viewpoint also is right!
(Is the consciousness produced like the intoxication of the liquor by a particular combination of elements as
Chaarvaakas say? Why not?
A drunkard sees everything in a wrong way. He cannot even walk or talk properly.
A deluded mind is like a drunkard’s mind and perceives this world as real; and so has an incorrect
understanding.
Every ignorant man has only an intoxicated brain which sees a non-existing world, and therefore he believes
in its reality due to the lack of reasoning power.
Here, the Aatman is like the intoxication produced by the liquor causing delusory perceptions; visible only
by its effects; so its existence can be deduced by the delusion one has.
Chaarvaaka theory is also true in some way.)

असत्त्वाद्दृश्यविश्रान्तेरलभ्यत्वान्महाचितेः उपलब्धुरभावाच्च शून्यनाम्नीव सत्यपि।

(‘Shoonya’ of ‘ShooyaVaadins’)
The cessation of the perceptions is not at all possible, since it is not at all there (except as conceived).
The great Chit cannot be attained as if outside. (It is the very ‘you’ experiencing a world!)
The perceiving entity is also not there except as some self-conceived delusion state.
Therefore if the ‘Reality’ goes by the name of ‘Shoonya’, then it is also quite right.
(Buddhism’s view point also seems plausible!)
 4

चिन्मात्रं पुरुषोऽकर्ता समेत्यव्यक्ततो जगत् एवंदृष्टेः सत्यमेतदेवमतार्थानुभूतितः।

(SaamkhyaVaada of Kapila)
(Purusha) of Saamkhya-Vaadins is just the pure subtle consciousness.
He is a non-doer (does no action; but is just present). He is equally in all (as the Pradhaana-source).
Jagat is Avyakta (not manifest) (since all the three Gunas are in the equilibrium state).
Even this view-point (that creation is for enjoyment and liberation, ‘Bhoga/Moksha’) is also correct because
it has a valid meaning.

विवर्तो ब्रह्मणो दृश्यमित्येवंवादिनोऽपि सत् मतं एवंस्वरूपाणामर्थानामनुभूतितः।

(VivartaVaada of Vedantin)
If this world is argued out to be just a ‘Vivarta’ (changed state) of Brahman also, then that is also right, since
that view-point rises from their own understanding based on their own experience. (It proves valid for them.)

परमाणुसमूहात्म जगदित्यपि सत्यतः संवेद्यते यथा यद्यत्तत्तथैवानुभूतितः।

(Views of Kaanaada, Gautama, Sautaantrika, Vaisheshika, Arhata ParamaanuVaada)
If the world is argued out as a collection of subtle atoms, then that is also true.
Whatever is understood, one experiences that only.

यथा दृष्टं तथैवेदमिह लोके परत्र च नासन्न सदिति प्रौढा सत्यमाध्यमिकी गतिः।
(DrshtaSrishtiVaada)
‘Whatever one perceives, that alone is experienced here and in the other world too.
There is nothing unreal; nothing is real also.’(Everything is just the instant perception-state of the mind.)
This sort of understanding also is true.

बाह्यमेवास्ति नास्त्यन्यदित्यन्ये सत्यवादिनः स्वात्मन्यक्षगणातीतं प्राप्नुवन्ति न ते यतः।

(Chaarvaaka)
Those who argue that ‘the outside (solid world) alone exists; nothing other than that’ also speak the truth
only; for they do not see anything beyond the level of senses.

अनारतविपर्यासदर्शनात्क्षणभङ्गधीः युक्तै व तद्विदामाद्यं सर्वशक्ति हि तत्पदम्।

(KsahanikaVaada)
By observing the continuous changing structure of the world and is viewed as only a momentary perception,
then that is also proper for those only who understand it as such.
That state of Brahman indeed is all-powerful. (Any viewpoint is possible as explained, and it stays as that
explanation only.)

कलविङ्कघटन्यायो धर्म इत्यपि तद्विदां तथात्मसिद्धेर्म्लेच्छानां तद्देशेषु न दुष्यति।

(Arhata)
The ‘bird and pot theory’ is also correct, where it says that the ‘Jeeva is the Dharma of the body’ and is
‘caged inside the pot of the body like a bird’, and flies off to the next world when the ‘Karma of the Jeeva’
ends in that body.
(Mleccha and Yavana)
So also, the theory of Mlecchaas is also right. (God has created the body; body alone is the person; the dead
body stays waiting in the buried place itself. Later at some time, after the judgment from the God, they will
be lifted out from there and go to hell or heaven for a permanent residence.)

समाः सन्तश्च विप्राग्निविषामृतमृतिष्वपि भान्त्येवं तद्विदां सर्वमिदं सर्वात्मकं यतः।

(SarvaVaadin)
Whatever the theology point of view of people who do fire-rites (who desire to reach some heaven), and
those who remain equal in the events of both types that burn as poison or give joy like the nectar, who accept
death with an equal mind, and who act righteous in their life and believe that everything is the shine of the
same principle, then that understanding also shines as true for them; because this Brahman (potential state of
understanding) is everything that is understood, and is in everything ( rises as whatever understanding one
has).
 5

स्वभावसिद्धमेवेदं युक्तमित्येव तद्विदां अन्विष्टा याति नो प्राप्तिं बुद्धिमत्सर्वकर्तृता।

(SvabhaavaVaada of materialists like Charvakas/natural state with no Creator)
‘This world rises by its very nature and destroys by itself (and there is no Creator)’
This view-point is also true for those who know it as such; because an intelligent designer of the world is not
found, even if searched for. (Each and everything of the ‘world-happening’ cannot be purposefully designed
and controlled by an intelligent entity who is outside of the world.)

एकः सर्वत्र कर्तेति सत्यं तन्मयचेतसां सोऽयं निश्चयवान्सोऽत्र तदाप्नोतीत्यबाधितम्।

(Devotion to a Supreme form)
‘A single Creator alone is there who does everything’. This also is true for those who are devoted to that
God. He who has such a belief in this idea, gets whatever he wants in that way.
Nothing contradicts such a theory. (Brahman alone acts as the Supremacy for them also.)

अयं लोकः परश्चास्ति स्नानाग्न्यादि च नेतरत् एतदेतादृशं सत्यं विद्दि भावितभावनम्।

(Belief in ParaLoka as held by Meemaamsakas)
‘This world is there; other world also is there. The sacred rites of bathing, fire-sacrifices are not fruitless’.
Understand that this stands true for those who believe like this.

अशेषं शून्यमेवेति बौद्धानामेतदेव सत् लभ्यते तद्विचारेण यत्र किं चन नैव हि।
(Shoonya without any residue)
‘There is only ‘Shoonya’ (nothingness) without a residue’.
(The theory by itself trurns into ‘nothing’ because the theory-maker himself is ‘nothing’.)
This is true for the Buddhists who adhere to such a belief. If you analyze well, actually there is nothing.
(After all, ‘Chiti’ is an empty slate; whatever you want, write on it with your understanding power (Aatman)
and perceive it as real! If nothing alone exists for you, then nothing alone is the result, since you deny your
own existence also.)

चितिश्चिन्तामणिरिव कल्पद्रुम इवेप्सितं आशु संपादयत्यन्तरात्मनात्मनि खात्मिका।

नेदं शून्यं न चाशून्यमित्यवस्तु न तद्विदाम्।सर्वशक्तिर्हि सा शक्तिर्न तद्विद्यत एव तत्।
‘Chiti’ fulfills instantly all that is wished for like the ‘Chintaamani gem’ or the ‘Kalpa tree’.
It is of the nature of emptiness. It stays within every one (as the potential power of understanding) and
appears as whatever they fancy as real.
This is not ‘Shoonya’; it is not also ‘not-Shoonya’ (transcends that terms like ‘nothing’ or ‘not-nothing’).
This understanding is also not unreal for those who know it as such.
That power of Brahman is omnipotent. So it stays as existent, and as non-existent also.

(It is not easy to break the ‘belief system’ of anyone.

A mind which is fixed in some belief cannot let go of it, even if it is logically disproved.
A mind-process is like an adamant child which will not let go of its whim, whatever is the consequence.
An ignorant man’s only support is his belief, even if it is wrong.
Reality on the other hand does not depend on anyone’s belief.
Reality does not care what you believe in; it stays as it is, unaffected and same.
Therefore do not waste your time in convincing others of the truth which you have understood.
It is your private mind-made theory, and works only for you.)

तस्मात्निश्चये यस्मिन्यः स्थितः स तथा ततः अवश्यं फलमाप्नोति न चेद्बाल्यान्निवर्तते।

Therefore, in whatever belief one stands firm in, he will get the fruit thereof.
You cannot remove the immature thinking that equals a child’s whim.

(A ‘seeker after the final truth’ should be courageous enough to burn all his beliefs that he has held so far
and start afresh with only the absolute truth as his goal.
Courage, steadfastness to truth, and the reasoning power are a ‘must’ for a ‘seeker of Knowledge’.
A seeker must search for those hidden Yogis who are truly in the state of Brahman.
Since realized people are not dime a dozen, he must spend his time in seeking the meanings of scriptures
 6

from the well-versed teachers and understand what the goal he is after.
Most of the people who seek Aatma-Saakshaatkaara, do not even know what it is!
That is why they fall into the trap of fake Mahatmas who are adept in vocabulary and slight of hand.)

विचार्य पण्डितैर्सार्धं श्रेष्टवस्तुनि धीमता स रूढो निश्चयो ग्राह्यो नेतरत्र यथा तथा।
Analyzing the truth with those who are well-versed in the knowledge of the excellent state of reality, a wise
man should grasp the affirmed truth (of the Self-knowledge); not anything (that is available) here and there.

संभवत्युत्तमप्रज्ञः शास्त्रतो व्यवहारतः यो यत्र नाम तत्रासौ पण्डितस्तं समाश्रयेत्।

(What are the marks of a Knower of Brahman?)
Whoever has the excellent understanding of the truth through the study of proper scriptures, and also has the
conduct equaling it, wherever he can be found, that man of self-control should be sought for.

(What is the goal of any human being or an animal even?

Everyone wants their welfare only! Who does not love their own self?
‘Everything is loved for the sake of the Self alone;’ says Rishi YaajnaValkya!.
The flowing waters seek the hollow grounds and settle in there happily; so also, a man seeks any object or
person who can solve his immediate problems and thus bring welfare to himself and his family. He settles
down in that belief system which he thinks will bring him welfare.
Therefore a ‘seeker of Brahman’ should not get trapped in the hollow grounds, but move relentlessly
towards the ocean of Brahman, the ‘Knowledge form’.
A ‘seeker after liberation’ should not think that realization is a miracle which solves his life-problems and
gives him any material welfare.
Realization gives him the required courage to face the life-problems only.
Rama’s life was not strewn with rose petals; but thorns and embers only.
Even Krishna had a hard life where at every moment of his life, he was humiliated by the name of ‘Gopaala’
which means a mere cow-herd who lacks the nobleness of a royal prince.
The main difference between a ‘seeker of Brahman ‘and an ordinary religious fanatic is that the former does
not bother about his life-situations; the latter on the other hand wants only the solution for his life-situations.
A man with wrong belief system is afraid of even Science, because he is afraid that Science may disprove
his ideas; and so condemns science as some devil born to destroy earth.
How can be truth different for real seekers of truth, though traversing different paths ? You dissect an atom
and reach the same nothingness; you reason with discrimination, then also you reach the same nothingness!)

सर्व एवानिशं श्रेयो धावन्ति प्राणिनो बलात्परिनिम्नं पयांसीव तद्विचार्य समाश्रयेत्।

Always, all living beings, by force chase after something that does them good, like the waters running
towards hollow grounds. Therefore one should act with reason.
(The ‘Knower of Brahman’ is firmly established in the Self. He can easily remove all the doubts that nag the
mind of a seeker, with suitable answers based on the Knowledge-scriptures of the Rishis.)

सतां विवदमानानां सच्छास्त्रव्यवहारिणां यः समाह्लादकोऽनिन्द्यः स श्रेष्टस्तं समाश्रयेत्।

He alone should be sought for, who is an excellent knower, who is blameless (without attachments to wealth
and fame), who can equally satisfy all the seekers who are into the study of the good scriptures and are yet
arguing about the statements in them.
(Do not postpone this search for the Self as a thing reserved for old age.
Start now here! Who knows in which corner ‘Death’ is waiting?)

कल्लोलैरुह्यमानानां नृणां संसारसागरे अज्ञाता दिवसा यान्ति तृणानामिव बिन्दवः ।

For the humans carried away by the turbulent waves of the Samsaara Ocean, the days pass off even without
their knowledge, like the water drops falling from the tip of the grass shoot (incessantly).
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART SIXTY ONE

(AN EXCELLENT KNOWER IS RARE TO FIND)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

रामोवाच
Rama spoke

जगत्पूर्वं लतेवापि विश्रान्ता वितते पदे पूर्वापरविचारेण के पराभावदर्शिनः।

This world is like a ‘tree spread out far and wide with its thousands of foliage-stretch of thirst for pleasures’.
People are stuck to it like creepers entwined around it.
Who are they (how to recognize those) who have analyzed all the pros and cons of things, who have
understood the Supreme truth, and who are resting in the ‘All-pervading state of Brahman’ (since it is very
rare to find people who are excellent Knowers as stated by you.)?
(The world is nothing but a huge tree spread with the dense foliage of thirsts of various types, namely the
chemically induced urges of the brain, the emotional needs, dreams to be achieved etc, that are spread out far
and wide without an end.
The ‘Jeevas’ are like the creepers clinging on to it, and are spread out all over the tree creating a dense web
of entangled network of world-existence.
Who is capable of freeing oneself out of this by the complete riddance of all the Vaasanaas without a trace?
Where can we find a Knower who is Brahman in person? How to find that ‘rare self-shining gem’ which is
hidden under the worthless ‘coloured glass pieces’ which appear like gems?)

वसिष्टोवाच
Vasishta spoke

जातौ जातौ कतिपये व्यपदेश्या भवन्ति ते येषां यान्ति प्रकाशेन दिवसा भास्वतामिव।
As proved by the ‘Shrutis’ (Vedas), in each and every class of being, these Knowers by whose shine the days
light up as if by the Sun, are very rarely found.
(In each and every species of beings, there exist only very few Knowers that fulfill all the qualities that are
mentioned as belonging to a Knower. Only the ignorant fools abound in this ‘Creation of Brahmaa’ that is
filled with fourteen varieties of species!)

अधश्चोर्ध्वं च धावन्तश्चक्रावर्तविवर्तनैः सर्वे तृणवदुह्यन्ते मूढा मोहभवाम्बुधौ।

All the ignorant fools get carried away like the ‘dried up pieces of grass’, as they keep moving up and down,
being caught in the ‘perpetual moving wheel of waves’, in the ‘ocean of worldly existence’ that is filled with
delusion.

नष्टात्मस्थितयो भोगवह्निषु प्रज्वलन्त्यलं देवा दिवि दवेनाद्रौ दह्यमाना द्रुमा इव।

(If any desire can be fulfilled instantly, that also proves to be a hindrance to Self-knowledge!)
The ‘Devas’ in the heaven above, are always burning fiercely in the fire of enjoyment. They never have a
chance to pause and do ‘Vichaara’ amidst the flames that burn high as the ‘desire-fulfillment states’ only.
They live as just the ‘log of woods that increase the fire of desires’, and have lost the capacity to ‘know’ the
Self. They are like the trees growing at the top of the hill that allow the flames of the forest-fire to burn more
intensely.

पातिता मदसंपन्ना दानवा दानवारिभिः गज इव निरालाना घोरे नारायणावटे।

(If one lacks self-discipline, that also proves to be a hindrance to Self-knowledge!)
The ‘Daanavas’ act like the elephants that are not tied to the stake (having no discipline), and are stuck by
intoxication (arrogance) because of the fluids of the rut (power and strength) flowing down (Daana+Vaari).
They get destroyed by the enemies of Daanavas (Daanava+Ari) namely the Devas, and are made to fall into
the terrible chasm called Naaraayana (the destroyer of Daanavas).
(Daanavas are like the intoxicated elephants, that are not tied to the stake of self-discipline. The rogue
elephants are blinded by the abundant rut flowing from their temples; blind and angry, they run madly and
usually perish by falling into the deep chasms in the mountains. Similarly, Daanavas also, who are always
mad and arrogant with power are always engaged in cruel and violent acts; and have to be destroyed by
Naaraayana, the ‘Savior God.’)
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न गन्धमपि गन्धर्वा दर्शयन्ति विवेकजं गीतपीतपरामर्शाः सरन्ति हरिणा इव।

(If one is interested in the sublime arts of music etc, that also proves to be a hindrance to Self-knowledge!)
Gandharvas do not show even a trace of the fragrance (Gandha) rising out of Viveka. Enticed by drinking
and singing, they slide away uncontrolled like the deer (towards the hunter namely the ignorance).
(Gandharvas on the other hand are completely without any discriminating power. Lost in the pleasures of
melodious songs (music and other art-forms), they also get destroyed through ignorance, without making
effort to attain the ‘Knowledge of the Self’. They are like the foolish deer in the forest, which go towards the
cruel hunter, by getting enticed by the song played by him, and get trapped in the net thrown by him.)

विद्याधराश्च विद्यानामाधारत्वेन मोहिताः स्फु रितानामुदाराणामपि कु र्वन्ति नादरम्।

(If one is interested in only mastering all the sciences that prevail in the Creation, then that also proves to be
a hindrance to Self-knowledge!)
Vidyaadharas are deluded by the support of learning (Vidyaa/ Siddhis), and do not give importance to the
noble qualities like Viveka etc that are easily attainable in their intellectual level (and do not seek the Self-
knowledge under the guidance of those noble Knowers.)
(Vidyaadharas are adept in all sorts of Siddhis. That power itself makes them more arrogant and self-
conceited. They never develop the noble qualities like Viveka, and disrespect even those who have them.)

यक्षा विक्षोभितभुवो दक्षतामक्षता इव दर्शयन्त्यसहायेषु बालवृद्धातुरेषु च।

(Unlimited possession of wealth and un-afflicted bodies also prove as a hindrance to the attainment of Self-
knowledge!)
The ‘Yakshas’ who harass the world with various ailments, show their power over helpless children and old
people, (hiding in the birch trees) and act as if they are above destruction.
(Yakshas are the guardians of wealth of Kubera, and serve the ‘God of Wealth’. They are never stuck by any
ailments and feel themselves as indestructible. Proud of their positions and having access to the wealth of
their Lord, they harass the other poor beings. Where can you find a Knower among them?)

दन्तिनामिव मत्तानां रंहसा हरिणारिणा कृ तः करिष्यसि त्वं च रक्षसानां परिक्षयम्।

The destruction of the Raakshasas who are mad like the intoxicated elephants, was swiftly completed by the
lion, their enemy ‘Vishnu’. You will also do that (in the future story of yours).
(Raakshasas are like the mad elephants and always get killed by the great lion Vishnu.
Rama also will kill the arrogant Raavana in the future.
(These cruel beings are not worthy of life itself and have to be destroyed ruthlessly!)

भृशं पिशाचाः पश्यन्ति भूतभोजनचिन्तया धूमान्धकारनिलया ज्वालयाहुतयो यथा।

Pishaachis always are afflicted with the anxiety of consuming the other living beings. They see themselves
always covered by the smoky darkness (of ignorance), and fall like an offering into the fire (of cruelty and
anger.)
(Pishaachis are always after food and drink. Their only purpose of existence is to eat, drink and make merry.
Most of the humans also have no other thought except cooking and eating a variety of food. They are stuck
to the taste sense only, and as the very name ‘Pishaaca’ suggests, exist as flesh-consumers only. These
Pishaachis are like the ghee drops dropping into the fire. They are always anxious, angry and wild, like the
blazing fires into which their desires fall like ghee drops and cover them with the smoke of ignorance.)

नागजालमृणालानि मग्नानि धरणीतले नगानामिव मूलानि जडानीव स्थितान्यलम्।

The ‘web of curved lotus stalks’ namely the Naagas (snakes with curved bodies) who are buried deep under
the earth (netherworld), stay inert only, like the roots of the trees (Nagas).
(Naagas are like lotus stalks buried deep underground. They are like the inert roots and have no thinking
power at all!)

विवरं शरणं येषां कीटानामिव भूतले तेषामसुरबालानां विवेके षु कथैव का।

For those children of the Asuras who are like the worms crawling in the ground, and who always shelter
inside a dark hole (hiding to catch their prey), how can be there even the mention of Viveka?
 5

(The children of Asuras are always pampered by their idiot-parents, and are like the worms stuck inside the
dark holes. Where can they ever have access the light of Viveka?)

अल्पमात्रकणार्थेन संचरन्ति दिवानिशं पिपीलिकासधर्माणः प्रायेण पुरुषा अपि।

For the sake of some minuscule gain equaling a tiny piece of a grain, the embodied beings also (the humans)
acting like the ants, wander about day and night.
(Humans, the great descendants of Manu, fare no better. They are like the tiny ants engaged busily in their
own survival process. They spend most of their life-span in search of the tiny grains of material satisfaction;
and have no thoughts beyond their meager existence.)

सर्वासां भूतजातीनां व्यग्राणां व्यर्थदीर्घया क्षीबाणामिव गच्छन्ति दिवसानि दुरीहया।

For all types of beings that are always busy in the wasteful enterprises for long, the days pass off in
meaningless thoughts, as it is with the drunkards.
(Observe those who are addicted to alcohol. Their brains are always in stupor and they are not even aware of
the days passing away wastefully without any sort of gain. How foolish are they that they feel happy when
their brains are not even capable of clearly seeing this deluded world of an ordinary man also, being in
stupor always! So are the ignorant, who remain intoxicated by the events of their daily life, and do not even
see the ‘Death’ standing at their back, and do not make an effort to acquire Self-knowledge!)

न कं चित्स्पृशत्यन्तर्विवेको विमलो जनं जलेऽगाधे निपतितं निमज्जन्तं रजो यथा।

(If only they develop the intellectual efficiency, and think themselves out of their miserable life by
developing Viveka, they would rise above all the other species and shine forth as the most excellent of all!)
Nothing ever touches the taintless man with Viveka within, like the dust cannot touch a man fallen into the
deep waters and still sinking.
(A man with the quality of Viveka can never perish like the above mentioned beings.
He is like a person always submerged in the water; and no dust of ignorance can ever pollute him.)

नीयन्ते नियमाधूता मानवा मानवायुभिः काम्पिकैः स्फु टतापूताः किरारुनिकरा इव।

These men, descendants of Manu, well-shaken by the winnowing basket of disciplines, are carried off by the
winds of self-conceit, like the essenceless husk that get separated and fly up, when the farmers are cleaning
the grains.
(Humans at first should develop discipline and self-control.
The grains get cleaned by the farmers using a winnowing basket, when the wind is blowing. When they
shake the basket, the heavy grains stay back; and the worthless husk flies away in the wind. When shaken by
the winnowing basket of life, those who are disciplined stay back and the rest who have nothing but self-
conceit, fly away into nothingness as the worthless dust.)

पानभोजनजम्बाले गहने योगिनीगणाः दुर्गन्धपल्वलोद्गारे पतिताः पामरा इव।

The groups of Yoginis, like the lowly ignorant fools, stumble and fall into the deep dirty nasty-smelling
puddle of spittle, (are taste-bound only), and are stuck in the mire of drinking blood and eating flesh.
(The group of Yoginis are in the worst state ever!)

के वलं यमचन्द्रेन्द्ररुद्रार्क वरुणनिलाः जीवन्मुक्ता हरिब्रह्मगुरुशुक्रानलादयः प्रजापतीनां सप्तर्षिदक्षाद्याः कश्यपादयः

नारदाद्याः कु माराद्याः सनकाद्याः सुरात्मजाः दानवानां हिरण्याक्षबलिप्रह्लादशम्बराःमयवृत्रान्धनमुचिके शिपुत्रमुरादयः
विभीषणाद्या रक्षस्सु प्रहस्तेन्दजिदादयः शेषतक्षककर्कोटमहापद्मादयोऽहिषु।ब्रह्मविष्ण्विन्द्रलोके षु वास्तव्या
मुक्तदेहिनः मुक्तस्वभावास्तुषिताः सिद्धाः साध्याश्च के चन मानुषेषु च राजानो मुनयो ब्राह्मणोत्तमाः।
जीवन्मुक्ताः सम्भवन्ति विरलास्तु रघूद्वह।
Only a few are there who are realized and live as liberated, namely, Yama, Chandra, Rudra, Arka, Varuna,
Anila, Hari, Brahma, Guru Shukra, Anala (among Gods); Seven Sages, Daksha and others, Kashyapa and
others among Prajaapatis; Naarada and others, Kumaara and others, Sanaka and others among Sura’s
children; Hiranyaaksha, Bali, Prahlaada, Shambara among the Daanavas; Maya, Vrtra, Andha, Namuchi,
 6

Keshi’s son Mura and others; Vibhishana, Prahasta, Indrajit and others among the Raakshasas; Shesha,
Takshaka, Karkota, MahaaPadma among snakes.
Those who reside in BrahmaLoka, VishnuLoka and IndraLoka are liberated from the body-existence.
Some have the conduct of the liberated among the Tushitas, Siddhas, Saadhyas and others, and some kings,
ascetics, and a few excellent Brahmins among the Manu’s descendants.
Rama! JeevanMuktas are very rare indeed!

भूतानि सन्ति सकलानि बहूनि दिक्षु बोधान्वितानि विरलानि भवन्ति किं तु।वृक्षा भवन्ति फलपल्लवजालयुक्ताः
कल्पद्रुमास्तु विरलाः खलु संभवन्ति।
There are abundant living beings in all the directions; but only few are there who have the proper realization
of the truth (those in the Brahman state). Trees are everywhere filled with abundant fruits and foliage; but the
‘Kalpa trees’ are indeed very rarely found.

(What are the qualities of a realized person, how to distinguish him from all the others?)
विवेकिनो विरक्ता ये विश्रान्ता ये परे पदे तेषां तनुत्वमायान्ति लोभमोहादयोऽरयः।
Those who act with discrimination and are dispassionate and are resting in the Supreme state, for them the
enemies namely greed, anxiety etc are completely gone.

न हृष्यन्ति न कु प्यन्ति नाविशन्त्याहरन्ति च उद्विजन्तेऽपि नो लोकाल्लोकानोद्वेजयन्ति च।

They are never overexcited, nor do they get angry or annoyed.
They never feel absorbed in the sense pleasures (though in the midst of them); and never experience any
imagined joy from the objects. They never provoke the world-people; nor do they get provoked by them.
(They never struggle to convince others of their knowledge, nor decry any self-made disciplines that belong
to the ignorant minds,)

न नास्तिक्यान्न चास्तिक्यात्कष्टानुष्टानवैदिकाः मनोज्ञमधुराचाराः प्रियपेशलवादिनः।

They act pleasingly with understanding. They talk with kindness and affection.
Either due to the non-belief in the other world, or the belief in the other world, they do not engage in the
harsh practices of the asceticism (for any action of the body or mind is worthless for them, and they have
nothing to gain from any disciplined action that is prescribed by the Scriptures.)

सङ्गादाह्लादयन्त्यन्तः शशाङ्ककिरणा इव विवेचितारः कार्याणां निर्णेतारः क्षणादपि।

They please the mind by their company like the cool moon-rays (and remove the afflictions of any mind).
In a second, they clear the doubt about what actions are to be undertaken (in the path of Knowledge).

अनुद्वेगकराचारा बान्धवा नागरा इव बहिः सर्वसमाचारा अन्तः सर्वार्थशीतलाः।

शास्त्रार्थरसिकास्तज्ज्ञा ज्ञातलोकपरावराः हेयोपादेयवेत्तारो यथाप्राप्ताभिपातिनः।
Their actions are free of anxiety. They move freely with everyone in a civilized manner.
Though engaged busily in their allotted duties, they are cool and unattached towards everything.
They enjoy the bliss that forms the essence of the scriptures. They are the Knowers of the Supreme state.
Whatever events life brings in, they know what is to be rejected and what is to be accepted.

विरुद्धकार्यविरता रसिकाः सज्जनस्थितौ अनावरणसौगन्ध्यैः परास्पदसुखाशनैः।

They have no interest in acting against the dictum of the Scriptures. (Though the world is non-existent for
them, they never transgress the rules that are ordained by the ethical Scriptures.)
They are happy in good conduct. (They cover themselves with the costume of Virtues only.)

पूजयन्त्यागतं फु ल्ला भृङ्गं पद्मा इवार्थिनं आवर्जयन्ति जनतां जनतापापहारिणः।

When anyone approaches them for knowledge (as a guest), these ‘removers of the sins of the person in
contact’, overcome the person with the ‘fragrance of Knowledge which removes the covering of the sheaths’,
and offer the ‘seat of the Supreme state’; and worship the one who seeks them, like a lotus welcomes a bee.
(The lotus also offers fragrance, seat and honey to the bee.)
 7

शीतलास्पन्दवत्स्निग्धाः प्रावृषीव पयोधराः।भूभृत्भङ्गकरं धीरा देशभङ्गदमाकु लं रोधयन्त्यागतं क्षोभं

भूकम्पमिव पर्वताः।
For the seekers of Knowledge, they are like a cool place (garden of shady trees), and are pleasing.
They are like the monsoon rains (which cool the heart.) They are endowed with wisdom.
They stop the ‘oncoming troubles’ ‘which sadden the people and confront a king of the country’, like the
‘mountains stopping the earth-quakes’ (by their very presence).

उत्साहयन्ति विपदि सुखयन्ति च संपदि चन्द्रबिम्बोपमाकारा दारा इव गुणाकराः।

They offer consolation in troubles, and share the joy in the happy occasions.
They are like the moon-disc, and are a mine of virtues like the good wife.

यशःपुष्पामलदिशो भाविसत्फलहेतवः पुंस्कोकिलसमालापा माधवा इव साधवः।

These noble men are like the spring season. They fill the (white coloured) ‘fame-flowers’ (of good conduct)
in all the directions and make them (all those in their contact in all the directions) taintless.
They will cause the future fruits to appear (by offering the seeds of Knowledge).
They speak (pleasantly) like the cooing of the male-cuckoo (heralding the welcome of the ‘the spring
season’ of knowledge.)

कल्लोलबहुलावर्तं व्यामोहमकरालयं लुठन्तमिव हेमन्तं लोडयन्तं जनास्पदं वीचिविक्षोभचपलं परचित्तमहार्णवं

तच्च रोधयितुम् शक्तास्तटस्थाः साधुपर्वताः।
These ‘noble-mountains’ remaining unshaken on the Ocean-bank, are capable of holding away the ‘huge
ocean’, which has turbulent whirlpools of anxieties, which is the abode of the delusion-crocodiles, which is
with the continuous wavering of the waves of greed, and which fills the minds of the ignorant to the brim.

आपत्सु बुद्धिनाशेषु कल्लोलेष्वाकु लेषु च संकटेषु दुरन्तेषु सन्त एव गतिः सताम्।

When in trouble, when the intellect malfunctions, when the heart-breaking turbulence sets in, when
difficulties arrive, when calamities strike, the noble alone are to be sought for shelter.

एभिश्चिह्नैरथान्यैश्च ज्ञात्वा तानुचिताशयान् आश्रयेतैकविश्रान्त्यै श्रान्तः संसारवर्त्मना यस्मादत्यन्तविषमः

संसारोरगसागरः विना सत्सङ्गमन्येन पोतके न न तीर्यते।
A ‘person who is tired by traveling in the Samsaara-road’, must recognize those with the perfect minds,
through the above-mentioned signs and others also, in order to attain the one and only resting place; because,
this ‘Samsaara ocean’ terrifying like the poisonous serpent and highly dangerous, cannot be crossed over
without the ‘boat called the company of the noble’.

आस्तां किं मे विचारेण यद्भवेदस्तु तन्मम इत्यन्तः कल्कमासाद्य न स्थेयं गर्तकीटवत्।

‘Let it be like that! Why should I bother? Whatever happens let me have it!’
One should not have this mistaken thought and exist like an idiot-worm inside the dark hole.

एकोऽपि विद्यते यस्य गुणस्तं सर्वमुत्सृजन् अनादृतान्यतद्दोषं तावन्मात्रं समाश्रयेत्।

Even if one noble quality is there in that Knower (the quality of realized state), then disregarding all other
life-surroundings of that realized one, one should relinquish all the prejudices (about his outward apperance
or style of life) and take shelter in him respecting that one quality of ‘Knower-ness’.
(You cannot easily recognize a Knower, for he has no external signs that reveal him as the one established in
the Brahman-state. He will just live an ordinary life like others, and look ordinary.
As the saying goes, only half filled pots make a lot of noise.
Those who parade as Mahatmas and gather name, fame and wealth in the name of religion make a lot of
show; and are to be shunned as vicious poison-filled snakes. Like the blind leading the blind, they will bring
destruction to themselves and to their followers also. So keep the eyes open; and disregarding all your own
imaginations about how a Knower should look, search for that rare specimen with an inner thirst for
knowledge only.)
 8

गुणान्दोषान्श्च विज्ञातुमाबाल्यात्स्वप्रयत्नतः यथासम्भवसङ्गसत्सङ्गशास्त्रैः प्राग्धियमेधयेत्।

दोषलेशमनादृत्य नित्यं सेवेत सज्जनं स्थूलदोषं त्वनिर्वाणं शनैः परिहरेत्क्रमात्।
One should make effort from childhood itself, in order to understand the good and bad of a person by
himself; and improve the intellect before itself (by rationalizing all ideas from childhood itself), and by
meeting anyone who knows about the subject, and by studying any book that gives the right knowledge.
Then one should remove slowly the surface-faults which do not lead to the state of Nirvaana, and which
block the ‘intellectual analysis based on dispassion’.

याति रम्यमरम्यत्वं स्थिरमस्थिरतामपि यथा दृष्टं तथा मन्ये याति साधुरसाधुताम्।

एष सोऽत्यन्त उत्पातो यः साधुर्याति दुष्टतां देशकालवशात्पापैर्महोत्पातोऽपि दृश्यते।
Because, by lack of practice (of Vichaara), the pleasing nature (purity) may turn unpleasing (corrupted).
The stable nature may appear unstable (and mind will become restless). And the goodness turns into
wickedness (and seeks to fulfill selfish desires through irrational religious practices) as I observe it to be!
(It is proved in the life of many people who swerved from their stable state.)
This is the greatest calamity when a good man turns out to be a wicked person (forced by his Vaasanaas
towards family, world, and other pursuits).
At certain places at certain times, great calamities have been witnessed (caused) by these wicked ones (those
who have swerved from the path of knowledge) (and they get destroyed by Kaala along with the other
ignorant ones, in the ensuing calamities.)
(He may fall deep down into the chasm of ignorance, and may have to go through many life-existences
before the knowledge reappears in him. A seeker of-knowledge has to be extremely careful, so as to not
allow even the least of the desires (attachment to the worldly things and people) to contaminate his intellect.)

सर्वकर्माणि संत्यज्य कु र्यात्सज्जनसंगमं एतत्कर्म निराबाधं लोकद्वितयसाधनम्।न सज्जनात्दूरतरः

क्वचिद्भवेद्भजेत साधून्विनयक्रियान्वितः स्पृशन्त्ययत्नेन हि तत्समीपगं विसारिणस्तद्गतपुष्परेणवः।
(If by chance, you do find such a rare person, what should you do?)
Renounce all the duties, and seek the company of the noble.
Such an action is free of pains, and is the means of getting the best of both worlds.
(Do not lose him off with your prejudiced notions about a Knower!
Hold on to him for all your life’s worth!
He is like a rare flower blooming once in thousands of years.
Stay near him; maybe some pollen from that flower will cover you also and make you fragrant!)
Never should one keep away from the noble person. One must seek the noble with polite conduct.
The pollen of the flowers which naturally spread forth, will surely fall over the person who is near, though he
makes no effort.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART SIXTY TWO

(WHAT IS NOT CHIT?)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

Narayanalakshmi (Shubhalakshmi), an ascetic spent most of her life in the Himalayan terrain, engaged in the
penance of knowledge. She is well-versed in all philosophies and is a scholar in Sanskrit language. Her
mission life is to retrieve the lost knowledge of the ancient Rishis and offer it unblemished to all the seekers
of the Truth. She is from Bangalore, Karnataka, India
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रामोवाच
Rama spoke

सन्ति दुःखक्षयेऽस्माकं शास्त्रसत्सङ्गयुक्तयः मन्त्रौषधितपोदानतीर्थपुण्याश्रमाश्रयाः कृ मिकीटपतङ्गाद्याः

तिर्यक्स्थावरजातयः कथं स्थिताः किमारम्भास्तेषां दुःखक्षयः कथम्।
Humans like us can resort to methods like the study of Scriptures, company of the noble etc. and also seek
the practice of chants, consuming of special herbs, performance of penance, meritorious acts like charity,
visit of holy centers and hermitages of great Sages, etc (and evolve in intellectual efficiency).
What about the other living species like insects, worms, butterflies, and other lowly species of lower
intellects, and also the trees which cannot move; how do they exist, what can they do, and how will their
pain subside ever (for they exist in the fixed lower states of Tamas only)?

वसिष्टोवाच
Vasishta spoke
सर्वाण्येव भूतानि स्थावराणि चराणि च आत्मोचितायां सत्तायां विश्रान्तानि स्थितान्यलम्।
All the living things, whether moving or immobile, stay with enough contentment in their own states of
existence that they are in. (They do not miss what they do not know! It is the case with every ignorant fool!)

भूतानामणुमात्राणामप्यस्माकमिवैषणाः किं त्वल्पास्था वयं विघ्नास्तेषां त्वचलसंनिभाः।

Even for the beings which are atom-sized, there are desires similar to what we have; but in our evolved state,
we care little for such pleasures; however, their minuscule problems loom like mountains for them.
(For the lowly worms and animals, survival alone is the main purpose of their life.
Wanting to remain alive, mating to continue the lineage, consuming food to nourish the body are the
common features of both the humans and worms alike. The former have evolved brains, which can
communicate their thoughts to others through language; the latter may just act only thorough instinct; and
that is all the difference there is, or these lower species may even use some particular sound-forms for
communication within their own group, which we cannot comprehend. Maybe humans have evolved enough
now, to pay attention to other facts of life like science, arts, entertainment etc other than survival; but basic
instincts remain the same for all the living species.)

यथा विराट् प्रयतते वालखिल्यास्तथैव खे बालमुष्ट्यल्पकायेऽपि पश्याहंकृ तिजृम्भितम्।

Just like the Viraat-form tries to experience what he wants, these things with hairy fronts also try to get what
they need, like a child breaking the wall with a tiny fist, even if the fist is very small in size, and has very
little effect in breaking the wall. Observe the dominance of Ahamkaara!
(Brahmaa fulfills his Vaasanaa in a gigantic manner and has a huge body as Viraat.
The lowly insect has a hairy face and a tiny body; yet it also tries to fulfill the Vaasanaa of survival, no
matter what. Both Viraat and the worm are breaking the walls of perception to fulfill their desires.
What if the size of fist differs; the effort is the same! Every living thing has some ego-ness of some size,
expressed and unexpressed, even if not referred to by the sound ‘I’.)

जायन्ते च म्रियन्ते च निराधारेऽम्बरे खगाः शून्यैकविषयास्तेषां स्वास्थ्यं न भवति क्षणम्।

The birds get born and die too, in the support-less sky. Moving about in the emptiness as their own world of
perception (as the sky expanse), there is not a moment of stability for them.
(Poor birds; they float always in a support-less empty sky. They can never remain stable for a second; and
keep moving in the sky, and also on the ground; eating, mating and always wary of dangers. The ignorant of
the world are also floating in the empty worlds of Vaasanaas only!)

पिपीलिकायाश्चेष्टाभिर्ग्रासावासात्मबन्धुभिः अस्मद्दिवसकल्पोऽपि न पर्याप्तः क्षणो यथा।

For the ant, which is always engaged in searching for the food, our full day may equal a Kalpa-span for it,
and yet that time-span is not enough for it to fulfill its actions, while building its abode, and surviving along
with its group with various activities, and it passes off the ‘Kalpa-like day’ as if within a second of its life.
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(What about the ants? For these tiny beings, our single day may equal a Kalpa; yet for the chasing of food
and shelter, even that time-span is not enough for them. Even for the ignorant human lot of the world, a
single Kalpa, a day in Brahma’s life-span, is not enough to fulfill all their Vaasanaas.)

त्रसरेणुप्रमाणात्मा कृ म्यणुस्तिमिनामकः गमने व्यग्रता तस्य गरुडस्येव लक्ष्यते।

There is the worm named ‘Timi’, whose size equals a dust-mote and which is tiny like an atom; it is also
observed to be very much absorbed in its own movement, like a huge Garuda absorbed in his own activities
of his own world.
(A Garuda may have a vast expanse of sky to fly about and he may cross over thousands of Yojanas in a
second; nevertheless, a tiniest worm also will move with similar efficiency in its own span of the world,
holding on to as much concentration as a Garuda, in fulfilling its own particular needs.)

अयं सोहमिदं तन्म इत्याकल्पितकल्पनं जगद्यथा नृणां स्फारं तथैवोच्चैर्गुणैः कृ मेः।

‘I am this’ ‘that is mine’; such imagined conceptions indeed belong to the humans in the world.
Similarly, the worms also own such qualities (though unexpressed in verbal or thought form).
(Maybe these worms and insects do not have the language ability like the human species to express what
they feel; they may not feel also. However, the qualities of wanting to survive, avoiding of danger, need for
food, reproduction, self-importance etc, exist in them also, without the expressed words and thoughts, but in
the instinctive level only. Most of the humans also live in such instinctive level only; but only differ because
they can talk the language of humans; and look like humans outwardly.)

देशकालक्रियाद्रव्यव्यग्रया जर्जरीकृ तं क्षीयते व्रणकीटानामस्माकमिव जीवितम्।

Similar to our lives, the lives of these worms residing in the wounds and ulcers wastes away, while suffering
amidst umpteen problems of their own, busy in their own perceived worlds of place, time, action and objects.
(Do these worms, insects and animals have a life like us? Of course, yes! They also have many problems of
their own level in their tiny little lives, and are always engaged in winning the survival-game.)

पादपाः किं चिदुन्निद्रा घननिद्राः खलूपलाः कृ मिकीटादयः कार्ये नरवत्स्वप्नबोधिनः।

Trees are slightly awake; stones are in the dense state of sleep. Worms and insects also sleep (dream) (as the
natural brain-function) and wake up like the humans, in their action-filled world.
(What about the trees and the stones, are they alive or dead?
What is the main difference between the stones and the trees?
Stones do not have air-flow through their bodies and remain dead as it were.
Trees breathe, but do not move from place to place like the humans.
When every bit of an atom is Chit-expanse alone shining as that object, how can be there a difference of
living and non-living?
Trees are half asleep. Stones are fully in deep sleep. Worms and insects also sleep and wake up like the
humans. May be they are the ‘Svapna-states’ of some other human somewhere experiencing the results of
his wicked actions; or they are themselves dreaming a dream of a human-life as when the Aatman sprouts in
them. After all, the entire Creation is an undivided expanse of Viraat-mind only! The Jeevas of any category
are just inert Vaasanaa-states only, with a newly produced shape and name at every second!
You may be dreaming the life of a tree as real, or the tree might be dreaming your life as real!
There is no division of time and place in the Brahman-state; and anything or anyone may be the other at the
same time!)

शरीरनाश एवैषां सुखं संप्रति दुःखकृ त् अस्माकमिव तेषां तज्जीवितं तु सुखायते।

When they live they are happy; destruction of the body is sorrowful for them too.
Like for us, their life is dear to them too.
(When cutting a tree for your selfish needs, or killing even a tiny animal to satisfy your taste-needs, think for
a moment as to what you will yourself feel when getting executed for no fault of yours.
You as an evolved being have no right to kill the other un-evolved species of your own planet. They also
fear extinction and would like to live like you without extinction.
Unless they are harmful to your survival, why kill them just to satisfy your senses?
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If Raakshasas are to be condemned for eating the human flesh, then what should the human shaped entities
which eat the flesh of other species, get classified as?)

जनो द्वीपान्तरं यादृक्विक्रीतः परिपश्यति पदार्थजालं पश्यन्ति तादृक्पशुमृगादयः।

Animals like cows, deer etc look at the objects we own, like a man who has been sold off as a slave looks at
another island he is in (feeling frightened and lonely).
(How do the (domesticated) deer, cows etc look at the objects (house etc) that belong to us?
Being at our mercy to get petted or abused, they are like some slaves who have no say in anything; and they
will look at all the objects around as strange and unconnected to them. They will be frightened also!)

अस्माकमिव संसारस्तिरश्चां सुखदुःखदः पदार्थप्रविभागेन के वलं ते विवर्जिताः।

Like for us, this world gives joy and pain to the lowly creatures also.
These creatures are incapable of dividing the objects by qualities and names; that is all!
(These crawling things also become happy or sad like we do. They also feel the pain (even if their shapes are
very tiny) when hurt; are happy when they are secure in their holes and have access to abundant food.
What is the difference between the humans, and these insects and worms?
Human minds have evolved to have the capacity to present the complete perception of an object through
their conceiving power; and they also have the capacity to make some sounds which refer to the shapes thus
differentiating them.
Animals and other creatures lack this mind-power, and receive only limited sense input.)

हृदयात्सुखदुःखाभ्यां नासातो रशनागुणैः पशवः परिकृ ष्यन्ते विक्रीताः पामरा अपि।

For the cows and bulls, inside the heart is the pull of joy and sorrow, outside is the pull of the chain of ropes
tied to the nasal holes! Even the lowly men who get sold are in that state only.
(A man or woman sold off to another person in exchange for money has to be submissive to his or her
Master’s whims and fancies. They may be treated with affection or tortured by the Master.
Whatever they feel in their minds, they cannot express those thoughts outwardly.
They have to hide their tears also and the smiles too.
Like the bull tied up with a rope running through its nasal holes, these animals like some sold off slaves, get
pulled by their Masters (through commands); and have no freedom even to scream or rest also.
Of course, in this world seeping with ignorance and selfishness, there exist human-shaped fathers, husbands,
wives, mothers, teachers also, who act like slave-masters.
Be it an animal, or a plant or another human being, show love and compassion towards them.
Unless you evolve to a human level, you cannot reach the divine level.
The ignorant are also like some slaves only. On one side, they are pulled by the three Gunas by their noses;
and inside their mind they suffer unaccountable pains and pleasures.
A man without knowledge is equal to a bound animal only. He is never free to do anything; but obediently
acts out whatever the desire-masters command him to do.)

सुप्तानां यादृगस्माकं वेदनं स्पष्टसुत्वचां वृक्षगुल्माङ्कु रादीनां तादृगुद्दामवेदनम्।

We have delicate skin covering our bodies. When we are asleep, we feel the heat and cold and have
uncomfortable sleep. Trees are also asleep in some manner. The feeling for trees, bushes and sprouts are also
such uncomfortable pains only.
(Unable to move from the place where they are rooted, the trees stay fixed to one place; and they face the
wrath of the nature also, helplessly. The sleep of the plant kingdom is indeed not a comfortable one!)

यादृगस्माकमीत्यर्थक्रमसंसारपातिनां पदार्थवेदनं तादृक्तिरश्चां भ्रान्तमभ्रमम्।

When running away from a country which is stuck by calamities, we carry all our things on our shoulders,
and run madly; getting hurt by stones, thorns, gravel and sand; stumble here and there; look upon every thing
with fear. So it is with the lowly creatures which roam the world.
(The animals always live in fear and apprehension and run away from other species (including humans)
fearing their extinction. Of course, they have no materialized thoughts of life and death; but this fear of
extinction is instinctive in every living thing.)
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आह्लादमात्रे सौम्यत्वं सुखतश्चेन्द्रकीटयोः समः विकल्पविन्मुक्तं विकल्पस्त्वनतिक्रमः।

When there is removal of the superimposition for one who experiences them, the ‘bliss of the Self which
forms the essence of all and the peaceful state thereof’, is the same for Indra and also for a worm.
Anyhow, the superimposition is unavoidable (depending on the ignorance level).
(Worms and animals live in their own delusion of superimposition; so does an Indra.
If superimposition get removed through knowledge, then the bliss of the Self-state is equal for all whether it
is a worm crawling in the drainage-hole, or an Indra lolling on a bed with an Apsaraa.)

रागद्वेषभयाहारमैथुनोत्थं सुखासुखं तिरश्चां जन्ममृत्यादिखेदः कश्चिन्न भिद्यते।

The joys and pains rising from attachment, hatred, fear, food consumption, the mating instinct for pleasure or
reproduction, and the suffering of birth and death, does not differ in any way (from humans) for the worms
and insects and the other un-evolved species.

ऋते पदार्थभूतार्थभविष्यद्वस्तुबोधतः शेषं बभ्र्वहिगोमायुगजादीनां नृभिः समम्।

Except for the knowledge of the meanings of words (rising from the efficacy in language), and the meaning
attached to the events of the past and future, and the understanding level of the world-affairs; rest of all the
activity-level for the mongoose, serpent, fox, elephant and other animals, are the same (as for the humans).

निद्रामयानां वृक्षाणां स्वसत्तामचलादयः स्थितो अनुभवन्तोऽन्ये चिदाकाशमखण्डितम्।

The stones etc are in the state of deep silence as their nature; and stay without moving, whereas the trees
remain asleep (and non-moving). The other mountains like Meru and Himavaan stay unmoving, by
experiencing the unbroken state of Chidaakaasha.
(The trees that we commonly see are just half asleep; stones stay without any movement and stay silent in
their own dense nature. However, the mountains like Meru and Himavaan are conscious entities and stay in
those forms in the silent bliss of the Chit-expanse.
Even Sage Gautama’s wife Ahalyaa performed penance for a long time, appearing as a stone to the outside
world; and bore the rains and heat alike, with patience and forbearance. When Rama came across that stone,
he did not see a stone, but saw a great lady in ascetic costumes doing penance; and he saluted her with
reverence. Ahalyaa was instantly freed of her curse and stood up as herself, and blessed the young prince.
Who knows which Sage is silently performing penance as a mountain, hill or a tree!)

आपीननिद्रा वृक्षाद्याः स्वसत्तास्थास्तथाद्रयः जङ्गमानि चिदाकाशं नाम किं चित्कदाचन।

The trees are swollen with sleep. The hills are in their own essence of motionless existence.
The moving things are just the moving things.
All these are just the expressions of Chidaakaasha and nothing else ever.
(See everything that you perceive without the dividing lines invented by the mind.
Everything is just the expression of Chit-expanse, the knowledge-state. What else is there?)

अखण्डचित्ता शैलादिसत्ता निद्रा च भूरुहां द्वैतोपलम्भमुक्तत्वात्खमेवैकमतो जगत्।

The ‘Unbroken state of Chit alone’ forms the essence of the hills etc; and sleep is the nature of the trees.
They both do not have the understanding of the duality; and so are empty expanses only.
Their world is singleness (of the Chit that is covered by the ignorance of even the ignorance and knowledge).
(Trees and stones do not see the divisions in the perceived. They are in the Chit-state only; but are not
conscious of their true nature as such.)

परिज्ञातं जगद्यावदपरिज्ञानसंयुतं न त्वं नाहं चैवास्तिनास्ती न च भविष्यति।

यथास्थितं सदैवेदं मौनमेव शिलाघनं अनाद्यन्तविच्छिद्रमनिद्रं च सनिद्रकम्।
As long as one is not endowed with the knowledge of one’s true nature, the world is there (as real and
binding). When understood, there is no ‘you’, no ‘I’ no ‘is’ ‘is not’; and nothing happens at all.
Reality (of Chit) is always silent like the dense rock, as it is.
It is without beginning and end.
It is unbroken and is without the sleep and is with the sleep also.
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(In the state of pure knowledge, there are no divisions.

Chit-state is silent like the inner belly of the rock. That nature of Chit alone appears as the dense-natured
rocks and hills that we perceive.
Chit is an unbroken rock-like state of dense knowledge. Chit-state is actually without the sleep; it is the
‘always awake-state’; it alone appears as silent and unperturbed like the sleeping rock. It produces this world
within itself through the ignorant state as if asleep.)

पूर्वं सर्गाद्यथैवासीत्तथैवैकं समस्थितं भविष्यत्यधुनानन्तकालमेवं तथैव च।

In whichever manner it stayed before, it stays as that single reality, even now; will be the same even through
the span of endless time.
(‘Time’ is a concept rising through ignorance. If you can think of reality as existing in all three modes of
time, then know that it is the same in all the modes of time. You alone, as the limited ego, with your ignorant
vision of differentiation, observe the changes in the three modes of time; but Chit is changeless and
transcends the ‘time and space concepts’ of the mind.)

नैवात्मता परता न जगत्ता न शून्यता न मौनता न मौनित्वं किं चिन्नेहोपद्यते।

त्वं यथास्थितमेवास्व अहं यथास्थितमहं स्थितः सुखासुखे पराकाशे शान्ते नेहास्ति किं चन।
There is no self-state; no supremacy; no world-state; no emptiness; no silence-state; no staying in the silence
state. Nothing can be in this state. You remain as you are (as the chit-expression); I remain as I am.
Neither happiness, nor unhappiness is in that ‘quiescent supreme state’.

परमाकाशतां मुक्त्वा किं स्वप्ननगरे वद विद्यते किल तच्छान्तं चिद्व्योमाच्छमनामयम्।

Tell me, what exists in the dream-city (of the world) except the Supreme expanse?
That Supreme state is the tranquil state of Chit-expanse, pure and free of afflictions.

अपरिज्ञप्तिरेवैका तत्र संभ्रमकारिणी परिज्ञातमिदं यावद्विद्यते सापि न क्वचित्।

The ‘absence of the complete understanding’ alone is the cause of this great delusion (of both understanding
and non-understanding). When the state alone exists where it is understood, then ‘that non-understanding
state’ is also not there.
(Why then do we see differentiation?
It is because of incorrect understanding; it is because of the absence of the Knowledge proper. Once the truth
gets understood, then there is no sign of wrong or right understanding, but the silent state of Knowledge
alone is left back.)

परिज्ञाते जगत्स्वप्ने यावत्सत्यं न किं चन ग्रहस्तदेनं प्रति किं स्नेहो वन्ध्यासुते तु कः।
स्वप्नकाले परिज्ञाते जगत्स्वप्नमणावणौ किमुपादेयता कास्था प्रबोधेऽसौ न किं चन।
When the world-dream is understood as completely non-existent, then why hold on to it like this?
What is this affection for a barren woman’s son (who is not existent at all)?
Even as you keep dreaming (this world of unreal nature), if it is understood that this ‘Jagat-Svapna’ is
occurring in each and every atom, then, what is there to attain, or what for is there any attachment?
When awake, nothing is there!

यन्न किं चित्प्रबोधोऽस्ति नाप्रबोधोऽस्ति तत्क्वचित्यस्तूपलम्भस्तत्काले पूर्वावस्थैव सा तथा।

That state is not enlightenment also; and it is not non-enlightenment also.
The state of perception is just the previous state of ignorance (before knowledge).
(Was the reality absent before attaining knowledge and did it rise after attaining the knowledge?
That state of Knowledge is not some new state that gets discovered as enlightenment.
You cannot say then that you did not get knowledge also.
You can only say that the ignorance of the truth was there before in the previous state; and that the ignorance
gets removed when the Knowledge gets attained.)
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विद्यते वर्तमानत्वं भविष्यद्भूतता तथा बोधाबोधश्च नो सत्यं वस्तु शान्तं किलाखिलम्।

The present, future and past are also like that only.
The knowledge and the absence of knowledge are not real. Everything is just the state of quiescence only.
(Are there two states then, as one without knowledge and another with knowledge?
Of course not!
The words like ‘previous’, ‘later’ etc, are also in the domain of ignorance only.
There is no ‘before’ or ‘after’; there is never a ‘then’ when the Chit is not there.
The idea of ignorance (that ‘I am ignorant, and have to be liberated’,) also is a part of ignorance only.
Chit-expanse is the pure knowledge-state where no separate levels of ignorance and knowledge can exist.
How can ignorance be there ever?
Chit is always the state of quiescence without change.
That alone is there, whether you understand it now or after thousands of births.
It is not something that newly rises at the time of realization.
If you understand that the river (in mirage) is not real, the reality of river-less state does not pop up newly.
There was no river ever. River that is seen in the desert is non-existent.
You alone saw the mirage-river as existing because of ignorance; and you alone understood the river as not-
existing through proper thinking.
Mirage-experience will continue; but the river will not appear real, when understood properly.
The ‘Perceived’ also equals a mirage-river only.
Reality never changes along with the change in your understanding! It is always as it is!)

यथोर्मिणोर्मौ निहते न काचित्पयसां क्षतिः तथा देहेन निहते देहे नास्ति चितेः क्षतिः।
When a wave hits a wave, the ocean is not damaged.
Similarly if a body attacks a body, there is no damage to the Chit.
(Is not Chit expanse affected by the births and deaths of the bodies? When the bodies are just imaginations
in emptiness, how can their presence or absence hurt the pure state of Chit?)

चितावाकाश एवाहं देह इत्युपजायते संविदेव ततो देहे नष्टे किं नाम नश्यति।
In the Chit-expanse, the idea rises that ‘I am the body’.
It is just a conscious thought. If the body dies, what dies actually?
(‘I am a body’ is just an imagination produced by the mind.
If again the mind says that, ‘the body is dying’, and ‘I am dying’, then that idea of the death is also an
imagination produced by the mind. What has died? Nothing!
How can a body drawn by imagination die ever? It never existed, and so how can it become non-existent by
an imagined death?)

प्रबुद्धस्यैव चिद्व्योम्नः स्वप्नो जगदिति स्थितं पृथ्व्यादिरहितं यस्मात्तस्मात्स्वप्नात्मकं जगत्।

For the ‘expanse of Chit’ which is fully awake in the Knowledge, its dream stays as the ‘Jagat’.
It is without the elements of earth etc. Therefore the world is just of the nature of a ‘Svapna’ (that gets
disproved through reason)!
(Chit is always awake to its true nature. It can never dream and forget its true nature.
This Jagat is like a ‘Svapna’ experienced by Chit.
Since Chit is always awake, where is the so-called ‘Svapna named Jagat’?
Chit sees it as Chit only, as itself!
If you believe in a world made of elements, then it is not true.
Chit alone shines as the Jagat. The elements are just the ideas produced in the mind.)

सर्गादौ पूर्वचित्स्वप्नाज्जाता पृथ्व्यादिवस्तुधीः स्वप्नार्थे सत्यताभ्रान्तिः कल्पनामात्ररूपिणी।

At the beginning of the Creation, the idea of the existence of elements gets produced by the previous Chit-
dream. ‘Realness’ is falsely observed in the objects of the dream, which is of the nature of imagination only.
(Where did this idea of elements rise from? You can say that it is from a previous Jagat-dream of Chit! That
Jagat got it from another previous Jagat-dream of Chit. And it can go backwards and backwards, since there
is no beginning at all in sight anywhere!)
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पूर्वात्पूर्वतरस्यास्य स्वप्नस्यावयवस्थितौ सत्येवासत्यरूपायां पृथ्व्यादिकलना कृ ता।

The fools have invented the ‘ideas of the objects that are made of elements’ in the ‘unreal’ as if real, in the
state which has appeared after the many levels of the ‘dream of the Chit’ which has been there before and
previous.
(The ignorant who attach realness to the world, think of it as a solid structure made of elements, even when
each and every perceived object can be reduced to just some sensations and ideas produced by the mind.
What is the world actually?
The world is made of just the conceptions appearing as the ‘perceived’ and these conceptions are there
because of the very understanding power of Chit.
Elements are perceived as elements because of the conceiving power of Chit; and these elements do not exist
independently out of the conceiving nature of Chit.
Where did these ideas rise from to form this world of yours?
They are carried over from the previous Jagat conception; that from another previous conception, and so it
goes on indefinitely backwards and forwards.
Elements are just ‘conceived ideas’.
‘These conceived ideas belong to Chit’ - is also an idea.
‘The previous state of Jagat conception’ - is also an idea.
‘That it gets carried over in all Jagats’ - is also an idea.
‘Previous’, ‘simultaneous’ etc are also just words based on ideas.
‘Jagat’ itself is an idea. ‘Perception’ also is an idea.
‘Everything’ is pure ‘Bodha’ (information-content).
‘Bodha ‘has no divisions and is beyond the sense perceptions.
‘Bodha’ is there just as the ‘Knowledge essence’ which can understand anything as the perceived.
Chit alone ‘is’ ‘as the Bodha’. There is no world; no elements; no ‘you’, no ‘I’ and ‘nothing’ at all!)

सा च भ्रान्तिस्तथा रूढा यथासत्यैव सत्यतां परमामागता तत्तु सत्यमत्यन्तनिर्मलम्।

The delusion is so much deep-rooted here that the unreal itself has become an unopposed state of reality.
Actually, the reality (which is not inert) is ever-existing without change, and is extremely taintless.
(The delusion is not just the carried over ‘incorrect information’ from the previous world existence; but it is
the very idea that there is a previous Jagat from which the information gets carried over.
Delusion is not only the idea that Jagats recur one after the other; but the very idea of delusion and bondage
is itself a delusion which is never a part of the Chit-state.)

वस्तुतस्तु यथाभूतं चिद्ब्रह्मैवाततं स्थितं न च संस्थितं किं चित्स्मर्ताऽस्मर्ता किमात्मकः।

Actually, as it is, Chit-Brahman alone exists as the empty expanse.
Nothing else is there as some entity which remembers or not remembers anything.
(Where is the Jagat? Who sees it actually?
Who remembers anything? What gets carried over?
Every idea is just an idea and nothing more than that; just a wave in the Chit-ocean.
The idea can be there that ‘Chit is there’; ‘Moksha is there’, etc.
The idea also can be of a disbelief in all this.
Any belief or disbelief belongs only to the delusion state.
You do not fare better, just because you believe in Chit; since even such a thought is meaningless and
imagined only. There is only the ‘nameless silence’ which is the ‘expanse of nothingness’!)

एवं मात्रापरिज्ञानमेवात्र प्रतिबोधकं अत्रैव तु परिज्ञानं कवाटप्रविघाटनम्।

This much of incorrect understanding alone gives an opposed view of reality.
Here the correct understanding blasts open that blocking door.
(As long as you entertain an idea that you are bound and you have to attain the state of Chit; that itself
becomes a blockage and binds you.
With just the right knowledge as your essence, if you remain silent without any perturbation in the mind at
all times, even when engaged in the duties of the world, then that silent state alone remains as your identity.
There is then, only the Chit shining as the world that is perceived; and no more you or the world as separate
entities. Chit, the nameless formless changeless nothingness alone is there!
Just ‘be’ that; never even entertaining the thought that you are ‘That’!)
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पारिशेष्यान्न पृथ्व्यादि किं चित्संभवति क्वचित् यो द्रष्टा यच्च वा दृश्यं विमलं शिवमेव तत्।
As a consequence of the true knowledge, there is no more the trace of elements etc that rise again as the
reality. Whoever is the seer and whatever is seen, is the pure taintless state of ‘Shivam’.
(When there is only the Chit, then where comes the reality of the solid Jagat made of elements?
All that is perceived gets reduced to just the Bodha-state (information/Knowledge).
There is just the Shiva in the silent state and Kaali dancing all around, as it were; rather Kaali who is merged
in the silent state of Shiva , and never ever dancing her dance of differentiation!)

मुकु रेऽन्तर्यथा बिम्बाद्बिंबं भाति जगत्तथा चिद्व्योमनि स्वतो भातमबिम्बादेव बिम्बितम्।

World is like an image reflecting another image in the mirror.
In the Chit expanse, it shines by itself as a reflected image without an image outside of it.
(What is the Jagat actually?
It is an entangled network of ideas and thoughts getting reflected in various ways through the countless
mirrors of minds.
Suppose you have thousands of mirrors facing each other, the images of the mirrors themselves get reflected
again and again producing more and more reflections within each other.
Our ideas of relationships, philosophies, love, hatred, likes, dislikes etc; all are ideas reflected from each
other’s minds.
Actually there are no mirrors or minds in Chit-state.
It itself is all the mirrors and reflections creating the illusions of countless worlds.
Who is deluded? Who sees the worlds? No one!
There is only the idea of differentiation which shines as this huge world.
Why should such an idea be there? Because Chit is the ‘power to understand’; it is Knowledge in essence.
It knows itself as Knowledge; and the world shines as its Knowledge-essence. Whatever you understand as
the world is the Chit shining as the knowledge; without any name of Chit or Brahman.)

मुकु रेऽन्तर्यथा बिम्बं न दृष्टमपि किं चन तथा चिद्व्योमगं विश्वं न दृष्टमपि किं चन।
The image inside the mirror, though seen is actually not anything.
Similarly, the world inside the Chit expanse, though seen, is actually not anything.
(What is the reflection inside the mirror?
Reflection has no separate existence other than that of the mirror; and it is actually the mirror in essence.
Jagat does not exist except as the ‘understanding essence of Chit’.
There is only nothingness that shines as the various objects; and as just ‘Knowledge’ only!)

लभ्यते यद्विचारेण यत्सकारणकं स्थितं तत्सच्छे षं तु भामात्रमभूतं सत्कथं भवेत्।

Whatever knowledge is obtained through Vichaara, and what gets proved as the reality (through proper
reasoning), that alone is the truth.
Whatever is there other than that is just the appearance only, and ‘non-existent’ at all times.
How can it be the reality ever?
(Like removing a thorn by another thorn, use the mind itself to destroy the mind.
To remove the world made of incorrect understanding, bring in the correct understanding through Vichaara.
Then throw both the correct and incorrect understanding away; and remain silent as the silence of
Knowledge only. In that state of silence, a fullness of completion is there without it getting reflected as bits
and pieces of the perceived. It is then a mirror without reflections.
When you stay as the mirror, the reflections never bother you. Only when you stay as a reflection and forget
your mirror-nature that you imagine that you are bound and thus seek the liberation.)

भवेत्भ्रमात्मकमपि किं चिदर्थक्रियाकरं स्वप्नाङ्गनापि कु रुते सत्यामर्थक्रियां नृणाम्।

Though of the nature of delusion, the Jagat-state still has some meaning.
For the men, even a girl in the dream serves some purpose.
(If ‘nothing alone’ is the reality, then why should the world-experience be there?
Should one remain a rock and allow the body to wither away in despondence?
No! Who says that the world is meaningless?
Jagat is the expression of bliss and knowledge that is Chit alone.
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It is the ‘bliss of understanding’ that is shining as the world.

How can you separate the Jagat from the Chit? ‘That’ alone is ‘This’!
Experience the perceived world as the ‘bliss of the Self’ only; and not as anything different sought by the
limited ego.
For example, when you eat a sweet, the delicious sweet gets consumed with the realization that the Chit-
expression alone is the knowledge of the sweet and its taste; it is the shine of silent understanding only; and
the sweet is no more a sweet but shines as the expression of Chit. An ignorant man sees an imagined taste in
the sweet; a realized man sees it as a tasteless thing; but tastes the bliss of the Self in that sweetness.
Anything and everything a realized man experiences is the bliss of the Self.
He tastes nectar in all the perceived objects; rather he sees only the Self-nectar spreading out all around him
and is drowned in it.
An ignorant man perceives only the names and forms, and tries to find happiness in them, like the foolish
deer chasing the mirage-streams.
It is Chit’s nature to shine as this world; and it has some true meaning, only when the correct understanding
is there; otherwise it is just some meaningless dream experience only, where you roll about in the mirage-
river of desire-fulfillment which actually is the spread out surface of scorching hot sand.)

यत्तद्भानं तु सा चिद्भा परमं तच्चिदम्बरं इति काहं क्व विश्वश्रीः क्व त्वं दृश्यदृशश्च काः।
Whatever shines is the ‘shine of the Chit alone’. It is the Supreme expanse of Chit.
(Chit alone reveals itself as the world and you also.) When this is so, who am I, where is the grand show of
the world, what are you, and what are the so-called perceived scenes?

मृत्वा पुनर्भवनमस्ति किमङ्ग नष्टं मृत्वा न चेद्भवनमस्ति तथापि शान्तिः।

विज्ञानदृष्टिवशतोऽस्त्यथ चेद्विमोक्षस्तन्नेह किं चिदपि दुःखमुदारबुद्धेः।
Dear Rama! If there is the ‘complete freedom’ after the ‘vision of the truth’ as revealed by the right
knowledge, then there is no pain at all for the noble hearted one.
Even if one dies and appears again, what is lost?
If one dies and there is no appearance again, then also there is peace only!
(When established in the Chit-state, it does not matter whether the bodies live or die; for they are just part of
the perceived. That is why, Naaraayana can take many incarnations as many human bodies, yet never feel
bothered by their presence or absence.
Vasishta also experiences the state of elements, Brahmaa, etc, without getting perturbed about their presence
or absence. For a realized person of the highest state, the world is an amusement park; whereas, for the
ignorant it is a thorny dark jungle filled with poisonous snakes and wild animals.)

मूर्खस्य यादृशमिदं तु तदज्ञ एव जानात्यसौ न हि वयं किल तत्र तज्ज्ञाः।

मत्स्यो हि यो मृगनदीसलिले स एव जानाति तच्चपलवीचिविवर्तनानि।
How it is for the ignorant fool here, that only an ignorant will know; we (realized ones) do not know how it
is! The fish alone which is swimming in the waters of the mirage river can know, what it is to be in the midst
of rolling waves (which do not exist at all)! (The ignorant can never understand the state of the realized. The
realized can never understand the ways of the foolish!)

अन्तर्बहिस्त्वमहमित्यपि चैवमादि सर्वात्मकं तपति चिन्नभ एकमेव।

शाखाशिखाविटपपत्रफलैकदेहः संकल्पवृक्ष इव बोधखमात्रसारः।
The single Chit-expanse alone burns fiercely as all that is there, as you and I, inside and outside.
The Self which is the emptiness and of the nature of Knowledge, shines forth like a tree in imagination with
the single form made of branches, top edge, trunk, leaves, and fruits.
(Realization, bondage, Chit, Brahman, ignorance, knowledge, realized, unrealized etc; all these are just
words with some meaning; and nothing more than that. There is nothing called ignorant and realized also.
Like a tree standing majestic and tall with its foliage, trunk, fruits, flowers, sprouts, leaves, birds, squirrels,
snakes, ants, bees, and all that is there as part of it; and expressing beauty and bliss of the excellent kind,
Chit shines as this beautiful amazing world of perception!
What is inauspicious here in this world which is the complete shine of the auspicious Shivam alone?)
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART SIXTY THREE

(CAN ‘SAMVIT’ BE DENIED EVER?)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
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DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

[How can you deny the very essence of understanding (Samvit) that makes you understand anything and
everything, wrong or right? This is the topic discussed in this section.
The ‘Sanskrit term’ used in most of the verses is ‘Samvit’. It is the state where Chit understands something
as something in sheer nothingness.
‘Samvit’ is Chit-state only, and not different from it. It is ‘Chit’ which understands itself as the world.
There is no equivalent English word for ‘Samvit’; so understand that word as ‘Samvit’ only. Samvit is that
power of understanding in you, by which you understand even these sentences, the computer screen etc.]

रामोवाच
Rama spoke

युक्तिः स्यात्कीदृशी ब्रह्मन्संसारे दुःखशान्तये तेषां येषामयं पक्षः श्रूयतामुच्यतां ततः यावज्जीवं सुखं जीवेनास्ति
मृत्युरगोचरः भस्मीभूतस्य शान्तस्य पुनरागमनं कु तः।
Listen and tell me the answer, hey Brahman! What will happen to those with the other opposing view-point
(of materialism) and how will their suffering cease to be, where they believe that ‘as long as one lives, one is
happy in living; death is never seen; therefore, how can one who has become ashes and subsided, return
again?’
(Other viewpoints: ‘There is no other world after death; this world alone is real.
Death is the end that is believed by everyone, though no one can experience death as such. As long as one
lives, there is no death. Therefore one need not bother about the ‘after death situation’. Death is a
phenomenon you perceive outside of you (as the sight of some motionless body) and have an ascertained
idea that you will also die. However, death is never experienced by anyone.
Death alone is the liberation for such believers, since everything becomes quiet and all the suffering ends at
that stage.
‘If it is accepted that death ends the life here for sure, then how can one who is burnt get another life? How
can he continue to exist after the body is burnt away?’ These are the arguments presented by the
materialistic view point of some people, who disregard the Vedic thoughts.)

वसिष्टोवाच
Vasishta spoke

यं यं निश्चयमादत्ते संविदन्तरखण्डितं तत्तथैवानुभवति प्रत्यक्षमिति सर्वगम्।

Whatever one’s mind believes completely without any doubt, that alone is experienced as the ‘directly
perceived truth’ by everyone.
(All the Jeevas observe a world of their own understanding that is coloured by their own beliefs and view-
points! What is real or unreal in a world painted by an unreal mind?
If the world is believed to exist as real, then a suitable explanation of the world-state rises from one’s own
intellect as the most rational one. Therefore, any explanation is true for that mind only!
What can I comment about what happens to these deluded ones who deny their own understanding power?)

यथा खं सर्वगं शान्तं तथा चिद्व्योम सर्वगं तदेवैक्यमथ द्वैतमन्यार्थस्यात्यसंभवात्।

The Chit alone exists as Chit alone! Space is everywhere, permeates everything and is quiet (unseen); so
also, the Chit-expanse (as the ‘Samvit-state’) is also everywhere, permeates all without division (and is
unperceived).
Oneness and duality, both are the forms of Chit only; as nothing other than that can be there ever.
(Whether you believe that the world and Brahman are two or one or whatever, all these ideas are raising
from the Chit-state only, because of the covering up of ignorance.
What can be there other than the Chit-expanse?)
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सर्गादौ तदृतेऽन्योऽर्थो महाप्रलयरूपिणि अकारणत्वान्नास्त्येव ब्रह्मैवेदमतस्ततम्।

There is nothing else other than ‘that’ at the beginning of the Creation, when there exists the complete
dissolution-state of everything; and there is no other cause which is its source.
Therefore all this is Brahman only, which pervades like this.
(There is only that unknowable state where nothing exists as the perceived. ‘Something’ that is perceived as
some solid world is just some information content, and is just the imagination caused by delusion.
What can be the cause of this ‘nothingness of knowledge-expanse’? Nothing!
Anything you imagine as existing as an experience is just an experience; an awareness of some knowledge.
How can the world be there at all as solid and real; and be different from any source?
Whatever is there that you call by the name of Brahman or any such sound, that alone is there as the
changeless, beginningless and endless quiescence. It is some state that you can imagine as a complete
dissolution state where nothing that you know as the world exists.
This ‘Samvit’ is the essence of all living beings, which perceive various perception-states through their
tainted intellects, and believe in whatever their intellect presents as the world.
If they do not want to accept the existence of this Samvit by which they understand the world itself, what
can I advise them anymore?)

समस्तवेदशास्त्रार्थं ये महाप्रलयादि च नेच्छन्ति ते महामूढा निःशास्त्रा नो मृता इव।

Those who do not desire ‘the goal’ namely ‘that quiescent state’ which stays with all the perceptions
dissolved, and do not desire also the ‘means leading to such a goal’, as prescribed by the scriptures based on
the Vedas, such ‘great idiots’ who go against the scriptures are as if dead for us.
(Rama! What do you want me to say about them who do not believe in the Vedas, and the other scriptures
based on them? If knowledge is denied as non-existing, and only the sense perceptions are to be relied upon
as real, then how can I say anything to them, or predict what happens to them?
They are like the blind men walking in a wild jungle; their views are based only on limited understanding.
Which thorny trees will tear them apart, or which chasm waits to swallow them, I do not know. They will go
the way all the ignorant blind men go.
If they do not want to attain the silent state of the mind; and do not believe in the state of ‘cessation of
perceptions even while living amidst perceptions’; if they do not want to try for any higher goal through
their thinking power which will mark them out as evolved species; if they believe in just what is perceived
by the senses only like the brainless animals; then what do I have to do with such fools?
Rama! There is some medicine for every ailment in this world; but not for foolishness.
Let them also keep away from me; let me also keep myself away from them.
Those who are against the scriptures are dead for me and do not exist at all, like the characters in the Svapna
Loka are non-existent for a man who has woken up.)

सर्वशास्त्रविरुद्धेन सर्वं ब्रह्मेदमित्यलं स्थितं सानुभवं योक्तृ येषां तैर्न कथाक्रमः।

Without contradicting all the Scriptures, realizing everything as Brahman alone, those who stay with the
greatest fulfillment by remaining one with (Chit) the director of all (the senses, body and mind), to such
noble ones also, we have nothing to say.
(Rama! I have nothing to say to those who are in the state of Chit and live as Yogis with the highest
fulfillment achieved already. They do not need instructions from me any more. They need no guidance from
me. They are already out of the world-existence, and have found their deathless state.
They are out of the dream; and are fully awake like me.)

नित्या निरन्तरोदेति यादृशी संविदाशये भूयते तन्मयेनैव पुंसा देहोऽस्तु माथवा।

Samvit alone is the basis for the identity or non-identity with the body! Even the body-sense is the shine of
the Samvit only! Whether the body is there or not, a man remains as that only which is his understanding in
the mind; and this understanding is unbroken and continuous.
(Rama! What matters whether one denies the reality or not. Reality never ceases to be.
The very understanding which makes one understand death or deathless state is unbroken and continuous.
The ‘Presence or absence of the body’ does not make any difference to it.
If you identify with the inert body, you will fear death as your extinction state. If you are realized in the true
nature of knowledge, then you will not be bothered by the presence or absence of the body.
Choose whatever!)
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बोधाच्चेत्संविदो जातः स दुःखी पुरुषो भवेत्विरुद्धं वेदनं यावत्तावज्जीवोऽङ्ग तन्मयः।

(So, what is wrong in staying as the ‘body-I’ alone?)
Dear Rama! Because of improper understanding of the world, if one believes in the realness of the perceived
world, and does not realize his true nature, then he lives as a sorrowful person and experiences the opposite
state as the inertness, as long as he lives, as identified with the inertness.
(He suffers and fears the death of the others and himself, and always lives in the state of anxiety.
A body-person suffers throughout his life chasing the mirage waters for feeding the thirst of a non-existing
ghost. A body-less yogi is always in the bliss of silence; the world situations do not threaten him; and he is
freed of the fear of extinction at death; because he ‘knows’ (not just believe) that there is no death at all and
that it is a myth produced by a mind which loves the body-form.)

जगच्चिद्व्योमकचनमात्रमेवेति भाविते तत्कथं वेदनं व्योम्ना बोधः कस्य कु तो भवेत्।

If the Jagat is understood as the shine of the Chit-expanse only (as mere patterns of information processed by
the mind), then how can the experience of sadness in the emptiness belong to anyone, and through what
means?
(Rama! The Knower has understood the truth that there is nothing but emptiness that is perceived as a world.
Except for the sense information, there is nothing else there as any solid reality of the world.
There is no ‘there’ and ‘then’ also which are just measurements of the objects conceived by the mind.
How can he see sadness in emptiness? Whether an object is present or absent, what does it matter to him?
How can the presence or absence of the body affect him?
Do you ever cry at the melting cloud or do you ever jump with joy when a cloud is newly formed?
The body remains only as a melted cloud for the realized Yogi!)

न कानिचित्प्रधावन्ति एकनिश्चयसंविदां पुंसां सुखानि दुःखानि रजाम्सि नभसामिव।

Like the dust to the space, the joys and pains do not stick to a person who has the ‘ascertained understanding
of the truth’.

संवित्सत्यास्त्वसत्या वा निश्चयस्तावदीदृशः आबालमेतत्संसिद्धं के नापह्नूयते कथम्।

Even the ascertainment that ‘Samvit’ is real or unreal, is itself an ‘understood phenomenon’ only.
(Any explanation turns into information-content’ only, and is not the Chit; for the Reality is un-explainable.)
This is proved in the experience of a child to a Siddha, where each experience a world as presented by their
minds, that is based on the same Samvit-essence. How can ‘Samvit’ be denied by anyone?
(Rama! The very statement that there is no knowledge-essence or understanding-essence as Chit, is itself the
product of the understanding power in a person.
It is as idiotic as saying, what I see alone is real; but the eyes are non-existent.)

न देहः पुरुषो वापि जीवोऽन्य उपलभ्यते संवित्सर्वमिदं सा तु यथा वेत्ति तथा जगत्।
The body (as the space-located image), Purusha (as the embodied soul) or Jeeva (a living being as some real
entity) are not at all found to be there. Only the ‘Samvit’ shines as all (as the understanding shining as the
understood). ‘Whatever’ it understands as ‘anything’, ‘that alone’ gets perceived as the ‘Jagat’.
(Rama! The concepts of the physical body located in space and time frames, Purusha which is an embodied
individual self, Jeeva which experiences a life; all these do not exist as some real entities, but are only the
words with meanings belonging to explanations and expositions.
What is there is this much only;‘that which understands’ (Samvit).
You can understand that the world is real or that it is unreal, or that there is Brahman or that there is no-
Brahman, that the body alone is real, and you only exist as the body till death; thus you can also understand
a full load of words and meanings as your philosophy. What does it matter what you understand?
That which understands alone makes all these understanding-states possible!
You cannot understand ‘that which understands everything’.
You cannot see ‘the eye which sees everything’.
You cannot perceive the source which perceives all the other things.
You have to remain as ‘that’ only; and remain silent without understanding anything else.
In this silent state, there is no world, no body, no death, no suffering.)
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सा सत्याप्यथवासत्या तया देहोऽनुभूयते स्वातन्त्र्येण यथा स्वप्ने पाताले खे जले दिवि।

Whether that ‘understanding consciousness’ is real or unreal, the body is experienced by that only, through
the ‘independence of conceiving’, as in a dream, or as a life that occurs in the Paataala, in the sky above, in
the water, or in the heaven.
(Rama! You may deny its reality; or believe in its reality. What matters whether you deny it or believe it; it
will never cease to be, though you yourself as a form-thing, may cease your existence as a body.
‘Samvit’ alone understands that there is a body and falsely understands its identity as the body.
‘Samvit’ can correctly understand that it is not the body, through proper reasoning method also.
Whether ‘Samvit’ wants to imagine the body, or whether it wants to dream that it is a body living in any
world-existence, it is its choice.
There is only ‘false understanding’ versus ‘correct understanding’.
Erase the ‘false understanding’ with the magical eraser called ‘Vichaara’.
That much independence you have got already, as the Chit -essence.
No one can stop you from reasoning out the truth.
Whatever be the dream you are having as a form and name, you have the freedom to remain as the
understanding power which is the real you.
What stops you from getting out of the SvapnaLoka and waking up?)

संवित्सत्यास्त्वसत्या वा तावन्मात्रः स्मृतः पुमान्स यथानिश्चयो नूनं तत्सत्यमिति निश्चयः।

Whether this ‘Samvit’ is real or unreal, a man is just what he understands only.
Whatever he believes as real, that alone is his truth.
(Rama! Do you want to deny all that I say and believe in the body and the body-based world? No problem.
Do you want to accept my words and realize your true nature? No problem.
It is Chit alone that is making a choice here; and this choice is based on the level of ignorance only.
A man lives and experiences a world which is based on his own beliefs and ideas that he understands as real.
An ignorant man’s experience is also real; for it is Chit that understands that experience.
Whether you see a snake in a rope, or see only the rope as it actually is, it is because of your own ‘seeing
capacity’, and that capacity is real and continuous.
Whether you understand your true nature as Chit; or identify with the body and suffer, Chit alone makes it
possible, being the very essence of your understanding-nature.)

प्रामाण्यं सर्वशास्त्राणामेतेनैव प्रसिद्ध्यति सर्वसिद्धान्तसिद्धान्त एष एवेति मे मतिः।

This alone stands above all the viewpoints presented by anyone. This is the excellent conclusion which
stands atop all conclusions arrived so far. That is my opinion.

तस्मादबोधता यास्ते यथा संवित्तथैव सा भवत्यकलुषाकारा तथैव फलभागिनी।

When there is the incorrect understanding of the truth, that also is the shine of the same Samvit that is
covered by delusion. That Samvit itself (through proper understanding) becomes taintless; and fructifies in
liberation when there is the realization of the supreme truth.
(Rama! All the viewpoints that you mentioned are produced by the incorrect understanding of the same
truth. A fish in a tank knows only a two-dimensional world (only length and breadth). For the fish-brain, that
alone is the reality. It cannot know anything more other than what it understands as life. How can a human
talk of three-dimensional objects to a fish and convince it of his world?
Each to his own understanding!
A realized man has woken up out of the SvapnaLoka. He exists in a real world of true understanding.
An ignorant man is still in the SvapnaLoka.
How can the woken up man explain his state to a dream character in the dream?
Those dream characters can never even imagine that there is a waking state.
Only for explaining to them the truth, the Knowledge-scriptures were created by Brahmaa. Scriptures also
make sense only for the Svapna Loka characters; not to the man who is awake.
When you wake up to the state of Turyaa, all the scriptures, all the words with meanings, all the
philosophies vanish off like the snow flakes at the rise of the sun.)
 7

देशकालक्रियाद्रव्यवेदशास्त्रैषणाभ्रमैः अबोधता तु या संवित्कदाचित्सा न नश्यति।

‘Samvit’ never is destroyed, even when there is incorrect understanding; and it shines through the delusions
of place, time, action, object, as ‘desire-fulfillment for heaven, son,’ etc based on the performance of the
rituals and rites (as the Karma-followers).
(Rama! An ignorant man understands falsely in a solid world, body-identity, death, other world, etc.
A man after liberation believes in the scriptures, Brahman-state, practice of Vichaara etc.
Chit alone is the basis of both types of understanding levels.
Chit is like the knowledge of alphabets.
You can read a trash book or a good literature book.
Knowledge of alphabets is the basis of both types of reading.
False understanding through ignorance, and the correct understanding through Vichaara; both are made up
of the pure taintless state of Chit only.
Chit is the essence of all understanding, which understands all that is there; yet remains without
understanding anything. It is the expanse of Knowledge, silent and pure.)

आविर्भवति सा भूयः क्षीणाशङ्का क्षणेन चेत्तत्के न संविदो दुःखं कदा नामोपशाम्यति।

(Once the ignorance is destroyed through reason, it can never rise again as any delusion.)
If ‘Abodhaa’ (no correct-understanding) which is destroyed can manifest again the next moment, then what
other understanding can subdue the pain ever?
(Rama! After you destroy the false understanding through the correct understanding, can you ever fall back
again into the ignorance state?
If you understand that the fire burns, will you again touch the fire?
Even a cat which burns its tongue in hot milk will not taste the milk again.
How can a man who has understood and realized the Chit-state, ever identify with the body and die ever?
Either you understand wrongly or rightly! What third type of understanding can be there?
Only one state can prevail. It is either darkness or light. There is no third thing.)

संविदेव नृणां जीवः स यथा दृढभावनः तथा सुखी वा दुःखी वा भवेदित्येष निश्चयः।
‘Samvit’ is the life-principle of men; and a man will feel happy or sad through whatever strong belief he has;
this is for sure.
(Rama! Life is nothing but a series of understanding processes.
You understand some shape as a body and believe that it is ‘you’.
You understand all those things which are connected to the body as yours and feel possessive about them;
even if it be the very muddy ground your body has taken birth in.
You understand that the body will die some day and so, you suffer every moment of your life in fear of
death of yourself and others who are close to your body-identity.
You understand the possession of an inert object as joy, and feel happy about it.
You understand non-possession of an object as sadness, and suffer for it.
Who gave you suffering and happiness?
No God is sitting on a throne above and observing your stupid day to day actions. He must be also be
considered stupid only, if his only job is to observe your life-events seeped in ignorance and keep punishing
or rewarding you.
Your wrong understanding of the truth alone is the cause of all your happiness and suffering in life.
The joys and pains come and go; go and come; like the waves in an ocean.
Get the correct understanding through Vichaara. Then there remains only the unbroken state of silent bliss,
like the profound silence of the deep ocean. The splashing waves never affect you at all!)

संविच्चेदस्ति तज्ज्ञानां शरणं भवभेदने नास्ति चेत्तच्छिलामूकमान्ध्यमेवावशिष्यते।

यत्तयैव च संवित्त्या वेदनेनैव लभ्यते अयं स्वभावज्ञस्यान्तर्जाड्यं पुंसेव निद्रया।
(What if Samvit is non-existent? If you argue like this, then what are you but an inert rock only?)
If this ‘Samvit’ is there, then there is a refuge for those Knowers who intend to destroy the ‘Bhava’(worldly
existence). If it is not there, then there is left back, only the dull dumb state of a rock only.
That also is understood by the ‘Samvit alone’ by being aware of the inertness within, by its own nature, like
a man who is in deep sleep.
 8

(If you understand that you are a rock, even that understanding needs the Samvit alone as its support!
Rama! How can you deny the existence of ‘Samvit’? If it is not there, who is there to even suffer or realize?
Then there will be left back only rock-like existence without any consciousness.
Imagine; suppose you were not conscious of this entire life scenario and were not there at all to experience
it, what can ever be there? A rock like state? Even that is not possible, if something is not there to
understand that rock-like state also!)
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART SIXTY FOUR

(THE FATE OF THE NON-THINKERS)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

रामोवाच
Rama spoke

दिक्ष्वधस्ताच्च नान्तोऽस्या भावी नापि जगत्क्षयः अस्तीति भावितं येन संत्यक्ताऽभावबुद्धिना

विज्ञानघनमेवेदमिति नूनमपश्यता पश्यता च यथादृष्टं सर्वक्षयमपश्यता तस्य स्यात्कीदृशी
ब्रह्मन्युक्तिराधिविनाशने इति मे संशयं छिन्धि भूयो बोधाभिवृद्धये।
Suppose a person believes that there is no end of the world in all the directions above or below, and that
there is no destruction of the world also forever.
(He thinks that the solid world spreads far across the stars and has no end in the endless space; he also
believes that the world will never meet a dissolution state, and that it was always there before also.)
He has rejected the world’s non-existence in all the three ways.
(Praag Abhaava / non-existence before production
Pradhvamsa Abhaava / non-existence after destruction
Atyanta Abhaava /absolute non-existence)
He cannot understand that the world is a form of dense knowledge-structure only.
He believes that the world to be as that only as perceived by the senses, as solid and real.
He does not believe that it could all be understood as non-existent at some evolved intellectual level.
For such a person, Hey Brahman, what is the means of destroying the mental afflictions?
Explain to me this again for my better understanding of the topic discussed.
(Rama’s question amounts to -
Everyone cannot understand the abstract truth of the Brahman.
For such people who believe what they are directly experiencing as the world, there need not be a goal of
liberation at all. They are happy to believe that, the world is of a solid structure, and that it exists as real, was
always there, and will always be there.
They cannot imagine even a state where nothing of this exists. What will their fate be like?)

वसिष्टोवाच
Vasishta spoke

अत्रैकं तावदुचितं पूर्वमेव तथोत्तरं द्वितीयमुत्तरं न्याय्यं वक्ष्यमाणमिदं श्रुणु।

Already we have given a suitable answer to your question. I will give the answer in a different way now;
listen. (We have nothing to say to those who do not believe in the scriptures based on Vedas. Whatever one
understands as the world; that understanding alone will be his experience. Thus we have told already.)

ईदृग्भावस्त्वया प्रोक्तो यः पुमान् पुरुषोत्तम स तावच्चेतनामात्रं भवतीत्यनुभूयते।स चाकारविनाशेन युज्यते नात्र

संशयः।
Hey best of all men! (Purushottama!) That man who was referred to as having such a view, he can have any
viewpoint as his about the world. Suppose he looks at the world and separates himself out as some conscious
entity which understands the world (he may believe in its existence forever also); he will still try to
understand the final truth. Even if he believes that he is only an understanding entity as separate from the
world, he will dismiss the world as some structure made of ideas and conceptions only; and will see the body
also as an idea only; and thus remain as the conscious principle only. There is no doubt about it.

अथाविनाशो देहश्चेत्तदुःखस्यात्र कः क्रमः।

If he believes in the body itself as the Self, then he will always be stuck with the fear of the body’s
destruction. Slowly he will reason out the cause of such a fear to be the identity with the inert body, and
gradually evolve to the ‘bodiless identity’ and be freed of his suffering.
If he thinks that he is a conscious entity who can co-exist along with the world perception, then where is the
chance for a worry? He will believe that he is deathless and so in course of time have access to the correct
understanding through the proper Vichaara process.
 4

भवेद्भागविभागात्मविनाशस्त्वविचारितः अवश्यं तस्य भवति किलेति ननु निश्चयः।

If a person is incapable of any reasoning power and believes that he is a body made of parts, then surely he
will die and fear death also, as being of the form of inert body. If he can develop the reasoning power, then
surely he will reason out that he is not the ‘body made of parts’, and understand the ‘truth of the Self’
gradually.

मृतः स संविदात्मत्वद्भूयो नो वेत्ति संसृतिम्।

When the true understanding dawns, the body dies as it were. Others may see his body and identify him with
it; but for the Knower, the body stays as dead as a rock or a stone. He has no thought about it at all. He never
gets bound by the world-pictures that move around him. He is already in the state of Videha Mukti.
He has died already (MrtaH); or rather the world has died already for him.

ज्ञानधौता न या संविन्न सा तिष्टत्यसंसृतिः।

Only an ignorant person, the ‘deluded state of Samvit’, who has not cleansed his intellect with knowledge,
remains bound to the world, since the Samsaara-seed is not destroyed in him still (due to the lack of the
‘Vichaara-intensity that is supported by excellent dispassion’).
Any believer in any philosophy, if he can only think out the truth and not be dogmatic about any view, will
surely reach the state of a Knower through correct understanding.

अथवा नास्ति संवित्तिरिति निश्चयवान्यदि ततस्तादृग्वेदनतो भवत्येव दृषज्जडः।

यथावेदनमर्थेषु चित्त्वे देहक्षयात्क्षते मृतिरेव परं श्रेयो दृष्टं नानुभवादिति।
Suppose he does not believe in the ‘conscious understanding’ at all, and is strictly of the opinion that the
body alone is real and there is nothing called understanding or consciousness, then, he stays like a stone all
through his life, inert and stupid. For such a person, death, (as per the Naiyaayika view point), the ‘forever
state of sleep’ is the only state of liberation from all the pains of life. He will suffer innumerable pains
identified with the body (like an insane person), and will finally find rest at ‘death’ only. Such a fool will
never even have a glimpse of the silent bliss, which belongs to the ‘Knower of Aatman’.

असंभवाच्छु द्धविदो निःशरीरा भवन्ति ये जडभावा जडीभूय दुर्भेदान्ध्या भवन्ति ते।

Since the ignorant act like inert bodies only without trying to do any reasoning; and deny also the existence
of ‘Pure Consciousness’ of the nature of knowledge, they will be like the ‘breathing dead bodies’ that move
about without any sense; for the dead are also not conscious, and they are also not conscious in the real
sense. They believe that they are the inert bodies; so act without control like the physical objects only (like a
heap of matter moving about, like the moving trees or the living rocks); and move about completely blind
and stupid (just reacting to the laws of Physics and Biology only).

ये चापि स्वप्नपुरवत्सर्वं पश्यन्ति चिन्मयाः तेषामिदमिवाशेषं जगज्जालं प्रवर्तते।

स्थैर्यास्थैर्येण भूतानां किमपूर्वमतौ भवेत्भूतस्थैर्ये तथास्थैर्ये सुखं चैवासुखं समम्।
स्थिरमस्त्वस्थिरं वापि मह्यादिमहतामपि चिद्भामात्रमिदं भाति यावदज्ञानमाततम्।
(Vijnaanavaadins believe that the consciousness is momentary and the world is like a dream-state.)
Though they are conscious entities, they live in their own dream-worlds as the dream-characters only. This
solid world looms endlessly in front of them as a never ending dream. They never even know anything
outside of these dream-worlds, and are lost in their worlds like the blind in a forest.
Whether they (some of them) believe the world to be stable or unstable, what great difference will it make in
their lives? Whether they believe the world to be forever or think of it as momentary, if they are living only
as the inert dream-characters, the suffering will be the same.
All they think of as pleasures, will result only in pain for them. (What joy is there in a dream-like existence?)
As long as one is ignorant and does not find the truth of all this through the correct reasoning process, what
matters, what he believes the world to be like.
Stability or instability of the world is just some theory formed in the mind.
Unless the knowledge Supreme dawns in them, their suffering is not going to end even if these with great
intellects maintain profound (irrational) theories of their own about the huge universe.
 5

(If they do not understand that their very understanding power behind these theories alone is the cause of
their very thinking process, and believe only in the surface reality of the world, how can they ever get out of
the sufferings of the world?)

संविदा संविदोऽसत्तामिहाव्याप्य विनष्टया निर्णीयाङ्गीकृ तं यैर्वा जाड्यं तद्बालकै रलम्।

Not able to bring in the conscious nature to the inert body, and killing their own understanding power by
believing in the reality of the inert world, they live as inert bodies only; always governed by their desires.
They never can get out of the greed and hatred that haunt their minds. They are like the rocks which are left
to the mercy of the Nature. We have nothing to advice to such immature minds, which act adamant and
idiotic like a child’s.

येषां विद्भ्यः शरीराणि ते वन्द्याः पुरुषोत्तमाः शरीरेभ्यो विदो येषां तैरलं पुरुषाधमैः।
Even those who think (wrongly also) that Consciousness alone has become the world, are to be admired as
great thinkers; but we do not want to do anything with those foolish ones who think that consciousness is a
product of the body only.

चिद्रूपो जीवबीजौघ आकाशकृ मिजालवत् ऊर्ध्वं तिर्यगधो याति पूर्यमाण इव स्वयम्।

चेत्यते येन कर्तान्यो बीजौघेन स तत्परः तथैवानुभवत्यन्तः स्वयमेव विवल्गति।
Even if they believe the ‘Consciousness’ as some collection of Jeevas alone that spreads out everywhere
below and above like an insect in the sky, it does not matter.
Even if they believe that there is some other creator who grows these Jeeva-seeds, and experiences all that
which get experienced by these Jeevas, and is enjoying this world, even as many states of Creation, it does
not matter.

यद्यथा चेत्यते येन तज्जीवेनाशु तेन तत्चिद्रूपेणाप्यते सिद्धमेतदाबालमक्षतम्।

What matters what theory one believes in?
What you believe, that alone becomes your world of experience.
Chit only appears as what you believe the world to be.
The understanding power alone makes you understand any theory you hold on to.
This is a fact that is common in the case of a child also.
If it believes some darkness to be a ghost, it will live inside the world made of ghosts only.
Reason alone will reveal the correct truth. If one holds on to that understanding power only, without
understanding anything outside of it, then he stays in his true nature.

यथा धूमस्य नभसि यथाम्भोधौ महाम्भसः आवर्तवृत्तयश्चित्रास्तथा चिद्व्योम्नि संसृतेः।

Like the varied shapes of smoke rising in the sky, like the varied types of water-movements in the huge
ocean, so are the multifarious patterns of perceptions in the Chit-expanse.

पुरी भवति चिद्व्योम यथा स्वप्ने नरं प्रति तथादिसर्गात्प्रभृति तदेवेदं जगत्स्थितम्।
Similar to the Chit-expanse becoming a city in every man’s mind while dreaming, this world also stays the
same way from its beginning (with the concepts of beginning and end).

सहकारिनिमित्तानि यथा स्वप्ने न सन्ति वै पृथिव्यादीनि भूतानि तथैवादौ जगत्स्थितेः।

In the Svapna state, the concomitant causes are not needed to produce the objects there; so also, the elements
like earth etc are not needed to make the world-perception in the beginning.

अङ्गानां स्वप्ननगरे वसुधा विविधाः कृ ताः यास्ता एव जगत्स्वप्ननगरे पृष्टतां गताः।

In a SvapnaLoka, the world is made with varied things as a part of it. (They are vague there). Those alone
have become stable-like in this SvapnaLoka of this ‘Jaagrat Jagat-Svapna city’ also.
 6

चिन्मात्राकाशमेवेमाः प्रजा द्वैतैक्यवर्जिताः के वात्र रञ्जनान्या खे यद्दाभाति खमेव तत्।

All the people are just expression of the Chit-expanse only, and are completely bereft of the duality or
oneness that is superimposed on them. What else can colour up the sky? Whatever shines is the sky alone!

चिच्चन्द्रिका चतुर्दिक्कं शीतलाह्लादकारिणी तनोति चेतनालोकं तस्येदं कचनं जगत्।

The moonlight of Chit, cool and pleasing fills all the four directions, lighting up the consciousness which
perceives. Its shine alone is this world.

अद्यैवाद्यन्तयोर्व्योम्नि चिन्मये सर्गदर्शनं चिदुन्मेषनिमेषाभ्यां स्वात्मोदेत्यस्तमेति च।

Chit expanse is without the beginning and end.
The ‘world seen now at this moment in that Chit-expanse as having beginning and end in space’ is one’s
own essence of understanding (Chit) rising as the awareness, like the winking act (closing and opening the
eyes to the vision). (When closed the Chit is without divisions; when open, Chit appears as if with divisions.)

यद्यथा वेत्ति यत्तत्सत्तथैवानुभवत्यलं यस्मात्समस्तं चिन्मात्रं किमिवात्र न विद्यते।

In whatever way one understands the world, that is Reality alone experienced in that manner.
Everything is Chit alone. Therefore, what is not real here?

शरदाकाशविशदं संविदः सौम्यमानसाः असन्त एव तिष्टन्ति सन्तोऽधिगततत्पदाः।

Those noble ones, whose minds are calm and subdued, having attained the Supreme state, exist as the
taintless autumn sky, as one with the expanse of Chit-Samvit alone; and do not exist as any other thing
(body).

निर्मानमोहा जितसङ्गदोषाः प्रवाहसंप्राप्तनिजार्थभाजः तिष्टन्ति कार्यव्यवहारदृष्टौ निरामया यन्त्रमया इवैते।

These noble ones have no conceit or delusion (of the ego-state). They have conquered all the faults that rise
due to attachment. They just do actions which come to them in the flood of life; and appear to be engaged in
the affairs of the world for others, like mechanical men; and stay without afflictions.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART SIXTY FIVE

(DEATH IS A WELCOME EVENT)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

वसिष्टोवाच
Vasishta spoke

चिन्मात्रमेव पुरुषस्तदेवेत्थमवस्थितम्।चिन्मात्रव्यतिरेके ण किमन्यदुपपद्यते।

An embodied person is the Chit-alone. That alone stays as all these view-points also (like the gold that can
exist as any ornament-shape). (Every view-point abut the world-reality is just some probable mind-state
only.) What else can be understood as the reality, other than the pure state of Knowledge?

तच्चावदातमाकाशं तन्मये द्रष्टृ दृश्यते तावन्मात्रं जगदतो हेयोपादेयधीः कु तः।

That alone is the taintless splendor of expanse (of sheer emptiness that can exist as any experience).
Made of that alone, does a perceiver perceives. That alone is the ‘Jagat’ (for that mind).
(Whatever one understands through the tainted intellect, that alone exists as one’s world-reality.)
How can be there the ideas of acceptance and rejection (like the accepting or rejecting of the dream-
experiences)?

न विद्यते परो लोको बार्हस्पत्यस्य यस्य तु विदोऽन्यत्तस्य किं सारं रागद्वेषावतः कु तः।
In the viewpoint of Brhaspati (Matsya Puraana) who taught to the Asuras (to misguide them) (or Brhaspati of
BauddhaMata who taught his followers), that there is no ‘other world’ other than that what is experienced
here, and that only momentary consciousness exists! If that is so, then where is the place for the stoppage of
attraction and repulsion, as there is no continuity of the subject or object at all? And what meaning is there in
any Knowledge, as there is no goal to be fulfilled at all? (KshanikaVaada is getting refuted here.)

इष्टानिष्टदृशो रागद्वेषदोषाः किमात्मकाः संविद्व्योममये स्वप्ने जगदाख्येऽङ्ग कथ्यताम्।

Tell me dear Rama, in this Svapna named Jagat, which is of the expanse of ‘Samvit’ alone, what meaning do
the feelings of likes and dislikes, faults of attraction and repulsion have at all?
(In such awareness, the faults of attraction etc do not rise up at all.
If you do think that there is no other goal to be achieved, and that there is no higher state than the perceived
state of the present, then the world will be filled with people who act only through hatred and desires. Asuras
all perished by such a knowledge as taught by Brhaspati.)

इदं हेयमुपादेयं वेति संवित्खमात्मनि निर्मले निर्मलं भाति के वात्र तदतद्दृशौ।

In the taintless Chit, the empty expanse of ‘knowing’, the taintless Chit alone shines as the concepts like ‘this
is to be sought for’, ‘this is to be rejected’ etc. If everything is just an understanding that rises from Chit,
then what is there to like or dislike?
(What is auspicious, what is inauspicious?
Knowledge-essence is like an ocean which appears as the splashing waves and whirlpools.
What differentiation can be found there that one can seek something or reject something?
A Knower just remains silent in his essence of knowledge enjoying the perceptions that befall him, like
enjoying the joyous waves adorning the surface of the ocean.
He stays as the ocean only. Waves do not affect him at all!)

संविन्नरोऽमरो नागः संवित्स्थावरजंगमं भावाभावादयोऽस्याब्धेस्तरङ्गावर्तवृत्तयः।

संविदाकाशमेवाहं भवानपि जना अपि म्रियामहे नो कदाचित्संवित्किल कदा मृता।
Samvit is the Nara, it is the Amara, it is Naaga. Samvit is the plant world; it is the moving world also.
The objects rising and disappearing are like the rising and falling of waves for this Samvit.
I am the Samvit-expanse alone; you also; and all the people here also. I will also never die as the Samvit.
When has ever Samvit died?
(If you turn everything including your own limited existence into just the Knowledge-bits, and stay as the
Samvit-witness alone, then how can you ever die? For Vasishta, his existence as Vasishta is just an
understanding that is ‘seen’ by him, from his silent state. He does not identify with that understanding. He
‘is’ that understanding. Vasishta is a wave in the ocean of Samvit, and this Vasishta-wave knows it too!
A person who stays identity-less as the ocean, looks at an identity he is acting through, as just some
information-content only, and is not attached to it.
 4

For a realized person, life is just a fiction that is read for amusement. He enjoys the emotions of the story;
but knows always that the story is unreal and it has no meaning; whereas as an ignorant man lives as the
character of the story and suffers all through his life. He never ‘reads’ the story; he is ‘inside’ the story-cage.
He gets caught inside the pages of the book and is smashed up in each and every point of his life-story.)

संविदो नास्ति संवेद्यं स्वयं संवेद्यतामिता चित्त्वादतो विशालाक्ष द्वितैकत्वे क्व वा स्थिते।
Rama! Your eyes are bloomed up in the bliss of knowledge (Vishaalaaksha)!
For the ‘conscious Knowing state’, there is nothing there other than the ‘knowledge that is itself’, that can be
got from itself. How can oneness and duality be there?
(If you think that there is something outside of your true nature, it is like lifting yourself on your own
shoulders. What is there as Knowledge and known? All that is there is the expanse of Chit shining as itself.
There is no ‘one’ that appears as ‘different’.
There are no two separate principles as Brahman and the world.
There is no ‘one’ that becomes ‘two’ also.
Chit alone is there as the understanding nature. That understanding nature alone shines as the world.
World is the consequence of Chit as the understanding power knowing itself.
This knowledge alone appears as you, me and the others.
Tell me, what is there other than knowledge?
‘Outside’ is also a form of knowledge; ‘sensations’ are also some form of knowledge.
Every ‘perceived’ is shining only as the ‘understanding nature of Chit’.
When you remain silent as a witness to all the waves of knowledge that appear as the world, no death can
approach you. Death is also a form of knowledge imagined by the mind! Is it not so?
How can knowledge die? Vasishta as the Knowledge-essence can never die.
What about his body? His body is just an image he wills for others to see.
That image is birthless and deathless. It rises when others are there to see it.
It is a dream-character in their dreams; and not real.
For Vasishta, the form of Vasishta does not exist at all except as the knowledge that others see him as.
He is never the form of Vasishta; but since he is aware of the ignorance level of others in the court, he
responds to their salutations as the image of Vasishta, and answers their questions as Chit only. Others feel
as if the form of Vasishta is talking with them.
Rama also is slowly rising to the level of Vasishta.
The ‘Chit’ as Rama is conversing with ‘Chit’ as Vasishta, in a dream dreamt by the others who are also Chit,
but are ignorant of the truth. Chit alone is there as the waves of Rama, Vasishta, you, me, and others.)

संवित्मात्रादृते तस्माद्भूतं किमिव कथ्यतां कथ्यतां म्रियते तच्चेत्तदद्येमे कु तो वयम्।

Tell me, therefore what exists, other than the Samvit?
(How can Samvit cease to exist by the death of anyone?)
Tell me, if that dies now, how can we be there, or these others (that are seen by us)?
(Samvit exists as the shine of all probable states of experiences as you, me and others and their perceived
worlds. If it dies at any one’s death, then how can we be sitting here and experiencing any world at all?)

वादिनः सौगताद्या ये ये लोकायतिकादयः संविदाकाशमुत्सृज्य यन्मयन्ते तदुच्यताम्।

Those people who hold on to the views of Saugata (Buddha) and others, and those who adhere to the
philosophy of Lokaayatas (materialistic), how can they even have any viewpoint without the Samvit-
expanse, tell me that!
(If the understanding consciousness (Chit) itself is denied and said to be non-existent, then, through what are
they understanding anything? It is like denying the existence of the eyes when seeing the sight.)

संविदाकाशमेवैतत्के नचितद्ब्रह्म कथ्यते के नचित्प्रोच्यते ज्ञानं के नचिच्छू न्यमुच्यते।

के नचिन्मदशक्त्याभं के नचित्पुरुषाभिधं के नचिच्च चिदाकाशं शिव आत्मा च के नचित्।
All this is the Samvit expanse only.
Some call it Brahman (BrahmaVaadin). Some call it Vijnaana (VijnaanaVaadin).
Some call it Shoonya (void) (ShoonyaVaadin). Some compare it to the intoxicating power of ingredient-
mixture (Chaarvaaka). Some have given it the name of Purusha (Saamkhya).
Some one calls it Chidaakaasha, or Shiva-state, or Aatmaa.
 5

चिन्मात्रमप्येवमप्युक्तं याति न क्वचिदन्यतां यस्मात्स्वयं तदेवैवमात्मानं वेत्ति नेतरत्।

The same expanse of Chit is explained in this way by all, as per their own understanding.
It does not become something else because of such explanations.
Because, that alone can understand itself and no one else. (However, no one else is there at all).
(That supreme state has no name or form. It is not even Brahman, Chit or Samvit.
Countless worlds are mentioned by Vasishta as existing in each and every atom of every world. What
languages get spoken in those worlds, what perceptions are there, what understanding of the truth they have,
by what name do they understand the same Chit, does not make a difference to the Truth ever.
Chit is not the sole property of this one tiny BhooLoka.Whether you believe or not believe, ‘Reality’ cannot
change. It is not dependent on anybody’s belief or non-belief.
Chit or Brahman is the word used by Vasishta in that BhooLoka of that Rama.
If in any other world, if the same Chit-expanse gets referred to by some other sound of their language, the
Reality of Chit will not get affected.
Knowers in those worlds also will be in the state of the same Chit, and live as JeevanMuktas in their own
way, as per the perceptions in their world.
Sanskrit need not be the universal language vogue in all the worlds out there, which are beyond our reach.
Chit-state is beyond the chains of language and minds. It is changeless, in whatever name you define it as.
Explanations and theories can be many, and do not describe ever the indescribable Reality.
Like the five blind men defining an elephant by touching just one part of it and calling it a broom, or trunk,
or fan, or pot, does not make a dent in the elephant’s structure. Though many may define the elephant in
their own limited view-point, it is not the complete truth of the elephant. Only a person with vision proper,
who can see the whole of the elephant at once, can know what the elephant is actually.
Vasishta is such a person who is explaining the whole of the elephant to Rama.
What the other philosophies teach may be logical in a limited perspective; but not correct.
Brahman is beyond the mind-logic too!
Elephant’s tail can be like a broom, but elephant is not a broom! The elephant only knows what it is!)

चूर्णतां यातु मेऽङ्गानि सन्तु मेरूपमानि च का क्षतिः का च वा वृद्धिश्चिद्रूपवपुषो मम।

Let my limbs be powdered; or stay like the Meru by never getting destroyed; what damage has ever
happened, or what growth has ever occurred, when I am of the form of Chit alone?

मृताः पितामहाद्याश्चिन्न मृता सा म्रियेत चेत्तज्जन्म नैव नाम स्यादस्माकं मृतसंविदाम्।

Dead are the grandfathers and others; but Chit did not die ever! If Chit dies ever, then how can something
called birth be there for us who then will have nothing called the consciousness itself, since it is dead
already?
(Chit is the ‘Knowledge essence’ which alone witnessed (in the past), the births and deaths of our
grandfathers and great great grandfathers; but this understanding nature called Chit never dies or ceases to
be. It only ‘witnessed’ the information of their birth and death; but it never was born or dead.
How can the knowledge which knows some perception or other, as you or me die ever?
Let us understand the Brahman principle through the example of say, the capacity to read and understand all
the books of all the languages. This ‘reading ability’ is the potential state of reading, and does not exist in
any space or time; it just is there as your essence; and exists as the reading capability and a book that can be
read. You can read any book of any story, and the reading power is not affected by any story.
It is changeless; but you as a reader, may evolve to choose good books.
The books can be trash (Tamas), stories of anxieties and problems (Rajas), or books that improve and
stabilize your intellect (Sattva). You have the freedom to choose the books.
You have also the freedom to not read any book at all and be silent, and keep the book closed like a
JeevanMukta closes off his life-story and stays as if book-less.
And so also, if you have the power to read, your reading power does not get destroyed if you read about an
illiterate man in a story! If your reading power dies by reading about an illiterate man inside a story, then
how can you read at all? A story or the illiterate man in the story, both cease to exist if your reading power
dies! The man in the story exists because you have the reading power.
So also, if the very consciousness dies along with the dead person, then how can it be born also as others?
You cannot lose your reading power at the end of the story, like Chit cannot cease to be at the death of the
body.
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The ‘reading power’ is your very nature. It continues to exist even if you do not read anything.
So also, Chit can never cease to be, whether the book is there or not. Maybe, the reading is an acquired skill;
but Chit is the understanding power which makes acquirement also possible. If Chit is non-existent, all the
philosophies which deny its existence will also become non-existent.)

न जायते न म्रियते संविदाकाशमक्षयं भवेत्कथं कथय किं किलाकाशस्य संक्षयः।

The Samvit-expanse never gets born; never does it die. It is decay-less.
Tell me how can an empty expanse get destroyed?

जगद्रूपैककचनमविनाशि चिदम्बरं उदयास्तमयोन्मुक्तं स्थितमात्मनि के वलम्।

It alone shines as the world. It is imperishable. It is the expanse of Knowledge-awareness.
It is free of the rising and setting states (production and cessation).
It stays in its own essence as itself.

जगद्भानं दधद्दाहं चिन्नभस्फटिकाचलः अनादिमध्यपर्यन्तः स्वच्छ आत्मनि तिष्टति।

Chit-state is like a huge crystal mountain, which is very pure and taintless; Jagat is its shine.
It alone is the reflections seen on itself. It alone sees them and makes them exist.
It holds within itself, the reflection called the Jagat, and burns it also (through Vichaara), which is also a
reflection. Then it stays as itself, pure and taintless within itself, without beginning, middle or end.

यथा यथान्धकारेण प्रेक्ष्यमाणं प्रणश्यति किमप्यङ्गाभ्रचक्राभं तथेदं विश्वात्मनि।

Dear Rama! This world is made of the ‘ignorance-darkness’, and is like the dark night where one gets
deluded into seeing many weird creatures. Whatever darkness covers you like a ‘wheel of cloud’, vanishes
gradually as one sees the ‘dawn of the sun’.
This world is also like a ‘wheel of darkness’ covering an ignorant mind. As soon as the ‘Knowledge’ starts
making its place, ignorance vanishes and the truth gets seen in its full glory.

यथाम्बुधिः स्वयं याति तोयाद्यावर्तकादिकं स्थितो दधत्तथैवेदं चिदाकाशोऽङ्गमात्मनि।

Dear Rama! The ocean stays by itself becoming all the waves, whirlpools, foam etc, and holds them also as
its own form; so also, the Chit-expanse holds the world as its own part.
(You cannot remove the waves etc from the ocean; then it is not an ocean at all; maybe you have to call it a
lake. The term ‘Ocean’ refers to a water-expanse with high waves, foam etc.
Removed of the shine of the world, you cannot define Chit at all.
Chit is a synonymous word for Jagat! Jagat is the very essence of Chit.
Jagat is like the flesh of the ‘Chit-Bilva fruit’. Jagat s like the lines seen on the ‘Chit-Saaligraama stone’.)

चिन्मात्रमेव पुरुषः खवत्स च न नश्यति कदाचनापि तद्व्यर्थं यन्नश्यामीति शोकिता।

The embodied one, the Purusha is the ‘Chit alone’. He never dies, like emptiness cannot be destroyed.
At all times, it is a sheer waste to cry about one’s destruction.

देहाद्देहान्तरप्राप्तौ नव एव महोत्सवः मरणात्मनि किं मूढा हर्षस्थाने विषीदथ।

If one body dies and another rises, it is a great festive occasion as something new has arrived.
You fools! Why do you cry, when you have to be happy at death which is a joyous occasion?
(Even if you cannot grasp the abstract truth of the Chit, even then, you must at least know that you are all
Aativaahika bodies and will continue to fulfill your desires in some other form somewhere.
As long as the ‘ True Knowledge’ does not rise, your lives will also not end.
How can the dreams end unless you wake up? Be sure that you will die; but definitely will be born again
because of your Vaasanaas, like it happened in the case of ‘Vasishta Brahmin of Leelaa’s story’ who could
never stop living his other lives. At least believe in your ignorant state and be happy about death because it
will give you a new body; and so rejoice at the thought of death.
 7

Be sure that your Vaasanaas, good or bad will lead you towards other appropriate ‘perception-fields’ again
and again, till you realize the birthless deathless Chit-essence as you.
Even a ‘liberation-Vaasanaa’ unfulfilled will reach its end somehow by producing the ‘perceived fields’
accordingly. This fact is mentioned in Geetaa also, where Krishna assures Arjuna that death will not end his
knowledge-path abruptly.
AadhiBhoutika body may die, because it is a ‘location-conception’ imagined by the mind along with co-
existing concepts of birth and death. Aativaahika continues; that is why it is called Aativaahika.
The very ignorance you cherish as your identity will take you through many bodies!
Fools! Do not worry! You need not worry about the loss of the perceived objects at death; you will get
enough of them in your endless existences of the future!)

मृतश्चेन्न भवेद्भूयः सोऽत्राप्युपचयो महान्भावाभावग्रहोत्सर्गज्वरः प्रशममागतः।

If you assert that a dead person cannot be born again; so what, it is the greatest relief actually.
All that fever you had about the absence and presence of objects, ceases at last when you die.
(Be happy that at last your mind will be at rest in death, after the prolonged restless state of life!)

मरणं जीवितं तस्मान्न दुःखं न सुखं यतः नास्त्येवैतच्चिदाकाशः किलेत्थमभिजृम्भते।

Death and life, therefore are not pains or joys because, they do not exist at all!
Chit-expanse alone shines as the knowledge-essence of those concepts also.
(Be happy that you are alive and will never see death.
You have only the wrong knowledge that the death is real, and is unavoidable.
Like a lion cub lost in the herd of sheep bleating like a sheep, you are also are seeing false perceptions
coloured by the mind and are crying that you will die.
You are the ‘never dying Chit-lion’ and so roar aloud - ‘I am Brahman’. Other sheep will run away!)

मृतस्य देहलाभश्चेन्नव एव तदुत्सवः मृतिर्नाशो हि देहस्य सा मृतिः परमं सुखम्।

If a dead man gets a new body after death, then it is an occasion for festivities.
When the (wretched) body is destroyed at death, it is a great joy indeed.
(If you believe in re-birth, then why cry for your death? Be happy that this aging body filled with diseases
and anxieties is got rid off and a new fresh body will be offered to you on a golden plate, by the grace of the
Vaasanaas that hold on to you.
Krishna calls this ‘death’ as a change of garments; old worn out garment gets thrown, and a new one is
given! If a child dies? Even then, the Aativaahika body of the child did not find this perceived field suitable
for its life; and so its Vaasanaas destroyed that particular field and are creating a new field for it with a new
body! So why cry for your death or for the death of any one else?)

मृतिरत्यन्तनाशश्चेत्तद्भवामयसंक्षयः भूयः शरीरलाभश्चेन्नव एव तदुत्सवः ।

If you believe that the death-event is the complete cessation of everything, then it is the end of this horrid
world existence! If you believe that there is a new body waiting after death, then it also is indeed a joyous
occasion only.

कु कर्मभ्योऽथ भीतिश्चेत्सा समेह परत्र च तानि मा कार्ष भोस्तस्माल्लोकद्वितयसिद्धये।

If you are afraid of the punishments that await you after death for the wicked deeds of yours on this earth,
then it is the same here and there alike.
(Here also there are punishments fixed by kings (laws and courts).
Hey people! Therefore do not do wicked deeds, so you will not be punished here and there also.

मरिष्यामि मरिष्यामि मरिष्यामीति भाषसे भविष्यामि भविष्यामि भविष्यामीति नेक्षसे।

‘I will die’ ‘I will die’ ‘I will die’; so you keep on saying (as identified with inert matter)!
‘I will live’ ‘I will live’ ‘I will live’; why don’t you understand this (as identified with the Samvit)?
 8

क्व नाम जन्ममरणे क्व भवाभवभूमयः संविदात्मकमेवेदं व्योम व्योम्नि विवर्तते।

What are these things called birth and death? What are these existence, non-existence states?
This is only the essence of Samvit.
The ‘empty expanse of knowledge’ alone shines as the ‘empty expanse of perceptions’!

संविदाकाशमात्रात्मा पिब भुंक्ष्वास्व निर्ममः आकाशकोशकान्तस्य कु त इच्छोदयस्तव।

You are just the essence of ‘Samvit-expanse’. Drink, eat, live without the idea of ‘mine’.
When you are the beautiful shine of ‘Chit-expanse’, how can any desire rise in you?

स्वप्रवाहबलोद्युक्तदेशकालवशोदितान्भावान्भुङ्क्ते ऽभयो भव्यः पावनान्पावनादपि।

The fearless noble one (one who is established in the Chit-state) ‘enjoys’ whichever objects rise in ‘time and
place’, as directed by one’s own flooding power (of potential power of perception), as the most sacred of all
sacred things (since every enjoyment is the bliss of the Chit alone for him).
(The ‘Knower of Brahman’ has no fear of death; for he ‘knows’ that he will not die.
He is no more identified with the body. The death of the body or even its existence as a living thing does not
affect him. As far as he is concerned, the body is a dead thing already and is like a chariot he rides on.
Though he is realized, he has to go through the Svapna Loka till it ends by itself.
Awake and with the full knowledge of the unreal nature of the dream-world, he lives in the world as a
JeevanMukta. He is free to do anything; or not to do anything also; but will not transgress the rules
prescribed by the Scriptures.
He does not carry a halo around his head but lives like any other ordinary person of the world.
Whatever is got by his own effort (he does not become a parasite in the society); whatever the life brings in
its own course of events, he accepts all and performs the duties that belong to him with utmost sincerity.
Whatever pleasure he enjoys or whatever work he is engaged in, he is always in the fully absorbed state of
the Self. He does not have the past troubling him; or a future threatening him.
Whatever he enjoys is the most ‘auspicious pleasure’ that can be ever there; because, when he is enjoying
any object, he is absorbed in Chit only, and tastes the ‘silence of Chit’ only. How will not it be sacred?
The ignorant imagine pleasures in objects; and suffer like the deer chasing mirage-waters.)

मध्यमध्यगतान्दोषान्देशकालवशोदितान् अनादृत्यान्तरेवास्ते सुप्तधीरवहेलयन्।

This Knower who is asleep within (in the bliss of the Self), stays absorbed within, unbothered about the
intermittent problems that rise at certain times at certain places, being fully aware of their meaninglessness.
(A Knower truly enjoys the bliss in the objects which are but expressions of his own Self (Chit). He is
drowned in bliss always. If an object of pleasure is there, he sees the ‘Self-nectar’ only in the object.
Does that mean that he will get any problems in life? Will he be journeying through life on a road covered
by rose petals? Need not be! Rama’s life itself is an example for this. He had to suffer the most though he
was in the highest state of realization. But he went through those troubling events with a sleeping mind
(Supta-Dhee). On the surface he showed all emotions necessary for the situation; but was in the state of the
witness only, within. It was not a faking of emotion, when he wept for Seetaa in the forest when she was
stolen away by his enemy. His emotions were real and true; truer than any man of the world.
In a liberated knower, emotions also are servants only; and are in the finest form ever. It is Chit-state itself
that shines forth as the emotions of love etc. How can it be unreal or faked?
As Krishna says in Geetaa, a knower is asleep in that state in which the ignorant are awake; and is awake in
that state in which the ignorant are asleep.
A Knower is asleep; that means, he is not affected by the events of the world, like a sleeping man is not
affected by the world outside; yet the noble one is aware of all the events of the world and performs his
duties to the best of his ability.)

न दुःखमेति मरणात्सुखमेति न जीवितात् नाभिवाञ्छति न द्वेष्टि स तदास्ते विवासनः।

He does not feel sad about death; or joyous about the life.
He never wants anything; nor is he averse to anything. He always stays without any Vaasanaa.
(He has no wants and no aversions.
A rock-surface or a throne is the same to him. The palace or forest makes no difference for him.
Rama did not seek the forest-life; but accepted it as part of life-experience.
He wore garments made of bark and slept under the trees.
 9

When he later became the emperor, he wore the finest garments and slept on the softest mattress maybe; but
the inner bliss within him never changed in any circumstance.
A realized man never proclaims to the world that he is realized. Arjuna never knew that his bosom friend
Krishna was a greatest Knower, till he spoke philosophy to him in the war-field.
Only the non-realized fools fake realization and proclaim their greatness and deceive the gullible.)

मरणजीवितजन्मजरत्तृणान्यविमृशन्विगतेच्छमवासनः विदितवेद्य इहाज्ञ इवोदितो वसति वीतभयस्त्वचलो यथा।

He never has anything to say about death, life, birth, aging etc. as if they are dried up grass pieces lying on
the road-side, and are not worth bothering.
(The body has all these properties of birth, aging, death etc. Only a person identified with the body has to cry
about them. Why should Chit-state (Knower) cry about them?)
He has no wants or Vaasanaas.
(What is there to want from emptiness? He has known that, which is to be known.)
There is nothing more that is left back to achieve. He is in the ‘Highest state’ ever.
Fame, name, wealth which the ignorant chase have no meaning for him. Yet he will act like an ignorant.
(He will just adjust with all other ignorant around him, and live among them without letting them know of
his realized state.)
He will have no fear abut anything (for there is nothing outside of the Self).
(The only signs of a realized man are;
He will not feel anxious about the future. He will not worry about death.
He will not break down when problems loom in front of him. He will not collapse in worries.
His calmness is not a cruel sadistic rudeness of a pretense Yogi; he will shed tears even for a wounded bird
as Siddhartha did; but will have dispassion enough to discard all the pleasures at a moment’s notice like
Buddha.)
He will live in the world like a mountain that is not affected by rains or the hot sun.
(What can move the mind of a Yogi which is absorbed always in the Self?
He is the mountain standing tall and majestic amidst all the rolling ‘road-side stones’ namely the ignorant.)
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART SIXTY SIX

(DISTINGUISHING CHARACTERISTICS OF A JNAANI)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

रामोवाच
Rama spoke

परिज्ञाते परे वस्तुन्यनादिनिधनात्मनि संपद्यते वद ब्रह्मन्कीदृशः पुरुषोत्तमः।

When the Supreme Reality is realized with true understanding, in the beginningless endless Aatman (the
knowledge essence within), hey Brahman, how will that excellent man shine out as?
(How will he conduct himself in the world, and what are his special qualities?)

वसिष्टोवाच
Vasishta spoke

शृणु संपद्यते कीदृग्ज्ञातज्ञेयो नरोत्तमः यावज्जीवं कथं चैष किमाचारोऽवतिष्टते।

Listen as to how that ‘excellent man who has known what is to be known’ conducts himself all through his
life, and what are his unique qualities.

उपला अपि मित्राणि बन्धवो वनपादपाः वनमध्ये स्थितस्यापि स्वजना मृगपोतकाः।

Even the stones turn into friends, and the trees of the forest become his relatives.
Though he is in the center of the forest, the deer cubs become his own people.
(Whether he lives in a forest or a crowded city, it makes no difference for a realized Knower. Whether a city
or a forest, he will see everything as the essence of Chit only.
If in the forest, the stones will act as his friends by offering him seats, the trees will become his relatives by
offering him food, and the deer and other animals will stay with him as his companions.
If in the city, he will see the friends as stones, relatives as the trees, and his people as the forest animals.
He will not be affected by their presence or absence, in both ways.
What is there to affect when there is no delusion of duality at all?
In his level, ‘Silence’ alone exists as the empty expanse of perception, be it that of a forest or of a city!)

आकीर्णं शून्यमेवास्य विपदश्चातिसंपदः स्थितस्यापि महाराज्ये व्यसनान्येव सूत्सवाः।

The crowd is the empty expanse for him; problems are just excessive prosperities.
Though he stays in a great kingdom, calamities are his festivals.
(In what way can a city-life affect him? The crowded places look like the empty expanse for him; because he
does not see people but only the multifarious Vaasanaas that are unfolding as the experience-fields.
In his level of vision, there is no second thing that exists as separate from Chit.
Since the Knower is the Chit-state itself, and has no identification with his body, he sees the ‘entire world
filled with people’ as sheer emptiness only, as a shine of the Self. For such a Knower, if the life-problems
are met with, then they are just random experiences in the course of a life which is just mind-made and not
real! And the difficulties that are met in life, build up his strength only, and never subdue him in any
manner. He faces the life with courage and does not bother about any type of life-situation that rises in front
of him. The biggest calamity that has happened to anyone is the delusion state only. If one is out of that
delusion, then what other calamity can be there as real for such a Knower?)

असमाधिः समाधानं दुःखमेव महत्सुखं व्यवहारोऽपि सन्मौनं कर्मण्येवात्यकर्मता।

‘Not remaining in Samaadhi’ (as a physical act) is his true Samaadhi state (of unshaken Quiescence-state).
Suffering alone is his greatest happiness (not bothered).
The affairs of the world done through the ‘effort of talking’, is the ‘complete silence’ for him.
Though doing actions, he is doing no actions at all.
(A realized Knower need not be sitting in a cave absorbed in some trance state.
He is always alert as the never-setting sun of witness state.
He will be just doing whatever he is supposed to do in life, wherever he was before realization.
A realized person does not run away from the world, because he sees no world at all.
Always active in his regular duties, he is always absorbed in the silent state of the Self only. )
 4

जाग्रदेव सुषुप्तस्थो जीवन्नेव मृतोपमः करोति सर्वमाचारं न करोति किं चन।

Though he is in the waking state, he is deep asleep only. Though living, he is dead only.
He performs well, all the actions that belong to his life; but does not do anything at all.
(A realized Knower is unaffected by the world-events as if asleep, even when engaged in all the regular
activities. He looks alive and active; but his body is dead already because of his non-identification with the
body. He is a witness to all the actions of the mind, body and intellect.
The ‘wakeful state of the ignorant’ is the ‘sleep of delusion’ for him; and he is wide awake in the ‘Turyaa
state’ which is the witness-state of all the other three mind-states.)

रसिकोऽत्यन्तविरसो निर्घृणो बन्धुवत्सलः निर्दयोऽत्यन्तकरुणो वितृष्णस्तृष्णयान्वितः।

He enjoys the essence of everything, but actually does not find any essence in anything.
He has no tender feelings; but is affectionate towards all those who are related to him (co-existent in his
world). He has no compassion (as to another); but has extreme kindness towards all (as to his own Self)..
He has no ‘thirst for pleasures’; but is with the thirst only (of diving deeper into the Brahman-knowledge).
(A realized Knower need not close his eyes and sit in contemplation at all times.
His entire life is a ‘Samaadhi state’ only.
A realized Knower can be observed by the outsiders as doing actions or enjoying something also; but
actually, he is always absorbed in his own essence; and the outside pleasures do not affect him in anyway.
There is no inside or outside for him. He is just the silent state watching the actions of the mind and body,
like a witness. He does not have any compassion or kindness as a virtue to be maintained; he is above the
‘Sattva Guna’ of being good. He naturally loves all beings because he sees the Self alone appearing as all the
false-shapes in his world-dream. He does not chase pleasures, and has no desire for anything of this world or
the other. He is thirsty always for the silence of the bliss within, and is always engaged in enjoying the
silence of the Self, even amidst the noisy perceptions.)

सर्वाभिनन्दिताचारः सर्वाचारबहिष्कृ तः वीतशोकभयायासः सशोक इव लक्ष्यते।

He will do the actions that are admired by the others; but he is out of all the actions (as anon-doer).
He has no sadness, fear, or tiredness; yet appears as if with sadness.
(A realized Knower will not transgress the rules prescribed by the Scriptures. He will not hurt anyone by
word, thought or deed. He will never act rude or arrogant. His actions will be always of a pleasing kind. Yet,
within, he sees no differentiation and does not do any action at all.
His mind and body function mechanically, and he acts good and virtuous like a programmed robot made of
flesh and mind. He sits silently like a passenger inside a body/mind-vehicle, aware of everything like a
witness, even as the vehicle of mind and body drives by itself in a perfect manner, in the correct route
automatically, as if remote-controlled by him.
He does not do any effort to act good or kind. The mind naturally is in the extreme goodness state; it is
‘Sattva’ (purity supreme) by nature. It is free of all negative qualities of anxieties, apprehensions, and
tiredness and is not contaminated by the least taint of Tamas or Rajas.
He is sad as if, only because his life-dream is filled with only the ignorant people who are suffering every
moment because of ‘lack of knowledge’! But he is not really sad since he sees no one as real.)

तस्मानोद्विजते लोको लोकान्नोद्विजत्ते तु सः परमुद्वेगमापन्नः संसृतौ रसिकोऽपि सन्।

He does not get agitated by the world; nor does the world get agitated by him (since he exists amidst all, but
really does not exist as any entity). Though he enjoys everything, he is always is in high agitation (as the
shine of the Self).
(A realized Knower does not agitate the world through any of his actions. He goes through the so-called
experiences of the life, acting only as a witness. He is highly excited by all the pleasures, not because he sees
any real pleasure in them. Any pleasure pushes him always to his own state of silent bliss and he bubbles
with joy at every action and every sensation. What he tastes is Chit; what he smells is Chit; what he hears is
Chit; what he sees is Chit; what he touches is Chit. For example, an ignorant man sees a rose flower as a
separate thing outside of him and imagines the beauty in the flower as a habit; but a Knower when he sees
the rose becomes one with the rose as the Chit. His enjoyment of seeing a beautiful rose is to the maximum
level. It is Chit expressing itself as a rose, ‘a complete state of beauty and silence’; a Samaadhi state
actually. The entire world is the expression of Chit; and a realized Knower is always enjoying his own bliss
as the world, at every moment of his life, in an unbroken way.)
 5

नाभिनन्दति संप्राप्तं नाप्राप्तमभिवाञ्छति आस्तेऽनुभूयमानेऽर्थे न च हर्षविषादयोः।

He does not rejoice at what is gained; does not pine for what is not gained.
He experiences these feelings in the objects; but not the joy and distress connected to them.
(A realized Knower is not a senseless idiot who does not understand what is happening around him.
Actually, he understands the world -affairs better than anybody else in the world, because his mind and
intellect are acting in the highest intellectual level of Chit.
He too lives a life like others where something might be gained, or something might be lost. If he shows joy
or pain at such moments, it is only to keep the others around him contended by expressing suitable emotions.
Within, he has no botheration about any gain or loss. For him, any gain or loss is some ‘change of pattern’
that is just natural for the ‘ever-changing process’ called the ‘world’.)

दुःखिते दुःखितकथः सुखिते सुखसंकथः आस्ते सर्वास्वस्थासु हृदयेनापराजितः।

In the sad circumstances, he talks as if sad; in the happy circumstances, he talks as if happy.
In all the circumstances, he is undefeated in the heart (and stays unaffected).

कर्मणः सुकृ तादन्यदस्मै किं चिन्न रोचते स्वभाव एव महतां ननु यन्न विचेष्टितम्।
Other than the righteous actions, nothing else is sought by this person. It is the natural quality of the great
ones hey Rama, that they do not go against the dictum of the good scriptures.

नालम्बते रसिकतां न च नीरसतां क्वचित् नार्थेषु विचरत्यर्थी वीतरागः सरागवत्।

He does not overly enjoy anything (imagining joy in the objects); nor does he act as if everything is without
essence (for he sees Brahman only as the essence of all). He does not move about among the inert objects
(wealth, riches, land, gold, family, body-related beings etc) chasing them for some imagined happiness.
He is bereft of all the desires, yet acts as if interested (to only humour the others).

यथा शास्त्रव्यवहृतेः सुखदुःखैः क्रमागतैः अनागतोऽपि चायाति न हर्षं न विषादिताम्।

Pleasures and pains when contacted in the course of life, do not in the least touch him who acts according to
the ‘righteous instructions’ given by the Scriptures. He undergoes no state of pleasure or pain ever.

संप्रहृष्टाश्च लक्ष्यन्ते लक्ष्यन्ते दुःखितास्तथा न स्वभावं त्यजत्यन्तः संसारारभटीनटाः।

They appear as happy also; they appear as sad also; yet they do not ever discard their inner nature of
unperturbed Aatman-state. They are the ‘courageous ones’ who are acting out their characters perfectly on
the ‘stage of Samsaara’ without forgetting their true identity of the Self.
(A realized Knower is the courageous one who stands boldly and faces any situation that the life presents
him. Because of his unattached nature, he thinks well, acts well and makes perfect decisions.
Success is naturally his, at all times.
Only an ignorant man whose heart is infested with the virus of anxieties and wants, will fail even in the
smallest enterprise he is engaged in.
A Knower, who has nothing to gain from this world, keeps his body and mind pure and healthy.
He is always a winner.
An actor on the stage goes through all the emotions and actions that the character in the play demands, when
he is acting the role. Within his mind, the actor never forgets his real identity; yet is one with the character
on the stage. So also, a realized Yogi acts on the stage of the world; unattached and never forgetting his true
identity of Chit. An actor is still ignorant and is identified with his form; but the Knower is formless and acts
as if with a form.)

आत्मीयेष्वर्थजातेषु मिथ्यात्मसु सुतादिषु बुद्बुदेष्विव तोयाणां न स्नेहस्त्तत्वदर्शिनाम्।

These ‘Knowers of the Truth’ maintain no attachment to their own kith and kin, or the objects that are
around them (wealth etc),or the false entities like son etc, which are like the bubbles floating on the waters.
(A realized Knower need not run away from his family and job. He lives among the people and performs the
needed duties; but within himself, he knows them as just ‘shapes with names’ that are moving around in a
dream dreamt by the Chit. He knows his body as just a dream-form appearing in their dreams. He just goes
through those dreams as a dreamer only, like Vasishta in the rock-world. He is wide awake in the world-
dream. Others are just the dream characters who may never wake up. How can he be attached to them?
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Like an adult humoring a child playing some game of house-house or cop-thief, the Knower humors the
others around him as if interested in their affairs. Inside, he just watches everything in amusement.
‘He’ is not the shape that others see him as; but is the ‘Chit-state’ which never expresses itself as any
thought or word, but is silent as the pure awareness. There is no purposeful thought also as ‘I am witnessing
all’; but is just the natural existence of silence which watches all!)

अस्नेह एव सुघनस्नेहार्द्रहृदयो यथा वत्सलां दर्शयन्वृत्तिं ज्ञस्तिष्टति यथाक्रमम्।

Like a person (a care-taker of a child) has no attachment; yet has a heart moist with excessive affection when
displaying an act of affection, the Knower also acts in the same way, unattached but full of love.

वायूनिव प्रवाहस्थाः स्पृशन्ति विषयान्मुधा देहसत्ताविषान्मूढा लीयन्ते विषयोदरे।

The ‘ignorant fools’ who are in delirium state because of consuming the poison of the ‘body-identification’,
dive deep inside the waters of sense objects; but they contact ‘hot air’ only as the ‘sense pleasures’, and do
not get truly satisfied, like the people caught in the ‘River of Vaitarini in the hell’.
(‘Vaitarini River’ is a river which is filled with nectar for the righteous ones and is seething with smoke and
flames for the ignorant. Like the people who have consumed poison become delirious and have
hallucinations, the ignorant who have consumed the ‘poison of body-identification’, see the sense objects as
filled with pleasure and drown in them; it is like diving into the Vaitarini river which is made of the flow of
hot air only; so they actually get no happiness there; and gasp in pain, in those scorching surroundings. They
never get any satisfaction; and suffer in vain with nothing worthwhile gained. A realized Knower on the
other hand, sees everything as the bliss of the Aatman only; and so never is fooled by the appearance of
sense objects. Their presence or absence does not make any difference to his inner peace. He swims in the
real nectar flow, and is always blissful.)

बहिः सर्वसमाचारमन्तः सर्वार्थशीतलं नित्यमन्तरनाविष्ट आविष्ट इव तिष्टति।

Outwardly he (the Knower) is engaged in his duties as per his life-situation; yet is cool within always and
remains unaffected by all the events of life. He stays in the actions as if engrossed; but is not engrossed.
(When a Knower is engrossed in objects or actions, he is actually engrossed in the silence of Chit alone.
Even a simple act of sweeping the room with a broom, or listening to a song or any ordinary action of the
daily life will be done by him with full concentration. The mind gets fully absorbed in that act, forgetting all
else at that moment of action. The work goes on mechanically; and he is in the bliss of the Self only.
For the ignorant, the world is divided into actions based on time and place. They always are restless when
engaged in any action, ordinary or important, and make a mess of all the actions.
The ignorant ‘do’ the actions as the divided state of ‘I’ and the ‘action’; but the Knower exists as the very
action-scene without the division of ‘I’ and the ‘action’.
The ignorant need to keep particular hours of study, meditation and have to whine that they never get time
for Brahman-thought! For the knower, the life itself is a state of Samaadhi. It is not divided by actions and
objects. He is always awake in the silence.
Actions and the perceived objects rush towards him like the river hitting at a rock; but he is never affected
by those waves; and remains unshaken and remains absorbed in the Chit-state.
Any action done by the body and mind is a meditation posture for the Knower.
He is always is in Nirvikalpa Samaadhi, though engaged in a variety of actions that fall to him in the course
of his life. The words ‘Nirvikalpa’ and ‘Savikalpa’ have no meaning for him at all. Only the ignorant who
know the word ‘Vikalpa’, the ‘agitation or thought’, live with it as their natural state of existence, and have
to seek a state of Nirvikalpa, an unperturbed state as outside of them; but in the case of a knower, for whom
the ‘Vikalpa-natured mind’ is dead already, where is a separate Nirvikalpa state to be sought for?
All the actions he does is the manifest shine of the undivided ‘unmanifest Brahman’.
All the enjoyments he experiences is the manifest shine of the undivided ‘unmanifest Brahman’.
His form, words, thoughts are all the manifest state of the unmanifest Brahman.
Manifest Brahman is actually the unmanifest Brahman only; because Brahman is a state without the
differentiation of the manifest and unmanifest states.
These words, ‘manifest’ and ‘unmanifest’, belong to the dictionary of the ignorant.
A Knower is ‘Brahman in person’, you can say.
There is actually no Knower at all; but the Chit state watching a dream, with full awareness.
The best example of a Knower and ignorant in the same situation with different levels of existence can be
seen where Krishna is acting as a charioteer for Arjuna in the battle-field of KuruKshetra.
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While Arjuna had to concentrate only on killing anyone whom he sights or hears, Krishna had the multiple
tasks of maneuvering the chariot through the mad lot of elephants, chariots and men; protect Arjuna from the
enemy darts; protect the horses also from getting killed; protect himself also from getting hit by the enemy
arrows; and drive the chariot through the complicated Vyooha (complicated arrangement) of the enemy-
army also.
Even with such difficult tasks engaging his mind at the same instant, he was still in the state of Chit only,
unaffected by the actions of the body and the mind; was perfect in each move of his hand or eyes. A single
moment of non-alertness meant instant death at the hand of the enemy for himself and for his dear friend
Arjuna also.
He was in the state of Nirvikalpa Samaadhi all through the war-scenes. Actually his whole life was a state of
contemplation; where was he out of his Chit-state ever?!
Arjuna on the other hand was an ordinary man who had understood Brahman as an intellectual topic only.
He was not in a realized state yet.
Just by hearing Krishna’s Geetaa, he did not attain the state of Brahman.
At the most, he got the courage to kill his kith and kin in the battlefield; that is all. He was the same old
Arjuna with the same old ignorance worrying about the victory or defeat at the end of the war.
Whereas, Krishna was in the Samaadhi state even when engaged in so many actions of the battle-field,
Arjuna who had to just shoot his arrows at enemies, was continuously agitated and sweating at all moments;
maybe wondering when the war will be over, when he will sit in his palace in a private room; and meditate
on Brahman as Krishna had explained!
Though Arjuna was also Brahman in essence, he wanted to seek Brahman after the actions were over only;
because, for him, Brahman state was a thing to be achieved through a process of contemplation, like all other
gains of the world are attained through some processes only. It is like the ocean thinking that it will attain
the state of ocean after the waves stop!
Krishna was the ocean with waves. Waves did not disturb him.
Arjuna was the ocean who as a wave wanted to become the ocean! He wanted to renounce the waves!
The difference between the two is just the ignorance.
Krishna was awake in the dream of the battle; and was the Chit dreaming as Krishna.
Arjuna was absorbed in the dream of a battle as a dream-character named Arjuna!
He knew that he had to wake up; his friend had taught him all that had to be taught; but he never woke up!
He later on dropped the friendship with Krishna also, when he felt that his son Abhimanyu’s death was
indirectly caused by Krishna; which led towards Krishna’s complete renouncement of the family, kingdom
and his walking away into the wilderness of a jungle as a recluse.
Just by hearing Geetaa, Arjuna did not attain any state of Knowledge; he did not realize the truths as true
understanding through Vichaara.
Just by reading ‘Vaasishtam’, one cannot realize Brahman as a result of some meritorious action, unless
each and every statement of Vasishta is understood as a realized truth and becomes part of oneself.
A Knower does not ‘know’ anything; but is ‘Knowledge’ in essence.
There is nothing outside of him other than the ‘silent emptiness’.
He is a not a ‘Knower of the Aatman’; but just ‘That’ which knows only itself!
There is no name to describe his auspicious state!
He is Chit which is both manifest and unmanifest.
There is not even a ‘he’; but only ‘Chit’,the emptiness which supports all this!)
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART SIXTY SEVEN

(IN QUEST OF A ‘KNOWER-CHINTAAMANI’ BURIED INSIDE THE ‘FAKE GEMS’)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
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DEDICATED

TO

ALL THE SEEKERS OF TRUTH

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ABOUT THE AUTHOR

Narayanalakshmi

Narayanalakshmi (Shubhalakshmi), an ascetic spent most of her life in the Himalayan terrain, engaged in the
penance of knowledge. She is well-versed in all philosophies and is a scholar in Sanskrit language. Her
mission life is to retrieve the lost knowledge of the ancient Rishis and offer it unblemished to all the seekers
of the Truth. She is from Bangalore, Karnataka, India.
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रामोवाच
Rama spoke

स्वरूपमीदृशं तस्य को वेत्ति मुनिनायक वद सत्यमसत्यं वा भवत्यज्ञो ह्यपीदृशः।

अश्ववद्ब्रह्मचर्येण चरन्तोऽचारुचेतसः मिथ्यातपस्विदार्ढ्याय भवन्त्येवंविधा मुने।
Hey Best of all Sages! How can anyone understand the characteristics mentioned by you as true or faked, tell
me; for even an ignorant man can pretend to have such qualities!
These ‘deceivers with the ugly minds’(AshvaBrahmachaarins), are the men who pretend to be celibates
similar to a horse that is forced to live alone in a stable, and they pretend an attitude of dispassion (and fool
others) just because they have no access to the needed things in their life.
These people outwardly conduct themselves the same way as a realized person does, for the establishment of
their fake Knower-state, solely with the purpose of attaining name and fame.
(‘AshvaBrahmachaari’ means a horse-celibate. If a person is not having a woman companion because of his
own life circumstances, and is forced to follow celibacy, it is known as horse-celibacy (a forced celibacy).
It is like pretending to observe fasting, when actually there is no food to eat.
Such people also will pretend to be in a higher state of spirituality and act as if they have renounced
everything in life, as if by knowing the ephemeral nature of objects.
There are also fraudulent people, who master a few intellectual portions of the scriptures and act on the
outside as great saints, thus making a livelihood by looting the gullible.
Outwardly anyone can pretend to be a realized person and fool many people through their oratory powers.
How do we mark the real Knower from amongst these cheaters?
Since no one understands what a realization state is actually, ignorant people throng any one who pretends to
be a knower, or any trickster who has mastered a few magic tricks or lowly Siddhis).

वसिष्टोवाच
Vasishta spoke

असत्यं वास्तु सत्यं वा स्वरूपं वरमीदृशं विद्धि वेदविदां त्वेष स्वभावानुभवस्थितः।

Understand that, whether real or unreal, such a conduct as one’s nature is a boon if it leads one towards the
auspicious state. (Sometimes, pretending to be with such characteristics may change the person towards
natural good conduct in course of time. Such people have to try hard to even to pretend such nobility.)
However, for the true Knowers this conduct is naturally experienced. ( There is no visible effort involved.)
(If a person is forced to remain good by unavoidable life-circumstances and has to follow a disciplined life,
even then, such a practice will not harm him; rather may later develop into real dispassion also.
In a Knower, the above mentioned qualities like equanimity etc are natural and there is no effort of practice
involved in maintaining those virtues. He does not have to make effort to maintain equanimity, or forcefully
keep away the sense objects as an outward disciplinary measure. Even if he is in the midst of sense
pleasures, his mind naturally will be detached from them.
Others just pretend to keep away the sense objects outwardly, and keep thinking of them in their minds.
Such impure practitioners are known as ‘Mithyaachaaris’, the ‘ones that fake noble conduct’, in Geetaa.)

अनाविष्टा विचेष्टन्ते वीतरागाः सरागवत्गतहासा हसन्त्यज्ञान्सहसा करुणाकु लाः।

These true Knowers engage in their activities, without actually getting attached to the results thereof.
(They have nothing more to achieve through the performance of actions.)
They are empty of all the desires and wants; yet act as if they have wants.
(They maintain ‘pretense Vaasanaas’ just to live a life of their choice.)
Though they do not laugh or ridicule anyone, they smile in sympathy for those who are ignorant, feeling
compassion instantly.
(Realized people do not reveal their inner state to anyone. They look ordinary and live like any ordinary
person. Their inner attitude alone differs, and is not visible to others.
They act as ‘Virtuous people overflowing with Sattva Guna’ when moving among the people, and pretend to
be good, though they see no one outside of them as a second person who deserves compassion. In truth, they
are above all the Gunas and need not maintain any Sattva quality with effort to show their good nature to
impress others. Their mind itself is pure Sattva oozing out auspiciousness, at every moment.)
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चित्तादर्शगतं दृश्यं सर्वं कपटकु ट्टिमं पश्यन्त्यसत्परिज्ञातं स्वप्ने हेमेव हस्तगतम्।

They see the ‘perceived-state that is reflected in the mind-mirror’ as a floor paved with deceit (of Maayaa)
and is understood in the wrong way (as real and absolute, like a floor that looks solid and strong but is just a
hollow covered on the surface by water); like the gold in the hand inside a dream (which vanishes when you
wake up).
(Any world-perception, for a true knower is the ‘gold in the hand that is seen inside a dream,’ and so non-
existent in truth. How can these noble ones want anything in the world when they know that the world is just
‘Bodha’ - a collection of information brought by the senses and coloured by the mind?)

अन्तःशीतलतामेषां तां न जानन्ति के चन दूराच्चन्दनदारूणामामोदमिव जन्तवः।

The other ignorant people cannot grasp the inner coolness of this person, like the fragrance from the sandal
trees at a great distance cannot be known by a person who is far away (since the intellect-levels of the
ignorant and the Knower are completely different).
(How to identify a true knower? You cannot! How can the darkness recognize the light ever?
How can an ignorant man who understands the sense perceptions (that rise as the realness of the objects and
people) alone as real, ever grasp the realized state of a person, which is beyond the range of senses?
He will not even have a vague idea of what realization means.
For the ordinary persons, ‘Moksha’ is a thing to be attained after death; or a state forced upon them through
death. How can they ever know of man who is liberated while living? How can a man on the ground catch
the fragrance of a sandal tree situated on the top edge of a huge mountain?)

ये तु विज्ञातविज्ञेयास्तादृशाः पावनाशयाः जानन्ति तांस्तथैवान्तरहेः पादानिवाहयः।

Those alone, who have understood the truth of the Supreme, with pure minds similar to them, will
understand them as they are, like the snakes alone know the steps of another snake.
(However, those who have understood at least a little of the scriptures and are aware of such a state as
JeevanMukta, will recognize a true Knower like a snake being aware of another snake’s movement.)

भावं निगूहयन्त्येते तमुत्तममनुत्तमाः ग्राम्यैर्धनैः किलानर्घ्यः कश्चिन्तामणिरापणे।

Those excellent men (the realized Knowers) hide that excellent state of quiescence from all the others.
(The ordinary people do not have the cash of Mumukshutva, Vichaara and Viveka, and are stuck in poverty
in the true sense, by lacking the capacity to absorb knolwedge. It serves no purpose to explain this state to
the ignorant minds seeping in the mire of family-love, material pleasures, wealth-gain etc).
Who will sell the ‘great priceless Chintaamani gem’ in a shop (publicly), which cannot be bought by the
ordinary people of the villages with their money?
(A true knower will never proclaim about his inner state of knowledge to any one else. Even his family
might be unaware of his great state. Outwardly he will be conducting himself as an ordinary person only,
who is engaged in his regular duties. Why will he waste his time in advertising his inner state to any one
else? What will he gain by that? If he tells the dream-characters around him about his wakeful state of
Turyaa, will they ever understand him? He will be like a ‘man with the sight’ in a ‘country of the blind’.
And moreover, when he knows very well that there is nothing but Chit-state that shines as all, and when he
stays always in the unbroken silent bliss of truth, then what need is there for him to state aloud his state of
realization? What is he going to gain anything extra other than what he already has? What fame does he
expect from the non-existent characters of the world? Why will the ocean want to proclaim to the dumb
waves that it is an ocean, and how can the splashing waves understand the limitless Ocean-state?)

तस्मिन्निगूहने भावो यतस्तेषां न दर्शने निर्वासना गतद्वैता गतमानाः किलाङ्ग ते।

The true Knowers are completely bereft of all the Vaasanaas, all duality-ideas, and all pride.
Their very character of concealing their state of realization and not displaying it to others, is their main
identification for you.
(A true knower and a fake knower have this one marked difference only; that the former will never publicly
reveal his realized state; but the latter will talk a lot about his own greatness, and act out his realized state
with an impressing show of charming speeches, magical abilities, and an enticing personality that is faked.)
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एकान्तामानदौर्गत्यजनावज्ञप्तयस्तु तान्सुखयन्ति यथा राम न तथैव महर्द्धयः।

(What do the truly realized fancy, if not the wealth and the social recognition?)
‘Remaining in solitude absorbed in the Self’, ‘lack of pride’, ‘not possessing anything’, and ‘not getting
recognized by the people’; these alone please them Rama; and not the great prosperities (fame and name and
the related wealth-acquirement).
(A true Knower always remains aloof from people; does not seek the crowds like the fake Knower. He
places no value for name or fame or the recognition in the society. What meaning is there in getting adored
and worshipped by the imagined characters of the world? What more is there to be achieved by him, that he
should seek recognition in a society and feel fulfilled? What would the Sun who shines high up in the sky,
want from the tiny candle-sticks that are stuck to the ground?)

स्वसंवेदनसंवेद्यसारा विदितवेद्यता नैषा दर्शयितुं शक्या दृश्यते न च तद्विदा।

This ‘state of the Realization of the Supreme’, which is the ‘blissful essence of the understanding of one’s
own nature’, cannot be displayed to others, and cannot be seen as an experience even by the one who is in
that state (as some trance state, or horripilation etc). (It is purely a subjective state, and cannot be displayed
with any costume or certificate or a halo around the head.)
(How can you see ‘realization’, or know it as an experience? It cannot be grasped by the senses or the mind.
Even any realized man cannot see it or experience it as a joyous state or peaceful state outside of him; but
remains as that only.
Shiva of Kailaasa looks more dispassionate and Brahman-like, than Vishnu of Vaikuntha who lolls on a soft
bed of serpent in the midst of the fragrant milk ocean.
A Knower may be like a Shiva staying away from all people, in his own cave of solitude; or he might be a
Vishnu engaged in his duties at all times. In the level of dispassion and realization, Shiva and Vishnu, both
are equal. Both see the world as ashes only; as already dead; but each deal with it differently.
How many people could understand the Knowledge-state of KrishnaVaasuDeva in the Dvaapara Yuga? Not
even his close friend Arjuna!
Outside looks can never display the inner calmness of a Knower. If anyone displays calmness with effort,
then he is not indeed a Knower. Beware of such pretense Yogis.
Subhaashitas state: ‘Calmness is indeed maintained by all the people in peaceful circumstances; but when a
calamity rises suddenly, the pretense calmness vanishes off instantly.’
‘A crow and a Koel, both are black in hue; but the crow is a crow, and a Koel is a Koel when the Spring
season arrives.’)

गुणं ममेमं जानातु जनः पूजां करोतु मे इत्यहंकारिणामीहा न तु तन्मुक्त्तचेतसाम्।

‘Let the people know of my state and worship me as a great person’; this sort of a desire belonging to an
egoistic person is not there in those whose minds are free of the ego-sense.

SIDDHI-DISPLAY IS NOT THE MARK OF THE REALIZED

क्रियाफलानि चिद्व्योमगमनादीनि राघव अज्ञानामपि सिध्यन्ति मन्त्रौषधिवशादिह।
The fruits of certain practices like ‘flying in the sky’ and other innumerable magical feats, Raaghava, are the
possible attainments for the ignorant also through the medium of Mantras, magical potions etc.
(A true Knower is in no need of the adoration of the public, and does not display his fake dispassion through
some coloured costumes and some crowd pulling stunts.
Is Siddhi a part of realization? Should a realized person float in the sky like a bird? Do realized people do
magic? Are they extraordinary men of miracles? This question was already dealt in the story of Chudaala.
A Siddhi can be mastered by any one, be he an ignorant or realized. It is a learning connected to the world.
What does a realized man do with Siddhis? What meaning do Siddhis have for him?
When he has understood the unreal nature of the world itself, why will he waste his time in displaying a
Siddhi to draw crowds? What use is the power of miracle for him?
Krishna had mastered all the Siddhis under the guidance of some great Sages; so he used those powers to
protect himself and his people. He was a ‘Bhagavaan’, a ‘master of all Siddhis’. Rama on the other hand, did
not bother to master any such thing. He lived as an ordinary man with ordinary skills of warfare and
weaponry. He did not fly across the ocean; but had to manually construct a bridge to reach Lanka.
Realization does not mean the acquirement of magical powers; but a realized person can acquire magical
powers also if he wants, like queen Chudaala did. A Siddhi-display is not the mark of a true knower.)
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यो यादृक् क्लेशमाधातुं समर्थस्तादृगेव सः अवश्यं फलमाप्नोति प्रबुद्धोऽस्त्वज्ञ एव वा।

Whatever hard-effort can be placed by anyone in such practices (of mastering any science), he will attain the
predicted fruits for sure, be he a realized person or an ignorant man.

आमोदश्चन्दनस्येव स्पन्दनस्य फलं हृदि सर्वस्यैवास्ति तन्नूनं तद्वता समवाप्यते।

Like the fragrance concealed inside the sandal, everyone carries the fruit of their actions inside them; and it
reveals as and when, as a complete experience.
(Any Siddhi is also a Vaasanaa-field experience only, like any other magical feat; and not any great level
that is to be sought for! Siddhis are also part of the great delusion named ‘Jagat’. A true knower places no
value for any Siddhi.)

अहम्तावासनाद्वैतं वस्तुता दृश्यवस्तुषु यस्यास्त्यसौ साधयति खगमादिक्रियाफलम्।

He (the ignorant one), who imposes reality on the objects of the world, as directed by the Vaasanaas of the
ego and duality, practices the required rites under the guidance of a learned Master, and attains the fruits of
his practice like the flying in the sky etc. (Self-Realization state is not necessary for mastering any Siddhi.)

A KNOWER HAS NO NEED FOR SIDDHI-ACQUIREMENT

इदं न किं चिद्भ्रान्तिर्वा खं चेति ज्ञस्तु वेत्ति यः सोऽवासनः कर्मवात्याः कथं साधयति क्रियाः।
‘This (Siddhi) is nothing’ (is worthless); ‘This is just another form of delusion’; ‘This is just the expanse of
the Chit’; The true knower understands all the Siddhis in this manner, and is without Vaasanaas at all.
How can he want to achieve the fruits of these practices, which are just the ‘(empty) winds of actions’ only?
(For a true Knower, Siddhis are just the meaningless movements of the limbs with no useful purpose served.
He is resting inside the heavenly garden of Chit! Why should he bother about the desert and its winds?
If the world is one huge mirage seen by the mind, then Siddhis are also part of the mirage only, and not real.)

नैव तस्य कृ तेनार्थो नाऽकृ तेनेह कश्चन न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः।

There is nothing that is achieved by him through the performance or non-performance of actions.
There is also no expectation of anything from the other beings also.
(What does a Knower want from the world? Nothing!)

न तदस्ति पृथिव्यां वा दिवि देवेषु वा क्वचित्यदुदारमनोवृत्तेर्लोभाय विदितात्मनः।

There is nothing on this earth, or in the Devas or in the heaven, that is to be sought by a Knower of the
Aatman, whose mind is in the ‘exalted state of Brahman’.

जगदेव तृणं यस्य न किं चिद्रज एव वा किं नाम तस्य भवतु अन्यदादेयतां गतम्।
For such a person, for whom the world equals a piece of dry grass, or a particle of dust, or nothing at all,
what can be his (as his possession or achievement) or anything that can be there which he has lost, so that it
can be brought back to him?

निर्वाहितजगद्यात्रः परिपूर्णमनाः मुनिः यथास्थितमसावास्ते संप्रयाति यथागतम्।

Just going through the journey of life, ‘this silent one with a fulfilled mind’, stays as he is in whatever life-
situation he is in; and has a conduct to suit any occasion that is met with.

नित्यान्तःशीतलो मौनी सत्वीभूतमनोवनिः परिपूर्णार्णवाकारो गम्भीरप्रकटाशयः।

He is always silent in the mind; has a cool un-agitated mind. His mind is in the(Gunaateeta) state of ‘Sattva’.
He, who is endowed with a profoundly manifest mind is like the completely filled ocean.

रसायनपरापूर्णहृदवत् ह्लादमात्मनि धत्ते करोति वान्यस्य सकलेन्दुरिवामलः।

Like a lake overflowing with the excellent nectar, he holds the bliss of silence in his heart.
He pleases others also like a moon that is complete with all the digits (and is stabilized in his Sattva state).
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SEEK THE TRUE KNOWER AND RISE EQUAL TO HIM

मन्दारमञ्जरीकु ञ्जपिञ्जरा देवभूमयः न तथा ह्लादयन्त्येता यथा पण्डितबुद्धयः।
चन्द्रबिम्बैर्वसन्तैश्च महतामहताशयैः सारं सौभाग्यसौगन्ध्यसौरभालोकभोगिषु।
(What can the Knowledge imparted by these Knowers can be compared to?
What all you can think of any joy or happiness in your mind is not even a ‘minuscule measure’ of the
‘knowledge-bliss’ rising from the Knowers. They offer the compressed ‘knowledge essence’ of all the
Knowers at once to a sincere seeker, with no hesitation, without the expectation of even gratitude.
Not so the fake ones, who promise the worldly gains and offer advice on worldly matters, being intent only
on self-glorification and self-recognition.)
‘The lands of the heavenly beings’ that are filled the ‘golden bowers’ covered by ‘clusters of blossoms of
Mandaara flowers’ do not give happiness as does the ‘knowledge imparted by the Knower who has
controlled his senses’; for their knowledge is the ‘totality-bliss’ and is ‘the essence of the coolness of all the
moon-discs’, ‘the joy of all the spring seasons’, ‘all the enjoyments that belong to all the prosperities’, ‘all
the fragrances’, ‘all the scents and sights’; and is ‘the essence of all the great thinkers whose minds are not
tainted by attachment and hatred’.

भ्रान्तिमात्रमिदं विश्वमिन्द्रजालमसन्मयं त्यजतीति विनिश्चित्य दिनानुदिनमेषणाः।

‘This world is just a product of delusion, is a false scene as seen in the magical feat of a sorcerer.’
With such an ascertainment, a seeker will slowly, day by day, renounce all the desires.
(A seeker, who manages to find the real Knower amidst the fake Mahatmas, will also develop dispassion
gradually, and attain the same state as that of the Knower, in course of time.)

THE STATE OF AN EXCELLENT KNOWER

शीतातपादिदुःखानि निजदेहगतान्यपि अन्यगदेहगतानीव ज्ञः पश्यत्यवहेलया।
A Knower sees with disregard all the discomforts like cold, heat, etc which belong to his body, as if they
belong to another body.
(He does not bother much about the inconveniences that belong to his life-story. His life-story is also a
meaningless fiction that he reads through, as if it is a story that belongs to some one else.)

करुणोदारया वृत्त्या वृत्त्या व्रततिधीरया नीरसो नीरसारां तु सारतां सरति स्थितिम्।

He always acts with profound compassion (like a moist creeper that is soft and fragrant).
He is like strong creeper (vratati) which holds on to a well-rooted tree.
He is full of dispassion (neerasa). (A creeper is also thin, ‘neerasa’.)
Like the creeper he is satisfied with a little water (neera-saara) itself.
(‘Neera-saara’ is his own Self-state itself, or whatever he gets in life by the natural processes of life.).
He, remaining the state of in the Supreme state of bliss as entwined in the Brahman state (Sthiti), gives all
his essence (saarataa) to others like the creeper which gives off (sarati) its essence in the form of the fruits
and flowers to others, keeping nothing to itself.
(This is a beautiful verse with ‘Shabda-alamkaara’. The very sounds of the letters produce the effect of a
creeper growing ‘sara sara’ around the tree.
A true Knower is like a creeper filled with flowers and fruits, entwined around the tree of Brahman-state.
He gives; never takes!)

व्यवहारं यथाप्राप्तं लोकसामान्यमाचरन्चराचराणां भूतानुपर्येवावतिष्टते।

He will do all actions like the others of the world, as whatever is demanded of him in the life-situations, yet
will stay in the highest exalted state ever possible, far above all the beings, the moving or non-moving.

प्रज्ञाप्रासादमारूढस्त्वशोच्यः शोचते जनान्भूमिष्टानिव शैलस्थः सर्वान्प्रज्ञोऽनुपश्यति।

He has ascended the topmost terrace of ‘Prajnaa’ (true understanding). He has nothing to be sad about; but
feels sad by looking at the ignorant who are suffering without the true knowledge. A ‘man of true
understanding’ looks at all, like man standing on top of the hill looks at those on the ground far below.
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चिरं कल्लोलवलितः सुमना जलदौ भ्रमे परं पारमुपागत्य परां विश्रान्तिमेति सः।
This man of wisdom, for long hit by the turbulent waves of the ocean and rolling about, now has reached the
farthest end of the shore, and is in the supreme state of rest.

हसन्स शान्तया वृत्त्या प्राक्तनीर्जागतीगतीः स्मयमान इवास्तेऽन्तर्जनताश्च घनभ्रमाः।

He now conducting himself in peace, as established in the Aatman, laughs at the events of life in the past,
and remains with a smile as it were, when looking at the ignorant caught in ‘dense delusions’.

एताः कान्तारनिर्मग्नमिताः संसारदृष्टयः असत्यो हृतवत्यो मामित्यन्तर्याति विस्मयम्।

‘These are like the blind ones lost their way in the wild jungle filled with the thorny groves and deep chasms;
these perceptions of the Samsaara are unreal; they had deluded me also once;’ so he thinks in wonder!
(He was also deluded once and had been suffering in the turbulent waves of Samsaara; but with a
determined mind and courage in the heart, he has crossed over the ocean of Samsaara and is well-settled in
the shore now. The ocean waters will never ever drown him again.)

दृष्ट्याष्टगुणमैश्वर्यमनिष्टं मे तृणायते इत्युपैत्युपहान्तत्वात्स्मयमानोऽपि न स्मयम्।

‘It is my good fortune that this wealth (of powers) which is of eight types, appears like worthless grass to
me’. Thus he thinks, and remaining in his peaceful state appears to be smiling at all; but not really smiling
(like the ignorant in high positions) as with arrogance.
(He just watches the world-play like a meaningless drama going on for no purpose.
He does not treat the ignorant with arrogance.
What is there divided as ignorant or knowledge for him?
He has crossed over all the conceptions of differences and differentiation.
He is not even a ‘he’ anymore. He is not a living being or any entity with an ‘I’.
There only remains the silence that is unbroken and the full of awareness-state which knows itself.
The others alone see his form and look at him as a person moving among them.
In his level, he does not exist as a form or name. He is ‘the silence’!
Can a Knower be recognized by the dress he wears, the place he lives, the actions he does, or the shape, hue,
or gender? No! He can be doing anything, wearing anything, living anywhere in any form.
He may be amidst pleasures, or be in contemplation; he may be one among the crowd, or live in solitude.
Who can quote rules for the one who is above all the rules and regulations of the world?)

कश्चिद्गिरिगुहागेहः कश्चित्पुण्याश्रमाश्रयः कश्चिद्गृहस्थाश्रमवान्कश्चिद्बहुरटन्स्थितः।

Sometimes he may live inside a cave of a mountain; sometimes in the sacred premises of a hermitage;
sometimes leading the life of a householder; sometimes he keeps wandering anywhere and everywhere.

कश्चिद्भिक्षाचराचारः कश्चिदेकान्ततापसः कश्चिन्मौनव्रतधरः कश्चिद्ध्यानपरायणः।

Sometimes he lives by begging alms. Sometimes he stays in complete solitude merged in his penance.
Sometimes he is silent and does not speak to any one. Sometimes he may be absorbed in meditation.

कश्चिद्विपश्चिद्विख्यातः कश्चिद्श्रोता श्रुतेः स्मृतेः कश्चिद्राजा द्विजः कश्चित्कश्चिदज्ञ इव स्थितः।

Sometimes he is highly learned and is famous. Sometimes he listens to Shrutis and Smritis (engaged in
studies). He may be a ruler of a kingdom sometimes; or a Brahmin doing his rites; sometimes he may be so
simple and unrevealing, that people may think of him as a fool also.

गुटिकाञ्जनखड्गादिसिद्धः कश्चिन्नभोगतः कश्चिच्छिल्पकलाजीवी कश्चित्पामररूपभृत्।

Sometimes, he might have mastered the Siddhis through goblets, collirium, and sword, and fly in the sky.
Sometimes he might be an expert in the art of sculpting (doing any job he likes).
Sometimes he will look like any other ordinary person of lowly origin also.

कश्चित्त्यक्तसमाचारः कश्चिच्छोत्रियनायकः कश्चिदुन्मत्तचरितः प्रव्रज्यां कश्चिदाश्रितः।

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Sometimes he might be without any contact of the world.

Sometimes he might be acting as the chief of all the learned.
Sometimes he may act like an insane person wandering here and there.
Sometimes he may live at one place under some shelter.

पुरुषो न शरीरादि न च चित्तादि किं चन पुरुषश्चेतनं नाम न स नश्यति कर्हिचित्।

He is not a Purusha (embodied one); he has no body etc; he has no mind etc.
He is ‘Purusha’ as the conscious principle only; he never gets destroyed.

अच्छे द्योऽसावदाह्योऽसावक्लेद्योऽशोष्य एव च नित्यः सर्वगतः स्थाणुरचलोऽसौ सनातनः।

He cannot be cut, he cannot be burnt, he cannot be wetted, he cannot be dried up.
He is eternal; all-pervading; stable; without movements; and is ancient. (He is Chit in person!)

इति सम्यक्प्रबुद्धो यः स यथा यत्र तिष्टति तथा तिष्टतु तत्रात्र स्थानास्थाननियमेन किम्।
If in this manner, he who has fully woken up to the truth stays wherever he likes in whatever manner, let him
be like that only. What specification of the place is to be sought or avoided, and have anything to do with
him?
(Do not imagine a realized person to be floating in the sky with a halo around his head, producing gold and
silver objects from air. A realized man is not a magician or a sorcerer. He will look like any ordinary being
of the earth and live in any place of his liking, doing whatever he feels like doing.
Why do you superimpose your imagination on a Knower and specify that he should be like this or like that?
What rules can bind the ever-free one? What is auspicious or inauspicious for him?
‘I have no duties to perform, hey Arjuna; yet I keep doing work without a break for the good of the world’
says Krishna in Geetaa. A realized man need not sit on a platform and draw crowds attracting them with
magical feats. His very presence on the earth purifies the minds of many, though they may not be aware of
his presence. Leave him to live his own life as he pleases. Do not be the ‘darkness’ that defines the ‘sun’.)

पातालमाविशतु यातु नभो विलङ्ग्य दिङ्ग्मण्डलं भ्रमतु पेषणमेव येन।

चिन्मात्रमेतदजरं न तु यातु नाशमाकाशकोश इव शान्तमजं शिवं तत्।
Let him enter the Paataala; or cross the skies and move to other worlds; or roam about the worlds in the
sphere of all directions, thus making the mountains and hills dash against each other and turn into powder
(for nothing exists as real for him; and his very presence shatters them into nothingness.)
(His form might be moving fast in space; or stay motionless; what does it matter?
He might be busy in the world affairs or keep away from all; what does it matter?)
This state (of a JeevanMukta) is just ‘Chit alone’ and unchanging. It does not perish.
Like the inside silence of the empty sky, ‘that’ is quiet, unborn and auspicious.
(He is the ‘Quiescence’ hidden deep within the ‘perception-imagery which alone is accessible to the
ignorant’. If that ‘quiescence’ named ‘Knower’ is accessible to you by chance, and you are able to see
beyond his perceived image-form, then you indeed are ‘saved’.)
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART SIXTY EIGHT

(‘BHAA’ ‘BHAANAMAATRAM’ ‘SHAANTAM’]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
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DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

Narayanalakshmi (Shubhalakshmi), an ascetic spent most of her life in the Himalayan terrain, engaged in the
penance of knowledge. She is well-versed in all philosophies and is a scholar in Sanskrit language. Her
mission life is to retrieve the lost knowledge of the ancient Rishis and offer it unblemished to all the seekers
of the Truth. She is from Bangalore, Karnataka, India.
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वसिष्टोवाच
Vasishta spoke

(‘Bhaa’ means the ‘light’ or ‘that which reveals’.

‘Bhaana’ means again the bright light which reveals all.
‘Shaantam’ means some ‘quiet unknown something’ which shines as this revealing light.
This ‘light’ (Bhaa) is not the bright light emanating from the sun or the stars or the moon.
It is the ‘subtle non-physical light of understanding’ that reveals the sun and the moon and the stars also.
This ‘Bhaa’ is ‘ChinMaatram’.
This ‘Bhaana’ is the ‘conscious understanding power’ that reveals the world-scenario for you.
It is not located inside you as a streak of light or as a ghostly spirit.
It is the very potential for experience that makes you a ‘you’.
What you ‘understand’ is the ‘world you experience’.
You as the ‘single undivided unit’ of ‘understanding and the understood’ is the ‘Bhaa’, the revealing power
that exists as the revealed (world-experience). To ignore the ‘revealed’ as ‘unreal’, and stay as only the
‘revealing light’ that is ‘real’, is the ‘Moksha’ that is sought by the wise ones.)

भामात्रं भानमात्रं वा शान्तं भासत एव च।चिन्मात्रं यदनाद्यन्तं तस्य नाशः कथं कदा।
(What exists but the ‘shine of understanding’ (‘Bhaa’)?
It (the unknowable reality) is just the shine of ‘understanding awareness’ (Bhaa) in all, (the basic awareness
behind all the three states of Jaagrat etc).
(That which is able to observe the different states of Jaagrat, Svapna, and Sushupti, can only stay outside of
these states as the pure observer-state. If it was not always there as the constant unchanging witness, how
can you even know of these three states also? If you remember that you were dreaming before you woke up,
it is because some ‘awareness-state’ was outside of both the dream and the waking states and knew of the
transition from the dream to the waking state.)

It is the ‘understanding of the objects’ (Bhaana) that shines as the objects.

(How can the ‘changing states of the objects’ be understood, unless some ‘changeless state’ is observing
these changes? A changing thing cannot observe the other changing things, when it itself is changing.
Some ‘unchanging stable awareness’ is watching all the experiences of the ego, and is connecting these
experiences as a life-story. It is the ‘seeing’ that connects the ‘seen and the seer’, the Jagat and the Jeeva.
The ‘seer and the seen’ exist as a single undivided experience field.
What is understood as the ‘divided state of the world’ is the ‘undivided state of the seer and the seen’.
The seer alone exists as the seen-state also.
The world is made up of these broken ‘seer and seen states’ only, which are witnessed by the ‘seeing’ state,
the ‘Bhaa’, the ‘Bhaana’ the quiet seeing state, ‘Shaantam’.
It is the ‘quite shine of awareness’ ‘(Bhaa’ that is ‘Shaantam’) that is shining behind all the experiences,
actions, memories etc (as the changeless observer-state.)

If a person has understood his essence as the ‘Chit-alone’ which is without beginning or end, then how and
when can he perish?
(Why then do you identify with the changing pattern of the body and suffer, when actually you are the
changeless always? What are you? ‘Just the Chit’, the ‘ChinMaatram’!
That ‘awareness’ which ‘knows’ the ‘perceived’ as the ‘perceived’ is the ChinMaatram!
That ‘awareness’ which ‘knows’ the ‘perceived’ as ‘I am perceiving’, is the ChinMaatram.
Whatever is there as your ‘understanding capability’, that alone is ‘ChinMaatram’! This cannot perish ever.
How can the changeless thing that watches the destruction of objects, get destroyed ever?
That which rises as the information of death and destruction cannot perish, or die at the death of the inert
body; since it is not itself any information,)

तावन्मात्रं च पुरुषः कदाचित्स न नश्यति।यदि नश्यति चिन्मात्रं भूयो जायेत किं कथम्।
The embodied one (Purusha) is that much alone (just the unmoving, non-setting, understanding essence).
(This ‘Bhaa’ is not located in space, as some central physical point inside your body; it is beginningless and
endless; and was there even before you began your life-journey as a body at birth.
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You as an entity with a form with a name, are just some random information-content rising in this limitless
expanse of ‘understanding potential’ like a wave in the Ocean.)

That ‘Purusha’ never perishes. If ‘Chit-alone’ itself perishes, then what can be produced again and how?
(Why will not the ChinMaatram perish? Suppose ‘you the perceiver, who are the very awareness that is
aware of the perceived world around you along with your body and its connections’, were non-existent, then
how can all that you cherish as perceptions and thoughts be there at all?
If you were not there to ‘know’ the world, how can the ‘known world’ exist at all? But for the presence of
the non-setting witness state, how can one be aware of the production and destruction of anything at all?
Suppose there is no one to understand anything at all, then what is there as anything at all? Nothing!
Even that ‘nothingness’ cannot exist bereft of the ‘Knowing state’ to know it as the nothingness.)

न चान्यदन्यच्चिन्मात्रं क्वचित्किं चन कस्यचित्सर्वानुभवसादृश्ये कीदृशी नाम सान्यता।

(Does each person exist as a cut off point of Chit? Are there many ‘Purushas’?
No! It is one continuous undivided self-awareness state that permeates all the minds like the space.)
There is never for any one anywhere, some separate ChinMaatram (as a cut off consciousness-piece).
It is commonly experienced by all in the same way. How can it be different?
(If you argue that; Even if I, as a perceiving point do not exist at all, others will be surely experiencing the
world in my absence, as after my death; and each one is a separate ‘perceiving conscious point’ that
perceives the world, and each conscious entity is a broken piece that lives and dies along with the body.
Then, it is not so; because the reality experienced is not made of many divided perceiving points; but is the
totality of many perceiving points which experience the same type of the world.
Minds are many, but the ‘seer’ is one only, like the same sunlight filtering through different coloured
screens. That is why, the self-awareness is the same in all, and exists as the ‘I exist’ sense in all.
The ‘sameness of perception’ is found, because there is one single ‘consensus reality’, the ‘agreed upon
reality’ which is experienced by all. There may be different groups of ‘consensus realities’; one may believe
in a no-god world, another in god-based world and so on.
However, the world you see and the world that the others see in this Creation, do not differ for every one.
What one sees as a cow is the cow for the other also. So it is with every object that is perceived.
If one sees a dog instead of a cow, then he will be considered as insane, for sure.
It is the ‘single understanding power’ that is seeing the world-appearance through ‘many minds’, like the
same light filtering through many glass screens of varied taint-measures.
World is a ‘total perception-experience’ of many.
The same world of ours that gets seen by some other world residents with different mind-structures may
appear different for them than that of earth-residents. Their ‘consensus reality’ might vary.
Yet, the ‘SattaaSaamaanya’ (common essence) in all the residents of all the worlds in the Rock-hill
(mentioned previously) is the ‘ChinMaatram’, the ‘understanding principle’ alone, which is seeing the varied
worlds through the various mind-sets.
Differentiation is also part of the perception only.
All that is seen is the ‘division in time, space’, as conceived by the mind, and experienced by the mind.
If you erase off all the ‘seen’, and all the ‘minds’, then what gets left back is the ‘un-erasable Chit alone’!
If these divisions are ignored as just mind-construes, then there is left back the ChinMaatram only.
If this ChinMaatram does not exist, then what could be understood by whom?
If the ‘understanding’ or ‘Knowing’ is non-existent, then what can exist as the ‘known’ also?
You ‘know’ of your limited existence too, because of this understanding state only.
This is the common essence of any living thing in any world anywhere!)

सर्वस्यैव हिमं शीतमुष्णोग्निर्मधुरं पयः चिन्मात्रस्यावदातस्य कीदृगन्यत्वमत्र तु।

For everyone, the snow is cold; the fire is hot; and the water is sweet.
(It is the same essence of ‘Chit, the potential power to understand anything’, that exists as the same
experience of the objects for all the minds. Like the space permeating one and all, the ChinMaatram
permeates all, and is undivided like the space.)
In the ChinMaatram which is extremely pure, how can there be separateness?
(The same ChinMaatram which is the basic essence of all, is the same ‘Aatman-essence in all, and exists as
the source of all the experiences occurring in all, from a worm to the Creator. The same ChinMaatram shines
as many ‘differently experienced worlds’ of many minds, as per the intellect-level of the beings.
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ChinMaatram alone exists, perceiving the same world through the varied ego-construes.
Nothing is lost if one ego-entity dies or if one body dissolves off into the elements; ‘ChinMaatram’ never
ceases to be, and exists as some or other perception state, without any beginning or end.
Even if all the bodies die off, ChinMaatram cannot cease to be. It exists without the perceptions also.
It is taintless; and unaffected by the presence or absence of the objects.)

शरीरनाशे नाशश्चेच्चिन्मात्रस्य तदुच्यतां हर्षस्थाने विषादः किं मरणे संसृतिक्षये।

(Chaarvaaka/Vaisheshika theories get refuted here.)
If ‘ChinMaatram’ is also destroyed along with the death of the body, why grieve instead of being happy,
since the world too gets destroyed along with this world-perception?
(If you argue that; ChinMaatram will also cease to be, with the destruction of the physical body, then, why
don’t you feel happy instead of feeling sad at the onset of death? The horrible world with its disease and
pains will cease to exist with the death of the ‘present body ‘along with the ‘present consciousness’ which is
just an emergent power of the atom-groupings, as you say. Therefore, if you want to save the millions who
are suffering in various ways, death seems to be a good solution. Is it not so?
Death is the best Mukti-state that suits the ‘body thing’ which carries ‘consciousness’ as its property.)

न च नाम शरीरस्य नाशे नश्यति चिन्नभः देहे नष्टेऽपि बन्धूनां म्लेच्छै र्दृष्टा पिशाचता।
However, even if the body is destroyed, the Chit-expanse does not get destroyed.
Even if the body is dead, the lowly ones (of lesser intellects) experience the spirits of the connected relatives.
(Your argument that the ChinMaatram gets destroyed at the death of the body is not valid.
The ‘made up life-story of the made-up ego-entity’ vanishes without the support of the ‘understanding
power of Chit’ at the death of the body. Any person with the body-ego is already non-existent since he is just
a mind-construe of his own.
What is not real is non-existent anyhow; so, who dies anyway but a fiction-character that is created by the
mind alone, or some false information-content that gets processed as a part of ‘ignorance-based existence’?
What is lost by the death of the ‘inert matter-heap’? All the objects that are made of the elements, keep
perishing at every moment. The body is also such an element-grouping only.
‘Death’ is just the ‘perception of a body’s decay by the others’; ‘death’ is just some processed information
like the mirage-water that is seen as real.
You never see your own death, because you as the Chit can never cease to be!
If one story of life vanishes, then another story of life will instantly appear as per your desire-dominance.
The ChinMaatram which perceived some world-perception through some ignorant mind, will instantly see
another world of perception in another space time arena, as per the Vaasanaa dominance.
‘Death of the body’ cannot cause the ‘death of the ChinMaatram’.
‘Chaarvaakas’ accept ‘spirit-talking’ as a quality inherent in the body itself, but accept ‘death’ as the end of
the person. How can it be proved that the person dies along with the body, if he exists as a spirit after the
death of the body?)

यावच्छरीरसत्ता चेच्चेतनस्य तदुच्यतां शवः कस्मान्न चलति सत्यखण्डे शरीरके ।

If the conscious principle exists, only as long as the body exists, then tell me, why does not the corpse move,
if the body is not separate from the consciousness?
(If you argue that; The body and the consciousness are one and the same; and ‘death’ is the ‘cessation of the
consciousness’ also, then, how is it that the body lying dead on the floor stays motionless? How can the
body and the consciousness, both be the same when alive, but yet, the dead body remains without
consciousness, as if they are separate? As per your argument, both should be destroyed at the same time.
The body should not lie dead without the consciousness.
The body should be conscious and yet be dead, and be buried or burnt as conscious only!
If the body is conscious by nature, then how can it be removed of it, and lie as ‘unconscious’?
Till it is burnt off or destroyed, the body should be moving as if conscious, is it not so?
All that you saw was a body which was moving with ‘consciousness’ and alive, and again that it is dead and
not moving with ‘consciousness’.
You did not see the consciousness itself dying as such.
It shows that the body is separate from the Chit-principle.
The body as a matter-lump has ceased its functions at death; but, ChinMaatram has not ceased to be.
You are that ChinMaatram, and the body was experienced by you for your own desire-fulfillment.
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Therefore, even if this body is destroyed, the ‘same you as the ChinMaatram’ will continue your desire-
fulfillment process with another ‘mind-construed body ‘with the same or different image, with the same or
different life-story.
Destruction of a single book cannot destroy the author who can create many books at will!)

पिशाचानुभवो जीवधर्मश्चेत्तत्स सर्वदा किं न पश्यति किं बन्धौ मृते पश्यति तत्तथा।
(If you as a Chaarvaaka believe that the spirit-experience is the natural quality of a Jeeva, then he should be
seeing the spirits at all times, not only that of the relative.)
If ‘the seeing of the spirits’ is the inherent function of the living, then why does not one see it always, and
have recourse to such a spirit-vision, when only the relative is dead?
(Does it not show that your mind alone is producing the hallucination of the spirits just for you, since you
are the one that sees the spirits of the dead ones who are connected to you only?
If you argue that; ‘Spirit experience’ is the inherent nature of the living body, and not of the dead ones, and
that the consciousness is the outcome of the mixture of elements (like intoxication power), then, why all the
people do not experience the spirits of all the living ones also? We should all be co-existing with all the
spirits always!)

जीवधर्मो विशिष्टश्चेत्तादृशस्तं नरः कथं मिथ्या देशान्तरमृते पिशाचत्वं न पश्यति।

If according to you (Chaarvaaka), it is the nature of a Jeeva to know of the death of a related person and it
can see the spirit of the dead person, then why such a person does not know of one who has been falsely
declared as dead, and sees his spirit, though that person is not become a spirit at all (since he is not yet
dead)?

तस्मात्सर्वात्मकत्वे तच्चिन्मात्रं न नियन्त्रितं यद्यद्यत्र यथा वेत्ति तत्तत्तत्रावगच्छति।

Therefore, (the division-less) ChinMaatram is not restricted (by the absence or presence of bodies), since it is
the essence of everything. In whatever way it perceives, it experiences it that way (as the very common
essence of all the perceived experiences of all the beings anywhere and everywhere).
(ChinMaatram is the common essence (SattaaSaamaanya) of all the perception-states, and exists as the
three-fold unit of the ‘seer seeing the seen’.
ChinMaatram is not restricted to the bodies. It is not contained inside the body like a tiny observer-entity.
The very experience of perception that produces you as the perceiver is known as the ChinMaatram. It is the
‘understanding point’, the ‘knowledge essence ‘which perceives the ‘knowledge of division’ as the ‘Jagat’.
The perception phenomenon, the information processor, is known as the ‘mind’ (Manas); that mind again
imagines a matter-lump as a separate entity; that body-idea gives rise to the ego made of imagined ideas
about an individual stuck in space and time. All this happens as it were because of ignorance. If the
ignorance is destroyed through correct knowledge by Vichaara, then the ego dies; the mind dies; the
perceptions turn into just pure knowledge; and one stays only as the ChinMaatram.
How can this ChinMaatram die when the imagined body dies?
How can the reader die if the fiction character inside the book dies?)

अबाधितैवैकघना संविद्भवति यादृशी तादृश्येवानुभूतिर्हि तत्स्वभावोऽत्र कारणम्।

The consciousness, dense with the power of understanding is unaffected by anything.
Whatever it understands as any experience (as per the level of intellectual purity), that alone becomes the
experience of a person. It is its very nature to be so (and is not a function or property).

अन्यन्न सम्भवत्यत्र सर्गादावेव कारणं यन्नाम तदिदानीं स्यात्कथ्यतां कीदृशं कथम्।

Nothing else occurs at the beginning of the creation as a cause.
If it is there, then tell me now, how and in what way?
(The so-called creation is also a conception, and is accompanied by the ‘concept of beginning’ itself, as its
imagined counterpart, and has no previous instance that causes its existence now.
When ‘the beginning’ (time-concept) was not there at all as a beginning of a creation, what can act as its
cause? If something can cause it, then something else should be its cause, which will have another cause,
and the argument becomes ‘ad infinitum’.)
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सर्गादावेव नोत्पन्ना न चैवाद्यावभासते विकल्पश्रीर्जगद्भासा के वलं भाति चिन्नभः।

This ‘changing phenomenon’ which shines forth as the Jagat (is non-existent except as some conception and)
was not there at the beginning of the Creation, and is not seen now also.
There is only the shine of the ‘unchanging undivided silent state’ called the Chit-expanse
(If nothing was there as a cause, then the Jagat could not be produced at all; it is not there at all.
What is seen as the Jagat is pure ‘Bodha’ (information/knowledge).
Where is the ‘Jagat ‘existent at all?
What you believe to be a world around you is the collection of ideas or information produced by the mind in
sheer emptiness; the world is just some knowledge-content produced by the senses.
The world is made of just the experiences that are produced by the senses.
What shines as the world is just ChinMaatram, the ‘shine of knowledge’ alone.)

आभासमात्रैवेदं दृश्यमित्यवबुध्यते दृश्यमित्यवबोधेन तदृते स्यात्क्व दृश्यता।

This ‘appearance’ (that is unreal) alone is understood as the perceived world, and exists as the
‘understanding of the perceived world’ (as the information content only).
Without this understanding-shine, where is the perceived-state at all?
(The emergent world rising out of nothingness is just a concocted vision of reality that belongs to each mind.
The collected concocted vision of all the minds grouped together as humans gives rise to the appearance of a
solid world of earth. If the mind and senses were absent, what would be there? Nothing!)

स्वचमत्कारचातुर्यं चारु चिन्नभसा रसात्बोधेन बुध्यते दृश्यमित्यबोधान्न बुध्यते।

Its own ‘wondrous nature of knowledge’ alone is understood as the ‘perceived phenomenon’ staying as ‘its
essence’, through the ‘understanding process’ (in Svapna and Jaagrat); and also not understood as any
perception, when there is no ‘understanding process’ (as in Sushupti).
(In Svapna, you experience a world; in Jaagrat you experience another world. The understanding essence in
you is the same in both states. In Sushupti, the understanding power remains dormant without any
experience of the world. It perceives ‘nothing’.)

बोधोऽबोधश्च तद्रूपमेवमेव निरामयं भेदोऽत्र वाचि न त्वर्थे तस्मान्नास्त्येव दृश्यता।

‘Absence and the presence of understanding process’ is also the nature of that changeless principle.
The difference is there only in words; not in the inner substance suggested by those words.
Therefore there is no perception at all.
(What was common in all the three states of Jaagrat, Svapna and Sushupti?
The very same Understanding principle, the ChinMaatram!
We, endowed with the mind which wants to label everything with a name, may call the three states as
different; but at the level of ChinMaatram (Turyaa level), the three states are just the same shine of
understanding only, like the shine of the Sun. This shine is understood as the Jagat because of ignorance.)

(Sage Vasishta now addresses Rama and others in the courtroom, giving a concluding speech of his
discourse.)
या चासीद्दृश्यतैषां तां विद्धि त्वमविचारणां सा चेदानीं विचारेण विनष्टातः क्व दृश्यते।
Rama! Understand that what is seen in this as perception is due to the ‘non-analysis’ (Avichaara).
Now, that (Jagat-delusion) has been destroyed through ‘proper rational analysis’.
So what gets perceived at all?
(The world with its varied perceptions exists as real because of the lack of rational analysis only.
Rama! You already have understood the truth through analysis, even as and when my discourse was going
on. Now tell me, what you do perceive as real? I know that you perceive everything as the shine of the
understanding power, the ‘ChinMaatram’ only.
Even the ideas of an entity named Rama, the body of Rama, the relations belonging to Rama, the
Mumukshutva that appeared in Rama, the court room here, the Sages and people assembled here, even
Vishvaamitra and myself sitting here trying to remove the ignorance of a fictitious character called Rama: all
these events must look meaningless and fictitious to you now, after the delusion is gone without a trace.
You are now like a person who is awake in a dream, with the dream still continuing.)
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अस्मिन्नेव धियो यत्न आत्मज्ञानविचारणे यत्नेन परमोऽभ्यासः स लोकद्वयसिद्धिदः।

The effort should be done through the reasoning ability of the intellect, in the analysis of the ‘AatmaJnaana’
alone. If the supreme practice is done with effort, then it gives success in both the worlds, here and hereafter.
(All the others also must strive like Rama and analyze the ‘Truth of Aatman’ through Vichaara. In this life
also you will remain happy as JeevanMuktas (ChinMaatram shining as the perceived world), and after the
dream of the body ends also, you will continue in the same silence-state of bliss, and can exist in any state of
perception you fancy, or remain completely bereft of all perceptions also, in an eternal Samaadhi state.)

अविद्योपशमस्त्वेष जातोऽपि भवतामिह अभ्यासेन विना साधो न सिद्धिमुपगच्छति।

Hey Good ones! Though you have destroyed the ignorance now, it will become established as natural, not
without constant practice.
(Though you all have understood everything I spoke, and are experiencing the perceived as sheer emptiness,
do not swerve from the practice of analysis, till it becomes your natural state of existence.)

न्रोद्वेगं संपरित्यज्य गृहीत्वानुदिनं क्षणं लोकद्वयहितं पथ्यमिदं शास्त्रं विचार्यताम्।

He who has practiced the qualities of Mumukshutva (Nraa) should renounce (the attraction towards all sense
objects like food, wealth, family members etc) all other anxieties (like laziness, disinterest, procrastination
etc), and at every moment (without wasting even a moment of life-span) this text should be analyzed again
and again, which is the appropriate instruction to bring about the welfare in both the worlds.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART SIXTY NINE

(THE GREATNESS OF ‘VASISHTAM-BASED VICHAARA’)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

(‘Nirvaana Prakaranam discourse’ actually is nearing its finish at this point.

There is nothing more to teach.
Vasishta has exhausted himself in explaining ‘Brahman’ to the maximum level.
There is nothing more for Rama to learn also.
Classes are over. Now the exam-hall of life is waiting.
Rama is ready. He regularly did his homework, and is thorough with his lessons.
He knows as much as his teacher; and his future life will teach him more.
Have you all, who have patiently read all these Prakaranas attained the same state as Rama?
If not, then read again and again, analyze again and again, and reach the level of Rama.
Wake up to your true nature, and live the dream of the world as JeevanMuktas.
Do not discard the truths of this book as another text read and finished with.
So says Vasishta, ending his long discourse on Jnaana.)
वसिष्टोवाच
Vasishta spoke

विज्ञातमप्यविज्ञातमात्मज्ञानमिदं भवेत्भवतां भूरिभागानां सम्भूयाभ्यसनं विना।

For many of you who are unable to comprehend my instructions on the subtle Reality state, though you have
understood this knowledge (intellectually), still, it will remain as ‘not understood’ only, if you do not keep
practicing the Vichaara process (till the knowledge becomes actual realization) through repeated discussions
with the others who are in the same journey of knowledge.

योऽयमर्थं प्रार्थयते तदर्थं यतते तथा सोऽवश्यं तमवाप्नोति न चेच्छान्तो निवर्तते।

(You should not give up the knowledge-path feeling disheartened by the difficulty felt in comprehending the
abstract truths.)
He, who is after any achievement, will try hard to achieve it; and surely will achieve it; otherwise he will
quietly retreat (if not qualified to do so).
(Have you tried hard to understand the subtle concepts properly and realized them as part of you? If still you
are afflicted with the anxieties and agitations of the mind, then try harder; maybe you were only reading this
text for merit and not as a text to be understood. Or if you are not really after realization, but have read this
text for just time-pass, or as a fulfillment of a Saattvic Vaasanaa only, then better retire from the effort.
If you have studied this text and yet nothing of the Knowledge has entered you along with extreme
dispassion towards the world, then it is not the fault of the text; but your own lack of sincerity.
Even after reaching the end of discourse, if you still are not able to be rid of the ‘I’ sense and have not been
able to look at the world as non-existent, then you have not tried hard sincerely to understand the subtle
essence of Vasishta’s teachings, or you are afraid of the dispassion state itself, where you will yourself
dissolve off along with your family members and others. Then why continue still; retire from reading this
text and drown inside your family-pleasures and pains. Why struggle for something that you can never
attain? If you lack the qualities of the Mumukshu, how can you ever attain the Moksha?)

तस्मादस्मान्निवर्तध्वमसच्छास्त्रविचारणात्शान्तिं प्राप्यस्यथ सच्छास्त्राज्जयलक्ष्मीं यथा रणात्।

(By the study of this great scripture itself) you will attain the peace (and clarification) resulting from the
cessation of all the doubts; and will reach your intended goal, like winning over the ‘Goddess of victory’ in a
battlefield. Therefore, stop reading and analyzing all other philosophies which are against such rational
wisdom, and prsent false theories.
(If no ‘stabilized knowledge-state’ has been attained by you through the study of this text so as to make it
your natural state of existence, then no other scripture will do you any good. This is the only text that talks
reason; others talk about just theories.)

विवेके चाविवेके च वहत्येषा मनोनदी यत्रैव वाह्यते यत्नात्तत्रैव स्थितिमृच्छति।

(The non-comprehension may also be there because of the non-development of Viveka.)
The mind-stream moves on either in the path of ‘Viveka’ or ‘the absence of Viveka’.
Wherever it is taken through effort, it gets settled in that place.
 4

(If you really want to benefit from this text, make the mind get interested in understanding the truths
presented by it, with extreme effort, and practice discriminating the real from the unreal at all times.)

अस्माच्छास्त्रादृते श्रेयो न भूतं न भविष्यति ततः परमबोधार्थमिदमेव विचार्यताम्।

There is, there was, and there will be, no other scripture that leads to the greatest good (Moksha), except this
‘MahaaRaamaayanam’. Therefore, if you are after the ‘Knowledge of the Supreme Truth’, then analyze the
instructions given in this text itself, again and again.

स्वयमेव विचार्येदं परो बोधोऽनुभूयते संसाराध्वश्रमहरो न त्वेतद्वरशापवत्।

This text allows you to analyze everything by the light of reason yourself, and will make you experience the
‘supreme understanding’ as an outcome of such a reasoning process only. It will instantly free you from the
exhaustion of the journey in the tedious path of Samsaara. And of course, this text is not going to give you
the ‘boon of realization’ by its study (as a merit-fruit) or give a curse (if you do not study it).
(This text is not some Puraana or Mantra book, that if you recite it you will gain merit, and get your worldly
desires fulfilled as by a meritorious act of charity etc. This text just makes you think in the correct way. You
need not just believe these truths blindly like swallowing the words of your favorite saint or deity, without
question. You can analyze each and every verse in the light of your intellect, and only after you realize it as
your own experience and are satisfied, then and then only, you should accept the truths given here.)

यन्न पित्रा न वा मात्रा न चापि सुकृ तैः कृ तं श्रेयस्तद्वः परिज्ञातमिदमाशु करिष्यति।

That great good (freedom from delusion), which cannot be bestowed by your father, mother, or other well-
wishers, gets done by this scripture immediately to you all, if you just understand what is taught here (and
make it your natural state of existence).
(What is the main teaching of this text? This text instructs about the ‘Knowledge of the Aatman’, the essence
of all Knowledge-forms. The understanding of your true essence can only free you from the delusion of
Samsaara.)

भवबन्धमयी साधो विषमेयं विषूचिका आत्मज्ञानादृते दीर्घा न कदाचन शाम्यते।

This chronic disease which is terrible and gives you death at the end, binds you forever to this worldly
existence, and lasts for long. Without the treatment of ‘AatmaJnaana’, it never subsides.
(What is this delusion? This is the delusion which makes you believe that you are the body made of elements
and that you are bound by birth and death. This delusion gets removed by this great scripture, by giving the
correct understanding about your own self.)

महामोहमयी माया मिथ्यैवाहमिति स्थिता शास्त्रार्थभावनेनाशु मुच्यतां परशोच्यता।

This great deluding power called Maayaa, stays as the appearance of the false ‘I’ (as the body-identity). Let
the great grief (of death and life) which rises because of that Maayaa, be got rid off, by understanding the
meanings of the instructions given in this scripture.

यात माऽऽपातमधुरं व्योम व्योमैकरूपिणीं शून्यं वायुं लिहन्तोऽन्तर्लेलिहाना इवाहयः।

Licking the emptiness which is pleasant at the time of contact only, do not seek the world-phenomenon made
of pure emptiness, like the hungry snakes licking the empty air (darting their tongues out).
(You must have seen the snakes putting their tongues out and licking the empty air. You who are chasing the
sense objects are also putting your tongues out to lick the emptiness only. Sense pleasures in the form of
bodily contacts and bodily possessions, appear to be pleasant at the moment of contact (or as memory) only.
This pleasantness also is something imagined by your mind. There is only the emptiness of all, that you see
as the world. It is not the emptiness as referred to by the material emptiness; but is pure nothingness.)

यान्ति वो दिवसाः कष्टमविज्ञातगमागमाः व्यवहारे हि तैरेव प्रतिपालयतां मृतिम्।

The days pass away in suffering only! We are not aware of their coming and going at all.
We wait for the death only, by being absorbed in the countless affairs of the life (concerning the family and
the material possessions).
 5

(Have you ever paused to observe what sort of a life you are leading?
Childhood, youth, and old age pass off like waves; and before you know it, you will be on the death-bed,
crying for the world you are going to be forced out of.)

तावदाश्वासनैषास्ति भवतां भयभागिनां दिनानि कतिचिद्यावन्नायाति मरणावधिः।

For people like you, who are afraid of the death waiting at the end, this text alone offers consolation for a
few days, where the death has not still caught you yet.
(Why do you think you are happy now? Because you are not facing death yet! You can keep on celebrating
birthdays again and again happily; keep away the thought of the one single death day; drown yourself in
endless sense pleasures; but you cannot get away from the death waiting for you at every moment of your
life. Like a person licking a tiny drop of honey eagerly, when a sword is still hanging over his neck, you
people are also enjoying the life like idiots, and are not trying to get rid of the death! Without wasting these
precious few days, engage yourself in understanding the truths instructed by Sage Vasishta.)

आगच्छन्त्यां मृतौ कष्टं परितापमवाप्स्यथ तं यत्राङ्गाङ्गविच्छे दः शीतचन्दनलेपनम्।

When death is close by, you will attain such a wretched state, that even if your limbs are sliced into pieces, it
has to be experienced as the application of the sandal paste (because of the consolation of staying alive).
(When you are on the death-bed and counting the last breaths, you would be glad even if your limbs are
sliced off to keep you alive! Such is your pathetic state!)

क्रीणन्ति प्राणपण्येन धनं मानं घनभ्रमाः यथाशास्त्रैः कथं बुद्ध्वा न क्रीणन्त्यजरं पदम्।
The ‘fools with their completely insane brains’ acquire wealth and prestigious positions, even risking their
lives also. Why do they not acquire the deathless changeless state, by understanding what is given in this
scripture?(Is knowledge so bitter?)
(You strive hard and acquire wealth of all sorts. You are ready to buy anything with your money. You enter
battle-fields and risk you life also to win over kingdoms. Yet, you do not strive hard to understand this
scripture and win over the deathless state! Are you not foolish?)

पदं परमप्रयत्नेन क्रियते यैश्चिदम्बरे कथं तैः सह्यतेऽज्ञानशत्रुपादः स्वमूर्धनि।

(What is true wisdom?)
Those men of true wisdom make the highest effort and step into the Chit-expanse, for how can they bear the
foot of the enemy called ignorance on their heads?
(If you have experienced even a glimpse of that Knowledge-state, then you have indeed attained the benefit
of this text. You have killed that ignorance which was trampling you under its foot.)

निर्मानमोहमापन्ना गतिं गच्छत माधमां क्रियते स्वात्मबोधेन मूलकाषो महापदाम्।

Having attained the pure intellect-state that is removed of the body-pride and the delusion connected with it,
do not fall down to the worst state possible ever (of delusion).
Through the understanding of one’s true essence, the root itself gets cut off from the great calamities (of
continuous experiences of perceptions as various identities).
(This identity connected to the body will lead you to the worst state ever possible.
‘You are not the physical body’; understand this truth and come out of the delusion.)

प्रलपन्तमहोरात्रं युष्मदर्थेन मामिमं यं प्रदृश्येदमाकर्ण्य स्वात्मनैवात्मतार्प्यताम्।

(Though I have nothing to gain anymore, I am striving hard to explain the truths to you with great effort.)
Please look at me (with sympathy)! I have been prattling without a break, day and night for your sake!
Please listen to what I say, and do me the favor of trying to understand your true nature; and do attain the
state of Brahman.
(We have almost reached the end of the text; still you are just listening to the words only in the surface-level,
and are not rising to the level of Brahman-state. Have pity on me, who am trying to save you from the
disease called the ‘belief in the death’.)
 6

अद्यैव न चिकित्सां यः करोति मरणापदः संप्राप्तायां मृतौ मूढः करिष्यति किमातुरः।

If one does treat the death-calamity now itself (when the intellect is functioning well), then what can that
fool do when death is nearby and he is troubled (by the loss of the functions of all his limbs)?
(If you do not cure it now, when still you are young and have a brain which is functioning properly, when
else can you bring about the cure? When you are nearing death where you cannot even control the basic
functions of the body, what can you do then?)

अस्माद्ग्रन्थादृते ग्रन्थो नान्यः स्वात्मावबोधने नूनमर्थकरो ग्राह्यस्तिलस्तैलार्थिनामिव।

Except this great text, there is no other text that can fulfill the purpose of the attaining the ‘Knowledge of the
Aatman’, like oil can be got only from the sesame seeds; this fact should be understood well (if you want
your knowledge-quest fulfilled).
(Study this text now itself, when you have still not attained the ‘vegetable state’ on the death-bed.
Do not waste your time in serving fake saints. Do not waste your time in studying countless theories and
philosophies which only aim at putting down the theories of opponents.
Oil cannot be obtained from mere sand particles! True Knowledge cannot be obtained from any other text
that just debates on the mind-made theories of scholars.)

आत्मज्ञानमिदं शास्त्रं प्रकाशयति दीपवत्पितेव बोधयत्याशु कान्तेव रमयत्यलम्।

This scripture reveals the ‘Knowledge of Aatman’ like the lit lamp of light (and removes the surrounding
darkness of ignorance); teaches like a father (with extreme patience); pleases the mind like a beloved woman
(with it unique stories and anecdotes).
(This scripture which is in the dialogue form of Vasishta and Rama instructs the truth like an affectionate
father; pleases like a beloved partner with its wonderful stories; destroys the ignorance in the heart like a
lamp removing the darkness.)

विद्यमानमपि ज्ञानं ज्ञातं शास्त्रगणान्न यत्दुर्बोधं मधुरं तत्तु ज्ञास्यन्तीतो न संशयः।

The ‘knowledge of the Self’ is always there (as one’s existence-awareness) (but is mistaken as the body-
existence). This ‘Knowledge of the Self’ that removes the delusion is sought for in many other Scriptures,
yet is not easily grasped from them, and is very difficult to understand. But such a knowledge easily gets
absorbed from this scripture in a pleasing way (because of its simple narrative technique); there is no doubt
about it.
(Of course, there are other texts which also teach this AatmaJnaana; but not through such beautiful stories
and easy explanations.)

इदमुत्तमाख्यानं मुख्यानां शास्त्रदृष्टिषु सुखेन बोधदं हृद्यमपूर्वं न तु किं चन।

Among all the scriptures which instruct about Aatman, this text is the most excellent of all.
It is easily understood; and is pleasing to the heart. There is nothing here that is not there in those other texts.
(Not that it teaches some new knowledge, which does not belong to Upanishads or any such texts. The same
Knowledge given in the Shrutis is explained here through beautiful pleasing stories.)

नानाख्यानकथाचित्रं विनोदेन विचारयेत् इदं शास्त्रं परं याति पुमान्नास्त्यत्र संशयः।

One must analyze this text which contains many unique stories, in an amused manner.
There is no doubt that a man will attain the supreme state by this method.
(The method of AatmaJnaana is very simple, according to Vasishta.
You just understand the concepts hidden in the stories; that is all!
Knowledge will naturally rise in you like the Sun that ends the night.)

यो ह्यद्यापि न संप्राप्तः पण्डितैरविखण्डितैः स इतः प्राप्यते बोधः सुवर्णमिव सैकतात्।

This knowledge has not been obtained by even the ‘learned scholars who have no match’, but is obtained
here like the ‘gold from the sand mixed with gold powder’ (purified and taintless).
(True! There have been many philosophers and scholars who have discussed about Brahman and Aatman;
but the knowledge obtained by them is not complete, and is tainted by their attachment to their own
viewpoints and theories.)
 7

शास्त्रकर्तरि मङ्क्तव्यं न कदाचन कु त्रचित्शास्त्रार्थ एव तन्नित्यं युक्तियुक्तानुभूतिदे।

Never should one plunge into doubts about the composer of this scripture, anywhere (wondering about the
source of his knowledge). Only the truths given in this scripture are to be daily plunged into, for they contain
the correct methods of understanding, and will make the truth get understood as one’s own experience.
(This composition is the work of a person (Maharshi Vaalmiki) who has experienced the truths himself.
Through this work, the same truths which he had to master through difficult scriptures are given by him in a
way that is easy to understand. For example, a person climbing the mountain through thorny bushes and
stony paths reaches the peak with much difficulty; and later feeling compassion for other climbers constructs
an easy path for them. So walk the path constructed by the great Rishi with faith and reverence.)

अज्ञानान्मत्सरान्मोहादविचारिभिरेकता अवहेलितशास्त्रार्थैः कर्तव्या नात्महन्तृभिः।

Being prompted by ignorance, envy, confusion, and disrespect the truths in this scripture, one should not
develop friendship with those who are averse to the path of Vichaara, and who are the ‘killers of the
Aatman’.
(There are these lazy seekers who never want to make the effort of thinking at all; but want to stick to some
great saint by doing his personal service; and believe that the very presence of a saint will take them to
Moksha. However, no god or deity or saint can give Self- knowledge as a boon.
Knowledge is possible only through Vichaara.
If the seeker thinks that the ‘Supreme knowledge’ can be obtained by worshipping the portraits of gods and
saints or doing service to a saint, he is wrong.
Do not get diverted by such people who will discourage you from Vichaara. Those fools are actually killing
their own self. By getting attached to the forms and names of great thinkers and gods, they wallow in envy,
ignorance and confusions only. They are just images attached to images. Keep away from them all.
Even Rama did not attain the state of Knowledge through any boon of Vasishta. He spent the nights of the
discourse also, in doing the Vichaara of what Vasishta had taught that day.
Wanting to attain AatmaJnaana without the practice of Vichaara is equal to the effort of filling the ocean
with handfuls of sand. Penance, worship of deities and saints, austerities, tours to holy places, nothing will
bestow AatmaJnaana except Vichaara.)

जानाम्येव यथैवेमा यदहं त्वं यथा धियः तथा बोधितकारुण्यात्स्वभावो हि ममेदृशः।

I (as Vasishta-identity), know the intelligence level of the people here; I know also what sort of a person I
am, and what level you are in. Feeling compassion for you all, I am giving these instructions. It is my nature
to be so!
(It is not that I am sitting here like a fool wasting my time on worthless people.
I know what your intellectual capacity is, and what levels all these people are in. I know what I am also (as
the most excellent Jnaani). In my level of the Supreme, there is no need for me to sit here and daily give
discourses day in and day out. It is only because I am acting through the mind called Vasishta and am moved
by compassion towards you all, I am engaging in this knowledge-discourse. I also am fulfilling the
command of my father Brahmaa.)

युष्मत्संविल्लवः शुद्ध एवं वक्तु मिह स्थितः अहं नरो न गन्धर्वो नामरो न च राक्षसः।
(Who am I? What am I?)
A ‘tiny point of your own principle of consciousness which is very pure’, is talking like this here (as the
‘Vasishta-image’). I am not any human, or Gandharva, or an Amara, or a Raakshasa.
(Or, if you want more clarity about who I am, then understand that I am a tiny point of your own Self talking
like this here, thus fulfilling your Vaasanaa for Moksha.
I am not any Deva or supernatural being, who has arrived here to magically transform you all into realized
beings. I am also not a human desirous of fame and adoration. I am also not a Raakshasa who is trying to
deceive you for my benefit.)

संविन्मात्रा भवन्तो हि तद्भावोऽस्त्यतिनिर्मलः स्थितोऽस्मीति भवत्पुण्यैर्ननु नास्मि न चापरः।

You all are just the pure principle of consciousness. That state is extremely taintless.
Am I not here by your own merits? I am also not anything else other than your own essence.
 8

(Maybe your merits have made me discourse on this great scripture; and I may be just your merits
themselves manifesting in the form of Vasishta.)

श्यामायमाना नायान्ति यावन्मरणवासराः सारः संहॄयतां तावद्वैरस्यं वस्तुदृष्टिषु।

Before the ‘death-days’ arrive and darken your intellects, quickly gather the essence of truths in this
scripture, and find the essencelessness in the ‘object perceptions’.
(Start now the practice of what you have learnt so far.
First develop disinterest in all the sense objects, like explained in the Vairaagya Prakarana.)

इहैव नरकव्याधेश्चिकित्सां न करोति यः गत्वा निरौषधं स्थानं सरुजः किं करिष्यति।

If a chronically ill person does not treat the ‘hell-resulting disease’ (of ignorance) here itself, then what will
he do after going to the medicine-less land (of hell, where one has no opportunity for gaining knowledge)?
(Do not postpone the practice. After death, you do not know where you will end up as what!)

सर्वभावेषु वैरस्यं न यावत्समुपागतं भावानां भावना तावत्तानवं नोपगच्छति।

As long as one does not get rid of the ‘idea of essence’ in all the objects, the ‘idea of the existence of all the
objects as real and binding’, will not diminish.
(If you feel natural disinterest in the sense objects living and inert both, then the Vaasanaas will slowly thin
out by themselves.)

आत्मानमलमुद्धर्तुं वासनातानवादृते नास्त्युपायो महाबुद्धे कश्चनापि कदाचन।

Hey intelligent one! To uplift oneself to the highest level of knowing one’s true nature, there is no other
method anytime other than the ‘thinning out of the Vaasanaas’.
(Only through the thinning out of Vaasanaas, can your mind become pure enough to do proper Vichaara.)

भावास्तु यदि विद्यन्ते तद्दिते वस्तुभावना किं त्वेते नैव सन्तीह शशशृङ्गादयो यथा।
If the objects really exist (as your possessions and family connections), then one should remain attracted to
the objects by desiring one’s welfare; but, they are not there at all, like the hare’s horn etc.
(Why are you attached to the objects, living or inert? Can’t you realize that the so-called objects are not real
objects but are just the ‘changing patterns of sense-information’ that are coloured by the mind?
If they really exist, then of course there is some logic in getting attached to them; but when nothing is there,
what are you getting attached to and what for?)

सर्व एव जगद्भावा अविचारितचारवः अविद्यमानसद्भावा विचारात्विशरारवः।

All these objects of the world (like the wheels of the mind-chariot) are in movement, because of not getting
analyzed. These objects which appear as real get their spokes shattered through Vichaara.
(Then, why do you perceive objects and people as real? Because you do not analyze at all!
You from childhood have been trained not to think; and accept the world as it is, as defined by the senses.
You keep away Vichaara because it will destroy the beautiful world that is kept intact by your mind through
its imagination power! Like a chariot on the move, the mind-chariot moves about in a beautiful solid world
constructed by the senses. If you poke the wheel with the rod of Vichaara, then the wheel will get shattered
and the mind-chariot will be in pieces.)

प्रामाणिकविचारेषु न विद्यन्ते कृ तेषु ये कथं सन्ति जगद्भावास्ते के सन्ति सदैव वा।

When these objects of the world are proved as non-existent through rational analysis, how can they exist
again (as real) and what objects do indeed exist at all times (as real)?

सर्व एव जगद्भावाः कारणाभावतो भृशं सर्गादावेव नोत्पन्ना यच्चेदं भाति तत्परम्।

All the perceived objects of the world (are non-existent, because they) do not have any cause at all; so they
are not produced at the beginning of the creation also. What shines like this is the Supreme only.
(Analyze and tell me, if there can be a cause for the objects that you perceive. You will find no cause,
however much you think. Whatever shines as the world is the understanding essence called Chit.)
 9

पदे सर्वेन्द्रियातीते मनः षष्टेन्द्रियात्मनां भावानां कारणं नास्ति मनःषष्टेन्द्रियात्मकम्।

(Why do the objects have no cause?)
The objects (living and inert both) are grasped by the mind and the senses (six senses) only.
In that Supreme state which is beyond the grasp of senses, there is no cause that can be of the nature of mind
and the senses (the six senses).
(The world that you perceive is based on the picture presented by the six senses (mind and the five senses),
as the conceptions superimposed on the changing sense-patterns. If something has produced this world, then
we cannot perceive it with our six senses, for it is not a sense-pattern and it cannot be conceived by the
mind. It is beyond the reach of the six senses.
How can something which is beyond the grasp of senses create something which is grasped by senses?
Therefore these sense-created objects have no cause in the Supreme.)

भावानां विविधाख्यानामनाख्यं कारणं कु तः कु तो वस्तुन्यवस्तुत्वं व्योमन्यव्योमता कु तः।

How can ‘that which cannot be described’ (as having qualities), be defined as the ‘cause of these objects’,
which are described only with various qualities?
How can the real become unreal? How can the emptiness become some thing?
(Can you describe that cause of this world, if you believe it to be there really?
You cannot describe that cause through words which belong to this sense-perceived world. How can an
indescribable thing produce this world that can be described only with qualities?
How can this unreal thing have a cause which is real? How can the real produce the unreal?)

साकारस्य हि साकारं वटधानादिवद्भवेत्बीजं तद्वस्तु साकारं जायतेऽन्यत्कु तोऽन्यथा।

न किं चिदपि यत्रास्ति बीजमाकृ तिमन्मनाक् तत आकृ तिमद्विश्वं भवतीति विडम्बनम्।
(Cause and effect should be similar in nature.)
For an object with form, the cause also will be with a form, like the seed of a fig tree.
‘That which is with a form’ comes out of a seed with a form. How else can it be otherwise?
When there is no trace of anything called a ‘seed with form’ (as the cause of the form-based objects) in the
least, then to state that this world with a form rises out of it, is a sheer mockery!

कार्यकारणभावादि तस्मिन्नहि परे पदे वाचालत्वेन यन्नाम कल्प्यते मौर्ख्यमेव तत्।

There is nothing called the ‘cause and effect phenomenon’ in the Supreme state.
If that is invented by the power of oration, then it is the peak of stupidity only.

सहकारिनिमित्तानामभावे हि न कारणात्कार्यं भवेदन्यदेति बालैरप्यनुभूयते।

Even children know that the effect cannot be produced from the cause in the absence of concomitant and
instrumental causes.

तन्मात्रवेदनं भूयः पृथ्व्यादीनां च कारणं किमस्ति कथ्यतां छाया कथमास्ते वदातपे।

The cognition of the object alone is not the cause of the subtle elements called ‘Prthvee’ etc.
Tell me what is there as the cause (for the world) (like the clay is seen as the material cause of the clay pot)?
How can the shade exist in the sunlight, tell me!
(Just because the world gets perceived, the cause also does not get perceived along with it, like the clay seen
as the cause of the clay pot. How can ‘Chit’ be a cause for a completely different effect called the world?
World is a movement of patterns, world is a sense-attained knowledge, world is a heap of conceptions; but
the ‘Chit’ is none of these; how can it produce what it is not? The world is therefore completely non-existent
and is a product of delusion alone, like the double-moon seen by the infected eye.)

वयमात्मान एवेमे खात्मानः खात्मका जनाः तथा स्थिता यथा स्वप्ने भवतां स्वप्नमानवाः।
We all are made of emptiness only (without any body-form) and are the Chit-expanse in essence (some
probable states of experiences). These people are also emptiness in essence. They stay like this as the dream-
persons seen in your dream.
 10

तस्मान्न जायते किं चिद्विश्वं नापि च विद्यते इत्थं चिन्नभ एवाच्छं प्रकचत्यात्मनात्मनि।
Therefore, there is nothing called Vishva, which gets born; and it does not exist at all.
The Chit-expanse alone in this manner shines forth in itself through itself.

विश्वाकाशं चिदाकाशे विष्वग्विश्रान्तिमागतं स्पन्दो द्रवत्वं शून्यत्वमनिलेऽम्भसि खे यथा।

The expanse of the world rests in the Chit-expanse from all the sides (without differing from it); like the
vibration in the wind, like the fluidity in the water, like the emptiness in the sky.
(Chit expanse, the principle of Knowledge alone shines as the knowledge of all the objects.
It is not here, there or anywhere; it is all that is perceived anywhere, at anytime, and is the single knowledge-
state without division.)

देशाद्द्देशान्तरप्राप्तौ निमेषेणातिदूरतः संविदो यद्वपुर्मध्ये चिद्व्योम्नो विद्धि यद्वपुः।

That (understanding) awareness which is there within a second, in-between the perception of one point of
cognition to another point of cognition at a distance, that is the nature of Chit-state.
(If you observe the subtle silent interval between two cognition points, that alone is the Chit-state, the state
where there is a glimpse of this pure awareness without the taint of perception.
This in-between state of awareness is not different from the perceiving states.
When you see the ground first and the moon next, there is a subtle tiny interval that separates the two
perceptions. This tiny interval is the state of non-perception. This awareness alone shines as the perception
of the ground and the moon, like the motionless wind alone exists as the wind moving from one point to
another. This awareness actually is the nature of the object, or rather the object is made of this awareness
only. Unless you are aware of the moon, and the moon is part of the awareness itself, how can you perceive
the moon? All the objects are the shine of this pure ‘awareness state’ only!
Awareness (Self) alone exists as the undivided state of the perception as the ‘you experiencing an object’.
So, what is there to get attached to as wanted, or discard something as not-wanted, when everything is the
Chit-alone shining as all the experiences of the objects?
Is it better to love all as the Self without any shape-identity, or is it better to entertain attraction for to some
particular shapes only as your dear and near, based on the body-identity of yours? Understand the excellence
of the supreme taintless love of the Jnaani for all, as compared to your love for few chosen ones based on the
body-identity only.)

स स्वभावो हि सर्वेषामर्थानां ते च तन्मयाः तादृशास्तन्नभोरूपास्तेन विश्वमतो नभः।

(Every object is some information-content that is understood by you. You as the ‘understanding potential’
exist as the experience of some object as a probable state. Therefore, every object is the shine of this
‘understanding power’. It is the Self-awareness that is shining as the awareness of an object. And this
awareness is not any solid material but is just emptiness only. It is not the emptiness as defined by material
emptiness. It is the emptiness where the perception of emptiness is also not there.)
This (Chit) is the very nature of objects. All the objects (including the physical bodies of all) are made of that
only. That is why, the objects of the world are said to be made of emptiness; that is why the world is defined
as emptiness.

स्वभावस्य परा वृत्तिर्मनागेवाशु तस्य सा स्वभावादभिन्नैव सेदं जगदिति स्थिता।

‘That’ (perceived) which is understood as different from its nature (Chit), is its nature (Chit) alone which is
not different from it even in the least; and exists as this world.
(Every object is the shine of awareness alone; yet is understood wrongly as separated from the awareness.
The ‘source of understanding’ and ‘what gets understood’; both are the same.)

जगच्चिन्नभसोस्तस्मान्न कदाचन भिन्नता एकमेव द्वयो रूपं पवनस्पन्दयोरिव।

There is no difference at all at any time between the world and the Chit-expanse.
Like the wind and its movement, the two are of a single nature only.
(The perceived object which is understood as different is actually of the nature of knowledge alone; and does
not differ from the pure consciousness.)
 11

देशाद्देशान्तरपप्राप्तौ विदो मध्ये हि यद्वपुः शान्ताशेषविशेषात्म तन्मुख्यं नेतरद्विदुः।

That ‘nature of understanding’ which is glimpsed as staying in-between one point of cognition to another
point without the ideas of any particularities attached to the objects, is the reality as such and not any other
thing.
(In-between the perception of two objects, there is a subtle state which does not have the thoughts of the
qualities of the object. When the perception process takes place, at first there is pure awareness only; then
later it rises as the qualities that make up the object.)

स स्वभावोङ्ग भूतानां तत्र तिष्टन्ति पण्डिताः तस्मान्न विचलन्त्येते नित्यध्यानाद्दरादयः।

Dear Rama! That alone is the nature of all objects that get perceived.
The great men of wisdom who have controlled their senses, like the Devas Hara and others, do not swerve
from that state, being established continuously in its awareness.
(‘Those who have realized that state’ always exist in the perception-less state of pure awareness alone. The
presence or absence of the objects makes no difference to them. They stay as the ChinMaatram and do not
ever perish like the ignorant.)

आभासाकाशनमेवेदं भामात्रमवभासनं विश्वमाकाररहितं स्वभावं विदुरव्ययम्।

This (world) is just appearance made of emptiness (reflected in the Chit-mirror). It is pure awareness (Bhaa)
and is made of awareness only.
(The world is just the knowledge shining as the knowledge without any dividing factor in-between.)
The world has no form. (How can ‘knowledge’ have a form as located in space and time?)
The world is of the nature of the imperishable. (How can ‘knowledge’ perish ever?)

न जायते न म्रियते न भूत्वा भावि कु त्रचित् अनन्यदेव चिद्व्योम्नः शून्यत्वमिव खाज्जगत्।

The world does not get born, or perish; does not become, or will not become anything anywhere.
(It is just the knowledge that exists as the ‘continuously changing coherent information patterns’ referred to
as ‘Kaala and Niyati’.) The world is not different from the Chit-expanse at all, like the emptiness is not
different from the sky-expanse.

न विश्वमस्ति नैवासीन्न च नाम भविष्यति इदमाभासते शान्तं चिद्व्योम परमात्मनि।

There is no world (Vishvam); it was not there; and it will not be. This (what is seen as the world) shines in
the Supreme essence of Chit-expanse, the quiescent state of silence (as silence only).

चिन्मात्रमेव कचति स्वप्ने पुरतया यथा तथैव जाग्रदाख्येऽस्मिन्स स्वप्ने कचति स्वयम्।
Chit-expanse alone shines as the city etc in the dream-state. Similarly, that alone shines by itself in this
dream (Svapna) called the Jagat (which we refer to as Jaagrat-state).

सर्गादावेव भावानामसत्तेत्यस्ति देहकः कु तस्तस्माच्छरीरत्वं स्वप्न एव नभश्चितेः।

At the beginning of the Creation (if a beginning is conceived), there was the absence of all elements that
produce a body (form).
(There was no Creator with a form who created this world, for then his form will be bound by space and
time, he will have a body made of elements, and he would need another outside cause as his cause.)
Therefore, how can the ‘body-ness made of elements’ be there now?
This is just the Svapna of the empty-expanse of Chit.

स्वयंभ्वाख्यं शरीरं स्वं पूर्वः स्वप्नो महाचितेः इत उत्थानस्तदनु स्वप्नात्स्वप्नान्तरं स्वयम्।

That form which is known as the SvayamBhu (Brahmaa, the Creator, the Aakaashaja) is the first (previous)
Svapna of the great Chit-state. Since we all have appeared from that (Svapna) only, we are all just the
dreams within the dream. (The perception-state is just a succession of dreams inside a huge dream.)
 12

गण्डस्योपरि जातानां स्फोटानामत एव नः परमेण प्रयत्नेन न मनो नाम यास्यति।

That is why for us, who are like the boils erupting in the throat, the mind does not reach the Supreme
(through the method of correct understanding) even with supreme effort.
(It is identified with boil alone, which is not different from the throat.)

ब्रह्मैवासत्यपुरुषः सत्यवच्चानुभूयते स्थितं ततः प्रभृत्येव त्वलीकमिदं ततम्।

(Brahmaa is a huge dream-cloud and is the huge Viraat, where the Rudra dances with the Kaali as the
‘Ahamkaara and Jagat-appearence’.
This huge ‘Viraat cloud’ is made of countless mini ‘Viraat dream-clouds’.
These ‘Viraat dream clouds’ are made of countless ‘Jeeva dream-clouds’ which keep on dreaming the dream
of life within the dreams as various ‘Vaasanaa-identities’.
All the dreams are made of emptiness only, and exist as ‘dreams within the dream of Brahman’.)
Brahmaa though of an unreal form is experienced as real (as the Creation-state).
From that time onward, this unreal thing stays as a reality that is spread out in front of us.
(Brahmaa’s dream itself is unreal. We also are some unreal dreams inside his dream.
But we are lost in the dream world, believing it to be real.)

आब्रह्मस्तम्बपर्यन्तमलीकं जायते जगत्यथा स्वप्ने तथालीकमेवाशु विनश्यति।

From the Brahmaa onward to the inert pillar, this world is born as unreal only.
It perishes also falsely, like in the Svapna. (What goes or comes actually?)
(Wake up in knowledge, and the world will dissolve into nothingness. Not that it will materially vanish off;
but you will understand its meaninglessness, like you understand the meaninglessness of a dream. Where is
the cause for the dream-world? Which intelligent creator could have created it, outside of you? So also, this
Jaagrat-world also is not created by any one, other than the Chit-expanse.
Chit alone exists as the Jagat-experience.)

चिद्व्योमैवेत्य विश्वत्वं यथा स्वप्ने विनश्यति अनुदित्वैव विश्वत्वं जाग्रदाख्ये तथैव च।

(Who is the creator of the Svapna-world?)
Chit-expanse alone attains the state of Vishva-state, and perishes as it happens in a Svapna, without the
world actually getting born; so also, it is in the state called Jaagrat also.

अनुभूतमलीकं चाप्यलीकं सत्यवत्स्थितं संविदेव यथा स्वप्ने नगरादितयोदिता।

Though the world is experienced falsely, the false state (of the perceived) stays as the ‘Samvid-reality’ (and
is real as the ‘Samvit’, and this ‘Samvit’ itself rises like the city etc, as it happens in the dream.

साकारेव निराकारा स्थिता तद्वज्जगत्तया संविदाकाशमाकाशादणु मेरोरणुर्यथा।

The formless (Chit) itself stays as with a form (Jagat), as the world-phenomenon. This ‘expanse of the
Consciousness’ is subtler than the space, like the atom inside the Meru is subtler than that.
(Chit is subtler than space like an atom is subtler than a solid mountain.
Chit cannot be labeled as subtle also, because it is beyond the subtle and non-subtle perceptions, because it
cannot be compared with anything else for it is second-less.)

किल यत्तस्य नाम स्यादाकाशादणुता कु तः कारणाभावतोऽन्यस्य नाकार उपपद्यते।

Actually, what ‘subtlety of space’ can belong to it as its nature (as mentioned in the previous verse)?
(What can you compare it with?) Since there is no cause as such, no other thing can be quoted as the
example (except the gross space which is subtle compared to the other objects).

सर्गादेव योऽजातो जातोऽयं जगतः कु तः यदेव वेदनाकाशे पुरं स्वप्ने तदेव नः।
The world which was not produced at the beginning itself, how can it be produced from another world?
(Another world also cannot be its cause.) We are like the city seen in the ‘understanding-expanse of Svapna’.
 13

भेदः स्वप्नाद्रिचिद्व्योम्नोर्न शून्याम्बरयोरिव यदेव चिन्नभो नाम तदेव स्वप्नपत्तनम्।

The hard rocky hill seen in the Svapna and the subtle emptiness of Chit-expanse do not differ at all, like the
emptiness and the sky are one and the same and are not different (since the qualities like hardness etc are
conceived only in the emptiness, and are empty only).
Whatever is Chit-expanse, that alone is the city in the Svapna also (and is sheer emptiness).
(The same is true of the Jaagrat-Jagat also.)

यदेव स्पन्दनं नाम स एव पवनो यथा स्पन्दास्पन्दैकरूपात्मा वायुर्व्योमोपमो यथा।

Whatever is felt as the movement, that alone is the wind. The wind moves and does not move also.
The emptiness example is also like that only (where the emptiness is said to be not different from the sky).
(Understand the subtle truth explained through these example; do not literally imagine the Chit expanse as
some wind or sky.)

तस्माच्चिन्नभ एवेदं जगदाकृ ति लक्ष्यते सर्वं शून्यं निरालम्बं भासनं चिद्विवस्वतः।

Therefore, the Chit-expanse alone is seen as the form of the world (as the emptiness in the emptiness).
Everything is pure emptiness (not material emptiness, but formless silence of perceptions); is without the
need of any other support; and is the shine of the ‘Chit-Sun’.

शान्तमेवेदमखिलं निरस्तास्तमयोदयं सकृ द्विभातममलं दृषन्मौनमनामयम्।

The entire phenomenon that is perceived as the world is actually the quiet state of Knowledge, without any
rising and setting. It instantly shines as the perceived. It is taintless (without qualities or particularities).
It is as silent as the inside of a rock. It is without any affliction.

तस्माद्वद कथं भावाः कु तो भावाः क्व भावधीः क्व द्वैतं क्वैकता क्वाहं क्व भावाः क्व च भावनाः।
Therefore tell me, how objects rise up, where are the objects, where is the idea of objects?
Where is duality, where is oneness, where is this ‘I’, where are all the objects made of elements, where are
the perceptions?

नित्योदितो व्यवहरन्नपि निर्विकारो द्वित्वैक्यमुक्तमतिरुत्तमशीतलोऽन्तः।

निर्वाण आस्व विगतामयशुद्धबोधबोधैकतामुपगतोऽङ्ग न सन्ति भावाः।
Dear Rama! Always be in the full awareness of your true nature of Chit-expanse, unaffected by anything
though immersed in the world-affairs, with your mind free of the ‘oneness and twoness theories’; and being
endowed with excellent coolness within, ‘remain’ without the coverings of any ignorant sheath, having
attained oneness with the Supreme essence of Knowledge of pure awareness, and stay freed of all the
afflictions; because there are no objects (inert and living things both) as real and binding.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART SEVENTY
(DO SOLID ELEMENTS EXIST?)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

वसिष्टोवाच
Vasishta spoke

(How indeed does the form rise out of the formless?)

आकाशः शब्दतन्मात्रं स्पर्शतन्मात्रकोऽनिलः तत्सङ्गोत्कर्षजं तेजस्तच्छान्तिश्चेत्यपां स्थितिः।
भूरेषां सङ्घः स्वप्नाभे जगद्भाने क्रमस्त्विति कथं नाम किलामूर्ताद्व्योम्नो मूर्तिः प्रवर्तते।
Aakaasha (the revealing principle) is with the essence of ‘Shabda’ (disturbance in the Supreme quietness).
Anila (air/movement principle) is with the essence of Sparsha (touch/solidity).
Tejas (luster/energy principle/the Jeeva-power) rises from their excessive contact; subjugation of Tejas is
Aapa (water/ experience).
Bhoo (ground/stage of experience) is the collection of all.
And this is the order they appear in this ‘Svapna-like’ ‘Jagat-shine’!

(What are the five elements described in the Scriptures of the yore, and what do they have reference to?
Aakaasha: the revealing principle contains within it, the Shabda, the disturbance that is seen as the names
connected to the forms, as its essence.
Anila: the principle of contact which contains as its essence the property of touch which separates the
objects as different, and brings in a sense of division.
The friction caused by the revealing principle and the contact principle together gives rise to the luster, the
Tejas, the energy-state, the ‘fire’, namely the ‘individual Jeeva’ which pines for the fuel of desire-
fulfillment.
Aapa: the principle of fluidity or flow, has its essence the subjugation of fire, namely the Vaasanaa- entity,
and the fire subsides by the ‘flow of experiences’.
Bhoo: is the spread out stage of space and time that is imagined by the mind, and refers to the measurable
world, on which this drama of life goes on.
All these are the formless principles which form the basic structure of the Jagat.

‘Aakaasha’ refers to the principle which reveals all the forms completely as their presence and absence.
‘Shabda’ means that which defines something as an object understood by the mind with some name and
form.
‘Anila’ means that which moves as the Jeeva, the principle of Praana, and rises as the mind that conceives
the pictures of the objects and the stories of life. This has ‘Sparsha’ as its essence, and connects the mind to
the world of names and forms, thus creating attachment.
‘Tejas’ means the shine which gives the mind the ability to see the forms. It empowers the mind to perceive
the objects with names and forms in the emptiness. It burns in the senses; it produces suffering (heat) and is
always after the fuel of desire-fulfillment, and so, blazes high as the ‘Jeeva-fire’.
‘Aapa’ is something which continuously flows away; and refers to experiences which an individual goes
through, and which rise up as one wave after another wave, non-stop. This ‘Aapa’ quenches the ‘desire-
filled fire’ called the ‘Jeeva’. Its essence is ‘Rasa’, the taste one gets through experiences as pain and
pleasure.
‘Bhoo’, ‘Prthvee’ refers to the ‘spread out stage of experiences’ that is produced by the mind. It has
‘Gandha’ (smell) as its essence. The individual Jeeva has varied types of experiences like smelling various
fragrances, good and bad. ‘Ground’ gives rise to varied type of plants with seeds (of Vaasanaas), which
keep the earth (world stage) fertile and long-lasting.

The five material elements are the ‘five Bhutas’ which make the objects of the world.
‘Bhoo’ means to become; ‘Bhoota’ means that which becomes.

These elements are not the gross matter-stuff as fire or water or air or earth or space, but are subtle principles
which make the ‘emptiness’ glow as a ‘noisy world made of names and forms.’

How can this material world with forms made of elements ever rise out of the ‘formless Chit’?
How can you connect the ‘formless Chit’ to the world of forms as the cause and effect?
Never can a form rise out of the formless, unless through imagination.)
 4

गत्वा सुदूरमप्येतज्ज्ञप्तेश्चेत्परिकल्प्यते तदादावेव सत्यर्थे दोषोऽस्मिन्क इवामले।

ज्ञप्तिरेवातिविमला स्वरूपात्मनि भाति यत्तदेव जगदित्युक्तं सत्यमित्येव सत्यतः।
Even if you go very far in explaining (with an excellent vocabulary) the ‘formation of the world’ with the
appearance of (material) elements one after the other, (the actual truth is that) all this is conceived by ‘Jnapti’
(the ‘Jeeva-power of conception’ rising from Chit).
When everything is sourced from Brahman only, what is the fault in this theory (that Brahman alone is
referred to by these elements)?
The very ‘Knowledge essence’ which is taintless and is shining as one’s nature, is defined as ‘Jagat’; which
rises from the ‘Real’, shining as if real.
(After all, the elements are also some information or Bodha, and refer to Brahman only!
The world is nothing but a collection of flowing information-pattern only.)

न क्वचित्सन्ति भूतानि पञ्च कु ट्यादयो न वा।असन्त्यप्यनुभूतानि ननु स्वप्नदशास्विव।

The five elements do not exist actually (except as information conceived by the mind), and there exist no
solid structures also (as physical bodies and physical objects) (since everything is just the ‘information of
senses’ only, that is given a narrative touch.)
Though non-existent, the five elements are experienced as real, as it happens in the dream-states.
(There are no solid elements such as material space, air etc which rise from Brahman.
Reality is not made of elements, and so cannot produce these material elements acting as their cause.
These solid elements do not exist at all. Solidity is a brain-created phenomenon.
Reality is not some solid structure with a form.
There are no sheaths of food, Praana etc also that solidify an individual.
If you argue that you are experiencing a solid world for real, I ask you, what is the world you experienced in
the Svapna state? Is it also real?
Did you not experience a solid world in Svapna? Was it made of elements also?
The world in Svapna was not solid, so you say, since the Svapna-world is made of emptiness only.
Of course, what you say is true indeed.
The solid world that is seen in the Svapna is not made out of material elements but of emptiness only. The
moment you woke up, your city in the Svapna just vanishes off into nothingness.
What guarantee is there that this world you are seeing in the waking state is also not made of emptiness?
How can you prove that it is made of solid elements only?
When you wake up to the true knowledge, all these solid objects will turn into empty information only.
In the Svapna, the ‘Svapna-city’ was real and appeared solid and real at the time of Svapna-experience.
In the Jaagrat also, this world appears solid and real at the time of Jaagrat-experience.
Both the Svapna-experience and the Jaagrat-experience are delusion states of different degrees.The Svapna
world gets disproved by the ‘Jaagrat state’, and the ‘Jaagrat-world’ gets disproved by the ‘rational analysis’.
Your experience of this world is your personal experience produced by your mind, and does not prove the
existence of the material elements in any way.)

स्वभाव एव विमलो यथा स्वप्ने पुरादिवत्कचत्येवं जाग्रतीदं जगद्वस्तुतस्तु खम्।

The very ‘taintless nature of the Aatman’ (the understanding potential) shines in the Jaagrat state, like the
city etc in a dream, and exists real as this world-phenomenon; though actually it is ‘nothingness’ only.
(In the Svapna or Jaagrat, what is your experience like?
Surely you will not be analyzing at every moment, what the objects are made of!
You just go through some experience or other, without any actual thinking process, staying only as a
changing pattern among the changing patterns.
You always stay identified with the information of the body, and flow along with other information-patterns,
helplessly, without any control.
You feel sad or happy, as the events rise up one after another like a flooding waves of a river.
The world stays as real only at the time of experience.
Suppose you never woke up and were going on through a prolonged dream, you will never ever know that
you were dreaming. Jaagrat is also like that only. You have not yet woken up from this ‘prolonged dream
called Jaagrat’ through proper analysis; so you believe that this world is real; that the solid objects are real
and so on. Ask the person who has woken up (realized man). He will laugh at your foolishness!)
 5

चेतनाकाश एवाहं तदेवेदं जगत्स्थितं इत्यहं जगदित्येकं खमेवैकं शिलाघनम्।

(What is the knowledge that wakes you up from this dream of the world?)
‘I’ am the ‘expanse of consciousness’ only. ‘That alone’ stays as ‘this world’. Therefore ‘I’ and the ‘Jagat’
are of the same nature. This is just emptiness that is dense (and silent) like the inside of a rock.
(What is a Svapna experience? Your body is in a paralyzed state; and your mind alone creates your identity,
the space/time arena, and the objects in the dream.
It was ‘you’ who became the ‘world in Svapna’.Your own conceiving nature produced a world in your mind.
All the sense-input that you collected during the day rises as some chaotic pictures in the dream with its own
logic and rules.
Were the buildings and mountains seen in the dream real?
They were real and solid when you were still in the dream-state.
When you woke up, they all turned into nothingness.
Search anywhere in this Jaagrat state, you will not find those cities of the dream in here.
They were made of nothingness and became nothingness again.
You alone imagined a world in that emptiness.
The expanse of consciousness alone was the Svapna-world; so is this Jaagrat, and it is another Svapna
experience, from which you have not woken up yet. It is also made of emptiness only. It is indeed as empty
and silent as the inside of a rock.)

यदादिसर्गजननं यत्कल्पान्तविवर्तनं यद्वा भुवनसंस्थानं तद्दि व्योम निराकृ ति।

The mind-made theories that the world was created at the beginning, that it perishes at the end of the Kalpa,
or that the world stays like this in the middle, (are just conceptions of the mind only, and) are just the
formless empty expanse of Chit alone (and there is only the absolute silence like the inside of a rock.)
(You can make hundred of theories about the creation, existence and destruction of the world. You can
invent those theories in the dream-state also; and analyze while dreaming, how that world in that dream was
created, in that dream-world also, as a resident of that dream-world.
As you keep on digging the emptiness, you will get more and more mind boggling facts acting as the cause
of the world. What you want will be there for sure, even if it is a creator you are in search of.
Any theory of yours will appear true as per your fancy!
After all, the mind-sorcerer has no word called ‘No’ in his dictionary.
Anything you ask for, it will be there instantly; even if it a conception of a Brahmaa who sits and makes the
world and its people, like a potter making the pots.
The truth is that there is ‘nothingness of pure awareness’ only.
No world is created; nothing exists as the world; and no world gets destroyed also.)

सति वाऽसति वा देहे निर्दुःखसुखत्वमक्षयं मोक्षः।बुद्धेऽमले स्वभावे निर्भरविश्रान्तिरस्तु सर्वेह।

Whether there is the presence of the body or it is absent, liberation is the state without pain and pleasure; and
is never diminishing. When the taintless nature of oneself is realized, let there be complete restful state of
silence be here (for all)!
(This is the AnahataNaada, the uninjured manifest Brahman-sound, that appears as a world, but is the
motionless silence only; it is not produced as a sound, for it is unbeaten, un-wounded, and undisturbed.
This silence you cannot hear with your ears or mind; but you have to remain as that alone!)
(Fools only divide the liberation state also into two; as Sadeha and Videha ‘with body and without body’!
When the body itself is non-existent, and everyone is actually body-less only, then what is the validity of the
concept like ‘Sadeha or Videha Mukti’?
A realized man has no body-awareness at all (except for using it as some vehicle to move through or as a
gadget to communicate with others), whether he perceives a world through the hole of the body or not.
His body dies for him the moment he understands his true essence, and he remains deathless.
He has woken up; his dream-body is gone forever.
Others (the ignorant dreamers) in the dream see his body; not he.
These dreamers coin names as Sadeha and Videha Mukti, for they conceive the body as real.
What is the meaning of saying ‘Mukti with a dream body’, or ‘Mukti without a dream body’, when the
realized man has woken up to his real state and therefore has no form at all as his identity?
He always is in the changeless silent restful state. The presence or absence of the perceptions whether it is
Svapna or Jaagrat does not bother him in any manner.)
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART SEVENTY ONE

(SVAPNA IS JAAGRAT; JAAGRAT IS SVAPNA)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

वसिष्टोवाच
Vasishta spoke

स्वभावं जगदाकारं चिद्भावोऽनुभवन्स्थितः स्वतः स्वप्नमिवानन्यमात्मनः कल्पनाभिधम्।

The ‘principle of Chit’ (Self awareness) stays experiencing its own nature as the ‘form of this world’ that is
termed as an imagination (mind-conceived world-scenario), like a Svapna, without differing from oneself.
(Your dream-perception rises from your store-house of conceptions only.
It is the ‘Chit the pulsating emptiness’ itself seeing the emptiness of itself through some magical glasses as it
were; and perceiving as it were all the images and sounds and what not, as if dreaming, as if hallucinating.
Your mind, the ‘information processing nature of Reality’ alone expands and extends as a dream-world and
also as the Jaagrat world.
Mind is not any solid limb situated inside your body or brain; but is just the agitation of Praana, the energy-
flux that appears as the ‘I’ and its connected thoughts. Mind is made of emptiness only, and creates a world
made of emptiness, be it a Svapna state or be it a Jaagrat state.
You may remember the ‘Jaagrat state experiences’ as jumbled up memories in a dream; or ‘dream state
experiences’ as clear or made-up memories in the Jaagrat state.
However, what matters what memories belong to which state?
At every moment, every experience of an object turns into just memory that is stored inside the brain, and
nothing is left back as any solid material you can have access to.
Everything of the past is what you remember as, or what you conceive as, but the past is never there as any
accessible world. The world you experience at every moment vanishes at every moment, and reproduces
itself as per your mind-light, the very next moment.
Everything rises from the emptiness and dissolves off into emptiness, and stays also as emptiness only.
Memory is also not exact replication of the experience; and is not reliable.
You may remember what has not happened also as happened; and forget what has happened as not happened
also (Jnapti’s words in Dome-tale). What can you rely on for the realness of the world? What the idiot-mind
narrates, that alone is the world for you; and the mind-made narrative is of course just worthless rubbish.

The dream-world does not continue after you wake up; but the Jaagrat-world that is left back at night,
continues as if, after you wake up in the morning; therefore, both the Jaagrat and Svapna cannot be the same.
If this is your argument then listen.
Both the Jaagrat and Svapna are the perception-states of the mind only.
These perceptions-states remain dormant in the ‘Sushupti state’.
These alone appear as the world-existence when you wake up.
Even in the dream, these ‘dormant perception states’ alone rise up as your experiences.
One is short; other is prolonged! So what?
In the Jaagrat, the world is perceived as the lines drawn on emptiness.
In the Svapna also, the world is perceived as the lines drawn on emptiness.
In Sushupti, there is only the blankness of nothingness with the world in a potential unmanifest state.
Where is the getting away from the ignorance and the consequent rise-up of the world?)

जाग्रत्सुषुप्तमेवेदं शिलाजठरमेव वा आकाशमेव वा शून्यं जगत्त्वेन च नोञ्झितम्।

The ‘state of Jaagrat’ is indeed the ‘state of Sushupti’ as the Chit-state of silence. (The unmanifest potential
state alone exists, the manifest world is just a hallucination-state of that potential state.) It is silent like the
rock-belly, or is the revealing power of Reality that is nothingness, or just sheer emptiness only. Yet the
ignorance alone exists as the world-experience of the Jaagrat, and this emptiness is not free of the Jagat.

स्वप्न एवात्र दृष्टान्तः पुरमण्डलमण्डितः स्वप्ने जगन्न किं चित्सदित्थमाभाति भासुरम्।

The example that can be quoted is the Svapna-state which is adorned by cities and structures. In the Svapna-
state, there is nothing called the Jagat actually. The Reality of Chit alone shines in this manner.

त्रैलोक्यमसदेवेदं यथा स्वप्नेऽवभासते जाग्रत्यस्मिंस्तथैवेदं मनागप्यत्र नान्यथा।

This tri-world (of Jaagrat) is also unreal only; and shines like this as in the Svapna. Even in this Jaagrat state,
it is the same (as in the Svapna). There is not the least difference that can make it real otherwise.
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न जाग्रति न च स्वप्ने जगच्छब्दार्थसंभवः स्वं वस्तुतस्तु चिद्व्योम्नो भानं बुद्धं जगत्तया।

In the Jaagrat or Svapna, there is no possibility of the word called ‘Jagat’ with a meaningful existence.
(The world is just the made-up narration of a set of information. Where is the Jagat at all as a solid
structure?) Actually, one’s own nature of Chit-expanse’s shine is understood as the Jagat.

चिद्व्योम्ना स्वचमत्कारो व्योमन्यद्र्यादिरूपभृत्जगदित्येव बुद्धोऽन्तर्जाग्रत्स्वप्ने स्वयम्भुवा।

By the Self-born (Brahmaa) (the Creation potential) who is of the nature of Chit-expanse, his own wondrous
power is understood as the Jagat with its mountains etc, in the emptiness, in the states of Jaagrat and Svapna.

जगन्न किं चिदेवेदं चिद्रूपं च न किं चन एते किं चिदिवाभातो नभश्चिज्जगती मुधा।
There is no Jagat also; there is no shine of Chit also.
(All these words like ‘Jagat’ ‘Jaagrat’ ‘Svapna’ etc are just some ‘sound-modifications with meanings’, and
do not have any relevance except at discussion and discourse sessions.)
These two, the ‘emptiness and Chit’ simply shine as some meaningless thing within Chit.
(So, the shine of Chit is real and the theory that it shines as the Jagat also is real; is it so?
No! What shine? What Chit? What Jagat?
These are all just some words invented by the mind.
It is just ‘That’; ‘That’ alone is ‘That’! ‘That’ does not have a name as some Chit-entity.
There is no language in that state that defines it as Chit.‘That’ is nothing but the ‘emptiness of emptiness
also’ where the words like empty and non-empty lose their meanings.
Just That! ChinMaatram! ‘That’ alone!
‘That alone’ is ‘all this’! There is no difference between ‘that’ and ‘this’.
For us the ‘deluded agitations’, the difference alone is seen everywhere.
Our brains cannot function without the language and differences.
Even if the brain is split by surgery, the left and right brains will still have different view points!
Brain (mind) means duality and cannot exist without the sense of duality.)

आभातमेव त्रैलोक्यं यथा स्वप्ने न किं चन शून्यमेव भवेदेवमेवं जाग्रति निर्वपुः।

Even the tri-world shining in the Svapna is actually nothingness only.
It will be without any form and empty even in the Jaagrat also.
(The ‘tri-world seen in the Svapna or in the Jaagrat’ is made of emptiness only; and not real.
All that your mind conceives as the world is alone the solid world that you see in Jaagrat or Svapna!)

स्वप्ने किल महाबुद्धे नानानिर्माणशालिनि आरम्भा एव नारम्भा असत्सदिव चाततम्।

Hey intelligent Rama! In the Svapna-state which can produce a variety of experiences, all the enterprises
turn into non-enterprises; and the unreal spreads out as real.
(For example, suppose you climb a hill in your Svapna-world doing very hard effort and reach its peak
somehow, sweating and breathing hard; yet if you wake up at that instant from your dream, ‘the hill, the
hard effort, and everything’ vanishes off into emptiness. All that you experienced as real is gone within a
second. So it is with Jaagrat also! For a Jnaani, the world is just a magic-room of experiences that amuses.)

अव्योमैवातिविततं व्योमान्तपरिवर्जितं व्योमैवाचलसंघातो नानापुरगणोत्करः।

The ‘non-empty Brahman’ alone spreads out like this in an excessive manner; but is bereft all these great
distances imagined as space-expanse. (Chit exists as the conception of distance, but it itself does not spread
out anywhere.) ‘Emptiness alone’ (the potential state of understanding) is the host of hardened mountains,
and heaps up as various cities.

अप्यब्दाब्ध्यद्रिनिर्घोषो मौनमेव यथा तथा न शृणोत्येव पार्श्वस्थः संप्रबुध्यापि किं चन।

The heavy sound of clouds, oceans, mountains etc (in the dream-world) is silence only; since the person
sleeping next to the one dreaming of all such noises, does not hear anything of it, even if he is awake.
(All the sounds you hear in your Svapna are never heard by the one who is sitting next to you, though he is
wide awake; because the experience you have in the Svapna, is your own; no other person can have access to
it. Similarly the experiences you have in the Jaagrat also are your own; and no other person can have access
to it. Each person’s mind creates its own perception of the world as per the level of ignorance or knowledge.
 5

The other person can never know of it. Even ‘ordinary perceptions of colour, taste etc’ are different for each
person. What we have here is a consensus reality, an agreed upon reality.
Language alone connects people; not the nature of experiences.)

प्रजायते वाऽजातोऽपि वन्ध्यायास्तनयो यथा जातोऽप्यजात एवास्ते यथात्ममृतिविस्मृतौ।

In the Svapna-state, even a barren woman’s son gets born, though he is not born at all.
(You the mind-entity are the barren woman’s son born inside the dream, and if you die there, can you
remember it? You cannot; because you were never born at all there.)
Though born, he remains unborn only, like the death in the dream is never remembered as death.
(It is a nonsense story that a barren woman’s son gets born and dies also. How can a person who is never
born, die ever? A barren woman’s son in never born, and can never die also! Even if he is there in your
imagination, he can never die because he is not born at all. The ignorant perceiver in the Jaagrat also is a
barren woman’s son only; he is never born, though he appears to be born.
Each experience of yours exists as an experience of a dream that is freshly created. You are an entity that is
produced by the dream of experience, and do not exist at all bereft of that experience.
You are just a dream dreaming itself as you, produced like a barren woman’s son!)

सदसद्भवति क्षिप्रं भुवोऽननुभवो यथा विपर्यस्यति सर्वं च रात्रिरेव यथा दिनम्।

असद्यत्संभवत्याशु दिनमेव यथा निशा असंभवः संभवति तथा स्वमृतिदर्शनम्।
असंभवः संभवति जगद्भानमिवाम्बरे तम एव महालोको यः सनिद्रः स वासरः।
In the dream-state, the real becomes unreal, experienced becomes inexperienced, and everything reverses
completely, like the night (when you are sleeping) itself is the day (in the Svapna). The night becomes a day
(in the dream) as an unreal occurrence only.
(It is the ‘day’ in the Svapna, whereas you are sleeping at night time only. A complete reversal of time takes
place inside the dream, which gets proved as unreal when you wake up from your sleep.
So is this Jaagrat. Day, night, birth, death are all just like dream occurrences which will be proved as unreal,
when you wake up in the Turyaa state.)
In the dream-state, that which is not possible becomes a possible experience like the sight of one’s own
death. (In ‘Svapna’ anything can happen; you may witness your own death even.)
So also, that which is not possible becomes a possible experience as the ‘shine of the world in empty
expanse’ in the Jaagrat also.
(In the Jaagrat, the emptiness is seen as the world. What is not possible for Chit-state?)
Darkness (ignorance) itself is the great light.
He who is asleep (in delusion) is awake (in a world of experiences).
(Actually, in the Jaagrat, the very ignorance which makes you believe in the reality of perceptions is
considered as knowledge, like the night becoming day in a dream.
Actually everyone is asleep in delusion, and are wide awake in the Svapna named Jaagrat.
They do not know at all that they are asleep and dreaming a dream of life.)

आलोक एवैति तमो यन्निद्रा स्वप्नवासरा वसुधैव भवेद्व्योम श्वभ्रादिपतने यथा।

The darkness becomes the brightness in the dream; the night of (paralyzed state of) sleep turns into a bright
day of activities in the Svapna. The ground where you are sleeping itself turns into hollow-emptiness, where
one falls into the deep chasm (and screams in fear inside a dream).

असत्यरूपमेवेति भाति स्वप्ने जगद्यथा तथैव जाग्रदाभाति मनागप्यत्र नान्यता।

Just like the world shines in the Svapna with the form of unreal, Jaagrat-state also shines like that only.
There is not the difference in the least.

यथा द्वौ सदृशौ सूर्यो यथा द्वौ सदृशौ नरौ जाग्रत्स्वप्नौ तथैवैतौ मनागप्यत्र नान्यता।
Just like two suns of the similar nature and form, just like two men of the similar nature and form, Jaagrat
and Svapna are of similar nature and form. There is no difference in the least.
(Jaagrat and Svapna are actually synonymous terms where the world is experienced in emptiness only. We
are dreaming in Jaagrat; or wide awake in a dream. Both rise from the sleep of ignorance only.)
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रामोवाच
Rama spoke

नैतदेवमपि क्षिप्रात्प्रत्ययो यत्र बाधकः स्वप्ने तद्दर्शनेनान्तः कथं जाग्रत्समं भवेत्।

This statement cannot be accepted immediately; since it is hard to believe it. Svapna state is experienced as
ending. How can it equal the Jaagrat state? (We wake up from a Svapna; it ends there; but Jaagrat does not
end; it continues day after day with the very same objects. How can both Jaagrat and Svapna be the same?)

वसिष्टोवाच
Vasishta spoke

विहृत्य स्वप्नजगति स्वप्नबन्धुजनैः समं मृतिमाप्नोति तत्रासौ द्रष्टा स्वप्नस्य राघव।

मृतः सन्स्वप्नजगति स्वप्नजन्तुवियोगवान् इह प्रबुध्यते जन्तुर्निद्रामुक्तश्च कथ्यते।
Raaghava! A person who is a perceiver in a Svapna, wanders along with his dream-relatives in the dream-
world and dies there (is disconnected with that body). After dying, and separating from the dream-relatives,
he wakes up here (is born here)(and gets connected to the Jaagrat-body) and is said to be freed of sleep.
(Rama! Understand it like this: In the Svapna-state is a perceiver who perceives some sort of a world, where
he meets the same or different relatives, friends etc belonging to that world, who may be copies of those
seen in the Jaagrat world or altogether different. He then wakes up. That means he died in that Svapna and is
in another world with another set of relatives and friends. He just thinks that he was asleep and that the
dream was not real.)

सुखदुःखदशामोहान्दिनरात्रिविपर्ययान् अनुभूय बहून्द्रष्टा म्रियते स्वप्नसंसृतौ।

गतनिद्रतया पश्चान्निद्रान्त इह जायते न सत्यमेतदित्येवं ततः प्रत्ययवान्भवेत्।
After experiencing various delusory states of pain and pleasure, and the reversal of nights and days, this
perceiver in the Svapna dies in the Svapna-Samsaara. After getting out of the sleep, later, he ends his sleep
here. He believes then, that what he saw in the Svapna was unreal.

स्वप्नद्रष्टा यथा स्वप्नसंसारे मृतिमाप्तवान् अन्यं जाग्रन्मयं स्वप्नं द्रष्टुं भूयः प्रजायते जाग्रद्द्रष्टा तथा
जाग्रत्संसारे मृतिमाप्तवान् अन्यं जाग्रन्मयं स्वप्नं द्रष्टुं भूयः स जायते।
The perceiver in the dream dies in the Svapna-Samsaara. He again gets born in another Svapna which is
made of Jaagrat ((where you are awake to some experience). The perceiver in the Jaagrat again dies in the
Jaagrat-Samsaara. He again gets born in another Svapna which is also made of Jaagrat
(You die again and again in Svapna to get born in Jaagrat; you die again and again in Jaagrat to get born in
Svapna. That body vanishes, and this body appears; this body vanishes and that body appears.
You die here to get born there; you die there to get born here.
Both are Jaagrat states only; since you are awake in those those worlds at those those times in this those
bodies.
In both states, you were just an ego-entity with some identity, experiencing a life with the past and future
inbuilt in the perception itself. You call one as Svapna, the other as Jaagrat.
Maybe the Svapna-state is discontinuous and that is its character.
Maybe the Jaagrat-state is continuous and that is its character.
So what? Emptiness is the essence of both!)

न स्वप्नमसदित्येवं पूर्वस्मिञ्जाग्रदात्मनि पुनः प्रत्ययमादत्ते स्वप्नात्स्वप्नान्तरं गतः।

स जाग्रत्प्रत्ययं तत्र पुनर्गृह्णाति मुग्धधीः स्वप्नसंदर्शनं त्वन्यत्तत्राप्यनुभवत्यथ।
(The Jaagrat-person is in the Jaagrat-state only whether in Svapna or Jaagrat. Both are Jaagrat-states only
since he is awake in both; or both are Svapna states only since both are made of emptiness only, and are not
really there.) Moving from one dream to another (from Jaagrat to Svapna or from Svapna to Jaagrat), the
Jaagrat-person again believes the dream-experience alone to be real and experiences it as Jaagrat, and does
know that the dream-experience is unreal when experiencing it.
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(In the Jaagrat, he remembers the Svapna-experience and discards it as unreal; in the Svapna, he has no
memory of the Jaagrat, and is lost in the Svapna-world, believing it as real.
When going through an experience, there is no difference felt by him in both the worlds.)
Endowed with the helpless limited state of intellect, he believes that state as real and that he is having a life
there. That realness of experience felt in the Svapna is repeated in the other state of Jaagrat also.
In the other state of Jaagrat also, that experience is felt as real when experiencing it.
(There are two states of Svapna and Jaagrat.
Those are the names coined by people to differentiate two similar states.
From the Svapna-state called Svapna, a person enters another Svapna that is named by him as Jaagrat.
You can call it a transition from one Svapna-state to another.
Or, from a Jaagrat-state called as Svapna, he enters another Jaagrat-state called Jaagrat.
You can call it a transition from one Jaagrat state to another Jaagrat state.
What matters what state you call as what? Both are same.
He is awake when in Svapna; so he has died in Jaagrat then. This body vanishes for him when asleep.
He is awake when in Jaagrat; so he has died in his Svapna then. That body vanishes when he wakes up here.
He pops up there; and pops up here; again and again and again.
He dies there; is born here! He dies here and is born there!
If you remember Jnapti’s words in Mandapa-tale, birth and death of a person are just conceptions that are in-
built in a perception-experience, and not real.
Again and again jumping from one state to another uncontrollably, he lives in both states alternatively,
believing that alone to be real at that time of experience.
The only difference is, when he pops up here in Jaagrat, he finds that he has woken from another state, and
calls the previous state as Svapna and so deems that previous experience as unreal.
He believes his Jaagrat -state alone to be real.
Jaagrat will also be real, only till when he has to wake up in the fourth state of Turyaa. Till then, he cannot
be convinced of the unreal nature of the Jaagrat state.
The reality of one state is determined only in comparison to another. It is a ‘relative reality’.
Can you tell a dreamer, that his dream is unreal, when he is in the dream-world?
Alas! People believe even their dreams as real in their ignorance; and tend to interpret them as great magical
perceptions also! For an idiot, every shadow is a ghost!)

स्वप्नं जाग्रत्तया जाग्रत्स्वप्नत्वं चेति नामनि न जायते म्रियते जायते म्रियतेऽपि च।

Svapna getting labeled as Jaagrat, and Jaagrat getting labeled as Svapna, the perceiving-entity never dies, or
gets born, yet dies and gets born also.
(Which one is Svapna? Which one is Jaagrat?
This is Jaagrat and that is Svapna; true, but when experiencing the Svapna-world, that alone is the Jaagrat
there; is it not so? That can be named Jaagrat also! Why not?
This state here is also Svapna only. You are naming it as Jaagrat!
Svapna here is termed as Jaagrat; whereas the Svapna-world where you were awake and seeing a world is
termed as Svapna.
You are calling both states with wrong terms.
You vanish there to appear here; and vanish here to appear there.
Your body-image while asleep become a part of the sense-pattern of others of that Jaagrat-world; or maybe
they also vanish when you fall asleep and re-appear when you wake up in Jaagrat, like the Svapna-people
vanish off when you wake up in this Jaagrat.
Who can solve the magical-mystery of existence, which is made up of hallucination states of ignorance only!
How can a hallucinating character ever find the truth behind all this, unless he moves out of the
hallucination, and rests in the truth of the unchanging, non-experiencing Self?
You might have many dreams and perceive various worlds in various dreams; but you have no memory of
them; so you call it as unreal. In this so-called Jaagrat, memory (right or wrong) gives you a vague sense of
continuance; so you believe this state to be more real.
What happens if memory gets taken away, like it happened in Lavana’s case, or as in Brahmin Gaadhis’s
case? Which one is real? Which one is unreal?
Lavana and Gaadhi also struggled hard to solve the riddle of two states.
Suppose your dream-memory was continuous every time you appeared there, then will it become more real?
Who gets born? Who dies? Who lives? No one!
Yet the barren woman’s son gets born, lives and dies, in both states! Is it not the height of delusion?)
 8

स्वप्नद्रष्टा स्वप्नमृतः प्रबुद्ध इह कथ्यते इह जाग्रन्मृतो जन्तुः प्रबुद्धोऽन्यत्र कथ्यते।

The perceiver in Svapna dies in the Svapna world and said to wake up here.
This being again dies in the Jaagrat-world, and said to wake up elsewhere (in another Svapna).

स्वप्नात्स्वप्नस्थितौ जाग्रज्जाग्रत्स्वप्नप्रदर्शनं मृत्वान्यत्र प्रबुद्धस्य जाग्रत्स्वप्नो भवत्यलम्।

Stuck in the movement from one Svapna to another, there is the display of repeated Jaagrat states as
‘Svapnas’. Having died at some Jaagrat-dream, he wakes up to have another Jaagrat-dream.
(For a person moving from Svapna to Jaagrat, and from Jaagrat to Svapna, Jaagrat-state alone repeats as
‘Svapnas’; or rather, ‘Svapnas’ alone get repeated as ‘Jaagrats’!
He Vanishes at one place to appear at another place!
Like a doll getting dipped again and again in two pots of dirty water one after the other, alternatively without
a break, a man experiences these two states one after the other again and again, cut off now and then by
deep-sleep also (Sushupti). There is no escape!
The only rest is attained in the deep sleep state, where his mind withdraws all its conceptions and remains
quite and blank, like stuck in a dark coffin.)

इतिहासमयावेव जाग्रत्स्वप्नावुभावपि परस्परं गतावेतावुपमानोपमेयताम्।

Both Jaagrat and Svapna have ‘narratives’ only as their essence.
That is why both being similar in nature, get to be compared with each other.
(Mind can be alive only with a narrative. It always has to have a story for everything; it always needs to
have a cause for everything. If a story is destroyed, it will die for sure.
Squeeze its neck here in sleep-state; it will again create some story in a Svapna-state.
Thrown out of there, it again creates a story here in the Jaagrat.
Which story is real? Which ego is real? Which family is real? Which world is real?)

स्वप्नो जाग्रदिवाभाति जाग्रत्स्वप्नमिवोदितं वस्तुतस्तु द्वयमप्यसच्चित्खं कचति के वलम्।

Svapna shines like the Jaagrat. Jaagrat rises like a Svapna. Actually, both states are unreal.
Only the emptiness of Chit shines like this.

स्थावरं जंगमं चैव भूतजातमशेषतः चिन्मात्रव्यतिरेके ण किमन्यदुपपद्यते।

For all the non-moving, moving, and all beings that are there in existence, what else can be there as their
essence but the ChinMaatram?!

मृन्मयं तु यथा भाण्डं मृच्छू न्यं नोपलभ्यते चिच्चमत्कारमात्रात्म तथा काष्टोपलाद्यपि।

A pot made of clay cannot be obtained without the clay; so are the objects made of wood and stone. (They
can be only that!) Everything is the grand magical show of Chit.

वस्तुजातमिदं स्वप्ने जाग्रत्यपि तथैव नः।

Just like the objects appear in the dream (instantly as per the mind-taints), it happens the same way for us in
the Jaagrat also.

दृष्टो य उपलः स्वप्ने चिच्चमत्करणादृते किमन्यत्संवद प्राज्ञ किलावश्यं चिदेव सः।

Tell me, wise one! What else can the rock seen in the Svapna be, except the Chit magic?
It is surely the Chit only (the understanding essence of Chit shining through the taint of the mind).
(The stone you saw in the dream is just your understanding essence alone shining as that stone, and is an
unbroken state of Chit alone. So it is here in the Jaagrat also.)

ननु यादृग्वपुः स्वप्ने जाग्रत्तादृगखण्डितं जगज्जातमतः सर्वं चिन्मात्रं ब्रह्मखण्डितम्। जजगज्जातमतः सर्वं
चिन्मात्रं ब्रह्मकु ट्टिमम्।
 9

One’s nature alone shines in the Svapna, without divisions. Similarly it is in Jaagrat also.
(That unbroken state of Chit as perception, is the same in Jaagrat also.)
All that is produced in the world is ChinMaatram only; the state of Brahman seen as divided.
All that is produced in the world is ChinMaatram only, plastered with the state of Brahman.

मृन्मयं तु यथा भाण्डं मृच्छू न्यं नोपलभ्यते चिन्मयं तु तथा चेत्यं चिच्छू न्यं नोपलभ्यते।
शैलात्मकं यथा भाण्डं शैलशून्यं न लभ्यते चिन्मयं तु तथा चेत्यं चिच्छू न्यं नोपलभ्यते।
द्रवरूपं यथा वारि द्रवरिक्तं न लभ्यते चिन्मयं तु तथा चेत्यं चिच्छू न्यं नोपलभ्यते।
ऊष्मरूपो यथा वह्निर्निरूष्मा नोपलभ्यते चिन्मयं तु तथा चेत्यं चिच्छू न्यं नोपलभ्यते।
यथा स्पन्दमयो वायुरस्पन्दो नोपलभ्यते चिन्मयं तु तथा चेत्यं चिच्छू न्यं नोपलभ्यते।
The object made of clay cannot be there devoid of the clay.
The perception which is in essence awareness only, cannot be there without the Chit.
The object made of stone cannot be there devoid of the stone.
The perception which is in essence awareness only, cannot be there without the Chit.
Water which is of the nature of fluidity cannot be there devoid of the fluidity.
The perception which is in essence awareness only, cannot be there without the Chit.
Fire which is of the nature of heat cannot be there devoid of the heat.
The perception which is in essence awareness only, cannot be there without the Chit.
Air which is of the nature of movement cannot be there devoid of movement.
The perception which is in essence awareness only, cannot be there without the Chit.

यद्यन्मयं तद्विना तु तत्कथं किल लभ्यते क्वाशून्यं लभ्यते व्योम क्वाघना लभ्यते मही।
How can be anything there without that of which it is made of?
Where can the sky found to be without emptiness, or the earth without its dense nature?

चिद्व्योममयमेवेदं यथा घटपटादिकं स्वप्ने तथेदं शैलादि चिद्व्योमाभासमात्रकम्।

Just like the pot, cloth etc are made of Chit-expanse only, in the Svapna-state, similarly, all the hills etc here
(in Jaagrat) are the shine of the Chit only.
(What are the objects in the Svapna made of?
Elements? No! It is Chit alone shining as that Svapna-world. So it is with Jaagrat!)

स्वप्ने यथा गगनमेव पुराचलादि संविन्मयं सुभग जाग्रति तद्वदेव।

स्वप्नोऽथ जाग्रदिति शान्तमनन्तमेकं चिन्मात्रमत्र ननु नाम विनास्तु वादः।
Hey Good one! In the Svapna, emptiness of awareness alone is the city, hill, etc; so it is in the Jaagrat also!
ChinMaatram alone is single, endless, quiescent state which shines as Svapna and Jaagrat.
Any argument against this truth is baseless.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART SEVENTY TWO

(GLIMPSE OF CHIT-EXPANSE)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

रामोवाच
Rama spoke

कीदृशं स्याच्चिदाकाशं तद्ब्रह्मन्ब्रह्म यत्परं भूयः कथय तृप्तिर्हि शृण्वतो नास्ति मेऽमृतम्।
Hey Brahman! What is the nature of Chit-expanse? Explain to me once again about that Supreme Brahman.
I do not feel enough of the nectar-like words as I listen to them.

वसिष्टोवाच
Vasishta spoke

समयोर्यमयोर्भ्रात्रोर्व्यवहाराय नामनी यद्वत्क्रियते द्वे तद्वज्जाग्रत्स्वप्नशिलामये।

When the twins of the same form and nature are born, the two brothers are given different names for the sake
of (avoiding confusion in) the world-activities. So also these two, the Svapna and Jaagrat states (twins),
made of only the Chit-crystal rock, have two different names (though they are of same nature as Chit-
expanse). (The potential state of the Self alone exists as the Svapna and Jaagrat experiences of the mind.)

वस्तुतस्त्वनयोर्भेदो न द्वयोः पयसोरिव द्वयमप्येकमेवैतच्चिन्मात्रं व्योम निर्मलम्।

Actually, these two states do not differ from each other, like the waters (that appear divided).
Though appearing as two, they both are one only.
This is just the ChinMaatram, the taintless empty expanse (the ‘ready to become experience state’).

देशाद्देशान्तरं दूरं प्राप्तायाः संविदो वपुः निमेषेणैव तन्मध्ये चिदाकाशं तदुच्यते।

That state, which for a subtle instant time-span stays in-between the awareness-levels, where the perception
jumps from one perceived object to the other, that is known as the Chit-expanse.
(How can it be proved that ChinMaatram alone is the clay that acts as the base-material for the pots of the
Svapna and Jaagrat worlds?
For a few minutes, do the Vichaara of how an object gets perceived.
For example, when you see a tree in front of you, how does the perception of the tree take place?
First there exists the pure awareness without particularities; and then the particularities of the tree are
produced by the mind. It happens so fast, that we miss the pure awareness state behind, that is standing as
support; it is like seeing the reflection, but not the mirror.
Suppose you saw two objects, one after the other?
Suppose you first saw the tree and then saw a bird in the sky..?
The mind produced two different sets of particularities or information-sets in an instant.
You were aware first of nothing; then were aware of the tree; then were aware of nothing; and then were
aware of a bird…and so on. In-between the cognition of two objects, there is a state of pure awareness
without the taint of particularities.
A realized person also sees a tree and bird; but as the Chit-state of pure awareness only.
He is just the blissful state of silence, with the mind bound hand and foot. There is no ‘in-between’ at all; it
is always the continuous state of awareness of silent bliss. He does not jump from cognition to cognition; but
is just aware at all times, as the Chit which exists as just the ‘pulsating information-state’.
What is that bliss like? Vasishta explains.)

यादृशस्तिष्टतः स्वच्छं रसमाकर्षरस्तरोः भवेद्भावो नभःस्वच्छस्तादृशं चिन्नभः स्मृतम्।

That state which belongs to the tree which is sucking the pure moisture (from the ground, through the roots),
that is how the state of Chit-expanse which is pure emptiness is said to be like.
(The tree is silent, even as its roots suck the moisture from the ground. Its ‘Quietness’ is indescribable. It has
no thoughts of ‘I’. It has no language. It does not even have words that explain the names of its parts, or the
idea of how its roots suck moisture, how it is named a tree etc. It is nameless. It does not even know of its
form as a tree.
A realized Knower absorbs the perceptions into himself; and remains silent, blissful and language-less.
There is not even the disturbance of the sound of the name called Chit. It is so silent!
Like the tree, he absorbs the information of the world through the six senses (acting as roots) mechanically,
without effort; but is just aware of moisture (bliss of silence) alone and nothing else.
 4

Any object that is perceived by him is for him, just some imagined lines drawn on Chit-emptiness, or just
some probable state of the Chit-potential to exist as any experience..
He sees always the mirror behind the reflections and not just the reflections.
Actually he does not perceive through a mind also. He is just aware! He is the nameless, formless Chit.)

विनिवृत्ताखिलेच्छस्य पुंसः संशान्तचेतसः यादृशः स्यात्समो भावस्तादृशं चिन्नभः स्मृतम्।

That is said to be the state of Chit-expanse which is the state of equanimity, that belongs to a person with a
quiet mind, freed of all the desires (and the division sense).

अनागतायां निद्रायां मनोविषयसंक्षये पुंसः स्वस्थस्य यो भावः स चिदाकाश उच्यते।

For any person, at that instance where the sleep has not yet arrived and the mind is without any object of
thought, that silent state is said to be the state of Chit-expanse, and is the state of absorption in one’s own
nature.
(Analyze the state where you are about to fall asleep or when you are about to wake up.
When drowsiness shuts your eyes, and the world around you is vanishing from the mind slowly…; at that
instance, before the dream takes over or the sleep shuts your mind off, there is a tiny interval where you are
aware of being aware; but without any thought of the world.
You are not asleep; but are not awake to the world.
You are just aware as pure consciousness. That is the state of ChinMaatram.
Similarly when you are about to wake up also, it sometimes may happen that you are not asleep, not
dreaming, not woken up; but are in some sort of silence which is very pleasing. That tiny interval between
two states is the ChinMaatram.
You are ‘I-less’ in that state; but can remember it later as the mind-I.
Try to practice that silence-state alone at all times without the ‘I-disturbance’.)

तृणगुल्मलतादीनां वृद्धिमागच्छतामृतौ यः स्यादुन्ममतो भावः स चिदाकाश उच्यते।

That is said to be the state of Chit-expanse, which is the state which is rid of ‘mine-ness’ like in the grasses,
bushes and creepers that start their growth at the arrival of the spring season.
(When the spring arrives, the entire plant kingdom becomes alive and lively. Tiny sprouts appear; grasses
look fresh; creepers blossom with flowers.
Do they know what they are? Do they know the name of the spring season, or any other season? Do they
know that they have flowers? Do they know that they are beautiful?
They know nothing but a silent state of existence only.
They have no ‘I’ and ‘mine’ in them. They have no language to corrupt them.
That is the state of a realized man who is like a plant that is always blossoming in the spring season. He is
just happy, not even knowing the definition of the word ‘happiness’.)

रूपालोकमनस्कारविमुक्तस्यामृतस्य यः भावः पुंसः शरद्व्योमविशदस्तच्चिदम्बरम्।

That is the state of Chit-expanse, which is like the expanse of the cloudless autumn sky, that belongs only to
a person who is deathless (because of existing formless), and who is freed of the divisions of the images
produced by the mind.
(In the autumn, the sky shines bright without even a dot of a cloud. The mind of a realized Knower is as
taintless like the autumn sky. There remain no thoughts of past, present and future; no stupid memories
haunt the mind; no language corrupts the mind; there exists no ‘I’ thought’ or’‘mine’ thought.
He exists as just a pure stretch of awareness without the clouds of divisions, merged as one with the
potential state of the Self.)

यदेतदासनं सृष्टं काष्टपाषाणभूभृतां चेतनानां च सत्तात्म चिदाकाशः स उच्यते।

That is said to be the state of Chit-expanse, which is the, stable seat, created for the wood, stone and
mountains, and which is the true nature of all living beings also.
(All the mountains and trees stay without the idea of any action, though their forms may go through many
changes. It is how Lord Brahmaa had made them; just to be silent and non-moving. This is how a realized
Knower stays like; his form might appear to be doing action; but he is unmoving and stable in the original
state of the Chit. He is well-rooted in the ‘silence’ like the tree or the rock, but with full awareness.)
 5

द्रष्टृदर्शनदृश्यानां त्रयाणामुदयो यतः यत्र वास्तमयश्चित्खं तद्विद्धि विगतामयम्।

Know that as the state of Chit-expanse without afflictions, from which rises up the tri-fold unit of the ‘seer,
seeing and seen’, and sets also.
(At every instance, the ‘seer with the seen’ rises and vanishes also.
All the phenomena of ‘the perceiver, perceiving and perceived’ rise from the Chit-state and disappear into it
again immediately, like the waves rising and falling into the ocean.
The Ocean knows no difference among the waves and itself. Its nature is to rise up as the waves.
So is the Chit with its waves of perception!
The Knower stays only as the witness to the seer-seen states that rise from him.)

यत उद्यन्ति यस्मिंश्च चित्राः परिणमन्त्यलं पदार्थानुभवाः सर्वे चिदाकाशः स उच्यते।

That is said to be the state of Chit-expanse from which all the experiences of objects rise up and abundantly
undergo various changes (through the ideas in the mind).
(From that in-between state; from that Chit-ocean which forms the base of all perceptions; the experiences
appear as perceptions. The story around the perceptions is built by the imaginative-natured mind.
It adds up its own description of causes and effects, likes and dislikes, good and bad, auspicious and
inauspicious, god and devotee, guru and disciple; ignorance and knowledge and so on.)

यस्मिन्सर्वं यतः सर्वं यः सर्वं सर्वतश्च यः यश्च सर्वमयो नित्यं स चिदाकाश उच्यते।
That is said to be the state of Chit-expanse, from which everything rises; which is everything; which is from
all around; which is the essence of all; and which is eternal.

दिवि भूमौ बहिश्चान्तस्तथान्यस्य समाभिधः यो विभात्यवभासात्मा चिदाकाशः स उच्यते।

That is said to be the state of Chit-expanse, which shines forth equally as all that is perceived, which is in the
heaven and earth, in the outside and inside, and in all that is there as the other one (the Jeeva-state).
(This verse almost contains the same words that appear at the beginning of the scripture.
It is as if the end of the discourse has been joined to the first verse, thus completing a whole circle; making it
Poornam (whole); the complete Brahman-state which is the essence of all knowledge, existence and bliss.
If you read the entire Scripture again now from the beginning, with the support of the knowledge obtained so
far, you will read it differently now, and absorb the truths well.)

यस्मिन्नित्ये तते तन्तौ दृडे स्रगिव तिष्टति सदसदुत्थितं विश्वं विश्वाङ्गे तच्चिदम्बरम्।
That is the expanse of Chit, which has the limbs of ‘Vishva’ (like pearls).
In that ‘eternal all-pervading principle’, the ‘Vishva with its perceptions’, ‘rising as the real and unreal’,
stays (like pearls) supported in the ‘firm, spread out, eternal string (of Chit)’.
(Chit is the string on which the perception pearls are stringed together; and the world exists like an
imaginary pearl garland seen in the empty expanse.
The Seer-seen states in each Jeeva-state exist unconnected, but are understood as the successive states by the
‘Chit-Self’. That is how the life-story comes to be about, like the unconnected pearls joined through the
string of Self-awareness. The ‘I’ in each experience is the same and is able to see the unconnected
experiences as a continuous garland of life-story.)

निद्रायां विनिवृत्तायां यतो विश्वं प्रवर्तते निवर्तते यच्छान्तौ तच्चिदम्बरमुच्यते।

That is known as the expanse of Chit, from which the world extends forth at the cessation of sleep (when you
wake up), and ceases when it is quiet (when you sleep). (At every night when you fall asleep, the world
dissolves off into the Self, and rises again when you wake up in the morning.)

यस्योन्मेषनिमेषाभ्यां जगत्सत्तालयोदयौ स्वानुभूत्यात्मकं स्वान्तः स्थितं तद्विद्धि चिन्नभः।

Know that as the expanse of Chit, which stays experiencing itself within itself, and whose opening and
closing of the eyes produce the existence of the world and its dissolution.
(It is as if the Chit opens its eye of the mind, and the world instantly appears from nowhere, and when the
mind -eye closes, the world also dissolves off instantly.)
 6

नेदं नेदं तदित्येवं सर्वं निर्णीय सर्वथा यन्न किं चित्सदा सर्वं तच्चिद्व्योमेति कथ्यते।
That is known as the expanse of Chit, which getting concluded after eliminating all (the objects) (Siddhaanta
of Upanishads) with the statement, ‘not this’, ‘not this’, (as instructed in Upanishads) is not anything at all,
but ‘is’ all. (The ‘Neti’ method keeps on discarding all the objects referred to by some word with meaning,
till there is nothing left back as any word with meaning, the ‘Padaartha’, that alone is the Chit-expanse.)

देशाद्देशान्तरप्राप्तौ यन्मध्ये संविदो वपुः दूरतोऽर्धनिमेषेण तच्चिन्मात्रवपुः स्मृतम्।

That is known as the nature of ChinMaatram, which stays as the ‘pure non-perceiving consciousness’ for
half a second in-between the cognition-states that are jumping from one object to another.

विश्वं तन्मयमेवेदं यथा भूतं यथा स्थितं रूपालोकमनस्कारैर्युक्तमप्येवमीदृशम्।

(The Chit does not change into the world, but is seen as the world through the tainted mind.)
Vishva is of the nature of Chit alone; even when it has become like thi, and stays like this endowed with all
forms and ideas in the mind, in this manner.

ईषदुन्मेषणादेतदन्यतामिव गच्छति अनन्यरूपमपि सच्चिद्व्योम विमलाकृ ति।

The least sight (least opening of the consciousness), and this Chit expanse which is real and of taintless
nature, becomes as if it is another (attains the perception state), though it has no other second form.

पश्यन्नेवेन्द्रियैरर्थान्नूनं निर्वासनाशयः प्रबुद्ध एवैकघनः सुषुप्तावस्थितो भव।

Having a mind freed of Vaasanaas, perceiving the objects through the senses (as usual), and densely awake
in knowledge, remain in the deep-sleep state only (unaffected by anything).

निर्वासनः शान्तमना वद व्रज पिबाहर पाषाण इव संजीवो नित्यं सुघनमौनवान्।

Be without Vaasanaas. Have a quiet mind. Talk, move about, drink, and procure.
Remain densely silent like a rock which is alive. (What matters what the perceived scene looks like, or what
the mind writes as the picture-story of the world? Just be aware of the perception-waves as the Ocean; do not
exist as the idiot-wave that knows not the Ocean.)

इदं न संभवत्येव दृश्यं पश्यसि यत्पुरः मृगतृष्णाजलमिव द्वैतमिन्दाविवोदितम्।

This perceived which is in front of you, does not happen at all.
(Nothing happens at all, but the continuous non-stop narration of the mind.)
The Jagat-perception rises forth like the waters of the mirage and like the vision of the double-moons.
(The mirage just appears as the innate part of the desert land. It did not happen as an event at all. It is just
there as an unreal phenomenon, as the very nature of heated desert-land.)

इदमादावनुत्पन्नं कारणाभावतः किल कारणेन विना कार्यं न हि नामोपपद्यते।

This was not produced in the beginning at all, because of the absence of a cause.
How can the effect be there at all, without a cause?

यद्वोपपद्यते किं चित्तदकारणकोद्भवं यथास्थितं परं रूपमुद्भूतमिव लक्ष्यते।

Whatever is observed as bound by rules or exceptions, also gets produced without a cause.
(The Jagat is also causeless and is a state of delusion only, as the absence of knowledge.)
That Supreme stays ‘as it is’ in its natural state (as the changeless) (and the Jagat does not exist at all except
as some mind-narration); but yet the Supreme is seen as if as appearing different like this (as the Jagat).
(Of course, the mirage can be explained as to what caused it.
You cannot point out the source of the mirage River, for it is really not there at all.
All the rules and all the exceptions to rules, all the cause and effect explanations that prevail in the Jagat
have ‘no-cause’ at all; they exist as part of the perceived world.
‘That alone’ is ‘this’.‘That’ did not cause ‘this’. ‘That alone’ is seen as ‘This’.
‘That’ is not the cause of ‘this’; because there is ‘no two’, there is no ‘one’, there is no ‘one appearing as
two’ also. There is just ‘that’; and there is no ‘this’. This is the true understanding.)
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तद्यथास्थितमेवाङ्ग पूर्वरूपमवस्थितं भवत्यद्वयमेवाच्छं द्वयेनाप्युपलक्षितम्।

Dear Rama! ‘That’ ‘as it is’ exists ‘as it is’(without swerving from its true nature); and exists in its previous
state (of unmanifest). (There is no manifest world at all, except as a mirage produced by Avidyaa.)
The non-dual thing alone looks as if it is two.
(No ‘becoming’ happens in Chit. The Unmanifest does not manifest as this world.
There is no unmanifest or manifest; but only ‘that’ which is seen divided as the unmanifest and the manifest
for the ignorant who can only think through the medium of words with meanings.)

तत्रेदंप्रत्ययः प्रौढो भवत्यनुभवो हि यः समायातमिदं भ्रान्तं तत्स्वप्नस्त्रीसमं विदुः।

This belief in its duality which is experienced in its peak height, has been brought about by delusion; it is
said to be like the woman seen in a dream.
(Then why do we not see Brahman which is real? Why do we see this world only, which is unreal?
This world is nothing but the ‘idea of difference’ that is innate in the mind-function.
Mind cannot perceive anything without a name and form and without any differentiation-idea.
Mind exists only as the division-sense. This is caused by the non-understanding of the truth.
Like the woman seen in a dream is believed to be real when dreaming, the world also looks real when we are
experiencing this dream called Jagat.
It is just the nature of the mind to see this world. Mind cannot see the ‘real’. It has to die, if you want to see
the ‘real’.It is made to see reflections only; not the mirror. If you see the mirror only, mind dies; reflections
cease to be. World is the inseparable part of the ignorant mind, like mirage is part of the desert.)

तस्माद्दृश्यं न चोत्पन्नं नैवास्ति न भविष्यति न च नश्यति यन्नास्ति तस्य किं नाम नश्यति।
Therefore, the perceived was never produced; is not there at all; will not be there; and will not perish also.
How can ‘that’ which is not there, ever perish?
(How can you kill the snake seen in the rope? It is never really there.
Just see only the rope; the snake will cease to exist.)

तत्तदेव परं शान्तं चिद्व्योमैव तथा स्थितं स्वरूपादच्युतं स्वस्थं सौम्यं जगवदिवोदितम्।
Therefore, that supreme tranquil Chit-expanse alone stays like this, without swerving from its own nature,
established in itself, calm; and rising up as the world.

न हीदमग्रे यद्दृष्टं दृश्यं तत्सत्कदाचन न चापि द्रष्टा दृष्टार्थभावे क्व द्रष्टृता किल।
That which is seen in front as the perceived is not real at all; and not also the seer (who sees it), is real.
When the objects perceived are not there at all, where is the ‘perceiving-ness’ also?
(The mirage itself is unreal and non-existent.
The ‘Mirage-seer’ who chases it is also a fool and exists as a part of the mirage, and is non-existent.
The world has no cause and so cannot exist at all.
If ‘you’ are seeing it, then ‘you’, the ego are also a product of delusion and do not exist at all. Your ego,
which perceives the world, is just a figment of imagination.
The ‘dreamer-I inside the dream’, who is seeing a non-existent woman in a dream, is also unreal, non-
existent and is made of emptiness only.
The dream is unreal, the woman is unreal, and so is the person who saw her as real.
The world seen in Jaagrat is also made of emptiness like a dream.
You the ego, are unreal; the world you see is also unreal. How then can ‘the seeing of a world’ be real?
Perceiver is not there, perceived is not there; perception is also not there.
How then can the state of perception be real?)
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART SEVENTY THREE

(REALITY IS CAUSELESS)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

रामोवाच
Rama spoke

एवं चेत्तद्वद ब्रह्मन्द्रष्टृदृश्यावभासनं किमिदं कथमाभाति भूयोऽपि वदतांवर।

Hey ‘Best of orators’! If this is how it is, then explain to me again hey Brahman, what is this that shines forth
as the ‘seer and the seen’, and how it shines like this?
(Yes, what you explained is understood by me; but how it all came to be about?)

वसिष्टोवाच
Vasishta spoke

असद्रूपस्य दृश्यस्य कारणाभावतः सदा दृश्यतास्येत्यपि प्रौढिनिर्देशस्यात्यसंभवात्।

The perceived which is of unreal nature has no cause at any time. Even the fully validated statement that
the ‘perceiving-ness for the perceived’ cannot be possible.
(In the Svapna, whatever you see as a world was produced by the thoughts belonging to your own mind. It is
your own personal experience, unknown to even the person sitting next to you on your bed. He will have to
believe in the reality of your experience, only when you describe your experience to him through your
words. He will have only the ‘heard’ knowledge of your experience. His belief is based on the trust and
belief that he has placed in you as a friend.
However, ‘Reality’ is not something based on the belief and verbal communication of a few.
In the Jaagrat also, whatever you experience anywhere anytime is yours only, based on your mind’s
particular nature. The Jaagrat-experience also is some mind-experience private to you only, like a dream-
experience. Others believe in your words, because they believe in you.
They are also part of your own dream; why would not they believe you?
And what caused the dream-world?
Did any Creator create it meticulously object by object, person by person, or did he drop the primordial cells
on this earth to evolve human beings of this century?
Any theory is mind-created, like searching for the cause of the dream-world inside a dream. Whatever is
obtained as the cause inside the dream-world by a dreamer is also dream-object only. How can it be real?
Even if you say,‘perceiving-ness is real for the perceiver; I perceive, so it is real for me’; that statement is
incorrect.
Your perception is your own dream-world perception. Why should I believe in your words?
However, by believing each other only, the perceivers perceive a consensus reality inside the one huge
dream of Brahmaa, who is also another dreamer only.
At least this Brahmaa who is dreaming as us, yet is awake to his true nature. He is a NityaMukta; knows that
the dream-film of the world is unreal, including his own existence as a wave of ‘Aakaashaja’.
There is no cause for this unreal world like there is no cause for a hare’s horn or double moon vision, except
for the fault in your mind-perception.
A fool can see even a lion in a cloud floating in the sky! Will it become real because he sees it? The world is
seen as real by all, like a lion imagined by the ignorant in the empty clouds.
A realized man also sees the lion, as a part pf the consensus reality; but he ‘knows’ that it is just an empty
cloud. He just laughs in amusement at a joke played by his dead mind.)

यदिदं भासते किं चिद्द्रष्टृदृश्यभ्रमात्मकं जगदादि परं रूपं तद्विद्धि परमात्मनः।

Whatever shines forth in the ‘form of the world’ etc as ‘some delusory appearance of the perceiver and the
perceived’; know that to be the supreme form of the ‘Supreme Self’ only.
(Look at every object, every person as the Supreme Self alone, which is shining in that manner.
That Supreme Self is the common essence of all the ‘seeing-entities’.)

स्वप्ने चिन्मात्र एवास्ते यथा गगनकाननं तथा जगत्तया भाति स्वयं चिन्मात्रमात्मनि।
In the Svapna state, the forest made of emptiness exists as ChinMaatram alone.
So also, ChinMaatram alone shines forth in itself by itself as the world-ness (here also).
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इहादिसर्गात्प्रभृति नास्त्युपादानकारणं किं चनापि क्वचिदपि भातीत्थं ब्रह्म के वलम्।

Here, from the time of the first creation (which is an imagined concept), there is no material cause ever
anywhere. Brahman (the expanded state of understanding) alone shines in this manner.
(The clay-pot should come out of clay; cloth should come out of thread; statue should come out of stone
only…! Such ideas are just dream-created concepts fit for the dream-world. Outside of the dream, they have
no meaning.)

यच्चिदाकाशकचनं स्वयमात्मनि जृम्भते तदिदं भाति तस्यैव जगदित्युदितं वपुः।

That shine of the Chit-expanse alone expands like this in itself.
That alone shines; as its nature alone; rising like this world.

यथा भावस्य भावत्वं यथा शून्यस्य शून्यता आकारिणो यथाकारस्तथा चिन्न्भसो जगत्।
Just like the object-ness for the object, emptiness for emptiness-expanse of the sky, form-ness for the form,
exist as inseparable from them, the world for the Chit-expanse exists as its inseparable nature.

इदं विद्धि चिदाभासं परमार्थघनं घनं इत्थं स्थितं स्वयं भातं द्रष्टृदृश्यदृगात्मकम्।
Know this ‘shine of the Chit’(Jagat) to be dense with the Supreme nature only; and shines by itself and stays
in this manner as the phenomenon of ‘seer, seen and the seeing’.
(The Jagat is the dense state of Chit, and is inseparable from it.
Jagat seen as Jagat is ignorance; Jagat seen as Chit is Knowledge.)

वस्तुतस्तु द्वयाभावान्नाभासि न च भासनं किमपीदमनिर्देश्यं सद्वाऽसद्वेति वेत्ति कः।

Actually, since there is no duality, there is nothing that shines and nothing that shines forth from it.
(‘That alone’!) Who can know whether it is real or unreal?
(There are no two things as Brahman at one point and a Jeeva at another point of existence with his
discussions about Brahman.
These discussions and theories of Brahman are all, part of the dream-world called Jaagrat.
The words like ‘ChinMaatram’, ‘shining forth’, ‘knowledge’, ‘world’, ‘mirage’, ‘real’, ‘unreal’ etc are
meaningless, and made of emptiness only. They are all just some words vogue in the dream world only.
These words do not exist in the real waking state of Turyaa.
There is only silence there; no ‘one’ nor ‘two’. Who is there to say what is real or unreal?
The ‘awake-person’ will not talk about the reality or unreality of a dream anymore.
Dream and the dream-world theories are non-existent for him.
There is only reality in reality; but not the word ‘reality’.)

रामोवाच
Rama spoke

एवं चेत्तद्वद ब्रह्मन्कार्यकारणतादिकः कथं भेदः किमायातः कथं सत्यत्वमागतः।

If this is how it is, then tell me hey Brahman, how the difference of cause and effect has come to prevail and
how has it attained the state of reality?
(Why we always are in search of cause for everything?
Why did this concept rise in the mind at all, as a fixed reality?
Why so many theories have come to be prevalent explaining the cause of this world?)

वसिष्टोवाच
Vasishta spoke

चित्प्रकाशो यथाभानं यदा भावयति स्वयं स्वात्मा तथा तदेवाशु पश्यसीत्यसि दृष्टवान्।
In whatever Vaasanaa-bound form (endowed with the action and desire identity), the ‘luster of Chit’
conceives itself by itself, at that moment, in that manner, you will see that only.
So you have observed.
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(Chit-shine alone appears as all the ‘multifarious perception states’ like the sunlight which is pure and
taintless spreading out as all the colours. When the sunlight passes through the various prisms of minds,
various colours are seen, which do not differ from the white sunlight in essence.
Each mind sees a coloured world as per its ignorance or knowledge capacity.
The ‘Totality of all these colours rising from all prism-minds’ is considered as the world.
Brahmaa or Aakaashaja is a huge prism made of countless tiny prisms and is like a fractal structure.
This you must have understood already.)

चिद्व्योमैवायमाकारः स्वे व्योम्न्येव न मुह्यति स्वयमेव यथा स्वप्ने कोऽस्य पर्यनुयोगकृ त्।
Chit-expanse itself is in this form of cause, effect etc. (Delusion is the instrument in this.) If it is established
in its own knowledge, then it is not deluded, like a person is rid of the delusion of the Svapna, when he
knows himself (or wakes up). Why should the Supreme get deluded?’- if such a question is presented, then I
ask, ‘who is there to place an objection like this?’
(Chit shines as the cause and effect phenomenon also.
Like the rules that govern the world like ‘fire burns, snow is cold, water is fluid etc’; ‘the cause produces an
effect’ is also a part of the perceived world, the Niyati-factor connected to the ‘Kaala’ principle.
‘Niyati’ is part of the perceived that governs the changing patterns of the mind and the senses.
This world has the concept of cause and effect in-built in it as part of its structure.
You cannot apply the same rule to Chit and define it as a cause,
There is no cause for your own essence called Chit. It was not born out of element-combination, it was not
something which was alone and produced a world with a purpose to amuse itself.
ChinMaatram is the world, and this world is a ‘rainbow seen by the minds dense with ignorance’.
Rainbow is an optical illusion. It is not ‘caused’; it exists as a part of your eye-sight.
Sunlight is not the cause of the ‘rainbow’. It is itself all the colours.
Chit is the world; and world has the cause and effect phenomenon to make it look stable.
If this cause and effect rule was not there to govern the world, then the world will exist as a mad-house
where everything will be in chaos. A perceived world has to have rules to control it, even if it is illusory.
That is why it is the shine of ChinMaatram; and not a mad creation of an idiot creator who rules all like a
dictator.)

भावात्भावान्तरप्राप्तौ मध्ये यत्संविदो वपुः तच्चिद्व्योम तदेवेदं सर्वं वस्त्विति नेतरत्।

In-between one object state to another (like the heap of clay to a pot, or the milk into curds etc,) that
awareness-state which is Chit-expanse, that alone stays as real as all this; and nothing else.
(When the objects are perceived here, the laws of Physics, chemistry and biology alone govern and control
all the perceptions properly. Clay is made into pots, clothes get weaved from cotton, wicked get punished,
fire cooks, trees give fruits etc; all because of the laws and rules that govern the earth.
The ‘Causality factor’ is a very necessary phenomenon of this world, without which ‘Jagat cannot shine as
this amazing Jagat’ at all. Without the causal factor to control the events, the world will present only a
haphazard look like the dream-state, where no rules govern any experience.)

कार्यकारणभावादिदृशोऽविद्याविजृम्भिकाः जगद्वत्कल्पयत्येष कोऽस्य पर्यनुयोगकृ त्।

The concepts of cause, effect etc are just the extended form of Avidyaa (that shines as the Jagat-existence);
and are conceived as part of the world-state. Who can raise an objection to one’s own nature?
(Cause and effect are valid only for this Jaagrat state of the world.
This world is a shine of Avidyaa. Cause and effect are also the shine of Avidyaa only, in that sense.
Mukti is not a state where the ‘Physics rules’ get broken.
Mukti is not a magic state where the ashes rain from the sky or the milk oozes from idols.
A JeevanMukta is not a magician who can produce miracles at a move of his finger tip; or float in the sky; or
produce gold from his hands.
He also has to walk on the ground only, as a body-form pulled by the gravity.
If the rules of biology did not govern your body, you would not be a human being at all!
Perceptions are stabilized by the math-design of the world only; otherwise you cannot ever find the same
home and family when you return from outside.
Nothing exists in the world that is not governed by the rules of cause and effect.
One has to know about them too. They are valid for your survival on earth.
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One should also know that they are part of the perceived, which is an unreal shine of the mind.
You may ask: Why should all this be there? Why cannot Brahman sit quietly at one place and refrain from
shining as this world? Good question! But, how can Brahman not shine as this word? It is its very nature!
There is no second one to question at all!
If you are rising an objection to this Brahman’s shine, then it is proved that you are not real and your
question is not valid; because Brahman is shining as ‘you and your question also’ which are also made of
emptiness.
Cut your own brain into two halves; they both will argue against each other. That is the power of delusion
which sees duality anywhere and everywhere. However, no one can exist as an entity standing outside of
Brahman to question the cause of Brahman, because the very duality-state does not exist in the ‘Reality’!
‘Why all this?’ If such a question is raised, again it is the dance of Kaali! A noise of her anklet-bell!
Chit-state is just the silent Shiva dancing as Kaali.
Who can separate them both? Shiva is Kaali; Kaali is Shiva. Chit is Jagat; Jagat is Chit!)

द्रष्टा भोक्ताथ कर्ता वा कश्चित्स्यात्दितरो यदि तत्कथं किमिदं दृश्यमिति युज्येत नान्यथा।
If there was a second one (as you perhaps, who believes that he is outside of Brahman) who is the seer or
enjoyer, or doer that exists outside of Brahman and wants to ‘know’ Brahman, then you can question, how
and why this ‘perceived’ is there; not otherwise.
(Since both you and your question rise from the Brahman itself, as the state of ‘understanding’ itself, how
can you ask, ‘why all this’ ‘where forth’, ‘what for’ etc?
How can a dweller of the mirage-city find the cause for the mirage-city? If he ever finds the source of this
mirage, he will also dissolve off along with the mirage-city. No one will be left back to ask the question.)

यत्र स्वप्ने निराभासं चिद्व्योमैव विराजते शुद्धमेकमनेकात्म तत्र किं क्व विकल्प्यते।
In the Svapna state, the Chit-expanse alone shines in this wondrous manner.
It is pure, single and appears as many. In such a case what and which can be argued about?
(A dreamer dreams whatever his mind appears as. Who is there to raise an objection?
The dream-world people cannot question why the dreamer is dreaming all this.
Their question is also part of the dream-world only. They are also unreal; their question is also unreal.
It is the emptiness itself probing the emptiness!
From Brahmaa to the tiny ant, the dream has spread like an infinite expanse of time and space.
Even tri-worlds which are like the dust motes floating in the sunlight, are part of the dream-existence only.
Wake up! The ‘Dreamer, dream, dream-people, the laws governing the dream, all the doubts, questions, and
arguments’ vanish off instantly. Only the silence gets left back.)

आस्वयंभुव एवेयं चिन्मात्रे भाति सर्गभाः परिज्ञाता सती सा तु ब्रह्मैव भवति क्षणात्।
Starting from the state of SvayamBhu (Brahmaa) the delusions of the created worlds shine forth in the Chit-
expanse. Once the correct understanding dawns, that instantly turns into Brahman only.

एषैव त्वपरिज्ञाता भ्रान्तिर्मायेति कथ्यते जगदित्युच्यतेऽविद्या दृश्यमित्युपवर्ण्यते।

This delusion alone, when not understood properly, is said to be ‘Maayaa’; is said to be ‘Jagat’; is described
as ‘Avidyaa’; and is known as the ‘perceived’.

चिदाकाशप्रकाशेन चित्ता दृश्यपिशाचकः वेतालो बालके नेव बुद्धोऽसन्नेव सन्निव।

‘Chittaa’, the thinking narrating faculty, which shines in the luster of Chit, understands the existence of the
devil named perception (by staying as the ‘another’), as if real, though it is unreal, like a child seeing a ghost.
(‘Chittaa’ is the ‘illusion producing gadget’ made of Chit. It alone creates the ghost namely the world. It
creates the idea of a second one; like a ghost in the gullible mind of a foolish child. World is a ghost that is
seen only by the ignorant; not by the Knowers.)

जगत्तात्मन्यसत्यापि चिद्व्योम्नैवानुभूयते सत्येव साङ्गलेखेव स्वप्नेऽद्रिपुरता यथा।

Chit-expanse alone, experiences the state of the world in itself, though it is unreal; as if real, like the limbs
drawn on oneself (in a dream-world) like the mountain and city in the Svapna.
 7

अहमद्रिरहं रुद्रः समुद्रोऽहमहं विराट् चेत्यते खे चितैवेति स्वप्नेऽद्रिपुरता यथा।

‘I am the mountain’, ‘I am Rudra’, ‘I am the ocean’, ‘I am Viraat’; all this is conceived by the Chit alone,
like the mountain and city in the Svapna.

आकारि कारणाभावाज्जातं कार्यं न किं चन महाप्रलयचिद्व्योम्नि चित्स्थितेत्थमिदन्तया।

Since there is no form that could be defined as a cause, there is nothing called the effect.
In the empty expanse of Chit, which is the dissolved-state of everything, Chit stays like this, as all this that
are perceived as forms.

अकारणकमेवेदं व्योम व्योम्नानुभूयते जगदित्येव शून्याङ्गं चिन्मात्रात्म चिदात्मनि।

Without any purpose or reason, this empty-expanse which is without any divisions as parts, is experienced
by empty expanse, as the world; ‘ChinMaatram’ in ‘Chit-Aatman’.(Chit-alone in Chit-essence)

सर्व एव जडा जीर्णा दर्पणा इव जन्तवः समीपगत एवान्तः कु र्वतस्तु विचारणम्।

All the beings are inert (non-thinking) and waste away like the old tainted mirrors that have no capacity to
reflect anything properly; but, for a person who does proper reasoning within, the Supreme is attained as
very close.
(All the people you see moving about as friends, relatives, strangers as a part of this huge world…; all of
them are like inert mechanisms moving about motivated only by chemicals oozing inside their brain and
bodies. They do not have the power to act independent at all. They are inert mechanisms identified with the
inert bodies. However much they try, they cannot conquer diseases, old age, and death which will consume
them anyhow; for they exist as the physical bodies only.
‘Wealth, name, fame’- nothing of these can stop their deterioration.
They are like the tainted old mirrors. They have created the ideas of the world through their ignorance; and
live as per those ideas only. They never analyze the validity or rationality of their ideas.
Their foolish beliefs are their knowledge.
Their mind-mirrors are impure with the dirt of desires, greed, envy, hatred, arrogance, rudeness, pride, self-
conceit and what not. The world seen by them is also tainted by these things only.
‘Why me, O God?’ - cries every suffering man! He sees only the suffering in the world because of his own
mind which is tainted by his own wrong understanding.
What you see as the world is what your impure mind produces as your private experience.
No god has any hand in it. No destiny has taken revenge on you.
All the ignorant people just waste away their precious lives as humans, by seeing and believing only the
perceived objects which haunt their lives like ghosts. A man who reasons and cleans his mind-mirror, later
on breaks the mirror to pieces, and shines as the Chit-alone.)

तत्तत्स्वरूपमुत्सृज्य बुद्ध्वा चिन्मात्रखं जगत् अश्मना चेतनेनैव स्थेयं नास्थेतरोत्तमा।

Therefore, one should remove the idea of reality based on the form as one’s nature, and know the world as
the empty expanse of ChinMaatram; and remain like a stone which is conscious.
Attachment to other things other than Chit is not right.

यथास्ते चलयद्देहं वार्यावर्तजगद्द्रवः चेततीति तथा चित्त्वं स्थिता चित्तजगद्दृशा।

Just like the water with its moving body, stays as the whirlpools etc in various forms of the liquid world, so
also, the state of Chit also stays, as the cognizing one, seeing the perceived world of the mind.

यथा कल्पद्रुमोऽभीष्टं कु र्याच्चिन्तामणिर्यथा तथा यद्भावितं स्वान्तस्तत्पूरयति चित्क्षणात्।

Just like the Kalpa tree and Chintaamani gem fulfills all the wishes, similarly whatever is conceived within
oneself, gets fulfilled by Chit instantly. (The world you experience, is your own private Creation.)

चितिश्चिन्तामणिरिव कल्पद्रुम इवेप्सितं आशु संपादयत्यन्तरात्मनात्मनि खात्मिका।

Chiti, like the Chintaamani and the Kalpa tree, immediately makes available the desired object, in itself, by
itself, though it is of the nature of emptiness only.
 8

देशादेशान्तरप्राप्तौ मध्यदेशे चितेर्वपुः यत्तन्मयमिदं दृश्यं कु तो द्वैतैक्यविभ्रमः।

That state which is in-between the cognition of two objects, that alone is this perceived.
Where forth is the delusion of duality and oneness?

चिच्छायैवं कचत्यच्छमनन्ता भास्वरोदया अङ्गरिक्तापि दृश्यान्तःशून्यता नीलतेव खे।

Chit-shade alone shines pure and endless rising as this shine though it is without limbs, and is empty of all
the perceived; like the blueness seen in the empty sky.

विसदृशकार्यानुभवो न भवति सहकारिणाभावात्।सर्गादावत आद्या चिदेव दृश्यं यथा स्वप्ने।

Because of the absence of concomitant causes, the experience of dissimilar actions do not happen (like the
form rising from the formless). Therefore Chit alone, which is the source of all, is seen as the world, like in
the Svapna.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

PART SEVENTY FOUR

(JAGAT IS CAUSED BY AVIDYAA)

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

वसिष्टोवाच
Vasishta spoke

अचेत्यमिमं विश्वं विष्वगाभाति चिन्नभः अत्र चिच्चेतनं चेदं चेत्यमप्येवात्मकम्।

‘Chit expanse’ shines this Vishva (perceived pattern of the world) from all over (from all the sides called
space and time), without itself perceiving anything as a ‘perceiver’.
In this conclusive statement, Chit, Chetana and Chetya (Awareness, its function as perceiving, and that
which gets perceived) are of a single nature only.
(The tri-fold unit of ‘perceiver, perceiving and perceived’ actually is non-existent. It is just the mind-play.
Chit-expanse itself appears divided as the three states, like a dreaming mind alone is the ‘perceiver,
perceiving and perceived’ in a dream-world.
Chit-expanse is not some supernatural deity which sees the entire world as a separate thing from itself. Chit-
expanse ‘is’ the world.
Therefore what happens if you know the truth completely and get branded as a JeevanMukta by the
ignorant..? Nothing! Nothing happens at all!
When there is the state of understanding of nothingness of the perceived world, then that understanding state
alone is said to be the state of Chit.
Of course, the world will not vanish from sight when you realize; nor will you turn into a supernatural
person, who has a huge store-house of magic and miracles after knowing the truth.
You just wake up from a dream-network inside the dream itself, while still a show of Avidyaa is going on in
a dream-world. The dream-world continues as a stage of some Vaasanaa as before, like an arrow already
shot and still on the way to reach some end. (Shankara)
For a JeevanMukta, who is wide awake in a dream, the dream-identity is completely lost; and world looks
like some meaningless show going on for nobody’s pleasure.
He is just ‘aware’ of the dream. He is not a ‘perceiver’ of a dream-world.
He is not a Vaasanaa-bound perceiver stuck to the perceived. He is Chit.)

अतो जीवन्नपि मृत इव सर्वोऽवतिष्टते।

A person who has understood the essence of all as his true nature, will stay as if dead, though living.
(He is not bound by the body-identity. He looks as if he is living; but is unaffected by the events of the
world.)

असावाहं च त्वं चेति जीवन्तोऽपि मृता इव काष्टमौनमृता एव व्यवाहरगता अपि खगमा एव वा सर्वे भावाः
स्थावरजङ्गमाः।
Though these noble ones, do know the differences of ‘this one’, ‘I’, and ‘you’ (on the surface level) and act
as if normal, they will be like the dead only, (unaffected by the world affairs); and will be silent like the
wood; and dead to the world, though engaged in regular world affairs.
All the objects, non-moving and moving, will appear as just the empty expanse for them.
(Does that mean that a JeevanMukta has lost the sense of the world events? Will he recognize his friends and
family as before? Of course he will! Why not!
He has not gone insane! Actually he is only sane person among the insane crowd around him who are
prancing madly inside mirage waters! He will just act as before.
He also will see the mirage; but he has understood that there is no water at all there.
He is in a unique silent state. This silence is not the silence of the sound.
It is the silence that is experienced even when in the midst of all the noises.
This silence is the silence of the mind; silence of perceptions; silence of Avidyaa; the silence-state where the
dancing Kaali has merged into the motion-less Shiva.
It is the silence where even Shiva is not there.
There exists only the sheer all-knowing emptiness, which does not ever know of the ignorant perceptions.)

आकाशकाचकच्यात्म यदिदं किं चिदाततं न किं चिदेव तद्विद्धि किं चिद्व्योम्नि कृ तो भवेत्।
Whatever is spread out as the world is just like the apparent blueness of the sky.
Understand that nothing is there that happens in the empty expanse.
(Even when the ignorant are absorbed in world-events near and far, a Yogi who has understood his true
essence, sees nothing as happening.
 4

Every event is a story concocted by the mind; the ignorant believe it and suffer; the Yogi ‘knows’ it is untrue
and yet acts as if he believes it; so has the freedom to change the dream as he wants; can walk out of it any
time by renouncing all, like a Siddhartha or Shankara; or live whatever is there as life without bother as did a
Bhaarati or a Janaka.)

के शोण्ड्रकनदीवाहधूमालीमौक्तिकादिवत्यत्खं कचति तत्रास्ति नानुभूतेऽपि वस्तुता।

In the emptiness which shines like the hair-ball, water stream, smoke line, pearl garland etc. there is no
reality in the least, even when experienced like this.

तथैवास्मिञ्जगन्नाम्नि चिद्व्योम्नि कचने चिते अनुभूतेऽपि निःशून्ये कास्थास्थाभावकश्च कः।

In this apparent shine of the mind in the Chit-expanse named the world, which is completely empty even of
emptiness, even if it gets experienced, what attraction is there and what interest can be there?
(What is there for the realized Yogi to avoid or accept?
If a king realizes his essence as Chit, he need not run away to a forest renouncing his duties; even you need
not run away from home!
Saffron-robe or ashram is not synonymous of the realized state.
Wherever you are, whatever you are, your life-story can continue as it is!
When everything is a lie concocted by the mind, a word like ‘renunciation’ also has no meaning for the
Knower! (Chudaala story)
What is there to ‘renounce’ in this emptiness which does not even have emptiness as its nature, but is pure
Knowledge alone?)

चिद्बालकल्पनाजाले शून्यात्मनि निरर्थके अवस्तुभूते पृथ्व्यादौ भ्रान्तिमात्राम्बरोदये।

किमास्था बालका ब्रूत ममेदमहमित्यलं आ ज्ञातं रमते बालसंकल्पे बाल एव च।
Hey you immature minds (children)!
Tell me, in this panorama of world imagined by the child called Chit, which is made of emptiness, which is
meaningless and without the solid elements like earth etc, which rises out of the expansive sky of delusion
only, what interest can be there, as ‘mine’, ‘this is I’ etc?
Ah! I understand now!
Only an idiot child will enjoy the playful imagination of another child!
(The entire show of the perceived is a meaningless play of Chit. How can you believe it to be real? Or the
reason that you believe in the reality of the ‘perceived’ is because you lack the reasoning power, and are lost
in this stupid child-play! What other reason can be there for your foolishness?)

पृथ्व्याद्यसद्विचारैर्वा व्यर्थं यास्यति जीवितं किं चिच्च न ज्ञास्यति भोराकाशक्षालनोद्यतः।

Hey all! Life ebbs away wastefully in the thoughts about unreal objects made of earth etc.
Nothing does any one understand, in their effort to dig the sky for gold and diamonds!
(What gold? What diamond? What property? What family?
Do these inert diagrams drawn on empty space and coloured by the brain, have any quality called happiness?
They exist just as ‘thought-ghosts’ possessed by you or possessing you.
Understand the truth and stop hankering after the objects that are imagined in emptiness.)

सहकार्यादिपूर्वाणां कारणानामभावतः यदादावेव नोत्पन्नं तन्नामाद्य भवेत्कु तः।

How can it exist at all now, since it was not produced at all, because of the absence of concomitant causes?
(This solid world perceived by you was not produced as a reality by some super deity.
Since it was not produced at all, how can it exist as reality even now?
Past -present-future, beginning-middle-end; are all words associated with the ‘perceived-field’ (Kshetra of
Bhagavad-Gita). These words have no meaning as referring to Brahman or Chit.
A perceived-field is inbuilt with time and space concepts; and is as meaningless as a Svapna-state.)

अजातेनासतार्थेन खेन व्यवहरन्ति ये मूढा मृतमजातं वा तनयं पालयन्ति ते।

Those who are engaged in the affairs of the objects made of earth etc, which were never produced, and
which do not exist, they are idiots indeed, for they are caring for the son who is dead or unborn.
 5

(The world is as non-existent as a son born to a barren woman.

A barren woman can never get a child. The word- ‘barren-woman’s son’ is a meaningless phrase, as it is
contradictory to the definition of the word ‘barren’; like calling light as darkness. You can only imagine a
story of a barren-woman’s son; but it can never happen in reality. The ignorant men, who are attached to the
non-existent objects of the world are like people pampering a barren-woman’s son. They can be called only
as insane fools!)

कृ तः पृथ्व्यादयः के न के नाम कथमुत्थिताः चिद्योमेत्थमिदं शान्तं प्रकचत्यामनि।

Where are the elements like earth etc, or the objects made out of them?
How did they get produced at all? Chit-expanse alone shines like this in its own tranquil state.
(Do you believe that the objects are made of elements?
Any element is also a part of the perceived only, and is a conception of the idiot-mind.
Anything and everything does not become real because the mind defines it so!
A mind can see anything, even a palace in the empty sky! Do not trust it ever.
The very world that is around you is seen as stable and solid because the mind conceives it so! Each mind
sees the world differently; yet everyone believes that they all live in the same solid world kept secure inside
absolute time and space!)

कार्यकारणकालादिकल्पनाकु लचेतसां एवं पृथ्व्यादयः सन्ति तैर्बालैरलमस्तु नः।

These objects made of elements exist for those who have the beliefs (imaginations) in cause, effect, time etc.
We do not have anything to do with those immature minds (idiot children).
(A person even if he does not know anything also, can be made to understand the unreality of the world; but
how can you convince the intellectual fools who are stuck in cause and effect phenomenon? For these
learned fools, everything has to have a cause; so the world has to have a cause and beginning as a necessity.
Upanishads proclaim- ‘Those who think they know are in more darkness than those who think they do not
know’.
The perception at every moment appears as ‘a world with past and present inbuilt’. It has no beginning or
end. It exists as an expression of Avidyaa only. It has no other cause for its existence except Avidyaa.)

अपृथ्व्यादि जगन्नाम अपृथ्व्यादि च खात्मकं कचतीत्थं नभोरूपं स्वप्नादिष्विव चिन्मणिः।

The thing called Jagat is not made of elements at all. It shines like this as empty expanse only, not made of
elements; and of the nature of emptiness, like the Chit-gem shines in the Svapna, (Jaagrat) etc.

अङ्गं यदेतस्य चिदम्बरस्य निराकृ ति स्वानुभवानुमानम्।

तदेतदाभाति महीतलादिरूपेण वेद्येतिकृ ताभिधानम्।
The limb of this Chit-expanse (The Jagat) is form-less, and just inferred by one’s own experience.
That alone shines as this space filled with lands etc, termed as the perceived phenomenon that is
‘understood’.
(What is this world but one’s own experience, and thoughts based on those varieties of experiences?
Every sensed object produces a different emotion in every other mind.
The inert objects do not have any quality as innate to them. They are just the touch, image, smell, taste,
sound sensations produced in the mind of the perceiver.
There are no objects at all; there are no people also; there are only sense-experiences.
Mind adds the ideas of likes and dislikes to these inert sensations; and suffers as a consequence.
Knowledge alone shines as the world; and there exists no absolute solid world as such.)
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

CHAPTER SEVENTY FIVE

(STORY OF VIPASHCIT -1)
[THE BATTLE WITH THE POWERFUL ENEMY ARMIES]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

INTRODUCTION

[Agreed that the perceived alone is Avidyaa, how extensive is its domain?
How much time and space can be crossed by a man who is lacking in AatmaJnaana?
What measure of the perceived world is there as a possibility?
Such questions on Avidyaa triggers up the story of a king named Vipashcit, who with his four ‘clone-like
forms’ tries to reach the ends of all directions.
This section contains Rama’s question about Avidyaa; and the story of King Vipashcit and his adventures
begins here, extending like the ‘show of Avidyaa’, never reaching the end as it were, till someone as great as
Sage Vasishta can pull his magic wand and say - ‘Enough! Stop it’!]

रामोवाच
Rama spoke

अविद्या दृश्यरूपेयं कचन्ती यस्य विद्यते चिन्नभस्वप्ननगरी दृश्यमानापि शून्यकम्।

तस्याज्ञस्य कियत्कालं किं रूपा स्यात्किमात्मिका कियती सा च वेत्येवं मुने मे कथ्यतां पुनः।
This Avidyaa (Absence of knowledge) alone, shines as the perceived phenomenon.
This Svapna-city made of Chit-expanse, though perceived (through the mind), is actually sheer emptiness.
For an ignorant person (steeped in Avidyaa), for how long, in what form, of what nature, and how much, is
this Avidyaa? Explain this to me again.
(Suppose one is always in Avidyaa and never gets any true understanding of the Reality, then, what will his
world be like? How long can this Avidyaa-play go on? What will his extension of the world be like?
If you never die as a mind, and can keep on traveling in space and time forever, where can it end? Will there
be an end? What will be there at the end?)

वसिष्टोवाच
Vasishta spoke

अविद्या विद्यते येषामज्ञानां भूतलादिका तेषामस्यां ब्रह्मणीव नास्त्यन्तोऽत्र कथां शृणु।

For those ignorant ones who have Avidyaa in them as the (realness of the) lands and skies, there is no end, as
it is with Brahman. Listen to this story in this context.

VIPASHCIT STORY BEGINS

INTRODUCTION

Vaalmiki Maharshi is not only a great Knower, but a supreme poet too.
He is basically a ‘Kavi’, who sees beauty in each and every atom of the world.
‘Kavi’ means some one who can see what others cannot see.
What he sees with his special eyes, he offers it to others through some beautifully worded poems.
Vaalmiki is a MahaaKavi. He can convert any emotion into a beautifully worded poem.
Raamaayana is his MahaaKaavya. This Vaasishta Raamaayana is his Jnaana Kaavya.
The profound dialogue that took place in the court of King Dasharatha is sung by him as the Vaasishtam.
Of course, you must understand that Rama and Vasishta did not talk through verses; but had conversed in
prose only. This profound conversation is rendered in the poetry-form by the great poet Vaalmiki. His
rendering of Bhagavad-Gita (inside Vaasishtam) is different from Vyaasa’s version; and is more abstract,
fitting the level of a student like Rama.
Vaalmiki is a soft-spoken sage whose heart stayed always in a melted condition of bliss.
He saw the world not just as a perceived field of Vaasanaas; but as a song sung by the Chit.
World for him is a ‘SaamaGaana’, the rhythmic ‘melody song of Knowledge’ sung by the Chit.
World for him is a ‘dance-form’ (Nrthya) where the Chit dances charmingly as NataRaaja.
Every part of the world is oozing with beauty and bliss, for his intoxicated vision.
For a realized Yogi like him, the world is ‘Chit’ personified as beauty.
He is happy in everything. …even when he is sad!
Raamaayana itself is a Kaavya that starts with a verse filled with the emotion of sadness.
 4

When the great poet Vaalmiki saw a Krauncha bird shot by a hunter, he exclaimed in sadness and in
righteous anger. That alone became the MangalaShloka of Raamaayana.
Vaasishtam is also a Vaalmiki-Kaavya which sings the ‘song of Chit’, the SaamaGaana’.
Till now, it was pure knowledge that you got out of Vaalmiki.
Now you will enter the land of beauty and poetry.
If you believe that you are a great Knower who has risen so high in knowledge that you can discard all this
detailed description about nature and skip all these pages; well, then it is your choice, which sees the beauty
of nature as separated from Brahman, and as worthless trash. Such an attitude can only be a gauge of your
un-evolved state as a human being.
The learned state that, a person without the ability to enjoy Sangeeta (song, music, dance), Saahitya
(literature), and Kalaa (arts), is an animal without tail, that is, he is a walking talking animal.
Poetry can be enjoyed by an evolved human being only.
Only an evolved human being can attain the state of Chit also.

Realization is not running away from perceptions; but to enjoy it as Brahman; as Sat Chit Aananda; as
Satyam Shivam Sundaram.
Realization is not a zombie level of dry philosophical contempt directed against the entire world.
Realization is the bliss of existing as the ‘knowing understanding principle’ which can watch any perception
that can be there as a ‘bliss expression’ of Chit.
Realization does not mean the erasing of perceptions; but is the erasing of the idea of realness in the
perceptions.

After understanding the unreal nature of the blueness of the sky, no one can stop you from enjoying the
beauty of the blueness. Jagat is the Chit manifesting as the wondrous magical vision through the medium of
your mind. If you do not enjoy the blueness, and look at the sky with only contempt; then you are not
realized at all. You have understood the truth in the intellectual level only.
If you can look at the blueness and forget everything including your own little identity and remain as the
beauty only of that sight…! That is Samaadhi-state!
A realized Yogi is always in the blissful state because he does not ‘perceive’ anything; but is just aware of
Chit (as self-state) only. He is always in a melted state like Vaalmiki.

There is no object, there is no seer, there is no seeing; but just the bliss of beauty and existence and
knowledge. No words; no thoughts; just the silence of pure awareness.

Vaalmiki gives you a touch of the Chit as the principle of beauty in the story of Vipashcit, which is about
how far the Avidyaa can stretch.
You have enjoyed his rendering of Jnaana-discourse; now enjoy a little of his nature-description also.

(A note to the reader:

Those who do not know Sanskrit even a little, may miss the charm of his poetry.
Translation is just a translation; never the original.
A phonetic based language like Samskrtam has its own ‘sound-beauty’, which can never belong to a spell-
based language like English, and never can get expressed properly in English.
If you can at least read DevaNaagari script, even then you can manage to enjoy the verses.
If you have not made an effort to spend a few hours in life to learn Sanskrit and yet want to understand a
great scripture like YogaVaasishta, well, you are like a person who is trying to cross the ocean holding on to
a tiny grass piece.)

कू जन्तं रामरामेति मधुरं मधुराक्षरम् आरुह्य कविताशाखां वन्दे वाल्मीकिकोकिलम् ।

I salute the cuckoo bird Vaalmiki, who is seated on the branch of poetry,
and who keeps singing with melody, the sweet-lettered word Rama Rama.
(Rama is the blissful state of Chit.)

OM
 5

वसिष्टोवाच
Vasishta spoke

सदृशं जगतोऽस्यास्ति क्वचिदम्बरकोणके कस्मिंश्चित्त्रिजगत्किं चिदनयैव व्यवस्थया।

In some corner of the space-expanse (the revealing state of the Aakaashaja, the Creation phenomenon), there
is some tri-world similar to this Jagat, in the same sort of arrangement. (This story happened in some world
of some Brahmaa, who had conceived a world like our own world as a tri-world phenomenon.)
KING VIPASHCIT
अस्ति कश्चिद्भुवो भागो भूषणं तत्र भूस्थितेः पुरी ततमितिर्नाम्ना सुव्यक्तकलनाऽवनौ।
In that place which is similar to JambooDveepa, there is a part which is like an ornament in that world,
and is a city named Tatamiti (limitless stretch with limits), fully equipped with all the things like mountains,
rivers, animals etc.
तत्रासीत्पार्थिवः कश्चिद्विपश्चिदिति विश्रुतः यः सभायां सुसभ्यायां विपश्चित्वाद्विराजते।
There was some king there who was renowned for his wisdom and known as Vipashcit (the wise one).
In the assemblies filled with the learned, he shines because of his wisdom and learning.
राजहंस इवाब्जिन्यामऋक्षचक्र इवोडु राट् सुमेरुरिव शैलोघे यः सभायामराजत।
He shone forth in the ‘assembly of the learned’ like an ‘excellent swan in a lake of lotuses’; like the ‘moon
among stars’; like a ‘Meru among the mountains’.
निवर्तते यतोऽशक्त्या वचनं गुरुवर्णनात्कवीनामचलाकारा भवेद्भा भूधरो यथा।
The words of the poets retreated unable to describe his unending virtues, yet his virtuous nature that was par
excellence, shone forth always attracting the poets to sing about him, and they shone like his ‘steady shine
with their unending poems that tried to describe the least of his virtues’ (and were rained with riches, fame,
and prosperity); like the Meru mountain shining with the excellent golden luster covers all the animals, trees,
bushes also with its shine, and shines steady and unshaken making them all a part of its shine.

BEAUTY OF THE LOTUS/VALOUR OF THE KING

प्रातःप्रातर्विकसितात्सर्वाशाभासनोद्यतात् यतः प्रतापजनितश्रीरुदेत्यम्बुजादिव।
Every morning, blossoming fully, and filling all the directions with its shine, the wealth (Shree) that was
produced from his valour (Prataapa) rises like the ‘lotus’ (which blooms every morning, filling its beauty
(Shree) in all the directions, and getting its beauty out of sunlight (Pra-taapa)).
(The words used in the verse refer both to the king and the lotus.
A lotus is like a beloved waiting for her lover Sun. As soon as he appears, a smile lights up on the face of the
lotus; it slowly opens her petals to welcome him. Her beauty shines because of the sun.
Sun is ‘Prataapa’, because he burns; valour also is ‘Prataapa’ because it burns the opponent.
The king shone forth with prosperity and riches, by conquering all the enemies through his valour.)
(In the abstract sense, it means that the wise man, a Knower of Brahman, kept all the enemies, namely the
mind-agitations subdued by his valour of dispassion and shone with the excellent state of wealth namely the
liberated state, and his intellect always remain bloomed with the never setting sun of knowledge.)
THE KING WAS AN AGNI-UPAASAKA.
स ब्रह्मण्यमतिर्मानी वह्निमेवाधिदैवतं अपूजयत्समं भक्त्या देवं वेत्ति स्म नेतरम्।
He had reverence only for Brahmins; and believed only ‘Agni’ as the deity.
He worshipped him with equal devotion; and did not have regard for any other deity.
(The Knower of the Aatman, has no need to bow down before any deity with a particular image as its
identity; he is one with all the deities, as their very inner essence (Brahman).
He worships only one deity Agni which always rises up, since it represents the Aatman which always rises
up as the Jagat-perception.
Brahman is an unfathomable knowledge-treasure, and a Knower always keeps rising high and high in his
knowledge level, by increasing his intellectual purity. Realization state has no end.)

FOUR MINISTERS ARE LIKE THE FOUR OCEANS

समत्स्यमकरव्यूहा गजवाजिगणान्विताः आवर्तचक्रव्यूहाढ्याः कल्लोलबलमालिताः मर्यादापालने युक्ता
अकम्पनबलाधिकाः मन्त्रिष्वप्यस्य चत्वारो दिक्षु सत्सागरा इव।
 6

Among his many ministers, he had four men as the guardians in the four directions.
(He was the sole controller of all four of them.)
These ministers were like the four huge oceans.
(In the abstract sense, these ministers refer to the four qualities a Mumukshu should always be endowed
with.)
The oceans have hosts of fishes and aquatic animals as strong as crowds of elephants; these four ministers
had hosts of elephants and horses in their armies, and were specialized in forming the army arrangements of
fish and crocodile.
The oceans were rich with countless whirlpools; these four were experts in various ‘circular puzzling army
formations’.
The oceans were garlanded by the turbulent waves; these four were garlanded by the turbulent armies.
Like the oceans, these four never transgressed their limits.
The oceans were enriched with unshaken mountains; these four had armies which were unshaken by the
enemies.
तैरशेषककु प्चक्रनाभिराभासितावनिः आसीत्सुदुर्जयो जेता स सुदर्शनचक्रवत्।
Because of them, he shone all over the world like the axle of the ‘direction wheel’. Like the Sudarshana
discus (of Vishnu) he was an undefeated winner.
(Sudarshana Chakra rotates and is ready to move in any direction. So was the king always alert to the
movement of the enemies in all the directions and kept them at bay by his valour.)

PROBLEM IN THE EAST, SOUTH, WEST AND NORTH

(CONCEALED MEANING OF THE CONTEXT:
‘East, west, south, north’ – are the four directions which bind us as the Avidyaa-fences.
The individual Self, the essence of Chit, the limitless essence of Knowledge (Vipashcit) with a limited mind,
has its domain in all the four directions as its field of play.
Vipashcit is an adorer of Agni alone. He adores the ‘Agni’ ‘the individual existence’; and is always
endowed woth the four main qualities of a Mumukshu. But, when these qualities weakened, he became
vulnerable and a prey to Avidyaa.
The words denoting directions will repeat again and again randomly and in no proper order. The reader has
to be alert enough to keep track of - ‘which person of which direction’ - gets referred to in any context, like
one keeps track of all the events that happen randomly in one’s life in all the directions.)

तमेकदा ययौ पूर्वदिङ्मुखाच्चतुरश्चरः स उवाच रहो रंहोगतिघोराक्षरं वचः।

Once, a talented spy from the eastern direction approached him.
He spoke in private, the words which were as cruel as the speedy flow of a river.
देव दोर्द्रुमविश्रान्तधरागोबन्धनाच्युत।
(The same line refers both to the king and Vishnu.)
“Deva! The ‘cow of the earth’ is harnessed to your powerful shoulders; and you never ever swerve even a
little in your steadiness.
(It also means,“Hey Acyuta (Vishnu) - the unswerving deity of compassion and kindness!
Your shoulders always offer a resting place to the ‘earth-cow’ along with her people!”)
श्रूयतां मन्मुखात्पश्चाद्यथाप्राप्तं विधीयताम्।
Listen to this report given by me; and do the needful.
पूर्वदिङ्मुखसामन्तो ज्वरेणास्तमुपागतः, मन्ये जेतुं यमं यातस्त्वयारब्धो जितारिणा।
The subordinate king who was guarding the eastern direction, has died due to some fever.
I believe that, since you, the conqueror of enemies, had ordered the victory march, he has gone to defeat
Yama (has gone to the Yama Loka/ has died).
तस्मिन्समन्ततो जेतुं दक्षिणापथनायकः पूर्वापराभ्यामाक्रम्य बलाभ्यामरिणाऽऽहतः।
The one guarding the southern direction, desired to win over both the east and south directions.
He was attacked and killed by the enemy-army which had taken over the east and west directions.
तस्मिन्मृते समागम्य यावद्वारुणदिग्पतिः बलेनायाति ककु भौ ते समादातुमादृतः।
पूर्वदेशनृपैः सार्धं दक्षिणापथपार्थिवैः तावदेवारिभिरसावर्धमार्गे रणे हतः।
 7

When he (south person) died, the one guarding the western direction, reached those directions with his army
desiring to defeat them, and was killed half-way by the enemy kings belonging to eastern direction and also
the kings belonging to southern direction.”

अथास्मिन्कथयत्येवं त्वरार्तमपरश्चरः उपप्लवो जडोत्पीड इव हर्म्यं विवेश ह।

Even as he was reporting like this, another spy came in there in high anxiety, and entered the palacelike the
rushing flood-water at the devastation times.
(This messenger brought more bad news. He was like the flood of waters entering the palace grounds;
predicting the huge waves of destruction coming behind him.)
चर उवाच उत्तराशाबलाध्यक्षो देवारिभिरुपद्रुतः इत आयाति सबलो भग्नसेत्वम्बुपूरवत्।
The spy reports: Deva! The one guarding the northern direction who is getting attacked by his enemies, is
coming here along with his army, like the floods rushing forth when the dam gets broken.
THE KING GETS READY FOR THE BATTLE
इति श्रुत्वा महीपालः कालक्षेपमवास्तवं मन्यमान उवाचेदं निर्गच्छन्वरमन्दिरात्।
Hearing these words, the king thought that any more delay will cause more harm.
He started to move out of his palace immediately, and spoke like this (to the men nearby).
राज्ञ: सन्नह्य सामन्तान् आनीयन्तां च मन्त्रिणः, उद्घाट्यन्तां हेतिशाला, दीयन्तां घोरहेतयः, श्लेश्यन्तां कं कटा
देहेषु, आगच्छन्तु पदातयः, गण्यन्तामाशु सैन्यानि, क्रियन्तां वरकल्पनाः, कल्प्यन्तां च बलाध्यक्षाः, प्रेष्यन्तां
अभितश्चराः।
“Bring all the kings, subordinate chiefs and the ministers well prepared for the battle.
Let the storage-place of weapons be opened up. Give them all terrifying weapons.
Get the armors stuck to the bodies. Let the soldiers get ready and come immediately.
Let the armies get counted. Let the efficient men get selected. Let the army chiefs be appointed.
Let the spies get sent everywhere.”
वदत्येवं त्वरायुक्तं संरम्भवति राजनि प्रतीहार उवाचेदं प्रविश्याकु लमानतः।
While the king was speaking such words in haste, the door-keeper entered inside with apprehension, and said
these words with his head bent in submission.
प्रतीहार उवाच उत्तराशाबलाध्यक्षो देव द्वार्यवतिष्टति काङ्क्षत्यब्जमिवार्क स्य देवदेवस्य दर्शनम्।
Door-keeper spoke: Deva! The chief who is the head of the northern army is at the door and awaits your
audience, like a lotus for the sun.
राजोवाच गच्छाविलम्बितं तावदेनमेव प्रवेशय जानीमः किं दिगन्तेषु वृत्तं वृत्तान्तसंश्रवात्।
The king spoke: Go and bring him here immediately. We will know what happened in the other part of the
world, by hearing what he has to report.
इत्युक्त उत्तराशेशं प्रतिहारप्रवेशितं प्रणामपरमग्रेऽसौ राजाऽपश्यद्बलाधिपं क्षतविक्षतसर्वाङ्गमङ्गमङ्गेषु संततं,
श्वासाकु लं, वमद्रक्तं , धैर्येणाबलनिर्जितं, स प्रणम्य त्वरायुक्तमुवाचेदमुपक्रमं संस्तभ्याङ्गव्यथामाशु
संततोच्छ्वासमुच्छ्वसन्।
The king after giving an order like this, saw the army-chief, the lord of the northern direction, who stood in
front of him offering his salutations, and who was brought inside by the door-keeper,
His entire body was covered by wounds. Each and every limb of his body had been pierced by arrows. He
was breathing very hard. Blood was oozing out of his mouth. He had no army at his disposal now and had
been defeated. He courageously bore the pains in his limbs; and was breathing very hard with much
difficulty; he immediately started to speak these words hurriedly.
बलाध्यक्ष उवाच देव त्रयोऽपि दिक्पाला बलेन बहुना सह त्वदाज्ञयेव निर्जेतुं यमं यमपुरं गताः।
तद्देशपालनाद्यर्थमशक्तं मामिमं ततः अनुद्रवन्तो बहवो भूपाः प्राप्ता बलादिह।
महत्परबलं प्राप्तमिदं देवस्य मण्डलं विधीयतां तथाप्राप्तं न देवस्यास्ति दुर्जयम्।
Army-chief spoke: Deva! The other three guards of the directions, with their huge armies have gone off to
the ‘city of Yama’ to conquer him by your order. (They are dead!) Since I was not able to protect the
country, many enemy kings chased me till here. A huge army of enemies has entered the land of his
highness. Please do whatever is needed. There is nothing difficult for you to conquer.
 8

अथ तस्मिन्वदत्येवमार्तिमत्याजिविक्षते सहसैवाभ्युवाचेदं प्रविश्य पुरुषोऽपरः।

While he, having been defeated in the combat, was talking pathetically like this, another soldier entered and
spoke like this:
SWORDS
पुरुषा मण्डलस्यास्य विपुला दललीलया स्थितान्यरिबलान्युच्चैश्चतुर्दिक्कं नरेश्वर।
Hey king! Men of the enemy forces holding high their weapons, have surrounded this place in all the four
directions, and are like the ‘quivering leaves’ of Ashvattha tree.
(The thousands and thousands of swords lifted high by the soldiers are reflecting the sunlight, and look like
the quivering leaves that fill all the directions.)
WEAPONS
कचच्चक्रगदाप्रासकु न्तकाननकान्तिभिः वलिता नोऽरिभिर्भूमिर्लोकालोकतटैरिव।
Like the edge-banks of the world, this land of ours is surrounded by enemies with the shining forest of
sparkling discus, mace, and many types of spears (like the shining flames of dissolution fire).
CHARIOTS
पताकायुधयोध्रङ्गाश्चलत्परिकराकु लाः विसरन्ति रथास्तत्र प्रोड्डीनत्रिपुरौघवत्।
The ‘armies with its limbs of soldiers and flags’, are on the run with all the members perturbed and anxious.
The ‘chariots’ are thrown about looking like hosts of Tripuras (floating demons) flying about.
(Tripuras are the three demons who floated in the sky in random circles. They could be killed only when
they stayed aligned in a straight line for an instant at least, and had to be hit simultaneously at one shot. This
feat was achieved by Shiva and so he is renowned as Tripuraari.
Here Vaalmiki gives the description of the dying army.
As the enemy armies invade further and further into Vipashcit’s territory, death and destruction become
more and more gory and cruel. Even chariots get thrown off into the sky; and they look like not one Tripura
set killed by Shiva; but hosts of Tripuras floating about and perishing instantly.)
ELEPHANTS
करानुन्नमयन्तः खे माम्सवृक्षवनोपमाः बृंहन्ति वारणव्यूहा वर्षावारिदवृन्दवत्।
The ‘herds of elephants’ which look like huge trees made of flesh, and who have their trunks held high, are
thundering like the hosts of dark monsoon clouds.
(The huge elephants are lifting their trunks up, and appear like huge trees made of flesh. These terrifying
elephants are trumpeting aloud; and violently rushing forward like the dark clouds that are ready to pour out
heavy rains on the unsuspecting crowd.)
HORSES
नतोन्नतानि कु र्वन्तः स्पन्देनोर्वीनतोन्नतैः हेषन्ते हयसंघाता वातस्पन्दमहाब्धिवत्।
रसन्ति तुरगापूराः फे निलावर्तपातिनः सर्वतो वलयाकारा लवणार्णववारिवत्।
The ‘crowds of horses’ are neighing; and are moving up and down with such speed, making the ground itself
move up and down, making it appear like a ‘huge ocean hit by the storms(and filled with huge waves
moving up and down)’.
The ‘floods of horses’ make a great noise. They throw off the whirlpools of foams.
Like the waters of the Salt ocean, they arrive like the whirling circles of waters enveloping from all over.
(How does this horse-flood with waves look like?
It is making terrifying noise with the neighing and hoof sounds of the horses.
Their mouths are throwing out huge amounts of foam. They are surrounding the king’s army like giant
whirlpools. That is why they look like the oceans filled with foams and whirlpools.)
ARMOURS
आकाशकान्तिसन्नाहैर्दिशं प्रति बलं बलं उदेत्यलघुकल्लोलैः प्रलयार्णवपूरवत्।
The armies are rising in every direction, with the armours shining like the pure sky, and are not less turbulent
than the dissolution floods of the oceans.
(The enemy soldiers are so powerful that their armours are without any scratches or dents. All these armours
appear like an unbroken stretch of shining metals, and give the illusion of a pure sky when they sparkle
brightly in the hot sun.)
KING’S ARMY
शरास्त्रशस्त्रसन्नाहमुकु टाभरणत्विषः कचन्ति त्वत्प्रतापाग्नेर्ज्वाला इव तदङ्गगाः।
The shine of the arrows, mystical weapons, and missiles, armours and crowns, shine forth from those armies
like the flames of your valour. (The king’s soldiers are also rendering an equal fight.)
 9

BATTLE-GROUND/OCEAN
समत्स्यमकरव्यूहाः सचक्रावर्तवृत्तयः उद्यन्ति सैन्यसंघट्टैः कल्लोला जलधेरिव।
Like the ocean, the conflicting armies are turbulent with the ‘circular patterns’ made by the fish and
crocodiles. (Designs of fish and crocodile on the armlets worn on the shoulders, are moving because of the
wielding of weapons by the soldiers).
Like the ocean, there are the circular movements of the whirlpools.
(The soldiers were throwing the discus and it was creating circular motions).
COLLIDING WEAPONS
परस्परपरामर्शात्कु न्ताद्यायुधपङ्क्तयः कोपादिवोग्रहुंकारैर्ज्वलन्ति विरटन्ति च।
The lines of weapons like the spears thrown at each other are colliding together, with the fierce ‘Hm’ sounds
(like the soldiers) roaring and burning, seized as if by anger.
(The weapons themselves are acting like live soldiers, and are hitting each other in anger with loud-sounding
grunts and ‘Hrmps’.)
इति कर्तुमहं देव विज्ञप्तिं स्वामिनेरितः तस्मान्मण्डलसीमान्तगुल्माद्युद्धाय गच्छता।
तमहं देव गच्छामि शक्त्यृष्टिशरसंगतः मयेहावेदितं सर्वं देवो जानात्यतः परम्।
I was sent by my master to report to you like this, when he was going from that border-land, to battle the
enemies. I will go to him now, taking my sword and lance.
I have reported everything. Lordship knows the rest.”
इत्युक्त्वाथ प्रणामं च स कृ त्वा त्वरया ययौ कृ त्वा गुलुगुलारावं शान्तो वीचिरिवाम्बुधेः।
Having said these words, he saluted and went off hurriedly, like a wave (hitting the shore) goes back into the
ocean after making a ‘GuluGulu’ noise.
THE KINGDOM IS LIKE A FOREST HIT BY STORM
संभ्रान्तमन्त्रिनृपयोधनियोगिनागनारीरथाश्वपरिचारकनागरौघं
राज्ञो गृहं स्वभयतोलितहेतिसार्थं चण्डानिलाकु लमहावनतुल्यमासीत्।
The kingdom of the king was like a huge forest hit by a storm; as if filled with frightened animals escaping,
because of the flying weapons. All the hosts of ministers, kings, soldiers, employed servants, elephants,
women, chariots, horses, attendants and citizens were all agitated much (by the enemy army entering inside
the cities.)

INTRODUCTION

[Vipashcit’s Story may look like an unwanted addition in the discourse of Knowledge; but actually it
contains the explanation of the subtle nature of the ‘perceived’; and the way in which a Jeeva (Vipashcit)
gets bound by it.
How else can Avidyaa be explained except by describing its various facets in a story-form?
‘Avidyaa’ is the ‘superimposition of emotions and connections’ on the ‘disunited changing patterns
presented by senses’; and a story is the best way of explaining it.
What is the so called ‘perceived’ (Drshyam) which is synonymous with Avidyaa?
‘Perceived’ is not just the sight of vehicles that zoom and the buildings that loom in front of you every
moment. ‘Perceived’ is anything and everything that is graspable by the mind.

The story context in this section is as follows:

The king wins over the lands occupied by the enemies, and believes that he is the sole controller of all the
lands and mountains that fill the earth.
He wanders all the four directions as four Vipashcits and enjoys the beauty of all the lands he owns.
His mind is still tainted with Avidyaa. He does not have AatmaJnaana.
His enjoyment of the world-perception is tainted with the ideas of ‘I’ and ‘mine’.
He gets only a tiny taste of happiness like an ant satisfied with a tiny bit of sugar particle.

However the story is offered to us through the Chit-mind of Vaalmiki as an explanation of Avidyaa’s nature.
A MahaaRishi like Vaalmiki, who is the form of Vidyaa alone, is in the bliss state of Chit when he wanders
in the mountains and valleys with his mind-body.
He is absorbed in Chit-state at all times; even when describing these stories to his disciple Bharadvaaja.
For us who study these descriptions, the mind should naturally melt in the bliss of Vidyaa.
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Avidyaa as the ‘perceived’ chains the ignorant and blinds them; Vidyaa as the ‘perceived’ gives the Knower,
the bliss of the Chit-state!
An ignorant man is just an ant in front of a sugar mountain; a Knower is the sugar-mountain itself which is
aware of its sweetness completely!
Make effort to enjoy Vidyaa’s presence, not her absence!]

वसिष्टोवाच
Vasishta spoke

(Superficially, this is a story of a king named Vipashcit. Yet here and there you will get a sprinkle of the
nectar of knowledge too, kept concealed in the double-meaning words. Wherever necessary, those meanings
are also explained, for the reader’s benefit. Try to understand both the surface-story and the concealed
meanings at the same time.)
एतस्मिन्नन्तरे सर्वे मन्त्रिणो नृपमाययुः मुनयो वासवमिव दैत्याक्रान्तनभोभुवम्।
Meanwhile, all the ministers approached the king, since the ‘skies and lands’ (NabhoBhuva) were occupied
by the enemies; like the Sages approaching Indra (Vaasava) ‘who stays in the heavenly sky (NabhoBhuva)
and is attacked by Daityas’.
(NabhoBhuva means Indra/ the sky and lands)
(NabhoBhuva – नभसि भवतीति नभोभुवः one who stays in the empty space of Chit-expanse, the Jeeva, also can
be a ‘NabhoBhuva’ in this context, since a Jeeva is also a person produced in emptiness and exists in the
emeptiness as the emptiness, and is always attacked by the forces of Avidyaa.)

मन्त्रिणो ऊचुः
Ministers spoke
(Vichaara with its other counterparts speak)

देव निर्णीतमस्माभिर्यावन्न विषयोऽरयः त्रयाणामप्युपायानां दण्डस्तेषु विधीयताम्।

Deva! Since we have found out that the enemies are not subdued by the three methods of ‘Saama, Daana,
Bheda’ (conciliation, gifts, and creating conflict), let them be treated with the fourth one Danda (fight).

(The individual self with knowledge as its essence (Vipashcit) of ‘Tatamiti city’ (Avidyaa perception) is in
trouble. He is experiencing problems from all sides. And an analysis goes on now within him using the
intellect. The ‘Vishaya-enemies’ (sensual enjoyments as enemies) had been never analyzed so far.
They could have been destroyed by any method, if one had tried hard; say, by the conciliatory method of
understanding of their impermanence; or through developing compassion towards others and giving up the
desired objects in an unselfish manner; or they might have been destroyed through the practice of strict
asceticism (Saama, Daana, Bheda); but nothing had been attempted till now.
At present, only one method was left that could save the king; and that is,‘Danda, the punishment method’,
the destruction of sensuous enjoyments through knowledge; where they will cease to exist once for all.
With courage and wielding the sword of Knowledge, one can destroy these enemies completely.)

प्रणयोऽनुप्रवेशो वा कदाचन यः कृ तः अधुना तेषु तं देव कु र्यात्तेषु कथैव का।

When friendship or secret-entry (into enemy kingdom) was never done (before itself, as a precaution), Deva,
what can be done at present?
(When Vichaara was never taken recourse to, then what can be done now, when the enemies are attacking
from all sides, with the weapons of attachment, religious superstitions, irrational beliefs etc?
पापा म्लेच्छा धनाढ्याश्च नानादेश्याः सुसंहताः बहवो लब्धरन्ध्राश्च सामादेर्नास्पदं द्विषः।
These (enemies) (sense objects in the form of pleasures and relatives) are wicked (or deceitful); foreign
(made of delusion only as against the pure nature of Aatman); and opulent (abundant). They belong to
various countries and are united (as Avidyaa forces).
They know of our weaknesses. These enemies are not the objects for conciliation methods.
(Conciliation will not work with them now.) (Sense enemies cannot be got rid of by just ignoring them.)
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तत्सुसाहसमेवेदं वर्जयित्वा प्रतिक्रिया नान्यास्ति, शीघ्रमेवातो रणोद्योगो विधीयताम्।

Therefore, except for the presentation of valour, no other course is left for us; therefore, give the command to
engage in a battle with them. (Develop courage and extreme dispassion.)
वीराणां दीयतामाज्ञा पूज्यन्तामिष्टदेवताः आस्फाल्यन्तां च सामन्ता हन्यतां रणदुन्धुभिः।
Let the valorous soldiers be given the command. Let the favoured deities be worshipped.
Let the kings under you be provoked. Let the war-drums be beaten.
(Let the meanings of the Scriptures be analyzed well. Let all the deities be prayed for this fulfillment only.)
सन्नह्यन्तामशेषेण निर्गच्छन्तु रणे भटाः क्रियन्तां कालकम्पाभ्रमेदुरा राजिता दिशः।
Let the all soldiers get equipped well. Let them leave for the battle-field.
Let the directions be made to shine with the densely formed black clouds namely huge (battle) elephants (of
Scriptural study, and discussion with the Knowers).
आस्फाल्यतां धनूंष्युच्चैः क्वणन्तु गुणपङ्क्तयः भवन्तु जलदश्यामाः ककु भः खण्डमण्डलैः।
Let the bows be got ready (of Vichaara). Let the row of strings (GunaPanktayaH) make a high pitched
sound. (In the context of the Jeeva, the battle against ignorance starts with the increasing of virtues.
GunaPanktayaH/ row of virtues)
Let the directions turn black with the clouds namely the half-circle of bows (ready to shower arrows) (of
dispassionate analysis)
स्फु रज्ज्याविद्युतः शूरवारिदा घनगर्जिताः नाराचधारा मुञ्चन्तु कचत्कोदण्डकु ण्डलाः।
Let the ‘clouds’ namely the ‘soldiers’, (Scriptures) adorned by the ‘ear ornaments’ of strong ‘bent
bows’(rainbows)’, (instructions that explain the truths with simple explanations of stories and anecdotes, and
are pleasing to the ears), shining with the ‘lightning’ of the ‘string’ (Glimpses of the Aatman in
contemplation), making a ‘thundering sound’ (of Pranava), release the showers of arrows (of dispassion and
discrimination).
राजोवाच
The king spoke
गम्यतां सङ्गरायाशु संविधानं विधीयतां स्नात्वाहं पूजयित्वाग्निं निर्गच्छामि रणाजिरम्।
Leave for the battle-field. Let the contrivances be arranged.
I will bathe; offer worship to Agni and then leave for the battle-field.
(In the context of the Jeeva, the Mumukshu is ready for the battle against all the forces of ignorance which
attack him from all sides, with his mind absorbed in Aatman alone.)

वसिष्टोवाच
Vasishta spoke

इत्युक्त्वा नृपतिः स्नातो महारम्भोऽपि स क्षणात्प्रावृषीव नवोद्यानं गङ्गाजलैर्घटैः अथ प्रविष्टोऽग्निगृहं

पूजयित्वा हुताशनं आदरेण यथाशास्त्रं चिन्तयामास भूमिपः।
Having said this, the king ignored all other works (worldly enterprises that bind a Jeeva); and took bath
quickly, with a few pots filled with Gangaa waters (study of Scriptures), like a fresh garden by a shower of
rain. Then the king entered the ‘Agni-Grha’ (Fire-worship room) (Vichaara of Aatman), worshipped
‘Hutaashana’ (one who consumes the offerings at Yajna) (one who consumes all the experiences as the
Jeeva) with devotion, in the proper method; and started thinking like this.
(In the context of the Jeeva, the Mumukshu purifies himself by the study of good texts like Vaasishtam; feels
happy by the guidance offered, like a garden blooming after the fresh rains; and trying to find the essence of
his own ‘Self’, he ponders with the help of Viveka- discrimination.)
(In the context of the king in the story, the king analyzes his own achievements in the past and observes his
present condition where he has become aged and slightly weak.
You can also analyze the wasted hours of the past like this king.)
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राजोवाच
The king spoke (in his mind about his great achievements in the world.)

(In the context of Jeeva, the achievements are the actions done with extreme Saattvic disposition.)
नीतमायुरनायासविलासविभवश्रिया प्रजाभ्यो दत्तमभयमासमुद्रसमुद्रितम्।
The life has passed off in the enjoyment of various prosperities and wealth.
The people have been protected well without fear, under the command of my seal.
आक्रान्तवसुधापीठाः पादपीठे कृ ता द्विषः लताः फलभरेणेव नमिताः ककु भो दश।
The lands had been conquered. The enemies were kept near the foot-stool. The ten directions were bent like
trees filled with fruits. (All the countries under my rule were made prosperous.)
प्रजाचित्तेन्दुबिम्बेषु लिखितं धवलं यशः भूमावारोपिता कीर्तिलता त्रिपथगामिनी।
The white (blameless) fame (like a shining luster) was drawn on the moon-discs of the people’s minds (and
their minds shine without the taints of agitation).
The creeper of fame was established on the earth, like the Gangaa who went through three paths of the
heaven, earth and netherworld. (My fame of virtues and valour shines in all the three worlds.)
कोशवद्भरिता रत्नैः सुहृन्मित्रार्यबन्धवः निपीतोऽर्णवतीरेषु नालिके ररसासवः।
Well-wishers, friends, Brahmins and relatives were filled with precious stones like a treasury.
On the banks of the oceans, the liquors made of coconut waters were drunk.
(Charities were done without limits. All the lands up to the ocean were conquered.)
द्विषामाकम्पिता भेकगलाङ्गत्वगिवासवः मच्छासनाङ्किता जाता द्वीपान्तरकु लाचलाः।
The lives of the enemies have been made to tremble like the skin in the neck of the frogs when they croak.
All the Kula Mountains in the island have come under my rule.
विहृतं सिद्धसेनासु दिगन्तनवभूमिषु भूम्यन्तभूभृतां मूर्ध्नि विश्रान्तं मेघलीलया।
We have wandered among the Siddha armies, and in the nine wonder-worlds (Kaanchana etc) at the end of
directions. Imitating a cloud, we rested on the mountains (Bhoobhrt) in the earth.
(We placed our foot on the heads of the all subdued kings (Bhoobhrt) in all the worlds.)
धियेवोच्चैःपदे ज्ञानपूर्णयैकान्तशीलया विलब्धान्यविनष्टानि राष्ट्रानीष्टार्थकारिणा।
रक्षांस्यप्यविनीतानि बद्धानि निगडैर्घनैः।
Similar to obtaining the highest state through an intellect filled with knowledge, and seeking solitude; the
countries were obtained without damages, by me who fulfills the needs of the people.
Even the uncontrollable Raakshasas were tied with heavy chains.
(In the context of the Jeeva: With an intellect filled with knowledge, and seeking solitude, the silence state
was practiced well. All the thoughts in the mind were subdued and brought under control.)
धर्मार्थकामैरन्योन्यं चयापचयवर्जितैः अखण्डितैर्मया नीतं पीतातियशसा वयः।
Fulfilling the goals of Dharma, Artha and Kaama, which were without increase or decrease, and unbroken,
the life has passed off by drinking excessive fame. (was aged by the fame whitening my hair).
(In the context of the Jeeva: All the achievements that are glorified in the world have been acquired in the
form of wealth, good name, Saattvic disposition; but death has not been conquered yet.)
इदानीं शष्पविश्रान्तप्रालेयभरभासुरं आगतं वार्धकं सर्वभोगसंरम्भमार्जनम्।
Now, the bodily old age has arrived erasing off all the interests in enjoyments, shining white like the
dewdrops sticking on to the grass (ready to fall any moment).
तस्योपर्यरयो रौद्रा बलवन्तो रणैषिणः संभूय सर्वतः प्राप्ताः संदिग्धो वर्तते जयः।
More than that (more than the problem produced by the arrival of old age), the enemies who are very
powerful, violent and battle-mad, have surrounded us from all over; and victory is evasive.
(In the context of the Jeeva: Death can occur any time; but the enemies of sense objects have not been
conquered yet.)
तदिहैवानलायास्मै देवाय जयदायिने मस्तकाहुतिमेवेमां समुद्यम्य ददामि वै।
Therefore, to this God of Fire, who bestows victory, I will prepare myself to give this offering of my head.
(In the context of the Jeeva: the Ahamkaara itself is offered in the fire of Vichaara.)
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राजोवाच
The king spoke (to Agni)

कृ शानो देव मूर्धाऽयं तुभ्यमाहुतितां गतः मया पूर्वं पुरोडाश इव देवेश दीयते।
Hey Lord Krshaanu (Fire who makes everything emaciated) (Aatman which destroys that is unreal)!
This head of mine (Ahamkaara/identity with a form) has become an offering for you.
Hey Lord of all Gods! Like an offering in fire at a Sacrifice, this is offered to you.
यदि तुष्टोऽसि भगवंस्तदनेन कृ तेन मे चत्वारो भवतः कु ण्डात्स्वदेहाः प्रोद्भवन्तु मे बलवन्तः श्रिया दीप्ता
नारायणभुजा इव तैश्चतुर्दिक्कमेवारीन्वध्यामहं अविघ्नतः।त्वया दर्शनं देयं मह्यं मतिमते विभो।
If you are pleased, O Lord, by this act of mine, then let four bodies of mine rise from this ‘Kunda’ (the
hollow place where the fire is burning), who are powerful, and lighted by Shree (beauty), like the four
shoulders of Naaraayana who is lighted by Shree (Lakshmi).
With them, I will destroy the enemies in all the four directions, without any obstacle.
Hey Lord! Give your vision to this person who is devoted to you.
(In the context of the Jeeva, the aspirant after liberation offers his ego into the fire; slices off his ego-
centered individual identity; and destroys his form completely. And the newly risen Knowledge-form
endowed with the weapon of Vichaara destroys all the enemies in all the four directions.)
(In the context of the king in the story, the king wants to own four strong young bodies, which can subdue
the enemies in all the four directions, each proceeding towards one direction.)

वसिष्टोवाच
Vasishta spoke

इत्युक्त्वा स महीपालः खड्गमादाय चिच्छिदे शिरः कमलमालोलं लीलयेवाशु बालकः।

Having said this, that king took the sword and sliced off his head (that was shaking by the old age), like a
child cutting off a shaking lotus with ease.
छिन्नमेष शिरो यावज्जुहोत्यसितवर्त्मने तावच्छरीरेण सह पपाताग्नौ स पार्थिवः।
When the sliced head fell into the ‘fire which makes everything black’ (AsitaVartman) (Aatman-knowledge
which makes everything unreal), then that king fell inside the fire with the rest of the body (and the Jeeva got
rid of the form-based identity).
भुक्त्वाथ वह्निस्तं देहं ददावस्मै चतुर्गुणम्।
Then the Agni consumed his body and gave him back his own body four times increased (as the Brahman
state which spreads out as all.)
(One Vipashcit rose up as four Vipashcits, with the same identity as four forms.)
महतामुपयुक्तं हि सद्य एवाभिवर्धते।
Whatever is accepted by the great ones, immediately increases.
(Anything offered to the great ones, instantly returns back, increasing in quantity.
When everything that is ‘you’ is offered to Brahman through Vichaara, ‘you’ as Brahman, stay as
everything, without an ‘I’ or ‘you’.)
ILLUSION OF ONE AS MANY/DESCRIPTION OF THE FOUR VIPASHCIT-FORMS
चतुर्मूर्तिरथोत्तस्थौ पावकाद्वसुधाधिपः प्रज्वलंस्तेजसां पुञ्जैर्नारायण इवार्णवात्।
Four similar looking bodies of the king rose out of the fire, shining with heaps of luster, like Naaraayana
(with four shoulders) rising up from the ocean.
ते देहास्तस्य चत्वारो विरेजुर्भास्वरत्विषः सहजातोत्तमोत्तंसभूषणायुधवाससः सकं कटशिरस्त्राणाः
समौलिकटकाङ्गदाः सहारकु ण्डलाभोगाः सर्वाः सर्वे महाशयाः सर्व एव समाकाराः सदृशावयवान्विताः
चञ्चलोच्चैःश्रवःप्रख्यं हयरत्नमवस्थिताः ससुवर्णशरापूर्णतूणीराः सुमहाशयाः समानगुणकोदण्डाः
समानवपुषः शुभाः।
Those four bodies shone with the luster of the Sun.
All those four great men rose up adorned by excellent ornaments, weapons and garments, wearing armours,
 14

and head-gears to protect them, wearing crowns, armlets and bracelets, wearing all types of garlands and ear
ornaments. All of them looked alike; had similar type of limbs.
They were seated on excellent horses which were restless, and which were like the Ucchaishravas horse of
Indra. Those great men were equipped with quivers filled with golden arrows.
They had similar looking bows with strings. They had similar auspicious looking bodies.
(In the context of the Jeeva; the understanding rises that the potential state within the particular mind screen
itself exists as the perception experience. The division sense of ‘I’ and the world’ is gone.
Every object looks like one’s own shine as the potential Brahman state; like the gold looking at all the
ornaments as itself, without any thought-intervention, as the ‘Poornatva’, as all, as one, as the quietness.)
समारोहन्ति ते यस्मिन्पुंसि नागे रथे हये सर्वेषामरिदोषाणां नैव गम्यो भवत्यसौ।
(Any action of a Realized Yogi is not affected by the presence or absence of the sense objects.)
On whichever human, elephant, chariot or horse, they ride, none of these vehicles can be affected by any
trick or attack of the enemies.
(Sense objects also turn into the Brahman only. Your Jeeva-based attachment turns into some excellent
blissful love-state where each and every object and person is you yourself shining as that form, as some
probable state of yourself shining through a mind-screen.
It is the mind-less Brahman looking at the world- Brahman as the realized-Brahman, with the pure mind-
screen of a Knower.)
पीत्वा धृत्वा चिरं कालं गर्भे पुरुषतापिताः वेद्यामिव हितास्तत्र सागरा वडवार्चिषा।
They were like the oceans which were drunk and held in the womb for a long time by the Vadava fire; later
made into bodies of men, and then delivered by the Fire-altar.
(Brahma-Jnaani is like the excellent knowledge-state of Brahman, deep within the Brahman, and is the best
ever possible state that the Brahman can exist as; and is like the Brahman-Ocean itself appearing with a form
through the Atman-analysis.)
रत्नाश्वदेहकु सुमोत्करपूर्णदेहाश्चत्वार इन्दुहसितैरवभासयन्तः सन्मूर्तयो हरय इव यथाब्धयो वा वेदा
इवाहुतिहुतादनलात्प्रसस्रुः ।
Those four men were covered by heaps of flowers as it were by the shine emanating from the precious stones
worn by the horses. (A Knower also is adorned by the precious stones of the subtle understanding of the
horses namely Scriptures.)
They were lighting up the surroundings with smiles like the moon.
(The Knower shines forth with the pleasant state of ‘loving all as the Self’).
Those handsome men rose out of the fire where oblations are offered, like four Vishnus, like the four oceans,
like the four Vedas.
(The Knower who rises newly from the fire of ‘Vichaara of Aatman’, is like Vishnu who spreads out
everywhere, like the Ocean of Brahman covering all without a gap, and is the personified form of Vedas
itself.)

BATTLE-SCENES

ILLUSION OF VICTORY OVER EMPTINESS/LIBERATION IS ALSO ILLUSION ONLY

पुरोपकण्ठसंप्राप्तैश्चतुर्दिक्कं सहारिभिः एतस्मिन्नन्तरे तत्र प्रवृत्तं दारुणं रणं

लुण्टितग्रामनगरं प्रजाकु लमहाकु लं अग्निदाहज्वलद्देहं धूमाभ्रपटलावृतं
शरजालमहाधूमच्छन्नार्क विलसत्तमः क्षिप्रदृष्टरवि क्षिप्रमदृष्टरविमण्डलं
अग्निदाहमहातापप्रतपत्पर्णकाननं लोलालातलताशूलमुसलोपलपूर्णखम्
There started a terrifying battle then, with the enemies who had surrounded on all four sides.
Villages and cities were looted; people were distressed.
All the bodies were getting burnt; a screen of smoke filled everywhere.
Darkness filled everywhere with the arrows; and smoke covered the sun.
One moment, the sun was seen; next moment the sun-disc was not seen.
All the leaves in the forests fell as they got singed by the huge fire.
The sky was filled with creepers of fire-brands, and jewels of spears and maces.
 15

CAN YOU HEAR THE SOUNDS OF THE BATTLE IN THESE VERSES?

दन्तिदन्तविनिष्पेषतारक्रे ङ्कारकर्क शम्
The harsh screeching sounds of the teeth pressing the teeth (in revengeful anger) filled the air.
कोटकोटिकु टीकु ड्यकण्टकोद्भटसद्भटं
The enemy soldiers riding on the huge elephants and horses were filling the strong protected areas of the top
of the fort with their shower of arrows.
चटत्कु ण्ठितकोटाट्टकू टाटननटच्छटम्
The topmost edge areas of terraces of the fort were enveloped by the dancing fire flames and breaking down.
लुटत्पटनकु ट्टाकसाटोपस्फु टपट्टिशं
The rumbling sharp-edged spears and other weapons were thrown with accuracy (by the enemy soldiers) and
were creating cracks and breaking the fortress walls into pieces.
खे वटत्के तुपट्टाट्टपटत्पटपटारवम्
The flags made of fine cloth, that were placed at the top of the fort, were burning off with the ‘patapata’
noise in the sky.
कटद्भटभटाटोपरटत्प्रतिभटोत्कटं
The harsh sounds of the soldiers shouting arrogantly at the enemy soldiers who were showering arrows,
filled the air.
चटच्छकटसंघट्टपिष्टकाष्टलुटत्रथम्
The chariots which dashed against the broken chariots that filled the ground, had their supporting wood
broken and rolled on the ground.
तरल्लोलास्यवेतालहासघट्टितपेटकं
The floating vampires were overjoyed by seeing the heaps of dead bodies; they filled the air with their
terrifying laughter and filled their baskets with corpses.
कं कटोत्कटसाटोपभटभ्रूकु टिभीषणम्
The battle-field looked terrifying with the curved eye-brows of the soldiers (who were burning in anger), and
the curved armours that were hit by the weapons.
STRONG BRAVE SOLDIERS ARE THE WEALTH OF A COUNTRY
अविकत्थनगुप्तानां शूराणां जयघोषणं अशूराणां च गुप्तानां प्रभावोद्घोषणं परम्।
शौर्यादीनां प्रसुप्तानां स्वगुणानां प्रबोधनं धनमाधारभूतानां राष्ट्रेषु भुजशालिनाम्।
Victory-hails abounded in the places where the valorous soldiers exhibited their concealed heroism.
Ridicules and insults abounded in the places where the non-valorous ones concealed themselves in
cowardice. The recognition of the hidden valour of these noble soldiers is natural for those countries that are
supported by the wealth in the form of the ‘strong and valorous men with strong shoulders’.

THE ENEMY SOLDIERS WERE POWERFUL

दिनं दिनकरस्येव नृपस्य शरणं गतं अनागतभटव्रातपिष्टार्धमृतमानवम्
People (in the city) were getting smashed by the feet of those who were running away in fear of the army
that had not arrived at all there. The day became dark with deaths, and surrendered at the feet of the king,
like falling at the feet of the sun, begging for its life (begging him to fight the enemy army).
मानवायुबलोन्मत्तनतप्रारब्धकु ट्टनं
The process of smashing the heads that were risen in arrogance and conceit had begun, thus making them
bend down in humbleness.
(Absence of knowledge ends in suffering only.)
धनानां प्राणपण्यानां नवमापणपत्तनम्।
A new market has suddenly appeared there with the lives used as the currency.

NOBLE SOLDIERS DIED IN THE BATTLE BUT GAINED ETERNITY

कै लासैरिव संशुद्धैरीश्वराधारतां गतैः तैरुदारैः समाक्रान्तं ये मृत्योरपि मृत्यवः
मरणं जीवितं येषां जीवितं मरणं रणे।
 16

These noble soldiers were like the residents of Kailaasa, where they were pure at heart by their devotion
towards their lord, and filled the battlefield where they acted like the death deity for the death itself (and
entered the heaven even after their death).
For them, the noble death (at the battle)was life, and life (by running away) was death.

SILENCE OF THE DISSOLUTION STATE

यन्त्राश्मक्षेपणानां प्रसरणसरितां घूकृ तैः फू त्कृ तैर्द्राक् क्रान्तानां व्योम्नि मूर्धां
शरसलिलमुचां सैनिकानां च नादैः टांकारैरायुधानां नभसि विसरतां अश्वचक्रे भशब्दैः
आसीत् निःसन्धिबन्धोपलजठरजडं जीर्णकर्णं गतं तत्।
Noises of various sorts filled the air.
The stones were thrown from the machines like a stream, and traveled fast with whizzing noises.
The heads sliced off from the bodies jumped up instantly in the sky with ‘sighing’ noises.
Hosts of arrows were shot from the soldiers and filled the air like gurgling water sprays rising from the water
fountains, along with the clanging noises of the swords hitting the swords, and the screams of horses and
elephants. The ears were shattered by the noises and lost the ability to hear.
Silence reigned at the end. It was as silent as the silence inside the dense gapless deep belly of the inert rock.
इति कल्पान्तसदृशे यत्ते समरसंभ्रमे पतन्तीषुत्पतन्तीषु सेनासु समराजिरे
तूर्यभेरिमहाशङ्कखड्गेषु खे नदत्सु च धनुर्ध्वनिषु वीराणां तारक्रें कारकारिषु
अन्योन्यकठिनास्फोटविकटे भटपेटके कवत्कटकटाटोपे कटु कु ट्टितकङ्कटे
किं चित्प्रभज्यमानासु विशत्कश्मासु संगरे विपश्चित्पक्षसेनासु लूयमानलतास्विव
उदभूत्पूरयन्नाशा नृपतिनिर्याणदुन्दुभिः चतुर्धाशनिसंपूर्णकल्पाभ्ररवमांसलः।
In this manner, that violent battlefield resembled the scene of dissolution, the armies rose and fell in that
battle-ground; the sounds of the Turya, Bheri and huge conches filled the sky; the twanging sounds of the
bow-strings rose from the valorous soldiers without stop; the soldiers of both groups fell violently on each
other and their armours dashed against each other and made loud metallic sounds of ‘KataKata’ noise; the
army of Vipashcit broke down and fainted like the falling creepers; drums were sounded filling all the
directions with their loud sounds, announcing the exit of the king, and appeared like the dense dark
thundering cloud of the dissolution with its lightning flashes breaking the sky into four parts.
स्फु टतां कु लशैलानां तुल्यकालमिवोत्कटः स्फु टच्चटचटास्फोटैजडिताखिलदिक्तटः।
The ends of directions were frozen as it were by the breaking noises of the bodies and chariots (ChataChata)
and equaled the sound of the Kula Mountains getting shattered to pieces simultaneously.
लोकापालैरिवाकारैर्नारायणभुजैरिव स चतुर्भिश्चतुर्दिक्कं निर्जगाम महीपतिः चतुरङ्गेण महता सैन्येन
परिवारितः।
The king who was like the four forms of LokaPaalas moved off in the four directions as if Naaraayana was
extending his four arms in four directions, along with his huge army with its fourfold divisions (elephants,
chariots, cavalry and infantry).
अट्टालवलयात्कृ च्छान्निर्गत्य नगरात्बहिः ददर्शात्मबलं रिक्तं बलवद्रिपुरमण्डलं गर्जन्तं च लयाकृ त्या भीमं
युद्धोद्धतार्णवम्।
The king slightly stepped out of his watchtower and saw outside of his city his own army in a weakened state
and the enemy army roaring like an ocean rising with its turbulent waves.

THE KING GETS READY TO FIGHT THE ENEMIES WITH GREAT ASTRAS
तमालोक्य रणाम्भोधिमगस्त्योऽस्य भवाम्यहं इति संचिन्त्य मनसा स पातुं तं रणार्णवं अस्त्रं संस्मार वायव्यं
चतुर्दिक्कं च संदधे धनुषि शिखराधारे त्रिपुरान्त इवोद्यतः।
He observed the approaching enemy army and decided that he will swallow off this ‘battle-ocean’ like Sage
Agastya, and in order to save his army, he meditated on the Vaayu Astra and held the bow steady in all the
four direction (as four forms) like Lord Shiva holding the Meru as his bow when killing the Tripura demons.
(The Yogi who was defeated by the Avidyaa army took shelter in the Praanaayaama practice, as instructed
by Bhushunda).
आत्मीयदेशसैन्यानां श्रेयोर्थं शान्तये अनलं नमस्कृ त्याथ जप्त्वाशु स तत्तत्याज दारुणं
 17

यथा तथैव तत्त्याज तस्य साहायकाय सः पर्जन्यास्त्रं महास्त्रेशं द्विषदातपशान्तये।

For the protection the armies of his own countries and to bring peace to them, he offered his salutation to the
deity of fire, (Aatman-analysis) and reciting the needed chant (becoming one with the Brahman within), shot
the terrifying arrows in all the four directions.
At the same time, in order to nullify the heat of the enemy army, he shot the Parjanya Astra (cloud-deity),
(with all the division-sense destroyed and becoming all-pervading like Vishnu) that was the most excellent
of all the Astras to empower his previous Astra.

ENEMY ARMIES ARE DESTROYED COMPLETELY WITHOUT A TRACE

तस्मादस्त्रजुषो घोराद्धनुषः परिनिर्गताः अष्टमुर्तेश्चतुर्दिक्कमाशाकु हरपूरकाः निर्ययुः
बाणसरितस्त्रिशूलसरितस्तथा शक्तीनामुग्रसरितो भुशुण्डीसरितस्तथा मुद्गराणां च सरितः
प्रासानां सरितो रयात् चक्राणां चैव सरितः परश्वधनदीरयाः तोमराणां च सरितो भिन्दिपालमहापगाः
पाषाणानां च सरितो वाताः कल्पान्तशंसिनः अशनीनां च सरितो विद्युतां सरितयस्तथा
जलधारासरित्पूराः खड्गवर्षसमन्विताः।
From that terrible bow which faced the four directions shot out two arrows (Vaayu and Parjanya Astras) in
each direction, and it appeared as if eight terrifying missiles were thrown at the four directions filling the
direction-hollows, in the form of weapon -streams namely, the arrow-streams, the Trident-streams, terrifying
Shakti-streams, Bhushundi-streams, mace-streams, Praasa-streams, and the speedy discus-streams, the
speedy hatchet (Parashvadha)-streams, Tomara-streams, huge javeline (bhindipaala)-streams, stone-streams,
stormy winds like that of the dissolution time, lightning-streams, heavy showers of swords resembling huge
water fall.
सनाराचा महावर्षहर्षलोत्पातपीवराः नागाश्च युगपर्यन्तस्फु टिताद्रीन्द्रजा इव।
Fattened by the winds as it were, the Naagaas rose up along with their arrow-showers, as if bursting out from
the belly of the huge mountains at the end of the Yugas.
तेनास्त्रवर्षवेगेन धुतः सोऽरिबलार्णवः झटित्येव न कालेन पांसुराशिरिवाभितः।
By the speeding shower of arrows and other weapons, the huge ocean of the enemies was instantly blown off
like the heaps of ashes blown away at once, and not in any time-span.
सलिलाशनिशस्त्राणामासारैश्चण्डमारुतैः सरांसीव विसेतूनि सैन्यानि परिदुद्रुवुः।
Unable to bear the onslaught of weapons and missiles, the enemy armies ran off like the lakes flowing off
when the dams get broken on the onslaught of stormy winds.
चतुरङ्गश्चतुर्दिक्कं बलौघः स पराङ्ग्मुखः ययौ प्रावृड्गिरिणदीमहावाह इव द्रुतः।
The four enemy-armies with four fold divisions, ran off in four directions running away from the battlefield
like the dirty monsoon streams flowing off the mountains.
मृता मृता वयमिति घनकोलाहुलाकु लः सेनावारिमहावर्तचलद्गुल्गुलारवः।
‘We are dead’ ‘we are dead’; such anxious sounds rose everywhere like the gurgling sounds from the hosts
of the army waves flowing off the battlefield, for fear of life.
सर्वदिक्कमसंख्यानि बलानि बलशालिनां भूभृतां विद्रवन्त्याशु विनेशुर्मशकौघवत्।
The countless powerful armies of all the kings ran off in all the directions and perished like the hosts of
mosquito swarms.
असंख्याः प्रपलायन्तः ककु भं ककु भं प्रति नराः सरत्तरङ्गेषु सागरेषु लयं गताः।
Countless soldiers ran off in all the directions and ended up in the huge waves of the Ocean and dissolved
off.
क्षेत्राटवीपुरजलस्थलशैलकू लकु ल्याग्रहारसरिदब्धिभृगुद्रुमेषु ग्रामारपट्टिगिरिकू पगुहागृहेषु भ्रष्टानि कः कलयितुं
कु बलानि शक्तः।
Who can count the numbers of those soldiers who ended up in death at fields, forests, towns, lakes, lands,
hills, canals, elongated deep ponds, canals, colonies, rivers, seas, cliffs, trees, villages, gardens, cities, hills,
deep wells, caves, houses and so on?
बलान्यनुतरन्तोऽथ तदित्थं द्र्वतां द्विषाम् दूरातद्दूरतरं प्राप्ताश्चत्वारस्ते विपश्चितः।
Chasing the enemy-armies escaping like this, the four Vipashcits went off very far (in the four directions).
सर्वशक्तिमयैके न चेतनेनेश्वरेण तेप्रहिता दिग्जयं चक्रुः सर्व एव समाशयाः।
 18

Those four, with similar purpose in their minds, moved by the single powerful Lord who is in all four of
them as pure consciousness, gained victory in all the directions.
(The freedom state was attained by the ‘Mumukshu’, by destroying all the desires and subtle Vaasanaas
completely, without a trace. He was one, but spread out as all in his perception-state.
He was the Brahman enjoying itself as the perception state, like amusing oneself by seeing oneself in a
taintless mirror.)
दूरात्तावदविच्छिन्नमनुसस्रुर्बलानि ते यावत्तीरं समुद्राणां प्रवाहाः सरितामिव।
For a long distance, they followed the enemy-armies, without giving a gap, like the floods of a river going
after the bank of the oceans.
(Without a moment of rest, without getting cowed down by the problems encountered during the battle, with
a steady flow like that of the rivers rushing towards the ocean, the ‘Mumukshu’ attains the knowledge of the
essence within.)
दूराविश्रान्तयानेन तेषां तत्सर्वसाधनं आत्मीयं परकीयं च क्षीणं कु सरिदम्बुवत्।
Because of the long journey without resting, all their things, their own and the enemy’s, thinned out like a
shallow stream flowing through a canal.
(Because of the unswerving sincerity towards the goal, the seeker after liberation is now freed of all
Vaasanaas, both good and bad. His mind is now like a shallow stream without the agitation of thoughts.)
आत्मीयान्यन्यदीयानि तेषां वीक्ष्यबलान्यलं क्षीणानीव मुमूक्षूणां पुण्यपापानि धावताम्।
Their own and the enemy’s armies which were wondrous in performance (of illusory liberation-battle
produced by Avidyaa) were gone off like the merits and sins of Mumukshus.
(The liberated one has no meaning now for words like ‘merits’ and ‘de-merits’.
He has transcended the Sattva Guna also, and is a Gunaateeta.)
स्वयमस्त्राणि शान्तानि कृ तकृ त्यान्यथाम्बरे ज्वालाजालानि वह्नीनां दाह्यस्यासंभवादिव।
The two missiles empowered with chants, which emitted fire-flames, remained quiet in the sky as if they had
achieved the fulfillment of their lives, as if there was nothing that existed which could be burnt.
(The battle was over. There was nothing more to be destroyed with effort. Even the desire for liberation was
burnt off; there was nothing that needed to be done any more.)
आलयेषु रथाश्वेभवृक्षौघादिषु हेतयः आसन्निद्रालवो लीना दिनान्ते विहगा इव।
तरङ्गा इव तोयेऽन्तर्नीहारा इव वारिदे मेघा वायाविवामोदा व्योमनीव निलिल्यिरे।
The missiles remained as if absorbed in sleep in their nests of chariots, horses, elephants, trees etc, like the
‘birds at the end of the day’ (in complete rest). They remained withdrawn and silent like the waves inside the
ocean, the mist inside the clouds, the clouds inside the wind, the fragrance inside the sky.
(What is the silence of the mind like? Performing all the duties as before, yet silent within, the JeevanMukta
remains established in the Aatman alone.
The waves are always in movement; they evaporate as vapours and turn into clouds; the clouds get pushed
by the winds; winds carry the fragrance everywhere. So also, the thoughts are there as a part of the world-
activity; but they are actually in a melted form and the mind is like a light cloud floating in the wind; and
like a wind moving with fragrance, they carry the bliss of the Self at all times.)
शून्यतावारिरमलो व्योमैकाब्धिरभूत्पृथुः लम्बप्रकाशगम्भीरं प्रसन्नं कान्तिमत्ततं रजोविरहितं रेजे खं मनो
महतामिव।
The earth appeared taintless as if filled with the waters of emptiness alone.
The sky and the ground appeared like one single ocean of emptiness.
It shone completely freed of dust (Rajas) like the minds of the realized, profound with the pervading
elongated light (of the Sun) (of Self-knowledge), pleasant, and bright.
(The world for the liberated one was now completely empty of reality; but was the real emptiness of Chit-
expanse.
Prthvee, the stretching field of Vaasanaas was now merged with the empty expanse of Chit. The ghostly
lines which divided the division-less Chit-expanse were erased off completely.
There was one single ocean of emptiness alone left back.
There was not a taint of the dust called attachment. Knowledge alone shone forth as the world.)
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

CHAPTER SEVENTY SIX

(STORY OF VIPASHCIT- 2)
[THE WORLD SEEN AS THE BEAUTIFUL BRAHMAN]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 ABOUT THE AUTHOR

Narayanalakshmi

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

THE VISION BESTOWED BY VIDYAA

What is Vidyaa? Absence of Avidyaa!

What is Avidyaa? It is a synonymous word for the reality superimposed on the perceived world.
This perceived world is not just the huge buildings and whizzing cars and bikes that you see everyday from
your window of Avidyaa dungeon.
There are forests, rivers, oceans, birds, animals, colours, joy, sadness, love and what not, shining forth as
Avidyaa.
When Avidyaa sheds away her ‘a’ of ‘Avidyaa’ i.e. ‘absence’ from the ‘absence of Vidyaa’, then the
realized Yogi sees the ‘Vidyaa part’ of her.
What does this Vidyaa shine forth as?
She is all the beauty and knowledge that shines forth as the perceived world.
She is all white because of the purity she dons as her garments.
She sings through the birds; dances as the creepers; roars as the oceans; supports as the mountains.
She is the Chit shining as the beauty of the perceived world.

Sage Vaalmiki holds our hands; lifts us up from the dreary world of black and white drudgery; and presents
the beauty of Vidyaa as experienced by a person who has got rid of Avidyaa.

Each verse presented in this section is unique.

It is nice to hear; nice to understand; nice to imagine; nice to experience.

A student, who has almost understood the truth of Vaasishtam, is now given a practical lesson in
experiencing Chit-state through the perceived world itself. You need not close your eyes and sit inside a dark
cave to experience the Samaadhi state; you need not also spare time to travel to nature-grounds for seeking
solitude. Each and every verse here in this section will give you the bliss of Chit, if you approach it with an
open heart and without contempt.

What is a realized Yogi’s life will be like?

He is just a ‘state of absorption of consciousness’ - ‘a living walking talking understanding state’ - which can
merge into silent joy through any absorption moment.
This is the very principle of Karma Yoga explained by Krishna in the Geetaa.

A liberated Jnaani can withdraw into his silent state through any ‘perceived’.
It may be a regular work of Karmendriyas; or a work that has to be done through Jnaanendriyas; or a work
that needs only the mind and intellect; but whatever the ‘perceived’ is in front of him, he fully gets absorbed
in it and is drowned in the silent joy.

Since he has no desires, no attachments, no anxieties, no Vaasanaas, no craving for anything, his absorption
state in the perceived,is a Samaadhi state only that is bereft of the perceived.
Since he has no identity with the form or name which others see as his, the world is always in a ‘cessation
state’ (Pralaya) for him. Whatever he perceives dissolves off like an autumn cloud and only the Chit-silence
is left back.

Every moment of his perceived-life is just an ‘unbroken chain of absorption states’.

This state you can also practice by the path shown by Vaalmiki Maharshi.
When you enter Vipashcit’s story, enter it like sanctum sanctorum of Chit-temple; the abode of Vidyaa
where Avidyaa is completely absent.

Forget the world you are living; forget the family; forget all anxieties about realization and liberation; forget
everything; and without any slightest Vaasanaa, read on the verses on Nature, composed by Vaalmiki,
endowed with the full absorption of the mind.

Imagine the scene as if you yourself are the Vipashcit enjoying that particular scene. Travel along with
Vipashcit as Vipashcit himself and see the worlds seen by him.
‘Perceived’ and the ‘perceiver’ – both are just imagined concepts of the mind produced through Avidyaa.
The poet here uses the same imagination power of the mind and willingly superimposes more beauty on the
‘perceived’ through Vidyaa and enjoys the unperturbed state of Chit.

Of course, the poems get composed by the ignorant also; but they are just word-structures that result in fame,
name or wealth; or written to praise their deities; or to fulfil their own tainted Vaasanaas by superimposing
union-acts on a Shiva or a Krishna.
Their poems may reign supreme in the world of poetry.
We have nothing to say about them; they are just part of the ‘perceived’ tainted by ignorance.

The following poems rendered by Vaalmiki are the creations of a great Sage who is guiding the student
through a practical class of focussing attention on a topic. The best topic that is completely faultless is the
description of nature.
Therefore study each worse, using the maximum imagination power and get absorbed in it; forget the world
and also your own tiny identity.
You will learn how to be a KarmaYogin like Krishna.)

VIPASHCIT

Vipashcit is now four Vipashcits now, as if one mind is divided as four minds.
Though each Vipashcit is moving towards one direction, the common mind of all the four Vipashcits are
aware of all the experiences.
Therefore you will get the description of the scenes in all the directions presented as one whole lot.
As per the story, the Vipashcits have conquered all the lands, and are on a tour to visit their own conquered
lands in each direction, and are accompanied by their own attendants and ministers.
 PART ONE
AFTER THE BATTLE IS OVER

अथार्णवांस्ते ददृशुराकाशस्यानुजानिव विस्तीर्णान्विमलाकारान्पूरिताखिलदिक्तटान्

अमूर्तान्प्रतिबिम्बेन हृदयस्थजगत्त्रयान् चतुरो व्योमविपुलान्दिक्षु नारायणानिव।
Then they saw the Oceans which were like the younger brothers of the sky (as an expanse of blue), which
were spread out vastly, were taintless, and which filled up all the direction ends, which were formless, which
contained the three worlds in their hearts as reflections, which were as vast as the blue sky and appeared like
the four formless forms of Naaraayana.
एलालवङ्गबकु लामलकीतमालहिंतालतालदलताण्डवखण्डिताग्रे
प्राप्ते पतल्लवणवारिधिदीर्घतीरं रेखा बभावलिनिभाम्बरशैलमूर्घ्नि।
After reaching the vast bank of the salt ocean where the waves dashed against the banks, there was seen on
the peak of the mountain which reached up to the sky, a dark line as that of bees moving separately, which
was actually the quivering leaves of trees like that of Ela, lavanga, bakula, amala, keeta, maala, himntaala,
and Taala.

(In the Vipashcit story, the king who is acting as four Vipashcits is at once aware of all the events in all the
four directions. He has four types of visions; yet experiences them all at once, as one single person only.
After conquering the enemies, the four Vipashcits divide as four different persons, reach the four oceans,
each moving in one particular direction. They see huge mountains on the bank of oceans in their front.
Mountains appear like giant flowers with a black line of bees on their tops.
Actually the variety of forest trees are looking like the dark borders drawn on the mountain lines. )

वसिष्टोवाच
Vasishta spoke

अथ तेषां तदा तत्र ततस्तांस्तानदर्शयन्पार्श्वगा वनवृक्षाब्धिशैलमेघवनेचरान्।

Then, those who were accompanying the king showed him the forest, trees, ocean, hill, mountain and their
dwellers.
‘ILLUSION OF BEAUTY’ PRESENTED BY THE SENSES

MOUNTAINS ON THE BANKS OF OCEANS

FRAGRANT MOUNTAINS
(Hey king! Now you are in the presence of a huge mountain.
Its peaks are covered by the clouds. The entire body of the mountain is filled by forests containing variety of
trees; and the mixed fragrance of all the flowers from those trees strikes your nose as the cool winds blow
across.)
देव पश्यास्य शैलस्य येयमभ्रंकषाग्रभूः समरुन्मध्यदेशादेरश्मदेशमुपेयुषः।इमा बकु लपुन्नागनालिके रकु लाकु लाः
विपिनावलयो वान्तविविधामोदमारुताः।
Deva! From the middle of the desert-lands, we have reached the rocky terrain.
Look at this hill. It is so high that it touches the clouds (that scrape the skies).
These encircling forests filled densely with Bakula, Punnaaga, and coconut trees, are emitting various
fragrances, with their ever-blowing winds.

OCEANS THAT CUT THE ROCKS WITH WAVE-AXES

(Hey king! The ocean is dashing against the mountain with its high-rising waves. The rocks at the bottom
are eroded by the waves and look as if the ocean has been using the waves as axes to cut them off. The
waves attack also the roots of the trees that are standing at the base of the mountain.)
लुनात्युपपत्यकां वार्धिः शैलशालिशिलावलीः वनालीर्लहरीदात्रैरापादफलपल्लवाः।
The ocean at the base of the hilly terrain, cuts with the axes of its waves, the lines of rocks surrounding the
hill, and also the roots of forests which are covered by abundant fruits and leaves.
DANCING MOUNTAINS THAT SWEAT
(Actually how does the mountain-scene look like?
The water drops sprayed by the turbulent waves of the ocean, are covering the rocky surface of the ocean. It
is as if the mountain is sweating.
Why should the mountain sweat? Because the mountain is dancing!
All the trees and creepers are moving in the mountain winds; and it looks as if the mountain is dancing by
moving its shoulders and feet of trees and creepers; and so is sweating all over its body, in that exertion.
The clouds are resting on the peaks of mountains like dust-collections.
As the wind blows, the clouds move a little; but do not leave the peaks.
It is as if the ocean which is a close friend of the mountain, is blowing the winds to dry the sweat and
remove the dust off its peaks.
It is like a child trying to blow away the smoke that is seen on the roof of his house.)
अधित्यकासु मेघालीर्नृत्यतां स्वाम्बुभूभृतां धुनोति जलधिर्बालो गृहधूमावलीमिव।
The mountains are covered by the water-drops (of the ocean) that are looking like ‘sweat drops’ which get
formed, because the mountains are dancing wildly (with the shoulders and feet of trees and plants.)
The line of clouds are resting on top of the Mountains like the smoke-line seen on top of the house. The
ocean is fanning the sweating mountains with its winds and trying to remove the clouds, like a child fanning
the smoke line on top of his house.

TREES BEARING FRUITS OF MOON-DISCS

(On full moon days, the tides are very high.
When the turbulent waves dash against the mountains, they carry hosts of conch shells and scatter them on
the mountain-surfaces. These conches get stuck on the dense foliage of the trees; reflect the moonlight; and
shine like tiny moons. The whole forest looks as if it is filled with Kalpa trees of the heaven which yield
moon-fruits.)
राकाब्धिपूरसंप्रोतशङ्खशाखास्तटद्रुमाः चन्द्रबिम्बफलाः कल्पवृक्षा इव विभान्त्यमी।
The trees at the bank are covered by the conches (brought by the high-rising waves) which get stuck to them,
when the tide is high on full moon days. These trees are shining like the Kalpa trees with their their fruits as
the moon-discs.

THE TREES OFFER WORSHIP TO THE KING

(Strong trees always remain embraced by the delicate creepers, and look like husbands with their wives.
The creepers are filled with reddish sprouts, which are shining brightly in the moonlight, thus giving an
illusion of rubies.
Beautiful flowers cover the creepers all over. It is as if the trees are welcoming the king along with their
wives with the reddish leaf-hands holding the flowers in them; thus offering the Arghya to the honoured
guest.)
रत्नपुष्पभरापूर्णरक्तपल्लवपाणयः भवन्तं पूजयन्तीव लतादारान्विता द्रुमाः।
These trees are always in the company of their wives namely the creepers. The tender leaves of these
creepers are red (like the hands of the women decorated by the red paste). It is as if the trees are worshiping
you (O King) along with their creeper-wives with the red leaves holding the flowers, as if with the hands
filled with precious stones.
‘RKSHAVAAN’, THE ‘BEAR-MOUNTAIN’ GROWLS LIKE A BEAR
(This mountain is known by the name of Rkshavaan (Bear Mountain).It itself looks like a huge bear. How?
The Mountain is filled with its naturally formed caves of various sizes. The entrances to these caves are
spiky and sharp as if they are the mouths with sharp teeth. The crocodiles are resting inside those dark holes,
since the waves are always washing them with waters. It is as if these mouths have swallowed the
crocodiles. The sound of waves echoing back is heard as if the mountain itself is growling like a bear.)
प्रोतोर्मिमकरग्रासैर्दृषद्दन्तैर्गुहामुखैः ऋक्षवानृक्षवद्भूभृद्धत्ते घुरघुरारवम्।
With the faces of the caves with its spiky rocks looking like teeth, consuming the crocodiles covered by
waves, the mountain named Rkshavaan makes a gurgling noise like a bear (Rksa).

MAHENDRA MOUNTAIN, THE GREAT KING ADMONISHES THE UNRULY

(Mahendra Mountain like a great king is admonishing the noisy clouds with a louder rumbling which is
echoing back from its hollows.)
 महेन्द्रो मन्द्रगर्जाभिरभिक्षिपति गर्जतः पर्जन्यानूर्जितो जन्यः प्रतिजन्यान्यथा जडैः।
This great Mahendra Mountain, with its rumbling noise overwhelming that of the thundering noise of the
clouds, is scolding them as it were, like an excellent warrior subdues the enemies with his harsh words.

‘MALAYA MOUNTAIN’, THE WRESTLER

(Mahendra Mountain looks bathed in the moonlight and looks white all over. With its huge structure, it
looks as if it is a great wrestler who has applied chalk on his body, and is ready to tackle the high tidal waves
which dash against the mountain.)
चन्दनारूषितः श्रीमाञ्जेतुं जलधिवेल्लनाः समुद्यत इवोच्चोऽसौ मल्लो मलयपर्वतः।
This powerful looking wrestler (Malla), the Malaya Mountain, painted by the moonlight (like the wrestlers
applying white chalk powder on their bodies), is ready to counter attack the rolling shoulder-waves of the
ocean as it were.

OCEANS ARE LIKE GEM-STUDDED GROUNDS

सर्वतः कचितोऽजस्रं रत्नवीचिभिरम्बुधिः भूरत्नवलयभ्रान्त्या प्रेक्ष्यते सूर्यमार्गगैः।
The ocean is shining with the waves filled with countless precious stones.
(The whole surface looks like a floor studded with precious stones.)
Those super-beings (Devas and Siddhas) who float in the sun-path look down at it and get fooled into
thinking that it is the solid ground made of precious stones that is surrounding the earth; (and they do not
recognize it as the water-filled ocean).

MOUNTAINS ARE LIKE THE SERPENTS

(Mountains can be compared to snakes. How?
When the winds blow, they brush against the trees that cover the mountains; it appears as if a dark serpent is
slithering along the rocky surfaces. Like the serpents, the mountains also suck the air; they also go up and
down; they also contain precious stones on their peaks.)
सरन्ति रत्नमूर्धानश्चलकानिलपायिनः वानपूराः पर्वतकाः सर्पा इव नतोन्नतैः।
The mountains that are densely covered by the forests are slithering about like snakes (by the blowing
winds). Like the snakes, their tops are also filled with precious stones; they also drink the air; and move their
heads up and down.

THE CROCODILES AND ELEPHANTS COLLIDE LIKE CLOUDS

(Crocodiles wet all over with the waves come out to the rocky surfaces of the mountains; and the elephants
from the ‘mountain forest’s come towards the ocean to bathe in them. Sometimes they have to meet each
other by chance. Then a fight ensues between them. The elephants spray water over the crocodiles with their
trunks; the crocodiles chase them back to the land with their lifted heads. The scene is captivating, as if
watching the dry clouds chasing the pouring clouds. However, it also happens that sometimes the elephants
are incapable of coming out of the waves and they die off, there itself.)
भ्रमन्तो वीचिशृङ्गेषु मकरेभाः करोत्कटैः हरन्ति सीकराम्भोदा मेघानुद्राविता इव।
The crocodiles from the oceans and the elephants from the forests, wander about in the waves and peaks,
while entering and coming out of them. They try to catch each other with the high-held faces and trunks.
Such scenes steal the mind, and look like as if the speeding are clouds dashing against the dark pouring
clouds.
ELEPHANTS DIE CAUGHT UNDER THE ENORMOUS WAVES
आवर्तवलिताकारः सीकरोत्करकीर्णदिक्पूर्णत्वात्तु शिरोऽशक्तो म्रियतेऽत्युत्करः करी।
One elephant is covered by a whirling wave; and is spraying water all over the directions (with its trunk
lifted outside the surface of the waters.) Its head is submerged in waters and it is unable to come out. It is
dying with its trunk held upwards.

ISLANDS ARE ALSO LIKE MINI-OCEANS

(The islands that are situated in the midst of oceans, are like tiny oceans only. The islands are always
covered by the high rising waves. Various types of beings wander there as it is with the ocean. Waves go up
and down on the surface of the oceans; the same ups and downs are seen as the range of mountains covering
the islands also.)
विविधप्राणिसंपूर्णाः सजलाद्रिनतोन्नताः यथैवाम्भोधयः सर्वास्तथैव द्वीपभूमयः
All the island-grounds which are filled with various types of beings, and with water, are like the oceans only,
going up and down by the presence of hills.

OCEANS ARE LIKE BRAHMAN

(Oceans contain countless whirlpools which are always rotating.
Brahman contains countless worlds which like whirlpools trap the beings which enter it.
Oceans and whirlpools are not different from each other; so also Brahman does not differ from the worlds;
yet they both appear as if separate from each other.
Though seen as different, the whirlpools are just appearances only and not different from the waters of the
ocean; so also, the worlds though perceived as real, do not differ from the Brahman.
Oceans are filled with turbulent waves; Brahman is also filled with turbulent world existences.
Whirlpools are cold; worlds are inert.
Though both the whirlpools and waves belong to the ocean, the ocean is not affected by their presence or
absence. Brahman is also unaffected by the presence or absence of the worlds.)
आवर्तानात्मनोऽनन्यानप्यन्यानिव भास्वरान्गृह्यमाणानसद्रूपान्दृश्यमानानपि स्फु टान्
तरङ्गतरलानन्तर्जडानप्यम्बुधिश्चलान्धत्ते ब्रह्मजगन्तीव सान्तानप्यन्तर्वर्जतान्।
The ocean holds the continuously moving whirlpools like the Brahman holding the worlds; which are not
different from it, yet which shine as if another; though seen clearly, which are held as unreal things only;
which are filled with agitated waves; which are very cold (inert) within; though within it, yet bereft of all.

WHAT CAUSES THE DAYS?

(This verse is about how the real looks like the unreal, and how the day is caused by the ocean.
Indra usually hides his heavenly gems in his own treasury unseen by others.
At the time of nectar-churning, Devas hid all the sun-gems deep inside the ocean.
Ocean also hides them within, like Indra. But their lustre could not be held back in any manner.
See how the waters glitter in the sunlight! Each water drop shines like a sun-gem.
This is because the real gems deep inside are seen on the surface because of their lustre; and are mistaken by
us as ordinary reflections of the sun.
That is why the ocean shines as if covered by millions of lustrous suns.
The ocean throws also one sun-gem out of its store into the western ocean daily; and that sun-gem alone
rises here in the east and sets there in the west as the sun daily; and we call it a day!)
(All our irrational arguments about the cause of this world-existence are similar to this story about the cause
of the day.)
यानन्तरिन्द्रवद्भानुमणीन्धत्तेऽम्बुधिर्बहून् मन्थापहृतसर्वस्वो देवेभ्यः परिरक्षितान्दृश्यमानान् महातेजस्तथा
पातलतोऽप्यलम्प्रतिबिम्बविभङ्ग्यान्तरसत्यानिव गोपितान्तेषां मध्यादेकमेकं प्रत्यहं पश्चिमार्णवे निक्षेपाय
क्षिपति यं तेन मन्ये दिनं भवेत्।
Like Indra hiding the gems inside, the ocean conceals within it many sun-gems which were all stolen at the
time of Mandara churning, and hidden by the Devas inside the ocean.
They are very lustrous and are seen on the surface even when they are deep under the ocean; and these
hidden gems appear like the ordinary reflections on the surface; and are not what they appear to be.
I believe that, it throws off each one of them regularly inside the western ocean daily for storing; that is why
the day happens.

ALL RIVERS MEET AT THE OCEAN LIKE TRAVELERS

(When many rivers meet, there is noise. When many travelers meet, there is noise.
When many learned men with different philosophical views meet, then also there is noise!)
नानादिग्देशपयसामब्धौ साधुसमागमः यात्रायामिव लोकानां मिथः कलकलान्वितः।
Like many good noble ones from various countries joined together in a holy journey exchanging talks and
making noise, the (river) waters from various countries have joined together, and are making a lot of noise in
the ocean.
THE DEBATES NEVER END
(Wherever the meeting of people with contradictory views happens, it always results in various arguments
and fights, and gives rise to hostile feelings. Differences never forbade good.
Only a man who has erased off all the differences through the gain of true knowledge, and is established in
the true essence of all, remains happy and peaceful.)
जलेचरावरा नूनं सागरार्णवसंगमे अन्योन्यवेल्लनाद्युद्धं न कदाचन शाम्यति।
When the aquatic animals belonging to the east and west coasts join, they clash with each other; and the
battle never stops indeed.

WIND WEARS THE ORNAMENTS

(Pearly water-drops and the tiny fish rotating in the waves rising by the wind!
Does the wind wear the bracelet made of pearls and the fish emblem?
The sight is so beautiful and pleasant!)
ताम्यत्तिमितरङ्गाग्रनर्तनावर्तविभ्रमं वलयन्वायुरायाति वान्तसीकरमौक्तिकैः।
When the wave subsides, the tiny fish called ‘Timi’ stays on its top edge and appears as if dancing when it is
rotating with it. The spray of water also rises like the small shining pearls there.
It is as if the wind is coming there with a bracelet made of fish emblem and tiny embedded pearls.
OCEAN WEARS A PEARL GARLAND EMBEDDED WITH DIAMONDS
(The rivers move on the lands winding their paths around the rocks and hills.
The water-drops shine in the sunlight like tiny round pearls.
The rivers look like the creepers made of pearls.
As they join the ‘ocean’ their lord, it looks as if the ocean is wearing a pearl necklace.
The high rising waves create clouds intermittently on the surface of the ocean.
The diamonds from the ocean shine inside those clouds as if embedded in the pearl necklace. When these
clouds dash against each other, there is a soft resonating ringing noise, which is pleasant to the ear. The cool
wind is blowing pleasantly.
Eyes, ears, touch senses all get fully satisfied at the sight of this ocean.)
(If this is the bliss one has at the sight of a tiny view of one ocean, what would be the nature of bliss enjoyed
by a Yogi, who merges into Chit itself at any such sight!
An ordinary man just ‘sees’ the beauty; the realized man is one with the beauty as Chit. )
सरिन्मुक्तालतामध्यमध्यस्थाब्दमणीश्वराः दीर्घाः खणखणायन्ते चञ्चलाः सर्वतोऽम्बुधेः।
The rivers look like the creepers of pearls.
Cloud-diamonds appear in the middle of the creepers intermittently.
As they move and dash against each other in the ocean, they make a soft resonating ringing noise.

WINDS

MOUNTAIN-WINDS
(The love-couples belonging to Siddha worlds and Indra’s heaven have wandered all over the three worlds
in the sky-path; have not found any place to their liking; have entered the deep caves of Mahendra Mountain
through the ocean; and are enjoying their private unions there. The howling winds blow and give relief to
their sweat-filled bodies.)
महेन्द्राद्रेर्गुहागेहपरावृत्तार्णवाध्वनां भांकारिण्यो भुवः सिद्धसाध्यानां सुसुखावहः।
The cool wind which makes a howling sound, brings relief to the Siddhas and other divine denizens, who
move in the path of the oceans, who have reverted back from the earth and entered the caves of Mahendra
Mountain, for enjoying the company of their beloveds.

FLOWER-CLOUDS
(Winds of enormous speed blow from the tall-standing Mahendra Mountain.
The huge forests shake in the wind as if hit by storms.
The flowers from the trees and creepers get thrown off into the sky, and join together to form clouds. These
little colourful clouds of flowers float in the sky enchanting our minds.
How beautiful the sky looks, filled with multi-coloured flower-clouds!
And what a heavenly experience it is when these clouds break-up and bathe us with the flower showers!)
मन्दरः कन्दरोद्गीर्णैः प्रसरैर्मातरिश्वनः कम्पाकु लवनाभोगः पुष्पमेघान्स्तनोति खे।
This Mandara Mountain, sends the wind out of its valleys, shaking the entire forests and thus producing
many floating flower clouds.
CLOUD-DEER
(When the clouds get chased by the winds, they look like the frightened deer with their flashing lightning
eyes. These clouds finally get stuck in the branches of the tall dense trees of the GandhaMaadana valleys; it
looks as if the cloud-deer have hidden inside those trees and have escaped the wrath of the wind-hunter!)
चूतनीपकदम्बाढ्यगन्धमादनकन्दरान्विशन्ति मेघहरिणास्तडित्तरललोचनाः।
These cloud-deer with their restless eyes of lightning, enter the Gandha Maadana valleys which are enriched
with mango, Neepa and Kadamba trees.

SNOW-WINDS
(When the snowy winds blow, the clouds in the sky break up into a shower; the waves in the ocean rise up to
the sky; thus joining the downward and upward flow of waters.
The whole water-stretch joining the heaven and the earth looks like encircling creepers.)
(When you imagine such a huge stretch of water joining the sky and ocean, don’t you feel like a huge
ancient Purusha watching the beauty of the three worlds?
Does not your mind melt in the meditation of the great Savitr (Brahman-sun of Gaayatri Mantra) who lights
up the three levels of Bhoo, Bhuva and Suva?)
हिमवत्कन्दरोद्गीर्णा वल्लीवलयताण्डवं तन्वानो वायवो यान्ति विभिन्नाब्दाब्धिवीचयः।
The winds coming out of the valleys of the Snow Mountain, break up the clouds and the waves of the ocean,
making them dance violently like encircled creepers.

FRAGRANT-WINDS
(When you stand at the ocean beach, you can smell the fragrances of the ‘valley trees’ brought in by the
winds from the mountain.)
तात चूतकदम्बाग्रपरामर्शसुगन्धयः वलयन्त्यब्धिकल्लोलान्गन्धमादनवायवः।
Revered one (Taata)! The winds carrying the fine fragrances of mango and Kadamba of the GandhaMaadana
valleys, produce circular waves in the ocean.

SPORTING-WINDS
(The fresh fragrant cool winds from the mountains are like handsome young men who infatuate the minds of
all young women they meet with.
They lightly caress the curly hairs of the cloud-women on their way; and wander freely in the forests where
they are welcomed by a shower of flowers by the creeper-girls.
And as they move away from the forests, they are laden with gifts of fragrances and snowy dew drops; they
movement has slowed down by the weight as it were.)
जलदान्वलयन्वायुरलकालकतां गतान् इत आयाति पुष्पाभ्रं रचयन्वनवीथिषु।
कु न्दमन्दारसंदोहमधुरामोदमन्थरान्तुषारसीकरोन्मिश्रानिवात्र कलयानिलान्।
The wind encircles the clouds which have become curly, and comes through the pathways here making
flower-clouds. Feel these winds here moving very slow, since they are heavy with the sweet fragrances of
jasmine, Mandaara flowers, and are mixed with the cool sprays of water also.

FRAGRANT-WINDS AND CITIES

नालिके रलतालास्यलब्धतिक्तसुगन्धयः पतन्ति पवनाः पश्य पारसीकपुरीः पुरा।
Observe in front of you, the winds falling on the cities of Paaraseeka. carrying the pungent smell produced
by the mixture of shaking coconut trees, and flower creepers.

KAILAASA-WINDS
(Why are the lotus lakes of Kailaasa infused with camphor pollen?
All is the play of the wind!)
धुन्वानाः पुष्पितेशानवनकर्पूरवारिदान्चालयन्तोऽनिला वान्ति कै लासकमलाकरान्।
The winds shake the camphor (pollen) clouds of the blossomed forests of Shiva’s ‘PramadaVana’ (sporting
forest); push them from there; and throw them on the lotus-lakes of Kailaasa.
INTOXICATED VINDHYAA-WINDS
(Vindhya Mountain-forests abound in parrots, and their rattling noise is heard at all times.
There is no dearth of elephant crowds also.
The winds from the mountains carry the rut-smell of the rough elephants and also the sounds of parrot-cries;
it is as if the winds themselves are intoxicated and blabbering nonsense as they move!)
कर्रीन्द्रकु म्भनिष्क्रान्तमदमन्थरमूर्तयः इमे शुकशुकायन्ते विन्ध्यकन्दरवायवः।
These winds coming from Vindhya valleys, are moving very slowly because of carrying the smell of rut
oozing from the temples of elephant chiefs, and as a result are rattling like parrots (in intoxication).

FOREST DWELLINGS OF MALAYA MOUNTAINS

(Poor Malaya Mountains!
The forest has vanished as it were, and only the dwellings of the hunters are seen!
All the leaves are now turned into body-coverings for these hunter families; and the animals have become
victims of their sharp arrows!
How the beauty of the forests is destroyed by the greed of men!
Are they blind to beauty, or are they some new species worse than animals?!)
शबरीणां शरीरेषु शीर्णपर्णोत्करे गिरौ नाराचैः पर्णशबरैर्वनाली नगरायते।
The forest range in the Malaya hill has turned into a city as it were, because of all the leaves getting removed
and worn by the hunter-women, and because of the hunters getting covered by the leaves and their shooting
arrows(and killing all wild-life).

THE ATTENDANTS PRAISE THE KING

अब्ध्यद्रिसरिदम्भोदवनलेखाङ्खिका दिशः त्वत्प्रतापबलैरेता हसन्तीवार्क रश्मिभिः।
This direction marked by the lines of seas, mountains, rivers, oceans and forests, are smiling as it were with
the rays of the sun, because of the power of your valour.

ILLUSION OF POSSESSION

(All that was shown by the attendants now belong to the king; as he has conquered the enemies and
established his rule there.)

[Alas! How foolish it is that the ignorant humans believe that they can own the perception which is made of
sheer emptiness!
Perception is nothing but some picture presented by senses on a canvas of emptiness!
How can you own lands, oceans, mountains, skies and minerals and metals except as thoughts running in
your brains?
Thoughts are nothing but flashes of awareness about perceptions; and are empty of anything. In the modern
vocabulary, thoughts are just neural patterns in the brain!
What can anybody own but foolishness?
This is Avidyaa at its peak when a king thinks that he owns the lands and mountains and oceans!
Ah! The wise king who is wise but ignorant of the correct knowledge is in the hold of Avidyaa still!
When anyone thinks that he owns any object (including his body), actually he does not possess anything; but
Avidyaa has possessed him like a ghost!
How can a Mithyaa Purusha – ‘a false entity made of ego-imagination’ – possess objects which are also
made of emptiness?
This is also one of the facets of Avidyaa!]
 PART TWO

INTRODUCTION

What are ‘you’ in the great expanse of the space and time phenomenon?
How much important are you with your imagined life-story?
What matters to the world or Brahmaa or Chit-expanse whether you exist as this identity or not?

How many worlds have appeared and gone off into the oblivion, never to be heard again!
Look up at the stars and they tell you their sad story of how they also had existed as some world-existences a
long time ago in the past; but are not there any more in your so-called ‘present’. Their light rays are just
delayed postal letters which reach you after a millions of years!
This earth planet may not be worth a matter for any letter to any future star even!

In this ‘space’ which stretches unlimited without directions, in this ‘time’ which can go anywhere backwards
or forwards without limits, what does you short existence of a few years matter to any one; except for the
genes which continue your great lineage as Homo sapiens? Even these genes have a past that measures
millions of years; and may go on for another million or two also in the future, if your mind does not get the
urge to free itself from this gene-slavery of family, relationships, reproduction etc.

Of course the earth-bound creatures who do not have the guarantee of living even for a puny hundred years,
can’t also imagine the span of a ‘million’ unless it is scribbled on a paper!
How much space and time measures are you capable of imagining?
Can you imagine anything that is bigger than this tiny ‘Earth-Mandapa canopied with a blue cloth’?

You may imagine some studied information, maybe a few planets which you still know as only a text book
information; may be a few galaxies which may be out there far far from human reach; maybe universes
beyond the dark space which you can never ever know of; maybe parallel existence like that happened in
Leelaa’s story; maybe dream existences like that happened in Lavana or Gaadhi stories; maybe continuous
change of existences like the Jeevata and his dreams!
Is that all the Avidyaa extension amounts to as the ‘perceived’?
If Chit is a synonymous word for Jagat, then how limitless can Jagat be?
Can you fathom the measure of the limitless perceived?

Unless as mentioned in the previous section, you manage to leave the tiny mud-hole that you are stuck with
(as your tiny house in a tiny planet); come out into the open-expanse; grow wings; fly high to measure the
extent of the space that stretches infinitely; you can never imagine even what is Chit-expanse.
Just by writing or reading about Chit, you cannot experience the Chit-state.
You will fare as badly as Ashtaavakra who had mastered all scriptures verbatim, without having an iota of
personal realization. (Tripuraa Rahasyam)

For an experience of the smallness of your individual existence, just go and stand in front of a huge
mountain, in this very earth of yours; and see if you can view its peak from the ground. You cannot!
You are a ‘nothing’ in front of even a small mountain that stands majestically like a giant stone-man looming
above you.

Expand your imagination power!

Expand your mind to observe the whole of creation with its past and present!
Your present life, your achievements here, the puny numbers in your bank balance, the lands that you own,
the few pebbles of gold and diamonds that you possess; all will crumble into nothingness.

In the grand panorama of the perceived phenomenon which contains countless worlds like yours like a bag
full of dust, what does your individual existence amount to?
Even taking into account, the view of the evolution-theorists, you as a human are just some inert gene-
product spreading on the surface of the earth like some stinking chemical scum.
You cannot even have the guarantee that you will see some sixty or seventy rotations of the earth around the
sun in your life-time.
That is why Vaalmiki presents here the vision of huge mountains like Himavaan, Malaya, Krauncha and
others in the story of Vipashcit.

Can the gold and diamonds you possess ever look as beautiful as the mountain peaks garlanded by the stars?
Can the fragrances of the mountains ever equal the scents you pour on your body to hide the stinks?

Kill the ego which binds you smallness and short-existences.

One small mountain itself has the audacity to laugh at you for you rat-like existence.
Conquer this lowly state by rising high in the mind-expanse.
Empty the mind of all its rat-like possessions.
Expand it by meditating on the hugeness of space and time.

Go to the level of Lord Brahmaa and see all the mountains as just a single pebble rolling in some space-
street.
Go to the level of Aakaashaja and see all the Brahmas as a single tiny fish rolling in the expansive Creation
waters.
Go to the level of Chit; even these perceptions vanish off and only emptiness gets left back. There is nothing
but pure state of awareness-existence that is left back.
What will the vision of Chit be, when endowed with the pure mind of a Knower?
Chit sees itself as the silent quiescent on, in any perception-scene that rises as another.
It is like the taintless mirror seeing itself and enjoying itself as itself.
Nature-scenes naturally reflect the state of silence; and one can easily melt off in the pristine scenes of
Nature.

VIPASHCIT’S STORY CONTINUES

The king wanders around as the four Vipashcits and is shown all the grand views of the earth by the
ministers and other attendants.

The mountains in all the directions are described in a random manner, mixing up all the directions in a
haphazard manner.

What is the direction, but a term invented by the mind so that it can move within limitations!

As you read the beautiful verses describing the beauty of the mountains and oceans, just imagine yourself
standing there as Vipashcit and enjoy the beauty of creation.

After such a grand vision, when you return to your tiny abode on a dust particle called earth, surely your ego
would have died a natural death!

It is not that the scribble ‘Brahman’ alone is sacred; all the scribbles that are words and meanings are shining
as the ‘Brahman’ only.
There is nothing to like or dislike, nothing to favour or disfavour, nothing to mark as sacred or non-sacred!

Every word means Brahman!

Every image is Brahman!
Every thought is Brahman!
Every moment is Brahman!
Every breath is Brahman!
Brahman is Brahman seeing Brahman! That gets wrongly understood as ‘Jagat’, the inauspicious!
What is there but Shivam dancing everywhere as itself!
Practice seeing Brahman as Brahman in Brahman!
That is Nirvaana!
 पार्श्वगा ऊचुः
Attendants spoke

ILLUSION OF PASSION

VIDYAADHAREE WOMEN AND MEN MAKE LOVE ON THESE FLOWER-BEDS

अत्रोपशैलवनवीथिषु पुष्पशय्या विद्याधरीविरचिताः परिवर्णयन्ति
पार्श्वद्वयस्थपरिवृत्तपदात्समुद्राद्व्यावृत्तमुग्धवनितापुरुषायितानि।
Here, in these paths of hill-forests, are seen the beds of flowers made by the Vidyaadharee women.
When one observes the distantly placed marks of red Alaktaka paste applied on the sides of her feet,
(sticking on to the flower beds), we get a hint that the innocent woman was having the company of her lover
here.

KINNARA WOMEN SING SONGS OF LOVE

अत्रोत्तमाशय लतावलयालयेषु लीलाविलोलललनाः कलयन्ति गीतं
उद्धामभावरसविस्मृतवासरेहा विश्रम्य किन्नरगणाः कलकाकलीकम्।
Hey noble minded one! ‘Young girls belonging to Kinnara clan’, who are interested only in having amusing
sports, rest here in this hill containing the bowers with entwined creepers.
They sing melodiously in soft voices and listen to each other, forgetting even the idea of days passing by,
because of their raising emotions (of love).
(All the creatures from Indra to an ant are engaged in love-making, being forced by Avidyaa.
Where can you find the true love and union?
Only when the perceived gets merged in the silent state of Shiva!
Till then, what you call love on the physical level is just a dance of Avidyaa alone, which brings only pain
and suffering as its companions!)

ILLUSION OF DISTANCE

[What is ‘distance’ that is imagined in the ‘no-space emptiness of Chit-expanse’?

Continuously altering sizes of objects create the illusion of far and near.
The object that is close to you, when it seems to move away, appears smaller and smaller till it vanishes
completely from sight. This change of size alone is the measure of space for the mind, in this space-less
expanse!
It is just the ‘talent of the mind to interpret the changing image-patterns’ that is defined as ‘space’; and ‘time’
also tags along with the space, like an inseparable companion!]

एते हिमाद्रिमलयाचलविन्ध्यसह्यक्रौञ्चा महेन्द्रमधुमन्दरदर्दुराद्याः

दूरस्थिता दृशि सिताभ्रपटा वहन्ति संशुष्कपर्णलवलाञ्छितलोष्टलीलाम्।
Snow Mountain, Malaya Mountain, Vindhya, Sahya, Krauncha, Mahendra, Madhu, Mandara, Dardura
Mountains; all these huge mountains that are covered by the white clouds, are situated so far that they appear
for our eyes, each like a small pebble covered by a piece of dry leaf.
(From a very great distance, even a huge mountain covered by an enormous cloud looks like a small pebble
covered by some tiny piece of torn dry leaf.)
ILLUSION OF DIFFERENCES

[Perception involves varieties and differences.

The smaller the mind, more the number of differences!
Every small object looks like a huge obstacle.
For a tiny ant, even a pebble is a mountain.
For a giant, mountain is just a pebble.
The more you are attached to the forms and names near you and view them as separate; the rope that binds
you to them becomes thicker; and you suffer more!
Grow up; expand the mind. As you practice grander views, the mind slowly loses sense of the smallness, and
learns to ignore the differences.
A frog has only the view of its dark hollow well and the rotten waters inside it.
The bird which flies with the help of wings in the open sky has a grander view of the world, where all small
differences vanish off; and everything looks like a huge stretch of expansive land.
If you also fly with the wings of Vichaara and Viveka and attain the state of Chit, then the entire tri-world
looks like a tiny dust mote floating in the sunlight.
Fly even more higher in the Chit-expanse; the dust motes also will vanish off; and only the lustre of the Chit
will shine forth.
Let us read a few verses, where tiny differences vanish off giving way to a grander view of the world.]

अमी दूरालोकव्यवहितमहावर्त्मनिचयाः पुरःप्राकाराणां कु लशिखरिणो बिभ्रति वपुः

विशन्तीरम्भोधिं कलय लुलिता भान्ति सरितः पटस्यान्तः सक्ताः प्रतनुसितसूत्रा इव दशाः।
When looking from so far, the long roads in the mountains appear very closely knit; and thus, this Kula
Mountain holds a form, which is like the boundary walls of the city.
Observe the rivers entering the ocean with their wavy moment, looking like the fine threads weaved into a
cloth at its fringe.
(The mind which is habituated to see cities, walls and woven clothes superimposes the same pictures even
on mountains and oceans. What to say of superimposing one’s identity on an inert pile of elements!)

दशाशाः शैलानामुपरि परितः प्रावृतघना घनश्यामाकाराः खगकलकलालापलपिताः

लतामुक्तैः पुष्पैर्ललितवनलेखाभुजलतया हसन्त्यस्ते राजन्भवनवनिता भान्ति पुरतः।
Raajan! The ten directions are laughing as it were like the pretty maidens of the palace, standing in front of
you, because, these directions are dark in colour because of the dense clouds surrounding the peaks of the
mountains.
They are extending their shoulders as it were through the ranges of forests which are charming with the
flowers rising out of the creepers.
They seem to be chattering sweet talks, because of the chirping of all the birds.
(The ten directions are like ten beautiful maidens welcoming the king with respect, since he has conquered
the entire earth.
(For such a view, you must be a god-like giant reaching above the skies, standing in the center and looking
down at the whole of the earth filled with mountains in all the ten directions.)
(Mountains are covered by dense array of dark clouds; so the direction-women are dark in colour.
The branches of the trees and the entwining creepers all over the mountains are covered by flowers; when
they wave in the wind it is as if the ladies are extending their tender shoulders forward and welcoming the
king. Varieties of birds nesting on the trees are chirping and cooing all at once; these sounds are the sweet
chatter of these women.)

ILLUSION OF MANY AS ONE

तालीतमालबकु लाकु लतुङ्गशृङ्गमेकीकृ ताकृ ति वनं तरलं विभाति

अभ्याहतं जलनिधेस्तरलैस्तरङ्गैस्तीरान्तलग्नघनशैवलजालकल्पम्।
The ‘forest filled with variety of trees like Taalee, Tamaala, Bakula’, situated at the high peak of the
mountain, is waving in the wind, and looks like one single tree.
It almost looks like the densely filled grass-land stuck on the bank, hit by the restless waves of the ocean.
(When viewed from far, all the multifarious trees of the mountain-forests look like one single tree standing
alone on the peak of a small hill. The forests spreading out on the ocean bank look like one long stretch of
grass-land washed by the waves.)
(Look from far; many mountains will get compressed in view; and a single mountain will alone be seen.
Look at a forest from far; the whole forest will look like one single tree.
Look at all the physical objects of the ‘perceived’ from far; it will look like one body of Viraat. Look at all
Viraats from far; you will see one Aakaashaja.
Look from far; he will also vanish off; and only the emptiness of Chit will be there.)
 ILLUSION OF ENORMOUS SPACE

इतः स्वपिति के शवः कु लमितस्तदीयद्विषां, इतोऽपि शरणार्थिनः शिखरिपत्रिणः शेरते,

इतोऽपि वडवानलः सह समस्तसंवर्तकैः, अहो विततमूर्जितं भरसहं च सिन्धोर्वपुः।
Here sleeps Keshava; here his enemy-clan; here sleep the birds namely mountains which have sought shelter
there; here is the Vadava fire along with its destruction forces.
Aha! The body of the ocean is very extensive, firm and capable of holding all these enormous weights!
(When you look at all the seven oceans from far; you will see only a single ocean stretching to the far ends
of the horizon; yet how extensive it could be?
We can understand its depth and extension by our imagination only.
Somewhere in one part of the ocean which is milky, Vishnu sleeps on his enormous serpent bed. Somewhere
else the (giant) demons would be hiding. At some other place the winged mountains would be hiding to
escape the Vajra weapon of Indra. Somewhere else the huge Vadava fire would be getting ready to destroy
the worlds. Our minds can only wonder at the extent of space contained by the ocean and the weighty things
that it hides within itself!)
ILLUSION OF MISCONCEPTION

एते जम्बुनदीतटा रविकरैराभान्ति हेमाखिलग्रामारण्यपुरस्थलीगिरितरुस्थाण्वग्रहारोच्चयाः

ज्वालावलीवलितांबरांतरलिहो मुञ्चन्ति भासोभितस्सर्वा भूमिप भूरिहैवममरासेव्यास्ति नो मानुषैः।
These banks of the golden Jambu River (along the Meru Mountain) shine here by the sun rays. (The sands
are made of gold only.) All the areas of the entire sections of village, forest, cities, table-lands, hills, trees,
pillars, and colonies appear golden too. The shine emanating from them all, emits golden flames that lick the
sky around. Hey King! This place indeed is fit to be resided by immortals alone, and not by the humans.
(Look there O King! There is a huge fire blazing with flames which are licking the sky.
All the cities and forests around that place seem to be on fire. Yet, as we approach close to the fire, we
understand that the flames were actually the golden shine of the sands on the banks of Jamboo River.)

एते कदम्बवनकम्बलमम्बुदाभमाभान्ति भास्करपथानुगता वहन्तः

अस्याचलस्य वसुधेव तटं तवास्तु मा सूर्यरोधकनभस्थघनौघशङ्का।
These lands bear the thick carpet of Kadamba trees which shine like the clouds; and are on the path of the
Sun (like the clouds blocking the sunlight). (Hey king) Understand this also to be the edge of the land only
(covered by Kadamba trees), and do not consider them to be the crowds of thick clouds blocking the sun in
the sky.
(Look there O King! There are dark clouds blocking the sun. Yet when we approach close, we find that they
are not clouds, but is a thick carpet of Kadamba trees covering the ground.)
(The ‘perceived’ appears solid and real only when we do not analyze it through Vichaara. Observed
properly, the perceived will turn out to be just the empty expanse of Chit only. The fire blazing high that is
burning the Jeeva through countless births and deaths will turn out to be the golden lustre of Chit-River,
through proper Vichaara. The clouds blocking the sun of knowledge will turn out to be just the beautiful
and fragrant Chit-Kadamba trees that fill the mind with bliss.)

MALAYA MOUNTAIN, THE ABODE OF SANDAL TREES

एषोऽसौ मलयो लयोग्रलवलीवल्लीलसच्चन्दनस्फीतामोदमदाद्रसेन तरवो वक्त्रे क्रियन्ते त्रिभिः।

This is the Malaya Mountain. Here, the excellent Lavalee creepers are entwined around the Sandal trees; and
the intoxicating dense fragrance of those trees affect the other trees also, and they also have turned into
sandal trees themselves. All the three classes of gods, humans, and Asuras apply the sandal on their
foreheads as round marks.
(Knowers always shine with the bliss of Knowledge like the sandal trees. Their excellent virtues shine like
the fragrant Lavalee creeper entwined around the sandal trees.
The company of the Knowers will turn the ordinary minds also into knowledge-filled minds, like the
ordinary trees in the Malaya Mountain also become fragrant like the sandal trees by the contact of that
fragrance.)
(The ‘bliss of the Chit’ like the ‘coolness of the sandal paste’, belongs to all the beings alike whether they
are gods, humans or Asuras.)

सज्वालोदहनाक्षसंस्थितकपोलोष्मोदयोत्ताण्डवे अङ्गुष्टाङ्गुलिभिर्यथोष्णककणास्तप्ता यथा योषिताम्।

When Shiva with the fiery eye (Dahanaaksha) is doing the violent dance with flames rising out of his third
eye, then his cheeks become heated up (and sweat drops fill his face).
When the sandal paste is applied with the thumb and other fingers, those sweat drops that form on that
Taandava-Shiva also cool off instantly and turn into the joyful sweat-drops which appear on the cheeks of
the women after the union with their lovers.
(Though a Shiva might be performing his destruction dance and have hot sweat-drops on his cheeks, the
bliss of the Self in him keeps his inner mind cool as if they are the sweat-drops appearing on the face of his
spouse when he embraces her with love.)

एषोब्धिधौतकलधौततटाधिरूढभोगीन्द्रभोगपरिवेष्टितचन्दनोऽगः
विद्याधरीवदनपङ्कजदीप्तिपुञ्जहेमीकृ ताखिलदिशो मलयाभिधान:।
This mountain has sandal trees encircled by the hoods of the serpents which reside at the ‘banks made of
gold’ that are always washed by the ocean; and is named as Malaya.
It has all the directions turned golden by the heap of shine emanating from the lotus faces of Vidyaadharees.
(The ocean waves keep washing the banks that are covered densely by the golden sands. The serpents living
on the banks move off to the mountain and encircle the trunks of sandal trees.
The Mountain here which is covered by sandal trees is known as Malaya.
(मा लक्ष्मीः लीयते अस्मिन् इति मलयः।
Mother Lakshmi’s beauty stays absorbed in here; so it is known as Malaya. Th Vidyaadhara people live in
those sanctified grounds. The Vidyaadharee girls play around in these fragrant sandal forests.)

KRAUNCHA MOUNTAIN

कू जत्कु ञ्जकठोरगह्वरनदीक्वत्कारवत्कीचकस्तम्भाडम्बरमूकमौकु लिकु लः क्रौञ्चाचलोऽयं गिरिः।

This is the Krauncha Mountain, where the swarms of bees residing inside the buds, become silent by the
unique sound made by the bamboo trunks; which sound is like the combined noise of the moaning bowers,
and the varied sounds of a river flowing inside the deep hard rocky hollows.
(The Krauncha Mountain abounds in huge bamboo trees that are growing in clusters.When the mountain
winds blow, the bamboos give out a unique noise as if hundreds of hollow tubes are playing the music at
once. It is as if all the bowers are moaning at once; and the sound resembles the gurgling noise of the rivers
flowing under the hollows of rocks. Hearing that sound, even the bees humming near the blossoming
flowers, become silent. )
(मौकु लि - मुकु ल निवासि – residing inside the buds, namely the bees)

DARK CLOUDS AND PEACOCKS

एतस्मिन्प्रबलाकिनां प्रचलतामुद्वेजिताः कू जितैरुद्वेल्लन्ति पुराणरोहणतरुस्तम्भेषु कु म्भीनसाः।
The clouds in this Krauncha Mountain are accompanied by plenty of cranes.
The peacocks cry aloud (looking at the clouds).
The serpents get excited by their cries; but, being habituated from long to climb only the dried up tree trunks
with hollows, they stay concealed with their hoods rolled up (afraid of the peacocks).
(The dark clouds move along the Krauncha peaks with the white cranes flying across them. Looking at the
clouds the peacocks cry aloud in excitement, like the seekers of knowledge at the sight of the learned
Knowers. Serpents who lay clinging to the hollows by habit, hear the cries of peacocks. Afraid for their
lives, they roll up their hoods and remain hidden inside the hollows.
The ignorant also live in constant fear and anxiety, stuck to their little hollow holes of ignorance, and are
averse to knowledge.)
 LOVE-SPORTS

कोमलकनकलतालयविलसितललनाविलोलवलयकृ तं श्रवणरसायनपानं विततमिहाकर्णयास्य तटे।

Listen here on this slope to the ‘tinkling noise’, which is feeding nectar to the ears, and is coming from the
bangles shaking in the hands of the beautiful maidens sporting in the bowers of soft golden creepers.
(What is the pleasant sound of tinkling coming from those bowers? It is the sound of the bangles worn by
the divine damsels who are sporting inside those bowers with their lovers.)

ELEPHANTS, BEES, AND THE OCEAN

करिकरटगलितमदजलवलितश्चलवीचिचञ्चरीकचयैः चर्वित एष कदर्थित इव कणनिकरो विरौति वारिनिधौ।

The ocean here is crying aloud, because its water drops are polluted by the churning made by the swarms of
bees hovering near the moving waves; because they carry on them, the rut-water oozing out f the temple-
region of the elephants.
(Why is this ocean making a howling sound? It is crying as it were? But why?
Its pure waters are polluted by the bees which are churning the surface of the waters.
They had been sitting on the rut oozing from the temples of the wild mountain elephants.
They carry that dirt from the mountains and are polluting the ocean here; like the fools who relish the
company of the wicked, enter the assembly of the learned and mock them.)

MOON-GOD WITH HIS STAR-WIVES AND THE MILK-OCEAN

पश्यामलेन्दुरामृतनवनीतशरीरसुन्दरीवलितः पितुरुत्सङ्गे कु रुते जललीलां क्षीरवारिनिधौ।

Look O King! The taintless Moon is surrounded by the beautiful star-maidens, whose bodies are as if made
of the butter produced by the churning of nectar; and he sports (as a reflection) on his father’s lap, the Milk
ocean.
(The sky is adorned by the moon and the countless stars.
Moon is so bright that his taint also is not seen. He seems to be very happy since he is accompanied by all
his star-wives. These star-maidens are extremely beautiful. Their bodies must be made of the nectar-butter
that came out, when the milk ocean was churned in the past. And look at the beautiful reflection of the moon
which is quivering on the waters of the milk ocean! It is as if he is sporting on his father’s lap like a child!)

SPRING FESTIVAL IN THE FOREST

नृत्यन्ति मत्तकलकोकिलकाकलीकाः पश्यामले मलयसानुनि बालवल्लयः

लोलालिजालनयनारुणपत्रपाणिपुष्पा मधूत्सवविलासविशेषवत्यः।
In the table-lands of the Malaya Mountain, as the ‘cuckoos intoxicated by drinking the honey of Chuta
flowers’ are singing melodiously; look, how the ‘tender young creepers’ dance about; and are holding the
flowers in their ‘hands made of red tender leaves’, with the eyes moving in an enticing manner in the form of
the ‘circling bee swarms’; and distinguishing themselves in the ‘charming spring festival’.
(The young creepers are moving gracefully in the wind like young maidens dancing in joy in tune with the
melodious songs sung by the cuckoos that are intoxicated by the honey. These pretty creeper-damsels hold
colourful fragrant flowers in their hands which are shining red as if with Alaktaka paste. Swarms of bees
hovering around them are indeed the enticing glances of these creeper-girls. These creepers stand out as the
most beautiful damsels; and are extremely charming to look at.)

THREE TYPES OF PEARLS

वंशानां हृदि पर्वतेषु जलधौ तोयार्थिनीनां तु ये शुक्तीनां हृदये विशन्ति समये वर्षाम्भसां बिन्दवः
ते मुक्ताफलतां व्रजन्ति करिणां कु म्भेषु वान्यद्भवेत् शुद्धौ मौक्तिकवत्स्युरुत्तमगुणा एतास्त्रिधा जातयः।
In the mountains, inside the nodes of some special bamboos, pearls are found.
In the oceans, when the rain drops from the monsoon clouds at Svaati-time directly enter inside the heart of
the conches that are thirsty and remain open for water, they turn into pearl-fruits.
The pearls get produced also in the upper part of the forehead of elephants.
These three classes of pearls are of excellent qualities and considered as very pure.
(Pure pearls get produced in three places only.
When Svaati-star is in ascendance, the pure water from the sky enters the conches which keep their mouths
open in thirst. This water-drop turns into an excellent pearl in course of time.
Pure pearls are found in the mountain bamboos and on the heads of special fragrant elephants.
The pearl differs in size and quality as per the purity of the place it falls.
The sacred words of the scriptures which enter a ‘pure heart with the thirst for realization’ alone turn into the
‘pearl of realization’, like the Swaathi-pearl. Th pearls tat are produced in the bamboo and the elephant
prove just decorative and are worthless, like the instruction given to the impure minds.)

POWERS OF PURE GEMS

शैलेऽब्धौ पुरुषेऽवनौ जलधरे भेके शिलायां गजे नानाकारधरा भवन्ति मणयः कर्माणि तेषां विभो
ह्लादोच्चाटनमारणज्वरभयभ्रान्तिप्रकाशान्धतास्वेदोत्तापनभूनभोगतिदृशो नाशो विधानं तथा।
O Lord! Various types of gems can be obtained in the hill, in the ocean, in the men, in the ground, in the
frog, in the rock, in the elephant; and their functions are like this; giving a delightful experience by getting
rid of the sufferings, through destroying the enemies by killing them; by giving them fever, fear, confusion,
revealing some unknown thing; giving blindness, sweating burning; and traveling in and seeing the paths
under the ground and the in the sky; destruction and so on (knowing the past or future; destruction of
diseases or famine etc).
(Without seeking the excellent gem of Self-Knowledge, people search for these ordinary gems to fulfilln
Vaasanaas of hatred and desires.)

THE MOON LIGHTS UP THE MOUNTAINS AND CITIES ALIKE

वातायनोदरगवाक्षकवाटकक्षाद्वाराननैरिह पुराण्युदिते पठन्ति

श्वभ्राभ्रकन्दरदरीवनवेणुरन्ध्रवर्गेण मन्दर इवामृतसिन्धुमिन्दुम्।
When the Moon who is the 'ocean of nectar' rises, the cities enjoy him through faces of the hollows of
ventilators, windows, doors, entrance of the room here, like the Mandara mountain does through its chasms,
clouds, valleys, caves, forest bamboo holes etc, (which get filled with the moonlight and lose their darkness.)

THE HUGE HIMAALAYA MOUNTAIN

एतच्छृ ङ्गं हरति पवनः किं स्वितित्युन्मुखीभिर्दृष्टोत्साहश्चकितचकितं मुग्धसिद्धाङ्गनाभिः

प्रालेयाद्रेः प्रतितटवनं प्रोत्पतत्यभ्रमूर्ध्वं वज्रस्तम्भो गगनसुतलोत्तोलनायेव भूः।
“Did the wind take off the peak of this Mountain by any chance?” Thus do the innocent Siddha women in
extreme wonder look at it with their faces turned upwards in amusement (where the peak is invisible and is
hidden by the dense clouds).
Maybe the Snow mountain is the shining diamond pillar erected for balancing the nether world and the earth,
and the clouds throw up every forest and slope of the Snow Mountain, and thus equalize their weights as it
were.
(This is the Himavaan Mountain shining like a diamond in the sunlight.
The peak of this Snow Mountain reaches high up in the sky, where clouds move about.
Sometimes the clouds hide the peak so much so that the innocent Siddha women look up and wonder
whether the fierce winds of the mountain have broken off the peak by any chance.
The clouds cover not only the peak, but also the forests and slopes; and make them vanish away.
Maybe this mountain is a huge diamond rod which holds the earth and the netherworld on its two sides. The
clouds must be removing the extra weight on the earth-side by throwing away some forest or slope, thus
balancing the two worlds!)
 MAHENDRA MOUNTAIN

गङ्गातरङ्गहिमसीकरशीतलानि विद्याधराध्युषितचारुशिलातलानि
पुष्पाभ्रसंवलितपुष्पितकाननानि राजन्विलोकय महेन्द्रगिरेस्तटानि।
Look O Raajan! The beautiful rock-slabs on the banks of this Mahendra Mountain where the Vidyaadharas
rest, are cold by the snowy sprays of the Ganges waves. The forests are filled with blossomed flowers that
are surrounded by the 'clouds of flower pollens' of various colours.

GET RID OF YOUR MISFORTUNES AND SINS IN THE PURE LAP OF NATURE

(If you cannot melt away in the presence of the vast skies and Oceans, the forest-lands, the serene lakes and tall
mountains, and are addicted to only the man-made temples and worship-places, your life is indeed wasted away.)
देशान्तरेषु विततानि वनान्तराणि पुष्पस्थलान्युपवनान्यथ पत्तनानि
तीर्थेषु पूतभुवनानि जलानि दृष्ट्वा दौर्भाग्यभीतिरपयाति जवानुविद्धा।
After seeing the 'spread out forests in other countries', the 'flower-filled lands', the 'gardens and cities', the
'rivers and lands sanctified in the holy places'; the fear of misfortune is forced away instantly.

शृङ्गाणि पूरितदिगन्तरमण्डलानि श्वभ्राभ्रकन्दरनिकु ञ्जकु लाकु लानि

व्योमोपमान्यपि च वारिधिकु ण्डलानि दृष्ट्वा गलन्ति कु कृ तानि बृहत्तराणि।
After seeing the 'peaks of the great hills'; the 'direction-spheres filled by saintly people'; the 'hollows of the
sacred ponds and lakes'; 'tall mountain-valleys covered by the clouds'; 'forests filled with flower-bowers'; and
the 'ocean holes extensive like the sky'; all the sinful acts even if heinous/ melt away.

DO NOT WASTE AWAY YOUR LIFE LIKE A BLIND RAT INSIDE A RAT-HOLE

रम्याश्चन्दनवीथयो हि मलये विन्ध्ये मदान्धाः गजाः कै लासे नृप पादजाति कनकं चन्द्रं महेन्द्राचले
दिव्याश्चौषधयस्तुषारशिखरे सर्वत्र रत्नानि वै सन्त्यन्धाखुवदेष जीर्णसदने व्यर्थं जनो जीर्यते।
Hey King! In the Malaya Mountain, the forest paths through the sandal trees are indeed very pleasing and
beautiful. In the Vindhya Mountain abound the elephants roaming in intoxication.
In Kailaasa Mountain, is found the excellent gold. In the Mahendra Mountain, there is the reddish glittering
gem. In the Snow mountain peak are found divine herbs.
Everywhere varied types of precious stones are found. A man (without interest in seeing these things) wastes
away his life in his deteriorating abode, like a blind rat (hiding inside its dark hole with its stored wealth).

MONSOON TIMES

सोन्नतं जगदिवोरुतटाकं वारिणा विवलितं तिमिरेण

प्रस्फु रन्ति च युगान्त इवैता विद्युतः शफरिका इव लोलाः।
The water-carrying dark clouds fill up the high skies here making it look like the darkness of the dissolution
times. The entire world looks like a single pond of waters (by the pouring rains).
The flashes of lightning appear like the Shapharika fish jumping in the pond.
(Rains in the Mountain-lands are terrifying.
The clouds fill up the entire sky and the world is covered by darkness as if it is the Pralaya times. Sky and
earth cannot be distinguished separately as everything is just water above and water below. World is just one
big pond of water where lightning-fishes jump about everywhere.)

MONSOON WINDS

सावश्यायश्याननीहारधारा धारोद्गारान्वारिदान्मादयन्तः
शीतानीतोद्दामरोमाञ्चचर्चाः प्रोद्यच्छब्दं वान्त्यहो वर्षवाताः।
Aha! The monsoon winds blow with such noise, as if violent arguments are going on with the rise of
horripilation by the onset of cold.
They are filled with snow; and have thinned out the streams. They are making the clouds mad by pushing
them here and there; thus making them throw out abundant waters.
(Monsoon-winds are making such a rattling noise as if there is a violent argument going on amongst people
who are affected by the cold and whose hairs are standing on ends because of the extremely cold wind (as if
they are engaged in fights).
The grounds are covered with snow; and the streams are shallow.
The winds are pushing the clouds here and there making them mad; and the clouds show their anger by
throwing out abundant volumes of water on the mountains.)

MOUNTAIN WINDS

हा वाति नीलजलदप्रसरानुसारी वातः किरन्विटपिपल्लवपुष्पगुच्छान्

धीरोत्करद्रुमवनान्तरचारचारुरासारसीकरकदम्बकसारसारः।
(A lover laments like this.)
Ha! The wind is spreading out the dark clouds.
It is scattering clusters of leaves and flowers that grow on the trees. It is pleasing with the fragrances carried
as it passes wildly through the forest areas filled with the sprouts. It is carrying away the moist essence
(honey) of all the flowers mixed within it, that it contains more honey than the flowers.

मारुताः सुरतक्रान्तकान्तानिःश्वसितैरिमे वहन्ति वृद्धिं गन्धं च लवं स्वर्गादिव च्युताः।

These winds join with the sighs of girls tired by the union with their lovers; and so increase slightly in
volume and fragrance, like those who swerve from the heaven with little merits still hang on to them.
(Merits of course lead a person to heaven; but once the enjoyments equaling the merits are over, the Jeeva
has to fall down from heavens. Yet, even if only a little merit is left back, the greedy Jeeva will want to cling
on to the heavenly pleasures for a little more time.
These mountain winds lose their fragrance on the way to the ground and are merit-less as it were; but when
they gently caress the faces of the girls who are sweating by the exhaustion of the union and mix with their
sighs, it gains some small amount of fragrance from their breaths; and hangs on to its life with that merit.)

कु वलयकु वलयविकचनकु सुमलताविदलनोद्यता मृदवः घनपटपाटनपटवो विधुतोपवना वहन्यमी पवनाः।

These violent winds blow hard shaking the gardens.
They are very talented in tearing off the cloth of thick clouds. Yet they are very soft when making the lotuses
on the ground bloom up and when trying to open the buds filling the creepers.
(A valorous man may tear up his enemy’s armours and make the entire enemy army tremble in fear. Yet,
when he is in the company of his beloved, he is very tender in his touch and is careful not to hurt her.)
(कु वलय - mal-formed circle; means Bhoomi, and also the lotus.)

सन्ध्याभ्रलेशानुपयन्ति वाता नभस्थले कोमलकम्पनेन नृपाङ्गणे पुष्पविचित्रलेखानुवासिते भृत्यवरा इवैते।

These winds approach the shallow clouds of the evening sky with very light touch; like the good servants
treading softly in the palace courtyard which are decorated by various designs of flower-work (without
stepping on them hard).

क्वचित्कु सुमगन्धयः कमलवर्गगन्धाः क्वचित्क्वचित्कु सुमवर्षिणो ललितके सरासारिणः

क्वचिच्च हिमपाण्डवो हरितपीतलश्यामला वहन्ति शिखरानिलाः सुरतमन्दघर्मच्छिदः।
These winds blowing at the peaks of the mountains, sometimes are fragrant like a mixture of various
flowers; sometimes are fragrant like only a collection of lotus-flowers; randomly sometimes they rain
flowers with the soft cloud of pollens; sometimes they are white with snow, or green, yellow and bluish dark
with the various coloured pollen-dusts and minerals; and they remove the heat of tiredness produced by the
union-acts.
 THE HOT SUN

क्वचित् हुंकारकांकारैरङ्गारनिकरान्करैः किं करैर्विकिरत्यर्को मूर्खसंसर्गवानिव।

Sometimes the sun as if in the company of fools, (madly) scatters through his servants namely the
SuryaKaanta gems (sun-stones), heaps of burning embers inside the caves, as inferred by the moans and
groans of the animals inside.

THE WOMAN WHO IS TO BE AVOIDED LIKE POISON

नररसायनतृप्तिविमुक्तया प्रमदया मदयापितलज्जया उपगते वपुषा न विषह्यते विषविमूर्छनयेव समायता।

If a woman, who has no satisfaction in union with any man, and who has been removed of her shyness
through intoxication, is embraced bodily, it is like catching on to a poisonous fever which is intolerable.

WOMEN WHO ARE SEPARATED FROM THEIR LOVERS

वलिततामरसा मृदुशीकराः शशिकरोत्करवीचिविभेदिनः सदहना इव तापमयाः पुरो विरहिणीषु वनावनिवायवः।

The winds from the forest grounds are soft and cool as they arrive after embracing the lotuses; and pass
through the waves dancing in the moonlight. Yet they become very hot and burning in front of the women
who are away from their lovers.
(The winds carrying the fragrance of lotuses and the cool water-drops of the waves are very cool indeed; but
they burn the women who are separated from their lovers and are already burning with passion.)

HUNTER WOMEN

इह हि पूर्वपयोधितटावटे विकटपत्रपटाः कटकीतटाः नवमदासवयौवनसंश्रयाः कलय यान्ति कथं शबरस्त्रियः।

Observe, how in the shallow bank of eastern ocean, the hunter-women who wear large weird leaves as
garments, and are living inside the metal-made camps, move about intoxicated by the liquor of youth!

SANDAL TREE AND THE CLINGING SERPENT

नवरसासवसारनिशागमक्षयभयातुरचित्ततयाङ्गना त्यजति कान्तमियं न मनागपि द्रुतमितो वलितेव पुरोऽहिभिः।

प्रभाततूर्यमुखरैर्दिवसैरिव तर्जिता हृद्येव स्फु टिता नारी निलीना दयितोरसि।
The sandal tree in front is encircled by serpents tightly.
(It reminds one of) the lady who does not even in the least release her lover from her embrace; since she is
anxious in her mind; (because) she fears the ending of the night that has arrived with its fresh bliss of union
producing the intoxication like liquor.
(She does not want the night to end. She is like a person who has not had enough of the liquor; and is
anxious that the morning may arrive soon and take her lover away. So like a serpent embracing the sandal
trunk, she also is tightly holding on to her lover.)
(It is also like) Threatened as it were by the arrival of the day which is announced by the blowing of Toorya
instruments, this lady has her heart exploded as it were; and has become one with the chest of her lover.
(Rather, when she is still lost in the bliss of the union with her lover, she hears the sounds announcing the
morning. Her heart has burst by the very thought of separation; and has stuck to the chest of her lover.)

KIMSHUKA TREES WITH RED FLAMING FLOWERS

प्रोत्फु ल्लकिं शुकै षा दक्षिणजलधेस्तटेऽत्र वनराजी ज्वलितेव जलतरङ्गैः पौनःपुन्येन सिच्यतेऽम्बुधिना।

This ‘line of forest’ with blossomed Kimshuka trees filling the bank of the southern ocean, looks as if it is on
fire and is sprinkled again and again with waters by the ocean (to extinguish the fire as it were).
(Look! The Kimshuka trees look like they have caught fire, because of the clusters of red blossoms covering
them. It is as if the whole of that forest is on fire and flames have covered them. The ocean is dashing
against these trees, as if trying to extinguish the fire with its high-rising waves.)
अस्या निर्यान्त्यनिलैर्धूमा इव कृ ष्णके सराम्बुधराः अङ्गारा इव कु सुमान्युपशान्ताङ्गारवच्च खगभृङ्गाः।
Blown by the winds, the clouds of dark pollen rise up from those Kimshuka trees, looking like smoke.
The flowers are like embers; and the birds and bees are like the embers which have been cooled.
(If fire is there, the smoke should be there, logically.
Look, the dark pollen is getting blown by the wind and it is as if smoke is rising up from the burning trees.
Where are the embers? Flowers are the embers; and birds and bees sitting on the branches are not red
because they are the embers that have cooled down!)

REAL FIRE IN THE MOUNTAIN

ईदृश्येव विलोकय वनराजी सत्यवह्निना ज्वलिता गिरिशिरसि तूत्तरस्यां दिशि दूरे धूयते च खे पवनैः।
In the same manner, look at this line of forest burning by real fire, getting fanned by the winds in the sky,
in the peak of the mountain at far, in the northern direction.

FORESTS AND PEACOCKS

क्रौञ्चाचलस्य भुवि मन्थरमेघचक्रगम्भीरताररवनर्तितबर्हिणीयं

पश्योत्थितं तुमुलमाकु लवर्षवातव्याधूतपुष्पफलपल्ल्लवकाननीयम्।
The peacocks dance when hearing the deep thundering sound of the slow moving array of clouds.
In the Krauncha mountain slopes, the forests filled with flowers, fruits, and leaves (looking like plumages)
are looking up as it were and dancing as it were, because of the strong rainy winds hitting them.
(Forests in the mountain are covered by variety of flowers, leaves and fruits of different colours. They look
like giant peacocks with colourful plumages. When the dark clouds arrive, they also look up at the clouds
like the peacocks, being hit by violent winds. They also dance like the peacocks when they are shaken by the
wind.)

SUN AND HIS BROKEN CHARIOT

अस्ताचले विकटकाञ्चनकू टकोटिसंघट्टनस्फु टितजर्जरचारुसन्धिः

खर्वं रथः पतति स स्म रवेः सचक्रचीत्कारतारतरकू बररास एषः।
In the western Mountain, the 'sun’s chariot' dashes against the uneven golden peak edge and so, its beautiful
joints get broken and shattered. It drops down into the empty hollow place, and this is the sound of the pole
of the carriage breaking along with the screeching wheels.
(In the western mountain, the winds produce loud screeching noise in the evening.
It must be actually the sound of the pole and wheels of the sun’s chariot breaking down and falling into the
hollows of the west. The chariot must have hit the spiky peaks of the mountain! What can the Sun do but fall
along with the broken chariot?)

CREATOR’S FAULT

भुवनभवनप्राकारेऽद्रौ निशाकरभेरुकं परिविकसितं भीतं भासा मलालिरुपाश्रितः

तदिह जगतां वस्तु श्रेष्टं न किं चन विद्यते विधिरुपहृतः कु र्यान्नो यत्क्षणेन कलङ्कितम्।
In the Udaya Mountain, which is the ‘roof-top’ of the ‘mansion called the world’, the Bheruka flower
resembling the moon, and also considered auspicious, is afraid of inauspiciousness; and fully blossoms
spreading its shine all around (to keep away inauspiciousness).
(It is very pure and avoids inauspiciousness like a person observing purity who sits on top of some hill or a
building that is away from pollution.)
But even that (moon-like auspicious flower) gets tainted by the dark bees. Therefore, in this world, there is
nothing that exists as great, which the horrid Creator will not instantly get tainted.
(The wicked creator not only has made the moon with a taint; but has tainted the moon-like flower also with
bees!)
 BEAUTIFUL MOON-LIGHT

त्रिभुवनहराट्टहासो भुवनमहाभवन एष मङ्कोलः क्षीरसलिलावपूरो गगनाब्धेश्चान्द्र आलोकः।

This beautiful moon light rising from the ocean of the sky!
Is it the laughter of Shiva dancing his destruction dance of the three worlds?
Or is it the white plaster for the huge mansion of the world?
Or is it the overflowing flood of Milk Ocean?

MOON –RISE IN THE MANDARA MOUNTAIN

स्पृष्टप्रदोषमयमन्दरमथ्यमानचन्द्रार्णवोल्लसितदुग्धतरङ्गभङ्गैः
पश्य प्रभापटलकैः परिपूरिताङ्गीः पूरैरिवोग्रसरितः प्रसरद्भिराशाः।
Beautiful milky waves dance around by the churning of the Moon-ocean, touched by the evening time at
Mandara. Look! With such waves of brightness, the directions are all filled completely, as if the Gangaa
coming from Shiva’s (Ugra’s) head is flooding the directions.
(When the moon rises in the evening time on the Mandara Mountain, another nectar-churning event happens
as it were. The moon turns into the milk ocean, magically by the touch of the Mandara at the evening time.
The moon rays spread out beautifully like waves rising in the milk ocean as at the 'nectar-churning time'. Or
is it the Gangaa stream flowing down from the head of Shiva? Or, is it Bhageeratha’s feat again repeated by
any chance?)

THE KING IS PRAISED FOR HIS VICTORY

एते पतन्त्यतुल तालकराललोलवेतालबालवलिता निशि गुह्यकौघाः

हूणेश्वरस्य नगरानि निरस्तशान्ति स्वस्तिश्रवादिविकलानि बलेन भोक्तु म्।
Hey Atula (Incomparable one)! The hosts of Guhyakas (invisible servants of Kubera) are surrounded by the
Vetaala kids who are terrifying with their tall figures as that of the Taala trees; they fall (pounce) at night, on
the cities of Huneshvara (your wicked enemy) which now are handicapped being without the auspicious rites
of Shaanti, Svasti, Shrava etc; and they are forcefully eating off the citizens.
(The people belonging to your enemies do not perform the auspicious rites and are given to unrighteous
ways. The Guhyakas are entering those inauspicious places with the Vetaala kids who are as tall as Taala
trees. They are killing and eating off all those wicked citizens.)

WHICH IS MORE BEAUTIFUL – THE MOON OR THE BRIDE’S FACE?

तावद्विभाति गगने परिपूर्णचन्द्रो यावद्वधूवदनमेति न सद्म बाह्यं

अभ्युद्गतेऽङ्गणनभस्यबलाननेन्दाविन्दोः सिताभ्रशकलस्य च को विशेषः।
As long as the face of the beautiful bride is not seen outside of the house, for that long will the full moon
shine in the sky (as the symbol of beauty). If the 'moon of the girl’s face' rises in the sky of the outer
courtyard, what difference is there between the moon and the faded piece of white cloud?

MATTED LOCKS OF SHIVA

वृद्धानि चन्द्रांशुनवाम्बराणि गङ्गौघनिर्धूतशिलान्यमूनि हिमाततान्युग्रलताजटानि तुषारशैलेश्वरमस्तकानि।

These heads (white peaks) of the Lord of Snow Mountain, increase the moonlight and create new skies.
These rocks are also washed by Gangaa (as do the Shiva’s locks); and are covered by the white snow. so are
like the creeper-like matted locks of Ugra (Shiva).
(Look at the peaks of the Snow Mountain! Moon is shining above, like a crest jewel.
The snow-covered peaks reflect the moon light and are creating a new sky around them like the shining head
of Shiva. The snowy rocks are all washed by Gangaa and look like the curves of the matted locks.
It is Shiva with his matted locks for sure!)
 MANDARA MOUNTAIN

स एष मन्दारवनावतम्सो दोलाप्सरोगेयविसारिवातः क्वचिन्मणिद्योतविचित्रचित्रः संदृश्यते व्योमनि मन्दराद्रिः।

This Mandara Mountain is garlanded by Mandaara flowers (blossomed trees).
The winds spread out the melodious songs sung by Apsaraas who sport in the swings there.
The mountain is seen reaching high in the sky, presenting a wondrous sight, with its varied gems shining
here and there.
(Look at the Mandara Mountain.
Forests of Mandaara trees filled with blossomed flowers are covering it all over.
It is as if the mountain adorned by the 'garland of Mandaara flowers' shines like a king.
It is so tall that its peaks are adorned by the array of stars which shine like gems.
The winds bring in the melodious songs of the sporting Apsaraas as if in servitude of the King-mountain.)

MOUNTAINS WELCOME THE KING WITH RESPECT

प्रोन्निद्रनीरन्ध्रशिलीन्ध्रसान्द्रपुष्पार्घ्यपात्रध्रमहामहीध्राः सान्द्राभ्रनिर्ह्लादगभीरकु क्षौ सर्क्षान्तरिक्षश्रियमुद्वहन्ति।

The huge mountains hold the ‘Argyapaatra’ (vessel holding the offerings to the guest) filled fully with
blossomed flowers which densely cover the entire valleys without a gap.
In the deep dark belly densely covered with clouds, they hold the beauty of the sky filled with thrstars.
(The mountain-valleys are fully covered by flowers of various colours.
It is as if they are holding the Argyapaatra filled with flowers to welcome the king.
The hollows in the center of the mountains are filled by clouds adorned by the flashes of lightning. It is as if
the sky has settled down there with its stars.)

KAILAASA MOUNTAIN

इतः स कै लासगिरिर्गरीयसा प्रभाप्रवाहेण मितेन यस्य खं

शम्भोरिवाभाति सुतस्य कु ट्टिमं चन्द्रोऽपि च क्षीरसमुद्रगो यथा।
Here is the Kailaasa Mountain; its flood of thick shine spreads all over the sky.
It looks like a small mud-hill (of pearl powder) made by Shambu’s child Kumaara, and the moon also looks
as if he has drowned inside the milk ocean (of brightness) as it were.
(Kailaasa Mountain is shining brightly with its snow covered peaks; and has filled the sky with its flooding
lustre. The sky looks like a milk ocean. Moon is lost somewhere in that ocean; he is not seen at all.
What is Kailaasa Mountain to Shiva but a tiny mud hill made by his child Kumaara when he was playing
around there?!)
HEAVY WINDS

स्थाणूनां च्छिन्नशाखानां मृन्मयानां च वासवः संधत्ते पश्य दूराणां वातैर्मुक्तशिखा इव।

Look! The randomly spread out stumps of trees distant from each other, have their branches cut off and are
covered by the mud. Indra is tying up all these stumps, like tying loosened hairs together, through the winds.
(Strong winds blow on the mountain slopes, joining as if all the tall stumps together like hairs; maybe by the
order of Indra!?)

एते कदम्बकु लकु न्दसुगन्धिवाता लिम्पन्ति माम्सलतया मकरन्दवृष्टेः

घ्राणं घनैः परिमलैरलिजालनीला व्यालोड्य मेघपटलैः खमिवाभ्रकायाः।
These winds carrying the fragrance of the jasmines and the Kadamba flowers, fattened with the shower of
honey, paste the nose with thick scents. Like the thick clouds filling the sky, they even carry off the swarms
of dark bees also along with the fragrances looking like the cloud-arrays.
 GODDESS OF BEAUTY AND PROSPERITY

उन्निद्रकु द्मलदलासु वनस्थलीषु सच्छायशाद्वलघनेषु च जङ्गलेषु

ग्रामेषु संततफलद्रुमसंकु लेषु लक्ष्मीः स्वयं निवसतीव निवासहेतोः।
In the slowly opening petals of buds, in the forest-lands, in the wild jungles spread with grass and thick
shades, in the villages, in the hosts of trees always filled with fruits, Goddess Lakshmi herself resides as it
were, coveting such a beautiful residence.

BEAUTIFUL MOUNTAIN VILLAGES

वातायनागतलतावृतसौधकोशकोशातकीकु सुमके सरमाहरद्भिः

आगुल्फकीर्णमुकु लाजिर एष वातैर्ग्रामो विभाति नगरं वनदेवतानाम्।
The Koshaataki plants with flowers grow all around the grounds near the buildings.
The winds bring the pollen of these flowers inside the windows and scatter the buds in the courtyard up to
the ankles; thus making the village look like the city of forest Goddesses.

उन्निद्रामलचम्पकद्रुमलतादोलविलोलाङ्गनाः कू जन्निर्झरवारयः परिसरप्रोन्निद्रतालद्रुमाः

उत्फु ल्लोज्ज्वलमञ्जरीसितलतागेहोल्लसद्बर्हिणः पर्यन्तोन्नतसाललम्बजलदा रम्या गिरिग्रामकाः।
Women amuse themselves in the swings made of creepers in the trees which are filled with newly blossomed
taintless Champaka flowers.
The waters in the mountain torrents make a sweet gurgling noise.
All around are the Taala trees, filled with freshly blossomed flowers.
The peacocks are dancing inside the creeper bowers adorned by the clusters of bright blossoms.
The Saala trees stand extending to such great heights that clouds hang on it.
So beautiful are the mountain-villages!

वातालोलविचित्रपत्रलतिकासंपूर्णनीलस्थलाः कू जल्लावककोककु क्कु टघटागायत्पुलिन्दाङ्गनाः

बालाव्याकु लतर्णका दधिमधुक्षीराज्यपानोज्ज्वलाः कस्येवामृतमण्डपा विरचिता रम्या गिरिग्रामकाः।
The grass lands are fully covered by the tiny creepers with strangely shaped leaves which move pleasantly in
the blowing wind.
The Pulinda women sing along with the sounds made by the Laavaka birds, geese and cocks.
Children and untroubled calves are happy and contented; they look healthy and well-nourished by
consuming curds, honey, milk and ghee.
For whose sake these arches made of nectar have been constructed!?
So beautiful are the mountain-villages!
 PART THREE

INTRODUCTION

Aakaasha (sky), clouds, mountain villages, love-stories, dogs, crows, cuckoos all belong to the Avidyaa-
perception only.
अनुचरा ऊचुः
Attendants spoke

BATTLE STILL GOING ON

देव पश्यात्र संग्रामलग्नसीमान्तभूभृतां कचन्ति हेतिसंघाता विसरन्ति बलानि च।

Deva! Look here at the kings of the subordinate states engaged in war.
The glittering missiles are colliding and the four types of armies are on the move.

हतान्हतानभिमुखान्वीरान्वीरैः सहस्रशः आरोप्यारोप्य खं यान्ति पश्यपश्याङ्गनारथैः।

Look! Look! The soldiers are all dying one after the other in thousands. As and when they get killed, they
appear in front of the Apsaraas of heaven, and take them off to heaven in their divine chariots.

DHARMA YUDDHA

विजिगीषोः पुनः प्राप्ते संकटे प्रकटे रणे धर्म्यं विराजते युद्धं यौवने सुरतं यथा।
For a man who desires victory, a righteously fought war alone adds glory to him, when he is able to fight his
enemy in a battle and face the danger; like the union of a woman aloe gives joy at youth.

लोकै रनिन्दिता लक्ष्मीरारोग्यं श्रीसमन्वितं धर्म्यं युद्धं परार्थेन जीवितस्योत्तमं फलम्।

The wealth which is obtained without harming any one and through honest means is indeed conducive to
one’s well-being, and is endowed with glory. The war fought in the righteous manner for protecting others is
the excellent fruit of one’s life.

अविरोधेन धर्मस्य युद्धे संमुखमागतं योधानुरूपं यो हन्ति शूरः स्वर्ग्यः स नेतरः।

Without any hostile feeling (of violence or wanting to injure), a valorous man who fights ‘the one who faces
him in the righteous battle, and who is equal in all ways regarding weapons, chariot etc when fighting the
opposing one,’ and kills him, he alone deserves the heaven, not the other.

हस्तस्थितासिवरनीलसरोजदामश्यामो हयोत्थघनरेणुनिशागमोऽत्र
आलोकय क्रमणमेष कथं करोति प्रोन्नामहेतिभरभूषणभाजि लक्ष्म्याः।
(Like the dark-hued Vishnu who is decorated by ornaments and is adorned by the blue lotus garland, wins
over the heart of Goddess Lakshmi in the dark night, the brave king also conquers the Goddess of wealth.)
Endowed with the ‘ornament of missiles’ held up; and appearing dark-hued accuse of the blue lotus garland
which is actually 'the excellent sword in the hand', with the dust rising from the horse’s hoofs producing the
darkness of the night, look, how he conquers Goddess Lakshmi!
(He is like a handsome lover adorned by blue lotus garland (sword) shining bright with all ornaments
(missiles) wooing the beautiful goddess at night time.)

एते कचन्ति शरशक्तिगदाभुशुण्डीशूलासिकु न्तपटु तोमरचक्रपूर्णाः

तापाः सताण्डवकचप्रचलेऽचलेऽब्धौ देहेन वल्गति भुवीव फणिन्द्रसंघाः।
These valorous men shine forth (like blazing conflagration) by wielding ‘weapons’ like ‘arrow, spear, mace,
Bhushundi, Shoola, sword, Kunta, Patu, Tomara, and discus’ that shine forth like the ‘fire-flames’; and they
move violently on the ‘mountain-terrain covered by the grass’ (namely the battle-field filled with the weak
enemy soldiers). The battle-field is like ‘an ocean’; and the weapons slither along with their bodies (so
gracefully) like the ‘serpent-crowds rising out of the ground’.
 AAKAASHA

(Aakaasha is of three kinds, Chidaakaasha, Chittaakaasha and material Aakaasha.

In essence any Aakaasha is the expression of Chidaakaasha only.)

पश्याम्बरं बलवदम्बुधराब्धिपूर्णं पश्याम्बरं तरलतारकतारहारं

पश्याम्बरं सुघनसक्तमसैकसारं पश्याम्बरं विशदचन्द्रकरावसिक्तम्।
Look at the sky which is like an ocean where the clouds move violently (like waves).
Look at the sky which is adorned by a garland made of twinkling stars.
Look at the sky which is made only of darkness which is very thick.
Look at the sky which is sprinkled with moonlight all over.

(Ambaram is a term denoting the sky in Sanskrit; it means a cloth or covering.

This Aakaasha-cloth is never the same everyday.
It has new designs decorating it at different times.
Some days it is designed with fast-moving dark clouds carrying water.
Some nights when the moon is absent, the sky looks garlanded by the twinkling stars.
Sometimes it is densely black with thick clouds.
Sometimes it is sprinkled with the waters of moonlight.)
(Chit expanse also is similar to this sky.
It is also known as Chit-Ambaram.
It is the Chit-cloth which shines forth as the perceived.
It is the mind where thoughts filled with desires keep moving like clouds.
It shines forth as so many perceived worlds which adorn it like tiny stars.
It is the dense ignorance which fills the minds.
It is also the bliss of knowledge which removes the darkness.)

FALSE THEORIES OF THE IGNORANT

यत्रानेकसुरासुरास्पदघटा तारापदेशं गता ऋक्षाणां च यदास्पदं विसरतां सर्वोन्नतानां च यत्

तस्मिञ्छू न्यमिति प्रतीतिरधुनाप्यस्तं गता नाम्बरे कोऽन्यो मार्जयितुं जनोऽज्ञरचितं लोकोपवादं क्षमः।
The hordes of vehicles of Suras and Asuras get to be believed as the stars.
That which is the support of all stars and all the lustrous objects at extreme heights, gets defined as just the
void (Shoonya).
Such misinterpretations about the Aakaasha have not disappeared even now.
Which other person is capable of erasing the ill-repute built up by the ignorant?
(The ignorant have not much knowledge about anything; and base their lives on only some made up belief-
systems they have. They never understand the greatness of anything. Even the expansive sky cannot do
anything to prove its greatness to them when they call it empty and void, even when it holds all the stars,
moon and sun at such great heights, which is quite a feat! The ordinary people think of the stars as some
shining vehicles of Suras or Asuras!
Who has the power to change their misconceptions, when the sky itself cannot erase off its ill-fame?!)
(Chit-expanse is also a principle beyond the grasp of the ordinary.
When the material sky itself is a mystery unsolved, who can ever understand the principle of Chit-expanse
through which the understanding-state itself becomes a possibility?
Though Chit-expanse contains all the ‘perceived’ within it, still people call it ‘Shoonya’! How can void be
the source of anything?
Reality has varied misconceived theories concocted by the scholars.
If ignorant, people are satisfied with some unseen gods traveling in their air-vehicles in the heavens. They
can look up at the far off stars and pray to them for solving their day to day life-problems. They do not have
the need for understanding any truth. They never make also an effort to understand the truth through rational
analysis.
When the Chit-expanse itself is shining as their ignorance, who else can cure them of their
misconceptions?!)
 TAINTLESS NATURE OF AAKAASHA

मेघाटोपैः प्रलयदहनैरद्रिपक्षाभिघातैस्तारापूरैरमरदितिजक्षुब्धसंग्रामसंघैः व्योमाद्यापि प्रकृ तिविकृ तिं नाम

नायात्यसंख्यैरन्तः, साराशयगुणवतां लक्ष्यते नो महिम्नः।
Though a witness to countless events like the grand show of clouds, dissolution fires, cutting of the wings of
mountains, filling up of stars, repeated battles between Gods and Asuras etc, the ‘sky’ (Vyoma) even today
does not lose its true nature of (taintlessness).
The greatness of those with noble virtues never ends; so it is observed.
(There is no end the greatness of the noble.
They never lose their good qualities, whatever situation they face in their life.)
(So also a JeevanMukta never swerves from the state of the Self, whatever events he becomes a witness to.
Chit-expanse which exists as all the perceived of any sort in any space and time, never swerves from its state
of purity and changeless nature.)

आन्दोलयस्यविरलं गगनार्क मङ्के नारायणं च शशिनं च तथेतराणि

तेजाम्सि भासुरतडित्प्रभृतीनि साधो चित्रं तथापि न जहासि यदान्ध्यमन्तः।
Hey Gagana!
Incessantly you swing on your lap, the sun, Naaraayana and his gods, the moon and all the planets and stars,
and also other luster-forms, flashes of lightning and so on.
It is a wonder O good one, that even then you do not get rid of the darkness within you.
(Hey Sky, you hold so many lustrous objects and shining beings in you, and allow them to move about
inside you. Why are you not becoming lustrous like them? Why do you not get rid of the darkness within
you by their company?)
(Hey mind-space! You have mastered all learning, all philosophies, all the scriptures; yet how do you still
stay ignorant and are bereft of true knowledge?)

आकाश काशसि तु यत्र शशाङ्कबिम्बं त्वत्कीर्णकज्जलतमो मलिनोऽसितत्वं

सङ्गान्न यन्नयसि तत्खलु चित्रमुच्चैः को नाम वान्तरमलं मलिनीकरोति।
Hey Aakaasha!
Where the black dark stain is seen on the moon-disc, you alone seem to leak out there revealing your real
blackness. It is a wonder that you do not turn the moon completely black by your company.
However, if one is pure inside, how can anyone taint him?
(Hey Aakaasha! The moon shines brightly in the dark black sky. It has got some black taint on it. It surely
does not belong to the moon. You the dark one must have made a hole in that moon, and your blackness is
leaking out of that hole. That the people call as moon’s taint!
Actually you could have turned the moon completely black by your company!
You failed because no one can make a man of pure heart turn completely wicked!)

पूर्णस्यापि जगद्दोषैः सर्वदैवाविकारिणः खस्य मन्ये बुधस्येव सुखं सर्वार्थशून्यता।

The world is filled to the brim with faults. However, I believe that, for the sky which is always changeless,
remaining empty of all objects alone is blissful, like for a Knower.
(Chit-expanse is also changeless; Chitta-expanse of the Knower is also changeless; Aakaasha is also
changeless.
The outer material space is untouched by the events and objects of the world; so is the mind of a Knower; so
is the Chit-state which exists as all the perceived.
This is actually the reason of the bliss experienced by a Knower; and the space also must be happy because
of that only. It never swerves from its true nature similar to the Knower established in Chit-state.)

MAGNANIMOUS NATURE OF THE SKY, AND THE HOT SUN

कल्पाभ्रद्रुमवीरुदुन्नतिदृशां कर्तासि धर्तासि च आकाशेन्दुघनार्क किन्नरमरुत्स्कन्धामराणामपि

सर्वं रम्यमसंकु लाशय समस्वच्छस्वभावस्य ते यत्त्वेतद्दहनत्वमङ्ग तदहो मुख्याय खेदाय नः।
Hey Aakaasha! You are Asamkulaashaya!
(You never can get crowded; so extensive you are!
(You have space for anything and everything.)
You are equal-minded and pure in nature.
You are the one who produce the space required for heights; and support and hold the dissolution clouds,
trees and creepers in great heights.
You also support the moon, clouds, sun, Kinnaras, wind-branches and the immortal gods also.
Everything about you is very wonderful!
Alas, dear one, this heat of yours gives much suffering to us indeed (for you allow the sun and fire also
to burn like this)!
(The verse contains some humour. A traveller who is experiencing the hot sun, and is getting tormented by
the heat, expresses his distress like this.
“Hey sky! You are indeed great; you are so wonderful; everything about you is so nice; you allow space for
all things to grow. Every being in the world is held by you.
I have lot of admiration for you my dear friend; but why have you allowed the fire and sun to be there with
you? Look how the sun is burning me down with hot rays!)
(Noble men support many people by offering wealth, knowledge, friendship and make them reach the
highest positions in life. However, if they support the unworthy also without being discreet, these uncouth
characters will take advantage of the generosity of the noble to increase their wickedness and will exist like
thorns in the society.)

ESTEEMED STATUS OF THE SKY AND ITS FALL

आकाश काशमसि निर्मलमच्छमुच्चैराधार उन्नततयोत्तममुत्तमानां

त्वामेत्य तु किन्तु विरलं करकाघनोऽयं लोकं विमर्दयति तेन परोऽसि नीचैः।
Aakaasha! You are the brightness that is extremely pure and not tainted (by objects).
Because of your lofty nature, you are an excellent support to the excellent ones like Amaras and others.
However, this cloud which rains hailstones, has somehow entered you who always have space for anyone
and every one; and is hurting all the people with its hailstones.
Because of such worthless ones, you have been dragged downwards from your elevated status.
(Generosity must know its limits!)

{PURITY OF (CHIT) AAKAASHA}

आकाश कर्षकष एव निकर्षणं ते मन्ये चिरं समचितं तु न किं चिदन्यत्

शून्योऽसि यज्जलधरर्क्षविमानचन्द्रसूर्यानिलान्वहसि भासि न चार्थशून्यः।
Hey Aakaasha! I think that in order to test your purity, the touchstone used for gold alone proves worthy of
you at all times and not any other. You are empty of everything; yet you hold clouds, stars, air-vehicles,
moon, sun, winds etc, and shine forth in glory.
You are not a person without any value. (You do have virtues and equal the gold in character).
(Hey Aakaasha! You do not possess anything and have nothing that belongs to you.
Yet, the entire world of the perceived exists only because you hold them within you and give support for
their appearance. You are not tainted by their absence or presence.
You remain changeless always. You are as pure as the gold and as worthy as the gold.)

MYSTERIOUS (CHIT) AAKAASHA

अह्नि प्रकाशमसि रक्तवपुर्दिनान्ते यामासु कृ ष्णमथ चाखिलवस्तुरिक्तम्

नित्यं न किं चिदपि सद्वहसीति मायां न व्योम वेत्ति विदुषोऽपि विचेष्टितं ते।
Hey Vyoman (empty expanse)! In the morning, you are bright.
At the end of the day, you are of a reddish form.
At night which is measured as Yaamas, you are black.
Yet you are empty of everything. You never carry anything as real.
Even the learned never understand this Maayaa of yours, though they try hard.
(Hey Aakaasha! Who can understand the great Maayaa of yours!
You appear differently to different people.
For Taamasic people, you are like the night sky which is bound by the measurement of time and nothing
gets understood by these ignorant. They exist in the lowest level of thoughtless existence, and go through
life like a grass piece lost in the floods.
For Raajasic people, you are like the evening sky, red and beautiful. Little do they know of the impending
doom of night which immediately follows the momentary pleasures of the evening!
For Saatvic people, you are like the brightness of the day where everything is clearly visible. These good
ones strive hard to keep their minds and actions pure and righteous.
Chit-state is beyond the reach of all these three traits.
Aakaasha is not actually white, red, or black; it is colourless.
These colours do not taint it in any way and they do not belong to it as its nature.
Even learned scholars fail to understand the empty nature of Aakaasha.
Only a sincere seeker, who can go beyond these three Gunas and understand Chit as his true essence, can
transcend the Maayaa of Brahman. He also does not understand anything; because there is nothing to
understand when you are the one without a second!
There is only ‘the understanding’ and not anything else ‘that gets understood’.)

PERFECT NATURE OF AAKAASHA

अकिं चनोऽपि कार्याणि साधयत्यातताशयः अन्तःशून्यमपि व्योम सर्वस्योन्नतिकारणम्।

Though you are nothing, you complete your tasks with your extensive nature.
Though empty within, hey Vyoman, you are the cause of the greatness of everyone.
(Hey Aakaasha!
You are not anything that can be perceived. You are just inferred by the existence of objects. Yet you never
fail in your duties. You give place to any object that is conceived by the mind. Though you are filled with all
the perceived objects, you remain always untouched by their presence or absence. You are empty always.
Without you nothing can exist. The greatness of any object is there as a possibility because you have offered
it the space to exist and grow.)

PERSEVERANCE OF THE NOBLE MINDED

न तृणसलिलं नैव ग्रामो न नाम न पत्तनं न च दलभरस्निग्धच्छायस्तरुर्न च सत्प्रपा

तदपि गगनाध्वानं सूर्यः प्रयाति दिने दिने विषममपि यत्प्रारब्धं तत्त्यजन्ति न सात्त्विकाः।
There is no grass or water; no village; and no city at all.
There is not even a single tree filled with leaves, providing a pleasant shade.
There is not also a place which offers cool waters.
Even then, the sun traverses the sky-path, each and every day without fail.
Noble ones do not discard the work that they have started, even if it is very difficult.
(The noble-minded never give up the task they have started. Though encountered with problems and
despairs, they strive hard with determination till their task is completed.
Look at the Sun! Day in and day out, he regularly gets up in the morning, treads the long path from east to
west, and goes back to his abode at night, without any complaint.
There is not an iota of shade anywhere on his road; and no one offers even a glass of water to him with a feel
of sympathy. Yet, he never stops his work. What a determination! And what a perseverance!)

{PLAY-GROUND OF THE SUN AND MOON}

यामा ध्वान्तपटेन शीतलरुचिः कर्पूरपूरैः करैरर्कालोकनवांशुके न दिवसस्तारौघपुष्पोत्करैः

द्यौरम्भोदतुषारवारिकु सुमैः सर्वर्तवो भूषयन्त्येते कालकलात्मनोस्त्रिभुवने व्योमाङ्गणं नाथयोः।
Everyone in the Tri-world decorates by turn the sky-playground of the two lords who keep the time.
The night-Yaamas (night-measures of hours), with a cloth made of darkness; the cool night, with moon rays
filled with camphor-like anointment; the day, with the fresh garment of sunlight; the heaven, with the
scattered heaps of star-flowers; and all the six seasons, with the clouds, snow, water, and flowers.
 (Sky above the earth is a huge playground built for the two lords of time, the Sun and the moon.
They are famed in the three worlds for their greatness.
Everyone take turns to decorate their playground beautifully, so as to please these lords.
‘Night-hours’ paint it black.
‘Cool night’ paints it white with the moonlight.
‘Day’ paints it daily with fresh bright sunlight.
‘Heaven’ scatters star-flowers all over.
Seasons are six; and they also take turns in decorating it.
‘Monsoon’ will cover it up with clouds and waters.
‘Winter’ will cover it up with snow.
‘Spring’ will fill it with flowers.
‘Autumn’ will sweep it clean.)

UNPERTURBED AAKAASHA AMIDST PERTURBANCE

धूमाभ्ररेणुतिमिरार्क निशेशसंध्या ताराविमानगरुडाद्रिसुरासुराणां

क्षोभैरपि प्रकृ तिमुञ्झति नान्तरिक्षं चित्रोत्थिता स्थितिरहो नु महाशयस्य।
Though disturbed by smoke, cloud, dust, darkness, sun, moon, evening-time, stars, air-vehicles, Garuda, and
the movements of Suras and Asuras, the sky never discards its taintless nature.
Aha! The nature of noble ones indeed is amazing!

THE WORLD-HOUSE

दिग्भित्तिबद्धमिदमूर्ध्वतलान्तरिक्षमुर्वीतलं घनपुराचलभूरिभाण्डं
विद्याधरामरमहोरगजालकारं लोकौघसंसरणसंघपिपीलिकाढ्यम्।
The directions are the walls that hold the roof of the sky above. Earth is the floor.
The objects in the house are the heavy and aged mountains and the cities.
Vidyaadharas (adept in magic) are the spiders; and the immortals are the slithering serpents.
And it is filled with fourteen types of world-beings who move about like ants.
(World is just some dilapidated old house. The roof is made of the blue and black sky.
Earth is the floor with its uneven grounds.
The mountains and cities are the vessels which contain all the things needed for the house.
Vidyaadharas and the immortal gods move around like spiders and snakes.
Of course the place is fully loaded with the ants moving purposelessly with purpose; they are the beings that
occupy the fourteen worlds.)
MYSTERIOUS MAAYAA

कालः क्रिया च भुवनं भवनं चिराय नामाधिष्टत इवोपवनं विकासि

आशङ्क्यते प्रतिदिनं ननु नष्टमेव नाद्यापि नश्यति च के यमहो नु माया।
‘Kaala and Kriyaa’ and ‘world and its happenings’ (like a couple) are established for long as the ‘garden and
the blooming flowers’. Every day they are considered as perished only; yet never perish even today.
Aha! Who is this wondrous lady called Maayaa!
(Kaala is the ‘change’ that keeps swallowing every thing continuously.
Kriyaa is the ‘action with result’ which accompanies Kaala.
The world is made of experiences only.
Time, action, world, and events guised as experiences are always meeting us afresh every moment.
Kaala and Kriyaa are like the gardener-couple who are connected to the 'world and its events', which are like
the garden and its flowers.
Each and every day Kaala and Kriyaa are considered as ending; but they never cease to be.
Every moment moves off; but the ‘now’ never ends.
Things go on happening; time keeps on moving as it were; world keeps on changing every moment; events
after events keep following; everything is perishing; still the world continues to exist every moment as an
experience of the ‘now’. Is it not an unfathomable mystery of Maayaa?!)
 AAKAASHA DOES NOTHING: YET DOES EVERYTHING

खं मन्ये पादपादीनां रोधयत्यधिकोन्नतिं अकर्तुरेव महतो महिम्नोदेति कर्तृता।

I believe that the sky keeps a restraint on the height of the trees and other growing things.
Though it does not do any action as such, its performance gets acclaimed.
(Aakaasha gives place to the growing things to grow to their respective heights.
It actually does nothing; but its presence is enough to make the things grow.
The great Knowers of the world do not have to do any work visibly to help the world; their very presence is
enough to bring goodness to the world.
A Jnaani who is absorbed in the Chit-state inside a cave in the forest need not do any action with effort; his
very absorption in the Chit-state brings auspiciousness to the world.)

FIE ON THE MISCONCEIVED THEORIES OF SHOONYA AND ISHVARA

जगतां यत्र लक्षाणि न भवन्त्युद्भवन्ति च तच्छू न्यमुच्यते व्योम धिक्पाण्डित्यमखण्डितम्।

That Aakaasha where all the worlds get absorbed and rise up also, gets defined as mere ‘void’.
Fie on the un-refuted scholarliness (of ShoonyaVaadins)!

व्योमन्येव प्रलीयन्ते व्योमतः प्रोद्भवन्ति च गच्छतोन्मत्ततामेतामीश्वरान्यभिदा कृ ता।

Everything dissolves into emptiness and rises up from (Chit) emptiness only. Only those who are at the
height of insanity have invented the term ‘Ishvara’ which is separate from the empty expanse.
(There is no separate God or Ishvara with a form, who has created this world.
The entire ‘perceived’ rises from the emptiness of Chit and dissolves into it. It is not ruled or created by an
Ishvara, as separate from this Chit-expanse; or, maybe these insane people are calling the Chit-expanse itself
as the Ishvara.)

आयान्ति यान्ति निपतन्ति तथोत्पतन्ति सर्गश्रियः कणघटा इव पावकोत्थाः

यत्रामलं तदहमेकमनादिमध्यं मन्ये खमेव न तु कारणमीश्वराख्यम्।
That from where these grand shows of creations arrive, move on, fall down and again rise up, like the tiny
sparks ising from the fire, is the ‘empty expanse’ (Kham) that is referred to as the ‘I’; it is taintless, without
beginning or middle and is one (without a second). I am of the opinion that, 'that which is called by the term
Ishvara' is not the cause (as held by the Naiyaayikas).

CHIDAAKAASHA

आधारमायततरं त्रिजगन्मणीनामङ्गे बिभर्त्यमितमन्तरशेषवस्तु

व्योमैव चिद्वपुरहं परमेव मन्ये यत्रोदयास्तमयमेति जगद्भ्रमोऽयम्।
I am of the opinion that -‘that which extends without limit’, ‘that which is the support for the gems of three
worlds’, ‘that which holds within its body, limitless objects without leaving out anything’, that Vyoma
(empty expanse) alone is the supreme expanse of Chit, from where this Jagat-delusion rises and sets.

A STORY OF VIDYAADHARA LOVERS

( The travellers are seen walking downwards in the mountain path.

Some melodious song filled with extreme sorrow that is sung from far above the mountain enters their ears,
making their eyes moist. Some beautiful woman who is wandering in the mountain forest near the summit is
singing this song from the inside of one of the beautiful bowers.
One of the travelers remembers his wife whom he has left back at the home.
He looks up to see where the song is coming from.)
वनावनौ वनचरचारुकामिना मनोहरद्रुमगहनेषु गीयते
इतो गिरेः शिरसि विलोक्यतेऽमुना वियोगिना पथि वहता रसाकु लम्।
From this peak of the hill, some pretty girl in love, who is wandering in the forest, sings from inside the
groves of beautiful trees in the forest-land. Some young man who has left his beloved back at home is
looking upward in that direction, with deep emotions, as he walks away.
(The song is sung by a Vidyaadhara lady actually.
She is separated from her lover; and while she is wandering alone in that mountain forest, she keeps singing
such heart-rending songs, thus remembering her lover.)

गीतं शृङ्गतरूच्चपल्लवपुटे निःश्वस्य सोत्कण्टया कण्ठाश्लिष्टगिरा वियोगहतया विद्याधराणां स्त्रिया

यन्नामात्र तदेष नाथ पथिकः सोच्छ्वासमाकर्णयन्दोलान्दोलनयेव चञ्चलधिया नो याति नोनूच्यते।
The Vidyaadhara lady is suffering the separation of her lover.
With a choking voice, and with extreme longing, she heaves deep sighs, and in the bower of leaves near the
tallest tree on the peak, she sings a love-filled song.
As soon as it is heard, immediately, this traveler on the road, has stopped moving; his heart is oscillating as if
moving to and fro on a swing; and he is not disturbed by his companions also.
(There is a very tall tree on the peak of the mountain. The Vidyaadharee lady stays in the leafy bower next to
the tree. Only the tree acts her companion in her lonely life; and it consoles her as if, by embracing her with
the branches taking help from the winds.
The travellers on the road are hearing the sorrowful song sung by her; and feel extremely sad. One of them is
so much moved in the heart that he has stopped walking; and is standing like a statue. He wants to run up the
hill and see that lady; but knows that it is useless. As he stands there unable to take a decision, the others do
not disturb him but move away slowly. After a few minutes, he also joins them.
They talk about the sad song and the sad singer of the song.)

गायत्यद्रिशिरस्तरौ दलपुटे निःश्वस्य विद्याधरी काकल्याऽतिलकं वियोगविधुरा बाष्पाकु लैषा पुरः

नाथोत्सङ्गगृहे गृहीतवचिबुकं स्मेरं भवच्चुम्बनं स्मृत्वासाद्य रसायनं हतसमा नीता मयैता इति।
The Vidyaadharee stays inside the bower of leaves under the tree on the peak of the hill, and is singing with
a high pitched melodious voice. She is suffering much from the separation.
(Her face shows extreme pain). She has no decorations on the forehead also.
(She wears no ornaments; no garlands; and no decorations on the face. She does not even have a ‘Tilak’
adorning her forehead.) Her eyes are pouring out tears profusely.
(What does she sing?)
She sings, “Naatha (Lord)! Inside the secure house of your lap, you held my chin, and with a light smile,
kissed me; I remember and enjoy that nectar-like moment again and again, and pass these dreadful years
somehow with great difficulty.”
(She remembers the love-filled moments she spent with her lover.
On that dreadful day, she was lying down on his lap; secure in his embrace. He had smiled at her with so
much love; and had kissed her. She has only the memory of those nectar-like moments and sings the same in
her song again and again. Where is her lover? What happened to him?)

अस्याः प्राग्भवसत्पतिः स मुनिना शापेन वृक्षीकृ तो वर्षद्वादशकं तदेव गणयन्त्येषैव सात्र स्थिता
गायत्युत्कलिता तदेव दयितं तं पादपं संश्रिता मार्गे मार्गविहारिणां वदनतो राजन्ममैतच्छ्रुतम्।
Her husband who was there with her previously, was cursed by a Muni to turn into a tree, and to remain like
that for twelve years. She stays there itself near the tree, keeping count of these years.
Staying at the base of that tree, she sings about that lover only, with a longing tone.
Raajan, I have heard about this when journeying on this road, through the talks of other travellers.
(Lost in the joy of amorous sports, they both had wandered in the forest without any restraint. When a Muni
came that way, the young lover was lost in love-making and did not even get up to salute the Muni with
respect. Since he had behaved like an inert tree, the Sage had cursed him to turn into a tree, and be like that
for twelve long years. The beautiful girl who was in her lover’s embrace for one moment, found herself
standing next to a tall tree, the very next moment.
She stayed in the naturally formed leafy bower next to the trunk of the tree; and remained counting the
twelve years which were like twelve Yugas for her.
Alone and forlorn, she keeps singing woefully from that bower; and that song alone is heard by all the
travellers who walk through the mountain paths.)
(As soon as the great king Vipashcit and his minister approached the tree, the young Vidyaadhara was freed
of the curse, as predicted by the Muni; and he turned into his original self.
Instantly at the sight of the king, the tree turned into a young man; the branches which were hugging the lady
turned into strong shoulders; the clusters of blossoms turned into his smile.)
पश्यैष सोऽस्मदवलोकनशान्तशापो विद्याधरो विटपितामवमुच्य बालां
कण्ठे करोति विटपाकृ तिविप्रलम्भैस्तैरेव बाहुभिरलं स्फु टपुष्पहासः।
Look! By our sight, the Vidyaadhara has been freed of his curse, has got rid of tree-state, and embraces the
lady by her neck (with extreme love), with the same gestures as that of a tree, with those very shoulders and
those very smiles of blossomed flowers.

MOUNTAINS ARE LIKE ELEPHANTS

(The mountain is very tall; and looks like a huge black elephant at night. All the flowering trees look like the
hairs on its dark body. Its peak reaches up to the stars. Like an elephant’s head is covered by the dew drops
at spring, the peaks also have the scattered stars on their peak.)
शिखरिणां करिणां कु सुमोत्करो विटपिषु स्फु टरोमसु राजते गगनविच्युततारकलीलया शिखरमेष तुषारसमानया।
The blossomed flowers on the trees shine forth in the Mountains, like the hair covering the bodies of the
elephants. As if by the scattered stars of the sky on its peak, it has the dew drops of spring on its head like
the elephant.

RIVER KAAVERI

मीनावलीसरभसप्लुतिघट्टिताम्बुवीचीविलोलविरुवत्कु ररीकराला
कावेर्यहो कु सुमशुक्लपटाऽवभाति निःशङ्करङ्कु कु लसंकु लकू लकच्छा।
Aha! This River Kaaveri looks formidable with the crying ospreys playing around in the water-waves where
the line of fishes are violently leaping in and out of them, splashing with noise.
She shines beautiful covered by the white cloth of flowers. The moist lands near the river are filled with the
herds of ‘anku’ animals freely playing around, without any apprehension.

GOLDEN ROCKS AND VADAVA SPARKS

भात्यत्र पश्य रविणा कटके सुवेलशैलस्य काञ्चनशिला सकलामलश्रीः

वेलावलोलवरुणालयवीचिभङ्गपर्यस्तवाडवकृ शानुकणोपमाना।
The golden rocky terrain spread out with small rocks like scattered lustrous pieces, in the encircling area of
the Suvela Mountain which shines beautifully by the light of sun,
It can be compared only to the sparks of Vaadava fire which gets scattered all over the water surface, by the
turbulent waves of the ocean tat is restless with its tides.

VILLAGES IN THE MOUNTAINS

(See O King, the tiny hamlets of the herdsmen situated here and there in the mountain valleys. Huge clouds
cover these huts like a misty screen. Unique types of flowers blossom on the trees that surround these
houses. Their huts are covered by leaves. So beautiful the sight is!)
आसन्नपीनजलदावलितालयानां गेहोपशल्यपरिफु ल्लवनद्रुमाणां
लक्ष्मीः पलाशपटलावलिताम्बराणां घोषौकसां समवलोक्य पर्वतेषु।
See the beauty in the mountains, where the little houses are surrounded by thick clouds; where the 'forest
trees filled with the blossomed flowers' surround the outer areas of the houses; where the little huts of
herdsmen are covered by the leaf-screens.

(Look at the colourful panorama presented by the mountains.

Clusters of newly blossomed white flowers smile from all over.
Mandaara trees look like huge baskets overflowing with flowers.
Hollow grounds of the mountains near the waterfalls are filled with dancing peacocks.
Countless waterfalls and mountain streams, small and huge fill the mountain terrain and their soft gurgling
noises are melodious to the ears. Somewhere the villagers are singing their own folk-songs as they are
engaged in their daily routines. What a beautiful world the mountain contains!)
उन्निद्रपुष्पपटु पाण्डु रपुष्पखण्डा मन्दारभाण्डविशिखण्डिकरण्डकच्छाः
ग्रामाः प्रपातजलजालविलासवाद्या वल्गद्गुहागहनगीतजना जयन्ति।
Flower-lands filled with extremely white flowers just blossomed; Mandaara trees are like the vessels holding
abundance of flowers; moist hollow-lands are like the baskets containing many dancing peacocks; the
orchestra of the sounds produced in the water-falls please the ears; the songs of the people echo back from
deep caves; the villages in the hills are indeed wonderful!

उन्निद्रकन्दलदलान्तरलीयमानकू जन्मदान्धमधुपोन्मदपामराणां
मन्ये न सा भवति तुष्टिरिहामराणां या गोकु लेषु गिरिगह्वरिणां नराणाम्।
The honey-bees blinded by intoxication are humming, and burying themselves inside the freshly opening
buds of flowers. Observing that, the vile men also get mad by drinking liquor and become blind with
intoxication (and are singing, dancing, copulating, eating, laughing and so on).
I believe, such a pleasure is not there for Amaras also as what these men enjoy residing in the cow-based
communities inside the deep forests.
(So happy and carefree they are!
Ignorance provides its own bliss, when you are happy just in the level of bees and insects; and believe that
there is nothing more to life than intoxication brought by liquor and the satiation of base desires!)

भृङ्गावदोलितलताकु लकाननान्तर्गायत्पुलिन्ददयिताननदत्तनेत्रं
लीलाकु ला गतघृणं गिरिगह्वरेषु किं घ्नन्ति शत्रुमिव मुग्धमृगं किराताः।
When the hunters observe the creepers swinging because of the bees, they see the faces of their women who
are singing (in the fields); and are moved by tender feelings towards them.
When inside the deep forests of the mountain, why then do they kill the innocent deer without any mercy
as if they are their enemies (who also have the beauty of the eyes of their women)?
(The lines can also mean:
When these hunters are lost in the thoughts of their women whose eyes move like bees swinging on
creepers, do they get angry with the deer which have stolen the beauty of the eyes of their women and
feeling enmity towards them, kill them mercilessly?)
(These mountain-dwellers love their wives, children and gather food and other necessities for their loved
ones. But when they are hunting in the forests, they act very cruel; and kill all the animals and birds
mercilessly!)

BEAUTY OF THE MOUNTAIN VILLAGES

नानाविकासिकु सुमोत्करसारलब्धवल्लीदलावलनशीतलिताध्वगाङ्गाः
साम्भःप्रथप्रसरेण तरत्तरङ्गा ग्रामा गिरीन्द्रगहनेषु जयन्ति चन्द्रम्।
The tired bodies of the travellers are cooled by the leaves of the creepers moved by the wind, which carries
the essence of mixed fragrances of various flowers blossoms. These villages which are situated inside the
deep valleys of the mountain, win over the moon also in their coolness, because of the lakes where the
winds move about with the cool water drops also. (Moonlight is not moist; but winds carry water drops.)
(These villages are like the parts of ChandraLoka brought down to earth.
The mountains are filled with countless waterfalls making beautiful music.
The trees and creepers grow so tall that the forests have canopies of flowers covering the land. ‘Saala trees’
grow even taller and clouds are hanging from them like decorations.
How wondrous the sight is!)
कू जन्निर्जरवारयः परिसरत्प्रोन्निद्रतालद्रुमा हेलोल्लासितपुष्पपल्लववलद्वल्लीवितानाम्बराः
पर्यन्तोन्नतसाललम्बिजलदा रम्या गिरिग्रामकाश्चन्द्राश्वत्थमितावनिं शशिपुरस्योद्यानभागा इव।
The waters falling in the waterfalls make a pleasant sound. The Taala trees move lightly lolling in the wind.
The randomly grown flowers and leaves cover the creepers which create canopies in the sky.
The clouds look beautiful, as they hang about in the tall Saala trees at the outskirts.
These hill-villages have turned the place into ‘Chandraashvattha’ (Ashvatta which oozes out the nectar of the
moon), and are like the parts of ChandraLoka garden.
(Mountains usually have moist weather only.
The clouds frequent their peaks and hang about also in the valleys, producing random showers unexpectedly.
The peacocks never stop their dancing since there is no dearth of dark clouds with flashes of lightning.
As they dance wildly, their colourful feathers get loosened and float all over the place.
From above, the valleys where the hamlets are built look as if they are covered by the flying moon-gems.
What need is there for precious stones in the lap of nature!?)
आसन्नपीतघनघर्घरमेघनादनृत्यच्छिखण्डिनवताण्डवविप्रकीर्णैः
ग्रामाः कलापिकु लकोमलबर्हखण्डैः प्रोड्डीनचन्द्रमणिप्रकरा जयन्ति।
When the ‘dense clouds’ thunder aloud with ‘yellow flashes of lightning’, the peacocks dance wildly.
The soft feathers from their plumage get loosened and float about.
The villages appear as if covered by flying moon-gems; and win over everything by their beauty.

पार्श्वस्थचारुशशिमण्डलमण्डनेषु विश्रान्तवारिगुरुवारिदवारणेषु
ग्रामेषु या गिरितटेषु विलासलक्ष्मी राज्येषु सा विभववत्सु कु तो विरिञ्चेः।
The ‘Beauty goddess’ resides only in the villages and mountain slopes, where one side is ornamented by the
beautiful sphere of moon; and on another side are resting the huge dark water-filled cloud-elephants.
How can she (excellence in beauty) be found in the rich kingdoms (overflowing with wealth and riches) of
the Creator even?

स्वामोदनन्दनवनान्तरसुन्दरेषु संतानकस्तबकहासिनिकु ञ्जके षु

उन्निद्रमन्द्रमधुपाकु लपारिभद्रसान्द्रद्रुमेष्वभिरमे गिरिगह्वरेषु।
I enjoy the deep valleys of the hills, which are beautiful like the interiors of Nandana garden (of Indra) filled
with fragrance; with bowers smiling with the clusters of Kalpa (Santaanaka) flowers; with dense groves of
tall pines; and the low humming sound of honey bees resting on freshly blossomed flowers.

हरिणीरावरम्येषु हारिहारीतहारिषु गिरिग्रामेषु पुष्पेषु पुरेष्विव रतिर्नृणाम्।

In the ‘hill villages’ filled with the pleasant cries of female deer, in the enchanting green colour of the green
birds; men get attracted as if with the ‘cities of Manmatha’ filled with flower arrows (of love).

WATERFALLS ARE LIKE THE CRYSTAL PILLARS

स्फाटिकस्थम्भसम्भाररम्यनिर्झरवारिणि नृत्यन्त्येताः शिखण्डिन्यः पश्यास्मिन् ग्रामगह्वरे।

Look! In this village situated inside the deep valleys of the hill, the peacocks are dancing near the water falls,
which are so beautiful and transparent, as if they are the materials used for making crystal pillars.

शिखण्डिन्यो विलासिन्यः पुष्पभारनता लताः अत्र नृत्यन्ति कु ञ्जेषु रणनिर्झरपुष्करे।

Peacocks, playful girls, creepers weighed by flowers; all these dance here in these bowers accompanied by
the delightful music produced by the waterfalls.

हारीतहारिहरितोपवनद्रुमासु वापीप्रमाणरणितामलकाकलीषु
ग्रामस्थलीषु गिरिगह्वरगोपितासु मन्ये मुदैष रमते स्वरसेन कामः।
I believe, ‘Kaama’ (Manmatha) is overjoyed and enjoys his own beauty, in the trees of the gardens attractive
by the green birds; in the high pitched sharp shrieks (of birds) filling the whole pond; in the village areas
concealed inside the deep mountain valleys.

THE CLOUD
THE CLOUD/THE COMPASSIONATE ONE
श्रीमद्दृत्तमहाशयातपहरप्रोच्चैर्गभीराकृ ते भूभृन्मूर्धसु भूषणं भवसि भो भूमे रसैकास्पदं
एतत्तु क्षपयेन्मनांसि यदिदं मेघ त्वया वर्षता हर्षादूषरपल्लवस्थलतरुष्वम्भोविभागक्रमः।
(Hey noble ones with compassion! Learn to be discreet!)
Hey you cloud! You follow a noble path (of doing good things to others)!
You are magnanimous in nature (by maintaining the world through rains).
You have a profound form which is at heights and removes the heat of the sun.
You become an ornament on the head of the mountains.
Hey! You alone are the one who is the cause of the prosperous nature of earth.
However, your method of dividing waters hurts the minds of the good men, that when you pour down rains
so happily, you offer your waters to all the saline, marshy, worthless thorny trees too.
Hey cloud! (Learn to be discreet!)

THE CLOUD/THE HYPOCRITE

नित्यं स्नासि सुतीर्थवारिविसरैरुर्च्चैःपदस्थोऽम्बुदः शुद्दः सन्विपिनावनौ निवससि प्रारब्धमौनव्रतः
रिक्तस्याप्यतिकान्तिरेव भवतः कायाश्रया लक्ष्यते प्रोत्थायाशनिमातनोषि किमिदं तुच्छं तवाचेष्टितम्।
Hey you cloud! Daily you bathe in the holy oceans and rivers spread out with waters (bathe in holy waters).
You stay at a high place and offer water to all (do charity).
Appearing as very pure, you reside in the wood-lands taking recourse to the practice of silence (observe
vows). Though empty of waters, the white shine (on the surface) alone belongs to your body.
You rise up and throw away flashes of lightning with harsh noise.
What is this lowly act of yours (which does not behove you at all)?
(Though you lack sincerity, you appear on the outside as a person of purity.
Yet you are rude-mouthed and get irritated easily.)

BAD COMPANY
(Bad company affects even a good person. Water is white and transparent; yet, when it seeks the company of
a bad cloud, it also becomes black like the dark cloud.)
वस्त्वस्थानगतं सर्वं शुभमप्यशुभं भवेत्दुर्मेघं स्थानमासाद्य वारि त्वसिततां गतम्।
Even an auspicious object placed in an unsuitable place will turn inauspicious.
The (white) water reaches the bad cloud and loses its whiteness.

RICH CLOUDS AND POOR PLANTS

अहो नु मेघेन जलं विमुक्तमहो नु तोयेन विपूरिता भूः।अहो नु भूमौ परिपोषितश्च जलैर्धनाढ्यैः प्रणयीव दीनः।
Aha! The water has been released by the cloud. Aha! The earth is covered by waters. Aha! The plants and
trees have been made to rejoice by the waters, like a favoured poor man by those who possess wealth.
(Rare indeed that a rich person p[arts with his wealth to help the poor!)

WHO FARES WORSE, THE DOG OR HUMAN?

नैर्घृण्यमस्थैर्यमथाशुचित्वं रथ्याचरत्वं परिकु त्सितत्वं

श्वभ्यो गृहीतं किमु नाम मूर्खैर्मूर्खेभ्य एवाथ शुना न जाने।
Cruelty, unstable nature, unclean habits, wandering on streets, disgusting conduct of all sorts!
Were these qualities taken from the dogs by the fools or did the dogs borrowed them from these idiots, I do
not understand! (Do dogs imitate these human-shaped dogs, or do these fools copy the behaviour of the
dogs and act like the dogs?)

गुणैः कतिपयैरेव बहुदोषोऽपि कस्यचित् उपादेयो भवत्येव शौर्यसंतोषभक्तिभिः।

Though endowed with many faults, sometimes, the fools (behaving like dogs) also become accepted by a
master as useful. just with a handful of good qualities (that belong to dogs) like valour, cheerfulness and
devotion.
उन्मत्तमत्तपतनोन्मुखधावमानमानाधिकान्विषयवीथिषु मुक्तमूर्तिः
यन्मन्यते तृणलवाग्र विलोकयेच्छासत्वं जडत्वमुत वास्य विचार्यतां तत्।
Hey (worthless) edge piece of the grass (which can hold on to nothing worthwhile)!
Look at these ignorant fools who act insane by consuming some drug-containing herbs; who are intoxicated
by liquors and other alcoholic drinks; who stumble and fall at every step; who run here and there as if
possessed by spirits; who conduct themselves with excessive self-conceit and ego; who freely move along
the paths of pleasures without shame or self-control.
Hey edge piece of grass! Analyse whether these qualities are based only on vile desires (like dogs) or, are
they just inert-states (making these fools worse than the grass pieces)?!
(A man given to consuming intoxicating herbs and drinks has no control over his mind or actions. He hurts
himself and others also in the society.
Should he be considered as some dog-like creature which wanders about without any purpose or control; or
should he be considered as worse than even the edge-point of that grass, which at least has growth as its
purpose?!)

कोलाहलः समानेऽपि तिर्यक्त्वेऽक्षुब्धमानसैः अन्यथा सह्यते सिंहैर्मीलितैरन्यथा श्वभिः।

Though the loud thundering noise of the clouds is the same for all the animals; the ‘lions with undisturbed
minds’ close their eyes and react to it in a different way; the dogs on the other hand, with disturbed minds
also close their eyes and react to it in a completely different manner.
(Lion is not bothered by the sound at all; it ignores the thundering sound and closes its eyes; but the dog gets
frightened and closes its eyes in fear.
A wise man never feels anxious about anything. The fool is afraid of his own shadow!)

नित्याशुचे प्रियजने भषणैकनिष्ट रथ्यान्तरभ्रमणनीतसमस्तकाल

कौलेयकाशयसमानतयैव मन्ये मूर्खेण के नचिदहो बत शिक्षितोसि।
(Hey dog!) You are always dirty; are ready to bark at people who look at you kindly also; you spend all your
time in just roaming in the streets without any purpose.
Hey Kauleyaka (Dog of noble birth)!
Alas! Because of finding an equal mind, I believe that some fool must have taught you all this!
(There are people who carry dirty minds inside a well-dressed body; rudely react to elders and well-wishers;
waste their time in worthless entertainments.
May be the dog learnt all these bad qualities from these men only!
Yet, why blame the dog, when some humans outdo it by behaving in the worst possible manner?)

नित्यं सर्वं जगदसदृशं कु र्वतोच्चैर्विधात्रा दौहित्रेऽस्मिन्छु नि समदृशे निर्मितं सर्वमेव।

वासोऽमेध्यावकरकु हरे भोजनं गूथपूयं सर्वालोके कु रतिकु रतिः सर्वनिन्द्यं शरीरम्।
The Creator always makes everything different in higher beings (as per their action-results).
However, he has made all the qualities equally despicable, in this dog species which has descended from his
daughter Saramaa (female dog belonging to DevaLoka).
The dog lives inside a hole dug by itself on the dirty ground. Its food is feces and purulent matter.
With uncontrolled mating desire, it mates in a disgusting way in front of all the people.
It has a body blamed by all (as inauspicious).

त्वत्तः कोऽधम इत्युदीरितवते श्वोवाच हासान्वितं मत्तो मौर्ख्यममेध्यमान्ध्यमशुभं यः सेवते सोधिकः

शौर्यं भक्तिरकृ त्रिमा धृतिरिति श्रीमान् गुणो योस्ति मे मूर्खादेष गुणः प्रयत्ननिचयैरन्विष्य नो लभ्यते।
‘Who is worse than you?’ When questioned like this, the dog smiled and said;‘He who imitates my qualities
of foolishness; desire for impure things; blindly acting without thinking; seeking of inauspicious things;’ he
is worse than me. The good qualities which I have, like bravery, uncorrupted loyalty, self-command etc the
fool does not get them, even if he makes heaps of efforts. (So alone, he is to be considered as worse.)

भुङ्ग्क्ते ऽमेध्यममेध्य एव रमते नित्यं महावस्करे तूष्णीमत्ति सचेतनं कृ तरतिर्निश्चेतनं कृ न्तति

सर्वैरेत्य रते शुनीविवलिते लोष्टैर्जनैस्ताड्यते धात्रा खेलसमन्वितस्थितिरलं लोके कृ तो नेश्वरः।
Dog eats dirty things; enjoys always staying in dirty places. It eats feces and other filthy stuff without bother.
It mates consciously; but bites everything live or dead acting inert.
Mating in front of all, and stuck with the bitch, it gets hit with stones by all.
The creator has made this dog species (or the human with such qualities) in this world, as a creature passing
its life in wasteful activities only, without any control.
 CROW

लिङ्गस्योर्ध्वं रटत्काक आत्मानं दर्शयत्ययं सर्वाधःपातकोत्तुङ्गगतं पश्यत मामिति।

Hey Kaaka! You are crowing aloud sitting above the Linga and present yourself (proudly) saying as it were,
“Among all the downward leading things, I have reached the height and will get the offerings done to Shiva.
Look at me who is a crow and yet better than you all.”
(Even a crow which eats the food offered to Shiva is in a higher state of merit, than the lowly humans who
never act with devotion to Shiva.)

CROW AND THE SWAN/IGNORANT AND THE KNOWER

काकक कटु कल्कारव कवलितगुणकर्दमे भ्रमन्सरसि अन्तरयसि मधुपरवं यदतो मे शिरसि फलभूतः।
(An ordinary man can pretend to be a Knower and try to fool others; but he will lead his followers towards
harm only, since he never experiences the ‘State of Self’; and has only book-knowledge.)
Hey Kaakaka (horrible crow with harsh sounds)!
You are crowing with harsh sounds and have false pride. You have swallowed up all the good qualities of
the swans. You wallow in the slushy parts of the lake (pretending to be a swan).
You conceal the silly prattle of the drunkards in you cries, which has now yielded a fruit on my head.
(You stupid crow! What a harsh noise you make!
You have observed swans and other good birds; and are imitating their behaviour in the slushy shallow parts
of the lake, since you cannot swim like them in real waters.
Your harsh cries actually are like the loud prattles made by drunkards.
All this pretence has not made you into a swan; but has brought a headache to me!)

कवलयति नरकनिकरं परिहरति मृणालिकां ध्वाङ्क्षः यदतोऽस्तु मा स्मयस्ते स्वभ्यस्तं सर्वदा स्वदते।
The ‘crooked eyed crow’ eats so many horrible things; and avoids the lotus-stalk which the swans consume.
Let this fact not be a cause of surprise. Because of long habit, it can relish only the dirty food.
(Those who are after sense pleasures and stay attached to families and relatives, can never know the bliss of
a Knower who has developed dispassion and desirelessness.)

विविधवनकु सुमके सरधवलवपुर्हंस इव दृष्टः काकः कृ मिकु लकवलं क्लिन्नमथो कवलयन् ज्ञातः।
(How do you find the difference between a crow and a swan?)
Covered by the pollen of various forest flowers and thus looking white, the crow was seen as a swan.
When it started pecking the rotted worms, it was understood as what it really was.
(A fake Knower may shine with flowery speeches and look attractive with his ever-gracious smile; but when
he loses control and pounces over pleasures, he is what he is; a cheat and a scoundrel.)
तुल्यवर्णच्छदैः कृ ष्णः संगतैः किल कोकिलैः के न विज्ञायते काकः स्वयं यदि न भाषते।
Staying in the company of cuckoo birds because of the same black colour (and mistaken as a cuckoo) how
can the crow be identified, if it does not open its mouth by itself?
(If a fool who pretends scholarliness is clever enough to remain quiet in an assembly of the real scholars,
how can you identify him? Very difficult!
There is a word called ‘Vyaakarana-KhaSoochi’ in Sanskrit. When a person who does not know any
grammar as such is questioned about any grammar point, he will just look up at the sky in a profound
manner and stay silent as if he is lost in some great thought.
That is how the fake Knowers also behave. They are called ‘Mithyaachaaris’ in Geetaa.)

अरण्यान्या मृदः स्थाणौ स्थितः काको निरीक्षते चैत्याद्दशदिशश्चोरो निशि सुप्ते जनो यथा।
In a huge jungle, staying on a muddy stump of a tree, the crow looks all around; like a thief climbing on to a
lone tree that is growing on a moun, to see in all the ten directions, when all the people are asleep.
(What does a fake Knower’s thoughts are like, when he is alone?
He calculates which one among his fan-crowd is gullible enough to be looted and what method he should
use to fool that person. He is no less cunning than the above mentioned crow which tries to grab some
unwary small animals; or the thief who is planning to rob a house where the house-members are asleep.)
सरभससारसविदलत्पुष्करमकरन्दसुन्दरे सरसि कथमिह विहरति काकः स्फु रदवकरनिकरधूसरस्कन्धः।
How is it, that this (dirty) crow with its shoulders covered by heaps of dust brought in by the wind, is moving
about, in this beautiful lake where the Saarasa birds break open the lotus to get at the honey within?!
(What is a fool doing in the assembly of the learned?)

हा कष्टमिष्टवपुषि स्फु टपुण्डरीककोशे कषाहननयोग्यमुखः पिशाचः

पश्यैष काक उपविश्य कु पल्वलेऽस्मिन् लीलाः करोति विविधाः सह राजहम्सैः।
Ah, the horror of it all!
In this ‘store house of bloomed white lotuses’ (lotus lake or the assembly of the noble) which are favoured
by the royal swans (that consume only lotus-stalks or wisdom-talks), look at this crow that is like a meat-
consuming vampire (relishing lowly pleasures), with a face that needs whipping (for its deceitful acts),
sitting in this muddy puddle (shallow waters of shallow words, and imitating the actions of royal swans (as
if equal to them)!
(Hey wicked crow! You do not have one commendable quality even! How dare you pretend to be a swan
amongst the crowd of swans?)

हे काक कर्क शरव क्रकचैकचिह्न तादृक्स्वशङ्कनमपि क्व नु तेऽद्य यातं

कस्मादनर्थकमिदं पिकपाकमेकपुत्राशया तदपि ते ह्युपहाससिद्ध्यै।
Hey Kaaka! Your cry is extremely harsh; and can have only the ‘saw’ as your emblem. (You make very
harsh sound.) You (cry continuously and) call your own clan of birds so that the food does not get consumed
by other birds who are not of your clan. Why have you not lost that (selfish) habit even today?(You are
selfish also!) Wanting your own son to live, (believing him to be your off-spring) why do you nourish the
child of a cuckoo bird wastefully? Even this becomes a topic of ridicule by others! (You are stupid also!)

(A man goes to a lotus pond to enjoy the sight of swans. There comes a crow; sits on some branch nearby
and starts crying harshly without a break. The tormented man laments like this.)
आलोक्य पङ्कजवने सविलासवन्तं काकं कलङ्कसदृशं भृशमारटन्तं
हा कष्टशब्दशतनष्टविचेष्टितो यो नो रोदिति क्रकचेन विदार्यतां सः।
Seeing this happy crow in the lotus forest, who is like a taint on that place, and who is continuously giving
out harsh cries in abundance, alas, if anyone does not cry in agony unable to do anything, with his mind
blasted by hundreds of such harsh sounds, then, better slice him that (inert) person into many pieces, with a
saw of harsh words! (If an idiot is blabbering nonsense in the assembly of the learned, and the learned do not
chide him, because that fool is wealthy and rich, then it is the learned who are to be blamed for bearing with
him.)
ASSEMBLY OF THE WICKED AND FOOLISH

विशरारुशरारुमये बकमद्गुघने च पल्वले चपलाः स्युर्यदि कौशिककाकास्तत्स्यादेषा समन्विता गोष्टी।

In the muddy pools abided by the frail and the violent, and densely populated by the cranes and the diving
birds; if the ill-mannered owls and crows (hostile birds) also join up, then the assembly is complete with
suitable characters. (There will no dearth of fights and shouts, and nonsensical talks!)

CUCKOO BIRD AND THE CROW

A LEARNED PERSON (CUCKOO) IN THE ASSEMBLY OF FOOLS (CROWS)

कोकिलः काकसंघातैः समवर्णाननाकृ तिः गदितैर्व्यक्ततामेति सभायामिव पण्डितः।
The cuckoo bird with the same colour and face of the crows, when in the company of the crows, shows its
true nature when it speaks out, like a well-learned person in an assembly.
(It is well-said; the crow is black; cuckoo is also black; but when the spring arrives, crow is crow and the
cuckoo is the cuckoo.)

A NOBLE ONE NEVER HURTS ANYONE INTENTIONALLY

मृदुकु सुमाङ्कु रदलनं सोढु मलं कोकिलस्य कु सुमलता, न तु कङ्कगृध्रमद्गुकबककु क्कु टवायसादीनाम्।
The creeper with the soft flower can bear the breaking of its tiny flower bud by the cuckoo bird; but not a
mistake (wanton destruction) as done by herons, vultures, Madgu birds, cranes, cocks and crows.
(It does not matter much if a good person commits some light mistake and unintentionally hurst some one;
but the wicked exist only as bundle of sins !How can they be forgiven?)

DO NOT INSTRUCT KNOWLEDGE TO THE UNWORTHY

श्रोत्रोत्सवं तव कलं कलकण्ठ कोऽत्र नादं शृणोति रतिविग्रहसंधिदूतं
काकै रुलूककलहैरिह गुल्मके षु क्रें कारघर्घररवैः श्रुतिरागतास्तम्।
Hey Kokila! Indeed you have a very melodious voice! It is a festival to the ears!
You of course, act also as a good messenger when the lovers are in a tiff and have to be united.
But who will hear your singing voice here (and appreciate), when the ears have lost their power of hearing,
due to the harsh and piercing sounds of the fighting crows and owls, inside the thick clusters of trees.
(Hey learned man! Do not waste you talent in teaching the unworthy.
When you are living amidst fools, do not sing and get stoned by them.
Here the only noise that can be heard is the harsh sound of fights and arguments.
The people around are all buried inside the dark forest of ignorance.
These people are not after truth; but are intent on presenting their wrong theories.
Do not speak any sensible to thing to them. They will not appreciate you.)

STORY OF A YOUNG CUCKOO BIRD (AND ITS IDIOT COMPANION)

वाचाकोमलया सुकोकिलशिशुः कल्याणकल्पां कथां सर्वावर्जनमार्जवेन कु रुते यावत्पुरो रागिणां
तावन्मत्तनयोऽयमित्यविरतं द्रांकारभीमारवैर्ध्वाङ्क्षेणोपवने निपत्य नभसः सर्वे कृ ता नीरसाः।
The nice little baby cuckoo bird, with its soft and tender voice, is telling the story of a great festival with its
charming simplicity, in front of the lovers and entertaining them (is singing melodiously). At that time,
everyone were made to lose their happy mood by the crow suddenly jumping inside the garden from the sky,
with its non-stop harsh crying and loud shrieking, proclaiming aloud, ‘this is my son (brought up by me)’.

ADVICE TO A CUCKOO (LEARNED MAN) WHICH (WHO) SINGS IN THE WRONG SEASON (TALKS TO FOOLS)
किं किं कोकिल कू जसि द्रुतरवं हर्षात्समुल्लासितं, ग्रीवाकोटरतः प्रवेशय, पुनर्मा भूच्चिरं ते भ्रमः,
उद्दामैः कु सुमैर्निरन्तरतरं नेदं मधोर्जृम्भितं हेमन्तेन कृ तास्तुषारनिकरैः शुष्का अमी पादपाः।
Hey Kokila, what for are you cooing like this expressing your delight through your hastily coming out cries?
Turn it back from the neck to inside. Do not hold this delusion for long.
This is not the garden (world) filled densely by flowers (people eager to learn knowledge) as it happens in
spring (Satyuga); but these are dry trees (idiot brains) covered by heaps of snow (drowned in ignorance) as it
happens in snow-season (KaliYuga).
A YOUNG WOMAN IN LOVE ADMONISHES THE CUCKOO BIRD
कू जत्कोकिल कोमलं कलरवैर्नित्यं प्रशस्ताकृ ते के नेदं बत शिक्षितोसि वचनं दुःखप्रदं दुर्भगं
चैत्रे चित्रनवाङ्कु रे विरहिणी वक्ति त्वया यात्मनः कस्यायं मधुरित्यतस्तव तवेत्युक्तं त्वरोच्चैस्तरोः।
In the Chaitra month when variegated sprouts appear on the trees, the young woman separated from her
lover says like this; Hey Kokila bird cooing softly!
You are commended for your cries always! (You are not worth it!)
By whom have you been taught to say such words which bring pain, and are untrue?
When questioned (by me) ‘For which person this Madhu (joy/honey) is?’ you reply quickly from the tree
the words ‘tava’ ‘tava’ (yours yours)
(What you say is not right!
Where do I have the joy or the honey of the company of my lover?
You must sing ‘mama’ ‘mama’ (mine, mine)! You alone are happy with your companion; not me!)

A NOBLE MAN IS RECOGNIZED BY HIS NOBLE CONDUCT EVEN IF SILENT

मौनस्पन्दविहारवर्णवपुषां साम्येऽपि काकव्रजेऽकाकः कोकिल एष कान्तिरुचिरो दूरात्परिज्ञायते
मध्ये मूर्खजनस्य पण्डित इव स्वाकारभव्यक्रियः सर्वो हि प्रथिमानमेति सदृशस्वान्तश्चमत्कारतः।
In the group of crows, a Kokila bird gets recognized even from far, though it looks similar in colour, body
shape and the silent movements of the wings (because of the difference in conduct).
A scholar (of noble conduct) gets recognized from among foolish people, and gets commended by his own
uniqueness, though all those with him are of the same actions and looks (but are ill-mannered).

HEY SCHOLAR! HIDE AWAY FROM THE CROWD OF FOOLS!

भ्रातः कोकिल कू जितैरलमलं, नायात्यनर्घ्यो गुणस्तूष्णीमास्व विशीर्णपर्णपटलच्छन्ने क्वचित्कोटरे।
उद्धामद्रुमकन्दरे कटु रटत्काकावलीसंकु लः कालोऽयं शिशिरस्य संप्रति सखे नायं वसंतोत्सवः।
Brother Kokila! Enough enough of your singing!! No great achievement is going to be there for you!
Remain silent, in some hollow nest concealed by the dried up leaf-screens, inside some hollow of a tall tree.
This is a crowd of crows with harsh shrieks.
This is the cold season now. Friend, this is not the time of spring festival!
(If you are in the country of fools, do not reveal your talent, lest you be stoned by those non-appreciating
minds. Hide off and never show yourself out.
Wait for the spring season, when your singing will be appreciated by one and all.)

A MAN OF LEARNING SHINES EVERYWHERE

चित्रं मातरमेष कोकिलशिशुः संत्यज्य काकीं गतः, सैषैनं तुदतीति यावदहमप्याचिन्तयामि क्षणं
तावत्सोऽपि तथाशु मातृसदृशं श्लिष्टो रसाद्वर्धितुं यामायाति दिशं स्वभावसुभगः सैवास्य माहात्म्यदा।
Strange, that this Kokila baby has left its mother and gone to the female crow.
When I think at that moment, that she is going to hurt him, then she also like a mother embraces him and is
prepared to raise him up with love.
A naturally pleasing man, in whatever direction he goes, there and all his charm of nobility gets him
whatever is needed.
 PART FOUR

अनुचरा ऊचुः
King’s followers spoke

BEAUTY OF THE LOTUS LAKE

SERVANT OF MANMATHA
पश्याद्रिसानाविव बिम्बितं खं पुरःसरो मारपुरःसरो यः
कह्वारपद्मोत्पलजालनालललद्विचित्रारवपक्षिवीतम्।
Look at this lake in front in the mountain summit, in which the sky is getting reflected on it (because of its
pristine nature.) It is like the most devoted servant of Manmatha (attractive to the lovers).
It is filled out with birds making weird cries gracefully going after the stalks of white and red lotuses.

BRAHMAA’S ABODE
विकासितोद्दण्डसहस्रपत्रकोशस्थलोद्धुरराजहंसं
पीठद्विरेफद्विजलोकजुष्टं भुवीव गेहं कमलासनस्य।
The royal swans surrounded by the bees and the birds (Dvija) alike, enjoy the beauty of the fully bloomed
‘thousand petal lotuses’ rising from the stalks.
It looks like the ‘house of Brahmaa’ that has appeared on this earth; where Brahmaa is seated on the seat of
thousand petal lotus surrounded by the Brahmins (Dvija).

BEAUTIFUL LAKE THAT HOLDS THE SKY

आकीर्णसीकरकरालदिगन्तराले फु ल्लोत्पलाब्जपटलोदररेणुगौरं
आमोदमत्तमधुपद्विजगीतिगीतं यातं वितानकमिवाम्बरगं वहन्तम्।
The ends of the directions are covered by the water-sprays and are very cold.
The surrounding area looks white by the screen of pollen rising from the fully bloomed lotuses.
The place is filled with the songs of the bees and the birds intoxicated by the sweet fragrance.
It has become a roof as it were by holding the sky on it (as a reflection).

THE VARIED LOOKS OF THE LAKE

क्वचित्तरत्तारतरङ्गभङ्गं क्वचिद्विषद्भूरिविराविभृङ्गं
क्वचिद्गभीरामलवारिसुप्तं क्वचिद्सरोजोज्ज्वलपुष्पगुप्तम्।
Sometimes the waves move lightly (by the wind).
Sometimes the bees make a lot of noise in enmity towards each other, maddened by drinking honey.
Sometimes with the waters staying unmoved, the lake looks as if it is in profound sleep.
Sometimes it is hidden completely by the bright lotus flowers.

THE SKY AND THE EARTH ARE JOINED AS ONE

कणाणुमुक्ताजलतापटालं तीरेषु सिम्हे सुलतासुटालं
तरङ्गनिर्धूतशिलोग्रकच्छं महीतलाकाशमनन्तकच्छम्।
With the spray of water drops looking like pearls, it removes the heat.
The creepers hang from the edge of the trees till the water-surface, thus blocking the lions coming to the
bank. The surrounding areas with rocks are moist by getting washed by the waves. (Because of the clouds
hanging about,) the earth and the sky have become single endless water-place.

THE LAKE LOOKS LIKE A DARK CLOUD WITH LIGHTING

तडित्प्रकाशोदरमस्यमेघनुन्नाब्जजातोत्थरजःप्रभाभिः
पृषद्भरध्वान्तमयैकदेशं सन्ध्याम्बराभोगमिवाप्रकाशम्।
Due to the shine of the pollen rising from the lotuses, it looks as if it has kept the lightning in its belly, after
dispelling the cloud (and it has become a cloud by itself). Dense water drops fill the place and make it appear
dark(like a cloud); so it is without brightness and looks like the (cloudy) evening sky.
LAKE IS LIKE THE AUTUMN NIGHT SKY
वातावकीर्णशरदम्बुदखण्डखण्डं व्योमेव के वलसमीरणमावृताङ्गं
हंसैर्लसद्बिसलताकवलालसांसैः कालेन संचयकृ तैरिव चन्द्रबिम्बैः।
The lake shines like a ‘single piece of autumn cloud’ made of many pieces of autumn clouds that are pushed
to one corner by the winds.
(Where is this cloud? In the sky!)
All over its body, it has only beauty set in motion (KevalaSameeranam), like the empty sky filled with air
(KevalaSameeranam).
Swans are carrying tiny bits of lotus stalks to their young ones, and are slightly tired in their shoulders and
are floating very slowly) (like the white autumn clouds).
(Where is the moon?)
Th lake (reflects the moon in each water drop) and so looks as if covered by all the moon-discs collected in
course of time as it were.

THE SCREEN OF FLOWERS MOVING IN THE WAVES

(The lake is having a screen of flowers over its surface.
How? Because of the wind!
The wind is blowing very slowly over the lake because it is laden with the honey and fragrance of the
lotuses. Heavy with the load, it falls on the wet mud on the bank, with sudden noise; the birds sitting on the
creepers rise up suddenly; and all the flowers from the creepers fall into the lake, thus creating a screen of
flowers over it.)
आमोदमन्दमकरन्दकरालवातव्याधूतपङ्कपुटपाटनपाटवेन
उद्यन्महापटपटा वयतीव लेखा क्षुभ्यत्खगाश्रितलतोञ्झितपुष्पवर्षम्।
‘The row of waves weaves a screen as it were of flowers’,when ‘the wind’ wet by the honey drops moves
slowly by the weight of the fragrance of the lotuses. As it blows on the wet mud around the lake, it breaks
the ground there with the loud noise ‘PataPata’, thus making the birds resting on the creepers rise up
suddenly with fluttering wings, which produces a shower of flowers from the creepers (into the lake).

THE LAKE RESEMBLES A KING

वेल्लन्महाकमलपल्लवतालवृन्तसंवीजितं वलितचामरचारुफे नं
राजायमानमलिकोकिलगीतगीतं सद्वृत्तपङ्कजलताललिताङ्गनौघं
भृङ्गाग्रभाजनमनोहरहारिगीतं राजीवरेणुरणकीर्णपिशङ्गतोयं
डिण्डीरपिण्डपरिपाण्डु रपुण्डरीकखण्डोपमण्डिततटोपवनावतंसम्।
The lake gets fanned by the ‘leaves of huge lotuses’ as if by the Taala fans, the beautiful foams looking like
chowries. It is served like a king by the songs sung by the bees and the cuckoo birds (acting as bards).
The ‘lotus creepers with their circling bodies’ (with good character) (Sadvrtta) move about charmingly like
the crowd of ‘ noble women attendants’.
The bees which occupy the foremost seats, sing pleasing songs (like the bards)
The waters look yellow by the scattered pollen of lotuses (like golden garment worn by the king).
It is decorated by the white lotuses which are white like the pieces of white foam bordered with the garden
(with flowers) on the bank (like a white crown made of pearl-lotus designs bordered by colourful precious
stones).

THE LAKE IS LIKE THE COMPANY OF THE GOOD

विविक्तहृदयाम्भोजं हृदयाह्लादनं परं रसवत्स्वादु भातीदं सरः सत्संगमोपमम्।
This lake shines like the ‘company of the good’ giving enjoyment of the best kind.
It has varieties of lotuses in its heart. (Good people are with many virtues.) It gives supreme bliss.

THE LAKE IS LIKE THE MIND OF THE KNOWER

बिम्बितेन मरुव्योम्ना भातीदं सौम्य निर्मलं शास्त्रार्थपरिणामेन महतामिव मानसम्।
Hey Saumya! By reflecting the desert-like sky (of cloudless autumn), (which is like the taintless
Chidaakaasha), this lake shines taintless like the minds of the great Knowers which have changed into ‘that’
(Brahman), which is pointed out by the scriptures.
THE LAKE BECOMES A SNOW-CLOUD IN SNOW-TIME
किं चिल्लक्ष्यमपश्यामं पृषत्परुषमारुतं हिमाभ्रमिव भातीदं सरः सरससारसम्।
When the winds are harsh with cold frozen water drops,we will see the lake not very clearly.
This lake will shine like a snow-cloud with its sporting Saarasa birds.

PERCEIVED IS THE BRAHMAN

यथेदं ब्रह्मणो दृश्यमविकारादि नेतरत् यथाम्बसि तरङ्गादि राजन्पृथगिव स्थितम्।
Whatever is perceived is nothing but the changeless Brahman.
Raajan! It stays as if separate like the waves etc in the lake-waters (as not different).

TURBULENT WAVES OF SAMSAARA-LAKE

आत्मनैवोह्यमानानां चक्रावर्तविधायिनां जडाशयानां विषमा हा कल्लोलपरम्परा।
Ha! The succession of these turbulent waves (of Samsaara) is indeed terrible!
They are cold (dull intellects); create whirlpools (of suffering through endless life-dreams); and are produced
by the waters themselves (Brahman risings as experiences).
(Ha! The Samsaara-waves which rise one after another as creations, are terrible indeed.
They are steeped in ignorance; produce succession of never ending life-experiences from which it is very
difficult to come out; they rise from Brahman itself by itself, as its very nature.)

SAME ESSENCE OF BRAHMAN IN ALL

कू पवापीसरोब्धीनां दृश्यते यादृगन्तरं नारीपुरुषतोयानां विज्ञेयं तादृगन्तरम्।
The difference seen in the waters of the well, pond, lake, and ocean should be understood as similar to the
difference seen in the women, men, and other forms.

LOTUSES AND JEEVAS

जन्तोरिवास्य मनसो जलजातिबन्धजीर्णस्य जर्जरदशालहरीभ्रमेण
आवर्तवृत्तिवलितान्यतिसंततानि को नाम संकलयितुं कमलानि शक्तः।
Who is capable of counting (JalaJaati) the water-born things (lotuses) in this lake, which rot staying in the
water always; which are shattered by the oncoming waves; which get hit by whirlpools repeatedly; which
produce more and more plants in succession?
(Who is capable of counting the (JalaJaati) water-born things (lotuses) in this lake, which is like the mind of
the ignorant Jeeva (JadaJaati)?
It is also worn out by the getting bound to different wombs through cherishing various Vaasanaas.
It is ever unstable and deluded by the shattering waves of sense-experiences.
It is always caught by the ‘rotating whirlpools of births and deaths’.
It also produces more and more seeds for future births and has many successions of lives.
Who can count the number of these ignorant (ignorant/desire-filled) (JadaJaati) Jeevas?)

A WISE MAN IN THE ASSEMBLY OF FOOLS

चित्रं विजृम्भितमहो जडसंगमस्य पद्मोपि यन्निजगुणानगुणानिवैषः
अन्तः प्रगोपयति कण्टतले निवेश्य सर्वस्य दर्शयति दुर्भगकण्टकौघम्।
Aha! It is a indeed a very strange conduct of the (beautiful) lotus!
Staying in the company of fools (cold water) (Jada), it hides all its good characters (fragrance, beauty, honey
etc) inside; keeps them all hidden inside its neck and stays like a bud; (closed mouth) and shows others the
ugly heap of thorny stems only (ignoring their presence) (to keep them away).

IGNORE THE STALKS (FAULTS) AND SEE ONLY THE LOTUS (VIRTUE)
सच्छिद्रैरदृढैः सूक्ष्मैर्गोपितैर्जाड्यसंयुतैः अनल्पैरपि निःसारैः पद्मस्येव गुणैरलम्।
Lotuses have enough virtues that one can easily ignore the ‘stalks’ that abound around it,which are porous,
unsteady, have no beauty, are feeble, hidden, and are thorny.

VIRTUES OF GREAT MEN OF NOBLE FAMILIES

महतां कु लपद्मानां गुणसौन्दर्यशालिनां प्रभावं नास्ति संख्यातुं वासुके रपि शक्तता।
Even Vaasuki (King of serpents) with his thousand hooded Shesha also, is not capable of counting the
excellent virtues of great Kula-lotuses (men who are adornment to their families because of their greatness))
which are beautiful with many good qualities like fragrance etc (who shine with virtues).

GODDESS OF BEAUTY ENHANCES HER OWN BEAUTY BY THE LOTUS

हरिवक्षोगता लक्ष्मीरपि शोभार्थमेव यत्बिभर्ति कमलं हस्ते कान्याशंसाधिका भवेत्।
Even Goddess Lakshmi who resides in the bosom of Vishnu, (and has nothing more to aspire for), holds the
lotus in her hand to increase her beauty. Who else deserves the praise here?

JEEVAS WITH LIKES AND DISLIKES

सितासिताभ्यां रूपाभ्यां कमलोत्पलखण्डयोः वैसादृश्यं भवेत्किं तु समा जडजडैतयोः।
The red and white lotuses, who have white and non-white forms (as the difference), are similar in their
foolishness by the contact of the cold water (Jada) (by liking and not liking the moon and the sun) (like the
religion-bound Jeevas getting addicted to deity images of their choice).

A LOTUS-FILLED LAKE IS BEAUTIFUL LIKE THAT OF A HAPPY YOUNG BRIDE

साम्यं न फु ल्लविपिनेन सरःसु याति व्योम्ना न तारकयुतेन न चेन्दुबिम्बैः
नृत्यद्वधूविहसिताननशोभयैति फु ल्लस्य पङ्कजवनस्य नवोदिता श्रीः।
The ‘beauty of the sight of freshly bloomed lotuses in the lake’ bears no comparison to the forest filled with
bloomed flowers; or to the moon discs along with its star companions in the sky; but is like the beauty of the
face of a dancing bride with the happy smile.

BEE/BHRNGA
JEEVANMUKTAS

येषां पुष्पलतास्वादैरनन्यमनसां गतं भृङ्गाणामायुरायामि त एव सुभगोत्तमाः।

Hey Good one! Those bees alone are the excellent ones, whose lives have extended by the enjoyment of the
flowers in the creepers and who have their minds fixed on that only.
(The Jeevas who conquer death by enjoying the nectar of Chit as their essence are indeed the excellent ones.
They take in the taste of all good scriptures and realize that which is pointed out by them. They have their
minds fixed on the Aatman only!)

चूतचारुचमत्कारं चञ्चरीकाश्चरन्ति ये त एव सचमत्करा इतरे जातिपूरणम्।

Those bees which taste the wondrous produce of the mango trees, they alone are wondrous; others are just
some numbers in the clan.
(The Jeevas who see the ‘perceived’ as the ‘wondrous shine of Chit’ are really wondrous and are to be
commended as excellent ones; rest of the Jeevas in the world, are just numbers to be counted.)

मत्ता मधुमदामोदैः पुष्करेषु रणन्ति ये तुष्टानामितरस्वादैर्भ्रमराणां हसन्ति ते।

Those bees which hum with intoxication by the fragrance rising from the lotus ponds, are laughing at the
other bees, who are happy by the honey of ordinary flowers.
(The Jeevas who in the state of Chit, enjoy the fragrance of Chit in all the lotus ponds of the ‘perceived’,
they laugh at the ignorant who feel happy by the day to day pleasures of the life.)

येनोषितं विरुतमुल्लसितं प्रसुप्तं पद्मोदरेषु शशिकोटरकोमलेषु

भृङ्गः स एष शिशिरे विरसेषु भावं कष्टं करिष्यति कथं तरुपुष्पके षु।
How can that bee, which resided, hummed, sported, and slept inside the ‘excellent hollows of lotuses’ stay
inside the honey-less flowers of the trees, at the winter time?
(How can that JeevanMukta, who resided, hummed, sported, and slept inside the ‘Hrdaya where Chit shines
as the lotus, with a mind oozing with the nectar of bliss; make himself get attracted towards
the bliss-less inert objects of the ‘perceived’ which are relished by the ignorant?)
(How can a man, who remains in the ‘blissful state of the Self’ though engaged in all the routine duties of
the world, ever be attracted to the inert objects of the ignorant world?)
अफु ल्लमल्लिकोद्दाममुकु लोपरि षट्पदः दृश्यते कालरुद्रेण शूले प्रोत इवान्धकः ।
The (six footed) bee looks like Andhaka demon nailed on the spear by KaalaRudra (Destruction deity),
when it is perched on the freshly formed spiky jasmine buds which have not yet bloomed.
(The bee is so greedy for honey, that it sits on the bud itself, waiting for it to bloom.
It looks as if it is nailed to a spear at that time; as if it is the ‘Jeeva blinded by ignorance’ that is getting
punished by the angry ‘Death’.
The ignorant Jeevas endowed with the six senses, seek the inert objects with the idea of extracting happiness
from them. They are unwary of the ‘Death’ standing behind them who has already pierced them with his
spear; because they have not conquered the death by seeking the real bliss of the Aatman.)

आस्वादयन्विविधपुष्पमधूनि भृङ्ग नित्यं भ्रमत्सकलशैललतागृहेषु

नाद्यापि तुष्यसि किमङ्ग दुराशयोऽसि मन्ये न सारमुपगच्छसि वा वनेभ्यः।
Hey bee, even after enjoying the honey of various flowers at all times, even after wandering in the creeper-
bowers of all the hills, are you not satisfied yet, dear fellow? I think that you must be greedy; or you do not
get any true joy in these forests!
(Hey Jeeva! You are trying to possess various objects; running after various types of pleasures; yet you do
not seem to have enough of them!
Are you filled with never ending desires; or is it that you do not get any pleasure out of any sense object?
Where is the true bliss for you, unless you find the honey within yourself?)

कमलकु लकवलकोविद गच्छ सरो मधुप, मा रूढं बदरदरीषु विदीर्णं देहं कु रु कण्टकक्रकचैः।
Hey you bee, you are talented in extracting the honey of lotus flowers. Go to the lotus-lake only.
Do not wound your body nourished by the lotus honey, in the Badara groves filled with thorny saws.
(Hey Jeeva! You have got the ability to extract the knowledge from the truly realized Knowers. After
obtaining the knowledge from them, do not again revert back to the company of the foolish scholars whose
guidance will bring harm to you.)

अतसीकु सुमे कु वलयदलवलये विकसिते च तापिच्छे परभागमेहि मधुना तासु विसदृशीव पण्डितः पुरुषः।
(Hey black bee!) When not getting the honey of the lotuses, then spend that part of your life by the honey
obtained in the blue ‘Atasi flowers’, inside the ‘safety of the blue water lily petals’ or in the ‘bloomed
Tamaala trees’(camouflaged in their dark colours), like any learned man does, when he does not have
suitable company.
(Hey Jeeva! If you do not find realized Knowers, or suitable company with like minds, then take recourse to
great texts which explain Knowledge like Vaasishtam, stay in solitude; do Vichaara of the same repeatedly,
till you gain the state of the Self.)

SWAN/HAMSA

BRAHMAA’S WORLD
पश्यैषा नाभिनलिनीके सरैः पालिता श्रिया हंसमालामलावल्ली सामगायनकू जिता।
Look at this ‘garland of swans’ moving gracefully like a ‘taintless creeper,’ singing the ‘Saama’ as it were
in a deep voice, with the ‘beauty’ nourished by the pollen of the lotuses that grow at the centre of the lake.
(Look at this garland of swans moving gracefully like a taintless creeper, in Brahmaa’s world
singing the Saama in a deep voice, nourished by Goddess Lakshmi by feeding them the pollen of Vishnu’s
navel lotus.)
(Look at the group of Knowers singing Saama-Gaana of Brahman-knowledge in Brahmaa’s world; they are
cared for by Goddess Lakshmi herself by allowing them to seek instructions from Lord Naaraayana.)
INFATUATION FOR THE WOMAN
दोलाकमलनीडस्थां दृष्ट्वा खे प्रतिबिम्बितां हम्सो हम्सीमनुसरन्मण्डले नेह चेतति
माभूत्कस्यचिदेवैषा राजन्व्यसनिता भृशं पश्यैतां बिम्बितां हम्सो हम्सीमनुसरन्मृतः।
The male swan (cob) is looking for the female swan (pen) in the lake surroundings.
She is (resting) inside the swinging nest of lotuses.
Her reflection in the transparent waters gets seen by the male swan.
(He believes that she has sunk inside the waters.) He falls faint (with his heart broken.)
Raajan! Let this type of infatuation be never there.
Look here! This male swan followed the reflection of the female swan and died (without proper reasoning
capacity).
(The ignorant are punished by their ignorance itself and suffer because of attachment to family and wealth.)

ROYAL SWAN AND THE ORDINARY CRANE/ THE TRUE KNOWER AND THE PRETENSE KNOWER

(A Knower is known as a ParamaHamsa, which has the capacity to suck only the milk out of the milk
diluted with water. So also a Knower experiences the Chit alone in the perceived world.)

CRANE CAN NEVER BECOME A SWAN

हेलया राजहम्सेन यत्कृ तं कलकू जितं न तद्वर्षशतेनापि जानात्याशिक्षितुं बकः।
This melodious cry of the RaajaHamsa rises from it casually without any effort; such a natural singing
cannot be learnt by a crane, even in hundred years.

JUST BY IMITATING A KNOWER, A FAKE-KNOWER CANNOT BECOME A TRUE KNOWER

समानेष्वाकराकारजातिचेष्टाशनादिषु हम्सस्य राजहम्सस्य दूरमत्यन्तमन्तरम्।
The ordinary swan and the RaajaHamsa, though they have same abodes, same forms, belong to same
species, have same actions and same way of consuming food, the difference is quite marked.

SWAN IS LIKE A MOON ON EARTH

(A white swan is swimming across the pristine waters of the lake that is reflecting the entire sky. The swan
looks like a moon moving across the sky.)
शुक्लपक्षस्थितो व्योम्नि कु मुदाकरभासकः आह्लादयति चेतांसि हंसश्चन्द्र इवोत्थितः।
(The lake itself is like a sky because of reflecting the expanse of the sky.)
The swan rises up like the beautiful moon (like Brahman personified). (How?)
It is ‘ShuklaPaksha’ (rising phase of the moon).The swan also has white wings (ShuklaPaksha).
(A Knower is endowed with the wings of Viveka and Vairaagya)
The moon makes the abode of Kumuda flowers beautiful by making them bloom; so does the swan beautify
the Kumudas (seekers of knowledge) as it moves among those white flowers.
Both the swan and the moon delight all the minds (like the Knower endowed with a pure mind reflecting the
bliss of Brahman).

PARAMAHAMSA
उन्नालनलिनीनालकदलीस्तम्भसंकु ले वने विहरतां लक्ष्मीं हम्सानामेति कः खगः।
Which bird can have the beauty equal to that of the swans which roam about in the grove of cool banana-
trunks as if ,which are actually the thick tall stems holding the lotuses?
(The lotuses are standing on very thick stalks. The swan moves gracefully along the stalks as if wandering
inside the cool banana grove.)
(Which Deva who moves in the sky can have the wealth equal to that of JeevanMukti that belongs to the
Yogis, the ParamaHamsas, who float in the cool lake of Self-bliss?
They are adept in passing the Praana through the subtle nerves.
The Heart is the lotus. They attain the KadaliVidyaa (Stambhana).)

LOTUS-LAKE IS A BEAUTIFUL WOMAN

तरङ्गवलया लोलसीकरोत्करहारिणी कु मुदोत्पलकह्वारपुष्पसंभारसुन्दरी
भृङ्गलोलालकलता रणत्सारसनूपुरा वर्तुलावर्तनाभीका चलद्वीचिविलोचना
प्रतीक्षमाणा दयितं रसपूरकरं धरम्नारीव सरसी चारुहम्सकाभ्यां विराजते।
(The lake shines in its all glory with its beautiful swans, like a ‘beautiful woman’.)
The lake as a woman is adorned by the ‘bangles of waves’.
She is wearing the ‘garland made of water drops’ spraying about gracefully.
She is beautiful by wearing various flowers like white, blue and red lotuses.
The ‘swarm of bees’ act as her ‘pretty locks of hair’.
The ‘cries of Saarasa birds’ are her ‘anklet sounds’. She has the ‘whirlpools’ as her ‘pretty navel’.
‘Restless waves’ are her ‘eyes’. Her waters (Rasa/beaity) are her ‘’desires’.
She waits eagerly for her lover namey the ‘mountain’, who fulfils her wants (fills the waters) (by reflecting
inside her). Like a woman wears ornamental anklets (Hamsakas), the lake-woman has with her, the baby
swans (Hamsakas) (which make melodious noises.)

HEY GOOD MEN! STAY AWAY FROM THE WICKED

हे हम्स मद्गुबककाकशरारुसारे मा त्वं सरस्यविरतं कु रु वासमेकः
आपद्यपीह समशीलवयोवचाभिः श्रेयःफला भवति संगतिरात्मवर्गैः।
Hey Swan! Do not ever stay alone for long in a lake where stay the injurious birds like Madgu birds, cranes
(water-crows) and other type of crows. Even when in difficulties, it is better always to be with those who
have equal conduct, equal age and equal words.
DIFFICULTIES FACED BY GREAT MEN
पादाक्रान्तमहेभमस्तकतटः पद्माकरैकालयः कह्वारोत्पलकु न्दचम्पकलतासंभोगसौभाग्यवान्
भृङ्गोऽप्येष विधेर्वशेन शिशिरे लोष्टं तृणं स्वादयन्शीते शुष्कबकत्यहो नु विपदा दैन्ये मनो दीयते।
This bee (is so great that he) can place his foot (like a lion) on the edge of the elephant’s head!
(Bees sit on the heads of the elephants attracted by the rut.)
His abode is the lake filled with the lotuses (beautiful and highly esteemed abode).
(Bees frequent the lotus groves attracted by the honey.)
He has union with the creepers of flowers like red lotuses, water lilies, jasmines and Champaka flowers and
is the most fortunate of all. (Bees visit all the fragrant honey-filled flowers.)
Yet, by the play of fate, he has to consume mud pieces and grass shoots in the winter season.
(All the plants are dried up at that time; and there are no flowers.)
So it shrieks like a dry crane (depressed and forlorn).
Alas! In difficult circumstances, even the mind of the great withers away.
(Even the noble men have to bend down in front of the difficulties and weep out aloud, for, such is the
suffering that is brought about by the ‘perceived world’!)
A SWAN BABY’S EXCITEMENT
(The minister speaks about his experience. He was wandering near the lake filled with dense grove of lotus
stalks. The stalks were bent because of the swans moving through them.
On a hot day, one baby swan enters inside the petals of a brightly shining lotus. It is enjoying the cool water
drops sprayed by the waves which create a wide canopy of shining pearls above the lotuses.
Don’t you wish that you were also living the life of a swan in such a beautiful lotus lake?!)
पुत्रस्येह दलोदरे द्युति तरत्तारं चिरं संसृतं हंसस्यांसविनुन्ननालगहने संचारिणा भो मया।
शुक्लासारमिवाब्जिनी विकिरति स्वं वारिविन्दूत्करं मध्याह्ने शिशिरं विकासि सहसा मूर्ध्नि स्फु टं दृश्यताम्।
Raajan! When I was wandering in the dense grove of stalks that bend by the wings of the swans, a swan-cub
had entered the inside of the petals of the lotus which shone brightly.
These words were uttered in a shrieking voice by him to his father; and I remember it now.
“Father! Look! The lake with lotuses is throwing up its own waters as if they are fine pearls.
Even in this noon hour, it is like the cold snow that is instantly spreading out above the head.”

BRAHMAA’S LEAF-CUP AND THE GANGES WATERS

व्योम्नीन्दोरिव सौम्यवारिणि चिरं निःशब्दकं सर्पतो हंसस्यांसहताब्जनालवलनानिष्कम्पटङ्कक्षतैः
गङ्गावारिवदत्र पुष्करपुटाद्ब्रह्मादिवास्योपरि भ्रष्टा ये जलबिन्दवो जलचरा हृष्टाः पिबन्त्याशु तान्।
(The water drops never stick to the lotus leaves. In the lake, the water-drops thrown about by the winds are
held by these leaves within their folds like in a cup. When the swan floats in the lake, its shoulders hit the
stalks and they bend. The leaves which are connected to the stalks get violently shook; and all their water
drops get thrown about; and the fish swallow them happily.)
In the placid waters of the lake the swan is floating silently for long, like the moon in the sky.
From the cup like folds of the leaves, which shake by getting pushed when the lotus stalks get hit by the
shoulders of the swan, the water drops on it get thrown about.
The fishes and other beings inside the lake drink it happily, as if they are Ganges water-drops sprinkled from
the leaf cup held by Brahmaa.
(It is as if Brahmaa has sprinkled the sacred waters of Ganges held in his leaf-cup, over all those seated in
his assembly. Like the Sages feeling happy by those sprinkled waters, the fish also are happy by the waters
thrown by the lotus-leaves shook by the swans.)

CRANE/BAKA (HYPOCRITE)
निर्गुणस्य बकस्यास्य गुण एकोस्ति दृश्यतां यत्प्रावृषं स्मारयति प्रावृट् प्रावृडिति ब्रुवन्।
Observe that the crane which has no qualities. It has only one quality as such.
It goes on saying ‘Praavrt Praavrt’ (monsoon monsoon) and brings in the memory of the monsoon.
(A fake Yogi, sitting in a meditation posture without moving his limbs, calls himself an adorer of Nirguna
Brahman. Outwardly he does not show any quality; but is reciting something similar to a crane which is
waiting for the monsoon to bring in slushy waters so that it can get some fish! )

बक हम्स इवाभासि सरःस्थो मद्गुसौहृदं नृशम्सत्वं च वाणीं च त्यक्त्वा हम्सो भव स्फु टम्।
Hey Baka (crane)! When in the lake, you are like the swan, only because of your white colour. Discard your
friendship with water snakes, cruel nature and harsh words; and turn yourself into a swan completely.
(Hey hypocrite! Outwardly you look like an ascetic, like the crane which looks like the swan.
Why don’t you renounce all your bad qualities and try to become a real recluse?)

LESSON FROM THE GURU, THE WICKED MADGU BIRD

गम्भीरं वारिगर्भं प्रसृतजलचरं ये प्रविश्य प्रविश्य प्राङ्मत्स्यान्प्रोतचञ्चवश्चतुरतर परं जग्धवन्तो विदग्धाः।
ते के नाप्यद्य दिष्ट्या मृततिमिगमिताः कालयुक्ते महिम्ना नाक्रामन्ति क्रमस्थाः सुहरमपि पुरः पङ्गवो
मद्गवोऽमी।एवं विहन्यते लोकः स्वार्थेनेति प्रदर्शयन्मद्गुर्मद्गुरुतां यात इत्येवं स्तौति दुर्जनः।
Hey talented King (Caturatara)! These Madgu birds are experts in that they enter again and again the deep
waters of the lake filled with fish and other beings; poke the fish with their beaks; kill them and eat them.
(This is their usual routine.) (One day these cruel ones get their due back.)
They somehow are infected in the throat by swallowing some dead Timi fish by chance.
(They cannot swallow anything because of that infection.)
Today by the play of fate,even as they stay in a row on the lake bank, they are not catching the fish at all as if
they have become lame, even when those fishes are moving close at hand!
A person suffers like this as a result of his selfishness!
So does this Madgu provide an example and has become my Guru (Madguru)!”
A wicked man (has changed his ways and) praises the Madgu like this.

‘SWAN-LIKE’ IN THE SKY; BUT A CRANE ON THE GROUND

उत्कन्धरो विततनिर्मलचारुपक्षो हंसोऽयमत्र नभसीति जनैः प्रतीतः।
गृह्णाति पल्वलजलाच्छफरीं यदासौ ज्ञातस्तदा खलु बकोऽयमितीह लोकैः।
With the neck held high, with the beautiful taintless spread out wings, the crane gets identified by the people,
as the excellent swan that is flying in the sky. However, when the crane grasps the fish from the muddy
pond, then it is understood to be a crane by the people here.
(In the sky, the crane also looks like a swan; but when it enters the slushy pool to peck at a fish, the people
on the ground understand that it is not a swan; but is just an ordinary crane!
A fake scholar is found out by his foolish words, and pleasure-seeking nature.)

CRANE-ASCETIC
अतिबहुकालविलोलानवलोक्य बकांस्तपोदम्भान् अत्रैवातिमिरस्थांस्तटवनिता विस्मिता धूर्तान्।
Observing the cranes standing motionless as if in penance for long time, but agitated within (with the desire
for fish); the girl on the bank of the pond, was surprised that here also (in this world) such wicked are there
who pretend to be good, but wait for the night to arrive (so as to rob the houses).
 सहचरसहचर्यः क्रमेणोचुः
The attendants who were following spoke in turns

SOME SCENE ON THE MOUNTAIN-PATH

(One woman attendant is describing a tiff among lovers. The young man is staring at the young girls who are
entering the lake waters to pluck the lotuses. His wife gets angry with him and walks away. He tries hard to
pacify her inside the forest-bower through pleadings, and is begging her for forgiveness.)
अत्र जले हिमहेलाः पश्यैता अपहरन्ति सितपद्मान्, इच्छसि ता अनुगन्तुं नाहं ते वल्लभा व्रजामीति
कु पितां तामनुनेतुं यत्नपरः पान्थ एष पथि कान्तां, अवलोकय नरनायक कु सुमलताकु हरके लितीरवने
इति हावभावविलसितविवलनकोपार्धदृष्टिहसितानि कु र्वाणा वरवनिता कथयति ते दृश्यतां राजन्।
“Look! These ladies are stealing the white lotuses disregarding the chillness. If you want to follow them,
then I am no more your beloved; I am leaving” (says the angry lady.) This traveller is trying to pacify his
angry beloved in this sportive garden filled with flower-creepers, which is on the path.
Look O king of men! Raajan! This women attendant is describing this story of the lovers with all the
gestures and emotions expressing feigned anger, smile etc.

THE FOOL AND THE LEARNED CAN NEVER UNDERSTAND EACH OTHER
बकमद्गुशरारूणां नित्यमेकौकसामपि संकरोऽस्ति मिथो बुद्धेर्न मूर्खविदुषामिव।
For the cranes, Madgus, and killing beasts, though they all live in the same abode, there is no mutual joining
of the minds like the fool and the learned.

HOW WILL IT BE TO GET EATEN BY THESE CRUEL BIRDS IN SOME WORST LIFE-EXISTENCE?
चञ्च्वग्रे खञ्जरीटस्य कीटः किटिकिटायते दौर्भाग्यस्य पुराणस्य पताके वोच्छ्रितोन्नते।
The tiniest insect caught at the edge of the bird’s beak, is fluttering, as if it is the flag fluttering high at the
peak; symbolic of a long time misfortune (of sins of many lives).

DEATH IS BETTER THAN DISHONOUR

तारं तीरतरौ स रौति तरलो यावद्बकः प्रोल्लसंस्तावत्पल्वलगोष्पदेऽम्बुकलिले यावद्बलाद्देहकं
मज्जन्त्या प्रियवक्षसीव निपुणं त्रातं शफर्या भयाधृद्भङ्गेन महापदीह हि मृतेर्नान्यद्भवेत्सौख्यदम्।
When the crane cries in a shrieking voice, as it playfully sits on the tree on the bank, then, the fish which is
in the tiny shallow waters of the puddle gets frightened, sinks her body inside the mud, as if burying herself
inside her lover’s chest (and dies), and so her body was saved in a clever way.
There is nothing more joy-giving than dying by heart-break, for the one who meets with difficulties.
(When the crane comes to the slushy puddle, the fish buries herself in the mud and dies; but its body is not
eaten by the crane. A chaste woman will discard her life even, to protect her body from the wicked ones.)

HOW WILL IT BE TO GET SWALLOWED BY THE BIRDS AND SNAKES IN SOME WORST LIFE-EXISTENCE?
बकाजगरमद्गूनां हृदि या प्राणिनां धृतिः अचर्वितनिगीर्णानां मन्ये निद्रोपमेव सा।
I believe that the state of the fish and other insects, which are swallowed wholly without getting chewed by
the crane, snake and other Madgu birds, will be like sleep only!

आसन्नमद्गुबकगृध्रबिडालसर्पदृष्ट्या भयं भवति यत्सलिलाशयानां

तस्याग्रस्तृणमिवाशनिपातभङ्गो जातिस्मरेण विदुषोक्तमदः पुरा मे।
A terrible fear rises in the water-abiding beings, by seeing the Madgu, crane, vulture, cat and snake, when
they are close by. “Compared to that fear, getting hit by stones also is nothing”; this was told by a learned
man to me in the past in private, when he was remembering his past lives (where he had been killed by these
things.)
 SOME FOREST SCENES

इह सरोवरतीरतरोस्तले कु सुमशालिनि मुग्धमृगान्पुरः, समवलोकय लोकमलौ बलात्समवकीर्णनवोत्पलके तकान्।

Here, under the tree on the bank of the lake filled with flowers, look at the deer in front of you; and the sight
where the bees are completely covering the freshly bloomed lotus flowers.

बर्ही प्रोन्नतचित्तत्वात्तोयमिन्द्रं प्रयाचते, स पूरयति तेनास्य महात्मा निखिलां महीम्।

The peacock, because of its humble nature, begs Indra; and the noble one (Indra) fulfils its wishes; and
covers the entire earth with rains.

मेघाननुसरन्त्येते मयूरास्तनपा इव, मलिनो मलिनस्यैव पुत्र इत्यनुमीयते।

These peacocks follow the clouds as if they are its children that need to be breast-fed.
Like dirt belongs to dirt, one can infer whose son it is (by the children following their mothers).

मृगानालोक्य पथिकस्चिन्तयन्दयितेक्षणे पुरस्तेषु पदार्थेषु यन्त्रपुत्रिकतां गतः।

Looking at the deer, the traveller is thinking about his wife’s eyes, and has become a (blind) mechanical
puppet for all the objects in front of him.
(He is lost in his wife’s thoughts, and cannot see anything in his front, and is like a frozen mechanical doll.)

शिखी वार्यपि नादत्ते, भूमेर्भुङ्क्ते बलादहिं, दौरात्म्यं तन्न जाने किं सर्पस्य शिखिनोऽथवा।
The peacock does not even accept the water (given by the clouds); but violently catches the snake on the
ground. (It is ignoring the rains and is pecking at the snake!) Therefore, I do not understand to whom the
wickedness should be attributed- for the snake or for the peacock! (Both are cruel!)

सज्जनाशयनीकाशं त्यक्त्वा बर्ही महत्सरः पिबत्यम्ब्वभ्रनिष्ट्यूतं मन्ये तन्नतिभीतितः।

The (proud) peacock moves away from the huge lake sought by the good people (where they have to bend
and drink the water) (humbly), but drinks only the water falling from the cloud (with its neck held high).
I think it is because it is afraid to bend its head (for fear of breaking it) (and is feeble)!
(Many arrogant men perish by holding on to false honour.)

लसत्कलापजलदाः पश्य नृत्यन्ति बर्हिणः धुन्वानाः पिच्छकान्तीन्दुं प्रावृषः पोतका इव।

Look at the peacocks dancing in the showers produced by the beautiful clouds (their mothers). These clouds
are cleaning the radiant moon inside their plumages, as if they are the young ones of the rainy season.
(Clouds are the mothers washing their babies, namely the peacocks.)

वरवने वनवातविसारिणां चपलचन्द्रकचारुतरङ्गिणां इह पयोनिधिरेव कलापिनां विसृतमुक्ततयेव विलासनः।

In the beautiful forest, the forest winds blow. The waves hit by the wind produce beautiful flickering moon-
rings on the waters. But, here, the sea itself is spreading out pearls like the dancing peacocks (without the
help of the clouds).
FOREST FIRE

चर तृणानि पिबाम्बु वनावनौ कलय विश्रमणं कदलीवने

चकितचातक पावकदूषिता न हि सुखाय भवत्यतिमानिता।
Hey Chaataka bird! Why are you acting so shocked?!
Haughtiness does not in any way help you when this forest is burnt off by the fires.
Move among the moist grass; and drink the water found in the forest land. Take rest in the cool plantain
groves. (You have to adjust to the surroundings, and changing times.)

नायं मयूर मकरालयवारिपूरपूर्णोदरो जलधरोम्बरमारुरुक्षुः

दावाग्निदग्धवनपादपकोटराग्रधूमावलीवलय उत्थित एष शैलात्।
Hey peacock! (Do not feel so excited!)
This is not the cloud ascending towards the sky, with its belly full of ocean waters; but is the circle of smoke
from the hollows of the forest trees burnt by the fire.

BE HAPPY WITH WHATEVER YOU GET

येनाब्देन शरद्विधावपि शिखी संतर्पितो वारिभिर्नो वर्षास्वपि पूरयेद्यदि सरस्तद्बाललोकोचितं

आरब्धं समवेक्ष्य सज्जनजनो हासेन दुःस्थो भवेद्बर्हीत्यात्मतृषैव नेतुमखिलं कालं समभ्युद्यतः।
The peacock gets fully satisfied by (meagre) waters from the cloud even in the autumn season (and is content
by what it gets). “The lake does not get enough waters to get filled fully by that cloud (even in the
monsoon)” ; such (dissatisfied) comments belong to the immature minds only (who are always
discontented.) Observing the generosity of the good ones (clouds) , and in order not to make them unhappy
by ridiculing them, the peacock is prepared to carry its thirst for a long time (and remains content with
whatever meagre water it gets).

स्फटिकविमलं पीत्वा तोयं घनोदरनिर्गतं पिबति न पुनर्मार्गे क्षुभ्यंस्तृषापि शिखी जलम्।

स्फु रति च घनं स्मृत्वा स्मृत्वा न चापि विपद्यते गुणवति जने बद्धाशानां श्रमोऽपि सुखावहः।
The peacock drinks the crystal clear water coming out of the dense clouds; later it does not drink from the
road-side puddles, even if suffering from thirst. It feels enlivened by repeatedly remembering the cloud; and
does not suffer by thirst. The suffering gone through by the virtuous people who keep their desire for good
things only, equals happiness only.

TRAVELLERS LOST IN GOSSIP

इहातिवाहयन्त्येते मार्गदौस्थ्यं घनागमे कथाभिः पथिकाः प्रायो विमूढा जीवितं यथा।

At rainy times, when the road is not travel-worthy, then the travellers pass the time in sheer gossip (halting
on some way-side shelter). This is how the ignorant pass their life by attending to their own worthless life-
stories.

SEPARATED LOVERS/CHITI AND JEEVA

(Chiti (Self-state) is like a beloved girl waiting for the union of the individual soul, her inseparable lover.
The lover unfortunately is lost in the forest of desire-fulfilments, where the desire-clouds block his journey
towards his beloved. He hears about this Chiti from Knowers, and develops a desire to meet his beloved,
which also is a cloud in the dark space. When he realizes that the false notion of body-death alone is
blocking his union with his beloved, he raises himself out of the death-pyre by singing the song of Saama
like a sacred flute, and rushes towards his beloved, and is lost in her embrace. Anyhow, since he is always in
union with his beloved, the very story of his struggle for realization is proved false and baseless. )

पश्यात्र नाथ सरसः कमलोत्पलकु मुदबिसमृणालानां कह्वारपत्रपयसां भारानादाय बालिकाश्चलिताः।

किमिदं नयथेति ततः पृष्टाभिस्ताभिरुक्तमेतस्य व्यसनज्वरतप्तायाः पथिक वयं बालसख्य इति।
अथ रागरक्तहृदयाः स्तनभरवितता विलासललिताङ्ग्यः पथिकानां स्मरणपथं भूयोऽप्यनयन्प्रियाः स्वगेहस्था:।
Look Lord! These young girls are carrying the weight of water in the lotus leaves,and also the stalks of red,
blue, white lotuses. “Why are you carrying this?” When questioned like this, they said like this.
“Hey traveller! We are the young attendants of the lady who is suffering by the fever of love, feeling the
pangs of separation.” (These lotus stalks and water will be useful in cooling her body that burns in passion.)
The memory-line brought back to the minds of the travellers, once again, ‘their beloveds’ left back at their
homes, whose hearts were filled with love and passion (and bleeding red); who had huge breasts; and who
were extremely charming and graceful.
सा नूनं मम कान्ता दृष्ट्वा सुस्निग्धघनतमःश्यामं गगनं च शून्यगहनं प्रलपति भुवि पतति विस्खलति।
“My beloved would indeed be seeing the water-filled dense dark clouds in the sky; and the forest bereft of
movement. (She will understand that her lover cannot travel in these rains.)
She will weep; collapse on the ground, and stumble as she tries to get up and move.
भृङ्गावलीकु वलयावलिताब्जपात्रसंप्रेर्यमाणनलिनीमधुपानमत्तः
हा वाति तीरतरुपल्लवलास्यलब्धसंमुग्धशब्दगणगीतगुणो नभस्वान्।
Ha! The wind blows (torturing my mind). ‘Nabhasvaan’ (wind which moves in the cloudy sky) is intoxicated
by drinking the ‘honey of the lotuses’ that was offered to him in the ‘lotus-cup’ which was surrounded by the
‘lotuses with the swarms of bees’ (in the lake.)
(The lover remembers the kiss of his beloved, where he tasted the honey from the lotus-cup of her lips,
surrounded by the lotuses of her body-limbs, and the swarm of bees which were her loosened hair.)
(The wind is the lover who carries the memory of the honey (kiss) and the leaves rustle in the wind as if the
rustling sound is like the love-lorn song sung by his beloved filled.)
The wind carries the fragrance and coolness; and moves slowly, bringing along with it the song filled with
enchanting words that is produced from the movement of leaves in the trees on the bank of the lake.

LOVER CONCOCTS A STORY OF HIS SUFFERING

(When the lover returns home, he describes to her how much he suffered without her company. He just
makes up a story to please and pacify her; and the gullible innocent girl believes it to be true.)
कथयत्येष पथिकः पश्य मन्दरगुल्मके प्रियायाश्चिरलब्धाया वृत्तां विरहसंकथाम्।
Inside the Mandara bower, this traveller is relating his woe of separation to his beloved whom he has met
after a long time.
एकत्र शृणु किं वृत्तमाश्चर्यमिदमुत्तमं दातुं त्वन्निकटे दूतमहं चिन्तान्वितोऽवदम्।
“Hear what amazing thing happened once, when I was engaged in thoughts as to which messenger was
suitable enough to send near you.
HE CHOOSES THE CLOUD AS HIS MESSENGER
अस्मिन्महाप्रलयकालसमे वियोगे यो मां तयेह मम याति गृहं स कः स्यात्।
नैवास्त्यसौ जगति यः परदुःखशान्त्यै प्रीत्या निरन्तरतरं सरलं यतेत।
In this ‘separation-time’, which is as terrible as the dissolution times, who is fit to go to my house with news
about me, and console her ?There is no one in this world who can strive for removing the sorrow of others,
with love and unbroken honesty.
आ एष शिखरे मेघः स्मराश्व इव संयुतः विद्युल्लताविलासिन्या वलितो रसिकः स्थितः।
‘Aa! This cloud on the peak of the mountain is ready to travel, like a horse of Manmatha.
He is a Rasika (full of emotions) (full of waters); and will understand the love-feelings proper.
He is also embraced by the beautiful girl namely lightning.
HE TALKS TO THE CLOUD
भ्रातर्मेघ महेन्द्रचापमुचितं व्यालम्ब्य कण्ठे गुणं नीचैर्गर्ज मुहूर्तकं कु रु दयां सा बाष्पपूर्णेक्षणा।
बाला बालमृणालकोमलतनुस्तन्वी न सोढुं क्षमा तां गत्वा सुगते गलज्जललवैराश्वासयात्मानिलैः।
“Brother cloud! Take your Indra’s bow (rainbow). Tie the string to its neck (you have a powerful throat).
(Give this message to her through your thundering noise.)
Just thunder very lightly just for a few seconds. Show concern to her. (Do not frighten her by a loud noise.)
That young girl will have her eyes filled with tears. (She will be crying at all times in my memory.)
She has a body as tender as the lotus stalk and is slender in build.
She cannot bear (your loud thundering noise).
Hey cloud - ‘you who are going through the beautiful path in the sky’!
Reach her; with just a slight drizzle revive her with your softly blowing winds.”
चित्ततूलिकया व्योम्नि लिखित्वालिङ्गिता सती न जाने क्वाधुनैवेतः पयोद दयिता गता।
“Hey Cloud! I drew her on the sky with the brush of my mind and embraced her.
I do not know now, where she vanished! ( I am also suffering here in her thoughts.)”
HE FAINTS IN THE PAIN OF SEPARATION
इत्थं चिन्तापरवशमतेस्तन्वि त्वयाऽसावन्तर्लीनप्रसरमनसः क्वापि याता स्मृतिर्मे
संपन्नोहं परवशवपुः काष्टकु ड्योपमाङ्गो भङ्गं सोढुं क इव विरहक्लेशजं नाम शक्तः।
Hey slender-bodied girl! I had become sorrowful in the mind like this.
My mind has sunk inside and my capacity to think properly through memories had gone along with you.
(‘Then what happened?’ the girl is wondering.) (The lover continues his story.)
“Now I have no sense of anything present or past. My body has become something akin to a wooden log.
(I was like a dead-body.) How can I bear the misfortune of the pain of separation at all?
पश्चाज्जातः कलकलरवः सन्तते पान्थसार्थे दीनालापैर्व्यसनविधुरैरालपन्ते च मेघम्।
कष्टं पान्थो मृत इति महारम्भसंपन्नहाहाशब्दः प्रोद्यत्पथिकवनिताविस्तृतोरःप्रहारः।
Immediately there arose a lot of commotion among the co-travellers.
With sorrowful words and shocked by the calamity, they are blaming the cloud.
(All this happened because of that horrible cloud!)
(This person saw the cloud; remembered his lover and is dead now!)
“Alas! The traveller is dead!” Such sounds as “Ha! Ha” were produced in a great quantity, with all the
women in the crowd of travellers beating their chests; and crying out aloud.
लोके नायं मृत इति ततो बाष्पसंपूरिताक्षं शावीं पूजां विरचितवता संचयीकृ त्य दारु
दग्धुं नीतोऽस्म्यतिभयमहं प्रज्वलच्चित्यनन्तप्रोद्यत्स्फोटस्फु टारावरौद्रं श्मशानम्।
Those people thought me to be dead. Their eyes were filled with tears.
In order to do the necessary rites connected to the dead body, they collected some wooden sticks; and in
order to cremate my body, I was taken to the terror-filled Rudra’s abode of cremation ground, where
countless funeral pyres were burning fiercely with the crackling noise made by the burning corpses.
तत्राहं तैः कमलवदने बाष्पपूर्णाक्षिपक्षैर्न्यस्तः कै श्चिच्चितिशयनके बद्धलोकालिलेखे
धूमोद्गाराविरलजटिले मस्तके मत्तमृत्योश्चूडारत्नोत्तम इव कलामात्रदृश्येऽग्निहेम्नि।
O Lotus faced one! There, I was placed on the bed of the pyre by the people with their eyes wet with tears.
It was surrounded by people standing in a line all around.
The pyre was like the ‘excellent crest jewel’ adorning the head of the ‘intoxicated deity of death’.It was
made of gold shining like the slightly blazing fire. The smoke was like curled up matted locks of his hair.
(The lover had been placed on the pyre. He was covered by the logs, and the fire was lit on the surface. The
wood was wet and so the smoke filled the air. The pyre was like the crest jewel of Death-God; blazing fire
was the gold; and the smoke was his curly hair. The smoke slowly started entering the nasal holes of the
lover.)
अस्मिन्काले कु वलयलताकोमला धूमलेखा नासारन्ध्रं मृदुगलबिलं मे प्रवृत्ता नियातुं
उष्णा कृ ष्णा नकु लकलिता सत्वरं बालसर्पी भूमे रन्ध्रं तनुमिव दराद्दैर्घ्यसंकोचकु ब्जा।
At this time, the line of smoke started to enter my nasal holes.
It was soft like the creeper of lotus; was hot; was black. It was like a baby serpent chased by a mongoose
entering the hole in the ground, with its body contracted due to fear.
(The girl who is hearing this story is in shock; but the lover continues his bluff.
The lady has already forgotten all the complaints she had against him; and is feeling sympathy for him.)
त्वत्संकल्पामृतकवचितो नापविद्दस्तयाहं कु न्तश्रेण्या दृढपतनया वज्रकायो यथाजः।
Armoured by your Samkalpa (your memories), I was not injured like Brahmaa with his diamond-hard body
was not injured by the continuous line of spears falling firmly on him (from the hands of Death.)
(He knew the story of Brahmaa and death maybe!)
त्वामासन्नां मदनसरितं हृद्गृहे गाहमानो मर्मच्छे देष्वपि विलसिता नाविदं वेदनास्ताः।
(He was mentally experiencing the union of his beloved; and was not aware of the fire and smoke.)
I was bathing inside the cave of the heart where you were there as the ‘stream of love’; and those pains never
were felt even in the sensitive parts.
एतावन्तं समयमुचितं तन्वि सार्धं त्वयान्तर्लीलालोलं हृदि चिरतरं तन्मयात्रानुभूतम्।
यस्मिन्दृष्टेऽमृतहृद इवोन्मज्जनौघैर्यथासौ राज्याभोगो विशसनमिवाल्पाल्पमेवैति बुद्धिः।
Hey slender one! All that time, while I was with you enjoying your company, inside the heart, such a bliss
was experienced for long in the faint state. Compared to that experience which was like a continuous
immersing inside the nectar-lake, the enjoyment of all royal pleasures get regarded as extremely worthless
deadly pains only.
(He praises the bliss of her union now. ‘The joy of your company which is incomparable to any other joy!
Your love-play, your words, your glances accompanied by a smile, the blissful embrace after the union, you
being decorated by only one single strand of necklace with a small remote jewel in the centre, those wants,
those sounds, those passionate acts, those laughter-filled movements, those fast movements, all those
pleasant agitations, when all these things about you get remembered, what is there that does not give the
bliss of tasting nectar?)’
त्वत्संगमे सुरतसौख्यरसायनेन बाले ततोऽहमतितृप्ततया श्रमार्तः
तत्र स्थितो मृदुनि तल्पतले शशाङ्कबिम्बे शरच्छिशिरनिर्मलशोचिषीव।
My young wife! In your union, by enjoying the nectar of your company, I became extremely satisfied.
I felt the need for rest, and I remained there on that soft bed which was like the moon disc with the taintless
cool radiance.(Because of her thoughts, the pyre was like a moon-bed for him!)
(His beloved is completely enamoured with his love.)

अत्रान्तरे झटिति चन्दनपङ्कशीताद्दीर्घादिवेन्दुशकलादशनिः सशब्दः

दृष्टो मया चितितलज्वलितो हुताशः क्षीराब्धिवाडवनिभोङ्गगतः स्वतल्पात्।
Meanwhile, all of a sudden, from that cool moist moonlight, from that long piece of the moon where I was
lying down, I saw the fire blazing in that funeral pyre with a loud noise, like the Vadava fire in the milk
ocean, burning my body.” (The fire slowly reaches his body; and he wakes up.)
(The lady faints in shock.)

इत्युक्तवति कान्तेऽस्मिन् हा हतास्मीति वादिनी मुग्धा मौग्ध्याद्वरावर्तशङ्कया मूर्छिता स्थिता।

While the lover was speaking like this, that gullible girl cried out aloud- “Ha! I am ruined!”and being caught
in the whirlpool of unconsciousness, fainted.

तामेनामेष नलिनिदलवीजेन वारिभिः आश्वासयंस्तथावस्थां कण्ठे कृ त्वात्र संस्थितः।

He immediately fanned her with the lotus leaf and by sprinkling some water on her, brought her back to
consciousness; and remained embracing her by the neck.

पुनः पृष्टोऽनया वक्ति पश्य तामेव संकथां एष पार्श्वगतामेनं गृहीत्वा चिबुके प्रियाम्।
When again questioned by her, look (hey king) how he is telling her the continuation of the same story
embracing her who is seated next to him; and is holding her chin inside this Mandaara bower.

हा हा हुताश इति किं चिदिवोपजातखेदो वदामि खलु यावदहं त्वरावान्

तावच्चितिर्झटिति तैरवलुण्ठिता सा पान्थैः क्षणात्खरखराकु लिता लसद्भिः ।
“Ha Ha Fire!” “Quickly I started shouting like this, feeling a little pain.
Then those other travellers feeling joyous, extinguished the crackling fire in a second.

पान्थास्ततस्तरलतालविलासवाद्यमालिङ्ग्य मामतनुशेखरपूरिताङ्गं
उत्थापितस्थितिमलं परिवार्य सर्वे नेदुर्जगुर्जहसुराननृतुर्ववल्गुः।
The travellers hugged me who was like a musical instrument lifted out of fire.
(He made noise inside the fire like a musical instrument; so was lifted out.)
I was covered by lots of auspicious flower clusters and leaves (like a dead body.) They all surrounded me
who was lifted out of the pyre; shouted in glee; moved here and there; laughed; danced and jumped about.

THE CREMATION GROUND

(For the body-identified Jeeva, the Cremation-ground is a terrifying site, and a reminder of his own
cessation of life. However, for a Knower who is not identified with the matter-heap, the world itself is a
Cremation-ground where the Rudra dances his dance of destruction along with Kaali, where nothing remains
left back but ‘That alone’!)

विषमविनायकसुखदं वलितं भस्माहिशवशिरःप्रकरैः शशिधवलास्थिकपालं वपुरिव रौद्रं श्मशानमथ दृष्टम्।

I saw then the cremation ground (Jagat) which was like Rudra’s body.
There was the Kapaala (skull) (the dead mind), which was white (pure) like the (taintless) moon.
Ashes, snakes, and heads of corpses were scattered about (as at the destruction of all).
It ended all enterprises (of desires) like a contradictory Vinaayaka.
 THE JAGAT OF THE IGNORANT IS THE CREMATION-GROUND FOR THE KNOWER

पार्श्वच्छायां हरन्तो विचलितविदलत्क्लिन्नकङ्कालगन्धास्तन्वन्तो भूरिभस्मप्रविततमिहिकामाधुनानाः शवानां

के शानाकाशकोशे शशिगलितशराकारिणः शांकाराणामस्थीनां टांकृ तेनारचितखरगिरस्तत्र वाता वहन्ति।
The winds blow there, carrying the terrible tinkling sound produced by bones that dash against each other;
removing the green colour of the trees nearby with the covering of ashes; filled with the fragrance of the
breaking and moving skeletons; spreading abundant ashes all over, thus making the place misty; and
caressing the hairs of corpses.

ज्वलदनलचितिप्रवाहनिर्यत्पवनहतोष्मविशुष्कपर्णवृक्षा
ज्वलनपवनभास्करात्मजानां रमणगृहानुकृ तिं बिभर्ति सा भूः।
All the trees there, had lost their leaves because of the heat brought by the winds that carry the smoke
produced by the flood of blazing funeral pyres. That place was like the pleasant home of the ‘son of the Sun’
(Shanishvara) (the son of knowledge) and the burning wind.

दृष्टं श्मशानं तदनन्तभीमकरङ्कम्कालघनामगन्धि

माद्यच्छिवावायसकङ्कगृध्रपिशाचवेतालविरावरौद्रम्।
The cremation ground was seen terrifying with the howls and cries of the intoxicated female jackals, crows,
herons, vultures, Pishaachis, and Vetaalas.
It was disgusting with the thick smell of rotten skeletons and half burnt corpses.

आनीतनानाशवबन्धुसार्थसंरोदनाह्लादिदिगन्तकु ञ्जं
खगावकृ ष्टार्द्रशिरान्त्रतन्त्रीनिबद्धदग्धद्रुमखण्डजालम्।
Various types of dead bodies were getting carried inside continuously.
The loud lamentations of the relatives were adding to the joy of the direction-bowers.
(Their cries reached the skies.) The trees were appearing dead and burnt by the sinews and body parts dug
out by the birds, hanging all over them.

क्वचिच्चितिक्षोभकृ तप्रकाशं क्वचिन्महाके शकृ ताब्दवृन्दं

क्वचिच्च रक्ताक्तधरावितानं नक्तं स्तनत्त्वभ्रमिवास्तशैलम्।
Sometimes, the pyre would get disturbed by the burning sticks; and suddenly blaze up and light up the
surroundings. Sometimes, the half burnt hairs would fly in the wind; and create a cloud above the pyres.
Sometimes, it will look like having a canopy made of blood; sometimes like a thundering cloud at night
which has fallen down from the hill.

एवंप्रायाः कथाः कु र्वत्पश्यैनन्मिथुनं महत्पानं प्रवृत्तवत्सारं पातुं पद्मनिभेक्षण।

Hey King with lotus-like eyes! Look! This wonderful couple (Brahman and Jeeva) who conversing like this
are enjoying the essence of the wine as it were (and are lost in the union-bliss).
(This is the true Yoga, the union of two into one!)
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

CHAPTER SEVENTY SEVEN

(STORY OF VIPASHCIT- 3)
[VIPASHCITS ARRIVE AT THE EDGE OF THE LANDS]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
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DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

Narayanalakshmi (Shubhalakshmi), an ascetic spent most of her life in the Himalayan terrain, engaged in the
penance of knowledge. She is well-versed in all philosophies and is a scholar in Sanskrit language. Her
mission life is to retrieve the lost knowledge of the ancient Rishis and offer it unblemished to all the seekers
of the Truth. She is from Bangalore, Karnataka, India.
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सहचरसहचर्यः ऊचुः
Attending companions spoke

WINDS

कदलीकन्दलीस्वच्छगुच्छाच्छोटनपण्डिताः विविधा वायवो वान्ति पुष्पके सरमण्डिताः।

The winds blow differing by fragrances and decorated by the pollen of the flowers; for, they are experts in
opening the pure flowers of Kadali and Kandali trees.
(These winds are like the wayward young men who carry the infatuated love of many pretty girls. They are
like the charming men, who attract even women of noble families.)

वान्ति वाता वनोद्दान्तविविधामोदमांसलाः पीतघर्मकणाः क्रान्तललनालकलालकाः।

These winds are robust (thick) with various fragrances brought from the forests. They have kissed and
removed the sweat drops, and are gently caressing the locks of women which have loosened (when with their
lovers).
(These winds are like the handsome muscular young men. They carry a variety of gifts in the form of
fragrances for the pretty girls. They meet the girls resting in the arms of their lovers; wipe their sweat drops
tenderly; caress their curly locks and remove their fatigue of union.)

कु लाचलगुहागेहवलनोद्यन्मृगाधिपाः सरन्त्यसुरसंरन्भैर्लवणार्णवमारुताः।
These winds coming from the salt-ocean are like the lions that have come out of the caves of the Kula
Mountains; (roaring and fierce) and are moving about like Asuras (ready to conquer Meru Mountain even).

तमालतालतरललीलान्दोलनलालिताः अनिलाजलकल्लोलोत्क्रान्तकोमलपल्लवाः
ललन्नवलतावान्तपुष्पधूलिविधूसराः सरन्ति मरुतो मन्दमुद्यानेषु नृपा इव।
These winds are cradled in the swinging leaves of Tamaala and Taala trees; rise from the churning waters
and hit the tender leaves of the creepers and trees. They become dusty again (after the clean bath) with the
pollen of the flowers thrown by the fresh creepers shook by them.
(These winds are sometime like children, playing around the trees and creepers. The huge trees of Tamaala
and Taala, cradle them affectionately in their leaves, like mothers.
The winds sport in the waters; churn the waves; rise up again and hit the creepers (young girls quietly
standing on the bank) like naughty boys, and try to run away from there. The creeper-girls annoyed by these
truant boys throw their pollen at them, thus covering their wet bodies with dust.)
But, in the gardens, they move slowly as if they are kings (since they are laden with fragrances and honey
drops of the flowers.)
(These winds then enter the forest gardens. They are treated there like kings; and every creeper and tree
there offer gifts of fragrances and honey to them, with bent heads!)

मधुरं वंशविश्रान्तो गातुमेष वनानिलः प्रवृत्तः पाण्डु नगरनारीभिरिव शिक्षितः।

This forest wind is now resting in the bamboo grooves; and is getting ready to sing, as if tutored by the
women of Pandu’s kingdom (who are known for their singing talent).
(These winds then enter the bamboo grooves; and sing through the hollow tubes of the bamboos, producing
a unique shrieking noise. Maybe, they are practising the songs taught by women of Paandu’s kingdom, the
renowned Hastinaapura.)

THE TREES THAT RESEMBLE MEN WITH VANITY AND ARROGANCE

निकारः कर्णिकारेण पवनस्य यदा कृ तः तदा परिहरन्त्येनं भ्रमरा अपि दूरतः।

When the Karnikaara tree refused to give the fragrance to the wind and offended it, the bees also avoid it, by
staying at a distance.
(Look at the Karnikaara tree! The Flowers look like golden ear-rings.)
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These winds approach the Karnikaara trees that are fully covered by clusters of shining flowers. These trees
refused to give any fragrance to the winds. They do not have any fragrance and bees do not like them much.
The bees have seen how these trees offended the winds; and avoid them as if annoyed by their behaviour.)

न ददाति फलं किं चिदर्थिने न च पल्लवं तालः स्तम्भतयाऽऽरम्भं ह्यरूपैव विनाऽऽकृ तिः।
This Taala tree never gives any fruit or leaf for the needy. Therefore it looks like a huge pillar without any
guest-hospitality, and has a form which is not good-looking also.
(Look at the Taala tree! It is so tall and difficult to climb! You cannot easily pluck the leaf or fruit from that
height. This tree does not have the good manners of treating a guest. It does not give anything to anybody.
So selfish it is! How ugly it looks, like a heartless stone pillar.)

राग एव हि शोभायै निर्गुणानां जडात्मनां राजेव राजते राजन् रागेणैवैष किं शुकः।
Raajan! For these ignorant people who have no virtues, the colours which decorate their body alone gives
them some bodily beauty. That is why this Kimshuka tree also shines with the splendor like a king,
as if painted by colours.
(किं चित् शुक इव- somewhat looking like a parrot with a beak)
(Look at the Kimshuka tree! It is covered by beautiful red flowers; yet, it does not have any other quality
that a flower should have. It looks beautiful; that is all! Men and women also decorate themselves externally
and try to appear beautiful; and do not develop any virtues or learning. This Kimshuka tree looks like the
king who is decorated by the garlands of red flowers (Raaga), filled with passion (Raaga), and is waiting for
his beloved woman.)

आगच्छ कर्णिकारोऽयं विकारस्यैव भाजनं निरामोदः किमेतेन निर्गुणेनेव जन्तुना।

Come away! This is just the Karnikaara tree. It just attracts by its surface splendor; but has no true fragrance
in its flowers. Why bother about this tree which is like a person who dresses well but is not endowed without
any good quality.
(Avoid people who present only the external beauty, but have empty dull brains.)

विलोलमञ्जरीजालतडित्सङ्गस्थितोऽसितः चातकस्याम्बुद भ्रान्तिं तमालः कु रुते मुधा।

With its clusters of flowers acting like lightning; and black in colour, this Tamaala creates an illusion of a
cloud for the poor Chaataka.
(Look at the Tamaala tree! It has dark coloured leaves and looks like a huge cloud. The clusters of flowers
move in the wind and look like flashes of lighting. The poor Chaataka bird, which drinks only the rain water
is fooled by this tree and is expecting it to rain!;
So do some men pretend to do good, but actually do nothing for anyone.)

BAMBOO GROVES/ KINGS

पत्राला घनसम्घाताः सच्छायावृतभूभृतः गुणानां महतां योग्या वम्शा वम्शा इवोन्नताः।

Adorned by the leaves; densely collected together as dense groves; the hills surrounded by their shades; the
bamboos fit to be used as sticks for strings in making bows, are as tall as the bamboos only (incomparable to
any other tree)!
(The kings are adorned by vehicles. They cannot be easily defeated when they are united. They are sought
by the good people for shelter. They are endowed with great virtues as belonging to great families. They are
as high in nobility as the bamboos.)

CLOUD/VISHNU

हेमसान्वासनस्थोऽग्र्यो वातव्याधितटोऽम्बुदः तडित्पीताम्बरं धत्ते क्षुब्धं हरिरिवोद्भवः।

(The dark cloud is like the dark-hued Vishnu.)
Hari is adorned by excellent wealth (Goddess Lakshmi). (The cloud rises upwards.)
Hari, with his cloud like complexion, gives the water of compassion. (The dark cloud gives waters.)
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Hari is the foremost among Devas, like the golden mountain Meru which is foremost among all the
Mountains; and he is offered the (most honoured) foremost seat.
(The cloud is seated on the summit which shines golden in the sunlight. It is on the topmost place.)
The blockages to all illnesses are found at Hari’s feet.
(The wind which follows like a disease is at the edge of the cloud always, and gets blocked.)
Hari wears a yellow garment which shines like the lightning and quivers with lustre.
(The cloud is clothed by the sky which becomes yellow by the lightning; and creates the disturbance of
thundering noise.)

MOUNTAIN SCENES

KIMSHUKA TREE LOOKS LIKE A BLEEDING SOLDIER WITH ITS RED BLOSSOMS
प्रवेशनिर्गमव्यग्रतरत्खगशिलीमुखः प्रफु ल्लकिं शुको भाति वीरो रक्त इवासृजा।
The Kimshuka tree, with its red blossoms, looks like a valorous man covered by blood; with the birds and
bees moving in and out continuously (with the arrows moving in and out like the birds).

GANDHARVA LADIES
मन्दारमञ्जरीपुञ्जपिञ्जराम्भोदमन्दिरे महेन्द्रमस्तके मत्ताः सुप्ता गन्धर्वकामिनः।
The Gandharva ladies intoxicated by the drinks sleep in drunken stupor, on the head (summit) of Mahendra
Mountain, inside the bower filled with clusters of Mandaara blossoms, within the shady house of the cloud
(which always hangs there).

THE SIDDHAS AND THE VIDYAADHARAS

क्ल्पद्रुमवनच्छाया विश्रान्ता विततान्विताः पश्य पार्थिव गायन्ति सिद्धविद्याधराध्वगाः।
Look O King! The sky-roamers like Siddhas and Vidyaadharas are singing melodious songs, accompanied
by all musical instruments like Veenaa, flute etc, even as they rest under the shade of Kalpa tree forests.

THE ENORMOUS KALPA TREE

पश्य कल्पद्रुमस्यास्य पल्लवे पल्लवे वने विश्रान्ताः सुरसुन्दर्यो गायन्ति च हसन्ति च।
Look! In each and every leaf of this Kalpa tree in the forest, the divine damsels are singing and laughing.
(Kalpa tree is so huge that each and every leaf is like a huge floor made of precious stones; and the divine
damsels sit in groups on those leaves and amuse themselves in songs and dances.)

SAGE MANDAPAALA WHO LIVED AS A BIRD

मन्दिरं मन्दपालस्य मन्दरे मृदुमन्दिरे मुनेरिदमुदारस्य भार्या सा यस्य पक्षिणी।
This is the house of the noble Sage Mandapaala, inside the soft nest, in the Mandara Mountain, and this is
his wife Jaritaa, in the form of a bird.
(Mandapaala is a Sage mentioned in MahaaBhaarata.
He was a Sage known for his austerities. In order to have salvation by having children, he turned himself
into a Saaranga bird and married a she-bird named Jaritaa; and had issues from her. However, caught in the
delusion of Samsaara, he married another bird named Lapitaa to have more descendants of his; later was
discarded by her also due to her envy towards Jaritaa. Mandapaala later understands the futility of all these
enterprises.)

ENMITY FORGOTTEN AMONG ANIMALS

अन्योन्यामतसिंहेभनकु लोरगके लिकां पश्य मुन्याश्रमश्रेणिं सर्वर्तुकु सुमद्रुमाम्।
Look at the line of hermitages of Sages where the trees yield flowers in all the seasons; and where the lions
and elephants, mongooses and snakes play together with love, without any hostility towards each other.
THE COMPANY OF THE NOBLE MAKES YOU ALSO NOBLE
विद्रुमद्रुममिश्राणामम्भोधितटवीरुधां बिम्बितार्काः कचन्त्येते पल्लवेषूदबिन्दवः।
The creepers on the bank of the ocean are mixed with the coral plants (in the ocean.) (The leaves cover up
the corals.) The water drops shine beautifully (like precious stones) on the leaves, reflecting the sun (making
the leaves look like precious stones.)
 6

WEALTH ATTRACTS ONE AND ALL

वीचयो रत्नमाणिक्यपदेष्वावर्तवृत्तिभिः विलसन्ति विलासिन्यो वक्षःस्विव विलासिनाम्।
नागलोके न्द्रलोकस्त्रीगमनागमनोद्भवः दिव्यो भूषणझङ्कारः श्रूयते नभसः शृणु।
The waves are sporting by circling in areas where the precious stones and gems exist. They are like the
beautiful girls who are embracing and sporting with the chest of the lovers (decorated by rich ornaments).
Listen! Actually you can hear the tinkling sound of the divine ornaments, which is produced from the
coming and going of the women belonging to Naaga Loka (nether world) and Indra Loka (Heaven).

THE HUGE AEIRAVATA ELEPHANT

श्रवणोपान्तविभ्रष्ट मदमत्तालिनीस्वरैः ऐरावणस्नानभुवो गायन्तीव गुहा गिरेः।
The bees are intoxicated by the rut oozing out of the cheeks next to the ears of elephants; and are humming
aloud madly. The mountain contains huge waterfalls, where Aeiraavata elephant bathes happily.
It is as if the caves in the mountains (by echoing the humming) are singing as it were (when the bees hum
inside the huge Aeiraavata elephant).

THE OCEAN KEEPS MEASURE OF THE MOON'S WANING DIGITS

ह्रसतोऽनुदिनं कृ ष्णपक्षे कृ ष्णान्तलेखिकाः दृश्यन्ते कृ शगात्रस्य वास्तुकावलयोऽम्बुधेः।
As the emaciated moon keeps waning in each day of the new moon phase, the black border lines are seen as
rings marking the territories on the ocean bank (marked by the tidal waves).

BEAUTY OF THE FOREST

आमोदगन्धश्वसना सच्छाया शीतलाङ्गिका एकान्तदर्शिताकारा नानाकु सुमपूरिता

वनविन्यासवसना निर्झरामलहासिनी आस्तीर्णपुष्पास्तरणा धन्या वनविलासिनी।
Indeed the ‘lady in the form of the forest’ is blessed with unique beauty.
Her breath is filled with enchanting fragrance (of all the flowers).
She has beautiful shade (love and affection).
Her body is cool all over. She reveals her beauty in solitude (in private as to a lover).
She is covered by the various flowers (flower-filled bowers and trees).
She wears the garment made of forest materials.
She laughs guileless through the waterfalls (with the gurgling noise).
She has (walks on) a carpet spread out with flowers (which have fallen on the paths).

रमन्ते नन्दनोद्याने न तथोदारबुद्धयः यथोपशान्तशब्दासु शुद्धासु वनभूमिषु।

The noble ones do not so much enjoy the Nandana gardens (of Indra also), as they do at the pure solitary
places of forests where there are no sounds (lost in the Aatman-absorption).

सुविरक्तं मुनेश्चेतो रक्तं च विषयार्थिनः रमयन्ति समं रम्या विजना वनभूमयः।

The mind of a Sage is completely dispassionate, without desires.
The mind of the ignorant who seek sense pleasures is filled with desires.
Both equally enjoy the forest lands which are not crowded by the people.
(The former is absorbed in contemplation; the latter in enjoying the company of women.)

सलिलाधौतवप्राणामम्भोधितटभूभृतां नूपुरैरिव रत्नौघैः पादा भान्ति ध्वनन्ति च।

The mountains at the banks of the oceans get their grounds at the base filled with hosts of precious stones
washed by the waters and so become alive.
(The precious stones shine; and make sound when they roll towards each other.)
Like having their feet adorned by anklets, the mountain bases shine forth with lustre and make tinkling
noises even.
 7

पुंनागनगविश्रान्ताः कान्तकाञ्चनकान्तयः हेमचूडाः खगा भान्ति दिवि देवगणा इव।

The birds resting on the Punnaaga Mountain, are shining attractively with golden colour; and with their
golden crests, they shine forth like the Devas in the heavens.

भ्रमराम्भोदधूमाढ्याः फु ल्लचम्पककाननाः कम्पते पश्य वातेन ज्वलिता इव पर्वताः।

Forests are filled with yellow Champaka blossoms (shining like fire.)
The bees and the dark clouds look like the rising smoke lines.
As the flowers get moved by the wind, look, the mountains appear as if they have caught fire (and as if
smoke is rising from that fire).

कु र्वन्तं करवीराग्रलतान्दोलावदोलकं कोकिलं कोकिलालिङ्ग्य लोलालापयति प्रियम्।

The male cuckoo is swinging in the topmost branch of the KaraVeera creeper.
The female cuckoo bird is embracing him; and conversing melodiously with its sweet cries.

EDGE-PORTION OF THE CONQUERED LANDS

VIPASHCITS ARRIVE AT THE END OF THE LANDS IN ALL THE DIRECTIONS

सहचरसहचर्यः ऊचुः
Attending companions spoke

(Since the Vipashcits had to continue their journey across the Oceans also, they had to appoint the defeated
kings to rule the lands, as their representatives.)
लसत्कलकलारावमेता लावणसैन्धवीः पूर्णास्तटभुवो भूपैः पश्योपायनपाणिभिः।आपूर्वादाऽपरस्माल्लवणजलनिधेः
उत्तराद्दक्षिणाद्वा देव उदग्राजिशिष्टा इह नरपतयः पादपीठीक्रियन्तां,दीयन्तां मण्डलानां दिशि दिशि च
यथाशास्त्रमस्त्राणि अवन्यारक्षायै क्षान्तिपूर्वं चिरमतुलबलं शान्तया शासनानि।
Look! The excited sounds rising in the coasts of the salt ocean, belong to the crowded kings standing at the
bank with offerings in their hands (to welcome you).
Deva! From the east of the Salt Ocean, from the west, from the north and south sides also, let the kings who
are left back after the battle, be made as your foot-stools (subordinates who will obey your commands, and
act as your representatives in ruling the lands conquered by you.)
As ordained by the administration texts, let your command be given to all the kingdoms in all the directions
to protect the countries, being endowed with forbearance (and justice). Let the weapons be given for
protection; let the limitless army also be given.

वसिष्टोवाच
Vasishta spoke

अथ तेष्वर्णवतटेष्वेते भूमौ विपश्चितः उपविश्यैतदखिलं चक्रू राज्यप्रयोजनम्।

Then, these Vipashcits sat on the bank of the ocean, and did all the official works of establishing the
boundary lines of the empire.
तदा तत्रैव ते वासभूमिं कृ त्वा यथाक्रमं तस्थुः मण्डलमर्यादां स्थापयामासुरक्षताम्।
They made their residence at that place in a suitable manner; and established the territorial rules which were
to be followed without fail.
अथ वर्णयितुं श्रीमांस्तत्प्रतापमिवागमत्संप्रविश्य समुद्रान्तरन्यलोकान्तरं रविः।
The radiant sun arrived there as if describing their valour; entered the ocean to reach another world, by going
across it.
आययौ यामिनीश्यामा या मेघलेखेव तानवं संपादिताहर्व्यापारास्तस्थुः स्वशयनेषु ते।
Then arrived the dark night-lady (Yaaminee), spreading slowly like the array of clouds.
The four Vipashcits (with four forms with a single mind) finished their works of the day and rested on their
beds (in the four direction-ends).
 8

आसमुद्रं नदीवाहा इव दूरादुपागताः इदं संपादयामासुर्विस्मयाकु लचेतसः।

Having travelled from far like the 'streams of river' up to the ocean, they started thinking like this, with their
minds filled with wonder. (They had reached the end of their ambitions as it were.)
अहो नु दूरमध्वानं प्राप्ताः वयमयत्नतः प्रभावाद्देवदेवस्य वह्नेर्दिव्यैः स्ववाहनैः।
कियती स्यात्प्रविस्तीर्णा दृश्यश्रीरियमातता इतः समुद्रस्तदनु द्वीपभूरम्बुधिः प्रभुः।
इतो द्वीपं ततोऽम्भोधिः किमन्ते स्यात्ततोऽपि च कियती कीदृशी वा स्यान्मायेयं चेत्यरूपिणी।
तत्प्रार्थयामहे देवं हुताशं तद्वरादिमाः प्रेक्षामहे दिशः सर्वा आपर्यन्तमखेदिनः।
“Aha! We have travelled such a long distance without any effort, in our own vehicles, by the grace of the
‘lord of Lords’ ‘Vahni’ (Fire). How much does this grandeur of perception spread forth like this?
Beyond this JambooDveepa, there is the Lavana Samudra (salt Ocean).
After that, there is Plaksha Dveepa (double islands).
Then comes the IkshuRasa Ocean (Sweet waters like that of sugarcane juice)which is double the Lavana
Samudra.
Again, after the IkshuRasa Ocean, there is Kusha Dveepa (filled with Kusha grass).
After that there is Suroda Ocean (with wine-like waters).
After crossing the seven oceans and the seven islands, what will be out there?
How much spread out, and in what manner will this perceived-field exist like this?
Therefore, let us pray to Lord Hutaasha (Fire).
Through the power of his boon, we will see without any difficulty, all the directions till wherever they end.
इति सम्चिन्त्य ते सर्वे यथास्थानमवस्थिताः सममेवाह्वयामासुर्भगवन्तं हुताशनम्।
After pondering like this, all four of them, staying wherever they were, simultaneously prayed to Bhagavaan
Hutaashana, so that he will grace them with their vision.
बभूव भगवानेषामथ दृश्यो हुताशनः आकारवान्वरं पुत्राः प्रगृह्णितेत्युवाच ह।
Bhagavaan Hutaashana appeared in front of them with a form. He said -“Sons! Accept a boon”.

विपश्चित ऊचुः
Vipashcits spoke

पञ्चभूतात्मकस्यास्य दृश्यस्यान्तं सुरेश्वर देहेन मन्त्रदेहेन तदन्ते मनसापि च

यावत्संवेदनं यावत्संभवं यावदात्मकं पश्येम इति नो देव दीयतामुत्तमो वरः।
आसिद्धगम्यमध्वानं पश्येम वपुषा वयं तदन्ते मनसैवाथ दृश्यं पश्येम भो प्रभो।
आसिद्धगम्यमध्वानं मृत्युरस्माकमस्तु मा अध्वन्यसम्भवद्देहे मन एव प्रयातु नः।
Hey Sureshvara! Give this excellent boon, where we will see as much as the individual self, as much as it is
possible, as much as it can be perceived, through this body made of five elements; even beyond that through
a body which is empowered by sacred chants; even beyond that through the mind alone.
We want to see that path, which can be reached only by Siddhas, with this body-identity only.
After that ends, through the mind alone we will perceive.
Let there be no death for us even when we journey through the path of Siddhas.
If the body cannot go there, let the mind alone, go forward.
अथैवमस्त्विति प्रोच्य पावकः सहसागमत्क्षणादौर्वतया यातुं समुद्र इव सत्वरः।
“Let it be so” said ‘Lord Paavaka’, and went off immediately, like the Vadava fire wishing to reach the
ocean hurriedly.
अग्निर्जगामाथ समाजगाम निशा, विलम्ब्याथ जगाम सापि, समाजगामापि रविः, आजगाम तेषां च
धीरार्णवलङ्घनेहा।
Agni went off; and Nishaa (night) arrived. After staying for some time (four Yaamas), she also went off.
Then Ravi (Sun) arrived, and arrived also the desire for crossing the oceans too, in their minds.
 9

[The four Vipashcits begin their journey to the end of the Jagat itself in all the four directions.]

VIPASHCITS START ON THEIR JOURNEY

(The wise man who wants to conquer Avidyaa also has to renounce his body-attachment, all his desires, all
his possessions, his friends, his relatives and walk with a firm mind towards Knowledge-attainment, without
bothering about the difficulties and obstacles he may encounter.)
ततः प्रभाते प्रसभं पृथिव्याः कृ त्वा यथाशास्त्रमलं व्यवस्थां
In the early morning, having completed all the tasks related to the kingdom;
आविष्टदेहा इव ते रसेन निषेध्यमाना इव मन्त्रिमुख्यैः
possessed by that one wish of traveling to the ends of space (as if possessed by a ghost); as if stopped by the
prominent ministers with anxious faces (who were not able to persuade the kings to give up the perilous
journey);
निवार्य सर्वं परिवारमात्रमाक्रन्दमानं वदनै रुदद्भिः
dismissing all the attendants except the close relatives who were weeping and had crying faces;
निरस्य चास्नेहतयाभिमानमात्सर्यलोभाभिभवैषणादि
filled with detachment, renouncing all the qualities of self-conceit, envy, greed, insults and the desire to
conquer all, and also all wealth and riches of all sorts;
दिगन्तमालोक्य समुद्रपारे क्षणात्समायाम इति ब्रुवन्तः
consoling all the people assembled there with the words,“We will see the end of space beyond the ocean, and
be back in a second”;
स्वमन्त्रशक्त्योत्तमतां गतैस्तैरब्धिः पदैरेव तदा प्रविष्टः।
they entered the ocean with their feet only, since they had bodies now which could go through any element,
being empowered by the Mantra obtained by the boon.

NO ONE COULD FOLLOW THEM

(Senses, mind and intellect have to be left behind.)
विपश्चितस्ते दिशि दिश्यनल्पैर्भृत्यैः समुद्रं प्रविशद्भिरेव,
Those Vipashcits were seen by all the servants who stood crowded in each direction.
भृत्यैश्च कै श्चित्त्वनुगम्यमाना ययुर्यथा वारिणि पद्भिरेव।
Some loyal servants followed them behind, when the four Vipashcits entered the ocean by walking with their
feet itself.

(When 'that alone' is the goal, 'this' falls back.)

तरङ्गजालेषु पदानि कृ त्वा पृष्टे स्थलस्येव जलस्य चान्तः
चत्वार एकै कतयेव युक्ता भृशं वियुक्ता निजसेनया ते।
Walking over the waves, like on the ground, they stepped into the ocean; each of the four were joined to
their decision (were firm in their decision); and were dis-joined from their armies.

(The dream-world people if standing there, would see the wise man as vanishing from their midst.)
पदक्रमेणैव महार्णवान्तस्तावत्प्रविष्टा अवलोकितास्ते तटस्थितैर्यावददृश्यभावं शरन्नभोमेघलवा इवापुः।
Even as they walked across the ocean (with immense speed), those who were on the bank soon saw them
vanishing from sight (in far off distance), like the pieces of autumn clouds (vanishing off into the blue sky).

(The wise man with the only desire to reach his goal, crosses over all obstacles with effort.)
तमध्वानमथोहुस्ते जलधौ पादचारिणः वितताध्यवसायेन बद्धकक्षाहरा इव।
Like goaded by their firm decision acting as the elephant-keeper, they crossed that ocean by walking on their
feet on the water-path, and moved like the elephants dashing through the blocking walls.
 10

[The four Vipashcits suffered through many difficulties in the Ocean.]

TURBULENT WAVES (OF ATTACHMENT TO THE BODY FAMILY ETC)

उन्नतावनतामद्रिसमारोहावरोहणैः श्रियं वारितङ्गाणां हरन्तो हरिमूर्तयः।
(They were as fast as the waves, and looked like waves themselves.)
By ascending and descending high and low waves which were like mountains, they took over the beauty
(Shree) of those waves themselves, like the form of Hari who took away Goddess Shree from the ocean
waves (at the nectar churning event).
WHIRLPOOLS OF (CONFUSIONS AND DOUBTS)
आवर्तेषु तृणानीव भ्रान्ता विगतसम्भ्रमं चिरं चञ्चलमत्ताभ्रचन्द्रमण्डलशोभिषु।
Without agitation of any sort, they rotated in the whirlpools like pieces of grass for long, shining gloriously
like the moon-discs caught in the madly moving clouds.

CROCODILES (DESIRES CONNECTED TO THE THREE GUNAS)

मन्त्रविद्याबलौजोभिर्दुर्जयाः शस्त्रपाणयः क्वचित्प्रमत्तैर्मकरैर्निगीर्णोद्गीर्णदेहकाः।
With weapons adorning their hands, and unconquerable by the power produced by the Mantra-Vidyaa,
sometimes their bodies were swallowed by the fierce crocodiles and also thrown out of their mouths
immediately.

UNDAUNTED BY THE OBSTACLES, THE FOUR VIPSHCITS CROSSED OVER THE OCEAN VERY FAST

(The wise man never stops his Vichaara-process, even for a second.)
जलकल्लोलविश्रान्तवातोत्सारितमूर्तयः नीतानीताः क्षणेनैव योजनानां शतं शतम्।
Resting on the turbulent waters, and their bodies driven by them, they, within a second crossed over
hundreds and hundreds of Yojanas.

(The wise man conquers the delusions and rises out of them like a brave king.)
जलकल्लोलमातङ्गतुङ्गिताङ्गतया तया दधाना निजराज्येभपृष्टरोहस्थितिश्रियम्।
The turbulent waters acting like the elephant, they were lifted high; and appeared to have the elegance of
riding elephants in their own kingdom.

(A wise man is always humble and avoids unnecessary debates with learned fools.)
विस्तीर्णोर्मिघटापट्टपाटपट्टनपाटवैः दर्शयन्तो जलाम्भोदनिष्क्रान्तिं मारुता इव।
(The sound of the verse itself is like the sounds made by the waves as 'patta-paata-patta’.)
The broad cloud-like waves were falling downward like vast stone slabs; and these four kings expertly
avoided them by bending down gracefully.
(Their lustrous forms were shining like lightning flashes that jumped out of the huge cloud-like waves.)
They looked like the flashes of lightning pushed outside of the clouds by the winds.

(A wise man is undaunted by the obstacles presented by the mind in the form of life-problems, deity-
attachment, depression etc.)
तरत्तरङ्गमातङ्गतरङ्गौघविघट्टिताः अत्यजन्तो निजं धैर्यं वेलावरतटा इव।
Though hit by succession of enormous waves looking like tremulous elephants, they never discarded their
courage, similar to the' rocky banks of the ocean' (which also get hit by turbulent waves; but never break
down).

(A wise man absorbs the truths from all the Knowledge-Scriptures, and shines with the knowledge of many
varieties.)
महोर्मिमुक्तामाणिक्यमण्डलप्रतिबिम्बिताः एकाकिनोऽपि परितः पौरुषेयवृता इव।
Their images getting reflected in all the precious gems and pearls filling the huge waves, they appeared to be
surrounded by many men; though alone actually.
 11

(A wise man moves among the Knowers, absorbing the honey of their words and gets nourished by them.)
पाण्डु डिण्डीरपिण्डेषु कु र्वन्तो लाघवात्पदं श्वेतपद्मपरिक्रान्तराजहंसश्रियं दधुः।
As they walked across the white foam heaps, with nimble expert steps, they were charming like the
RaajaHamsas moving on the white lotuses.

(A wise man is not affected by the Vaasanaas that pull and push him.)
घननिर्घातनिर्घोषभीषणार्णवघुंघुमात् न भीता भूभृतस्तत्र वेलावलनजृम्भितात्।
The kings (Bhubhrt), like the mountains (Bhubhrt), were not frightened by the deep terrifying thundering
sound produced by the clouds bursting forth at tidal times.

(The path of realization is filled with ups and downs; but the wise man always rises up with courage.)
अभ्रंलिहजलाद्रीन्द्रपातोत्पातविघट्टिताः क्षणं पातालमाजग्मुः क्षणमर्कास्पदं ययुः।
Carried along the ups and downs of the mountains that were submerged in the waters, and that touched the
clouds; at one moment they were down at the Paataala; next moment near the region of the sun.

(Suddenly they would be drowned in the Vaasanaas of Saattvic temperament, and which would rise a
ordinary man up, but push a Mumukshu in the downward path.)
अशङ्कितोत्पतद्वारिपूरपातपटावृताः उत्पातपातनिपतद्वितानकवृता इव।
Suddenly the screen of water clouds would fall and cover them, and they looked as if they were covered by a
canopy which was flying up and down.

(The wise man moves towards his goal of knowledge, with effort, undaunted by the obstacles that face him
in his path. His path moves up and down, but at every fall, he rises up with more dispassion, and walks
forward, without breaking down.)
प्रक्रान्तास्तेम्बुराशौ सहचरमकराः शूरनक्रैः कु लीरैर्व्याप्तावर्ताविवृत्ताः सलिलतरुलतासीकरैरन्तरालैः
कु र्वतः कान्तियुक्तं वपुरिव कु सुमैर्भ्रान्तमाणिक्यमुक्तै र्व्यक्ताव्यक्तांशुजालैः प्रतिपदमितरैरभ्ररूपैरदभ्रैः।
They moved across the enormous amount of water. The crocodiles were their companions.
They whirled round in whirlpools filled with varieties of bold aquatic animals, and crabs.
They were sprayed by water drops from the creepers and trees in the internal regions of the ocean, and
their bodies turned attractive as if by the flowers. They were perplexed by the gems and pearls because of the
lustre-fields appearing and disappearing at every step which were like clouds that were plentiful.
(The Gems and pearls were countless. It was like walking through lustre-fields and suddenly face immediate
dark regions that appeared the very next moment, like a Mumukshu encountering blissful moments of
knowledge flashes and, again getting lost in worldly thoughts.)

इत्येते दृश्यरूपाया अविद्याया विचारणे प्रवृत्ताः पादचारेण समुद्रद्वीपगामिनः

अब्धेर्द्वीपं पुनर्द्वीपादब्धिं द्वीपं गिरिं वनं लाघवाल्लङ्घ्यामासुश्च्छे दभेदविवर्जिताः।
In this manner these kings, who were in the quest of the understanding of Avidyaa which is in the form of
perception; crossed many oceans and islands by foot.
From the ocean to the island, and again from the island to the ocean, then the forests, mountains and all,
they crossed skilfully, without bothering about any difficulty that they encountered.

ADVENTURES OF THE FOUR VIPASHCITS

VIPASHCIT WHO WENT TOWARDS THE WESTERN DIRECTION

पीतो विपश्चित्पाश्चात्यो मीनेनामरमानिना विष्णुमीनकु लोत्थेन वितस्तावाहनौजसा
क्षीरोदं प्राप्य मत्स्येन तेनोद्गीर्णः सुदुर्जरः तेन क्षीरोदमुल्लङ्घ्य गतो दूरं दिगन्तरम्।
The Vipashcit who went towards the western side, was swallowed by the fish which was born in the family
of Vishnu-fish (the incarnation); this fish was considered as an immortal (Deva) and was like a speeding ship
in the Vitastaa River known for its speedy currents. (The fish swam to the ‘Milk ocean’ through that river.)
After reaching the Milk Ocean, he was thrown off from the mouth by that fish, as he could not be digested
(because of the Mantra power). He crossed the Milk Ocean and went far towards the end of the direction.
 12

VIPASHCIT WHO WENT TOWARDS THE SOUTHERN DIRECTION

दक्षिणो यक्षनगरे संप्रेक्ष्येक्षुरसार्णवे शिक्षादक्षिणयाक्षिप्य यक्षिण्या कामुकीकृ तः।
He who went towards the southern direction, was seen by a Yakshinee in the Yaksha city, in the IkshuRasa
ocean. She, being adept in magical powers, made him her object of passion, by bringing him under her
control.
VIPASHCIT WHO WENT TOWARDS THE EASTERN DIRECTION
पूर्वो मकरमाक्रम्य यदा गङ्गां निकृ त्तवान्गङ्गया स तदानीय कान्यकु ब्जे समुञ्झितः।
He who went towards the eastern direction, (and after seeing the thousand divisions of Gangaa) brought a
crocodile under control and killed it at Gangaa (for bringing merit to it).
Gangaa carried him and deposited him in KaanyaKubja city.

VIPASHCIT WHO WENT TOWARDS THE NORTHERN DIRECTION

उत्तरस्तूत्तरकु रूनाराध्य प्राप्तवाञ्श्रियं तं तयैनं न बाधन्ते दिगन्ते मृतभीतयः
तया मकरमातङ्गनिगीर्णोद्गीर्णमूर्तिमान् अतिचक्राम सुबहून्द्वीपान्तरकु लाचलान्।
He who went towards the northern direction, worshipped Lord Shiva with Devee, who ruled the Uttara Kuru
division of the world; and obtained all Siddhis.
Therefore the fear of death etc does not trouble him at the end of direction. (He became an Amara.)
By that boon, though swallowed by the huge elephant-like crocodile, he was thrown out of the mouth,
and crossed over many islands and Kula mountains.
VIPASHCIT WHO WENT TOWARDS THE WESTERN DIRECTION
पश्चिमः पृष्टमारोप्य हेमचूडेन पक्षिणा कु शद्वीपे कु शाङ्गश्रीस्तरसा तारतोऽर्णवान्।
He who went towards the western direction, (crossing the Milk Ocean) (worshipped Garuda who as a deity
was in the Kusha-pillar in the Kusha island), climbed the back of the bird called HemaChuda (Garuda), had a
body like a golden Kusha (grass) and crossed over the oceans.

VIPASHCIT WHO WENT TOWARDS THE EASTERN DIRECTION

क्रौञ्चद्वीपाचले पूर्वो निगीर्णो रक्षसा वने तद्रक्षः पाटितं तेन हृदयेऽन्त्रविकर्तनैः।
He who went towards the eastern direction, (who was in KaanyaKubja) was swallowed by a Raakshasa in
the forest, in the mountain at KraunchaDveepa. He cut open the entrails and tore apart the heart of the
Raakshasa (and came out).

VIPASHCIT WHO WENT TOWARDS THE SOUTHERN DIRECTION

दक्षिणो दक्षशापेन यक्षतामागतः क्षणात्शाकद्वीपे शतेनासौ वर्षाणां मोक्षमागतः।
He who went towards the southern direction, (and was in the company of the Yakshinee), was cursed by
Daksha and became a Yaksha within a second.
In the ShaakaDveepa, after hundred years, he was freed of the curse.
VIPASHCIT WHO WENT TOWARDS THE NORTHERN DIRECTION
उत्तरस्तरसोत्तीर्णतारावरतरङ्गिणः महार्णवसुवर्णोर्व्यां सिद्धशापाच्छिलां गतः।
ततो वर्षशतेनासौ प्रसादाज्जातवेदसः तेनैवोन्मोचितस्तत्र सिद्देन रतिमाप्तवान्।
He who went towards the northern direction, (and had become an Amara by Shiva’s boon), crossed over
many oceans made wavy by huge and small rivers.
In the Suvarna Island which was across the ‘Great Ocean’, he became a rock by the curse of a Siddha
(for crossing the territory of Siddhas.). After hundred years, by the grace of ‘JaataVedas’ (Fire deity), he was
removed of the curse by the very same Siddha who felt a liking for him (because of his good qualities).
VIPASHCIT WHO WENT TOWARDS THE EASTERN DIRECTION
वर्षाण्यष्टावभूद्राजा नालिके रनिवासिनां पूर्वः परमधर्मिष्टः प्राप्तवान्प्राक्स्मृतिं ततः।
कल्पवृक्षवने मेरोरुत्तरेऽप्सरसा सह उवास दशवर्षाणि नालिके रफलाशनः।
He who went towards the eastern direction, (went north of KaanyaKubja city); lived as a king for eight years
in the ‘Naalikera city’ (where the main food was coconut). He was extremely righteous and virtuous.
 13

Later he got back his previous memories. (He moved further in the east.)
He lived with an Apsaraa for ten years eating only coconuts (as a habit), in the forest of Kalpa tree, in the
northern part of Meru.

VIPASHCIT WHO WENT TOWARDS THE WESTERN DIRECTION

विहगाश्वासतत्त्वज्ञः शाल्मलिद्वीपशाल्मलौ पश्चिमः पक्षिणीनीडे क्रीडया न्यवसत्समाः।
मन्दराद्रौ मृदुतले मन्दारतरुमन्दिरे किन्नरी मन्दरीनाम्नी दिनमेकमसेवत।
He who went towards the western direction, (who travelled on Garuda), was adept in the Vidyaa of
controlling birds. In a nest of a female bird, in the Shaalmali tree in the Shaalmali Dveepa, he lived for ten
years engaged in amusing sports (with birds). Then he went to Mandara Mountain. There in the house made
of Mandaara trees, a Kinnari named Mandaree served him for one day.
VIPASHCIT WHO WENT TOWARDS THE WESTERN DIRECTION
क्षीरोदवेलावनकल्पवृक्षवनावलीनन्दनदेवताभिः सार्धं समाः सप्ततिमप्सरोभिर्निनाय कामाकु लितोऽथ पूर्वः।
The one who went towards eastern direction, (who lived with an Apsaraa in Meru) went to the shore of the
Milk ocean; and along with the Apsaraas, the goddesses of Nandana garden, he spent seventy years
in the range of forests filled with Kalpa trees, his mind agitated by passion and the desire to enjoy women.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

CHAPTER SEVENTY EIGHT

(STORY OF VIPASHCIT-4)
[IGNORANT YOGI AND JNAANA YOGI]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

रामोवाच
Rama spoke

एकसंविन्मयाः सर्व एवैकवपुषोऽपि तेविविधेच्छाः कथं ब्रह्मन्संपन्ना एकदेहिनः।

Brahman! They are all of same forms and of the same perceiving consciousness.
How did they entertain different desires, though they have one single body (as the same embodied Jeeva)?

[Vipashcit was a single Jeeva who had four bodies.

All the four went to different directions; saw different mountains and oceans; and reached the edge of their
empire. They again, like a single Jeeva had worshipped Agni and got the boon to reach the ends of the
perceived world. Again they went in four directions and had different experiences.
Unless he is regarded as four split Jeevas, this is not possible.
If he is a single Jeeva, how can he experience four types of life-experiences?]

वसिष्टोवाच
Vasishta spoke

एकसंविद्घनाकाशमप्यनानैव सर्वगं स्वयं नानेव संपन्नं सुप्ते चित्तमिवात्मनि।

Though it is a dense state of single consciousness, though it is not many; and is in all, it itself manifests as
many, like the mind which is asleep, sees in itself everything.

[There is only one single Chit-expanse which is without a second.

It is a dense state of consciousness, which is experiencing all the perceived, in all the space/time stages,
instantly at the same point which transcends all the time and place concepts.
It does not become divided into many; yet it is aware of all the things as the principle of awareness itself.
In the dream-state, the mind experiences itself as divided manifold beings in a dream-world. It did not
divide; yet has all the experiences simultaneously of all the characters.]

तस्याच्छत्वात्तथाभूतमात्मैवात्मनि बिम्बति तादृशस्य तथाभूतौ मुकु रस्येव निर्मला।

It is a state of extreme purity; so, its own shine of manifoldness gets reflected in it.
The taintless purity of the mirror alone causes the reflection of anything.

[Suppose a mirror is there, which is extremely pure; then it will reflect anything that is placed in front of it.
Chit is the potential state to understand any experience, is very pure it is not experiencing anything, like the
sun which opens up all the activities of the world, but is itself without any action. Like a mirror, any
perception gets reflected in it and we call this nature of Chit as the 'mind'.
If the mirror was tainted, then nothing can get reflected on it. It will cease to be a mirror itself.
'Pure Knowledge-state that can know anything and everything' shines forth as the objects and many
perceiving entities, as if one has become many.
An author of a story experiences all the emotions of all the characters. Though he is one, he is many as it
were. His knowledge of the characters reflects in his mind as all the experiences of those characters. Though
he is different from his story-characters, yet because of his pure knowledge state of story-narration, he is able
to be all the objects and persons in his story. So it is with Chit.]

एकलोहमया एव यथादर्शाः परस्परं तथैते प्रतिबिम्बन्ति पदार्थाः पारमार्थिकाः।

The mirrors made of the same material reflect each other; so do the objects which are nothing but Chit, get
reflected in each other.

[Each object and person is just an expression of Knowledge, like the ray of the sun.
Sun’s nature is to shine forth as the countless rays.
He is aware of the experience of each one of his rays, though he is one and has not become many.
Each object is a ray of Chit and a mirror by itself.
When so many mirrors made of the same Chit-stuff reflect each into the other, the world of the perceived
rises as if there are countless beings in it, having varied experiences.
 4

Keep even two ordinary mirrors in front of each other, with the same reflecting quality. There rises an
illusion of distance and manifoldness, when they reflect each mirror inside each mirror inside each mirror
and so on…! Chit is one single mirror which reflects its own Knowledge within itself and gives way to the
illusion of many.
Though as a mirror, it is taintless and not deluded, the objects reflected in it produce their perceivers as
connected to them, who are deluded as it were.
All the perceivers and all the perceived objects together shine forth as the Chit-rays.
Each ray of the sun, may believe that it is different from the other ray; but the Chit-sun knows no
differentiation; nor does a person who has realized his essence as the Chit.]

तेन यस्य यदा यद्यत्पुरो भवति वस्त्वसौ तदर्थं युज्यते तेन चिद्घनैकस्वभावतः।
Therefore, whatever object is in the front, that gets united with it, because of the nature of the dense
consciousness.

[Any Vaasanaa reflects itself as a perceived experience in the Chit-state.

Vipashcit wanted to become four bodies; not four Jeevas.
He used all his four bodies like four minds and had the four types of experiences at once, by the boon of the
Fire-deity, like you are authoring your own story as four parallel stories.
He at once could see the mountains and oceans in all the four directions, as one single Vipashcit-Jeeva.
How is it possible?
Suppose you are travelling in a train as a passenger only, you have the experience of that one tiny carriage
only, as per your Vaasanaa-ticket measure.
Suppose you had a Vaasanaa to fly above the train; then your world expands and you will perceive the
whole train with all the passengers as a single object.
As your Vaasanaa broadens, the experiences will be more wide-spread.
From the ant-level to Brahmaa level, the experiences vary and evolve into a broader spectrum. Brahmaa
experiences the entire world as his dream; and is the HiranyaGarbha who is the womb of all the experiences
of all his Jeevas.
The more you can imagine and broaden your mind-expanse, the Vaasanaa evolves above the body-level
itself.
Vipashcit had only one Vaasanaa; that is to see the end of the perceived world in all the four directions.
It rose as his Vaasanaa-field of experiences. For attaining this Vaasanaa-fulfilment, he renounced his family,
kingdom, lands, position, fame, name, even the very body.
Such an impossible dream was made possible by the grace of his deity.
His main Jeeva experienced four dreams of adventure of four different types.]

इत्यनानैव नानेदं नानानाना च वस्तुतः, न च नाना न चानाना नानानानात्मकं ततः।

Though it is not manifold, it is manifold like this. It is actually manifold and not manifold.
It is not manifold; not non-manifold; but the manifold and non-manifold natures shine forth from it.

[Is Chit state manifold or non-manifold?

If it is just one, it can never become many; if it was many, it can never be one.
It is not manifold, but can shine forth as many, like the sun is all his manifold rays.
As a knowledge principle, it knows manifoldness also; so it experiences manifoldness of the perceived; but it
never swerves from its knowledge of itself as Knowledge or self-awareness; so it does not change into many;
but knows what it is to be many; and that is this world.
This manifoldness is Chit alone shining as ‘Bodha of differentiation’.]

तेन यस्य यदायातं पुरो वस्तु विपश्चितः स तेन संविन्मयतामेत्य तद्वशमागतः।

Therefore, whatever object came in front of Vipashcit, that became an object of understanding and became
his experience.

[Where is the ‘coming’ and ‘going’ in the Chit-state?

Where are the directions? Where is the end of space?
When and where do perceptions end?
 5

The very desire maintained by Vipashcit for seeing the end of perception was just a Vaasanaa produced in an
ignorant level. Perception is actually a mind-bound thing.
That means, any perception needs the honourable presence of the mind.
How can you reach the end of perceptions with a mind well and alive with its agitations?
Therefore, whatever the ‘Vaasanaa-filled mind’ wanted, that became the experience of Vipashcit. He had no
need to go far to have the experiences of the ‘perceived’; but the perceptions held him chained to them with
the flow of varied experiences, in front of the motionless Self that was now deluded as a Vipashcit-mind.]

एकदेशगता विष्वग्व्याप्य कर्माणि कु र्वते योगिनस्त्रिषु कालेषु सर्वाण्यनुभवन्त्यपि।

Staying at one place, the Yogis extend their minds all over; and do the actions, in all the three phases of time,
and experience everything also.

[Yogis who have mastered Siddhis, like Vasishta and Vishvaamitra can bring any perception of anybody to
their minds, because they are always in the state of Chit.]

अब्दोऽपि व्याप्तिमानेकस्तुल्यकालं पृथक्क्रियाः आह्लादस्तेन पादेन करोत्यनुभवत्यपि।

A cloud spreads out over a wide space, and does various actions at the same time and pleases many through
each of its parts and experiences them also.

[If a cloud was conscious, (even if it was really conscious, we would not be able to judge it in our level), it
will experience every point of space where its each water-drop fell.
It will be aware of even the varied reactions of all the objects to the rains, like happiness, annoyance etc.]

तुल्यकालमसंख्यातमीश्वरप्रतियोगिनः कर्मजालं जगज्जातं कु र्वन्त्यनुभवन्ति च।

Those who have mastered all the Siddhis like Shiva and others, do manifold works of many varieties, at the
same time, and experience them also at the same time.

[The greatest Yogi Shiva can be at many places at the same time.
Time is after all not universal.
Time and space are just private experiences of individual minds.
Even the same span of time does not exist in all the three worlds of a single Creation.
Million years of human life may be just a span of a second for a Shiva in his Kailaasa.
So, what meaning is there, even in the phrase ‘same time’?
Each exist in his or her own cloud of experiences with his or her own time-and space measure.
Thousands of earth-years may be just a few seconds for the Trinities.
The huge sky reaching mountains might equal some tiny mud-lumps to some other alien world entities.
Shiva can be a part of perception in any mind, because he is in the Supreme state of Chit, like you might be a
part of perception for an ant crawling at your foot. You may just glance at an ant at your feet and avoid
smashing it with your feet in an instance. For the ant which was saved from destruction, that one second of
the passing of your foot would be very long-span in its tiny span of life. For you, it means nothing.
This is the greatest Avidyaa form that the ignorant think that there is a universal time that runs
simultaneously in all the minds, and believe that deities watch over each and every movement of theirs.
Unless you are out of your own dream-cloud, how can the deity even know of your existence?]

(Vipashcit had to just have the Jaagrat-dream of having four types of experiences.
His own mind can easily create a minister who shows some mountain and calls it Mahendra; another
mountain as Malaya and so on. In his Jaagrat-Svapna, he had the experience of four directions.
Which mountain or direction has its name printed on it? The mind alone creates the names, and the
directions!)

एको विष्णुश्चतुर्भिः स्वैर्बाहुभिर्वा शरीरकैः पृथक्कु र्वन्क्रियाः पाति जगद्भुन्क्ते वराङ्गनाः।

One Vishnu with his four arms or bodies, does various actions, protects the world; and enjoys the company
of his spouse also, (though unswerving from his Self-state).
(Even Vishnu has similar powers. Similar to the manner he uses his four hands; he can use the four bodies
also as his single form.)
 6

बहुबाहुर्यदा द्वाभ्यां हस्ताभ्यां द्व्यर्थसंग्रहम् करोति बहुभिर्भूयः संग्रामं सततं करैः।

If a person with many arms can do some useful work through two of them, he can fight in the battle with
many arms also.

[Suppose you were born with hundred arms, would you not use them all, and be aware of their movements
all the time? Suppose you were born with two heads or hundred heads (like some insects or birds)…?
Suppose you were born with two-bodies..?
Vipashcit wanted four bodies; and had four bodies like four shoulders.]

तथैव तैर्विपश्चिद्भिः सर्वदिक्कं तथा स्थितैः तथा व्यवहृतं प्राप्तमेकमसंविन्मयैरपि।

In a similar manner, those Vipashcits who were in all the four directions, had varied experiences and acted
differently, though they had one single consciousness.

सुप्तं तैर्भूमिशय्यासु भुक्तं द्वीपान्तरेषु च विहृतं वनलेखासु प्रक्रान्तं मरुभूमिषु

उषितं गिरिमालासु भ्रान्तं सागरकु क्षिसु विश्रान्तं द्वीपलेखासु निलीनं घनमालिषु
रूढमर्णवमालासु वात्यासु जलवीचिषु क्रीडितं भूभृदब्धीनां तटीषु नगरीषु च।
They slept on the beds spread on the grounds; ate food in various islands; wandered in various forest-lands;
crossed many deserts; stayed in various mountain ranges; roamed inside many oceans; rested in various
groups of islands; covered by the clouds when on mountain peaks; rose up from many ocean surfaces, winds
and waves; sported in the banks of the mountains and oceans, and cities.

[After all, the whole thing is happening in the mind of one Vipashcit!
Leelaa in the ‘Mandapa Aakhyaana’ had the experience of different worlds, when she was sitting in the
contemplation posture in her ‘bed-room space’ itself. Vipashcit is having the experience of four bodies!
Where is the limit for illusion? The existence of Vipashcit itself is a part of illusion!
If that imagination of Vipashcit’s existence that is rising from Chit is having the experience of four bodies,
what is there to be surprised about it?
What experience is impossible for the Chit? What information is not possible for Chit?]

INTRODUCTION

[According to Puraanas, there are seven concentric island continents, separated by seven encircling oceans,
each double the size of the other, each rising from the previous.
They are, JambooDveepa, PlakshaDveepa, ShaalmaliDveepa, KushaDveepa, KraunchaDveepa,
ShaakaDveepa, PushkaraDveepa.
Seven intermediate oceans consist of salt water, sugarcane juice, wine, ghee, curd, milk, and water
respectively.
‘Varsha’ is the division of the earth as separated off by certain mountain ranges.
The elevated region is named Meru Varsha and the golden Meru Mountain lies at its centre.
BrahamaPuri is at its summit, surrounded by the eight cities of Indra and others.

Since, Vipashcit wanted to see all the ‘perceived worlds’, he has to go through all these worlds. Yet, he is
not a realized Sage or a powerful God. He is just an ordinary good man with subtle Vaasanaas still lurking in
his mind. Therefore, he has to go through good and bad experiences according to the pull of the Vaasanaas.
A Sage who is realized and has acquired the Siddhis, can see all the worlds, wherever he is in his own abode
of the world. He has no Vaasanaas, and enjoys the scenes of the worlds as just amusing pastime.
Whereas, if an ignorant man has to journey through all these worlds, physically as it were, there is no end of
problems he can face. That is what happened to the ignorant king Vipashcit.
His Vaasanaa for seeing all the worlds till the end of space, is similar to a wish expressed towards a mirror to
reflect all that it can reflect. That was indeed a wrong choice!
He got it all like all the mountains falling on his head all at once!]
 7

वसिष्टोवाच
Vasishta spoke

शाकद्वीपोदयगिरितटे सप्तवर्षाणि सुप्तं पूर्वेणान्तर्विदलगहने यक्षसंमोहितेन पाषाणाम्बु प्रसभममुनैवात्र पीत्वा

दृषत्तामागत्यान्तः स्थितमथ समाः सप्त जात्येन भूमेः।
The one who went towards eastern direction, (enjoying the life with Apsaraas), slept for seven years in the
‘Udaya Mountain slope’ in ‘ShaakaDveepa’, inside a grove of trees which had no leaves, being stupefied by
a Yaksha. Later again, he drank some magical water of stone, and forcefully attained the state of a stone, and
was inside the ground for seven years as part of the ground itself.

शाकद्वीपेऽस्तशैलस्य शिरस्यभ्रगुहागृहे पिशाचाप्सरसा मासं पाश्चात्यः कामुकीकृ तः।

The one who went towards western direction (who was with the Kinnari), was used for satisfying the lust, by
an Apsaraa who had turned into a Pishaachi; and stayed for a month in the cave-house at the summit of
‘Western Mountain’ at ‘ShaakaDveepa’.

यत्र शान्तभये वर्षे जलधारे महागिरौ हरीतकीवने वर्षं पूर्वोऽन्तर्धानमाययौ।

The one who went towards eastern direction (who became a stone inside the ground), (later was cursed by a
Sage and so) disappeared from the sight of the people, and spent seventy years in the grove of Haritaki trees,
in the form of a Haritaki tree, in the ‘Great Mountain’, near the waterfall, in the ‘ShaantaBhaya Varsha’.

अत्र रैवतके शैले वर्षे शिशिरनामनि दशरात्रमभूत्सिम्हः पूर्वो यक्षवशीकृ तः।

The one who went towards eastern direction, later was stupefied by a Yaksha and lived like a lion for ten
nights, in the ‘Raivataka Mountain’, in ‘Shishira Varsha’.

अत्र काञ्चनशैलादिदरीदर्दुरतां गतः पिशाचमायाछलितो दशवर्षाण्युवास सः।

Later, deceived by the magical powers of Pishaachis, he became a frog and stayed in the valleys of
‘Kaanchana Mountain’, for ten years.

कौमारं वर्षमासाद्य श्यामाद्रेरुत्तरस्तटं शाकद्वीपेऽन्धकू पेऽन्धो न्यवसच्छरदां शतम्।

The one who went towards northern direction, (who was with a Siddha), reached the base of ‘Shyaama
Mountain’ in ‘Kaumaara Varsha’ in ‘ShaakaDveepa’, and stayed as a blind frog inside a dark well, for
hundred years.

मरीबके ऽकरोद्वर्षं वर्षाण्यत्र चतुर्दश विद्याधरत्वं पाश्चात्यः स विद्याधरविद्यया

रतक्लमक्लान्तपुरारिलक्ष्मीचलाङ्गलेखाक्रमशीकराक्तं एलालतालिङ्गनलब्धगन्धमालम्ब्य वेलावनगन्धवाहम्।
The one who went towards western direction, spent fourteen years in the ‘MareeBaka Varsha’, having
attained the state of Vidyaadhara through the mastering of Vidyaadhara learning.
(For acquiring that learning) he had to remain supported by the air of ‘Velaa forest’, which carried the
fragrance obtained by embracing the ‘Elaa creeper that was anointed by the sprays of sweat drops produced
in the bodies of Vishnu and his spouse, who were tired after the union’.

[The reader need not bother much about which Dveepa, which mountain, which ocean any of these
Vipashcits went to. It is all as meaningless as all the names and forms that surround you as your own
measure of objects and directions.
If you travel all around the world by foot, then your story will also be like the story of Vipashcit only;
because one does not ‘travel’ in space to ‘see’ things, but the ‘perceived’ that is produced by the ignorance
keeps appearing as the world-scenario in the mind screen.
The ‘perceived’ and the ‘ignorance-level’ balance each other! Each person will see a different world
according to his mind-level, even if he joins a world-tour as one among the group.
Rama also went on a tour; but returned with dispassion! Vipashcit went on a bigger tour, only to be
bombarded by perceptions. He gained nothing but raw-experiences in the 'time and space hollows' that
equalled his ignorance level, which was now fourfold as four Vipashcits.
 8

And these four Vipashcits, like the four limbs belonging to the same Vipashcit, helped each other out, when
in difficulties; not because they were all-knowers; but were just limbs belonging to the same Vipashcit who
was dreaming this Jaagrat-dream, as four experience-fields.)

वर्षे शान्तभयाभिख्ये जलधारे गिरौ तरौ तादृक्कर्तरिपानीयं शाकद्वीपे पिबन् स्थितः

पूर्वोथ वर्षसप्तत्या पाश्चात्येनेत्य मोक्षितः विद्यया क्रकचेनेव च्छित्वा वृक्षत्वमक्षतः।
The ‘East-Vipashcit’, who was in the tree-form near the waterfall in the mountain in the ‘ShaantaBhaya
Varsha’, in the ‘ShaakaDveepa’, drinking water from ‘the ground which was filled with stones and sharp like
scissors’; was released after seventy years, by the ‘West-Vipashcit’ without any harm when the ‘West one’
sliced off the tree with a saw.
(The ‘West one’ had pleased the Sage and learnt the 'curse-releasing Vidyaa' from him.)

पाश्चात्यः शिशिरे वर्षे पाषाणत्वमुपागतः मोचितो दक्षिणेनाशु गोमाम्सादिप्रयोगतः।

The ‘West-Vipashcit’ had turned into a stone in the ‘Shishira Varsha’ (by the curse of a Pishaachi’s
husband). He was released by the ‘South-Vipashcit’ through some rite using cow-flesh.
(The South-one had pacified that Pishaachi’s husband.)

शिवेऽस्ताचलपारस्थे वर्षे वर्षेण पश्चिमः मोचितो दाक्षिणात्येन गोपिशाच्या वृषीकृ तः।

The ‘West-Vipashcit’ had turned into a ‘bull-Pishaachi’ by the ‘cow-Pishaachi’ in the ‘Shiva Varsha’
beyond the western mountain. After a year, he was released by the ‘South one’.

अत्रैव क्षेमके वर्षे आम्बिके यगिरौ तरौ दक्षिणो यक्षतां यातो मोक्षं यक्षेण लब्धवान्।
In the tree in the ‘Aambikeya Mountain’ in ‘Khsemaka Varsha’ here, the ‘South-one’ had turned into a
‘Pishaachi-Yaksha’. He was released by the Yaksha, who was appeased by the ‘West-one’.

अत्रैव क्षेमके वर्षे शैले के सरनामनि के सरित्वं गतः पूर्वः पाश्चात्येनैव मोचितः।
In the mountain named ‘Kesara’ in the same ‘Kshemaka Varsha’, the ‘East-one’ had turned into a lion,
and was released by the ‘West-one’.
रामोवाच
Rama spoke

एकदेशगता विष्वग्व्याप्य कर्माणि कु र्वते योगिनस्त्रिषु कालेषु सर्वाणि भगवन्कथम्।

Bhagavan! Staying at one place, how do the Yogis pervade everywhere, and do actions in all the time-
phases ?
वसिष्टोवाच
Vasishta spoke

इह रामाप्रबुद्धानां यदस्त्यस्त्वलमेव नः तेन यत्तु प्रबुद्धानां तदिदं शृणु कथ्यते।

Rama! We have had enough of the concepts of the solid world made of elements entertained by the ignorant
(like the Vipashcit-type of Jeevas)! Therefore listen to what it is with the ‘Knowers of the truth’.

[In the level of the ignorant, the world stretches out like a solid phenomenon, far and beyond, without limits.
‘Dveepas, oceans, mountains with names and forms’ are in the mind of the Creator only, of that particular
Creation. They do not exist in the Chit-state as some world-tour map. All that happened in the mind of the
Vipashcit is his story of ‘perception-tour’, who believed in a solid world filled with Dveepas and mountains
and oceans.
The ordinary ignorant ones move through ‘non-stop dream-worlds of various types’ as ‘different dream
entities’, without reaching the end ever. They do not have a continuing consciousness-state as a single Jeeva.
 9

But, Vipashcit went through various experiences as a ‘single conscious Jeeva-entity with four bodies’
because of the boon bestowed by Lord Agni. His experiences were also rooted in ignorance only, and were
limitless.
When we talk about worlds connected to Yogis who stay in the level of Chit, we talk about the emptiness of
Chit alone which appears as the ‘perceived’. These Knowers who are awake, and who are fully aware that
there is no solid world anywhere except in the mind of an ignorant, enter the world-dream of any dreamer,
like Chit entering a mind; and see what he sees and if necessary bring about changes in his dream-story, so
that he will wake up from that stupid dream. That is what happens to Vipashcit also at the end.
Till you realize there is no end to the ‘perceived’, you can go on and on forever without ever reaching the
end! ‘Perceived’ is nothing but Chit shining as the ‘perceived’!
Chit is endless! ‘Perceived’ is also endless for the ignorant mind!
Where is the end of the ghost-world if you live always as a ghost inside the world of the ghosts?!]

चिन्मात्रसत्तासामान्यादृतेऽन्यन्नात्म तद्विदां दृश्यात्यन्ताभावबोधे सर्गासर्गदृशोः क्षये

चिन्मात्रसत्तासामान्ये विश्रान्तस्य निरन्तरं सर्वेशस्येह सर्वत्वं सर्वात्मत्वं च सर्वदा
वद के न कथं कु त्र कदा किमिव रोध्यते।
For those ‘Knowers of Brahman’, there is the knowledge of the ‘complete non-existence of the perceived’.
(Atyanta Abhaava Bodha of Drshya).
There is the ‘complete absence of the creation and non-creation views’.
There exists nothing else but the Chit-essence which commonly exists in all (SattaaSamaanya) as their very
‘existence-awareness’; and that is formless.
(Everything is just a probable state rising from one's own Self-state, which is the common essence of all.)
For him who is resting in the ‘Chit-essence ‘which commonly exists in all incessantly, for him who is the
‘Lord of all’, who is ‘all’, who is ‘as all’, at all times, tell me, by whom, how, where, when, in what manner
can he be blocked? (Where is the solid world to block him from seeing anything anywhere?)

सर्वगस्त्वथ सर्वात्मा यथा भाति यदा यथा, तथा भाति तदा तत्र सर्वात्मनि
किमस्ति नो अतीतं वर्तमानं च भविष्यत्स्थूलमप्यणु तथा दूरमदूरं च निमेषः कल्प एव च।
He exists everywhere; he is the essence of all.
In whatever way he shines whenever and however, in that manner, at that time, at that place, he shines.
What is not there for one who is the essence of all, as past, present, future; gross and subtle; and also far and
near; minute and Kalpa also?

स्वरूपमजहत्येव सामान्ये तानि सर्वदा सर्वात्मनि स्थितान्येव पश्य मायाविजृम्भितम्।

In the common essence of all which exists as all, all these past etc exist always, without the discarding of
one’s nature! See the grand show of Maayaa!

अजातमनिरुद्धं च यथास्थितमवस्थितं विज्ञानघनमेवेदमत एव जगत्त्रयम्।

The tri-world is the dense state of Knowledge alone (information-content which is empty and not solid).
It stays as it is, without getting produced and without getting blocked (as just the shine of information
probability-states).

[World is nothing but the ‘Knowledge you experience as the ‘sensed and conceived objects’.
It is just ‘information recycling’ that goes on incessantly. You receive knowledge from outside as it were,
through the senses (which are also information-content only).
Mind sorts it out as some story; paints the colours of likes and dislikes (through Vaasanaas).
With the corrupted data, you again see the world as a corrupted version; and again receive incorrect
information of the world. Mind corrupts it more.
Recycling the same garbage again and again, you become a ‘centre-point of incorrect knowledge’ and see a
world that is imagined and conceived by you only.
You are sunk deep down into the dark well, even before you understand that you have fallen down. All your
senses bring only wrong information at all times, binding you with more ignorant ideas.
A Knower sees the world without the corrupting agent called the mind; so he sees how it is actually; as just
the emptiness made of knowledge!]
 10

नभस्त्वमत्यजंश्चैव सर्वात्मैव नभः स्थितं जगदात्मा जगद्रूपं द्रष्टृदृश्यतयोदितम्।

Without discarding the nature of emptiness, the emptiness (Chit as the potential state) stays as the essence of
all (the probable states of experience). It is the essence of the world; is in the form of the world; and rises as
the perceiver and perceived (which are both creations of the ignorant mind only).

विश्वात्मदृग्वपुर्यत्स्यात्तत्किं के न कथं कदा दुःसाध्यं ब्रूहि तत्त्वज्ञ साध्यासाध्यस्वरूपिणः।

For ‘that Chit essence’, ‘which has the form of the entire perceived world (as its potential essence) which is
of the nature of the form of possible and impossible’, what is not possible, in what way, by what, how, and
when? Tell me hey Knower of the Truth!

[Any perception is a possibility-factor in the Chit-state. It has no word called ‘No’ in its dictionary.
All probable and possible states are possible in the ‘perceived’.
After all, it is free and easily available if you just own the 'coupon of ignorance'.
More the ignorance, more the value of the coupon, more the amount of the ‘perceived’!
Chit is always at the service of Avidyaa lady, by becoming anything and everything she wants! They are
both inseparable like the mirror and its reflection.]

तस्मादस्याः सदैकस्या विपश्चिद्राजसंविदः प्रबोधमनुगच्छन्त्या अप्राप्तायाः परं पदं

एकस्याप्यनेकस्याः सर्वं सर्वत्र युज्यते।
Therefore, for the ‘perceiving consciousness of King Vipashcit’, ‘which is trying to get knowledge,
yet has not reached the Supreme state, which has become many though one’, everything gets perceived
everywhere (by the grace of Fire-deity.)

[Vipashcit was not a wicked king. He was righteous and good; but had desires like any other ordinary king.
He had the ability and devotion to please the God he adored; and got what he wanted as a boon.
Leelaa was also an adorer of a deity named Sarasvati. She did not ask for a world-tour boon; she asked for
true knowledge; and got it from Jnapti, who herself, by her own power took her on a world tour of parallel
worlds. Leelaa was not harmed in any way like Vipashcit.
One must be intelligent enough to ask the right boon; otherwise he will end up like a fool who was
swallowed by a tiger, when he thought about a tiger when resting under a Kalpa tree (the wish fulfilling
tree). Vipashcit was just a foolish good man with a wrong type of wish!]

बोधाबोधात्मरूपे हि किं नामास्ति परात्मनि।

What can exist as real in the Supreme Self which is of the form of ignorance and knowledge (Avidyaa,
Vidyaa)? (Either you have the Avidyaa-based vision like Vipashcit, or Vidya-based vision like Leelaa.)

अप्राप्तायाः परं बोधं पदार्था कु लतोचिता किं चिद्बोधं प्रविष्टायाः सिद्धताप्युचितैव सा।
एवं ते सर्वदिक्संस्थाः सर्वमेव परस्परं पश्यन्त्यनुभवन्त्याशु चिकित्सन्ते च संकटम्।
When the Supreme Knowledge is not obtained, the anxieties connected to the objects will be co-existent.
When a little knowledge is obtained, the Siddha state is also co-existent. (Siddhi can be obtained by a non-
knower also.) That is why, these Vipashcits stay in all the directions, see and experience each other’s state;
and find solution to the problems also.

बोधाकाशः स्वकाद्रूपादीषच्च्युत इवाशु चेत्तदन्यतामिवादत्ते सुस्थितोऽपि यथास्थितम्।

This expanse of Knowledge, though it is firmly established in itself as it is, it sees another as it were, even
if a slight swerving is there from its original nature (in the form of a mind-agitation).

[Any thought agitation as a deity, or person, or object, or even the idea of a body-identity is enough to rise
instantly as the limitless expansion of worlds made of divisions only.]
 11

रामोवाच
Rama spoke

विपश्चितः प्रबुद्धाश्चेत्कथं सिंहवृषादितां दिक्षु यान्तीति मे ब्रह्मन्बोधाय कथयाश्वलम्।

Do you mean to say that the Vipashcits are also in the enlightened state like the Yogis with Siddhis?
Then how did they turn into lion and bull states in their respective directions, (and suffer)?
Brahman, explain this to me for my better understanding.
(How could they go to all the worlds and see everything like the Yogis do?)

वसिष्टोवाच
Vasishta spoke

प्रबुद्धाः कथिता ये ते योगिनस्ते मयानघ प्रसङ्गरूपान्तरतो न प्रबुद्धा विपश्चितः।

Hey Anagha! When answering your previous question, I had mentioned about the Yogis who were in the
enlightened state. The Vipashcits are not enlightened.
विपश्चितो महाबाहो प्रबुद्धा निपुणं न ते बोधाबोधदृशोर्मध्ये ते हि दोलायिताः स्थिताः
मोक्षचिह्नानि दृश्यन्ते बन्धचिह्नानि चाभितः नित्यधर्मप्रबुद्दानां तथाभूततया तया
विपश्चितो धारणया योगिनो न परं गताः धारणायोगिनस्ते हि धारणाप्राप्त सिद्धयः।
Hey MahaaBaahu! Those Vipashcits are not fully enlightened.
They stay dangling in-between the states of knowledge and ignorance.
The signs of liberation are also seen; signs of bondage are also seen, all around.
They know about their daily duties as per the dictum of scriptures.
However, because of oscillating between the two states of ignorance and knowledge, these Vipashcits have
not gone to the level of Yogis, through their ‘Dhaarana’.
They just learn some ‘Dhaarana’ techniques; and through such ‘Dhaarana’ practices, get some Siddhis.

[‘Dhaarana’ means holding the mind concentrated on some ritual Mantra, and performing some worship or
rite as prescribed. Any ordinary man of the world can do this; that is what he does when worshipping any
deity or doing any fire rite. It needs that much concentration only, as a person answering an exam paper.
Vipashcits could practice any ‘Dhaarana’ under the guidance of some teacher to obtain some particular
Siddhi.
‘Dhyaana’ means meditation; not sitting in a lotus posture and closing the eyes; but thinking about some
deep topic. It is ‘Dhee-aana’ - expansion of the intellect.
You can do Vichaara also as Dhyaana, sitting anywhere, in any comfortable posture, at all times.]

ये परं बोधमायाता येष्वविद्या न विद्यते किमविद्यामवेक्षन्ते ते तामरसलोचन।

Hey Lotus-eyed Rama! Those who have attained the Supreme knowledge, in whom there is no Avidyaa,
will they see anything as covered by Avidyaa?

[These ‘Knowers established in the Aatman-awareness’, do not need any ‘Dhaarana process’ to attain any
Siddhi. What use do they have for any Siddhi, which works only in the domain of Avidyaa?]

धारणायोगिनो ह्येते वरेण प्राप्तसिद्धयः अविद्या विद्यते तेषां तेन तेऽतद्विचारिणः।

These Vipashcits are just Dhaarana-Yogis. They get their Siddhis through boons, by propitiating deities.
Only Avidyaa is present in them. They do not analyse about the Brahman-state.

JEEVANMUKTAS AND DEHA-DHARMA

अन्यच्च शृणु हे राम जीवन्मुक्तशरीरिणां भवेद्व्यवहृतावेव पदार्थान्तरवेदनम्।

Rama! Listen to this other topic. For those who are JeevanMuktas and are still with the bodies, the objects
get perceived at the time of doing some action only.
 12

[How does a JeevanMukta live in the world?

For him the world does not exist at all, outside of what he perceives as some action.
He is a ‘state of silent absorption’ only (inert-like but conscious).
Therefore, whatever be the action he is doing, he is fully absorbed in that; is one with that; there is no ‘I’ or
‘You’ or ‘the world’.
There is no thought; but the full absorption into whatever he is engaged in, without any like or dislike.
There is no ‘perceived’ at all when he is in that state. The world is just the ‘silent emptiness’ for him.
Then, how does he conduct the body which stays supported by his mind?]

मोक्षोऽपि चेतसो धर्मश्चेतस्येव स तिष्टति न देहे, देहधर्मस्तु न देहाद्विनिवर्तते।

Even the concept of liberation belongs to the field of the mind only.
It is present in the mind only; not in the body. The duties belonging to the body do not vanish from the body.

[Liberation is for the mind; not for the body.

This inert thing is under the rule of biology and physics.
It is a measurable object like a wooden stool or statue.
It has its own needs and necessities like food, water etc.
Just because a man is realized, he cannot stop eating food, and stand like a statue!
Not eating food for years, or getting buried under the ground is not the mark of realization. Body-feats are
just ordinary attention-seeking gimmicks.
A JeevanMukta has to eat, drink like all other bodies, because he is still stuck with the mind which perceives
a body. Just like feeding an animal that is sheltered with you, the body also has to be taken care of, even by a
liberated man who is living in some world. A liberated man does not identify with the body, but cares for it
like caring for a tool used by him.]

न कदाचन निर्मुक्तं चेतो भूयो निबध्यते, यत्नेनापि पुनर्बद्धं के न वृन्तच्युतं फलम्।

The mind does not bind a person again, who is liberated.
When has any one succeeded in his attempt to stick the fruit back to the stalk, once it has fallen from it?

देहस्तु देहधर्मेण जीवन्मुक्तिमतामपि गृह्यते, तद्गतं तेषां चेतस्त्वचलमेव तत्।

The body, because of its own needs, holds those who are liberated also; but the mind which acts through it is
unmoved and stabilized in the Self-state.

मोक्षो हि न परज्ञेयो धारणादिप्रयोगवत्, आत्मसंवेद्य एवासौ मध्वाद्यास्वादसौख्यवत्।

Liberation-state in a person cannot be observed by others, like the Siddhis obtained through Dhaarana
(which can be exhibited to others like a magician's act).
Moksha is a personal experience, like the joy of tasting honey etc is subjective only.

[You can see a Siddha floating in the sky may be, and be amazed at his feat.
However, you cannot see the ‘realized state’ in any person on the surface level.
It is a personal state of the realized one; and he does not have the need to declare to anyone of his realized
state, just to seek attention like a ‘floating Siddha’!]

सुखदुःखैर्युतो योऽसौ स्वयं बन्धानुभूतिमान्, तन्मुक्तौ मुक्त इत्युक्तः, स्वानुभूतिप्रदस्त्वसौ।

अन्तःशीतलचित्तो हि मुक्त इत्यभिधीयते, बन्धः संतप्तचित्तेति देहादेस्तन्न दृश्यते।
He, who gets pain and pleasure, experiences his own bondage-state. He who is freed from them is known as
the liberated one. It is matter of personal experience (or rather an experience-less state, that transcends any
description). He who is cool within is said to be liberated. Bondage is the anxiety-filled mind.
It cannot be observed in the body-level.

[A man can pretend to be calm outside; but can entertain countless agitations and anxieties within, concealed
from others. Even an anxious man can pretend to be non-anxious in the surface level; and a non-anxious
Yogi can pretend emotions in the surface level.]
 13

शरीरे कणशः कृ त्ते राज्ये वा विनियोजिते रुदतो हसतश्चैव जीवन्मुक्तमतेरिह न दुःखं न सुखं किं चिदन्तर्भवति
तत्स्थितम्।
If the body is cut into pieces, or the kingdom gets distributed to others, whether crying or laughing,
there is no sorrow or happiness within for the JeevanMuktas, though it is there in the body.

[If you throw a realized man inside the fire, of course he will scream.
It is not he who is screaming; but the body which has a nature to scream when in danger.
The physical body has its own particular biological features and cannot be avoided even by a JeevanMukta.
In his mind, the JeevanMukta may face every situation calmly; but his body will obey the rules of Biology
only. If the kingdom itself is lost also, he has to calmly face the problems to the best of his ability, but he
never swerves from his knowledge-vision.
Physical feat is not defined as the JeevanMukti state. Magic and Siddhis also do not belong to JeevanMukti
state. JeevanMuktas also have to eat and sleep like any one else; and will walk on their feet only, as ordained
by Physics rules!
Hanuman could fly over the ocean; he had that Siddhi. He was the son of Vaayu.
Rama had to walk on the stone bridge step by step. He was an ordinary human.
However, a JeevanMukta is unshaken within when facing joys or sorrows of life, and is not a prey for
apprehension and anxiety like the ignorant.]

गृह्णतोऽप्यनुभूतिस्तु तत्रैवैषास्ति नापरे।

For those who connect the body-experiences to their mental states, it is in imagination only; and not actually
in the body.

[If anyone says that walking over the fire is like the experience of walking on cool sandal paste; it is just the
imagination. Fire’s very nature is to burn; how can it feel like a cool sandal paste? If it does not burn, then it
is not fire at all. If any one denies the coolness of the sandal paste because he is sad, then it is his mind alone
that ignores the coolness-experience, and not the body.
JeevanMukti state cannot falsify the rules ordained by Brahmaa.]

दृश्यन्ते पण्डिता भग्ना रूपान्तरमुपागताः देहादिजीवन्मुक्तानां स्वभावान्न कदाचन।

Even learned scholars (who are not JeevanMuktas) (but hold on to dry religion and philosophies) break
down, and experience the pain of bodily changes as identified with the body. This is never the nature of the
JeevanMuktas who are freed of the superimposition of body-identity.
(They ignore the body-changes and are not bothered. For them, the body is just like another organism like a
cow or dog that needs to be taken care of.)

मृतोऽपि नैव म्रियते रुदन्नपि न रोदिति विहसन्न हसत्येव जीवन्मुक्तो महोदयः।

वीतरागाः सरागाभा अकोपाः कोपसंयुताः अमोहाः मोहवलिता दृश्यन्ते तत्त्वदर्शिनः।
Though the body dies, they never die. Though the body cries (as in pain), they do not cry.
Though the body laughs (as its natural habit), they do not laugh.
These JeevanMuktas are in a much esteemed state. They are without attraction towards objects; yet act as if
attracted. They are without anger; yet act as if with anger. They are not deluded; but they act as if deluded.
That is how the ‘Knowers of truth’ conduct themselves in the society.

[These JeevanMuktas have attained the highest state ever possible in the human world.
They have nothing more to achieve. Because of that, they cannot jump into the ocean and commit suicide to
end the life; or stand on a platform and proclaim their realized state of the mind to one and all. They just
continue the life story as it is, by living among the same ignorant people they are familiar with.
A carpenter lives as a carpenter; a professor lives as a professor; a householder lives as a householder; a king
lives as a king! What matters what perceived scenes are around him, when the whole of the perceived is non-
existent for a JeevanMukta?
If some one dies, they will bring tears to the eyes; if some one tells a joke, they will laugh; but inside they
never cry or laugh. The body as a separate entity does all that; they just watch it do these actions, like
watching a machine perform its actions! They never identify with it.]
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इदं सुखमिदं दुःखमित्यादिकलनास्तु ताः अलं दूरगतास्तेषामङ्कु रा नभसो यथा।

This is happiness, this is sorrowful; all such ideas are completely absent in them, like the sprouts can never
form in the empty sky (even if filled with moist-clouds).

जगदात्मा च नास्त्येव यस्यैकं सर्वमस्ति च, सुखदुःखादि तस्येति वाग्व्योमविटपोपमा।

For a JeevanMukta, the 'ignorance in the form of the world' is not there at all.
To say that the happiness and sorrows exist for him, who has that one essence which is in all, is like
believing in the existence of the real branches in the emptiness of words (as the word ‘branch’).
(By saying the word ‘branch’, a branch cannot come into existence.
The outward show of happiness and sorrow in a JeevanMukta exists as just words alone.)

अशोका एव शोचन्ते जीवन्मुक्ता जयान्विताः।

These JeevanMuktas who are always in the victory (over the mind) state, feel sad (surface-wise for the sake
of the others), without actual sadness (like feeling sad for some event in a story that one reads or hears).
WHATEVER IS THERE WILL BE LIKE THAT ONLY. WHAT NEED IS THERE FOR ANOTHER THING?

अच्छिन्ना एकतद्भावा दृश्यन्ते तत्त्वदर्शिनः।

शिरः कमलजस्योच्चैः सामगायनतत्परं हरो नखेन चिच्छे द सुकु मारमिवाम्बुजम्।
शक्तोऽपि न पुनर्ब्रह्मा जनयामास तच्छिरः।व्योमैकतास्य चिद्व्योम्नो मुधा मूर्ध्नेतरेण किम्।
नैव तस्य कृ तेनार्थो नाकृ तेनेह कश्चन।यद्यथा नाम संपन्नं तत्तथास्त्वितरेण किम्।
Though the body might be hurt, nothing is lost for them.
These ‘Knowers of Truth’ are always seen as one with that ‘single state of Chit’ only.
Hara pinched with his nail, that head of Brahmaa, which was engaged in Saama singing, like plucking off a
tender lotus. Though capable, Brahmaa did not generate that head again. Since he was just an empty expanse
being one with the Chit-expanse, what need he had for another head?
There is no meaning ever in anything done or not done.
Whatever is there will be like that only. What need is there for another thing?

हरो हरिणशावाक्षीमक्षीणशरतोऽश्रु च धत्ते वपुषि दुग्धाब्धिर्गुप्तामृतकलामिव।

शक्तोऽपि रागितामेष न त्यजत्युत्तमाशयः पञ्चेषुदाहसमये दृष्टा नीरागतागुणाः।
नैव तस्य कृ तेनार्थो नाकृ तेनेह कश्चन न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः।
रागितैषास्तु मा वास्य किमरागितयान्यया।यद्यथा नाम संपन्नं तत्तथास्त्वितरेण किम्।
Hara holds in his bosom, ‘his spouse Daakshaayini who is endowed with the beautiful eyes like that of the
young deer and who is hit by Manmatha with the never ending arrows’ (and enjoys the external pleasure as if
of the company of his spouse); and also carries the tears (of experiencing the bliss of the Self) (which is
always present as the source of any joy he experiences); like the milk ocean hiding the drop of nectar within.
Though capable, this Shiva of excellent mind does not discard the passionate love.
Even when burnt by the arrows of Manmatha, only the dispassionate qualities are seen in him.
There is no meaning ever in anything done or not done. There is nothing for him to gain from any other
person. What matters whether there is attraction for the spouse or not having it also?
Whatever is there will be like that only. What need is there for another thing?

करोति कारयत्त्युच्चैर्म्रियते मार्यतेऽपि च जायते वर्धतेऽजस्रं जीवन्मुक्तो जनार्दनः।

न चाजवं जवीभावं त्यक्तुं शक्तोऽप्यसौ न तम्।तेन त्यक्ते न नैवार्थस्तस्य नैवाश्रितेन च।
तद्यथास्थितमेवास्तु इह इत्यस्तवासनं हरिर्निरिच्छ एवास्ते शुद्धचिन्मात्ररूपभृत्।
Janaardana (Vishnu) who is a JeevanMukta, kills Asuras himself; makes other Devas also kill them; dies
when taking other incarnations (so as to not remember his original state in his incarnation status); gets killed
(as if, in his incarnation lives); gets born (for incarnation purposes); increases million fold (as many forms
suitable to the need of the occasions).
 15

(He is busy always in his 'maintenance' duties of the Creation.)

Though capable, he does not sacrifice the intense absorption in the activities.
There is no meaning in either discarding it, or accepting it.
‘Let whatever be there as it is’; having such an attitude, without any Vaasanaa, Hari stays without desires,
established in the pure ChinMaatram.

आत्मानमान्दोलयति कालकन्दुकतां गतं अजस्रं नित्यमादित्यो जगद्गृहनभोङ्गणे।

न च रोधयितुं देहं न समर्थो दिनेश्वरः निरिच्छ एव निर्वाणस्तथाप्यास्थे यथास्थितम्।
‘Aaditya’ daily rolls himself in the courtyard of the Jagat-house, for countless times, like a ball played by
'Kaala'. The Lord, who makes the day, cannot stop his body from moving.
Without any desire, staying in the sheath-less state of Nirvaana, he stays in whatever way it is.

चन्द्रोऽनुभवति व्यर्थमाकल्पं क्षयमक्षयं जीवन्मुक्ततया खिन्नो यथास्थितमवस्थितः।

‘Chandra’ experiences incessant waning states wastefully all through the span of Kalpa, and suffers; yet
because of being in the state of JeevanMukti, he stays as he is (without complaining).

मरुत्तहव्यगौरीशवीर्यग्रासादिखेदितां जीवन्मुक्तो वहत्यग्निर्यथा स्थित्या समस्थितिः।

‘Agni’ as a JeevanMukta remains in the state of equanimity and bears the pain of incessant pouring of
immense measure of oblations for twelve years in the 'Marut Sacrifice', and the weight of the 'Veerya of
Gaureesha' (which was discarded by Gaureesha, and Agni had to absorb it for the good of the world), and
many other pains also, for the protection of the world.

बह्वीभिर्विजिगीषाभिः कृ पणाविव तिष्टतः जीवन्मुक्तावपि गुरू लोके शुक्रबृहस्पती।

The two preceptors Shukra and Brhaspati, though they are JeevanMuktas, stay as if miserable among the
crowd of Devas and Asuras who want to defeat each other (and guide them in their warfare).

करोति जनको राज्यं जीवन्मुक्तमना मुनिः जगत्यामाजिषूग्रासु देहं जर्जरतां नयन्।

Janaka, who is a royal Sage living as a JeevanMukta, rules the kingdom in the world, straining the body in
fierce battles (though he could easily discard that position).

नलमान्धातृसगरदिलीपनहुषादयः जीवन्मुक्ताश्चिरं राज्यं चक्रु राकु लिता इव।

Nala, Maandhaatr, Sagara, Dileepa, Nahusha and others ruled the kingdom for long with the accompanying
anxiety (of protecting the people), as JeevanMuktas only.

व्यवहारे यथैवाज्ञस्तथैव खलु पण्डितः।वासनावासने एव कारणं बन्धमोक्षयोः।

When attending to world affairs, a Knower behaves outwardly just like the ignorant.
(One is without Vaasanaas, and the other is just a puppet for the Vaasanaas.)
Presence and absence of Vaasanaas alone is the cause of bondage and liberation.

बलिप्रह्लादनमुचिवृत्रान्धकमुरादयः जीवन्मुक्ताः स्थितिं चक्रु र्वीतरागाः सरागवत्।

Bali, Prahlaada, Namuci, Vrtra, Andhaka, Mura and other Asuras, lived as JeevanMuktas only, as if with
attraction to the world; but without any such attraction actually.

तस्मादसत्त्वे सत्त्वे च रागद्वेषक्षयोदये न मनागपि भेदोऽस्ति ज्ञखं प्रति स्वरूपिणि।

When the good or bad traits (belonging to the body) are expressed, or the attractions and repulsions are
expressed by the JeevanMuktas externally, there is not a least difference that is undergone in their state of
the Silence within, in the expanse of their liberated state.

ज्ञानेनाकाशशुद्धेन धर्मान्ये गगनोपमान्विन्दन्ति जीवन्मुक्तानां तेषां भेदमतिः कु तः।

 16

For those JeevanMuktas, who are equal to the Chit-expanse, who hold the Dharma of the body, mind etc, (as
needed) how can there arise the sense of differentiation when they have attained the 'Knowledge Supreme’
as the pure state of Chit-expanse'?

[What matters what the story of life is, what appearance of the form one is endowed with, if one is
established in the Knowledge Supreme! He is the excellent probable state of Brahman, and has no need of
wanting the life to be something else.
Whether a human, worm, Deva or Asura, or whoever one may be, and whatever be the role one has to play
in the perception-stage, the JeevanMukta is unbothered, and never complains, and allows the life to go on as
it is, and performs his role in a perfect manner.)

REALITY (REAL) CAN EXIST ONLY AS THE JAGAT-PERCEPTION (LIE)

भास्वरं शक्रकोदण्डं यथा नानेव शून्यकं आभासमात्रमेवायं तथा दृश्यात्मको भ्रमः।

शक्रचापे यथा भान्ति नानावर्णा नभोङ्गणे तथा शून्यात्मका एव ब्रह्माण्डपरमाणवः।
This delusion of the nature of the ‘perceived’ is just an appearance only, similar in character to the rainbow,
which though glowing as many colours, is made of emptiness alone. Just like the various colours shining
forth in the rainbow seen in the expanse of the sky, the subtle atoms like Brahmaandas also shine forth as the
nature of emptiness only.

इदं जगदसद्भाति सदिव व्यक्तिमागतं अजातमनिरुद्धं च यथा शून्यत्वमम्बरे।

साद्यन्तमप्यनाद्यन्तमशून्यमपि शून्यकं जगज्जातं तथाऽजातमरुद्धं रुद्धमेव च।
जातं निरुद्धमस्त्येवं ब्रह्म व्योमैव भासते यथा दारुमयः स्तम्भस्तथा तच्छालभञ्जिका।
This unreal Jagat shines forth as if ‘Reality’ alone is there in a solid form.
Jagat is actually unborn, unending, and is like the emptiness of the sky.
Though it appears with beginning and end, it is without beginning and end.
Though it is not empty, it is empty. It is produced, yet not produced.
It ceases, yet does not cease to exist. Brahman alone shines as the empty expanse as if produced and ceased.
The carving of a woman made of wood is actually wood only.

['A statuette of a girl' in the wooden pillar is the idea concocted by the mind out of habit, by humans. For the
termite, it is just some wood. Each sees the world as per the brightness-measure of his intellect.
Names and forms belong to the realm of Avidyaa. Reality is just the nameless, formless empty expanse of
Knowledge, which you can experience as any perception-state.]

समस्तकलनोन्मुक्तं समं निर्निद्रमासनं यदेकान्तचिदाकाशं तद्विद्यात्तन्मयं जगत्।

The world is made of the Chit-expanse only, and stays as that single state only, freed of all faults, equal,
without the ignorant state of sleep, firmly seated in oneself.

[There is that quiescent state alone that hides between every information that rises as any object or person.]

देशाद्देशान्तरप्राप्तौ यन्मध्ये संविदो वपुः अनुन्मेषं चिदाकाशं तद्विद्यात्तन्मयं जगत्।

That sense of pure awareness which is without any perception, which can be glimpsed in the minute span
between two cognition-states (like looking at a branch of a tree and then at the moon which is shining
through the holes in the branches) is not seeing any object of perception, is the pure expanse of Chit (which
is like a reflection-less mirror); that alone is the actual state of the world (like the stone that is seen as a
statue, is stone alone).

तत्र यद्द्वैतमैक्यं तन्मन्ये तदपि नैव च, तद्व्योम के वलं भाति मन्ये तदपि नैव वा।
I believe that in that state, there is nothing called Dvaita or oneness at all (is not 'two' divided as the Brahman
and Jagat, is not one where Brahman alone is the Jagat as one). (That alone 'is'; 'this' does not exist at all!)
Only the emptiness alone shines; rather even that emptiness also is not there at all; so I deem!
 17

[What emptiness? Empty of what actually? Even this word ‘emptiness’ also is misleading.
There is not even emptiness in that empty expanse!]

जगदाकाशमेवेदमात्मैवात्मनि वा स्थितं भविष्यत्पुरवद्दृष्टमपि स्फारमपि स्फु टम्।

This Jagat is just the ‘hollow expanse of emptiness’. It stays in itself as itself, though it is seen with all
clarity like a city of the future (which is actually non-existent).

आकाशकोशविशदाशय दृश्यजातं मौनात्म तिष्टति शिलाघनमेव शान्तम्।

यन्नाम तस्य जगदित्यभिधां विधाय स्वात्मैव मोहित इवायमहो नु माया।
Hey Rama! Your mind is now one with the expanse of Chit. This perceived phenomenon which rises in front
of you exists as ‘silence’ only; and is as quiet as the inside of the dense rock.
Aha! The fact that this silence alone gets defined as the Jagat, and one gets deluded as if by that, is indeed a
great feat of Maayaa!
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

CHAPTER SEVENTY NINE

(STORY OF VIPASHCIT-5)
[THE FATE OF THREE VIPASHCITS]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

INTRODUCTION

This section is very subtle in essence, and needs some serious effort on the part of the seeker if he wants to
understand the ‘Drshyam’ as presented by Vasishta.
Vipashcit is just a measuring rod used by Vasishta to measure the expanse of Avidyaa.

Avidyaa is synonymous with Drshyam (Perceived).

Perceived is all that you sense, think, believe, love, hate, understand etc etc…, staying as the ‘Ahamkaara’-
the ego-personality that you think you are!

In the ignorant level, the ‘perceived’ is gross, solid, blocking and binding.
In the knowledge level, the same ‘perceived’ is subtle, empty, and liberating.
From the ant to a Brahmaa of a Creation, the perceived world around each conscious entity gets understood
by it, each from a different level, in a different way.
Each is right in his or her level; but nothing is valid, since everything is mind-made.
Even Brahmaa’s creation is nothing but his own dream, where his ‘Creation-Vaasanaa’ gets fulfilled.
Brahmaas also differ in their conceptions.

Is Vipashcit real?
Vasishta is Brahmaa’s son, and is made of Knowledge only.
He is as powerful as Brahmaa himself.
What he thinks, that thought instantly stands as a reality in front of him.
Whenever he narrates a story, those characters start appearing in some world-scene as real persons, even if
he had thought of them at the moment of narration.
This we got proved in ‘Jeevata story’ also, where Vasishta states that ‘Jeevata monk is living as a Rudra in
some world after the experience of his many life-dreams’.

Nothing is real or imagined at his level, as he is above the level of all these words.

When he got this knowledge from his father Brahmaa, he did not get it verbally; but as a power to create real
examples which could prove as knowledge path to many aspirants.

At present, Vasishta is narrating the story of Vipashcit.

This King Vipashcit later on is brought inside the courtroom of Dasharatha, from another world in another
Brahmaanda, where he had been living as a deer.
Whether the story is real, or whether Vipashcit really existed in any world as such, need not be a matter of
concern to us.
Vipashcit becomes a real entity as the hero of the story, when narrated by Vasishta.

Vasishta is another Brahmaa; so it can be stated; who is roaming in the worlds, distributing the nectar of
knowledge to anyone who may be in need of it.
When he talks about any person in any story, they turn into real Jeevas in some world somewhere. It is as if
he is picking up some particular Vaasanaa from the store-room of Chit, and throwing it into a space time-
screen, to view a film produced by that Vaasanaa.
Leelaa had the Vaasanaa for immortality.
Vipashcit has the Vaasanaa for measuring the perceived world of Avidyaa.
Vipashcit is as real as any Jeeva here or anywhere!
Since Vaasanaas alone create the perceivers, the Vaasanaa for measuring the Avidyaa extent, takes on the
forms of four Vipashcits measuring the four directions.

Vipashcit is one such Vaasanaa-entity which wants to see the end of the ‘perceived’ world, in the level of
ignorance itself. Instead of ending it with the rise of knowledge, this foolish wise king wants to travel across
all the worlds, till the end of space!
Is it ever possible?
How can space and time reach their ends, when you possess a mind steeped in ignorance that can reflect
nothing but space and time?
 4

What is the Drshyam, according to Vasishta?

He states that, the ‘perceived’ is in-between the two levels of - what you want and what you get.

We always ‘want’ to perceive the world we imagine it to be; filled with happiness and joy. We always ‘get’
what our ignorance presents to us as the world, which of course is filled with suffering and pain.
Drshyam is like a mirage; we want water and get only the hot sand instead!
This is the ‘perceived’ as presented by Avidyaa.
Where does it end?
Only with Knowledge!
Otherwise…?
It extends as a never ending maze of worlds made of ignorance.

What does the perceived look like in the Vidyaa level?

If you stand on the topmost level of Knowledge, like Vasishta does and look down at all the worlds, at once,
how does it look like?

This is what Vasishta describes and explains as the ‘BhooGola of Chit’.

This is an abstract description as explained from the Knowledge level of Vasishta, covering the entire
perceived phenomenon; and in no way does it cater to the universe-theories held by the scholars in the tiny
dust mote called earth planet.
This after all is just one small planet earth which is just one tiny atom in the Lokaaloka hill (the all-
containing hill).

Vasishta is talking about ‘Chit’ as the ‘perceived’; and presents the abstract concepts with names and
descriptions, in his own style.

He is not talking about the waters seen in the mirage, like earth scientists.
He is talking about the phenomenon of mirage-formation itself, from the Chit-level.

If Chit could become a person and talk; this is how it will describe the worlds as, standing at the top of
everything.

Story part:
The four Vipashcits get killed in their never ending journey.
The king stands as an Aativaahika body; and cannot have a body made of elements in that level where he has
reached. He produces four Aativaahika bodies once again, and moves in four directions to fulfil his
Vaasanaa.
What happens to these four Vipashcits, whether they reached the goal or not, forms the content of the rest of
the story.
 5

रामोवाच
Rama spoke

अनन्तरं मुनिश्रेष्ट कु र्वन्तः किं विपश्चितः आसम्स्तेषु दिगन्तेषु सद्वीपाब्धिवनाद्रिषु।

Hey Best of Sages! Later, what did the Vipashcits kept doing in the various directions filled with islands,
oceans and mountains?
वसिष्टोवाच
Vasishta spoke

शृणु किं वृत्तमेतेषां तात तत्र विपश्चितां तालीतमालमालाढ्यद्वीपाद्रिवनचारिणाम्।

Dear Rama! Listen what happened to those Vipashcits, who were wandering in the mountain forests that
were richly garlanded by Taalee and Tamaala trees.
(The boon requested by the Vipashcits was worded as – 'no death should happen to us even when we enter
the path of Siddhas; but it did not mention ‘the non-Siddha paths’!)

क्रौञ्चद्वीपगिरेरेको विपश्चित्पश्चिमे तटे कटेनाद्रितटे पिष्टः करिणा कमलं यथा।

One Vipashcit was mashed up by an elephant like a lotus with his tusks and head, in the west-side rocky
mountain-base of ‘VarshaGiri’ of ‘Krauncha Mountain’ (and died).

द्वितीयो नभसा नीतो रक्षसा विक्षताङ्गकः निक्षिप्तो वाडवे वह्नौ तत्र भस्मत्वमागतः।
The second one fought with a Raakshasa; broke his limbs; was carried in the sky by him; was thrown into
the Vaadava fire; and turned into ashes (and died).

तृतीयस्त्रैदशं देशं नीतो विद्याधरेण वै गतोऽप्रणामकु पितशक्रशापेन भस्मताम्।

The third one was taken to the world of Indra by a Vidyaadhara; turned into ashes by the curse of Indra
who got angry because he was not offered the proper salutation.

चतुर्थश्चतुरं गच्छन्कु शद्वीपगिरेस्तटे दुर्वारेण नदीकच्छे मकरेणाष्टधा कृ तः।

The fourth one, carefully walking across the moist land of the river at the mountain base in ‘Kusha Dveepa’,
was torn into eight pieces by a crocodile.

इति ते पञ्चतां प्राप्ता दिङ्मुखेष्वाकु लाशयाः क्षये चतुर्षु चत्वारो भूपाला लोकपालवत्।
In this manner, all four of them with tainted desires attained death in all the directions, and all the four kings
died like the Lokapaalas (dissolving off) at the dissolution times,

[King Vipashcit had four strong bodies with equal powers and was supported by the boon of Agni also.
Yet, all four of them were caught in the hold of Vaasanaas of various kinds and wasted the precious time of
their lives in enjoying the pleasures found on the wayside.
Anyhow since the basic Vaasanaa was to reach the end of Avidyaa-land, they were on the move as soon as
they woke up to their original nature.
All the four were moving like straight lines drawn towards the end of directions, moving on and on without
stopping. They helped each other; rescued each other from difficulties that each encountered, and moved
towards their goal undaunted without losing their spirits.
It was not as easy as they deemed.
So many lands, so many countries, so many forests, so many mountains, so many islands that were populated
by beings of various sorts, good, bad, powerful, weak..!
It was inevitable that they had to meet their deaths somewhere sometime somehow.
So all four physical bodies died! The AadhiBhoutika phase was over!
Now there was only the Aativaahika of the original king Vipashcit left back, with the same one single
Vaasanaa of reaching the end of Avidyaa-land.
 6

That alone was his Aativaahika body; the main prominent Vaasanaa holding on to the subordinate habits like
devotion to Agni etc. This ‘Vaasanaa-body’ had not reached its fulfilment at all, even when it made itself
four-fold.
What was this Vaasanaa body like? Like any of our Vaasanaa bodies, just made of emptiness!
He as the ‘Chit shining forth as a Vaasanaa’ perceived the global sphere of the creation.
He was now above the ‘Bhoo-sphere’ and observed it far below him.)

अथ तेषां ददर्शासौ व्योम्न्येव व्योमरूपिणां सम्वित्प्राक्तनसंस्काराद्व्योमात्मावनिमण्डलं सप्तद्वीपाब्धिवलयं

पुरपत्तनभूषणं सुरशैलशिरःपीठं ब्रह्मलोकशिरोमणिं चन्द्रार्क बिम्बनयनं तारामुक्ताकलापकं विलोलमेघवसनं
नानावनतनूरुहम्।
The individual Jeeva of Vipashcit, accompanied by the previous impressions, remaining as the empty space
itself, staying in the empty space itself, saw the ‘sphere of BhooLoka’- which was encircled by seven oceans
and islands, which was ornamented by cities and towns, which had Meru as its adorning crown-land, which
had BrahmaLoka as its crest jewel; which was with the eyes of Chandra and Soorya; which was covered all
over by the pearls of stars; which was wearing the ‘garment of clouds’ which moved in the wind beautifully;
which was filled with various types of forest trees.

[Whether such a world exists as mentioned by Vasishta with such huge mountains, oceans and islands and
people, need not be much of a bother here.
Since there is no fixed solid world according to 'Vaasishtam philosophy', there is nothing that can make such
worlds non-existent also.
As Vasishta himself mentions later, there exist similar types of worlds in various Brahmaandas, as
experienced by Jeevas with similar Vaasanaas. If the Homo sapiens on this earth are not aware of it, or if this
is a different world-structure as proved by the earth-sciences, this fact does not in any way lessen the main
truths presented by Vaasishtam, which forms the basic essence of any world anywhere in any form.
Vipashcit was the king of BhooLoka, which was in such a Brahmaa’s creation, where there was this
Brahmaanda containing all these islands and mountains.
If Chit is shining as this perceived world of ours here as experienced by us, there is nothing to stop it from
shining in that manner as that world of Vipashcit.]

[And so, this Vipashcit who was the original Aativaahika body (mind-body which alone was experiencing
all this) , saw again four Aativaahika bodies of four Vipashcits, who were empty like space, and who had the
Vaasanaa of moving in one one direction each, to reach the end of space. These four ‘mind-bodies’ again
projected suitable physical bodies, so that they could fulfil their respective goals. They were again in another
similar creation phase, as conceived by the same mental structure; and started their journey anew.)

देहान्विपश्चितां संविद्ददर्श चतुरोऽपि सा प्राग्वत्कल्पपरावृत्तौ द्यौर्दिगन्तानिवाततान्

आतिवाहिकसंवित्तेस्तेऽव्योम्नि व्योमात्मकाः आधिभौतिकदेहत्वभावान्ददृशुरग्रतः।
अस्यात्मकत्वेऽविद्येयं कियती स्यादितीक्षितुं चत्वारोऽपि प्रवृत्तास्ते संस्कारवशतः पुरः।
That individual consciousness of Vipashcit (space-like, without any form) saw all the four (Vipashcits) (as
Aativaahika forms). They were spread out like space only, in the four directions; at the beginning of the
succeeding creation phase, and carried the Vaasanaa of the previous incarnation.
They had now the awareness of the Aativaahika existence only. They were like empty space existing in
empty space. They saw in front of them the objects which belonged to the AadhiBhoutika nature (the body
with its own field of perceptions) (as their bodies). Now endowed with physical bodies, and pushed by the
previous ideas that were entertained in the mind, the four of them again started their journey to find out how
much does Avidyaa extend in such a world-scene (as conceived by the mind as per its ideas).

(All the dead Vipashcits now were in their Aativaahika bodies, which were the four extensions of the
original Vipashcit. They were also space-like; yet they were actually the same Vipashcit who wanted to see
the end of space in all the four directions. His original Aativaahika body now saw four physical bodies
suited to the fulfilment of his Vaasanaa, once again.
Instantly his mind perceived four physical bodies; was identified with them; and each saw a different
direction as east, west, north and south.)
 7

[What east, west, north or south?

Like time and space measurements are concocted by the mind, the names of the directions also are concocted
by the mind only. If there were no sun, moon, or stars at all; and if you were standing as something like a
point drawn on emptiness; and you looked around…?
What direction is there in which way?)

दृश्यदर्शनयोरुर्वीमण्डलानुभवाकृ तेः निष्टां द्रष्टुमविद्याया भ्रेमुर्द्वीपान्तराणि ते।

They again wandered in the islands, in order to see the limit of Avidyaa which can be experienced in the
sphere of Bhoomi, which existed in-between what is seen and what is understood.

[Where is the perceived world? It is in the form of experience only; as a Vaasanaa-path.

It is what you experience as something caught between ‘something you want to perceive prompted by a
Vaasanaa’ and ‘something that you get as ‘the perceived’ through ignorance’! They both never match
usually!]

‘WEST ONE’ ATTAINED NIRVAANA

द्वीपसप्तकमुल्लङ्ग्य समहार्णवसप्तकं विपश्चित्पश्चिमः प्राप घनभूमौ जनार्दनम्।
तस्मादनुपमं ज्ञानं समासाद्य दिगन्तरे तस्मिन्नेव समाधाने सोऽतिष्टद्वर्षपञ्चकम्।
ततो देहं परित्यज्य चित्ते सत्तामुपागते स तत्प्राण इवाकाशं परं निर्वाणमाययौ।
The ‘West-Vipashcit’ crossed the seven islands with all the seven oceans; and reached a land dense with
golden light, where Janaardana (Vishnu) was sporting. He obtained unparalleled Knowledge from him.
Remaining in that silent state of Knowledge, he stayed in that direction itself for five years.
Then he discarded the body, when his mind attained the Sattaa (purity) state.
Like Praana dissolving in the Aakaasha, he attained the Supreme Nirvaana state.
(He alone attained Mukti, by walking the path of devotion to gain knowledge from Vishnu, the best of all
Teachers.)
‘EAST ONE’ STAYED OFF IN CHANDRAPURA
पूर्वः पर्वणि शीतांशुबिम्बपार्श्वे स्थितं वपुः चिन्तयंश्चिरमुन्नष्टदेहश्चन्द्रपुरे स्थितः।
The East-Vipashcit stayed with his body near the disk of the moon; and remained in ChandraPura believing
in his body as getting waned (like the moon).

‘SOUTH ONE ‘STAYED OFF IN SHALMALIPURA

दक्षिणः शाल्मलीद्वीपे राज्यमुत्सन्नशत्रवः करोत्यद्यापि न सतो विस्मृतान्यविनिश्चयः।
The South-Vipashcit has destroyed his enemies and is ruling a kingdom presently in ‘Shaalmali island’.
(Unfortunately) the external thoughts were not forgotten by him through the attainment of the Knowledge of
the Reality (and he remained ignorant only, with more life-existences awaiting him as Vaasanaa-fields).

‘NORTH ONE’ WENT OFF TO LOKAALOKA GIRI

उत्तरस्तरलास्फालकल्लोले सप्तमाम्बुधौ सहस्रमेकं वर्षाणामुवास मकरोदरे।
मकरोदरमांसाशी मृते मकरनायके मकरोदरतोऽब्धेश्च निर्गतो मकरो यथा ।
ततोऽशीतिसहस्राणि योजनानां घनावनिं हिमकल्पजलाम्भोधेरुल्लङ्ग्य सुघनोदरीं
प्राप्तो दशसहस्राणि योजनानां महामहीं सौवर्णीं सुरसंचारसरणिं मृतवानसौ।
तस्यां भूमौ च मध्ये च विपश्चिन्नाकितामगात् उत्तमामग्निमध्यस्तं क्षणात्काष्टमिवाग्निताम्।
The ‘North-Vipashcit’, who went to the ‘Seventh Ocean’ filled with dashing turbulent waves, lived inside
the belly of a crocodile for one thousand years; eating the flesh inside the dead crocodile. Then from the
‘belly of the crocodile’ which was his residence, he came out of the ocean like a crocodile, and crossed
eighty thousand Yojanas of the icy waters of the ocean; reached the huge golden earth which was very dense
inside and extended for ten thousand Yojanas, and where the Suras moved about.
He died in the middle of that land and attained the state of a Deva; like a wooden stick dropped into a highly
blazing hot fire instantly turns into fire.
 8

प्रधानदेवो भूत्वासौ लोकालोकगिरिं गतः अस्य भूमण्डलतरोरालवालमिव स्थितम्।

He became a prominent Deva there; and went to Lokaaloka Giri which existed like the supporting ‘water-
basin’ for the ‘Bhoo-Mandala’, which was like a tree with its edge shining with the Meru Mountain.
स पञ्चाशत्सहस्राणि योजनानां समुन्नतः आलोकलोकाचाराढ्यो भाग एकोऽस्य नेतरः।
Just even a tiny part of it, which had a height of fifty thousand Yojanas, was filled with the actions of people
living in the light (that reveals the objects); and not the other.
लोकालोकशिरःप्राप्तं तारकामार्गसंस्थितं अधःस्थिता अपश्यंस्तमुच्चनक्षत्रशङ्कया।
He reached the top of the Lokaaloka Giri which was in the path of the stars.
Those who were down below saw him as a star shining in high regions.

LOKAALOKA GIRI
तस्मात्प्रदेशात्तत्पारे तमस्तस्य महागिरेः चतुर्दिक्कं महाखातं नभः शून्यमनन्तकम्।
Beyond that area of that huge hill, there was only darkness.
A huge gorge was all around the four directions; just the empty void stretching to endless measure.
ततो भूगोलकोऽयं हि समाप्तो वर्तुलाकृ तिः नभःशून्यं महाखातं ततस्तिमिरपूरितम्।
The circular land space ended there itself. It was pure emptiness; huge gorge filled with only darkness.
तत्रालिकज्जलतमालनभोन्तरालनीलं तमो न मही न च जंगमादि।
There is only darkness there in that inside of that space as dark as the collyrium, or Tamaala.
There is no land; no moving thing; no support.
नालम्बनं न च मनागपि वस्तुजातं किं चिद्कदाचिदपि संभवतीति विद्धि।
Nothing like an object ever appears there ever; understand that.

[What is revealed as perception is Lokaaloka (see and produce); what is not perceived is darkness (the
unmanifest probable states of Brahman).
The perception-state is just a tiny atom of Brahman!
The information-content of Brahman is inexhaustible!
Brahman is unknowable; and Knowers exist as various levels of realization only, that is endless.
The YogaVaasishtam study deals with the destruction of Vaasanaas only, and just reveals the sight of the
ladder called Brahman-Knowledge. The ladder extends far beyond with its limitless rungs.
Vaasanaa-destruction is just the beginning; not the end in all!]
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

CHAPTER EIGHTY
(STORY OF VIPASHCIT-6)
[BHOOGOLA OF CHIT]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

BHOOGOLA OF CHIT-EXPANSE

Rama spoke: Bhagavan! Tell me how this ‘BhooGolaka’, (global structure of the creation) exists without any
support? How do stars move without support? How is this named Lokaaloka hill?

Vasishta gives a detailed answer to this question, describing the ‘BhooGola of Creation’.
Superficially this explanation may look like some fairy tale narration; but when you approach it in the level
of Vasishta, the wondrous nature of Chit shining as all the Creations will be understood like ‘Hastaamalaka’
(gooseberry in the palm)!

The ‘BhooGola’ described by Vasishta in this Vaasishtam, completely differs from the modern view of earth
sciences; because this description is not about a single universe containing this one earth, but the structural
ascendance of the entire creation up to the level of Chit, which contains countless worlds in varied global
forms conceived by the minds that are holding on to endless Vaasanaas.

Here, in this earth, in this century, the sciences have revealed many truths about the development of human
species after millions of years of nature’s mistakes and corrections. There is no denial that these bodies here
are made of just cell-colonies, and act subservient to the chemicals that fill the body and the brain.
These bodies here are inert to the utmost level. There is no independent thinking involved at all; the body
acts mechanically and automatically by itself, without the involvement of any thoughtful surveillance as
such, outside of the chemical processes. That is why it is difficult not to identify with the body here.
These bodies here are inert bodies only, which have to evolve further up to human level where the chemicals
do not rule, but the mind acts with control as endowed with an independent reasoning process.

Anyhow if we trust Vasishta’s words, then we have to accept the fact that Rama and Vasishta’s world was
based on a different level of existence.
In their worlds, which range far higher than these earth levels, the global structure could be according to
their high calibre mind-structures which are of a far higher level than this earth-universe.

In the ‘creation-world structure’ described by Vasishta, Meru the golden mountain supports all other
mountains, oceans and islands and occupies the central point.
The moment the word ‘gold’ is mentioned, the earth minds can think only of the shining metal which they
hoard up in their treasuries, and which have value more than their lives even. This metal is not what Meru
Mountain is made up of.
The gold seen on this earth planet is the grossest form of inert gold metal, equalling just a yellow colour
drawn on white paper by a child studying in a kindergarten school.
Meru is not made of this metal gold of earth planet. It is the golden shine of the formless Brahmaa, which
supports the entire creation of his.

OCEANS AND MOUNTAINS

Vasishta here is not talking about just a single universe of one Brahmaa, but the entire phenomena of
‘perceived’ (Drshyam) itself, starting from the Chit level, down to the Jeevas caught in world existences.
In the ‘Chit-universe of Vasishta’, the salt ocean is in the lowest level of existence.
The Jeevas here live in complete ignorance.
Their island of ignorance is surrounded by salt waters, the pleasures which are not actually sweet but salty;
that is, their very enjoyment is food and reproduction and body-attachment, which though tasty like the salt
are not the true joy-giving states.
This is the grossest level, where everything is solidified as it were; and everything is inert (Jada) including
the so-called living beings that abound here.

Next again, world existences slowly improve as sugar cane, curds etc; which are mentioned as oceans.
They are not actually oceans filled with such food materials; but refer to the subtle nature of enjoyment
experienced by the Jeevas in these world existences; variedly experienced as only sweetness as that of the
sugarcane, like in Gandharva Lokas; intoxicating experiences of ecstasy as that of wine; mature intellectual
experiences referring to ghee; silent states of meditation as that of the curd; pure Saattvic experiences as that
of milk; tasteless experiences of Knowers as that of water.
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In the ignorance level, the Jeevas may see them as real food-oceans also, as seen by Vipashcits.

Islands are the perceived worlds; oceans are the experiences; mountains are the blocking walls which do not
allow these Jeevas to cross over these existences.

Humans here belong to the salt ocean level; and the ‘cell-structures of this century’ on this planet belong to
even lower levels of existence, being steeped in deep ignorance.
Of course, these oceans may be experienced as real by any one who is any Loka, according to his
Knowledge level.
However, there is no global structure as a solid thing anywhere.
Solidity is just a perceived-part of the mind.
Vasishta is talking here about the subtle structure of Chit shining as the Drshyam.

SPHERICAL STRUCTURE OF CREATION

Imagine a huge space with the golden shine of Meru as the central point; so big that it is bigger than this
universe of galaxies and black-holes.
This shine is the support of all the objects in the creation, as the knowledge form of the creator. Mountains,
islands and oceans are supported by this Meru Mountain and are pervaded by this shine all over.

Imagine again a huge sphere which is made up of worlds containing oceans, islands and mountains, each
level rising from the lowest one, and occupying double the space of the previous one.
Of the seven islands, BhooLoka of Rama’s world of Jeevas occupies lowest point of the sphere. The other
consecutive oceans, mountains and islands are twice the size of the first one; are in a higher dimension, and
rise up from within the lowest ones.
(The earth here is still in a lower level with inertness as its main character.)
This goes on till the hugest mountain structure is met with, which is Meru Mountain.

MERU MOUNTAIN

After one crosses these mountains and oceans, one reaches the Meru Mountain, which is the shine of
Brahmaa that supports all the gross level existences. It is the central point of all worlds. It is only a dense
shine, so thick that it gives an illusion of solidity.
It is endless and becomes the roaming ground of great Siddhas and gods, who are made of shine-bodies only.
Humans with the material bodies can not even get a glimpse of it ever.
Meru Mountain is adorned at its top with a huge tree of different shines which are similar to the precious
stones found in this earth. This Kalpa tree is a wish-fulfilling tree, and the beings that have access to the
Meru Mountain, get the benefits offered by this tree also.

BRAHMAA/AAKAASHAJA

Higher than that is the abode of Brahma (Aakaashaja), BrahmaPuri.

He is a formless form rising from Chit and supports the entire creation with the Meru and its adjacent
worlds, in his mind.
And of course his mind is made of the empty expanse of Chit alone.
He is of the knowledge form.
What he knows appears as the creation within his own mind.
His body becomes the Viraat-form, enclosing all the inert existences of his creation.
His mind becomes the HiranyaGarbha mind which experiences at once, all the Vaasanaas of all Jeevas of his
creation at once.
He is not bound by Vaasanaas. He is not ignorant of Brahman.
He is Chit in the form of creation.
His creation allows the trinities also to exist within his creation.
He alone, as the Chit expanse, appears as Shiva, Vishnu and Brahmaa, the care-takers of the world.

SHIVA: Shiva stays in the Kailaasa Mountain…not a gross ice mountain; but a huge blocking wall made of
dispassion, which keeps all the gods and Sages away from him.
He always exists formless only, in the Shivam state, burning like the fire of dispassion in the form of Linga.
 5

His spouse Daakshaayini, his own essence of love and compassion stays as his inseparable spouse and keeps
him cool. Her power of cooling alone rises as the extremely cold Kailaasa Mountain which manages to make
Shiva stay with a form and identity; for the love of his spouse.

VISHNU: Vishnu is Naaraayana, the lord of waters.

He knows at once all the experiences of all the Jeevas in his creation.
Waters are experiences; yet, he stays in the milk ocean only.
This milk is not the milk you get from the cow, here on earth.
This milk represents the pure waters, pure experiences that belong to Naaraayana as the caretaker of the
world. It appears white and milk-like to the lower category of gods and Sages, who have no direct access to
Vishnu’s abode.
Untouched by those waters also, Vishnu rests on the serpentine bed, Aadishesha which is his manifest power
which blocks all the gods and devotees from approaching him.
He is also formless; again appearing with form by the love of his spouse Padmaavatee.
From him rises a Brahmaa again, the local godhead who can manage directly all the affairs of humans and
gods.
Vasishta is the son of the Brahmaa of this creation. The god world and their stories are written in Puraanas,
the Mantra-books that propitiate the deity of that particular Puraana.

LOKAALOKA GIRI

Beyond all this is Lokaaloka Giri. It is the subtle shine of Chit, which contains worlds in each and every
subtle atom; and each of these worlds also contain worlds within them; as mentioned in ‘Paashaana
Aakhyaana’.
Lokaaloka Giri is a maze of worlds.
One who enters it can never come out of it, unless he is a great Sage like Vasishta.
Vasishta knew the subtle nature of Lokaaloka hill, which was just the expression of Chit expanse. It was not
a solid mountain as people believe it to be.
It was just a knowledge level of Chit, where all worlds exist as Vaasanaa fulfilment fields.
It is dark somewhere, lighted somewhere.
Again the light here does not refer to the light on this earth, which is just some frequency number of
electromagnetic waves allowing the planet beings to sense images.
The light of Lokaaloka Giri is knowledge; and darkness is ignorance.

BHOOGOLA OF CREATION

Now you can again imagine a huge sphere made up of layers of oceans, mountains, and islands; salt ocean
occupying the innermost inert level.
Outside of it is the Lokaaloka hill, surrounding the entire sphere of creation.
Outside of it is the chasm of darkness, or ignorance.
Stars keep rolling all round the sphere, seen by all the worlds including BhooLoka.
It is difficult to imagine all this as a gross structure; but these are all experiences only, that belong to the
minds; and do not exist anywhere in space as something that can be seen with senses.

VIPASHCIT

Vipashcit was ignorant. He saw everything as inert only.

So what happens if a Jeeva like him enters the Lokaaloka Giri, perceived as a solid mountain? It becomes a
‘Paashaana’; a rock structure; where worlds lurk dangerously in each and every point; and swallow you up if
you are caught in their pull.

With this knowledge as the foundation, a better understanding of Vasishta’s description of the
‘BHOOGOLA’ becomes possible: so it is hoped!
 6

रामोवाच
Rama spoke

भगवन्कथयैतन्मे कथं भूगोलकं स्थितं कथमृक्षगणो याति लोकालोकः कथं गिरिः।

Bhagavan! Tell me how this ‘BhooGolaka’, (global structure of the creation) exists without any support?
How do stars move without support? How is this named as the Lokaaloka hill?

वसिष्टोवाच
Vasishta spoke

यथा संकल्परचिता शिशोर्व्योमनि तिष्टति वीटा चिन्मात्रबालेन कल्पिता भूस्तथाम्बरे।

Like a ball staying support less in the sky, when imagined by a child; the ‘Bhoo’ (experience-field) also is
imagined by Brahmaa, who is a child made of ChinMaatram alone.

[The entire creation is just an imagination of a mind called Brahmaa which rises directly from Chit.
‘Mind’ or ‘Manas’ is just the information processing state of Reality, and is not an entity.
It is made of emptiness only. It is support-less.
When you have an infection in the eye, you may see double moons; it is just your faulty perception, and is
made of emptiness only. The second moon hangs in the sky out there, supported by your imagination only;
and is not real.]

यथा तिमिरिकाक्षाणां के शचन्द्रादिदर्शनं चिदाकाशस्य सर्गादौ तथा पृथ्व्यादिदर्शनम्।

Just like those who have the eye-infection called ‘Timira’ see hair balls and two moons in the sky; so also,
Chit-expanse sees the Prthvee etc (elements) in the Creation.

[Chit expanse itself perceives itself as the Brahmaa perceiving the worlds made of elements.
Chit is a store-house of all knowledge (all information).
Therefore, any knowledge (information) connected to any Vaasanaa (in a limited measure) is perceived in
the form of a particular world, by that Vaasanaa-holder.]

यथा संकल्पनगरं धार्यमाणं न दृश्यते, धार्यते धार्यते मा च, तथोर्व्यनुभवश्चितेः।

A city of imagination is seen as unsupported by anything. It is as if supported by the pillars, walls; but is not
actually supported by them, because they are also made of imagination only.
So is the experience of the world for the Chit (in the Brahmaa-state)!

यद्यथा यावदाभाति चिति चित्वात्स्वभावतः तत्तथा तावदाभाति तत्र तत्र यदात्मकम्।

Whatever shines however, for whatever span of time, in the Chit, by the very nature of Chit, that shines as
that only, in that manner, till that time-span, at that place, of that nature only.

तिमिराक्रान्तनेत्रस्य के शोण्ड्रकमिवाम्बरे चिन्मात्रस्य महीगोलो यो भातः स तथा स्थितः।

Like the spiral hair ball seen in the sky by the one stuck with Timira infection, the BhooGola, which shines
from ChinMaatram, stays as that only.

ऊर्ध्वं वहन्त्यः सरितस्तदधस्तात् हुताशनः चिति चेत्स्वप्नवत्भाति तत्तथा तत्स्थितं भवेत्।

Anything that is conceivable becomes a possibility, because Chit has the power to shine as anything.
Rivers can flow upward; fire can burn downward in any dream Chit is having through a mind (as the limited
state of information-content), like in a dream.
VARIOUS THEORIES ARE THERE IN VOGUE ABOUT THE MOVEMENT OF ASTRONOMICAL OBJECTS ALSO
तस्मात्पतन्ती भूर्भाता पतत्येवानिशं जगत् उत्पतन्ती तु चिद्भाता तथा नानात्मिका भवेत्।
If the Bhoomi-sphere is conceived or theorized as falling down, then it will keep falling down, for that
perceiver, who believes it to be so. It can go upwards also, as another theory states.
 7

(Actually there is no up or down, except in the mind of the perceiver.)

Chit can become any state to any person; though it looks contradictory to another set of people, with another
conception.

स्थब्धभाता स्थिता स्तब्धा सालोका तु प्रकाशिनी निरालोका निरालोकलोकानामात्मनि स्थिता।

If it is considered as stable and not going upward or downward, then Chit shines as the world that is stable
and motionless.
If light (consciousness and self-awareness) is supposed to be there as a coexistent factor with the sight, then
the world will have light that reveals the world through sight.
If light is not considered to exist as a co-existent factor of light, then Chit stays as the essence of light-less
(blind) worlds.

चित्भानैकानुसारेण ताराचक्रं तथा मही असदेव सदैवेदं भातीदमविखण्डितम्।

The star constellations and the Bhoomi shine as the shine of Chit only, in this manner, as real (as Chit),
though actually unreal (as appearance).
(Stars symbolize the worlds of other higher beings of higher intellects, and are not accessible for those of the
un-evolved worlds.)

आलोकालोकमेवाथ नभःखातं ततो महत् तम एकार्णवाकारं स्थितं तत्र क्वचित्क्वचित्।

So also, this world (at the lowest level of inertness) is supported by this Lokaaloka hill.
Beyond that is the huge chasm which is bottomless (as the worlds of ignorant Jeevas who never see the light
of knowledge) (or, as the unmanifest state of Chit).
Darkness alone stays as a huge ocean; light may enter here and there, if so conceived also.
(Maybe, by chance some Jeevas may find the path of knowledge and escape out of this bottomless pit.)

[This hill is the symbolic-shine of all the worlds of the ignorant and knowledge-filled ones, that are possible
to exist in all modes of time and space, in the abstract sense.
It also means that; this hill stretches limitless in all the directions; yet is the tiny atom of Chit as all its
information-states. That which has not yet manifested any information, stays as the darkness beyond this hill.
Lokaaloka Giri is a solid rock for the ignorant; but just a level of excellent state of knowledge for great
Knowers like Vasishta.]

THE STAR-WHEEL (NOT THE STARS OF THIS UNIVERSE)

दूरत्वाद्दृक्षचक्रस्य करालत्वान्महागिरेः क्वचित्तमः क्वचित्तेजस्तत्रैवाचत्वरेऽपि च।
The star-wheel stays far; and the hill is surrounded by terrifying darkness.
(Because the Knowledge givers are far; darkness fills the chasm.)
There is light somewhere; darkness somewhere, in the wide extent of all its four corners.
(That is why it is called Lokaaloka hill also. It has light (aaloka) also in its worlds, along with darkness
(aloka).)

लोकालोकगिरेः पारे स्थितादाकाशमण्डलात्दशदिक्कं सुदूरेण ऋक्षचक्रं विवर्तते।

Beyond the Lokaaloka hill is the arch of the sky; beyond that is the star-wheel rotating in ten directions.
(Beyond world existences is the sphere of Knowers (stars), which shine far above all the other worlds.)

आपातालदिवो नद्दमृक्षचक्रं तदम्बरे दशदिक्कं प्रसरति पतदूर्ध्वादृतेऽभितः।

भूलोकमेव पातालयुतं नक्षत्रमण्डलं पर्येति लोकालोकान्ते नान्यच्चित्कल्पनाच्च तत्।
From the nether world to the heavens, the star-wheel rotates fastened to these worlds.
This star wheel, along with the netherworld goes round the BhooLoka.
That is also not different from the Chit-imagination.
(Nothing is solid; but is only the knowledge shine of Chit.)

[Nether world is not some world which exists under the ground level of earth.
It is a level of world which is lower in ignorance even to the earth residents.
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The star-wheel, which is the world of Knowers, and the nether-world which is the abode of the most
ignorant are together always as the two extremes of light and darkness, with BhooLoka in the middle, which
can give rise to both Knowers or Raakshasas in its ‘KarmaBhoomi’.]

सलोकालोकभूलोकद्विगुणात्खादनन्तरं पक्वाक्षोटस्य भिस्सेव स्थितं नक्षत्रमण्डलम्।

Beyond the Lokaaloka, BhooLoka and the dark hole twice the size of all that; is the ‘star-sphere’, like the
inside of a seed-filled fruit flesh (which can produce more worlds as per the capacity of the Knowers).

[Realization is not the end of the journey as most of the students believe it to be.
Realization is just getting the proper ID card that is a necessary passport identity needed for accessing other
worlds. These Knowers who differ in personalities (minds) live in their own conceived worlds, and allow no
one to disturb them in their worlds. These Knowers are greater than god-heads, because they are not bound
by the duties of the creation also, like the Trinities.
Their worlds appear as stars in the dark sky to the ignorant minds.
That is why they are compared to seed-filled flesh; because these Knowers are capable of creating their own
worlds without the interference of a Brahmaa.]

द्विगुणा नभस्तस्मादृक्षचक्रस्य पृष्टता दशदिक्कं विसरतो बिल्वत्वक्सदृशस्थितेः।

Since the sky is double the size of all these worlds, the star-sphere is also very huge.
It is like the skin of the Bilva fruit spread out in ten directions.
(There is no number to count the number of worlds populated by such great Knowers.)

संविद्घनस्य कचनं यादृशं कल्पनात्मकं यदित्थं सन्निवेशेन नन्वियं जागती स्थितिः।

Since the dense state of Chit alone as Brahmaa shines as imagination (conception), this world-existence also
shines with such formations (as imagination).
(Chit alone shines as these worlds also, without the branded name of Chit.)

नक्षत्रचक्राद्विगुणं ततोऽन्यद्विद्यते नभः, तच्च क्वचित्प्रकाशाढ्यं क्वचित्सान्द्रतमोमयं

पर्यन्ते तस्य नभसः स्थितं ब्रह्माण्डखर्परं एकमूर्ध्वं परमधो गगनं मध्यमेतयोः योजनानां कोटिशतं
पृष्टं वज्रदृढं च तत्।
Beyond the star-circle, there is again the sky expanse which is twice that size.
That also has light at some places; dense darkness at some places.
Around that sky is the bowl of Brahmaanda. Half is above; half below and the sky is in-between.
It is hundreds and crores of Yojanas in distance; is densely filled and is hard like the diamond.

[This Brahmaanda was already described in previous sections.

The whole of Aakaashaja sphere is this Brahmaanda, which contains all the creations of all Brahmaas, with
their Brahmaandas.]

स्थितं संवेदनमयं व्योम्नि व्योममयात्मकं , सर्वदिक्कं महागोले नभसि स्वर्क तारकं

किमत्रोर्ध्वमधः किं स्यात्सर्वमूर्ध्वमधश्च वा।
Whatever is seen in the sky as a huge sphere in all the directions with sun and stars, is just of the form of
awareness only, in the emptiness of Chit of the nature of Chit-expanse only.
What is up or down here? Or everything is up or down!

पतनमुत्पतनं गमनं स्थितं चित इति स्फु रितं न तु वस्तु तत्

पतनमस्ति न चोत्पतनं न वा गमनमागमनं स्थितमित्यपि।
Falling, moving up, staying; all these are the shine of the Chit only and not real.
There is no falling; there is no going upwards; there is no going and coming; there is nothing staying also.
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KNOWLEDGE EYE

अस्मदादेर्जनस्यैतत्प्रत्यक्षं नानुमानिकं शुद्धबोधशरीरेण नाधिभौतिकरूपिणा।

For people like us who are in the realized state and have mastered Siddhis, all this which was described to
you, stay as the perceived experience; and not as just inferred.
We know of it through the ‘body of pure knowledge;’ and not through a physical body (made of elements).

[Vasishta knows all this, not because of any mentally conceived logic of how the world looks like; but as a
Knowledge part of himself. He does not see it with any physical eye; but with the knowledge eye.]

एतदस्मज्जगत्स्वप्ने नान्येषु कथितं मया अन्येष्वस्ति जगत्स्वप्नेष्वेवमन्यापि च स्थितिः।

All this is well-known in our circle (of great Knowers) as our part of the dream (though any idea of the
perceived is not real actually). I have not told this to anyone else.

[No one is fit to receive such knowledge; or have the understanding capability like you.
In the dreams of other realized Yogis, they will have other types also (as per their knowledge level).
Theories about the global structure of the creation differ from person to person, according to the level of
knowledge one has acquired.
Vasishta talks from the highest level of Chit, where the subtle shine of Chit gets described in words giving a
picture of oceans, mountains, chasms and elements.]

जगत्स्वप्नेषु चान्येषु संस्थानकथनेन किं न ह्यौपयोगिकादन्या कथा भवति धीमताम्।

What use is there in describing how the world exists in the dreams of others?
How can the wise talk about something which does not have any relevance in their levels?

[Rama! In our level, where we see the entire phenomenon of Drshyam as a tiny mud-heap of creations, this
is how it appears for us. If others who are stuck to AadhiBhoutika level have other types of BhooGola
explanations which exist in their ignorant dreams, we have nothing to do with such theories.
Why should we bother to talk about the worlds experienced by the ignorant? What meaning do they have?]

सर्वेषामुत्तरे मेरुर्लोकालोक्श्च दक्षिणे येषामित्यनुमाऽशेषभूतौघे तेन पण्डिताः।

प्रत्यक्षमेतदन्येषां यत्र तेऽन्ये जगद्भ्रमाः नास्माकं विषये ते हि तथा संस्थानशोभिनः।
सर्वेषामुत्तरे मेरुर्लोकालोक्श्च दक्षिणे सप्तद्वीपनिवासानां नान्येषामिति निश्चयः।
Hey scholars! On the north of all is Meru and Lokaaloka is in the south.
If you have doubts, as to for whom all this description applies amongst all beings, then what I relate is
experienced by me (in Chit-state).
If other world-delusions are there for others, they do not exist for us as adorning our universes.
For all the people of seven islands, Meru is at the north and Lokaaloka is at the south; and not for others who
live beyond this Brahmaanda; this is certain.

[In our vision of Knowledge-

on top of everything is Meru (shine of Aakaashaja supporting the worlds.)
You can call it the north.
All the worlds of Lokaaloka Giri are down below in the minds of the ignorant.
You can call it the south.
If you have other theories that deny Brahmaandas also, then you live outside of Chit, which is not possible!]
BRAHMAANDA-BOX
प्रकृ तं शृणु हे राम तद्ब्रह्माण्डवाटकं यत्प्रमाणं ततो वारि बाह्ये दशगुणं स्थितम्।
Listen Rama, to the details pertaining to your question. I had mentioned about the Brahmaanda-container
previously.
तद्ब्रह्माण्डकवाटं तु तृणं तृणमणिर्यथा धत्ते वारि स्वभावेन नित्यं कल्पकरत्नवत्।
Outside of it is water ten times of its size supported by the earth part of the Brahmaanda itself, like a ‘special
grass-attracting gem’ holds the grass, like the Kalpa tree holding the gems wished for by others.
 10

सर्वेषामेव भावानां स्थितः कल्पकरत्नवत्सर्वदा पार्थिवो भागस्तेनात्रैते पतन्त्यलम्।

The Brahmaanda (conception-state) stays as a KalpaVrksha for all the desire-gems.
That is why ‘water’ is attracted towards the ground and falls there from the clouds.
(Water is supported by the earth and always has an affinity towards it.)

[Brahmaanda is the totality conception-state.

It is the field of experiences for all Vaasanaa-bound Jeevas.
Jeevas exist as experience-states only.
These experiences are symbolized by the term ‘water’.
These experiences flow like the water and create the illusion of a Jeeva-entity.
These waters are formed by the clouds, namely ‘dormant unmanifest Vaasanaas’.
These waters always move towards the experience field called the Bhoo, and pour out as rains.
This rainy-state alone exists as the Brahmaanda-delusion.]

जलाद्दशगुणं बाह्ये स्थितं तेजो निरिन्धनं आकाशविशदं शान्तस्तब्धज्वालोदरोपमम्।

Beyond that water is the fire which burns without fuel, ten times of that.
It is as wide as the sky; and quiet like frozen flames.

[Tejas is the energy-state or the life-force that exists as countless measures of Jeeva-intellects, that burn
fiercely by consuming the object-perceptions in the form of fuel that are formed by the waters (desires) and
rise as ‘plants’ (perceptions).]

तस्माद्दशगुणो बाह्ये संस्थितो वायुरायतः।

Outside of that is Vaayu, ten times of that.

[Vaayu is the principle of contact that connects the formless Jeevas to the form-filled world.]

वायोर्दशगुणं बाह्ये व्योम तिष्टति निर्मलम्।

Beyond the Vaayu expanse, is the taintless empty expanse of space, ten times that.

[Aakaasha is the revealing principle that exists as the revelation-state of the objects conceived by the minds.]

ततः परतरं शान्तं ब्रह्माकाशमनन्तकं न प्रकाशं न च तमो महाचिद्घनमव्ययम्।

Beyond that is the tranquil, limitless Brahmaakaasha.
There is no light there; nor darkness. (Nothing is revealed in this state).
It is dense state of consciousness (self-awareness) which is changeless.

[This revelation-state is supported by the nature of Reality which exists as the ‘knowing state’.]

अनादिमध्यपर्यन्ते तस्मिन्ब्रह्ममहाम्बरे महाचिन्नाम्नि सर्वात्मन्ययोनिर्वाणरूपिणि

That ‘great expanse of Brahman’ which has no beginning, end or middle; is given the term of MahaaChit
and is of the state of Nirvaana only, like the dense thick iron that is unbroken, and is the essence of all.

ब्रह्माण्डानां तादृशानां दूरे दूरे पुनःपुनः मिथो लक्षाणि कचन्त्युपरमन्ति च।

Such Brahmaandas beyond count, are at wide distances; and again and again appear, and dissolve.

न किं चित्कचत्यत्र समे कचनरूपिणि तादृङ्मयं तथारूपं तदात्मन्येव संस्थितम्।

Nothing actually shines there which equally shines as Avidyaa, shining as that, in that form, staying as that
essence only.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

CHAPTER EIGHTY ONE

(STORY OF VIPASHCIT-7)
[VIPASHCIT’S NEVER ENDING JOURNEY]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

वसिष्टोवाच
Vasishta spoke

एष ते कथितः सर्वो दृश्यानुभवनक्रमः, अधुना श्रुणु किं वृत्तं लोकालोके विपश्चितः।

I have told you what all can be experienced by realized Yogis.
Now listen to the story of what happened to Vipashcit who went to Lokaaloka.

स्वभ्यस्तपूर्वसंस्कारो विलसन्निश्चयेरितः लोकालोकगिरेर्मूर्ध्नस्तमःश्वभ्रं पपात सः।

He was pushed by his previous Vaasanaa; and had a firm determination to fulfil it.
From the top of the Lokaaloka hill, he fell into the dark chasm.

ददर्श तत्र शिखरप्रतिमैर्विहगैर्वपुः विकर्तितं मनोदेहं प्रसृतं च स्वचिन्तिते।

He saw his physical body getting cut off by birds as huge as peaks.
Then he saw his mind-body moving off to fulfil his desire.

देशस्य तस्य पुण्यत्वाद्देहं तच्चातिवाहिकं आधिभौतिकताबोधं नानयन्निर्मलाशयः।

Because of the sanctity of that place, the Aativaahika body of his did not produce the AadhiBhoutika body
(as that place was bereft of the four elements). (He was conscious of his Aativaahika body only.)

तावन्मात्रप्रबोधोऽसौ नाधिकं बोधमागतः चिन्तयित्वाऽसितं कार्यं बभूव प्रकृ तेर्हितः।

His mind was pure. He just had that much enlightenment of the Aativaahika sense; but not more than that
( no true knowledge of the Self).
Aware that his desire was not fulfilled yet, he naturally acted as leading to its fulfilment.

रामोवाच
Rama spoke

अदेहं प्रसरत्येतच्चित्तं कार्ये कथं मुने आतिवाहिकसंवित्तेर्बोधः स्यात्कीदृशोऽधिकः।

Hey Muni! How can the mind alone go outside, towards the fulfilment of the desire, by spreading forward,
without a body? In what way is Aativaahika body better for that purpose?

वसिष्टोवाच
Vasishta spoke

संकल्पपथिकत्वेन यथान्तःपुरवासिनः इदं मनः प्रसरति तथास्य प्रसृतं मनः।

Just like those (ladies) who are (bound) inside the harem, move out of it by travelling the path of Samkalpa,
with their minds, (through the imagination of the outside world), so also, his mind went forward.
(Mind can create its own path, even if the body-sense is absent.)

भ्रमे स्वप्ने मनोराज्ये मिथ्याज्ञाने कथाश्रुतौ यथा मनः प्रसरति तथा तत्प्रसृतं मनः।
Just like the mind moves out when in delusion, in dream, in the mind-kingdom, in false knowledge, in
listening to a story etc, so alone, his mind also moved forward.
(There is no need for the physical body, in such cases.)

पतन्ति तु शरीरं तदातिवाहिकमुच्यते आधिभौतिकधीर्भाति विस्मृत्यात्रैव कालतः।

‘That body’ (not a thing with form; but a gathering of these thoughts at a point as connected to an individual
entity with ego) into which these type of delusions, dreams, imaginations all fall into; that is known as
Aativaahika body. In course of time, the AadhiBhoutika idea alone shines forth, and the Aativaahika gets
forgotten.
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ते तदान्तन्तर्धिमायाते सर्परज्जुभ्रमोपमे आधिभौतिकदेहेऽस्मिञ्छिष्यते त्वातिवाहिकः।

If that delusion of AadhiBhoutika vanishes, as in the snake and rope example, what gets left over is the
Aativaahika.

[Aativaahika is the rope which indirectly gives rise to the idea of AadhiBhoutika, namely the snake, which is
actually non-existent. Those who obtain the ‘true knowledge’ are always in the Aativaahika level only. The
physical body is non-existent for them. They preserve their own individual thought-patterns as their separate
Aativaahika identities, even though they see no differentiation in the ‘perceived’, the Drshyam.]

आतिवाहिक एषोङ्ग निपुणं प्रविचार्यतां चिन्मात्रव्यतिरेके ण यावदत्रान्यदस्ति नो।

Dear Rama! Analyse sharply about this Aativaahika body; since there is nothing other than ChinMaatram
here. (Aativaahika body is just the shine of Chit as the mind or the conception-state).

देशाद्देशान्तरप्राप्तौ यन्मध्ये संविदो वपुः चिन्मात्रस्यास्य तद्रूपमनन्तस्यैकरूपिणः

क्व द्वैतं क्व च वा द्वेषः क्व रागादि तु कथ्यताम्।
That state, which is in-between the two cognition points, that is the ChinMaatram; it is endless and of a
single nature. Where is a place for duality? How can hatred or attraction be there, tell me!

सर्वं शिवमनाद्यन्तं परो बोध इति स्मृतः निर्मनोमननं शान्तमासितं बोध उत्तमः।
Everything that exists is the essence of the auspicious Shivam-state only.
It is without beginning and end. It is known as the Supreme form of Knowledge. That is the excellent
knowledge where there is no thought-agitation of the mind at all, and which is a firm seat of quiescence.

VIPASHCIT KEEPS TRAVELLING THROUGH THE SOLID FORM OF LOKAALOKA WORLD

[Vipashcit experienced the gross solid state of all the principles that were mentioned previously, as darkness,
water, fire etc.]

आतिवाहिकदेहस्थो न तं बोधमुपागतः विपश्चित्तद्विबोधोऽसौ ददर्श विसरन्मनः

आतिवाहिकबोधेन गर्भवासोपमं तमः
Even though stuck with only the Aativaahika body, Vipashcit had not attained such excellent knowledge.
He knew his identity as the Aativaahika body; that is all.
(His Aativaahika sense was a forced existence, as his mind was unable to produce a physical body in that
level of Brahmaakaasha.)
He extended his mind and saw with the identity of Aativaahika body, the darkness as equal to the inside of a
womb.

तमसोऽन्ते विरिञ्चाण्डकवाटच्छे दभूतलं वज्रसारं हेममयं कोटियोजनविस्तृतं

Beyond that expanse of darkness, he travelled and reached a land in the shape of the half a piece of
Brahmaanda shell, made of gold, and hard like the diamond, spreading out for crores of Yojanas.

तदन्ते प्राप सलिलं तस्मादष्टगुणं ततः कपाटभूम्यैव समं स्थितमर्णवपृष्टवत्

Across that he reached again waters eight times bigger than that, spread out like the shell-land and staying
like the back portion of the ocean (as supported by the broken piece of shell, in that shape).

तमतीत्य ततः प्राप तेजोऽर्क गणभीषणं प्रलयाग्निघनज्वालापिण्डकोटरभास्वरं

He crossed that; then reached a luster as terrible as a huge collection of suns; as lustrous as a dense heap of
‘dissolution fires’ compressed inside a hollow.

दाहशोकादिमुक्ते न वपुषा मानसेन तत्तत्र गच्छन्स बुबुधे वहनं पूर्ववासितं

 5

He did not experience the heat or pain of that expanse, because of his having the mind-body alone.
After crossing that expanse of luster, he had the experience of blowing winds, as by the memory of a
previous experience.

उह्यमानो विवेदासावात्मानं त्वातिवाहिकम्।इति बोधेन धीरात्मा तं तताराऽनिलार्णवम्।

He felt himself getting carried away as it were.
‘How can anything blow me away when I am just the mind-form?’ with such a rationalization, that
courageous one crossed the ocean of wind.

[Actually, nothing of this existed as solid states of existence.

Chit alone was there; a Vaasanaa of reaching the end of perceived was there; and that Vaasanaa named
Vipashcit experienced it within itself, like a virtual dream-state.

Every Vaasanaa rising out of Chit-ocean is empowered by Maayaa to produce a field of experience, so that it
can get fulfilled. Vipashcit also had all these experiences in some ‘perceived’ state of space and time in his
quest for reaching the end of directions.

He experienced for a long time the sense of darkness; then as if submerged in water of great expanse; then
again as if blinded in luster of still greater expanse; then again as if blown in still greater expanse of wind.
All these were his experiences within his mind only.
Where is the so-called space he can travel to as if to its end?
The mirror of his mind was reflecting, just the prolonged state of blankness (of the darkness), blindness (of
brightness), wetness (of water), storm-ness (of wind) etc for a prolonged time expanse.

If Chit gets solidified just as an imagination scene as perceived by the ignorant mind, what will it look like?
That is what Vipashcit saw as stretched out lands in an enormous count of time!

All conscious nature will turn into bright luster; all experiences of all the beings will turn into waters; all
agitations in all the minds will turn into winds; all ignorance will turn into dark bottomless pit; all fields of
experiences will look like a stretch of golden land; and all these again stay contained within the egg-shell of
Brahmaa; and each experience stretches out for long without any boundary of time or space.

Vipashcit, the fool could have analysed these states also and tried to realize the true essence of Chit within
him; he did not even try in the least for such a state.
His Vaasanaa was too strong and too powerful. His pride was also too strong and powerful. He was endowed
with the power of no-destruction by the boon of his favoured deity, the Fire-God. He knew that he will never
cease to exist, till he found the fulfilment of his desire.
If the desire could not end at all…?
Then, desire will exist forever along with Avidyaa!
He had become an eternal ‘search-Vaasanaa’ roaming about in all the worlds and existences; a deathless
entity haunting the world existence itself, like a ghost!
He had become Avidyaa’s symbol of how it can stay forever in a mind in the form of a Vaasanaa!
Like a fool lost in a land of nowhere, he was lost in a solidified Chidaakaasha as it were, and never could
come out of it!]

प्राप तद्विततं व्योम तस्माद्दशगुणं स्थितं,तदतिक्रम्य स प्राप ब्रह्माकाशमनन्तकं ,

यत्र सर्वः यतः सर्वं यन्न किं चिच्च किं चन।
Then he reached the extension of sky, ten times more than the wind-region.
Crossing that, he reached the endless expanse of Brahman coloured by Avidyaa; where everything exists,
from where everything springs forth; which is not anything; which is something somewhat.

मनसा प्रभ्रमंस्तत्र दूराद्दूरतरं ययौ, तेन दृष्टं च पृथ्व्यापस्तेजो वायुस्तथा जगत्।

पुनः संसाररचनाः पुनः सर्गाः पुनर्दिशः पुनर्महीधरा व्योम पुनर्देवाः पुनर्नराः
पुनः पञ्चमहाभूतपर्यन्ते ब्रह्म निर्घनम्।
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पुनस्तत्र जगन्त्युच्चैः पुनः सर्गाः पुनर्दिशः ब्रह्माकाशस्ततः सर्गाः पुनरन्ये त्वनिष्टिताः।

इत्यसौ विहरन्दीर्घकालमद्यापि संस्थितः स्वनिश्चयाच्चिराभ्यस्तान्नासौ विरतिमेति हि।
अन्तो नैवास्त्यविद्यायाः सा हि ब्रह्मैव सत्यता।
Moving with his mind, he went further and further away.
He saw Prthvee, water. luster, wind, Jagat; again the formations of the worlds; again creations; again
directions; again the mountains; again the skies; again the Devas; again the humans; again the firm state of
Brahmaa at the end of five elements; again the worlds above; again creations; again directions; again
Brahmaakaasha; again creations; again others which were in disorderly states.
In this manner, roaming about from quite a long time, he still exists there, even now.
He has firm belief in the reality of the world and is habituated to keep on moving to reach the ends because
of the Vaasanaa; and does not retire at all.
There is no end to Avidyaa; she is Brahman alone if the truth is analysed well.

[Vipashcit, whose mind believed in the physical structure of the ‘perceived’, could perceive the physical
structure only. He was stuck with the conception of the snake forever as if, and could not ever see the rope.
He could not realize the non-existence of Avidyaa-state.
He entered the same Avidyaa states again and again; and some perception or other always kept appearing in
his mind.
He thought that he travelled; he thought that he was reaching the end of lands and skies; but space never
ended; time never stopped; and he had the continuous experience of moving forward and forward.
Actually where was the space he traversed? Nowhere!
His mind alone created such a continuous flow of experiences; and gave him an illusion of endless space and
time.
He never could reach the end; because his mind-mirror that was tainted by Avidyaa never ceased its
reflections.
How can one stay as a reflection itself, and reach the end of all reflections that are there in the mirror?
Unless one understands the mirror behind the reflections; and stays in the state of the mirror, there can never
be a cessation of reflections.
Vipashcit himself was a reflection held by a Vaasanaa.
How can this little mind filled with agitations, ever get out of Avidyaa?

‘The darkness of Avidyaa-landscape’ can reach its end, only through the ‘dawn of Vidyaa-sun’.
You cannot travel physically and reach its end.
Avidyaa, the shine of Chit is beginning less and endless, as it is Brahman alone that is seen as if with the
form.]

वस्तुतो नास्त्यविद्येह ब्रह्मण्यविकलात्मनि इदं दृश्यमविद्येयमित्यात्मैष विकासितः।

यद्यथा जाग्रति स्वप्ने दृष्टं द्रक्ष्यसि पश्यसि तत्तथा ब्रह्म सच्छान्तमासीदस्ति भविष्यति।
Actually there is no Avidyaa at all here in Brahman which is without any fault.
This ‘perceived’, the form of Avidyaa, is the expression of Aatman alone.
Whatever, however you perceive the ‘perceived’ and see, in that manner alone Brahman which is real and
tranquil was existing, exists and will exist.

घनतमःप्रविलोकनचक्रकं क्रमजगत्प्रतिभानमिदं महत्

परतया प्रतिभात्मतयानया न च सदङ्ग न वाप्यसदाकृ ति।
This is the great appearance, which is made of a Jagat bound by logic and proper continuation; and is like the
spiral ball seen in the dense darkness within the closed eyes infected by illness of Timira.
Rama! This which shines as the supreme grandeur of appearance, is not real (because it is mind-conceived)
and not also unreal (because it is Chit-shine only).
 7

VIPASHCIT NOW ALSO WANDERS IN THE AVIDYAA FOREST

तेष्वेव तेष्विव च तेषु तनूतरेषु ब्रह्मोदरेषु चिरदूरतरं जगत्सु

सोऽद्याप्यसंविदिततत्त्वतया तयोच्चैः खण्डेषु रङ्कु रिव राघव बंभ्रमीति।
Raaghava! In those perceptions, in repeated scenes of the ‘perceived’, in the bellies of Brahmaas which
appear because of his Vaasanaas; without yet having attained the true knowledge; in those worlds which are
far above; he is wandering and wandering, like the Ranku antelope (chasing its own breath).
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

CHAPTER EIGHTY TWO

(STORY OF VIPASHCIT-8)
[THE END OF VIPASHCIT-JOURNEY]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

रामोवाच
Rama spoke
तयोर्द्वयोर्मुनिश्रेष्ट संपन्नं किमतः परं पश्चाद्विपश्चितोस्तस्य रुद्धयोर्वै विपश्चितोः।
For those other two Vipashcits – the east one and the south one at ChandraLoka and Shaalmali Dveepa, both
of whom were blocked by the pleasures of various sorts, what happened later on?

वसिष्टोवाच
Vasishta spoke

तयोरेकश्चिराभ्यस्तवासनाविवशीकृ तः भ्रमन्द्वीपेषु देहौघैस्तामेव पदवीं गतः।

तथैवावरणांस्त्यक्त्वा परमाकाशकोटरे पश्यन्संसारलक्षाणि तथैवद्यापि संस्थितः।
One of the two, the south one, (who lived in Shaalmali island), and who was completely under the control of
the long practised Vaasanaa, (continued his quest and); wandered in the islands through hosts of bodies; and
attained the same place (as the north Vipashcit), crossed the same coverings in the hollow of the Supreme
sky, and stays there only, seeing lakhs and lakhs of world existences.

तयोर्द्वितीयः स्वाभ्यस्तादादावासंगतेर्वशात्त्यक्तवान्प्रभ्रमद्देहैरद्य शैले मृगः स्थितः।

The second one of them, the east one (who stayed in ChandraPura), having been in contact with the moon
with its deer-symbol, was discarded by the other body forms (of the moon) which were roaming forever; and
stays as a deer in a hill-region (being attached to the form of the deer in the moon).

रामोवाच
Rama spoke

एकै व वासना ब्रह्मन्या चतुर्णां सदोदिता नानातां सा कथं प्राप्ता हीनोत्तमफलप्रदाम्।

Brahman! How did a single Vaasanaa, appearing in four of them at all times, attained different types of
worst and best endings?
वसिष्टोवाच
Vasishta spoke

स्वभ्यस्ता वासना जन्तोर्देशकालक्रियावशात्तनुदार्ढ्यान्यतामेति घनदार्ढ्यैति चान्यताम्।

In any person, because of the variance in time and space, a Vaasanaa that is repeatedly held on to,
becomes either light, or hard, as two different types.

देशकालक्रियाद्येतदेकता वासनैकता तयोर्यदेव बलवत्त्तदेव जयति क्षणात्।

If a Vaasanaa gets a conducive field of experience of space and time, similar to its needs, and another
Vaasanaa also gets a possibility of getting fulfilled, then, whichever is stronger will instantly take over.

एवं विभागेनैतेऽत्र चत्वारः समवस्थिताः कृ ष्यन्ते द्वावविद्यार्थमन्यो मुक्तो मृगोऽपरः।

Because of such divisions only, the four Vipashcits had different space and time fields, leading to different
experiences because of other intervening Vaasanaas. Two of them are still digging the Vaasanaa-fields,
being caught by Avidyaa. One became liberated; another one has become a deer.

नाद्यापि तैरविद्याया लब्धोऽन्तो भ्रान्तिबुद्धिभिः।

Those three have not reached the end of Avidyaa even today, with their minds sunk in delusion.

अनन्तेयमविद्येयमज्ञानपरिबृंहिता क्षिप्रेण शान्ता भवति विज्ञानालोक आगते समूलमेव गलति तिमिरश्रीरिवोदये।

This Avidyaa is endless and swells all around through ignorance. If the right vision rises, then it instantly
subsides. It dissolves off along with its root-cause, like the dense darkness at the rise of the sun.
 4

कालेनान्यजगज्जातं शृणु वृत्तं विपश्चितः।

Listen to the story of the Vipashcit (west one) (who got liberated) who had gone off to another world in
course of time.

तस्मिन्दूरतरे देशे कस्मिंश्चित्संसृतिमण्डले तस्य दृश्यात्मना प्राप्ते वस्तुतो ब्रह्मरूपिणि

स एकः शुभसंगत्या विदुषां मध्यभागतः दृश्यं यथावद्विज्ञाय ब्रह्मतामलमागतः।
In some far off country, in some world of the perceived, which was actually a shine of Brahman only, he as a
perceiver there, through the company of some noble Knowers, understood the truth of the ‘perceived’ and
attained the state of Brahman.

तत्रैवाशु परिज्ञानात्साऽविद्या स च देहकः मृगतृष्णाम्ब्विवाशान्तिमागतौ रागतन्त्रितौ।

इति मे सर्वमाख्यातं विपश्चिच्चेष्टितं स्फु टम्।
There itself, because of the ‘rise of the true knowledge,’ that Avidyaa (of Vaasanaa), and that body (of
Vipashcit), which were tied to the desire (of seeing the extension of Avidyaa), vanished off like the waters of
the mirage. Thus, I have told you fully, all the actions done by Vipashcits.

अनन्तैवमविद्येयं ब्रह्मवत्तन्मयी यतः येन यत्रैव वर्षाणां लक्षलक्षाणि गम्यते

तत्र तत्र स्वभावेन चिता किमपि लक्ष्यते।
This ‘Avidyaa’ (the effect) is endless like Brahman (Cause), as it is the same as that.
Whenever a Jeeva passes lakhs and lakhs of years, there and all, (through Avidyaa), something or other gets
perceived by Chit by its very nature.

[Perception state never can end as such, be it the Moksha state or the ignorant state.
Perception is the essence of Reality, like ‘reflection’ is the essence of a mirror.]

तदेवाश्वपरिज्ञातं मिथ्याऽविद्येति कथ्यते, परिज्ञातं तु तच्छान्तं तथा ब्रह्मेति कथ्यते।

When the ‘perceived’ is not understood properly as unreal, then it is known as ‘Avidyaa’ (absence of right
knowledge). When the understanding rises, this Avidyaa subsides and is known as Brahman (the natural
state).

भेदो न भेदस्तत्रायं भेदोऽयं यन्मयः किल तद्ब्रह्मैव चिदाभासं चिद्रूपैव हि भिन्नता।

The difference between Avidyaa and Brahman is not actually a difference; because this difference is also
Brahman alone. Brahman alone is the shine of Chit. Chit expanse itself is the difference.

[Avidyaa and Vidyaa are just sounds with meaning; both belong to the ‘perceived’ only.
Wrong understanding is Avidyaa; right understanding is Vidyaa.
Brahman always shines in the light of the right understanding only!
There is no Avidyaa at all in Brahman state.
Then where is Avidyaa? It is not there at all.
How can something that is absent, ever be present?
Correct knowledge is to know that there is no ‘absence of Vidyaa’ at all.
Therefore, there are no two things as Brahman and Avidyaa.
‘That there is Avidyaa as opposed to Vidyaa’ itself is a delusion.
Brahman shines as both Vidyaa and Avidyaa.
Brahman in its true nature is neither Vidyaa nor Avidyaa.
‘Perceived’ exists as the natural shine of the Knowledge principle. If the belief is there in its reality, then it is
Avidyaa; if it is understood as unreal, then it is Vidyaa.
A Knower stays inside the ‘perceived’ with the ‘true knowledge of the perceived’. He is never bound.
He is like a man who knows that the blue colour of the sky is not real, and yet enjoys the blue expanse of the
sky. He always gets the bliss of Vidyaa from the ‘perceived’.]
 5

ब्रह्माण्डमण्डपस्यास्य भ्रमतेत्यविपश्चिता लब्धो युगशतैरन्तो नाविद्याया विपश्चिता।

That unwise Jeeva (Avipashcit) (named Vipashcit), who was wandering in the ‘Brahmaanda Mandapa’,
could not find the end of Avidyaa, even after hundreds of Yugas.

रामोवाच
Rama spoke

स ब्रह्माण्डकपाटः किं न सम्प्राप्तो विपश्चिता त्वयैतत्कथितं ब्रह्मन्न कथं वदतां वर।

Vipashcit reached the Brahmaanda shell; is it not so?
How is it that you have not told the rest of the story (of how he came out of it)?

वसिष्टोवाच
Vasishta spoke

BRAHMAANDA-SHELLS

[This description was already dealt with in the Paashaana Aakhyaana, in the Rudra-section, and is an abstract
explanation of Creation; but here it was grossly experienced by Vipashcit.]

जातेनैव विरिञ्चेन पुरा ब्रह्माण्डमण्डलं द्वाभ्यामधस्तादूर्ध्वात्स्वभुजाभ्यां प्रविदारितम्।

Long back, Virinchi who rose out of the Chit-expanse tore the Brahmaanda-shell into two pieces with his
two shoulders from down and above.

भागस्तेनोर्ध्वतस्तस्मादतिदूरतरं गतः अन्यभागो गतोऽधस्तादतिदूरतरान्तरम्।

Because of that, the top part flew off very far. The other part also went off very very far.

ताविवाश्रित्य तिष्टन्ति जलाद्यावरणास्ततः त एव च तदाधारा लम्बन्ते संस्थितास्तयोः।

The coverings of waters stay supported by those parts only.
They hold on to those parts and hang from them.

एतयोर्मध्यमाकाशं विदुरण्डकपाटयोः अपारावारमानीलमिदमालक्ष्यते तु यत्।

That which is in-between the shell parts, is said to be the Aakaasha.
It extends without borders; is extremely black.

जलाद्यावरणास्तत्र न लगन्ति न सन्ति च, तद्धि निर्मलमाशून्यमालानं कल्पक्लृप्तिभिः।

The water coverings do not stick there or stay there.
That alone is the taintless empty post that is holding the appearances of Kalpas.

तेन मार्गेण यातोऽसौ विपश्चिद्दृक्षचक्रवत् अविद्यायाः परीक्षार्थमामोक्षमतिदीक्षितः।

This Vipashcit went rolling in that path like the star-wheel, as if initiated for observing all the sides of
Avidyaa, till the time of liberation.

ब्रह्मैवानन्तरूपेयमविद्या तन्मयी यतः, अतोऽस्ति साऽपरिज्ञाता, परिज्ञाता न विद्यते।

Brahman alone is this endless Avidyaa-form (as the belief in the realness of perception).
Therefore, she exists when not understood; and vanishes when understood.

विपश्चित इति प्राप्य दूराद्दूरं परेऽम्बरे जगद्रूपेष्वविद्याया भ्रमन्त्यन्येषु के षुचित्।

Vipashcit (as four mind-structures) reached the Supreme space, and travelled far and wide in great distances,
wandering in many worlds which are the forms of Avidyaa.
 6

कश्चिन्मुक्तो मृगः कश्चित्कौचिदद्यापि तौ क्वचित् भ्रमतः प्राक्तनानल्पसंस्कारविवशीकृ तौ।

One got liberated; one became a deer; the other two are still wandering under the control of the abundant
past impressions.

[Vipashcit in his wanderings, got stuck in the huge space of a Brahmaanda in between the shells. It was a
stretch of dense dark space in between huge amount of waters on both sides, as explained in Paashaana
Aakhyaana. It means that he was caught in the darkness of ignorance; and experienced many world-
existences again and again in various forms, engaged in the fulfilment of his original desire.]

रामोवाच
Rama spoke (with curiosity)

कीदृशेषु क्व दूरेषु ते जगत्सु विपश्चितः भ्रमन्तीति मुने ब्रूहि मयि चेज्जायते कृ पा।
कियत्यध्वनि संसारस्ते जाता येषु ते मुने।महदेतदिहाश्चर्यमस्माकं कथितं त्वया।
Hey Muni (Silent one)! If you are favoured towards me, then tell me, how far is the world where the
Vipashcits are wandering. How much distance have they wandered through world existences?
The story you told us is highly amazing.

वसिष्टोवाच
Vasishta spoke (after meditating for a while)

स्थितौ विपश्चितौ राम तावुभौ जगतोर्ययोः तेऽस्माकं गोचरं याते जगती यत्नतोऽपि नो।
Rama! Those worlds where these two Vipashcits stay, is not visible to us, however much we try.

[The varied life existences that are experienced by these two Vipashcits are extremely unstable and fast, like
the dust particles caught in the dissolution storm, and cannot even be observed by us of stable minds.
They are caught in the whirlpool of worldly existences as it were, for an eternity itself. The Jeevas who do
not seek the true knowledge go through countless life-existences within a span of a wink-time itself, and
cannot be saved even by their imagined Gods. Avidyaa is extremely powerful, and will lead a Jeeva into
endless perception-states of countless life-existences, if one is bound to only Vaasanaa-fulfilment.]

तृतीयो मृगतां यातो विपश्चिद्यत्र तिष्टति स कदाचित्ससंसारो गोचरे नोऽवतिष्टते।

Where the third one who has become a deer stays, he is seen in our vision along with the world and its
beings.

रामोवाच
Rama spoke (with amazement)

विपश्चिन्मृगतां यातो यस्मिञ्जगति संस्थितः तज्जगत्क्व महाबुद्धे यथावत्कथयेति मे।

Hey Wise one! Tell me, how and where is that world, in which that Vipashcit stays as a deer!

वसिष्टोवाच
Vasishta spoke

दूरात्द्दूरतरं गत्वा परब्रह्ममहाम्बरे मृगो विपश्चिज्जगति स यस्मिन्स्तज्जगच्छृ णु।

तदिदं विद्धि त्रिजगदिहासौ संस्थितो मृगः इदं तत्परमाकाशं दूराद्दूरे जगत्स्थितम्।
Listen as to, in which world that ‘deer-Vipashcit’ stays now, after wandering far and far in the space of Para
Brahman. Know that Jagat to be this tri-world where the deer stays.
This is the world in the ‘supreme space’, which stays very very far from his original world.
 7

[Vipashcit had gone off to some other Brahmaanda. After going through many creations and Jeeva-
experiences, he has now entered the Brahmaanda of Rama, by chance.]

रामोवाच
Rama spoke

विपश्चिदस्मादेवासौ जगतस्तां गतिं गतः इहैवाद्य मृगो जातः कथमेतत्समञ्जसम्।

This Vipashcit went away from this world only (into far off distances); then, how is it possible, that he is
born as a deer in this world (where there is no possibility of his return)?

वसिष्टोवाच
Vasishta spoke

अवयवानवयवी नित्यं वेत्ति यथाखिलान् तथा सर्वानहं वेद्मि ब्रह्मण्यात्मन्यवस्थितान्

अनिष्टितान्ससंहारान्नानाकारांस्तु तान्बहून् मिथःप्रोतान्मिथोदृश्यान्स्वरूपानिव पार्थिवान्।
Just like a person with limbs will know all his limbs always; so also, I know all those worlds in Brahman in
my own Self, (since I am always in the Chit-state) even if they are not formed, even if they have perished,
are of many varieties, and multifarious also. All these worlds are entwined with each other in the Chit-state
(as its shine), but are invisible to each other (because of the limitation of minds), and are filled with the
bodies made of elements.

तत्र कस्मिंश्चिदन्यस्मिन्मार्गेऽस्मिन्निव तिष्टति, यद्वृत्तं कथितं राम तदेतद्भवते मया विपश्चितोऽन्यसंसारे

देहैर्भ्रान्ता दिगन्तरान्तानन्ताम्बरे व्योम्नि तावत्कालमखिन्नधीः।
In some path in those Brahmaandas, there is another one similar to this one (where we are). I told you Rama
about how the two Vipashcits went on roaming to the ends of the directions, through many bodies in another
world-existence, in that endless space, all these days, without tiring.

इहैव हरिणो जातः कस्मिंश्चिद्गिरिकन्दरे काकतालीययोगेन भ्रान्त्वा भूरिजगद्भ्रमम्।

स जगन्ति भ्रमन्दूरे यस्मिन्सर्गे मृगः स्थितः ससर्गोऽयमिति व्योम्नि काकतालीयवत्स्थितम्।
The east one was born here itself as a deer in some cave of a hill, just as a matter of co-incidence.
Having wandered abundant delusions of worlds, moving through many worlds, in whichever creation he
ended as a deer, that creation is this in this Brahmaanda space, as just a co-incidence (like a Taala leaf falling
when the crow sits on it by chance).
रामोवाच
Rama spoke

एवं चेत्तद्वद ब्रह्मन्कस्यां ककु भि मण्डले कस्मिन्कस्मिन्श्च शैलेऽसौ वने कस्मिन्मृगः स्थितः।
किं करोति कथं दूर्वाश्चर्वयत्युर्वरास्पदः जातिं तां जरठज्ञानी कदोदारां स्मरिष्यति।
Brahman! If it is so, then, in which directional region, in which hill, in which forest does he stay as a deer?
What does he do? In what way his grass and other food gets acquired by him?
Does that deer which owns the shattered wisdom, remember his original birth ever?

वसिष्टोवाच
Vasishta spoke

योऽसौ त्रिगर्तनाथेन दत्तः क्रीडामृगस्तव स्थितः क्रीडामृगागारे विद्धि तं त्वं विपश्चितम्।

The deer was given as a gift to you by the king of Trigarta for you to play with.
He stays in the enclosure made for these animals. Understand that he is the same Vipashcit.
 8

वाल्मीकिरुवाच
Vaalmiki spoke

श्रुत्वेति राघवस्तस्यां सभायां विस्मयान्वितः बालकान्मृगमानेतुं प्रेषयामास भूरिशः।

Hearing this, Rama was very much surprised, (that the deer he had been playing with all these days, was
some Vipashcit from a far off Brahmaanda); and sent some boys (his playmates) to bring the deer to the
courtroom.
अथानीतो मृगो मुग्धः सभां स्फारं विवेश सः सर्वैः सभ्यगणैर्दृष्टः पुष्टिमान्स्तुष्टिमानपि
ताराबिन्दुयुतं देहबिन्दुभिः खं विडम्बयन्दृष्टिपातोत्पलासारैः सुन्दरीः परितर्जयन्
आदृतानादृतसभैर्नीला मरकतत्विषः धावंस्तृणेच्छया लोलं मुग्धैश्चकितवीक्षितैः
उत्कर्णोन्नयनोद्ग्रीवं क्षणभङ्गावलस्थितैः उत्कर्णनयनोद्ग्रीवैः सभ्यानाकु लयञ्जवैः
मृगमालोक्य तं लोकाः सराजमुनिमन्त्रिणः अनन्ता बत मायेति चिरमासन्स्मयाकु लाः।
The innocent looking deer was brought likewise and he entered the vast courtroom.
All the people assembled there saw him, who was looking well fed and happy.
His body shone with white dots which were like shining stars on the sky.
The glances of lotuses, mocked the beautiful girls there as it were.
His restless dark eyes looked at all; but ignored all.
He ran towards the dark shine of the emerald on the pillars, as if desirous of eating grass.
His ears, eyes and neck were lifted up, as his eyes moved restlessly with apprehension glancing at the people
who had assembled there, with their ears, eyes and neck lifted up.
Those kings, Sages and ministers looked at the deer and remained wondering for long, about the endless play
of Maayaa.

आश्चर्यचर्वणसुविस्मितसर्वलोका सर्वावलोकनघनोत्पलवर्षकृ ष्णं

रत्नांशुजालकचितं मृगमीक्षमाणा सासीत्सभा कमलिनी लिपिनिर्मितेव।
Looking at that deer which was black by the dense shower of lotuses of the glances of them all (like a bee
covered by lotuses); which was covered by the colourful reflections of the precious stones of their crowns
and ornaments (as if it had stolen all their glories); the ‘entire assembly of people’ appeared astonished as it
kept chewing the surprise (like the deer chewing grass); and was like a painted picture of a lotus lake (with
all the eyes and mouths open in wonder, like lotuses).

अथ राम उवाचास्य मुने के न विपश्चितः स्यादुपायेन दुःखन्तः प्राक्तनात्मोदयादिति।

Rama then said (with compassion), “Hey Muni! Through what method can this Vipashcit end his suffering
and remember his previous birth?
वसिष्टोवाच
Vasishta spoke (to Rama)

येनैवाभ्युदिता यस्य तस्य तेन विना गतिः न शोभते न सुखदा न हिताय न सत्फला।
विपश्चितोऽग्निः शरणं तत्प्रवेशादयं मृगः पूर्वरूपमवाप्नोति निर्मलं कनकं यथा।
This Vipashcit is under the boon of the ‘Fire deity’ and is experiencing all this by the grace of that deity
alone (as per the boon bestowed by him). Lord Agni is the only shelter for this Vipashcit. Any other course,
other than that, is not correct; will not give any happiness; will not be for his good; will not give good result.
Therefore let this deer be made to enter the fire.
He will get his original form, like the gold which gets purified in the fire.

करोम्येतदहं सर्वं दृश्यतां दर्शयामि वः अग्निप्रवेशं हरिणः करोत्येषोऽधुना पुरः।

I will do everything myself. You all can watch what I will show you.
The deer will enter the fire in front of all of you.
 9

[By the good fortune of being a thought in Vasishta’s mind, one of the Vipashcits was saved by Vasishta’s
will, just to favour the compassionate nature of Rama; and Vipashcit’s Avidyaa-journey was put to an end.
This is the fruit of the contact of a Knower. Any Jeeva who is in contact with a Jnaani like Vasishta is
liberated only. A Jnaani is ‘Brahman endowed with a powerful mind’.]

वाल्मीकिरुवाच
Vaalmiki spoke

इत्युक्त्वा स मुनिस्तत्र वसिष्टः श्रेष्टचेष्टितः उपस्पृश्य यथान्यायं सकमण्डलुवारिणा

दध्यावनिन्धनं वह्निं ज्वालापुञ्जमयात्मकम्।तद्ध्यानेन सभामध्याज्ज्वालाज्वालं समुद्ययौ।
After saying these words, ‘that Sage Vasishta of excellent deeds’, took the waters from his Kamandalu; and
as prescribed, wished for a ‘fire without fuel’ that was made of heaps of flames.
By his meditation, a blazing fire appeared in the centre of the courtroom.

अङ्गाररहिताकारमिन्धनेन विवर्जितं स्वच्छं धमधमायन्तमधूममपकज्जलं

मुग्धमुग्धकचत्कान्ति हेममन्दिरसुन्दरं उत्फु ल्लकिं शुकाकारं संध्याम्बुदवदुत्थितं
दूरापसृतसभ्यं तज्ज्वालाजालं विलोकयन्मृगः प्राग्भक्तिभावेन प्रोल्ललास विलोकितैः।
Looking at that ‘pure fire’, ‘which had no embers, no fuel, which was blazing with a soft noise without
smoke, or soot, which was emanating the shine of the softest kind, which was golden and very beautiful,
which was like the Kimshuka tree with bloomed red flowers, which had risen up like the evening cloud,
from which the people moved away in haste’, the deer welcomed it with its glances with the past devotion
manifesting once again.

तं समालोकयन्वह्निं विविक्षुः क्षीणदुष्कृ तः, पश्चादुपससाराशु दूरं सिम्ह इवोत्पतन्।

Looking at that fire, he desired to enter it, with his sins diminished.
Later he rushed towards the fire like a lion pouncing from far.

एतस्मिन्नन्तरे ध्याने विचार्य मुनिपुङ्गुवः मृगं विलोकितैः क्षीणपापं कु र्वन्नुवाच ह।

संसृत्य प्राक्तनीं भक्तिं भगवन्हव्यवाहन कु रु कारुण्यतः कान्तं मृगमेनं विपश्चितम्।
Meanwhile, the great Sage meditated in his mind for a while; removed the sins of the deer with his looks,
and said; “Bhagavan HavyaVaahana! Remember his devotion in the previous life, and turn this beautiful
deer back into the form of Vipashcit.”

वदत्येवं मुनौ दूराद्धावित्वा नृपसंसदि मृगोऽग्निं वेगान्निर्मुक्तः शरो लक्ष्यमिवाविशत्।

When ‘Vasishta Muni’ said these words in the king’s court room, the deer entered the fire very fast, like an
arrow into its target.

ज्वालाजालं प्रविष्टोऽसावादर्श इव बिम्बितः संध्याभ्र इव विश्रान्तो दृष्टः स्पष्टशरीरकः।

When he entered the flames, he was reflected in it as if in a mirror; and was resting like an evening cloud,
and his body was clearly seen.

स पश्यत्स्वेव सभ्येषु मृगोऽथ नरतामगात्ज्वालोदरे नभस्यभ्रलवो रूपान्तरं यथा।

As even the people in the courtroom were seeing, the deer turned into a man inside the belly of the flames,
like a piece of cloud changing its form in the sky.

अदृश्यताथ ज्वालायामन्तःकनककान्तिमान्पुरुषः पावनाकारः कान्तावयवसुन्दरः

अर्क बिम्ब इवादित्यश्चन्द्रबिम्ब इवोडु पः महाम्भसीव वरुणः सन्ध्याभ्र इव वा शशी
 10

चक्षुःकनीनिकाकोशे मुकु रे सलिले मणौ प्रतिबिम्ब इवार्काभौ भक्तिनाधारपावकः।

A man with golden shine appeared inside the flames.
He had an auspicious form. He was beautiful with attractive limbs.
He was like sun with his disc; moon with his disc; (lustrous; but cool) like Varuna in the huge ocean; or like
the moon in the evening cloud.
Like the reflection of the sun in the pupil of the eye, in the mirror, in the water, in the gem, he was supported
by the Fire-deity and was like the personified form of devotion.

अनन्तरं सभामध्याद्वातैर्दीप इवाहतः ज्वालाजालं ययौ क्वापि संध्याम्बुद इवाम्बरात्।

कु टीकु ड्येषु भग्नेषु प्रतिबिम्ब इवामरः अतिष्टत्पुरुषस्तत्र पटान्नट इवोद्गतः।
अक्षमालाधरः शान्तो हेमयज्ञोपवीतवान् अग्निशौचाम्बरच्छन्नः सद्यश्चन्द्र इवोदितः।
After that, the flames just vanished off to somewhere from that court room, like a lamp snuffed by the wind,
like the evening cloud from the sky, like a deity’s statue when the outer walls of the temple get destroyed;
and, a man stood there who was like an actor coming out of a costume.
He wore a garland of Rudraaksha beads. He looked peaceful. He wore a ‘golden Yajnopaveeta’.
He wore garments which were purified by the fire. He was like the freshly risen moon.

अहो भा इति सभ्योक्ता तस्य वेषस्य भासनात्भास्वानिव विशालाभो भास इत्येष शब्दितः।
असौ मूर्त इवाभासो भासनाम्ना भविष्यति सभास्थैः कै श्चिदित्युक्तं तेन भासः स उच्यते।
“Aha! ‘Bhaa’ (the shine)!” The people assembled there exclaimed seeing the shine of his dress.
He had a widespread glow like the sun. He was greeted with the sound of ‘Bhaasa’.
“Since this person is like shine in person, he will be known by the name of Bhaasa”; spoke out some of the
people assembled there. Therefore he is known by the name of Bhaasa.

अथोपविश्य तत्रैव स भासो ध्यानसंस्थितः आत्मोदन्तमशेषेण सस्मार प्राक्तनं तनौ।

Then, Bhaasa sat there itself, on the floor; and remained in meditation (trying to remember his past life).
He remembered his story of the previous incarnation completely.

सभालोके गतस्पन्दे स्मयेनात्मनि तिष्टति भासो मुहूर्तमात्रेण दृष्ट्वा स्वोदन्तमक्षतं

आययौ पूर्वजन्मभ्यो ध्यानालोकाद्व्यबुध्यत सभामालोकयामास समुत्थाय यथाक्रमम्।
स चागत्य वसिष्टाय प्रणाममकरोन्मुदा ज्ञानार्क प्राणद ब्रह्मन्नमस्तेऽस्त्वित्युदाहरत्।
The assembled people became silent, and remained stuck with wonder, (looking at him).
Bhaasa within a few minutes knew his whole story; came out of his meditation of his previous lives and
woke up. He stood up and looked at everyone in the proper order. He came near Vasishta; and saluted him
with joy. “Hey sun of Knowledge! You have given me life. Brahman! Salutations!” ; thus he spoke with
humbleness.

तमुवाच वसिष्टोऽपि हस्तेन शिरसि स्पृशन् अद्य ते सुचिराद्राजन्नविद्यायाः क्षयोऽस्त्विति।

रामं जयेति जल्पन्तं नतं दशरथोऽथ तं आसनात्किं चिदुत्तिष्टन्समुवाच हसन्निव।
Vasishta touched his head with his hand and said, “Raajan! Let the Avidyaa which was yours all this time, be
completely destroyed.” Bhaasa then saluted Rama with bent head and said “May Victory be to Rama!”
Dasharatha then slightly got up from his seat, spoke as if laughing (feeling happy by all these events).

दशरथ उवाच
Dasharatha spoke

स्वागतं तेऽस्तु भो राजन्निदमासनमास्यताम्।अनेकभवसंभारभ्रान्त विश्रम्यतामिह।

Welcome to you, hey Raajan! Please take your seat here. You must be tired by wandering in many world
existences. Take rest now here.
 11

वाल्मीकिरुवाच
Vaalmiki spoke

वदत्येवं दशरथे विपश्चित् भासनामभृत् विवेश विष्टरे विश्वामित्रादीन्प्रणमन्मुनीन्।

When Dasharatha spoke like this, Vipashcit, now having the name of Bhaasa, sat on the chair that was
pointed out, after saluting Sages like Vishvaamitra.

दशरथ उवाच
Dasharatha spoke

अहो बत चिरं कालमालानेनेव दन्तिना वन्येनाविद्यया दुःखमनुभूतं विपश्चिता।

असम्यग्बोधदुर्दृष्टेरहो नु विषमा गतिः व्योम्न्येव दर्शयत्येषा सर्गाडम्बरसंभ्रमम्।
कियन्याश्चर्यमेतानि जगन्ति विततात्मनि संततानि चिरं तानि विभ्रान्तानि विपश्चिता।
Alas! This Vipashcit has suffered for long like a wild elephant tied to the post.
Aha! For a man with incorrect vision of truth, the path is filled with pain only.
This grand show of the creation is presented just on the stage of emptiness!
How amazing it is that this Vipashcit has wandered in so many worlds for so long!

व्योमात्मनोऽपि महिमायमहो नु कीदृगस्य स्वभावविभवस्य चिदात्मवृत्तेः।

यः शून्य एव परमात्मघनेऽम्बरेऽन्तरेवंविधानि विविधानि जगन्ति भान्ति।
Ha! How wondrous in the greatness of this Chit-expanse which, though is of the essence of emptiness; so
many different types of worlds shine forth in the dense state of the Supreme, which is empty of everything.

क्लिष्टोऽयं यदविद्यार्थं विपश्चिदविपश्चितः तदहं चेष्टितं मन्ये कष्टोऽवस्तुनि किं ग्रहः।

This Vipashcit without wisdom has brought upon himself all the suffering, by his own actions, in seeking
Avidyaa’s end; so I believe! Obsession in a foolish thing always brings about bad results.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

CHAPTER EIGHTY THREE

(STORY OF VIPASHCIT-9)
[ STORY OF VATADHAANAS]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

श्रीवाल्मीकिरुवाच
Shree Vaalmiki spoke

अस्मिन्नवसरे तत्र राज्ञः पार्श्वे व्यवस्थितः प्रसङ्गपतितं वाक्यं विश्वामित्रोभ्युवाच ह।

At that time, Vishvaamitra who was seated near the king, spoke like this, responding to the king’s words.

विश्वामित्र उवाच
Vishvaamitra spoke

अप्राप्तोत्तमबोधानां बोधवेद्या विलक्षणाः भवत्येवंविधा राजन्बहूनां बहवो भृशम्।

Raajan! For those who have not attained the excellent knowledge, varied types of strange experiences befall
in no less measure.

अद्य सप्तदशं वर्षलक्षमक्षीणनिश्चयाः एवमेव भ्रमन्तोऽस्यां वटधाना भुवि स्थिताः।

Even today, princes named ‘VataDhaanas’ stay in the world, wandering with a determination to fulfil some
desire, for the past seventy lakhs of years, (same as the Vipashcits.)

भूमेरन्तावलोकार्थमद्याप्युद्वेगवर्जितं प्रवृत्ता न निवर्तन्ते वहनात्सरितो यथा।

They wanted to see the end of the earth and are moving with that purpose only, never turning back ever, like
the rivers never turning backwards in their flow (and keep on moving forward only).

अयं खलु महोलोको वर्तुलो व्योम्नि संस्थितः बालसंकल्पतरुवद्ब्राह्मसंकल्पनिश्चयः।

This great universe, circular in structure, stays in the empty sky, its existence provable only by Brahmaa who
conceived it, like a tree imagined by a child.
(There was a very huge planet, spherical in shape. It was conceived by some Brahmaa, somewhere.)

कन्दुके व्योम्नि संरुद्धे दशदिक्कं पिपीलिकाः इत्थं भ्रमन्ति भूतानि तदाधाराणि नित्यदा।
If there is ball of mud in the sky, and if ants are on it, they move about in all the ten directions; so do beings
run over it supported always by it.

भूगोलकाधोभागानि तदङ्गान्यूर्ध्ववन्ति च तदा भूतानि तिष्टन्ति तान्याविश्य भ्रमन्ति च।

The beings stay and move on the downside and above-side, of that global world, stuck to its surface.

[The planet was extremely huge; and beings who lived on it, moved on its surface like tiny ants that are
unaware of the other worlds beyond their tiny existence. Though the directions were not there really, the ants
believed the space above their heads as ‘above’, and the space below their feet as ‘below’.
The ‘movement -illusion of the sun’ became their symbol for the ‘division of space’ into directions.]

तमेवाविश्य दूरेण सरितश्चर्क्षमण्डलं असंस्पर्शा भ्रमन्त्युच्चैः सचन्द्रार्कादि संततम्।

Stuck to the same sky, ‘Aakaasha Gangaa’ and the star-constellations rotate around it, along with the sun and
the moon, far at a distance, untouched by that planet (and far beyond their approach).

इहैव सर्वदिक्कं द्यौस्तामावेष्ट्य व्यवस्थिता सर्वदिक्कं खमत्यूर्ध्वं तस्याधस्तान्महीतलम्।

भावाः पतन्तो धावन्ति तस्याधः सर्वतोङ्गकं यत्रोत्पतन्तो गच्छन्ति तदूर्ध्वमिति शब्दितम्।
Like this Bhoomi of ours, the sky surrounds it all over.
In all the directions, the empty space stretches above; and below is the ground.
Where the objects roll off on its body, it is the lower part; and where they fly up, it is called as the upper part.
(In this earth also, people move about on the surface of the land, stuck to it by gravity. Wherever the head is,
they call it the ‘above’ and where the feet are, they call it the ‘below’.)
 4

तत्रैकदेशे विद्यन्ते वटधानाभिधानकाः जातास्तेषां त्रयो राजन् राजपुत्राः पुराभवन्।

ते ह्येवमेकसंकल्पा भूम्यादेर्दृश्यवर्त्मनः कोऽन्तः स्यादिति निर्याता विहर्तुं दृढनिश्चयाः।
Raajan! In one corner of it, are the countries named VataDhaanas (Fig seeds), three princes were born in that
clan in the past. They also had this one ambition; and made the journey to see the end of the earth.
They wanted to see the end of the perception-state, and left wit a firm determination to find it somehow.

पुनर्वारि पुनर्भूमिस्तेषामाक्रमतां चिरं नवलब्धशरीराणां दीर्घकालो व्यवर्तत।

Again water, again earth, like this they wandered for long; with freshly gotten bodies for quite a long time.
(They had the same consciousness, and continued through many experiences and Vaasanaa-fulfilment states,
for a long time, acquiring fresh bodies even as their old bodies met their ends in various manners.)

स्वच्छकन्दुकवम्रीकन्यायेनानिशमत्र ते भ्रमन्तो नाप्नुवन्त्यन्तमन्यत्वं संविदन्ति च।

Like ants moving on a smooth mud ball, they are not reaching the end; and see everything as different only.

व्योमस्थकन्दुकभ्रान्तपिपीलिकवदाकु लं अद्यापि संस्थिता राजन्न च खेदं व्रजन्ति ते।

Raajan! Like the ants moving on a mud ball in the sky, they are even now moving about anxiously, and they
do not seem tired of it at all.

देशं भूगोलकस्यास्य यं यमासादयन्ति च इहेव तत्र तत्रोच्चैरधश्चोर्ध्वं तथा दिशः

ते वदन्ति महाराज यद्यस्माभिरितोद्यतैः न तावदन्तः संप्राप्तः संचराम इतः परम्।
Whenever they reach a country in the global sphere, which is like this earth, whether is situated above,
below, or high, or low, in all the directions, they say that they have not reached the end which they wanted to
see; and that they will keep moving further to fulfil their ends.

[The planet was very huge which took hundreds of years to circle it once.
These princes went on walking forward to reach the end; but always kept circling their earth again and again
in all the ten directions; never meeting its end. They never could grasp the spherical nature of their earth; and
thought that the end was further and further away. Since things always appeared different when they reached
the same point of their start, they could not understand that it was the same world tahr they were going
around. They will never reach their goal; and are caught in the walking-spree alone, even now, after passing
millions and millions of years of their lives, through many bodies!]
[There is no movement actually of the ‘Self’. The sensation of ‘Movement’ is also a part of Avidyaa.
Mind alone creates the ‘illusion of movement’ through its narrative power.
What exists is the ‘understanding potential and nothingness alone’; and this ‘nothingness’ alone appears as
the varied sense-patterns and creates the illusion of objects and people.
So where is the end of perception, unless one switches off the narrative-mind and remains quiet without any
‘want’? For the stabilized intellect which can see the unreal nature of the perception, there is no perception at
all, even if it is seen! A Jnaani walks through his life like walking through a mirage-Ocean, for he knows that
it does not exist at all; the ignorant alone are caught in its whirlpools always, for they believe it to be real!]

इत्थं न किं चिदेवेदं ब्रह्मसंकल्पडम्बरं किं चित्संकल्पमज्ञानमनन्तं स्वप्नदृश्यवत्।

Therefore, nothing of this is really there. It is just a pompous show of Brahmaa’s conception.
Like a scene in the dream, it is made of a little conception mixed with ignorance; and is endless.

कल्पनं तत्परं ब्रह्म परं ब्रह्मैव कल्पनं चिद्रूपं नानयोर्भेदः शून्यत्वाकाशयोरिव।

This conception is the Supreme Brahman. Supreme Brahman is the conception. It is Chit-state only.
There is no difference between them both, like between the emptiness and the sky.

चिन्मात्रं यद्यदाभातं जलवाहविवर्तवत्तत्तादृक्कथमन्याभमन्यस्यासंभवाद्भवेत्।

That which shines as all this is ChinMaatram alone, like the water appearing as circular patterns on the
surface. When this is so, how can anything else shine as this world, since there can never be a possibility of
another thing existing as a separate one?
 5

अभावः खे च खमिदं सर्गादौ परमाम्बरं स्वयं जगदिवाभाति नान्यत्प्रलयसर्गकौ।

This world was non-existent in the beginning and there was only the emptiness.
The supreme Brahmaakaasha alone was there. That Brahman alone shines this Jagat, by itself.
Creation, dissolution etc do not exist separately (as events that occur in reality).

यथा कषति चिद्रूपं तथैव रतिमेत्य तत्दृष्टादृष्टैः स्वसंसारैश्चिरमास्ते यथा चिरम्।

In whatever manner, the Chit shines forth with its conceptions, (as per the manifest Vaasanaas) it gets
attracted to it; and (as it has stayed in the past) will stay for long in the future also with its own worlds,
which are seen and unseen (inert and conscious, known and unknown).

दृश्यात्मकं रूपमेकमेकमस्यैवमक्षयं स्वयमेवमजं भाति यन्न भातीव किं चन।

That which is perceived is one part of its nature; the other part is unchanging.
(It is the changeless state that shines forth as the change observed by an observer.
When the observer with the observed vanishes, the changeless alone is left back.)
It shines as the unborn itself; and actually does not shine at all as it were.
(It is just the potential state and never ‘changes’ into its probable states.)

चिदणोरुदरे सन्ति समस्तानुभवाणवः शिलाः शैलोदर इव स्वच्छाः खात्मनि खात्मिकाः।

Hey intelligent ones! Inside the belly of Chit-atom stay the atoms of all experiences, like rocks inside the
belly of the rock, like emptiness in emptiness, in an untainted pure form.

स्वभावनिष्टास्तिष्टन्ति यदव्याकृ तात्मनि मा तिष्टन्ति तु वै ते यदव्यावृत्ताः परे पदे।

They exist in their own nature established in the changeless essence within.
In the Supreme state, they do not exist at all; and remain without differing from it.

तदेव जगदित्युक्तं ब्रह्म भारूपमाततम्।

Brahman shines as all that is there as anything, but is not any thing (like the mirror which can reflect
anything and everything, but is actually without any reflection); and is termed as the Jagat.

पूर्वापरपरामर्शान्निपुणं निपुणाशयाः।
Considering the previously discussed matter,I spoke these words as a conclusion.

अत्याश्चर्यमनष्टोयं परमात्सदनात्स्वयं नानात्वबुद्ध्या नानैव जीवोऽहमिति ताम्यति।

It is indeed a highly surprising fact that this Chit, though undamaged as established in the Supreme abode,
suffers identified with limited Jeeva-ness, as if it is many; being deluded with the idea of manifoldness.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

CHAPTER EIGHTY FOUR

(STORY OF VIPASHCIT-10)
[BHAASA NARRATES HIS EXPERIENCE OF AVIDYAA]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

INTRODUCTION

Bhaasa (Vipashcit) describes various types of strange worlds he chanced to lived in; and a side-story named
‘Shavopaakhyana’ begins in the next chapter as a part of Bhaasa’s experiences.

विश्वामित्र उवाच
Vishvaamitra spoke

उच्यतां भास भो राजन्विपश्चिदपराख्य हे कियद्दृष्टं कियद्भ्रान्तं दृश्यं स्मरसि किं च वा।

Hey Bhaasa! Raajan, who are also known by the name of Vipashcit!
How much have you perceived? How far have you wandered?
Do you remember anything of what you have seen?

भास उवाच
Bhaasa spoke

बहु दृष्टं मया दृश्यं, बहु भ्रान्तमखेदिना, बह्वेव बहुधा नूनमनुभूतं स्मराम्यहम्।
I have seen much of the perceived world; and I have wandered also many lands without resting.
I have indeed experienced many things in abundance. I do remember everything.

मयानुभूतानि महान्ति राजंश्चिरं सुदूरे विविधैः शरीरैः

सुखानि दुःखानि जगन्त्यनन्तान्यनन्तमासाद्य महाम्बरं तत्।
Raajan! After reaching that huge infinite Aakaasha expanse, abundant experiences - happy and sad - have
been gone through by me, in far away lands, through various types of bodies, in worlds that are beyond
count.

विचित्रदेहैर्वरशापयोगाद्दृश्यान्यनन्तानि मया महात्मन्

जन्मान्तरावर्तविवर्तानि दृडैकचित्तेन वरात्कृ शानोः।
Hey noble one! Because of the powerful boon bestowed by ‘Lord Krshaanu’ (Agni), and having the strong
determination of seeing the end of perception-field, I have witnessed countless perceptions by rotating
myself through various life-existences, as a consequence of many boons and curses (obtained on the way),
and living as various body-shapes.

दृश्यात्मकोर्वीवपुषस्त्वविद्यादृशो जवेनान्तपरीक्षणाय
देहेन देहेन जगत्प्रति प्राक्स्मृतेः सदाहं घनयत्नमासम्।
Though I was wandering in each and every Jagat (Brahmaanda) through various bodies; because of the
memory of the determination of the original birth (as Vipashcit), I was engaged in a serious effort to see
the end of Avidyaa of the form of earth etc of the nature of perception, and was moving swiftly (never losing
my memory of the original identity).

WORLD-DESCRIPTIONS

समाः सहस्रं विटपोऽहमासमन्तर्मनाश्चेतनभुक्तदुःखः

चित्तं विना पुष्पफलप्रताने वा कन्दवत्तत्तरसाङ्गरागः।
For thousand years I stayed as a tree; mind buried within; only having a sense of suffering; without having a
conscious understanding inner faculty; intent only on producing flowers and fruits, like a bulb sucking the
moisture in the ground and pampering the body.

समाःशतं मेरुमृगोऽहमासं सुवर्णवर्णस्तरुपर्णकर्णः

दुर्वाङ्कु रास्वादनगीतिनिष्ट अहन्कनिष्टो वनवासिमध्ये।
 4

For hundred years, I was a deer in Meru Mountain. I had golden hued body, with tender ears like tree leaves.
I was interested only in tasting Durvaa sprouts; and in listening to music (played by hunters). I was very
small compared to other animals of the forest and never injured any one (Ahan) (as I was very weak).

पादाष्टकै रावलितात्मपृष्टो मृतेऽम्भसः क्लेशकृ तात्ममृत्युः

समाःशतार्धं शरभोऽहमासं क्रौञ्चाचले काञ्चनकन्दरासु।
With my back (both bottom and front are same) covered by eight legs, I lived as a ‘Sharabha’ in the golden
caves of Krauncha Mountain, for fifty years, till I (foolishly) brought on myself a painful death by falling
down from the cliff, when I fought with the cloud that was raining hailstones.

कालागुरुद्रुमलतावलितानिलेन विद्याधरीसुरतघर्मकलामृतानि
पीतानि मे मलयसानुनि मन्दरे च मन्दारचन्दनकदम्बलतागृहेषु।
On the summit of Malaya and Mandara, I (as a Vidyaadhara), I had drunk the nectar drops of sweat in the
company of Vidyaadhara ladies, caressed by the cool air embracing the creepers entwined around the
Kaalaaguru trees, inside the creeper bowers of Mandaara, Chandana and Kadamba groves.

हेमारविन्दमकरन्दपिशङ्गितानि पीतानि पञ्चदशवर्षशतानि मेरौ

वैरिञ्चहंसतनयेन मया पयांसि तीरान्तरेषु रमतोपरि निर्झरिण्याः।
Being born as the son of Brahmaa’s swan, I drank the waters of the Gangaa River turned yellow by the
pollen of the golden lotuses, when I amused myself roaming about on her banks, on top of the Meru
Mountain for fifty hundred years.

क्षीरोदवेलावनगन्धवाहविलोलनीलालकवल्लरीणां
समाः शतं शोकजरापहारि गीतं श्रुतं माधवसुन्दरीणाम्।
For hundred years, I heard melodious songs that will steal away sadness and old age, sung by the pretty
women of Madhu (Yadu) clan, whose curly black locks move lightly in the fragrant wind blowing from the
forests on the shores of the milk ocean.

कालञ्जरे मञ्जरिते करञ्जगुञ्जावने जम्बुकतां गतोऽहं

गजेन पिष्टे हरिणा हतोऽसौ हस्ती मयात्रार्धमृतेन दृष्टः।
I had attained the state of a jackal, in the forest filled with thick groves of beech trees filled with flowers in
the Kaalnjara Mountain. I was smashed up by an elephant; and lying there half dead, I witnessed the same
elephant getting killed by a lion.

संतानकप्रकरहासिनि सह्यसानौ कस्मिंश्चिदन्यजगतीन्दुमुखी सुरस्त्री

एकाकिनी कृ तयुगार्धमथाहमासं कल्पद्रुमस्तबकसद्मनि सिद्धशापात्।
On the summit of Sahya Mountain which smiled as it were by the presence of Kalpa trees named Santaanaka
(filled with blossomed flowers), in another Jagat somewhere, I lived alone in a house made of the clusters of
blossoms of Kalpa tree, as a divine damsel with moon like face, for half of KrtaYuga span of time, being
cursed by a Siddha.

अद्रीन्द्रकच्छकरवीरलतालयेषु नीतं समाशतमशङ्कधिया मयान्यत्

अन्यत्र दूरजगतीन्द्रगिरौ विराविवाल्मीकपक्षिवपुषाऽनिशमेकके न।
Moving away from the Himalayan Mountains, I (as a bird) spent hundred years by living in the nests built
on the creepers of ‘Karaveera’ that were growing on the wet shores at the base of the Sahya Mountain,
without any apprehension in another Jagat. Again in some other Jagat far away, in IndraGiri at Mahendra
Mountain, I lived completely alone, in the body of Vaalmika bird which cried aloud at all times (by the curse
of a Siddha).
 5

अन्यत्र सानुनि मया परिलम्बमानाः सच्छायचन्दनवनावलिते लतानां

दृष्टाः स्त्रियः फलमिवावलिता विलासैर्भुक्ताश्च ता अपहृता अपि सिद्धपान्थैः।
(Freed of that curse and becoming a Siddha myself) I saw pretty women in the summit of another word, who
were sporting in the swings of creepers enveloping the trees of sandal wood in the forest filled with cool
shades; as if they were fruits dangling from those creepers. These women-fruits were eaten and stolen away
also by the Siddha travellers (of lower category) passing that way.

अन्यत्र पर्वतनितम्बकदम्बकच्छे नीतानि तापसतयोत्तमया दिनानि

प्राप्यैकवस्त्वभिनिवेशविषूचिकात्तचित्तेन तान्तमतिनाऽमतिना मयान्तः।
In another Jagat, I, ‘whose mind was infected by the poisonous germ, namely the obsession of seeing the end
portion of Avidyaa states’; and whose ‘intellect had faded out, had no proper wisdom and had not attained
dispassion’, spent many days in an excellent manner, engaged in penance, in the moist lands filled with the
Kadamba trees, in the slope of a mountain.

ब्रह्माण्डसंपूरितमन्यदस्ति जलेचराशेषदिगन्तभूतं
सम्दिग्धतेजोम्बरवातसत्तं जलस्थभूताकृ तिमात्रभूमि।
There is one place filled with many Brahmaandas. Various beings fill the directions to their ends completely
like water-animals; their bodies are made of the three elements, fire, sky, and air, and are not yet fully
formed; the land was looking like something which reflects the forms like water.

CHIT SEEN AS A DIVINE LADY (GODDESS TRIPURAA)

एकत्र दृष्टा वनिता मयैका तस्याः शरीरे त्रिजगन्ति भान्ति

प्रतिबिम्बितानीव सुदर्पणेऽन्तराकाशशैलादिदिगादिमन्ति।
At one place, I saw a woman; three worlds were shining inside her body; the sky, hills and directions were
seen inside her body, like the reflections on a clean mirror.

पृष्टा मयासौ वरगात्रि कासि शरीरमेतच्च किमीदृशं ते।

I questioned her; “Hey Lady of excellent beauty! Who are you? Why your body is like this?”

तयोक्तमङ्गेह चिदस्मि शुद्धा ममाङ्गमेतानि महाजगन्ति।

यथाहमेवं स्मयदेहिके यं सर्वं तथैवाङ्ग न चित्रमेतत्।
She said; “Dear one! I am pure Chit-state. These huge worlds are my limbs.
Dear one! Just like this body of mine reflecting the three worlds is a matter of surprise, so also, is every
object (like pot, cloth etc). It is not anything strange.

[You are seeing an image of a divine lady that contains the three worlds and feel a sense of wonder.
Whereas, each and every atom of the empty space contains many Brahmaandas within it; and more
Brahmaandas exist within their atoms also! What is not amazing! World is the most wondrous of all!
A Jnaani is lost in the blissful wonder of seeing ‘Brahman alone’ as all!
Each and every image in front of you, as any object-shape is Brahman alone which contains countless worlds
as its essence.]

अन्यैः स्वभावो विदितो न शुद्धो यदा न पश्यन्ति तदेत्थमङ्ग।

Others (ignorant ones) do not know the pure nature of everything; so they do not see it like that.

[The ignorant identify with the inert (physical body) and see only the inert (bodies) as reality.
If you are established in the Aativaahika level only, and are pure at heart, you will see all the objects
everywhere as only the Chit-state filled with the tri-worlds.]
 6

अवेदशास्त्रेण जगत्यशेषैर्भूतैः स्वदेहालयभित्तिभागात्

एतद्विधेयं न विधेयमेतद्ध्वनिः स्वतः श्रूयत एव नित्यम्।
As not belonging to the scriptures based on the Vedas (and not limited by any sound with meaning), this
‘(Anaahata) Naada’ which instructs the duties and non-duties is heard by itself at all times, from the inside
the walls of the temple of one’s body, by all the beings of the world.

[‘Anaahata Naada’ means the sound which emanates without beating any instrument.
This sound is the sound of silence heard from within, which blocks the sound called ‘perception’.

It is not a sound as that can be distinguished by a sense organ. It can be heard by only Yogis who are one
with Brahman state. It is not a sound-sensation; but is the state of silence (Brahman) that exists as the
‘shabda’ (disturbance named Jagat).

This Anaahata-Naada is the continuous non-stop awareness of oneself (not as a form and name, but as the
'existence-awareness' which forms the essence of each and every being from a worm to the Creator-entity;
and a Jnaani of the excellent exists only as one with it, and dissolved in it, not as any name or form.

This need not be understood by Vedas only. This silence state of Chit, which is the essence of every form
and name, is heard not with the ear-organ as a sound; but is felt as a silent state of oneself that is bereft of all
perceptions.

This not the sound that is produced by beating drums or anything that is produced out of the vocal chords. It
is beyond the reach of the mind and the senses.

Every man or woman can withdraw into this silent state and stay merged in that Naada-source, at all times.

The world itself is the Anaahata Naada of the silent Brahman. One who knows Brahman knows the
Anaahata Naada also. For him it is not a surprising fact that every object living or non-living contains tri-
worlds in each and every of its subtle atoms.

It is a Veda heard from within; not from outside.

For you who cannot see anything that is beyond the range of the senses, such a sight as me in some female
form holding the entire-creation appears strange; but not for the ‘Knower of Brahman’.

Every object that is with a name and form is a temple which holds the Para Brahman as its deity.
The sound of Anaahata (creation) is heard by all within themselves, when they withdraw from the senses and
the mind through the knowledge of Brahman.

Whatever is perceived in the world by all, as having particular qualities and as bound by the rules, is because
the same Para Brahman shines as the essence of all.

In a dream world, all the people in the dream see the same world as you; because your mind alone shines as
all; you are the Para Brahman of your dream. Every object in your dream is the soundless sound of your own
mind. So also, whatever you see as Jaagrat is also the soundless sound of Para Brahman which shines as all.

The reality of the world is experienced, because there is nothing but the single shine of knowledge that
appears as all the names and forms.

This Anaahata Naada alone makes you act the way you do by adhering to the rules.

However much a Vipashcit may see, what he sees is nothing but varied names and forms rising as sense-
input, and he swims forever through the waters of experiences that are drowning him in various manners.

Where is the end of Avidyaa except at the dawn of Vidyaa?

Where is the end of darkness except at the dawn of the Sun?]
 7

ईदृक्स्वभावैव पदार्थसत्ता सा तेऽत्र यद्भित्त्यचलादयोऽपि

स्वप्नादिमायास्विव मे वदन्ति वाचं न युष्मास्वसमञ्जसं तत्।
This (Anaahata Naada) is the nature of all objects that is existent in them.
The solid mountains also carry that quality only; because of this.
They talk to me words like it happens magically in any dream.
Then why should not it be so in conscious beings like you?

(Chit-lady speaks: The objects seen by you as inert also are ‘myself’ only, in that particular name and form.
They are reflections in me; and shine as myself. They talk to me..!
No, not with any language or words as you are used to as an inert mechanism, but they talk to me like the
objects in your dream talk to you, as they are made of your own mind-vibrations.
A 'Knower of Brahman' also hears the words from all the mountains and rivers and trees and rocks; since he
sees nothing but Brahman as all; and is completely without the limitation of name and form.
For a 'Knower of Brahman', the world is a magical world like a dream concocted by a mind. The tree will
embrace him; flowers will greet him; mountains will welcome him like relatives; rocks will offer shelter as
for honoured guests.
That Brahman which he experiences and perceives with his Knowledge-eye, cannot be grasped by the inert
minds which see everything as inert only.)

DESCRIPTIONS OF THE STRANGE WORLDS CONTINUE

अस्त्रीकसंसारगतेन दृष्टं मया क्वचिद्यावदनन्यकामं

भूतानि निर्यान्ति बहूनि भूताद्विशन्ति भूतानि बहूनि भूतम्।
Once I had entered a world where there were no women at all; and no feeling of love for the other person.
Beings just appear out of these beings; and enter them also to disappear.

एकानि दृष्टानि मयाञ्जसानि खेऽभ्राण्यदभ्राङ्ग झणञ्झणानि

वृष्ट्या समन्तान्निपतन्ति खण्डैर्भवन्ति तीक्ष्णानि जनायुधानि।
Dear one! I saw again in some world, clouds appearing plentiful at once, and making a lot of tinkling
metallic noise; they rained pieces of lightning which fell all over; and these pieces get used by the people as
weapons.

अन्यत्र दृष्टं गगनेन यावदिहान्धया ग्रामगृहाणि यान्ति

विशन्त्यमुत्रान्त इहाभवद्वो ग्रामः स एवान्यत एव लब्धः।
I saw elsewhere that villages containing houses go through the dark sky in darkness and enter far into the sky
region. I saw such a village here and elsewhere also ( almost like the moving space-colonies of future worlds
that we can imagine here as some fiction).

नरामराऽहिप्रविभागमुक्तान्यन्यत्र भूतानि समानि सन्ति

खादेव सर्वाणि समुद्भवन्ति तत्रैव काले न लयं प्रयान्ति।
Humans, Amaras, and serpent-deities (three types of denizens of the three worlds) live as equals in the same
place in another world, freed of divisions. (Three worlds are not divided. All live in one single world.)
They all rise up from the sky and dissolve into it in course of time.
(They appear from the emptiness of the sky and vanish into it, in course of time.)

अचन्द्रतारार्क मनन्धकारं स्वयंप्रकाशाखिलभूतजातं

स्मरामि किं चिज्जगदेककान्तं ज्वालोदराभं दिनरात्रिभुक्तम्।
I remember another world which existed alone and far from all other worlds; where there was not any moon,
star, or sun that gave out light; yet it was not filled with darkness.
It was self-shining and gave light to all the beings. It was like the belly of flames. It had no day or night.
 8

अपूर्वदैत्याहिनरामरादिभूतान्यपूर्वद्रुमपत्तनानि अपूर्वलोकान्तरकार्यवन्ति स्मराम्यनन्तानि महाजगन्ति।

I remember countess huge worlds with affairs never seen in other worlds; with cities and trees never seen
before; with Daityas, serpents, humans, and immortals never seen before.

[Avidyaa means all the experiences and all the perceptions any one is capable of having; inert or living, good
or bad, joy or sorrow.
Vipashcit had to go through all the experiences of each and every category from the highest to the lowest of
sufferings and joys. There was no escape; his many bodies died; but his Aativaahika continued to live the
same identity of Vipashcit, the Aativaahika original. The boon had turned out be a curse rather!
He moved on from world to world like a ball rolling down the hill with endless bottom.
Later, by chance he ended up in Vasishta’s world where Rama had taken birth; and was rescued by the
compassionate Sage.]

दिगस्ति सा नो विहृतं न यस्यां न सोऽस्ति देशः खलु यो न दृष्टः

यन्नानुभूतं न तदस्ति कार्यमन्याश्रयं नापरमस्ति मर्शात्।
There is no direction that we have not wandered; there is no country that we have not seen; there is no event
that we have not experienced; there is nothing else that has escaped our understanding.

क्षीरोदकभ्रमितमन्दररत्नशृङ्गधाराग्रनिर्दलनजातझणञ्झणानां
एकत्र संयुतमुपेन्द्रभुजाङ्गदानां शब्दं स्मरामि घनगर्जितशङ्कितेन।
(I passed through the scene of the churning of Mandara Mountain also, by chance.)
I remember at one place where the ‘sound produced by the armlets worn by Upendra (Vishnu)’, making a
heavy tinkling noise when scratched by the sharp edges of the jewelled peak of the Mandara Mountain
getting churned in the milk ocean; that (sound) terrified everyone like the thundering of a gigantic cloud.
(Vishnu was also dark like a cloud.)

A LIFE WITH AN APSARAA

मन्दरे मृदुमन्दारमन्दिरे मन्दराभिधां आलिङ्ग्याप्सरसं सुप्तं सरित्तृणामिवानयत्।

I was sleeping once, in the embrace of an Apsaraa named Mandaraa, inside the house made of soft Mandaara
flowers, on the Mandara Mountain. Suddenly at that time, the river carried me off like a grass piece.

मामथासौ मया पृष्टा समाश्वास्य जलाकु ला बाले किमिदमित्युक्तं तया चपलनेत्रया।

इह चन्द्रोदयेष्वेताश्चन्द्रकान्तकटप्रजाः नद्यो माद्यन्ति वनिताः सेष्टा इव निशागमे।
त्वत्संगमरसावेशवशात्तन्ननु विस्मृतम्।
After rescuing her from the drowning waters, I asked her, “What is this?”
Then that beautiful girl with restless eyes said; “In this place, at the time of moon-rise, the rivers feel
exhilarated (swell up), by getting united with the melted streams of the moon-stone, like the women in the
company of their lovers feel intoxicated and swell with passion, when the night rises. Being lost in the bliss
of your company, I seem to have forgotten that fact.”

इत्युक्त्वा मामुपादाय सोड्डीना विहगीव खं भृङ्गं शृङ्गवतः शृङ्गे गङ्गाकनकपङ्कजे अहमासं समाः सप्त
तत्क्लिन्नोऽकर्दमाप्लुते।
So saying, she held me by her hand and flew up in the sky like a bird taking away a bee from the golden
lotus in Ganges water. I who was afraid of waters, stayed later for seven years in the peak of the Mandara
Mountain, where there was no moist soil and no sinking waters.
 9

OTHER WORLDS OF HIGHER INTELLECTS

अन्यन्मया जगद्दृष्टमृक्षचक्रविवर्जितं गर्भगर्भस्थैकजातिस्वप्रकाशजनावृतम्।

I saw another world, which was bereft of the star constellations; and populated by people who shone with
their own luster; and of one species only, staying in wombs within wombs (like the banana plant) (each
coming out of another with similar characteristics).

न दिग्विभागो न दिनानि यत्र न चैव शास्त्राणि न वेदवादाः

न चैव दैत्यादिसुरादिभेदो जगन्मया तादृगथात्मदीप्तम्।
There were no divisions of directions; no days, no scriptures; no Vedic instructions; no divisions of Daityas
and Asuras in another world; every one was shining as the Self only.
(They were all born-realized and lived as the Knowledge-beings only).

विद्याधरामरविहारविमानभूमावभ्रंलिहाचलनितम्बकदम्बकच्छे
आसं समाः समरसोऽमरसोमनामा सप्तान्यसप्त ससमुद्रतटे तपस्वी।
In the sky regions wandered by Vidyaadharas and Amaras, in the moist grounds filled with Kadamba groves,
on the slope pf the mountains reaching up to the clouds, next to the ocean bank, I, with name of AmaraSoma,
stayed with the essence of equanimity, doing austerities, for (seven and another seven) fourteen years.

HOW MUCH SPACE AND TIME HAD HE CROSSED OVER?

[Where was the count of time or space except as his own mind-experience in each body?
Bhaasa mentions the years spent in each experience according to the time-factor of that world.
‘Time’ is not the same for all the minds. It is just a measure imagined by each mind.
This has been already explained in Mandapa Aakhyaana, Lavana Aakhyaana and Gaadhis’s story.

Bhaasa again explains here that he flew through perceptions with the speed of a Garuda, the giant bird which
traverses millions of Yojanas at a single flap of a wing.
Worlds after worlds unfolded in front of him, pushing him forcibly into varied experiences as per the
dominating Vaasanaa at a particular instant.
The people around him, the birds, animals, mountains, rivers, etc were like small clouds and speeding horses
that he he crossed when flying through the empty sky of Avidyaa.]

पवनवहनसंनिवेशनानासुहयपयोधरदेहकै रनेकैः गजहरिणमृगेन्द्रवृक्षवल्लीमृगनगपन्नगपक्षिभिः परीतं गगनं

अवनितः समेत्य वह्नेर्वरविभवेन जगत्यनन्तकोशं क्वचिदहमभितो दिदृक्षुरग्रे सृत उरगाशनवद्बलादविद्याम्।
Empowered by the boon of Agni, and wanting to see the lands dominated by Avidyaa, rising up from the
ground (life of Vipashcit), I went on moving forward, as if endowed with Garuda’s strength, in the empty
sky filled with ‘countless worlds that were covered by various types of bodies of elephants, deer, lions, trees,
creepers, antelopes, hills, serpents, and birds’, which were like huge passing clouds and were like some
excellent horses speeding away in the wind.

WHAT IT IS TO FALL ‘FROM SPACE’ ‘IN SPACE’ ‘INTO SPACE’?

क्वचिदहं जगतः परिनिर्गतः पतित एकमहार्णवविस्तृते

नभसि तत्र निवासिनिभे सितः समयमन्वभवं पतनं तथा।
At one time, moving completely away from such worlds, I fell into some sky which was spread out like a
huge ocean. Fettered to that space, I had a living experience there; and later started falling again from there.

आकाशकोशपतनानुभवैकवृत्तेः श्रान्तस्य मे पदमकार्यथ निद्रयान्तः

तादृक्सुषुप्तवपुषाथ मयोपलब्धं स्वप्नात्मजाग्रति तदात्मनि तत्र विश्वम्।
 10

I kept on falling for a long time into a huge hollow of the sky, as if that was the only action that belonged to
me. I was exhausted; and sleep made its place within me. In that state of Sushupti (deep sleep), I had the
experience of another world which was a dream-existence, and was awake there.

भूयो दिगन्तभुवनामरमन्दराद्रिसंसारचञ्चलतया लतयेव पक्षी

अक्षीणवातवलया परिचाल्यमानस्तन्मासु तासु पतितो हि जगद्गुहासु।
Like a bird on a creeper shook by unceasing blow of winds, restless to see the world-existences filled with
Mandara Mountains of gods, and worlds at the end of directions, I fell again into those similar world-caves
with measured boundaries of perception.

विषयाशा दृशो यावत्तावद्यातः क्षणादहं पुनस्तथैव पश्यंस्तु दृश्यं यातः पुनः पुनः।
Since I had the want of seeing directions filled with the sense objects, I was instantly there experiencing
them, seeing again the same things, and I repeatedly got stuck in those perceptions (bound by a wish to see
them.)

[Whatever you hold in the subtle mind as sense information (as objects and people), that alone appears as a
perceived world once again, binding you to more Vaasanaas.
King Padma in Mandapa Aakhyaana, would have had repeated Leelaas in his ignorant life-experiences again
and again because of the Vaasanaa for a wife with the image of Leelaa; but was saved by the enlightened
Leelaa. If you do not hold on to any image of a person, object or deity, then you just pass through the
perceptions untouched, like a traveller on the road, who is unaffected by the passing scenes.]

इति दृश्यमदृश्यं च गम्यं चागम्यमेव च वेगाल्लङ्गयतो देशं मम वर्षगणाः गताः।

In this manner, crossing with speed all that was perceived, and all that which I wanted to perceive; and
moving through the places easily reached and the places impossible to reach, countless years passed off (for
me) (in my mind).

दृश्याख्याया अविद्याया न त्वन्तं प्राप्तवानहं मिथ्यैव हृदि रूढायाः पिशाच्या इव बालकः।

I never could reach the end of Avidyaa which has the other name of ‘perception’; like a boy cannot get rid of
the ghost which is established in his mind, though it is non-existent.
(How can one run away from the ghost which exists as his own mind-construe?)

नेदं नेदं सदित्येव विचारानुभवे स्थितं तथापीदमिदं चेति दुर्दृष्टिर्न निवर्तते।

Though I was constantly in the reasoning process of discarding them away, by denying the reality
superimposed on them; even then, the ignorant vision of its reality does not disappear.

प्रतिक्षणं सुखैर्दुःखैर्देशकालैः समागमैः सरिद्वारिवदालोला नवमायान्ति यान्ति च।

At each and every moment, bringing about joys and sorrows connected to some experience in some time and
place measure, they rise up newly and vanish off like the waves in the flooding river.

BRAHMAN-WORLD (NOT BRAHMAANDA) OF BRAHMAN-KNOWERS

तालीतमालबकु लातुलतुङ्गशृङ्गमुन्नादवातजवमेकमहं स्मरामि

सूर्यादिभिर्विरहितं प्रकटं स्वकान्त्या सस्थावराद्रितटजङ्गममेव विश्वम्।
I remember a world which contained moving and non-moving things, and mountain slopes.
It was shining by its own luster, and without the Sun and other luminous sources of light.
Its peak was incomparably high, filled with trees of Taalee, Tamaala, Bakula trees.
The winds were blowing there with very high speed.

यदेतदेकान्तविहारिहारि स्वच्छन्दमेकामितमस्तशङ्कं
क्वचिन्मया चारुजगत्सु दृष्टं तुल्या तस्याममरराजलक्ष्मीः।
 11

Those who sought solitude chose that peak as their wandering ground.
They moved freely without any agitation of doubt in their minds.
I saw this in some beautiful world where it equalled the world of Indra in its glory.

[There were no binding limitations; the land was limitless; and tranquility reigned all around.
The world of these great Knowers was just the expanse of Brahman, where they produced experiences as
they wished. Their minds moved slightly and the worlds rose up as their experiences, where they were in full
control of their perceptions.
Ignorant drown in the experiences produced by Avidyaa.
Knowers swim in the heavenly waters produced by Vidyaa.]
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

CHAPTER EIGHTY FIVE

(STORY OF VIPASHCIT-11)
[THE CORPSE THAT DESTROYED THE CREATION]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

विपश्चिदुवाच
Vipashcit (Bhaasa) spoke

कस्मिन्श्चिदन्यत्र जगत्यपूर्वे दृष्टं मयेदं शृणु किं विचित्रं महाघवृतान्तदशासमानमविद्ययान्धेन बलात्कृ तं यत्।
Listen to what strange and extraordinary experience I had in another world, which was equal to an
experience of hell resulting by the committing of grave crimes; which was forced upon me who was blind
with Avidyaa.

अस्ति क्वचित्खे भवतामगम्ये जगज्ज्वलद्दीप्तिविचित्रसर्गः

एतादृगप्यम्बरतस्तदन्यत् स्वाप्नं पुरं जाग्रति चेतसीव।
In some empty expanse there is a world that cannot be approached by you and all. It is a strange land lighted
by the sun and the moon. That world was similar to this; but yet was different as it is seen as emptiness for
people here; like a dream-world is when the mind is in the waking state.
(The event occurred in another Brahmaanda which cannot be approached by the world-beings of this
Brahmaanda; like a dream world is unapproachable to a woken up man.
This world is a dream-world of your Brahmaa; and that other world is a dream-world of their Brahmaa.
Both are unapproachable to each other. Vipashcit was able to visit many Brahmaandas without any obstacle,
because of the boon bestowed by Lord Agni.)

तस्मिन्मया विहरता हृदयस्थमर्थमवेष्टुमक्षि निहितं ककु भं मुखेषु

पश्यामि यावदचलप्रतिमा धरायां छायालिजालमलिना परिबंभ्रमतीति।
(As I kept observing the new world all around, I saw a huge shadow falling on the ground. It was the shadow
of an object falling from the sky.)
When I was wandering there, in order to fulfil the desire in my heart (of seeing all perceptions of Avidyaa), I
passed my eyes in all the directions. Then I saw a ‘rotating-shadow’ falling all over the ground covering the
entire land (expanding slowly as the object came nearer to the ground).
It was as huge as a mountain; and as dark as a huge swarm of bees.

आश्चर्यमात्रमुचितं किमिदं निमेषादित्यक्षि वै जगति यावदहं त्यजामि

खात्तावदद्रिमतुलं पुरुषाकृ तिं द्रागावर्तवृत्तिभिरपश्यमहं पतन्तम्।
‘What sort of an amazing thing is this’ thinking like this, when I looked upwards, I saw some Purusha-like
form of the size of a mountain, falling from the sky, very fast, with rotating movements.

कः स्यादयं गिरिगुरुः पुरुषो विराड्वा पर्यस्तपर्वतवदाशु पतच्छरीरः आकाशपूरकवपुः,

परमाम्बरोऽपि यो नैव भाति पिहिताखिलवासरश्रीः।
‘Who is this mountain like giant man? Is this Purusha, who is looking on the whole like a huge mountain,
and falling like this, a Viraat? His body fills the entire sky; and the sun who is in the top portion of the sky
also has his light completely blocked!’

एवंविधां हृदि मनाक्कलयामि यावत्तावत्पपात सहसा नभसो विवस्वान्

कल्पान्तवातपरिवृत्तपितामहाण्डपृष्टावपातघनघोषजुषा जवेन।
When I was thinking like this, the sun itself immediately fell from the sky, accompanied by a great sound
like the ‘top half of the shell of Brahmaanda plummeting down fast when hit by the dissolution storm’.

तस्मिन्पतति भीमात्मन्यपारावारदेहिनि सप्तद्वीपां वसुमतीं परिपूरयति क्षणात्

स्वात्मनो नाशमाशङ्क्य सद्वीपभुवनैः सह अवश्यभावि पार्श्वस्थमहमग्निमथाविशम्।
When that huge body was falling down, and filling up the two ends of the world in its path within a second-
span of time, and covering up the entire land with its seven islands, I feared the destruction (by getting
crushed) of myself along with the island and the earth as a definite occurrence, and entered the fire in front
of me.
 4

स जातवेदा भगवान् जन्मान्तरशतार्चितः मा भैषीरिति देहेन मामुवाचेन्दुशीतलः।

जय देव त्वमस्माकं प्रतिजन्म परायणं अकाल एव कल्पान्तो जातोऽतः पाहि मां प्रभो।
इत्युक्ते नाग्निना प्रोक्तं मा भैषीरिति तत्पुनः उत्तिष्टागच्छगच्छावो मल्लोकमिति चानघ।
That Lord JaataVedas (who knows all that exists), who had been worshipped by me in hundreds of lives, told
me not to fear, and made his body as cool as the Moon. “Salutations O Lord! You are my resort in each and
every birth I have taken. The dissolution has arrived before time. Save me O Lord.”
Hey taintless one! (Rama!) Then, Lord Agni heard my words and again said, “Do not fear! Rise up and let us
go to my world.”

इत्युक्त्वा शुकपृष्टेऽसावारोप्य भगवांस्ततः देहैकदेशे तत्पाति भूतं दग्ध्वा नभः प्लुतः।

Having said this, Lord Agni placed me on the back of the parrot, his vehicle; burnt through the falling body
at one corner; and flew in the sky. (The body was blocking the whole of the sky. Agni had to burn through
that body to reach the space above it.)

अनन्तरं नभः प्राप्य दृष्टः कष्टाकृ तिर्मया स ताद्दृग्भूतसंपातमहोत्पातो भयप्रदः।

After reaching the sky, I saw a terrifying scene of the body causing great destruction when it fell.

तस्मिन्जवेन पतिते वसुधा चचाल साम्भोधिशैलवनपत्तनजङ्गलौघा

चक्रे भृगुद्वयमयानजलस्रवन्ती भीमाकृ तीन्व्यधुरदेहविभेदगर्तान्।
When the body fell so fast, the earth with its crowds of seas, hills, forests, cities and jungles shook at once.
The rivers, whose flow of waters was blocked, split and fell as two divided waterfalls in the slope; they
quickly filled the huge holes formed in various sizes by the crushed bodies.

उर्वी ररास ककु बुत्तरतो ररास पूर्वो ररास विररास दक्षिणा दिक्
द्यौराररास विररास सशैलभूतं सर्वं जगत्प्रलयसंभ्रमभीतमुच्चैः।
The ground below screamed aloud. The northern direction screamed aloud.
The eastern direction screamed aloud. The southern direction screamed aloud.
The upper region of the sky screamed aloud all around. The entire world with its mountains cried and
screamed aloud, frightened and shocked as if hit by dissolution, all of a sudden.

उर्वी ररास धरणे सविरावरंहःसंरम्भतर्जितसमस्तदिगन्तरासा

व्योमापि घुंघुममलङ्घ्यमलं चकार नागारिवृन्दभयविद्रवणप्रचण्डम्।
The ground below screamed aloud, when holding that body which fell with a great speed making a heavy
noise, and the directions produced a great sound by getting crushed.
The sky was filled with the great noise that got trapped within, which was terrifying like the noise made by
the hosts of giant Garuda birds (enemies of serpents) flying away in fear.

निर्घातशब्द उदभूतभितो भयाय भीमाय भूधरदरीदृढदारणोत्थः

उत्पातभीमजवजालयुगान्तवातसंरब्धकल्पघनघोषवितीर्णतर्जः।
By the mountains getting torn apart and thrown off, there arose a great noise all around giving rise to
extreme terror; similar to the noise produced by the dashing of the dissolution clouds moving chaotically
when caught in the dissolution winds rising with tremendous speed.

तस्मिञ्जवेन पतिते वसुधा ररास सारावदिङ्ग्मुखतया शतवेधमागात्

तत्रास्फु टन्कु लगिरीन्द्रमहातटानि पातालदेशमविशन्हिमवच्छिरांसि।
When that body fell down with great speed, the entire ground screamed aloud; and broke into hundred pieces
filling the directions with great noise. The huge slopes of the great Kula Mountains exploded.
The peaks of the Snow Mountain entered the nether world.
 5

आसीत्पतनं तस्य मेरुशैलशिलाकृ तेः दलनं शैलशृङ्गाणां विदारणकरं भुवः

क्षोभणं जलराशिनामद्रीणां भूतलार्पणं पीडनं सर्वभूतानां क्रीडनं प्रलयार्थिनां
पातनं भूतले भानोः स्थगनं द्वीपपद्दतेः चूर्णीकरणमद्रीणां दलनं मण्डलावनेः।
That body was as huge as the Meru Mountain. When it fell, all the peaks of the mountains were shattered on
the earth. All the oceans became turbulent; hills became an offering to the ground and were crushed to dust;
and all the beings suffered great pain; hosts of Rudras (destruction deities) moved around playfully; the sun
fell on the ground; island-routes were covered up; hills were powdered; and the sphere of earth was crushed
completely.

द्वितीयमिव भूपीठं ब्रह्माण्डार्धमिवापरं पतितं खमिवाकृ त्या तदपश्यन्नभश्चराः।

Those who moved in the sky saw another earth as it were, as if it was the other half of the Brahmaanda,
looking as if it was the entire sky that had fallen down.

अथ पश्याम्यहं यावदसौ मांसमयोऽचलः न माति सप्तद्वीपायां भुवि तस्यामङ्गमेककम्।

When I looked at this huge flesh-mountain, the earth with its seven islands would not measure even one tiny
part of it.

तमालोक्य मया देवः प्रसादे समवस्थितः संपृष्टो भगवान्वह्निः प्रभो किमिदमित्यथ।

कथं मांसमयः सार्धं स चार्कः पतितो दिवः स न माति हि भूपीठे सपर्वतवनाम्बुधौ।
Seeing that body like this, I questioned Bhagavaan Vahni, who was favouring me with his kindness,
“Prabhu! What is this? How did this body made of flesh fall here from above, dragging down the sun also?
Even the earth with its mountains and forests is no measure for him!”

अग्निरुवाच, प्रतिपालय पुत्र त्वं क्षणमेकं गतत्वरः यावाच्छाम्यति दोषोऽयं कथयिष्यामि ते ततः।
Agni spoke: “Wait for a second more, my son, without anxiety. When this trouble passes over, then I will tell
you everything.”

अथ तस्मिन्वदत्येवं समाजग्मुर्नभश्चराः तज्जगज्जालजातीया दिग्भ्यो गगनजाखिलाः

सिद्धसाध्याप्सरोदैत्यगन्धर्वोरगकिन्नराः ऋषयो मुनयो यक्षाः पितरो मातरोऽमराः
अथ सर्वेश्वरीं देवीं शरण्यां ते नभश्चराः भक्तिनम्रशिरःकायाः कालरात्रिं प्रतुष्टुवुः।
Even as he uttered these words, the sky-travellers came over there, from all the directions.
They wore dresses suited to their worlds. Those sky-travellers namely Siddhas, Saadhyas, Apsaraas,
Daityas, Gandharvas, Serpent-gods, Kinnaras, Sages, Munis, Yakshas, ancestors, Mothers, Amaras, sang
praises of KaalaRaatree, the Goddess who ruled all, and who was the only resort for the suffering lot; with
their heads and body bent humbly in devotion.
(All the heaven-dwellers decided to propitiate Goddess KaalaRaatree, who was the only one who was
capable of destroying that dead carcass which lay across the entire Brahmaanda itself.)

नभश्चरा ऊचुः
Sky-travellers spoke

बद्ध्वा खट्वाङ्गशृङ्गे कपिलमुरुजटामण्डलं पद्मयोनेः कृ त्वा दैत्योत्तमाङ्गैः स्रजमुरसि शिरःशेखरं तार्क्ष्यपक्षैः

या देवी भुक्तविश्वा पिबति जगदिदं साद्रिभूपीठभूतं सा देवी निष्कलङ्का कलिततनुलता पातु नः पालनीयान्।
The abundant mass of the locks of the yellowish hair of the Brahmaa is tied to the skull-staff at its top.
Her garland is made of the heads of Daityas. Her head is decorated by the wings of Garuda.
She swallows the entire creation; drinks this Jagat also with its mountains. Yet, she is taintless.
She has taken a form to grace us. Let her protect us who are in need of protection.
 6

विपश्चित् उवाच
Vipashcit spoke

एतस्मिन्नन्तरे व्योम्नः स पतन्पुरुषो मया स्थगिताखिलभूपीठः शवरूपो विलोकितः।

स यावदुदराभिख्यो देहभागोऽस्य येन भूः सप्तद्वीपापि पिहिताऽमातुः शैलोपमो महान्।
वह्निनोक्तमनन्तं तत्तद्भुजोरुशिरश्च मे लोकालोकात्परं पारं प्राप्तं ह्यविषये नृणाम्।
Meanwhile, I observed that the body of that Purusha who fell from the sky was a dead one; and had covered
the entire earth-space. That dead body had crushed the earth even with all its seven islands completely.
It was beyond the region of eyes; and I could see only something huge like a mountain, which was named as
the stomach. Agni informed me that his shoulders and head were beyond the Lokaaloka even, spreading out
endlessly; and could not be seen by the humans.
(Only KaalaRaatri, the destruction-form had the power to destroy that body.)

KAALARAATRI’S TERRIFYING FORM

व्योमवासिचये देवीमथ स्तुवति सादरं व्योम्नः प्रकटतामागाच्छु ष्का नु भवति स्वयम्।

When the sky-dwellers praised her with hymns of devotion, the Goddess appeared from the empty sky.
Is her body not always in a dried up condition bereft of blood (Neeraktaa) (ready to consume more)!
(She is without any attachment/Neeraktaa; and appears when called with devotion.)

प्रेतवृन्दैरनुगता मातृमण्डललालिता कु म्भाण्डयक्षवेतालजालतारकिताम्बरा।

She was followed by crowds of Pretas; was attended lovingly by the Mother Goddesses. Her cloth was filled
by hosts of Kumbhaandas, Yakshas, Vetaalas, like the sky by the stars. (She filled the space like the sky.)

शिरालदीर्घदोर्दण्डवनीकृ तनभस्थला किरन्ती कीर्णदिग्दाहैर्दृष्टिपातैर्दिवाकरान्।

Her long arms were filled with thick veins, and covered the entire sky like a forest.
She was throwing burning suns with her glances, thus setting fire to the directions.

स्फु रन्नानायुधाकारकचज्झणझणध्वनि शतखण्डं खगानीकं कु र्वाणा व्योमकोटरे।

Various types of weapons were shining brightly and making tinkling sounds, which made the hosts of the
birds in the hollow of the sky, break into hundreds of pieces with that very noise.

देहज्वालेक्षणोष्माढ्यैः शरीरावयवैस्त्विषः दीर्घवेणुवनाकाराः किरन्ती कोटियोजनाः।

Her body was blazing like the fierce fire; her eyes were burning hot; the limbs of her body were like tall
bamboo groves; and the shine of her body scattered into crores and crores of Yojanas of space.

दन्तकान्तीन्दुविद्योतदुग्धस्नपितदिङ्मुखा कृ शातिदीर्घविस्तीर्णशरीरपूरिताम्बरा।
The moon-light rising from the shine of her teeth, bathed the directions with milk.
Her thin body which was very long and spread out, filled the entire sky.

निरालम्बास्पदा सांध्या विततेवाभ्रमालिका प्रेतासनसमारूढा सुरूढा परमे पदे।

She had an abode which was in need of no support (namely the ‘Shivam-state’).
Her hue was red like the evening; and had spread out like the garland of clouds which was in the evening sky
that needed no support. She was seated on a throne made of Pretas.
She was established well in the Supreme state.

स्फु रन्ती प्रज्वलद्रूपा सन्ध्या जलधरारुणा दधाना गगनाम्भोधौ वाडवज्वलनश्रियम्।

Her form was blazing with flames, red like the evening cloud.
She bestowed the beauty of the ‘Vadava fire’ to the sky-ocean.
 7

शवैः शवाङ्गैर्मुसलैः प्रासतोमरमुद्गरैः बृसिकोलूखलहलैः किरन्ती चञ्चला स्रजः।

Her garland that was woven with corpses, limbs of dead bodies, pestles, spears, lances, hammers, grass-mats,
mortars and ploughs, was shaking violently.

प्रजां कटकटाटोपैर्वहन्ती गगनाङ्गणे दृषदां घर्घरारावैः प्रावृड्गिरिरिवाचले।

She in the sky-yard, wore the garland of the living beings that made sounds with their rattling teeth, like the
mountain in the rainy season wears the ‘garland of waterfalls with the noisy rocks’ on its body.

देवा ऊचुः
Devas spoke

अयं देवि उपहारीकृ तोऽम्बिके सार्धं सपरिवारेण शीघ्रमाह्रियतामिति।

Devi! Ambikaa! This corpse has been offered by us for your consumption.
You and your attendants must please accept it.

विपश्चित् उवाच
Vipashcit spoke

DEVI AND HER ARMY CONSUME THE CORPSE

वदत्येवं सुरानीके तं शवं प्राणवायुना देवी प्रववृते रक्तसारमाक्रष्टुमञ्जसा।

When the groups of Devas spoke like this, Devee started to quickly absorb the blood-essence of that corpse
with her Praana-Vaayu.

प्राणेनाकृ ष्यमाणं तद्रक्तं भगवतीमुखे अविशत्सान्ध्यमेघौघ इव मेरोर्गुहान्तरम्।

That blood which was pulled by the Praana, entered the mouth of the Goddess, like the array of red evening
clouds entering the Meru’s mouth (with its golden shine).

तावद्रक्तं तया पीतं प्राणाकृ ष्टं नभस्थया यावच्छु ष्का सती तृप्ता पीना सा चण्डिका स्थिता।
That Goddess Chandikaa, staying in the sky, drank that blood pulled by the power of her Praana, till her
dried up body became swelled up and till she felt satisfied.

ततो बभूव सा रक्तपरिपीनशरीरिणी रक्ता वर्षाभ्रमालेव तडित्तरललोचना।

She then became endowed with a body which was completely swelled up with blood.
She was red like the array of clouds at the monsoon times, her eyes flashing like the lightning.

लम्बोदरा भगवती विषमाहिविभूषणा रक्तासवमदक्षीबा समस्तायुधधारिणी

व्योम्नि नर्तनमारेभे स्वशरीरार्धपूरिते पर्यन्तगिरिमालाग्रस्थितामरनिरीक्षिता।
Her (filled up) belly was hanging out. The Great Goddess looked terrifying with her ornament of snakes.
She was intoxicated by drinking the liquor made of blood. She was holding all types of weapons.
(She with her terrifying form started to dance in intoxication.)
She started to dance in the sky which was filled up by just half her body. The Amaras standing on the peaks
of all the hills (of Lokaaloka Giri) all around, remained watching her.

ततः पिशाचकु म्भाण्डरूपिकादिमहागणाः शवमावारयांचक्रु र्महाचलमिवाम्बुदाः।

Then, all the huge groups of Pishaachas, Kumbhaandas, Roopikas, fell over the corpse like the clouds
settling on a huge mountain.
 8

शवशैलो गृहीतोऽसौ कु म्भाण्डैः कटिभागतः उदराद्रूपिकावृन्दैर्यक्षैः कु ञ्जरविक्षतैः।

Kumbhaandas held on to the waist-portion of the ‘corpse mountain’.
The portions of the stomach, the groups of Roopikas took over.
Yaksha group took over the portions at the back, which were dug by the tusks of their elephants.

भुजोरुकन्धराद्यास्ते तस्यान्येऽवयवा यतः ब्रह्माण्डस्य परं पारं प्राप्ताः परमविस्तृताः।

ततस्तैर्भूतसंघातैः स्थिता दूरे दिगन्तरे न प्राप्ता वै हि तत्रैव कालेन कलिताः स्वयम्।
The shoulders, thighs, neck and other limbs of the body were spread out far beyond the Brahmaanda, far
across the ends of directions; and were not obtained by these flesh eating beings; and rotted off in course of
time. (So huge the corpse was!)
THE CONDITION OF BHUVANALOKA

नृत्यन्त्यां चण्डिकायां खे भूतवृन्दे शवाकु ले देवेष्वद्रिषु तिष्टत्सु बभूव भुवनं तदा

When Chandikaa danced wildly in the sky and the spirit-groups were consuming the dead body, and the
Devas stayed on the mountains above, the Bhuvana (world all over) became like this-
पिण्डाहार्यामदुर्गन्धिगुण्ठीकृ तककु ब्गणम्
the directions were filled with the heavy stink of raw flesh, raw sinews and bones getting dragged all over;
रक्तगर्भाभ्रनिर्व्यूहैः खादिरज्वलनोज्ज्वलम्
the clouds of blood rose all over, as if the wilderness was set on fire;
मांसचर्वणसंरम्भप्रोद्यच्छ्वशवस्वनम्
the continuous sound of ‘shava shava’ rose up from the chewing of flesh; (‘shava’ also means corpse)
लतास्थिखण्डनोड्डीनबृहत्कटकटारवम्
there was the loud ‘kata kata’ sound of the bone-creepers getting broken and carried up;
भूतसंघट्टविश्लेषवशाद्भीषणनिःस्वनम्
because of the collection of all types of terrifying groups of spirits, there was a terrible silence all over;
हिमवद्विन्ध्यशैलाद्रिप्रमाणास्थ्यचलावृतम्
the whole area was surrounded by mountains of bones equalling Himavaan and Vindhya;
देवीमुखानलज्वालापक्वमांसाक्तभूतलम्
the ground was covered by the sticky flesh which was cooked by the fires rising from the mouth of the
Goddess;
रक्तसीकरनीहारसिन्दूरितककु ब्गणम्
the directions all over were covered by the red mist formed by the blood-sprays;
सर्वतः प्रेक्षकै र्देवैः सप्राकारदिगन्तरम्
the directions appeared as if endowed with fortresses because of the different groups of ‘watching Amaras’;
रुधिरैकार्णवीभूतसप्तद्वीपवसुन्धरम्
the ground below with its seven islands was covered by the ocean of blood;
अत्यन्तान्तर्हिताशेषसमस्ताचलमण्डलम्
all the mountains were completely submerged inside the crowd of the spirits eating the bones;
रक्तप्रभाभ्रसंभारवस्त्रावृतदिगङ्गनम्
the direction-lady was covered by the garment of dense clouds carrying blood;
वृत्तालोलभुजभ्रान्तहेतिच्छन्ननभस्थलम्
the region of the sky was covered fully by the weapons wielded by the violently moving shoulders;
दूरस्मृतिपथप्राप्तपुरपत्तनमण्डलम्
all the cities and towns existed only in the memories now;
अत्यन्तासंभवद्रूपसर्वस्थावरजंगमम्
all the moving and non-moving things were destroyed beyond recognition;
संपन्नानन्तकु म्भाण्डरूपिकाद्येकसंगमम्।
there was the rare meet of the countless clans of Kumbhaandas, and Roopikas at one place.
 9

नृत्तलोककराकारखगावलनजालकैः मानसूत्रैरिव विधेरन्यद्रचयतो जगत्।

The net-like structures used for trapping birds in the form of the hand-movements of the dancing spirits,
were like the measuring threads used by Brahmaa to create another world.

भूमेरार्क गतं नीतैः पिशाचैरान्त्रतन्तुभिः मिमानमिव दिक्कु ञ्जैस्तिर्यगूर्ध्वमधो जगत्।

The sinews and nerves dragged by the Pishaachis from the ground to the solar sphere, were as if measuring
the directions sideways, upwards and downwards.

DEVAS ARE WORRIED

जगदालोक्य तत्तादृगुदक्तोपप्लवाप्लुतं भुतपूर्वमहीपीठस्थितिरक्तार्णवीकृ तं

द्वीपसप्तर्क पर्यन्ते लोकालोकाद्रिमूर्धनि तदङ्गकै रनाक्रान्ते स्थिताः खिन्नतराः सुराः।
Observing the world in such a condition, where it was fully submerged in the floods of blood, and the entire
earth having turned into an ocean of blood till the ends of seven islands; the Devas, who were staying at the
peak of Lokaaloka Giri which was not touched by the dire sequences of the calamity, felt worried (because
an entire creation had been destroyed without a trace.)

रामोवाच
Rama spoke (to Vasishta)

ब्रह्माण्डादपि निर्गत्य यस्य तेऽवयवाः गताः लोकालोकाचलस्तेन ब्रह्मन्न स्थगितः कथम्।

The limbs of the corpse had spread far beyond the Brahmaanda also.
Brahman! How is it that the Lokaaloka Giri (where the Devas had taken shelter) was not covered by it?

वसिष्टोवाच
Vasishta spoke

द्वीपसप्तकमध्येऽस्मिन् राम तस्योदरं स्थितं शिरःखुरभुजाद्यङ्गं ब्रह्माण्डात्परतः स्थितम्।

पार्श्वाभ्यामूरुमध्याच्च कटिपार्श्वद्वयात्तथा शिरोम्सद्वयमध्याभ्यां लोकालोकः स लक्ष्यते।
अत्र उपविष्टास्ते देवा लक्ष्यन्ते शृङ्गमूर्धसु सुशुद्धकान्तयस्तापादजला जलदा इव।
Rama! The belly of the corpse was in the centre of the seven islands.
The head, feet, shoulders were spread out beyond the Brahmaanda.
Lokaaloka hill rises high even above the side-portions spread out as thighs, the sides of the waist, and the
shoulders starting from the centre below the head.
The Devas of pure shine stayed at the peaks of that hill, feeling anxious like the ‘clouds which give water’
are ‘without waters’ (because of autumn heat).

प्रसारिताङ्गकमधो वक्त्रं तत्पतितं शवं संभक्ष्यति भूतौघे प्रनृत्यन्तीषु मातृषु

वहत्स्वसृक्प्रवाहेषु मेधोगन्धे विजृम्भिते दुःखिताश्चिन्तयामासुः प्रत्येकममरा इदम्।
That corpse had fallen with its face down, and its limbs had spread far and wide.
The groups of spirits were eating it off. Mother goddesses were dancing wildly.
Blood was flowing like floods; stink of the flesh was all over the place.
Amaras were worried and everyone of them thought like this.

LAMENTATION OF THE DEVAS

हा कष्टं क्व गता पृथ्वी क्व गता जलराशयः क्व गता जनसंघाताः क्व गता धरणीधराः।
“Ha! What a calamity! Where has the Prthvee vanished into? Where are all the oceans?
Where are all the crowds of people? Where are all the mountains?
 10

तादृक्चन्दनमन्दारकदम्बवनमण्डितः मण्डपः पुष्पराशीनां कष्टं क्व मलयो गतः।

Alas! Where has the Malaya Mountain which was decorated by the forests of such beautiful sandal,
Mandaara, and Kadamba trees, and which was bower of heaps of flowers, vanished off into?

उच्चावदाता विपुला हिमवद्भूमयोऽपि ताः नीताः शौक्ल्यरुषेवाशु रुधिरेणात्मपङ्कताम्।

Those beautiful grounds of Himavaan, shining high with the white splendour, have turned into mires of
blood, as if by someone who was irritated by their whiteness!

क्रौञ्चद्वीपतले क्रौञ्चे योऽभूत्कल्पद्रुमो महान्ब्रह्मलोकलसच्छाखः सोऽपि चूर्णत्वमागतः।

That Kalpa tree of gigantic proportions with its branches spread out in BrahmaLoka, which was in the
Krauncha Mountain in the Krauncha island, has also turned into crumbled powder.

हा क्षीरार्णव पारिजातकमलाचन्द्रामृतानां पते हा दध्यर्णव नावनीतशिखरिप्रोद्भूतवेलावन।

हा मध्वर्णव नालिके रगिरिके योगेश्वरीसेवित के दानीं समुपैष्यथ क्व वनिता दिग्दर्पणत्वं गताः।
Ha Milk Ocean! You were the lord of Paarijaata flower, Kamalaa (Lakshmi), Chandra and Amruta (which
rose from you, when you were churned by the Devas and the Asuras)! (Where have you disappeared!)
Ha Curd Ocean! You had your beaches covered by forests which were nourished by the butter covering the
peaks. (Where have you disappeared!)
Ha! Honey Ocean! You had hillocks covered by the coconut trees, which were sought by Yogeeshvarees.
Where have you vanished off?
Where are the beautiful damsels and your crystal hills which got reflected in the sky?

हा कल्पद्रुमकाञ्चनामललतानिःसंधिबन्धाचल क्रौञ्चद्वीपविरिञ्चहंसनलिनीनीरन्ध्रदिग्जालक।
यातः क्वेह कदम्बकाननदरीविश्रान्तविद्याधरी क्रीडाकोविदनागरामरगृह त्वं पुष्करद्वीपक।
Ha! Hey Krauncha Mountain! You were entwined without a gap all over with the taintless golden creepers
around the Kalpa tree!
Hey Krauncha island! You were completely covered without a gap all over by the lotuses and the swans of
Brahmaa!
Hey Pushkara island! Vidyaadharee women used to rest inside your caves hidden inside the forests of
Kadamba trees! You were the abode of Naagaras and Amaras who were experts in amorous sports!
Where are you all?!

स्वादूदोदग्रतापावलकु सुममहीपावनानां वनानां गोमेधद्वीपकल्पद्रुमकनकलतासुन्दरीणां दरीणां

शाकद्वीपाचलानाममरतरुवनैर्दशितानां सितानां स्मृत्यैवोदेति पुण्यं सुरपदसुखं मानवानां नवानाम्।
Forests on the ocean shores, which sanctify the earth with their flowers blocking the fierce heat above;
valleys looking beautiful with the golden creepers growing around the Kalpa tree in the Gomedha island;
those mountains looking white with the flowers furnished by the forests filled with Kalpa trees in the
ShaakaDveepa; these beautiful visions fresh in the memory of men, produce the bliss of heaven, sanctifying
the minds. (All the beautiful things have turned into memories alone!)

मन्दानिलावलितपल्लवबालवल्लीसंतानभासितसमस्तदिगन्तराणि
ध्वस्तानि तानि सकलानि वनानि कष्टमाश्वासमेष्यति कथं जनता न जाने।
All the direction-ends were shining with abundant families of Kalpa trees, which were surrounded by tender
creepers with their leaves embraced by the slow moving winds. Now all those forests are destroyed without a
trace. Alas! How can people maintain any hope any more?

कदा नु तानीक्षुरसाब्धितीरे वनानि खण्डाचलभूमिकासु द्रक्ष्येम भूयो गुडमोदकानि तथा कु माराण्यपि शर्क रायाः।
When will we see again, the delicacies made of jaggery or dolls made of sugar, in the solidified hills of sugar
filled with forests, on the shore of ‘Sugarcane juice Ocean’!
 11

कदम्बकल्पद्रुमशीतलेषु तालीतमालीसवनाचलस्य कदा नु तच्चन्दनसुन्दरीणां पश्येम नृत्तं कनकालयेषु।

When will we see again the ‘dances of those sandal-smeared beauties’ in the golden mansions, in the
mountain filled with forests of Taalee and Tamaala, cool under the shade of the Kalpa trees and Kadamba
trees!

गतानि कष्टं स्मरणीयरूपतां जम्बूद्रुमस्याग्रफलानि तान्यपि

येषां नदीं द्वीपसमुद्रमेखला वहत्यसौ जम्बुमती रसाम्बुभिः।
Alas! The giant golden fruits of the Jambu trees, filled with abundant nectar are also now ended as memories
only. Jambu island wears the girdle made of ocean and the island filled by the golden juice of these fruits.

शिलीन्ध्रनीरन्ध्रमहीध्ररन्ध्रक्षीबामरस्त्रीकृ तगीतनृत्यं संस्मृत्य संस्मृत्य सुरोदतीरं प्रागब्जमुर्वीमिव हृदावतीर्ये।

(Some Sky-dweller laments like this)
Remembering again and again the shores of the nectar ocean, where there were dances accompanied by
melodious songs, performed by the divine ladies intoxicated by wine, inside the caves of the mountains fully
covered by flowering trees without a gap, I am broken in my heart like the earth which remembers the lotus
that bloomed at the morning time, with its lake broken now.

पश्यासृगम्भसि नवार्णवमूर्ध्नि भासा सौवर्णपर्वतशताग्रशिखाः कचन्ति।

सन्ध्यारुणा उदयनास्तमयावनीनां स्तोकोदितेन्दुकलिका इव दिङ्ग्मुखेषु।
(Another Sky-dweller laments like this)
Look O my friend! On the newly appeared ocean filled with the waters of blood, hundreds of lustrous peaks
of the Meru Mountain shine forth (peeping out from the surface). When their surfaces are coloured by the
reddish skies of the rising and setting suns, they shine like pieces of moon digits on the faces of directions
(like decorations.)

तादृक्सागरवारिराशिवलया द्वीपान्तरालंकृ ता प्रोच्चाद्रीन्द्रनिविष्टवारिदघटानीलोत्पलानां स्थली।

स्रोतोजङ्गलकाननोग्रनगरग्रामाग्रहाराम्बरा नो जाने तरुपल्लवाङ्कु रवती कष्टं क्व याता मही।
(Some other Sky-dweller laments about the world that once was!)
Such oceans with huge heaps of water surrounded her all over! She was adorned by the islands!
She wore the garland of blossomed blue lotuses of dense clouds, on her uplifted breasts of mountains!
She wore the garment made of rivers, jungles, forests, cities filled with brave soldiers, villages and Brahmin-
colonies! She wore the ornaments made of trees, leaves, and sprouts!
Alas! I do not know where such a world has gone off to!

भास उवाच
Bhaasa spoke

मत्तेन भूतवृन्देन किं चिच्छे षीकृ ते शवे इदमूचुः पुनर्दिक्षु गिरौ देवाः सवासवाः।
When the intoxicated crowd of spirits had consumed some of the portions of the corpse, then the Devas who
were staying on the mountains along with Indra, spoke like this.

देवा ऊचुः
Devas spoke

विद्याधरामरविहारभूमावप्यास्तृतान्यशिशिरीकरणाय भूतैः
मेदोमयानि पवनप्रसृतामलाभ्रखण्डाञ्चिताम्बरसमान्युरुजालकानि।
These ‘Bhutas’ (spirits) belonging to Devee have spread the nerve tubes made of fat on all over the lands
even wandered about by the Vidyaadharas and Amaras, making it look like the sky filled with abundant
clouds brought about by the wind; and thus have blocked the heat of the sun.
 12

द्वीपेषु सप्तस्वपि पश्य मेदोजलानि भूतैः प्रविसारितानि भुक्तं च माम्सं च रुधिरं च पीतं किं चिद्गता सम्प्रति
दृश्यतां भूः।
See, how these ‘Bhutas’ have spread the fatty juices all over the seven islands.
They have eaten off the flesh; they have drunk the blood. The ground underneath is visible slightly now..

मेदःपटैरावलिताखिलाङ्गी कष्टं स्थिता संप्रति मोदना भूः मेदोमयैः शारदमेघजालैः सकम्बलानीव वनानि
भान्ति।
Alas! The Bhoomi-lady, who gave joy to all (Modinee), is now covered by screens of flesh and fat (Medas).
(She is now ‘Medinee’) The forests are covered by dirty blankets made of fat and smashed up flesh as if by
the autumn clouds.

पश्यैतानि तदस्थीनि संपन्नानि महाद्रयः हिमाद्रिशिखराणीव स्थितान्यावार्य दिक्तटम्।

Look! The bones of that dead body have turned into huge mountains! They reach the end of the directions
like the peaks of Hima Mountain!

भास उवाच
Bhaasa spoke

देवेषु कथयत्स्वेवं कृ त्वेमां मेदिनीं धरां मेदोजालैः स भूतौघो मत्तो व्योम्नि ननर्त ह।
When the Devas were conversing like this, the crowds of Bhutas covered the earth with all the left over
internal parts of the corpse. Satiated fully and intoxicated, they danced in the sky wildly.

नृत्यत्सु भूतवृन्देषु शिष्टं रक्तं सुरैर्भुवः एकप्रवाहेणैकस्मिन्निक्षिप्तं मकरालये।

When these Bhutas were dancing, the Devas directed all the left over blood to flow as a stream to one single
ocean.

सुरार्णवं तमेवैनं संकल्पं विदधुः सुराः ततःप्रभृति सोऽद्यापि सम्पन्नो मदिरार्णवः।

They conceived that the ocean should be filled with liquor.
From then onward it has remained till now as an ocean of liquor.

भूतानि नृत्तमाकाशे तानि कृ त्वा पिबन्ति तां मदिरां पुनराकाशे नृत्यन्त्यानन्दमन्दिरे।

The Bhutas drink that liquor, after they finish dancing in the sky.
Again they dance in the sky, their joyful abode.

पिबन्त्यद्यापि तानीव मदिरां मदिरार्णवात्खे नृत्यन्ति च भूतानि सह योगेश्वरीगणैः।

Even today, they drink liquor from that ocean of liquor. These Bhutas dance again in the sky along with
crowds of Yogeshvarees.

तेषां तान्यथ भूतानां मेदोजालानि भूतले विस्तृतान्यवशुष्काणि स्थितातो मेदिनी मही।

The mass of sinews and fat that the Bhutas spread over the Bhoomi, dried up and stayed like that.
That is why the Bhoomi is known as ‘Medinee’.

इति क्रमाच्छान्तिमुपागते शवे, पुनः प्रवृत्ते दिनयामिनीक्रमे,

प्रजाः ससर्जाथ नवाः प्रजापतिः, पुनः स सर्गोऽभवदत्र पूर्ववत्।
In this manner, the corpse completely got destroyed.
Again the day and night started appearing in the proper order. Prajaapati created new beings.
Again the creation returned to its original look.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्ठः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

CHAPTER EIGHTY SIX

(STORY OF VIPASHCIT-12)
[STORY OF ASURA]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

भास उवाच
Bhaasa spoke

अथाहं तं महादेवं पावकं पृष्टवानिदम्।शुकपक्षतिकोणस्थः श्रूयतामवनीश्वर भगवन्सर्वयज्ञेश स्वाहाधिप हुताशन

किमिदं नाम संपन्नं कथ्यतां किमिदं शवम्।
Hey king! Then I questioned the Great God Paavaka (Fire), who was seated on the well-grown wings of the
parrot; listen to this. “Bhagavan! Lord of all Yajnas! Lord of Svaahaa! Acceptor of offerings!
What is this that has happened like this? Tell me, what is this dead body?

वह्निरुवाच
Vahni spoke

PARA BRAHMAN
श्रूयतामखिलं राजन्यथावद्वर्णयामि तेत्रैलोक्यभासुरानन्तशववृत्तान्तमक्षतम्।
Listen O King, to everything that I explain to you as it is, this story of the ‘Shava’ (corpse), which will light
up the tri-world (with knowledge) and which is endless and changeless (leading to the rise of Vidyaa).

अस्त्यनन्तमनाकारं परमं व्योम चिन्मयं यत्रेमान्यपसंख्यानि जगन्ति परमाणवः।

There exists the Supreme expanse of pure consciousness (the source state of all experiences), which is
without end, and without form. The worlds within it are subtle atoms beyond counting (and are like the
hidden unformed waves of the Ocean).

शुद्धचिन्मात्रनभसि तस्मिन्सर्वगते क्वचित्सर्वात्मन्युदभूत्संवित्संवेदनमयी स्वयम्।

It is the pure expanse of knowledge; and pervades all. It is the essence of all.
There arose in it a consciousness of perceiving objects (like looking at oneself in a mirror).

सा तेजः परमाणुत्वमपश्यद्वेदनावशात्भावितार्थात्मकतया स्वप्ने त्वमिव पान्थताम्।

‘That Luster’ (of self-awareness) (like a spark) saw the subtle atom-ness through its power of understanding,
similar to where you sleep thinking about a traveller; and become a traveller yourself in your dream.

परमाणुरसंवित्त्वादपश्यदणुतां स्वयं भास्वतीं पद्मजरजस्तुल्यां संकल्पनात्मिकां सोच्छू नतां भावयन्ती

पुनरप्यभवत्स्वयं चक्षुरादीन्द्रियाणि वपुष्यन्वभवत्स्वतः।
Because of the lack of correct understanding, it saw the atom-ness by itself, made of conception only,
shining like a tiny particle of pollen on the lotus. Then it conceives swelling up of itself again, and becomes
the sense organs like eyes etc, as if attached to a form.

अपश्यदग्रे च जगच्चक्षुरादि स्वभावतः आधाराधेयवद्भूतमयं स्वप्नपुरं यथा।

Then, it sees a world made of elements through the senses by its own nature; bound as a dependent entity
supported by something, like a city in a Svapna.

[The Self-awareness state or Aatman is the potential state for all experiences which rise as world-existences.
All the probable states are observed by this Self-awareness as the ‘potential source-state of Chit’, and the
entire perception field containing endless perception-experiences exists at once as its understanding.
That alone is known as Jagat.
Each experience exists with a Jeeva-counterpart, and thus there rises an illusion of countless Jeevas
experiencing countless world existences.
Each Jeeva sees itself through a dusty intellect, and imagines a life story in some ‘time’ and ‘place’.
If the dusty screen is removed through Vichaara, then the ‘Self-awareness’ state alone is left back, which is
unaffected by the perceptions.
However, nothing happens as if the Chit-state is looking at itself and producing the worlds.
Reality exists as this alone; and is at once ‘all’, though it is not ‘all’.]
 4

ASURA
असुरो नाम तत्रासीत्प्राणी मानी बभूव ह असत्यप्रतिभासात्म पितृमातृपितामहः।
In that Brahman-state shining as Jagat, there was one creature named ‘Asura’ (of wicked nature), who was
very arrogant. His father, mother, grandfather etc were just appearances of unreal nature only (as it happened
with Vidooratha in the Mandapa story).

[Each Jeeva exists with the illusory parents and relatives and a life-story of its own mind-construe, like
seeing oneself as another with another life-story in a dream-state.
As per the measure of the intellect-purity, the Jeeva acts good or bad as a random-factor of Reality.
This Asura as the name itself suggests was a probable state of lower intellect, and was selfish and wicked.
No one is born wicked or good; but the impurity of the intellect-state produces the Jeeva with such and such
a character. Unless one renounces this false identity, the Gunas themselves push and pull the Jeevas into
various experiences of good and bad.
Highly Taamasic Jeevas are aware of their bodies alone, and feel happy in the suffering of others.
Highly Raajasic Jeevas are bound by images of their on and their favoured ones (and deities also); and roll in
countless world existences.
Highly Saattvic Jeevas seek the knowledge of the true self.
What you are is a random chance of the ‘Reality-dice’!
The only way out is the renunciation of the false identity.
Even this wicked Asura reaches the excellent state of Self-realization through effort.
Nothing is fixed as such; anyone can change oneself into a better intellect by making sincere effort.]

दर्पोत्सिक्ततया तत्र कस्यचित्स महामुनेः यदा मृदितवानासीदाश्रमं शर्मभाजनम्।

(Like a grain swelling up by moisture) he was swollen up with arrogance and smashed up the peaceful
hermitage of a great Sage.

मुनिः शापमदात्तस्य महाकारतयाश्रमः त्वया यन्नाशितो मृत्वा भव त्वं मशकोऽधमः।

The Sage cursed him saying that “Since you have destroyed the hermitage, conceited about your huge form,
you also get smashed up and turn into a lowly form of a tiny insect.”

स तच्छापहुताशोऽथ तस्मिन्नेव तदा क्षणे असुरं भस्मसाच्चक्रे जलमौर्व इवानलः।

That Sage burnt off ‘Asura’ at that very instant, by the curse, and turned him off into ashes, like the Vadava
fire burning off the ocean.

निराकारं निराधारमाकाशवलयोपमं चित्तं किं चिदिवाचेत्यमासीच्चेतनमासुरम्।

That perceiving identity of Asura was now formless, support-less, and like a circle drawn in the sky.
(His body was completely destroyed. He was a nothingness of inertness now.)
His mind was unable to perceive, as if asleep.
(There was no thinking process. It was just some inertness that was ready to take a form.)

तदेकत्वं ययौ साम्याद्भूताकाशेन चेतनम्।तदास्पदेन तत्राथ वायुना चैकतां ययौ।

आसीच्चेतनवातात्माऽभविष्यत्प्राणिनामकः रजसा पयसा व्याप्तस्तेजसा नभसाणुना स
पञ्चतन्मात्रमयश्चिन्मात्रलवकोऽणुकः स्पन्दमाप स्वभावेन व्योम्नि वातलवो यथा।
Since it was inert, it became one with the inert space.
Because of the quality of space, it became one with Vaayu.
Then it became a breathing form of air (Praana), named ‘Praani’ (some insignificant living thing).
(It was just a breathing apparatus with the instinct of survival.)
Then he was filled by the elements of earth, water, fire, and space atoms. He was then endowed with five
Tanmaatras. He was now just a tiny atom of the least consciousness.
He then was able to move by his own nature, like a piece of wind in the sky.
 5

अथ तस्यानिलान्तस्थं चेतनं तद्व्यबुध्यत कालानिलजलैर्भूमौ बीजमङ्कु रकृ द्यथा।

Then his consciousness which was inside the air, started to open up, like the wind and waters of the monsoon
open up the seed as a sprout, which is buried inside the ground.

शुद्धशापविदन्तस्था मशकत्वविदास्य चित्वेधिता मशकाङ्गानि विदित्वा मशकोऽभवत्।

The inner mind was acting by the curse of the Sage of pureness incarnate. The conscious point of this Asura
understood the state of an insect, and saw the parts of the insect; and became an insect.

स्वेदजस्याल्पदेहस्य निःश्वासनिपतत्तनोः द्वे तस्य मशकस्येह दिने भवति जीवितम्।

This insect was born out of sweat; had a very small body.
(Any form, even if be the tiniest one, has its own story of birth and life.)
It was so light that it flew up by breath-wind also. Its life-span is of two days on this earth.

रामोवाच
Rama spoke

प्राणिनामिह सर्वेषां योन्यन्तरज एव किं समुद्भवः संभवति किमुतान्योऽपि वा प्रभो।

Prabhu! Do all the beings here (as in Jaagrat) get born out of womb only, or is there some way other than
that (as it happens in a dream)?

वसिष्टोवाच
Vasishta spoke

ब्रह्मादीनां तृणान्तानां द्विधा भवति सम्भवः एको ब्रह्ममयोऽन्यस्तु भ्रान्तिजस्ताविमौ शृणु।

From Brahmaa to a grass-plant, there are two types of births; one is from the Brahman-state; and the other
occurs because of delusion. Listen about them.

पूर्वरूढजगद्भ्रान्तिभूततन्मात्ररञ्जनात्भूतानां संभवः प्रोक्तो भ्रान्तिजो दृश्यसङ्गतः।

By getting those Tanmaatras (subtle elements) suited to the delusion of the past world (of Vaasanaa-fields)
that is deep-rooted in the mind, when beings get born, then it is known as ‘birth due to delusion’ which is
attached to the perceived.
(This is how ignorant come into existences. They just are part of the Vaasanaa-fields; and have no control
over their circumstances. They, through delusion think that they are produced through wombs only, because
of their past impressions of ignorant existences.
Like it happened in the case of King Vidooratha, every being that is seen in a perceived world believes that
he is born out of a womb and will die some time in the future.)

अभातायां जगद्भ्रान्तौ भूतभावः स्वयं भवन्यः स ब्रह्ममयः प्रोक्तः संभवो न स योनिजः।

When there is no world-delusion, when a being arises by its own will, he is said to be the pure essence of
Brahman; he is not born out of a womb.
(This is how ‘NityaMuktas’ come into the perceived world. They are not bound by the perceived world that
is seen by them. They do not have past impressions of ignorant existences. They do not get born out of
wombs.)

STORY OF ASURA CONTINUES

एवं स्थिते स मशको जगत्भ्रान्तिवशोत्थितः न तु ब्रह्मोत्थितस्तस्य राम चेष्टाक्रमं शृणु।

When this is so, that insect was born because of the delusion about the Jagat; he did not rise directly from
Brahman. Listen now Rama as to what actions he did.
 6

क्षमेक्षुशष्पकक्षादिपुञ्जगुञ्जेषु गुञ्जता स्वायुषोर्धं दिनं तेन सर्वं भुक्तं विवल्गता

शाद्वलोदरदोलायां दोलनं बाललीलया चिरमारब्धमेतेन सार्धं मशिकया स्वयम्।
As he hummed and floated through the ground, sugarcane groves, grass lands, bowers and bushes, half of his
life-span was finished already. Engaged in innocent sports, he started to swing in the bent belly of the grass
with the female partner for long.

दोलाश्रमार्तस्तत्रासौ यावद्विश्राम्यति क्वचित्तावद्धरिणपादाग्रगिरिपातेन चूर्णितः।

Getting tired by swinging, when he was resting, he was crushed by the hill namely the front edge of the
deer’s foot.

हरिणाननसंदर्शत्यक्तप्राणतया तया पूर्वक्रमगृहीताक्षः स जातो हरिणस्ततः।

He died with his eyes fixed on the deer’s face. In the same process of appearance as in the previous case (of
his huge form becoming an insect), he became a deer.

विहरन्हरिणोऽरण्ये व्याधेन धनुषा हतः व्याधाननगदृष्टित्वात्संजातो व्याध एव सः ।

When wandering in the forest as a deer, he was killed by a hunter with an arrow shot by his bow.
Since his eyes were fixed on the hunter’s face, he was born as a hunter.

व्याधो वनेषु विहरन्संयातो मुनिकाननं तत्र विश्रान्तवान्सङ्गान्मुनिना प्रतिबोधितः।

The hunter, while wandering in the forests, went to a forest occupied by the Sages.
When he rested there in the company of a Sage, he was advised by him like this.

मुनिरुवाच
The Sage spoke

भ्रान्तः किमिदमादीर्घदुःखाय धनुषा मृगान् हंसि पासि न कस्मात्त्वं तन्त्रं जगति भङ्गुरे।
Why are you acting deluded like this, and killing animals like this for getting more pain only?
Why do you not follow the ethics of non-violence, kindness etc, in this world which is so transitory?

आयुर्वायुविघट्टिताभ्रपटलीलम्बाम्बुवद्भङ्गुरं भोगा मेघवितानमध्यविलसत्सौदामनीचञ्चलाः

लोला यौवनलालना जलरयः कायः क्षणापायवान्।पुत्र त्रासमुपेत्य संसृतिवशान्निर्वाणमन्विष्यताम्।
Life is as fragile as a water drop hanging to the edge of the cloud-surface pushed by the winds.
Pleasures are as momentary as the flashes of lightning appearing amidst the cloud-canopy.
Joys of the youth are as fickle as the fast-moving flood waters.
‘Body’ is in danger of death at every moment.
Son! Fear the dangers involved in such a worldly existence, and seek the state of Nirvaana.

व्याध उवाच
The hunter spoke

एवं चेत्त्तन्मुने ब्रूहि कीदृक्दुःखपरिक्षये न कर्क शो न मृदुर्व्यवहारक्रमो भवेत्।

If it is so, Hey Sage, then tell me what is the conduct required, which is not very hard, nor very soft, that can
end this pain?
(Those who entertain too much harshness or too much softness, both do not succeed in efforts.)
 7

मुनिरुवाच
Sage spoke

इदानीमेव संत्यज्य धनुषा सह सायकान्मौनमाचारमाश्रित्य शान्तदुःखमिहोष्यताम्।

Discard the bow along with its arrows; practice ‘silent obedience’; stay without anxiety and live here (and
learn from our company.)

वसिष्टोवाच
Vasishta spoke

इति सम्बोधितस्तेन परित्यज्य धनुःशरान् आसीन्मुनिसमाचारस्तत्रैवायाचिताशनः।

Thus advised by him, he discarded his bow and arrows; and took to the life of asceticism as observed by
those Munis, staying there itself and eating what was given.

विवेश मनसा मौनी ततः शास्त्रविवेकितां दिनैरेव यथा पुष्पमामोदेन नराशयम्।

He practised the silence (thought-control) of the mind; and entered the understanding of scriptures within a
few days, like the flower gets filled in a man’s mind through its fragrance.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

CHAPTER EIGHTY SEVEN

(STORY OF VIPASHCIT-13)
[DIALOGUE BETWEEN THE MUNI AND VYAADHA -1]
[ SVAPNA, JAAGRAT, SUSHUPTI, TURYAA]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

व्याध उवाच
The hunter spoke

अपृच्छन्मुनिशार्दूलं कदाचित्तमरिन्दम भगवन्दृश्यते स्वप्नः कथमन्तर्बहिः स्थितः।

Rama! Hey destroyer of enemies! He once asked the best of Munis, “Bhagavan! How does the dream which
is inside gets seen outside?

[How does the dream within the person is seen like Jaagrat outside?
If what is seen outside is Svapna, then how is it seen inside?
How is the Svapna which is inside the person seen?
How is it the world which stays inside and outside seen?
If the world is a dream, how is it seen as both inside and outside?

It was previously stated that there is no difference between Jaagrat and Svapna states, ant that they are the
same states with different names. A Jeeva vanishes from one Jaagrat to appear again in another Jaagrat or
moves from one Svapna to another Svapna.
What then brings about such divided experiences? Why and how does a person sees ‘one Jaagrat (Svapna)’
inside as it were and another one outside as it were?]

मुनिरुवाच
The Sage spoke

ममापि साधो प्रथममेष एव विवेकिनः पुरा चित्ते वितर्कोऽभूत्कु तोऽप्यभ्रमिवाम्बरे।

Hey good one! Even I myself was troubled by such a thought at the beginning stages of my discriminative
analysis, like a cloud suddenly appearing in the sky.

तत एतद्दिदृक्षार्थमहमभ्यस्तधारणः बद्धपद्मासनस्तस्यां संविद्येवाभवं स्थिरः।

In order to find an answer, I practised the Dhaarana (BahiHKumbhaDhaarana method) (used in entering
another body/ParaKaayaPravesha), while seated in the lotus posture; and remained identified with that
thought only.

तत्रस्थो दूरविक्षिप्तं तयैवाहृतवानहं चेतः स्वहृदयं सायं रुचेव रविरातपम्।

Seated there itself, I sent the mind outwards and was absorbed in it, like the sun removing the heat by his
own cool splendour at the evening time.

EXPERIENCING THE INSIDE OF ANOTHER BODY

वेदनेरणया प्राणस्ततश्चित्तान्वितो मया शरीराद्रेचितो बाह्ये सौरभं कु सुमादिव।

Driven by consciousness, the Praana along with the Chitta was projected out through Rechaka method,
like the fragrance from the flower.

व्योमस्थचित्तवलितः स प्राणपवनो मया अग्रस्थस्य मुखाग्रस्थे जन्तोः प्राणे नियोजितः।

That Praana-wind enveloped by my mind projected outside, was made to enter the Praana of the breathing-
animal (disciple) in front of me, through the path of the face.

यः प्राणवलितः प्राणस्तेन नीतो हृदन्तरं स्वेहया स्वं स्वकः सर्पः करभेणेव हिंसितः।
That Praana combined with my Praana was taken by him to the heart, like a bear by its own will takes the
snake from its hole and is swallowed forcibly to enter within.
 4

ततोऽहं हृदयं तस्य प्रविष्टः प्राणवाजिना संकटस्थः स्वया बुद्ध्या तावेवानुसरोन्तरम्।

Then I entered his heart riding the horse of Praana following that other Praana force, and stayed like that in
such difficult situation, by my own will.

THE EXPERIENCE OF ANOTHER BODY’S INSIDE

चरद्रसाभिर्बह्वीभिर्नाडीभिरभितो वृतं कु ल्याभिः स्थूलतन्वीभिर्बाह्यदेशमिवाखिलम्
I was surrounded by moving liquids, many sorts of nerves, as if I was in a place filled with huge pipes
carrying waters all around;
पर्शुकापञ्जरप्लीहयकृ द्रक्तादिडिम्बकैः संकटं जीवसदनं भाण्डोपस्करणैरिव
many varieties of flesh oozing with blood was the body of a Jeeva, like a house filled with various
ingredients kept in the vessels;
सर्वैः शलशलायद्भिरुष्णैरवयवैर्वृतं निदाघतापसंतप्तैरूर्मिजालैरिवार्णवम्
all around was – the sound ‘shala shala’ of the heated limbs (stomach region), like the ocean with its waves
heated up by the sun;
नवं नवं बहिःशैत्यं नासाग्राच्चेतनात्मकं जीवनायानिशं चेतो वातोन्नीतमनारतम्
continuous filling up of the fresh outside cold through the edge of the nose, and living because of that; and
conscious because of that;
रक्तकु ट्टरसश्लेष्मवसानिःस्रावपिच्छिलं घनान्धकारमुष्णं च संकटं नरकोपमम्
hell-like because of the dense darkness and heat within because of the blood circulation, and the slimy
presence of digestive juices, phlegm etc;
उदयावयवाश्लेषस्पष्टास्पष्टमरुद्रतैः स्थित्यन्तानां तु वैषम्यादागामिगदसूचकम्
blood, and other juices and liquids rising up, sticking to the inner limbs, seen when moving, unseen when
getting blocked, sporting along with the Praana-winds, getting destroyed, and predicting the illnesses;
दरत्सरभससच्छिद्रावातवातेन शब्दितं पद्मनालप्रणालान्तर्ज्वलदर्णववाडवम्
loud sound of the winds like Apaana tearing out through the limbs; fire inside the stalk of the heart lotus
burning like Vadava fire in the ocean;
मिलत्पदार्थनीरन्ध्रं सितमच्छं सवायुभिः क्वचित्सौम्यं क्वचित्क्षुब्धं चोरैरिव पुरं निशि
densely filled with objects mixing up; tied up by the organs with their wind-forces; pure because of the
presence of the consciousness; quiet at someplace, and disturbed at some place, like the thieves in a city at
night;
रसनादपरैर्नाडीमार्गविद्याधराद्वगैः संचरद्भिर्वृतं वातैराकारार्धार्धगीतिभिः।
tongue and other nerve tubes where the food and water passed, acting like paths traversed by the
‘Vidyaadhara-travellers’, and filled by their songs as it were, because of the alternately moving winds, which
were of the measure of half of two, and half of that also (making possible that much of the song only).

***

तदहं हृदयं जन्तोराविशं विषमान्तरं नरोऽवयवसंबाधं नरवृन्दमिवाधिकः।

Then I entered the heart portion of that person which was even more tightly stuffed; like a man of more
eminence entering a thick crowd.

अनन्तरमहं प्राप्तस्तेजोधातुं हृदन्तरे दूरस्थमिव यत्नेन रात्राविन्दुमिवार्क रुक्।

Then I reached the Tejas (heat) part of the body within the heart, like Raahu reaching the moon at night with
much difficulty as if it is far, though nearby.

यस्मात्त्रिभुवनादर्शो दीपस्त्रैलोक्यवस्तुषु सत्ता सर्वपदार्थानां जीवस्तत्रावतिष्टते।

Because of this only, the Jeeva, which is the mirror reflecting all the objects of the tri-world, which reveals
all objects like a light and gives reality to all the objects, stays established there.
 5

काये सर्वगतो जीवः स्वामोदः कु सुमे यथा तथाप्योजसि किञ्जल्कै र्मुखे शैत्यं विवस्वता।
Though everywhere in the body, this Jeeva is established in the Tejas, like the fragrance and coolness stay
more in the central part of the flower that is filled with filaments only, when it blooms by the sunlight.

तज्जीवाधारमोजस्तु प्रविष्टोऽहमलक्षितं रक्षितं परितः प्राणैर्वातैः प्रच्छादनं यथा।

I entered that luster (Tejas), the support of life, without getting observed, protected by the Praana-winds
around, like a flame inside the closed pot is protected by the air which enters through a tiny hole in the pot.

ततोऽञ्जः संप्रविष्टोऽहमामोद इव मारुतं उष्णांशुमिव शीतांशुं मृत्पात्रमिव वा पयः।

Then I quickly entered inside like the fragrance entering the wind, like the sun entering the moon, like the
water entering the mud-pot.

***

द्वितीयेन्द्वंशुसंकाशे शुक्राभ्रलवपेलवे नवनीतगुडप्रख्ये क्षीरबुद्बुदसुन्दरे, तत्र पश्याम्यहं तिष्टन् प्रवेशव्यग्रया

उञ्जितः स्वौजसीव वसन्स्वप्न इव विश्वमखण्डितं सार्कं सपर्वतं साब्धि ससुरासुरमानवं सपत्तनवनाभोगं
सलोकान्तरदिङ्ग्मुखं सद्वीपसागराम्बोधि सकालकरणक्रमं सकल्पक्षणसर्वर्तु सहस्थावरजङ्गमम्।
In that area which was like shine of a second moon; like the shine of the white cloud, like the ball of butter,
beautiful like the bubbles of milk, I entered as if forced by my own enthusiasm.
I saw there (in another person’s Tejas), staying firmly as my own luster, the entire ‘Vishva’ along with its
sun, mountain, ocean, and all the Suras, Asuras and Maanavas, with all its grandeur of cities, with all worlds
in all the directions, along with its islands and oceans, along with its time and action phenomenon, along
with Kalpa, moment and seasons, along with its non-moving and moving things; like a Svapna of mine
(which was the Svapna of the other person.)
***

तत्स्वप्नदर्शनं तत्र स्थिरमेव समं स्थितं वसाम्यत्येव निद्रान्ते निद्राऽन्ते नागता यतः।
The Svapna seen there was stable and similar to the same Jagat (as the world seen by me in my Jeeva state).
I was awake in a state which was inside the sleep state and where the sleep has not arrived also as at the end
of Jaagrat.

अनिद्र एव किं स्वप्नं पश्यामीति मया ततः परिचिन्तयता ज्ञातमिदं व्याध विबोधिना।
‘How am I seeing Svapna without sleeping’, Hey Hunter, thus analysing, I got to this understanding as the
conclusion.

ननु नामास्य चिद्दातोः स्वरूपमिदमैश्वरं स्वं यद्व्यपदिश्यत्येष जगन्नाम्नाम्बरात्मकम्।

Is this not the excellent nature of the Chit-principle itself, which limits itself as something called Jagat which
is emptiness in essence?!

चिद्धातुर्यत्र यत्रास्ते तत्र तत्र निजं वपुः पश्यत्येष जगद्रूपं व्योमतामेव चात्यजत्।
Wherever the Chit-principle stays, there and all, it sees itself as its own form, without discarding its empty
nature.

अहो त्वद्येदमाज्ञातं यदित्थं दृश्यते जगत्तत्कथ्यते स्वप्न इति स्वचित्कचनमात्रकम्।

Aha! It is understood now as to how this world appears as this.
The shine of the Chit in oneself is termed as the Svapna.
***
 6

चिद्धातोर्यत्खकचनं तत्किं चित्स्वप्न उच्यते किं चिच्च जागरित्युक्तं जाग्रत्स्वप्नौ तु न द्विधा।

The self-shine of the Chit-principle alone is known as something called Svapna; something called Jaagrat.
There are no two states known as Svapna and Jaagrat.

स्वप्नः स्वप्नो जागरायामेष स्वप्ने तु जागरा स्वप्नस्तु जागरैवेति जागरैव स्थिता द्विधा।
Svapna is ‘Svapna in Jaagrat state’. In the Svapna, there is only the waking state. Svapna is Jaagrat only.
Jaagrat alone stays as two. (One is awake in both the states; or rather dreams in both the states!)
***

चेतनं नाम पुरुषः स मृतेषु शतेष्वपि शरीरेषु महाबुद्धे कथं कस्य कदा मृतः।
This Purusha (embodied Self) called Consciousness, even if hundreds of bodies die, how, for whom, when
does he die?

तच्चेतनं खमेवास्ति स्थितं तद्देहवत्कचत् अनन्तमविभागात्म प्रतिघाप्रतिघात्मकम्।

That Consciousness is emptiness only; and stays shining forth as if it is a body.
It is endless, undivided, and uninjured though appearing as injured (dying) due to delusion.

स्वभावस्याप्रतिघस्य नित्यानन्तोदितात्मनः परमाणोश्चिदाख्यस्य मज्जा जगदिति स्मृतः।

It is by nature uninjured; and is eternal and endless in essence.
The inner marrow of this subtle atom named Chit is known as ‘Jagat’.

चिद्व्योम्न उदरे भान्ति समस्तानुभवाणवः तथा यथावयविनो विचित्रावयवाणवः।

All the atoms of (deluded) experience (as the probable states) shine inside the belly of the Chit-expanse, like
the various limbs of the ‘one who has the limbs’.

[‘Jeeva’ is not any tiny spark hiding inside some physical aperture.
The entire perceived field with the perceiver-entity is the Jeeva.
The world that is perceived and the perceiving consciousness together make up the living experience.
‘Jeeva’ means that which lives. How can it exist without a world around it?
The entire world around you, with you as the perceiver - is the Jeeva.
That is why King Lavana loses his ‘Lavana-Jeevataa’ completely, when he is removed from his ‘King-Jagat’
forcibly; and turns into the Jeeva of a Chaandaala-Jagat.
All that you sense with the senses, all that you think, all that you believe, all the limitations of space and
time, together make a thing called ‘you’- the embodied Jeeva.
Each Jeeva is a separate entity with a separate perceived world.]

[The Yogi’s Jeeva has now entered the Jeeva-state of his disciple and is experiencing a world that belongs to
his disciple’s Jeeva state, without losing his own identity and Knowledge.
He understands that whatever shines as Jeeva is nothing but the shine of Chit as a world from that particular
Jeeva-point.
Chit alone shines as the countless atoms of Jeevas with their worlds.
It is the nature of Chit to shine like this.
The entire world is the fragrance of the lotus called Chit.
A Knower knows it and enjoys it; an ignorant one does not know it and suffers as if trapped in a body.]
***

निवृत्तो बाह्यतो जीवो जीवाधारे हृदि स्थितः रूपं स्वं स्वप्नसर्गोऽयमिति वेत्ति चिदाकचान्।
Turning away from the outside world, the Jeeva that is staying in the heart (not the physical one) that is the
support for it, understands its own form as the Svapna-world, which is the shine of Chit.
 7

बाह्योन्मुखं बहिर्जाग्रच्छब्दितं कचितं स्वकं रूपं पश्यति जीवोऽयमन्तस्थं स्वप्न इत्यपि।

When the mind is moving outward, then, one’s Jeva-form shines forth with the name of Jagat.
The same form seen inside by the Jeeva is the Svapna.

[What is the difference between the Jaagrat and Svapna states as such?
In Svapna, you do not remember the Jaagrat state.
In Jaagrat you have the memory that you had some Svapna experience.
If that memory was not there at all, how can you ever differentiate between experiences?
A Jeeva vanishes in a dream and appears in a Jaagrat with the faint memory of a Svapna. He vanishes from
that Jaagrat to enter another Jaagrat experience called Svapna, where he does not have the memory of the
previous Jaagrat!]

द्यौः क्षमा वायुराकाशं पर्वता सरितो दिशः प्रसृतो जीव इत्यन्तर्बहिश्चैकात्मकः स्थितः।
Jeeva alone spreads out inside and outside as a single essence in the form of space above, ground below, air,
sky, mountains, streams, directions (in both the Jaagrat and Svapna states.)

अर्कोऽर्क बिम्बसंस्थोऽपि यथेहापि स्थितस्त्विषा तथा जीवो जगद्रूपो बहिरन्तश्च संस्थितः।

The sun though stays as the sun-disc only, is spread out here (on the earth) also as his shine. So also, the
Jeeva is of the form of the world and stays inside and outside (as the Svapna and Jaagrat experiences).

[Jeeva is the very Jaagrat experience; he is the Jaagrat state; he is also the Svapna state.
Jeeva does not go through the waking state and Svapna state, as usually believed; but he is very state of
Jaagrat and Svapna experiences.
He is the mind (Mind alone is the Purusha) that shines forth as two states of Jaagrat and Svapna.
An ignorant mind is bound to these two states as its very nature.]

अन्तःस्वप्नो बहिर्जागर्दहमेवेति वेत्ति चेत्चिदात्मको यथाभूतं मुच्यते तदवासनः।

If one understands the truth that -’whether it is the inside-dream-state or the outside-waking-state, both are
the shine of the ‘I’ (the ego)’, then the Jeeva of the essence of Chit, stays liberated as his own original form,
freed of all the Vaasanaas.

अच्छे द्योऽयमदाह्योऽयमपि जीवोऽन्यथा वदन्द्वैतसंकल्पयक्षेण मुह्यत्येव शिशुर्यथा।

Though cannot be cut, though cannot be burnt (as the ‘Self’) , the Jeeva speaks of himself as the opposite of
it (as being cut and burnt as a physical body), since he is possessed by the ghost called duality and suffers
like a child through delusion.

अन्तर्मुखोऽन्तरात्मानं बहिः पश्यन्बहिर्मुखः आस्ते जीवो जगद्रूपं यत्स्वन्ते स्वप्नजाग्रती।

He sees himself inside by turning inwards, and turning outward, sees himself as outside; and thus the ‘Jeeva
stays as the form of the Jagat’’. That which is within him (as inside and outside) (as his very nature) is the
‘Svapna and Jaagrat’.

[The mind believes in the ideas of ‘inside’ and ‘outside’; and so thinks that the Jaagrat state is an outside
experience and the Svapna state is an inside experience.
What is inside and outside but some perception imagined by the mind?
In Bhushunda section, Bhushunda advises the student to concentrate on the source of the ingoing Praana and
the out-going Praana which is neither outside nor inside; but is the point from where the ideas of outside and
inside shine forth as the world.]

***
इति चिन्तयतः किं स्यात्सुषुप्तमिति मे मतिः जाता तेन सुषुप्तांशमन्वेष्टुमहमुद्यतः।
As I was pondering in this manner, I wanted to understand what the Sushupti state was.
So I started to analyse the nature of the Sushupti state.
 8

यावत्किं दृश्यद्र्ष्ट्यान्तस्तूष्णीं तिष्टाम्यहं चिरं निश्चित्त इति संवित्तिः शमा नान्यत्सुषुप्तकम्।

When I stay silent for long at the finish of the perceiver/perceived state, that state of perception bereft of the
action of the mind is the quiet state; that is none other than the ‘Sushuptaka state’.

[When the mind is not seeing anything, then it is known as Sushupti. It is an inert state as it were.]

नखके शादि देहेऽस्मिन्विदिताविदितं यथा न जडं च जडं चैव सुषुप्तं चेतनात्मनि।

The nails and hair parts of the body are known and not known.
(They are inert parts of the body; yet we are conscious of them.)
So also, Sushupti state stays as not-inert and inert in the conscious principle.
(Though it is an inert state, it is a part of our living experience.)

संवित्त्या किं श्रमार्तोऽस्मि शान्तमासेवि मानसं इत्येकपरिणामत्वान्नान्यदस्ति सुषुप्तकम्।

Tired of perceptions, if I decide to stay quiet without the mind activities, then it ends in that single state of
non-perception; that is nothing else but the Sushupti state.

एतन्निद्राघनं जाग्रत्यपि संभवति स्वतः न किं चिच्चिन्तयाभ्यासे शान्त इत्येकरूपकम्।

This dense sleep state can occur when one is awake also, by itself. When the non-thinking state
(ChittaVrttiNirodha) is practised, it ends in that a single state of non-perception, which is tranquil.

एषावस्था यदा याति घनता मुच्यते तदा निद्राशब्देन तन्वी तु स्वप्नशब्देन कथ्यते।
If this state (awake in non-perception) reaches denseness, one stays liberated; (now I understood that) that
state which is deep sleep state alone is known as Sushupti; when it is disturbed (by perceptions) slightly,
then it is known as Svapna.
(Sushupti can be either the inert state of the ignorant mind; or the silent state of a mind that is free of
agitations. The first one is tainted with dormant Vaasanaas; the other one is freed of Vaasanaas.)
***

सुषुप्तमिति निश्चित्य तुरीयान्वेषणामहं प्रवृत्तः कर्तुमुद्यक्तो युक्तः परमया धिया।

यावद्रूपं तुरीयस्य किं चनापि न लभ्यते सम्यग्बोधादृते शुद्धात्प्रकाशस्तमसो यथा।
यथास्थितमिदं विश्वं सम्यग्बोधाद्विलीयते यथास्थितं च भवति न च किं चिद्विलीयते।
After understanding the state of Sushupti, I then started to analyze the state of Turyaa, with my purified
intellect; but there was no state of Turyaa at all, except as a state of perfect knowledge of extreme pure
nature, like there is no darkness at all when light shines forth.
This Vishva, as it gets perceived itself, dissolves off, through the correct understanding of the truth.
(Or rather) Vishva stays as it is and nothing actually dissolves off.

[What is Turyaa state?

It is not the ChittaVrttiNirodha state of Praana-control (Sushupti practised in Yoga).
It is also not something you reach like a heaven above the clouds.
Now and here, when you understand the unreal nature of the Jagat, and feel the unique joy seeping through
every conscious atom of yours by the taintless understanding of ‘Bodha’ shining as each and every perceived
object, each and every thought and experience, then that alone is termed as the Turyaa state.
When this knowledge becomes your constant essence, then it will make no difference to you, whether the
Jagat is shining as Jaagrat or as Svapna, since you will never be fooled by these illusory patterns.
When you are cured of the ghost-hallucination of the world completely, and are walking free in a ghost-less
world pervaded by Chit, how and in what way can any non-existent ghost attack you ever?]

***
 9

अतः स्वप्नो जागरा च सुषुप्तं च तुरीयके सयथास्थितमिदमस्तीदं नूनं नास्ति च किं चन।
Therefore, Svapna, Jaagara, and Sushupta are in the Tureeyaka only. Everything is there as it is (as the
continuous unfolding of experiences as Svapna, Jaagrat, or nothingness) in this Turyaa state (for the ignorant
level); or not there at all (in the Knowledge-level).

कारणाज्जगदुत्पन्नं न ब्रह्मेत्थमवस्थितं जगत्त्तया शान्तमजं बोध इत्येव तुर्यता।

This Jagat has not been produced by any cause. Brahman alone stays as this Jagat, as tranquil and unborn.
‘This knowledge alone is the state of Turyaa’.

असंभवकारणानां न जायते किं चन नाम सर्गः चिच्चेतनेनैव हि सर्गसंवित् स्वयं गृहीता द्रवताम्बुनेव।
Since it is completely not possible, the world does not get produced by possible causes of any sort.
Chit-understanding alone is the perceived world.
It is an accepted phenomenon like water taking on the nature of liquidity.

[For a person who ‘knows’ and lives in a realized state of the Jagat as Knowledge-form, the three states of
Svapna, Jaagrat all turn into just Chit-state only.
He is fully sunk in the nectar state of tranquility and is not affected by the Jagat whether it is called Jaagrat
or Svapna! He is not a Jeeva shining forth as world; but the Chit shining as itself.]

THE YOGI ‘S MIND UNITES WITH THE MIND OF THE OTHER MAN AND EXPERIENCES HIS WORLD

गन्तुमेव विचार्याहं ततस्तत्संविदैकतां प्रवृत्तश्चौत्तमाब्जेन सौरभेणेव सौरभम्।

Then I decided to join with the other Jeeva-consciousness (of the disciple whom I had entered), like the
fragrance of the mango flowers joining the fragrance of the lotus.

यावच्चेतनं तस्य तमोजोधातुमत्यजं प्रवृत्तं बाह्यसंवित्तौ समस्तेन्द्रियसंविदा

संविदं संविदा गृह्णंस्तान्बाह्येऽतरपि क्षणात् अहं प्रसृतवांस्तत्र तैलबिन्दुरिवाम्भसि।
When I left the Luster principle (Ojas) and joined his Jeeva-consciousness, then, I was instantly stuck with
the outward perception of the sense objects. I held back that (mind) consciousness with my (mind)
consciousness; and saw both the outside (his perceived world) and inside (my perceived world of being
inside his conscious-mind) like the drop of oil spreads inside and outside in the ocean.

तत्संविदि तथैवाथ यावत्परिणमाम्यहं भुवनं दृष्टवानंस्तावत्सर्वं द्विगुणितं स्थितम्।

When I became one with his consciousness, I saw the world where everything became doubled (as two
perceived states of myself and him).

दिशो द्विगुणतां यातास्तपतस्तपनावुभौ भूमण्डले द्वे संपन्ने द्वे वै द्यावौ समुत्थिते

वदनप्रतिबिम्बे द्वे दर्पणप्रतिबिम्बिते यथा भातस्तथा भाते मिश्रिते ते जगच्चितम्।
Directions were doubled; burning suns were doubled; Earth became two; and the above space was also two.
The mixed worlds shone forth by becoming doubled yet were single, like two faces getting reflected in one
mirror.
(The Yogi sees two worlds of two Jeevas, his and his disciple’s. Actually he now has the knowledge of his
world where he is seated in Dhaarana; and also the knowledge of the world where his disciple is seated in
his ‘JeevaJagat’.)

तैलवद्भाति कोशस्थं यच्चेतनतिलद्वये तस्मिञ्जगद्द्वयं तत्तत्तथा भाति विमिश्रितम्।

संविद्वितयकोशस्थे मिश्रिते अप्यमिश्रिते ते उभे जगती भाते समे क्षीरजले यथा।
The mixed minds shone like the oil in two sesame seeds joined together (doubled); and two worlds shone
forth there, mixed up together.
 10

There were two separate perceiving minds, mixed, yet not mixed (because of separate Vaasanaas).
The two worlds were shining like the equally mixed water and milk (that are joined as one).

निमेषाद्दृष्टष्टमात्रेण सा तत्संविन्मया ततः सकलैवात्मतां नीता परिमित्येव संविदा ।

ऋतुरृत्वन्तरेणेव सरितेवाल्पिका सरित्वातेनामोदलेखेव धूमलेखेव वार्मुचा।
After a moment of such an experience, the other consciousness was fully absorbed into myself, by
encroaching it from all over like a season by the other seasons; like a small stream by a river; like the line of
fragrance by the wind; like the line of smoke by the cloud.

एकत्वेनाशु संवित्तेर्ययौ मे जगदेकतां दुर्दृष्टेर्द्विपुश्चन्द्रः सुदृष्टेरेकतामिव।

By the oneness of the consciousness, the world became a single one for me (by the power of my Yoga); like
the two forms of moon seen by a man with infected eye turns into a single moon for the man with proper
eye-sight.

ततो मे तच्चितिस्थस्य स्वं विवेकमनुञ्झतः अल्पीभूतः स्वसंकल्पस्तत्संकल्पस्थितिं गतः।

Then, as I stayed established in that mind-consciousness without discarding my own analysing intellect, I
minimized my conception and reached his mental state.

तत्चित्तवृत्त्यैव ततो बाह्यमालोकयंस्ततः अभुञ्जि तद्दिनाचारं तत्तद्दृदयमत्यजन्।

Then I observed the world through his thoughts; and experienced his events of the day without discarding the
central essences of both.

I EXPERIENCED HIS FALLING ASLEEP

(The Yogi is fully conscious of his own identity and is experiencing the deep-sleep state of the other person
and analysing it, like an outsider.)

ततो यदृच्छयैवासौ शनैर्निद्राकु लोऽभवत्पद्मः सायमिवापीय पयो भुक्त्वान्नमुच्छ्रमः।

After drinking water, eating his food, and feeling tired, that person fell asleep slowly in course of the day,
like the lotus in the evening.

प्रसृतं दिग्निकु ञ्जेषु रूपालोकक्रियाकरम्संजहार बहिश्चित्तं सायमर्को रुचिं यथा।

Like the sun withdrawing his rays in the evening, he withdrew the ‘mind which was outward-moving and
had spread out in all the directions and was engaged in seeing the perceived world of forms’.

सह चित्तेन तास्तस्य समस्तेन्द्रियवृत्तयः हृत्कोशमविशञ्छन्नाः कू र्मस्येवाङ्गसंधयः

मुद्रिता हृदयाकारस्त आसंश्चक्षुरादयः लोष्टरूपा मृतावेव लिपिकर्मार्पिता इव।
All the sense-actions along with the mind entered the heart-hollow and hid themselves there, like the limbs
of a tortoise. The eye etc were in the form of the heart (central essence of consciousness) only, as they got
sealed within it; like inert mud lumps, as if dead, as if painted on a canvas.

अहं तच्चित्तवृत्त्यैव सहसोन्नम्य तत्स्थितः तच्चित्तानुविधायित्वात्तत्तद्दृदयमाविशम्।

I was acting through his thought processes, and so immediately rose up from those senses; and acting
according to his mind-path, entered that heart-centre through the particular subtle nerves.

संहृत्य बाह्यानुभवमन्तरेव तदोजसि क्षणमन्वभवं शून्यं सुषुप्तं तल्पकोमले।

Withdrawing the mind from the outside experience for a second, I experienced that Sushupti state of the
nature of emptiness on that soft bed of luster (Ojas), the luster of Chit.
 11

क्लमान्नपानबहुलैर्निबिडास्वपि नाडिषु सुषिरास्वेव वा वायुर्न निर्यात्येव याति च।

यदा तदात्मकात्मैकपरो हृदि सहस्थितं अप्रधानीकरोत्येतच्चित्तं स्वार्थस्वभावतः।
स्वार्थमात्रोऽद्य तस्यान्तः परकृ त्यं न कस्यचित्कचति स्वार्थसत्तायामेतदेव वपुर्यतः।
At that time, the Vaayu named ‘Samaana’- though is blocked in the many hollow Naadis (nerves) that are
densely filled by the various juices and food particles and other things - still keeps its movement ongoing in
a subtle manner. When this happens, the pure Praana with the essence of the individual Self (the mind-
agitations), enters the Hrdaya (central point of Jeeva-consciousness), grasps the mind-functions and brings it
under its control; by its very nature shining forth.
When it is absorbed in its own nature, there is no other action that goes on in the senses or the mind; since its
form shines established in its own essence (of Chit-state).
(It is not a state of liberation because the Vaasanaas are still dormant at this state.)
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

CHAPTER EIGHTY EIGHT

(STORY OF VIPASHCIT-14)
[DIALOGUE BETWEEN THE MUNI AND VYAADHA -2]
[MIND AND PRAANA RELATION]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

रामोवाच
Rama spoke

मनः प्राणवशादेव मनुते किं महामुने स्वरूपं मनसो नास्ति तस्मात्तत्के वलं च किम्।
Hey MahaaMuni! Why does the mind have its thought processes functioning, because of the Praana alone?
The mind has no form of its own. Therefore what can be left back, when Praana is withdrawn?

[It is that Praana alone vibrates as the mind or the thought processes.
Praana and Mind are always interconnected, so they say.
Actually mind is not an organ; and has no form. It is just a term denoting some function.
It exists because of the Praana-vibration.
Mind is a secondary principle dependent on Praana for its existence.
When Praana is withdrawn and absorbed in its essence, then what is left back as it were?
How can even the experience of a dream occur?]

वसिष्टोवाच
Vasishta spoke

देह एवेह नास्त्येव स्वानुभूतोऽप्ययं निजः मनसः कल्पनात्मेदं वपुः स्वप्ने गिरिर्यथा।
तच्चित्तमपि नास्त्येव चेत्यार्थाभावयोगतः सर्गादौ कारणाभावाद्दृश्यानुत्पत्तिहेतुतः।
The body itself is not there here, though experienced as belonging to one; and it is just a conception formed
in the mind, like a mountain is conceived in the Svapna.
Chitta (mind faculty which conceives the body) is also not there at all since there is the absence of objects
that are to be perceived; and because of the absence of causes, there is no world also, and the perceived
cannot rise at all.

[Rama! ‘Body’ is itself a sense-concocted experience and so not real. It is just a perceived object like a huge
solid mountain seen in a dream. It is made of emptiness alone.
There is no difference between Jaagrat and Svapna states; so whether you see a body here or there, both are
just pictures drawn by the mind.
Mind? Mind, as you already know, is not an existing thing. It itself is an imagination rising forth because of
lack of knowledge. When ‘imagination’ imagines anything, how can anything be real? Where is the world?]

अतः सर्वमिदं ब्रह्म तच्च सर्वात्मकं यदा तदा विश्वमिदं विष्वगस्त्येव च यथास्थितम्।
Therefore, since what is there is Brahman only, and is the essence of all, this Vishva is all around as it is (as
Brahman).
(There is no mind, no Praana, no world, no Svapna, no Jaagrat, no Sushupti; but Brahman alone is!)

अस्ति चित्तादि देहादि तद्ब्रह्मैव च तद्विदां यादृक्तत्तद्विदामेतदस्माकं विषये न तत्।

For the ‘Knowers of Brahman’, Chitta, body etc are Brahman only!
What ideas the ‘non-knowers of Brahman’ hold about all these, is not so with us (the Knowers).

[The ignorant have countless terminologies and explanations of how the world gets produced. For them,
everything is there as a separate thing produced out of some cause.
We have nothing to say about those theories.
We see nothing but one single undivided Brahman shining as all.
They can call it Mind, or Praana, or Jaagrat or Svapna; or even invent more terms to ornament their theories.
We do not have anything to do with them.]

यथेदं त्रिजगद्ब्रह्म यथेति विविधात्मकं अत्रेमं राजपुत्र त्वं वर्ण्यमानं क्रमं शृणु।
Hey Prince of Ayodhyaa! Listen to the method in which this (single undivided state of) ‘Tri-Jagat-Brahman’
becomes divided as many.
 4

अस्ति चिन्मात्रममलमनन्ताकाशरूपि यत्सर्वदा सर्वरूपात्म न जगन्न च दृश्यता।

There is this ChinMaatram (just the understanding consciousness of Self-awareness) alone, which is
taintless, endless and is of the nature of empty expanse. It shines as all the forms.
There is no Jagat; no perception. (These terms are just 'sound-modifications with meanings').

सर्ववित्त्वात्तु तेनेदं मनस्त्वं चेतितं स्वतः रूपमत्यजता शुद्धं बुद्धमाधिविवर्जितम्।

As Brahman knows everything that is there, it perceives the state of the mind, without discarding its nature
of purity and knowledge, which is free of all defects.

[The simplest explanation is this-

Brahman is a state that has knowledge as its essence.
It knows all; this ‘knowing all’ state is the Jagat.
This ‘Knowing all’ state is seen as ‘divided all’; since division is also part of the Knowledge.
The seeing of ‘divided all’ is termed by the ignorant as the ‘mind.’
This mind is not a projected limb out of Brahman; but is just the knowledge of divisions.
Mind is nothing but Brahman which knows divisions.]

मनसा कल्पितं तेन यद्वै सरणमात्मनः तदेतत्प्राणपवनं विद्धि वेद्यविदां वर।

Understand this, hey best of Knowers!
Through the mind, ‘movement’ was conceived by it (Brahman).
Know this to be the moving Praana.

[Knowledge of conception brings about the existence of the mind as it were, which in turn conceives
movement as it were.
This ‘state of the knowledge of divisions’ ‘knew’ the Aakaasha (revelation state)as the support of all
divisions. It knew ‘movement’ also as the part of Aakaasha.
This ‘movement’ is termed as ‘Praana’ by the ignorant.)

प्राणतैषा यथा तेन कल्पितेवानुभूयते तथैवेन्द्रियदेहादि दिक्कालकलनादि च।

This Praana-state is experienced by it as it gets conceived itself; so also, the senses and the bodies, the
phenomena of directions and time also.

[Actually, Mind is the main principle which imagines Praana as the moving principle.
This Praana is not the air or breath; but is the very formless principle that produces movement as it were, in
the tranquil state of Brahman. It is the ‘Naada’ or ‘Shabda’.
Mind which is the principle of division has to conceive ‘movement’ as connecting these divisions. Mind
alone conceives Praana as the secondary principle.
Senses, body, directions all get conceived and experienced instantly.]

इति विश्वमिदं विष्वक् चित्तमात्रमखण्डितं चित्तं तु चित्परं ब्रह्म तस्माद्ब्रह्मेदमाततम्।

In this manner, this Vishva is the unbroken state of Chitta alone, in all manners.
Chitta is Chit, the Supreme Brahman. Therefore all this is Brahman alone spread out as all this.

[The Vishva, the changing pattern perceived all around is nothing but Chitta, the Chit with its conceiving
power. ‘Mind’ is just a term invented for the conceiving process.
Chit alone is Chitta shining as Vishva. ]

(There is no equivalent English word for Chitta, which is usually translated as mental faculty. Chitta is
actually the conceiving power of Brahman.)

अनाकारमनाद्यन्तमनाभासमनामयं शान्तं चिन्मात्रसन्मात्रं ब्रह्मेवैदं जगद्वपुः।

This form of the world is Brahman alone, the tranquil state of existence of pure consciousness; actually
without form, without beginning and end, without any superimposition, and without afflictions.
 5

सर्वशक्ति परं ब्रह्म मनःशक्त्या यथा स्थितं यत्र तत्र तथा रूपं स्वमेवानुभवत्यलम्।
This Supreme Brahman is omnipotent. Through the power of the mind, it experiences by itself, the world in
the states of Svapna and Jaagrat as if the world was already pre-existent.

[Svapna or Jaagrat, both arrive with a preexisting world as it were, with past and future tagging along with
the experience. Mind alone conceives the past and future, the beginning and end of all objects and also the
world. Mind alone conceives the causes and effects.
Jagat (in Svapna or Jaagrat) which is another name for Brahman, has no cause; is not created in time
methodically; is not the effect of some cause; is not made of elements also.]

संकल्पात्म मनो ब्रह्म संकल्पयति यद्यथा तत्तथैवानुभवति सिद्धमाबालमीदृशम्।

Mind is of the nature of conceiving is, Brahman alone. Whatever it conceives, that alone it experiences; this
is a fact proved by the experiences even that of a child.

[World is experienced by each and everyone according to their mind-structure only.

For a religious person, a stone is seen as a deity; not so for the non-religious one.
A man holding a torch sees a rope and walks without fear; a man with no torch, sees a snake and is afraid.
He will see the snake with all its present and past also; and will imagine the logic also of how it arrived
there. World is a snake seen in the rope of Brahman. ]

प्राणीकृ तः स्वयमयं ननु चेतनात्मा देहीकृ तस्त्रिभुवनीकृ त एव नाद्यः।

देहीकृ तः स्ववपुरेव गिरीकृ तश्च स्वप्नेषु कल्पितपुरीष्वनुभूतमेतत्।
Has not the mind first made the body filled with Praana; made it conscious, and made the three worlds also
accordingly? This has been experienced by all in the cities conceived in dreams, that one’s own mind
becomes a body and also the mountain etc!

[Mind conceives Praana and a body functioning by the support of Praana; and a world all around it as
experienced real. Body acts conscious and full of life, because of the power of Praana behind it.
Mind conceives Praana and conceives that the Jeeva is supported by this Praana.
It also conceives that it is itself is functioning because of Praana.
So it becomes a secondary principle to Praana itself. How? Vasishta explains.]

चित्तमेव जगत्कर्तृ संकल्पयति यद्यथा असत्सदसच्चैव तत्तथा तस्य तिष्टति।

Chitta alone is the Jagat-maker. Whatever it conceives, namely, the unreal beliefs (Asat), the practical world
reality (Sat) or the superimposition-states (SatAsat) (like wife, son etc), that stays for it as that thing.

[What world a Jeeva sees is a world made up of its own beliefs, learning, environment, desires, ambitions,
wounds, selfishness, unselfishness, attachment, systems, traditions and what not.
What you see as the world is your own making; no destiny or fate brought you this world as a gift. Your
mind is the magician which produces the illusion of the world around you.
Your mind is what makes you think you are bound.
Chitta alone is the world seen by the ignorant mind.]

तेन संकल्पितः प्राणः प्राणो मे गतिरित्यपि न भवामि विनानेन तेन तत्तत्परायणम्।

अहं कतिपयं कालं ननु प्राणविनाकृ तः न भवामि पुनर्नूनं भवाम्येवेति कल्पितम्।
यत्र तेनाङ्ग तत्रैतत्प्राणेनाशु क्षणाद्वपुः उदितं पश्यति मनो मायापुरमिवाततम्।
न भवाम्येव भूयोऽहं प्राणदेहविनाकृ तः दृढनिश्चयभागित्थं चितो भवति नो पुनः।
This mind conceived the Praana.
It also conceived that ‘Praana should be the support of all my actions’.
It conceived that - without Praana, it cannot exist. So it is dependent on it.
‘I will not exist for any time bereft of this Praana’; ‘yes I will’;
Because of such oscillation, it conceived differently (two states).
 6

[Mind, the principle of divisions, conceived Praana as the movement connecting divisions. Then it conceived
that it cannot exist without Praana (like a child imagining a ghost and imagining that the ghost is controlling
it.) Since it cannot have one single state and oscillates between dual thought-states always, it conceived the
other state also that it can exist without Praana.
That is why Rama, that it so happens that, the mind sees the body with Praana appearing in a second,
like a magical city all around.
Mind conceives that I am an embodied Jeeva supported by Praana; and the body is there functioning by the
power of Praana instantly. ‘I will not be there without the Praana’ with such an ascertained conviction, it
becomes the (embodied) Jeeva of the essence of Chit.
Mind conceives also that it is not supported by Praana; and reverts back to its Chit-state.
But this ascertainment is just an oscillating state of its duality and not a realized truth gained through Viveka.
That is why we see people talking about the transitory nature of the body; yet clinging on to it as their life.
Praana occupies the main position; and a Jeeva is fully into the belief that he exists because of this Praana.
Every living being holds on to this Praana as his true essence.]

दोलायितं तु संदेहाद्दुःखमास्ते कु निश्चयं विकल्पेनैवमस्यैतज्ज्ञानान्नाल्पेन यास्यति।

Oscillating between such states doubtfully, it suffers because of incorrect ascertainment.
This delusory knowledge does not allow the correct knowledge to rise up.

यस्याहमित्यस्ति तस्य तन्नोपशाम्यति वर्जयित्वात्मविज्ञानं के नचिन्नाम हेतुना।

नान्यत्र प्रथते ज्ञानं मोक्षोपायविचारणात् ऋते तस्मात्प्रयत्नेन मोक्षोपायो विचार्यताम्।
For one whom this Praana stays as the ‘I’ (self-built ego entity with a body), this delusion does not go off
through any other means except by developing the Self-knowledge.
This Knowledge does not rise up without the search for liberation.
Therefore, one should make effort and analyse the path to liberation.

किलाहमिदमित्येव नाविद्या विद्यते क्वचित्मोक्षोपायादृते नैतत्कु तश्चिदयतेऽन्यतः।

Avidyaa which is of the form of ‘I’ (perceiving ego) and ‘this’ (world) does not cease to exist ever, except
through the knowledge that leads to liberation. In no other way can it get be rid off.

एवं यन्मनसाभ्यस्तमुपलब्धं तथैव तत्तेन मे जीवितं प्राणा इति प्राणे मनः स्थितम्।
In this manner, what is habituated to the mind, that alone gets experienced.
Therefore, conceiving ‘my life is there because of Praana’, mind stays established in Praana.
(Mind made the Praana and puts itself under its control; like a man ruled by a machine built by him.)

देहे सौम्ये स्थिते प्राणे मनो मननवद्भवेत्क्षुब्धे प्राणगतं क्षोभं पश्यन्नान्यत्प्रपश्यति।

If the Praana stays balanced in the body, then the mind exists with its thought-flows.
If the Praana is troubled, (imbalance in functions) it assigns the cause to the Praana (and suffers); and does
not see the truth which is otherwise (that Aatman is not supported by Praana.)

यदा स्वकर्मणि स्पन्दे व्यग्रः प्राणो भृशं भवेत्तदा तदीहितव्यग्रः प्राणो नात्मोद्यमी भवेत्।
(Why the supreme truth is not realized by a Jeeva?)
When engaged in the vibration of regular actions, the Praana is overly active.
This Praana-force engaged in fulfilling the desired actions will not give way to the knowledge of the Self.

[Jeeva, namely ‘the identity with a body filled with Praana’ is completely absorbed in the affairs of the world
through the mind. He cannot think otherwise at all. Mind is also constantly active as a servant of Praana.]

एते हि प्राणमनसी त्वन्योन्यं रथसारथी के नाम नानुवर्तन्ते रथासारथिनौ मिथः।

These two- the Praana and the Mind - are always together like the chariot and the charioteer.
Where has it happened that the chariot and charioteer do not act with togetherness?
 7

[The Charioteer (Mind) thinks that he cannot exist without the chariot (Praana).
He does dare climb out of the chariot at all. He keeps on driving it without a break through the worlds in
Svapna and Jaagrat; sometimes he rests exhausted inside the chariot itself (asleep).]

इत्यादिसर्गे स्वात्मैव चेतितः परमात्मना तेनैषाद्यापि नियतिर्नाबुधानां निवर्तते।

In this manner, the Supreme Self is conscious of perceptions by itself.
Therefore, even today, the ignorant are bound by such a rule.

देशकालक्रियाद्रव्यैर्मनःप्राणशरीरिणां प्रयान्त्यधिगता देहेष्वरूढानां परे पदे।

For those who are not established in the Supreme state, for those who are bound by the mind and Praana
bodies, and the connected activities limited by place, time and actions, the objects (inert and living both)
exist always as real and as a part of their life-existence.

[As previously mentioned elsewhere, these dream-characters in the Jagat-dream do not have any existence
other than in dreams. They never wake up. They pass from dream to dream wandering endlessly like
Vipashcit. Because of conceiving its dependence on Praana, the mind is forced to go through the states of
dream etc uncontrollably.
When with the Praana-functions, it enjoys the Jaagrat world.
When Praana is withdrawn into the quiet state, it enjoys the Svapna world.
When mind also is quiet, then the deep sleep state prevails.)

स्वं प्राणमनसी साम्यात्कु र्वती कर्म तिष्टतः वैषम्याद्विषमं चैकं शान्ते शान्ता सुषुप्तता।
As long as the mind and Praana are balanced equally, and function properly, then the world of Jaagrat comes
to prevail. If Praana remains withdrawn, then the dream state prevails where the mind alone is active.
When both are withdrawn, the deeps sleep state prevails.

यदाहारादिरुद्धासु नाडीषु क्वापि पिण्डितः शान्तमास्ते जडः प्राणस्तदोदेति सुषुप्तता।

When the food and other ingredients pass through the Naadis, the Praana becomes slightly slow and dense;
then the mind also becomes quiet, and the deep sleep state prevails.

नाडीष्वन्नावपूर्णासु तथा क्षीणासु वा क्लमात् निःस्पन्दस्तिष्टति प्राणस्तदोदेति सुषुप्तता।

If the Naadis are not filled with food-juices, or are weakened by fatigue, then also, Praana stays without
movement, and the deep sleep state prevails at that time.

नाडीनां मृदुरूपत्वात्पूर्णत्वाद्वा व्रणोदरे क्वापि प्राणे स्थिते लीने निःस्पन्दास्ते सुषुप्तता।

If the Naadis are softened (by getting beaten up) or overflowing with blood because of some wounds, then,
the Praana stays dissolved and there is no movement; and the deep sleep (faint state) prevails.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

CHAPTER EIGHTY NINE

(STORY OF VIPASHCIT-15)
[DIALOGUE BETWEEN THE MUNI AND VYAADHA -3]
[THE DISSOLUTION SCENE OF THE SVAPNA]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
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DEDICATED

TO

ALL THE SEEKERS OF TRUTH

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ABOUT THE AUTHOR

Narayanalakshmi

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

The dialogue between the Vyaadha (hunter) and the Taapasa (ascetic/Yogi) continues:
Story so far:
The ascetic, who is adept in Yogic methods, enters the body of a disciple seated in front of him by co-joining
his Praana with the other one’s Praana-force.
His purpose is to answer the question placed by the Vyaadha as to how there is a world perceived outside as
Jaagrat, and another perceived inside as Svapna.
In order to find out what is inside the so-called inside, the Yogi enters another body through the power of
Yoga and observes the inside of a body to see if there is any world in there.
He observes then the various functions of the body going on within the body.
There is no world of any sort found there, but only the presence of various forms of liquids, flesh growths,
nerves, heat and stink.
Then the Yogi enters the Ojas part of the body where the Jeeva-consciousness is centered. In this lustrous
centre (Hrdaya) he becomes one with the Jeeva of the student and experiences what that person is
experiencing as his Svapna and Jaagrat.
This becomes possible because the Jeeva, Praana are all made of the same stuff and do not differ from
person to person. It is like two flames mixing with each other, or two Sesame seeds which are part of the oil.
Jeeva is the Chit-essence in everyone which perceives a world through some Vaasanaa colouring. Since
Vaasanaas differ, the apparent difference in Jeevas is also observed.
Remove the Vaasanaas; there is only one Chit shining as all.
Worlds differ for Jeevas because of Vaasanaas only; otherwise, essence-wise every Jeeva is the same, the
‘seer of the seen’ (Drashtaa fettered to Drshyam).

The Yogi’s Jeeva is now one with the Jeeva of the student. He keeps aside the memory of his own identity
and knowledge and sees what his student is seeing.
At that moment, the student who had consumed a heavy meal falls asleep.
The Yogi mind also, conjoined to the student’s mind falls asleep.
This is the gist of the previous section of the story.

It is somewhat similar to Chit-state observing a world through a Vaasanaa.

Chit forgets as it were its original state and perceives a Vaasanaa-field as it were, as if it has swerved from
its state of Knowledge.
Instantly, through the colouring of a Vaasanaa it sees a world; or rather ‘becomes’ a world with the divisions
of Drashtaa, Drshyam and Darshanam (Seer, seen and seeing).

The ascetic has not turned into the ignorant Jeeva of the student; but sees a world through his mind, by
keeping his true identity aside.
He behaves as if endowed with Avidyaa; like Chit appears as the Jeeva endowed with Avidyaa.
Actually Avidyaa is non existent.
The ascetic has not lost his knowledge.
He just has to remember his true essence (his ascetic-identity); instantly he will know that he is experiencing
a Svapna of unreal nature; and will not be affected by the world in the Svapna.

Any Jeeva frees itself from the fetters of perception when it remembers its true essence of Chit.

During this narration that is related by Bhaasa, Rama questions Vasishta about the nature of Praana and
mind; and Vasishta explains how Praana is also just a conception of the mind only; and that the mind is
bound to a ‘Praana-dependent body’ by its own conception; and that the mind can exist without the physical
body also as just an Aativaahika form.

Now again in this section, the Yogi’s narration of his experience of ‘ParaKaayaPravesha’ (entering another
body) continues:

The disciple has eaten a heavy meal; and feeling drowsy, he falls asleep. (Sushupti)
When the food gets digested a little, then the Sushupti state changes into a Svapna state, where the mind
alone is functioning with the Praana in rest.
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Yogi at that time sees a newly formed world instantly.

He has forgotten his original identity, as it happens in a dream to any of us.
He does not remember his being in another body.
He is instantly in the experience of a Pralaya time.
It is just not an illusion as far as he is considered; it is very very real as a Jaagrat experience only.
He describes his experience in detail to the Vyaadha, recollecting all that happened during that strange
Svapna-state of another Jeeva.

He knows his identity now in that Svapna-world, as some Brahmin with a family living in a house. He is
trapped in the time-mode where dissolution of that world of that Svapna is taking place.
That means, he in that Svapna (for him it is Jaagrat) has the memories of those life events, the birth there, the
family there, the properties he owned there, the deities he worshipped there and so on.

They were all very real; as much real as the Jaagrat, similar to all of us living here and seeing a world with
family, house, etc.

He was living a life there for long; so he believes, and now was dying too in those dissolution waters.

These were just instant thoughts and conceptions appearing in the mind only of that Jeeva, produced
instantaneously at the moment of Svapna (like it is for us here).

The ascetic had entered another Jeeva’s mind; slept along with it; and now was suddenly a Brahmin caught
in dissolution floods, with all his family members and house getting carried away by waters. He had obtained
a new identity along with the built-in memories of that world (like it is for us here, where Chit is seeing a
world through some Vaasanaas.)

The Yogi describes in detail the floods of dissolution and the havoc brought about by it.

In the midst of all these experiences, he suddenly remembers that he is in another person’s dream only, and
that he is not that Jeeva caught in ignorance. He discards his identity of that Jeeva; and is instantly out of the
reality of perceptions experienced by his mind.

At that time of realization, a Saadhak caught in the world-perception discards his ego-identity, frees himself
of his Vaasanaas; understands that the world is an unreal presentation of the Vaasanaa-filled mind; and
realizes his true essence as Chit.

What happens when you wake up in the dream and are still watching the dream?
You are amused and experience the beauty of your own essence shining as all.
You just are happy in the state of Knowledge. This is the Turyaa state.

The ascetic remembers his true identity; and is out of the suffering in an instant.
He watches the dissolution-scene like an audience amused by a wondrous scene of destruction.
Destruction also is beautiful! Chit shines as the beauty part of destruction also!

And this destruction is just a mind-made live-picture!

Pure emptiness shining as dissolution!
Just a Svapna of Chit!
A person who sees all perceptions as Chit only, is blissful in any perception.
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तापस उवाच
Ascetic spoke

[The ascetic is experiencing the mental state of another person, his own disciple who is sitting in front of
him. When the mind of the other Jeeva fell asleep, the ascetic conjoins with his mind and experiences the
same sleep-state as his. The disciple had eaten some heavy meals in some function; and so falls into a deep
sleep-state soon. The ascetic’s mind also falls asleep accordingly.]

अथ यस्य प्रविष्टोऽहं हृदये सोऽभवन्निशि सुषुप्तघननिद्रालुराहारपरितृप्तिमान्।

तेन सार्धमहं तत्र तच्चित्तेनैकतां गतः सुषुप्तनिद्रां सुघनां गुणीभूतोऽनुभूतवान्।
That person into whom I had entered, fell into deep sleep at night, having satiated his hunger with enough
food. Along with him, I who was united with his mind experienced a deep dense sleep, having been fettered
to his state.

ततोऽन्धस्यस्य जीर्णेऽन्तर्नाडीमार्गे स्फु ट स्थिते प्राकृ ते स्पन्दिते प्राणे सुषुप्तं तनुतां ययौ।
In this blind state of his, (where the outer world-perceptions had ceased),the food got digested, Praana
vibrated along his subtle nerves naturally, and sleep became lighter.

[The function of the body belonging to the other Jeeva did not cease; and the food got digested slowly. When
the belly became light, that Jeeva entered a Svapna state where mind alone was functioning without the
Praana-based solid body. The ascetic also experienced the Svapna-state of the other person.
Instantly he saw another world, with its past and future already fixed as it were.
He found himself as some Brahmin in some world. He had forgotten his own ascetic identity. He was united
with the Jeeva-experience of his student; and the Svapna of that Jeeva was getting experienced by him as
that Jeeva. After all, all the Jeevas are just sparks of Chit only; there is no differentiation in the least. Only
the mind processes vary.
The ascetic was experiencing the student’s mental processes as his own.
He was now experiencing a Pralaya-state in some world. He felt himself getting carried away by the Pralaya
waters. It was not an imagination; but a vivid experience; as real as what you will experience, if suddenly
your house and your family were carried away in a tsunami flood.]
(It is also a possibility that, in that Brahmaanda of Vasishta and others, the Svapna was not just an REM
dream-state experienced by the mammals here; but were more vivid and coherent.)

सुषुप्ते तनुतां याते हृदयादिव निर्गतं अपश्यमहमत्रैव भुवनं भास्करादिमत्।

When the sleep became lighter, I saw there itself a world with its sun etc, as if projected out of the heart.
It was covered by the turbulent waters of the ocean as it were.

तच्च क्षुब्धार्णवोत्थेन पूर्यमाणं महाम्भसा विमुक्ते नेव कल्पाभ्रैरभ्रंकषतरङ्गिणा

The entire space was covered by the huge floods of turbulent waters as at dissolution, and waves rose high
up touching the huge clouds of dissolution which were pouring down pestle-like showers.

प्रोह्यत्पर्वतपूरेण महावर्तविराविणा वहद्वनालीतृण्याढ्यैर्व्याप्तेनोन्मूलितागया।

Whirling waters rose high like the mountains, making great roaring noise.
Forests and grass lands were carried away by the winds filled with uprooted trees.

पूर्वमेवावदग्धायास्त्रिलोक्याः खण्डखण्डकैः पूर्णेन परितः प्रौढैः स्वपुराद्रिमहीमयैः।

Pieces of heavenly cities mountains and earths filled all over, with the tri-world already burnt off.

अहं तत्रैव पश्यामि यावत्कस्मिंश्चिदास्पदे कस्यांचित्पुरि कस्मिंश्चिद्गृहे वध्वा पुरे स्थितः।

When I kept seeing all this, then I saw myself at some country, at some city, at some house standing in front
of my wife.
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सदारः सह भृत्योऽहं सपुत्रः सहबान्धवः सहभाण्डोपस्करणः सगृहोऽपहृतोऽम्भसा।

I was carried away by the waters. along with the wife, servants, sons, relatives, objects and things, and the
house. (I knew myself as some Brahmin with wife and children. I knew the past events as real events of my
life. I had parents, servants, relatives, objects, everything as a part of the life I had lived there for all these
years. Now suddenly the floods had arrived from nowhere and destroying the entire world. I was stuck in the
Pralaya time as a Brahmin of that world.)

उह्यमानं क्षयाम्भोभिस्त गृहं तच्च पत्तनं

That city and that house were flowing off in the dissolution waters;
लङ्ग्यमानं द्रुमाकारैः पूर्यमाणं च वारिभिः
thrown across by waves rising high like trees, which covered everything;
बृहत्कलकलारावं जेतुमब्धिमिवोद्यतं
accompanied by loud noise, and as if trying to destroy the ocean itself;
अतिक्षुभितवास्तव्यमनपेक्षितपुत्रकं
all the houses were broken up and the sons who were taken away were beyond my care;
आवर्ततरलाढ्याभिर्वृत्तिभिर्व्यूढमाकु लं
whirlpools sucked away everything even as every one kept screaming;
साक्रन्दोरस्ताडनोत्कजनजम्बालभीषणं
it was terrifying with the pathetic scenes of people who were sinking inside huge mires, and were crying
aloud and beating their chests;
स्फु टत्कु ड्यत्रुटत्काष्टरटच्छङ्कु कृ तोद्रटं
there arose everywhere the horrifying sounds of shattering, breaking, crushing of bodies like wooden sticks;
(The Sanskrit letters used in this line present the sound effect of the objects getting crumbled to pieces.)
प्रपतच्छादनच्छत्रगवाक्षस्थाङ्गनामुखम्।
the faces of the women in the windows were falling along with the roof and walls.

इति यावत्क्षणं पश्यन्नहं तद्भावमागतः परिरोदिमि दीनात्मा तावत्तत्सकलं गृहं

चतुर्धा भित्तिभेदेन वृद्धबालाङनान्वितं जगाम शतधा वीच्यां शिलायामिव निर्झरः।
In a second, I was seeing all this and experiencing it too; and I cried aloud in that wretched state.
The entire house which was occupied by old people, children and women, broke on all the four sides and
shattered into hundreds of pieces in the waves, like a waterfall shattering on a rock.

[Here, the ascetic is explaining all this to the Vyaadha (hunter) sitting in front of him.
Though at the time of Svapna, he did not remember his original identity, now when he is talking to the
Vyaadha, he is recollecting and relating his thoughts to him.
The main purport of the story is to convey to the student the fact that - whether called by the name of Svapna
or by the name of Jaagrat - the experience is true in character to the mind which experiences it.
Both experiences of Svapna and Jaagrat are real when experiencing; but unreal in the state of true
knowledge.
In the Svapna, the ascetic was in the ignorant Jeeva state.
The moment the Svapna started, he was a Brahmin belonging to a world where dissolution was happening;
and he was caught in those flood waters. He felt himself drowning in the turbulent waters; he was gasping
for breath and struggling to escape the dashing waves.]

उह्यमानोऽहमभवं ततः प्रलयवारिणि त्यक्तसर्वकलत्रादिचित्तः प्राणपरायणः।

I was getting carried away in the dissolution waters.
I had removed the thoughts of the family from my mind, and was intent on saving my own life.
(Any man or woman will only struggle to save one’s own life; it is the natural quality of all the Jeevas.)
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क्षिप्तस्तरङ्गजालेन योजनाद्योजनव्रजे उह्यमानद्रुमशिखाज्वालान्तरितजर्जरः

काष्ठकु ड्यतटीपीठकटु संघट्टघट्टितः आर्वर्तनृत्यपातालतले गत्वोत्थितश्चिरात्
चलाचलागमापायवलद्गुलुगुलारवे जले बहुकल्लोले मग्नोन्मग्नः पुनः पुनः।
I was getting thrown by the high rising waves from ‘Yojana’ to ‘Yojana-span’ of distance.
I was getting scorched by the flames of burning trees carried away in the floods.
I was smashed hard by the wooden logs which were rolling along the banks and hitting each other.
I was caught in the dancing whirlpools; hit the nether world (carried by them) and came up again after a long
time. I drowned again and again in the tremulous turbulent roaring waters that surrounded me.

संघट्टभग्नशैलेन्द्रपङ्किले सलिले क्षणं पल्वले वारण इव मग्नः सत्पयसोद्दृतः।

यावदाश्वसिमि क्षिप्रं डिण्डीरे चाद्रिखण्डके तावदेत्य हतो वेगाद्वैरिणेवातिवारिणा।
I, like an elephant in the mire, sunk in the soil which had become slushy by the powdered mountains, but
was lifted away by the good waters that flowed there. When I breathed a little holding on to the piece of a
mountain caught in the foams, then the water rushed over like an enemy and hit at me.
(Waters are neither good or bad. It is the mind which colours these inert elements as good or bad; and
superimposes qualities on them.)

नानावलनकल्लोलजलजालयुषा तदा न तदस्ति न यद्दृष्टं दुःखं दुःखात्मना मया।

Caught in the varied currents of waters flowing all around, there was nothing left to be seen; nothing left to
suffer for the wretched me.
(I underwent extreme suffering caught in those waters. I had no idea that it was a Svapna. It was a real life-
experience. The mountains, waters, family, house, my life as a Brahmin, everything was extremely real and I
was struggling for breath in those waters at that moment. That is all I knew.
Suddenly, I remembered my original identity, and understood that I was seeing a Svapna of another Jeeva.)

एतस्मिन्नन्तरे तत्र तदा तत्तामसेक्षण यावज्जीवचिराभ्यासाद्विषादित्वात्सचेतसः

प्राक्तनं संस्मृतं रूपं स्वं समाधिमयं मया।
Meanwhile, Hey Dark eyed Vyaadha, because of the long practised habit of the Jeeva (of seeing a solid
world), as I kept on suffering like this in the mind, then I (suddenly) remembered my previous state of the
ascetic, where I was seated in the Samaadhi.

आ अहो नु जगत्यन्यरूपेऽहं तापसः स्थितः।

अहं कस्यचिदन्यस्य स्वप्नदृष्टिदिदृक्षया प्रविष्टोऽहमयं स्वप्ने पश्यामीमं भ्रमं त्विति।
“Ah! Aha! I am staying as a person of penance in another world. I am seeing this delusory state by entering a
Svapna state of another person, desiring to understand his Svapna state.”

[What was the Yogi’s experience now like, after remembering the original identity?
It was like a JeevanMukta’s experience of the world – ‘real as experience, but unreal through knowledge’;
like seeing waters of the mirage, yet knowing the waters as unreal.
The ascetic, who was struggling for breath in the flood waters, suddenly remembered that he was an ascetic
sitting in penance in another world. Of course the Yogi’s world also is a life-Svapna for that Jeeva; but that
was more real for him; and this was less real.
The realized ascetic knew that both worlds, his as a Yogi, and this as a Brahmin Jeeva caught in floods; both
were unreal.
The only difference was that the Yogi’s world was seen outside the Yogi’s body as it were; and Brahmin’s
world was inside the body of the disciple as it were. Even this difference of ‘inside’ and ‘outside’ was only
in the mind.
Once you know the unreality of the perceptions, the perceptions affect you no more!
The ascetic suddenly was out of floods, though still getting carried away by floods.]
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THE MAGIC OF KNOWLEDGE

वर्तमानदृढाभ्यासमिथ्याज्ञानमयात्मनि कल्लोलैरुह्यमानोऽपि ततोऽहं सुखितः स्थितः

इदं वारितयापश्यं प्रलयाब्धिविवर्तनाः उह्यमानाद्रिनगरग्रामोर्वीखण्डपादपाः
उह्यमानामराहीन्द्रनारीनरनभश्चराः उह्यमानमहारम्भलोकपालपुरालयाः।
After I remembered like this, I remained happy only; though getting carried away by the waters, as
perceived by the Jeeva (of the disciple) filled with delusion, and firmly established in the current state of the
dream (experiencing it as real).
(The disciple was experiencing the floods as real only; because of ignorance.)
That is why I saw - the ‘dissolution waters’ turbulently flooding everywhere, carrying off mountains cities,
villages, earth pieces and trees, carrying off the Amaras, Naagas, women, men, and sky-dwellers, carrying
off the mansions of the cities of Lokapaalas of great enterprises, - like the ‘waters of the mirage’ only!

अथाहमद्रिमिश्राम्बुक्ल्लोलाद्रिविघट्टनाः मुहुः पश्यञ्जगन्नाशमनन्तरमचिन्तयम्।

Then I again observed the broken mountains and the waters mixed with mountains as a single stretch of
slushy mess, where the ‘Jagat’ (of that Svapna) was getting destroyed; and thought like this.

[Now standing on the stable ground of his ascetic identity, the Sage is describing the Pralaya and
commenting about the scenes.
Fear no more tormented him. He was in no danger of getting killed by the dissolution.
With a calm unattached mind, he perceives a dissolution scene of another world and is philosophizing about
the transitory nature of all things, including the Devas of that world!
Even Trinities of any world may perish, in the dissolution waters of any world created by any Brahmaa, in
any Svapna disguised as Jaagrat, or any Jaagrat disguised as Svapna; but a realized person is just ‘Chit
watching its own glory’; and is not affected by any perception good or bad.]

DISSOLUTION SCENES THAT APPEAR BEAUTIFUL TO THE EYE OF A YOGI

[A realized person is outside of the ‘world-scene’ of the space/time box.

He is no more a suffering character inside a story created by the mind.
He watches the dream called life, fully awake to his own real identity.
He sees only the Reality of Brahman-state.
That is what happened to the ascetic also.

When he was getting carried away by the floods and screaming painfully, suddenly he woke up to his true
identity of the realized Yogi.
He was now Chit observing a dream.
He was neither the Jeeva of the student; nor the Jeeva of the Yogi.
He just watched the dissolution scene with amusement.
He saw the Devas and men and mountains perishing like ants caught in floods.
It was a pure perception of a pure mind without any Vaasanaa.

Why describe a ‘Svapna world-scene’?

The Yogi is narrating this incident to the Vyaadha.
Agni is narrated this conversation of Yogi and Vyaadha to Bhaasa.
This story is narrated by Bhaasa in the courtroom.
Vasishta himself starts explaining the story to Rama for a better understanding of truths.
This again is narrated in the form of poetry by Vaalmiki the great poet.
And here is beautiful description of dissolution given by the author.
Why waste time reading it when it is not about Brahman?
‘Why waste time hearing all that happened in a Svapna?’ Even Vyaadha asks the same question!

Is it not your life also a Svapna which you call by the name of Jaagrat?
Are you not awake to moment to moment experience of this world around you?
Are you not having a family, children, and property like the Brahmin in the Svapna?
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Your entire life is also a meaningless Svapna which you go through laboriously jumping from moment to
moment; or rather think that you are going through moment to moment! And you have the audacity to state
that the elaborate descriptions of stories in a great text like Vaasishtam is a waste!
To give you the knowledge of your own wasteful life only, a detailed description of the Jeeva’s Svapna state
is described here!
Already your life is getting wasted away in a meaningless experience called ‘life’; why not ‘waste’ it a little
more in reading about this Svapna-life, to understand the meaning of ‘meaninglessness’?

What is ‘life’?
Life is not divided into three states of Svapna, Sushupti and Jaagrat; but as ‘experience-state’ and ‘no-
experience state’ only.

You are awake in some experience; call it Jaagrat or call it Svapna; you again fall asleep; again wake up to
some other experience; again fall asleep. This alone is ‘Jeevatva’.
This sleep may sometimes be a death-sleep also!

The Ascetic recollects the scene of flood he witnessed; and describes it to Vyaadha from his realized-level of
Knowledge.]

EVEN SHIVA IS NOTHING BUT A GRASS PIECE

चित्रमेष त्रिनेत्रोऽपि जीर्णं तृणमिवार्णवे उह्यते हा हतविधेर्नाऽकार्यं नाम विद्यते।
It is indeed strange that even Shiva with his three eyes is getting carried away in the waters like a broken
piece of grass, in the ocean. Alas! There is nothing that is impossible for the cruel Creator.

BROKEN HOUSES LOOK LIKE LOTUSES

चतुर्धा भित्तिभेदेन प्रकटाशयतामहं पद्मानीव गृहाण्यप्सु दर्शयन्ति रवेः प्रभाः ।
The rays of the sun are shining over the houses broken into four parts which look beautiful like bloomed
lotuses in waters.

ARE THEY GIRLS, OR LOTUS LAKES WITH BEES?

चित्रं तरङ्गवलनासु समुल्लसन्ति गन्धर्वकिन्नरनरामरनागनार्यः
भूरिभ्रमैर्भ्रमरहारमिव हृदिन्यः पद्मिन्य एव सकलामलजङ्गमाख्याः।
It is strange that the women belonging to the class of Gandharvas, Kinnaras, Naras, Amaras and Naagas,
happily are sporting in the enveloping waters. These women are said to be the beings with taintless limbs.
They are having beautiful lotus like limbs (as eyes, face, hands, feet etc) and are caught in the whirlpools
rotating around them, and their bee-like eyes are moving fast in fear; they are like the non-moving beautiful
lakes filled with lotuses that are wearing the garland of rotating bees.

BROKEN MANSIONS OF DEVA-CLANS

विद्याधरीभुजलतावलितेन्दुकान्तकक्ष्याविभागमणिजालगवाक्षलक्ष्म्यः
देवासुरोरगमहागृहभित्तिभागाः सौवर्णनौगणवदम्बुभरे भ्रमन्ति।
The huge golden mansions of Devas, Asuras and Naagas are broken into many pieces.
They are floating in the floods like groups of golden ships.
(The Vidyaadharee women are still looking out at the floods from the windows, when the floods carried
away the broken houses. Shoulders of the pretty girls shine white like the moon-stone bars decorating the
windows.) The shoulder-creepers of the Vidyaadharee women are seen in the windows; and the windows
shine forth beautifully as if divided by the bars of lustrous moon-stones.

INDRA IS CRADLES BY THE WAVES

(Indra was resting in the swing after the union-act with his wife Shachi. His huge mansion is getting carried
away by the floods and swinging like a cradle in the high waves; Indra is enjoying that also; as he is unaware
of the floods!)
मत्तेभकु म्भपरिणाहिनि कुं कु माङ्के शच्याः पयोधरभरे रतिखेदखिन्नः
लग्नः सुखादिव करोति तरङ्गदोलाः संशीर्यमाणमणिगेहगतोऽत्र शक्रः।
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Indra is exhausted after the union with his wife Shachi, who is endowed with heaving breasts that are huge
like the head of the intoxicated elephant; and which are covered by vermilion designs.
Though stuck in the waves when inside the broken jewelled mansion, Indra is enjoying the swinging of the
waves (with his joy of union unbroken).

THE SMALLNESS OF THE WORLD IN FRONT OF NATURE’S FURY

हा वान्ति वारिवलनावलितान्तरिक्षमृक्षावधूतकु सुमप्रकरान्किरन्तः
वाताः पतद्विबुधमन्दिररत्नसानावुद्यानकोटरगता इव साक्षतेन।
Alas! The winds are lifting and throwing off the ascetics in the waters like flowers.
The waters cover the entire sky and look filled with stars as it were (because of these scattered ascetics
shining with the luster of penance.)
The golden air-vehicles of the Devas are thrown at the jewelled summit of Meru, as if the people in the
garden are scattering yellow rice for auspiciousness.

HUGE GOLDEN BALL OF WATER

यन्त्रोत्थहेमदृषदा सदृशाम्बुरूपं क्षुब्धाद्रिभीमजलवीचिशिखेरितं खे
व्यावर्तते दिवि दलावृतकर्णिकास्थध्यानैकनिष्टपरमेष्टिसरोजमेतत्।
This water-ball, which is at the edge of the giant wave of the turbulent ocean shines golden in colour.
It is like a huge golden stone thrown by the stone-throwing machine. (Why is it golden in colour?)
It has travelled in the sky towards BrahmaLoka, where Lord Brahmaa is seated on the ‘soft pollen that is
enveloped by the golden petals in the thousand petal lotus absorbed in contemplation’; hit that lotus and has
come back (tainted by the golden colour of the pollen.)

CLOUDS, LIGHTNING AND THUNDER

मेघा इवातिघनघुंघुमघोषभीमा वीचीचयाः कनकपत्तनविद्युतोऽमी
व्योम्नि भ्रमन्ति गजवाजिमृगेन्द्रनागवृक्षादिकाननमहीतलतुल्यदेहाः।
These huge high-rising waves are roaring aloud and are like the huge clouds with terrifying thunder sounds.
The golden cities carried by them, are flashing like the lightning-streaks. These wave-clouds wander in the
sky with forms like elephants, horses, lions, serpents, trees, forests, and earths (that are carried by them).

FLOODS ACT LIKE YAMA FOR YAMA ALSO

उह्यमानोदभूवीच्यामतसीकु सुमश्रियां यमोऽप्ययं यमेनेव वारिपूरेण नीयते।
The water-streams of the dissolution floods (like Yama), wear the dark beauty of Atasi flowers and are
taking away the dark Yama also like another Yama.

THE TERRIFYING ROAR OF THE FLOODS

एते ब्रुडन्ति सलिलेऽखिललोकपाला नागा नगैश्च नगरैः सह लक्षसंख्याः
लक्ष्म्याकरोदरगुहागतवारिपूरव्यावर्तनागुडगुडैरभिलक्ष्यपूराः।
All the Lokapaalas, Naagas, all the mountains, and cities numbering lakhs, are sinking inside these waters.
The terrifying nature of the floods are understood by the roaring noise (GudaGuda) they make (in self-
conceit as it were), when they come back after entering (and destroying) the treasure grounds in the caves in
the mountains (which are sunk underground).

FLOODS COVER ALL THE SKIES AND EARTHS

दुर्वारवारिवलनापरिपूरितेषु पातालभूतलनभस्थलदिक्तटेषु
मत्स्या इवेन्द्रयमयक्षसुरासुरौघाः सग्रामपत्तनविमाननगा भ्रमन्ति।
Flood-waters fill each and everything. Nothing is there that can block their movement.
(Even Devas are helplessly carried away by the floods.)
In the ends of all directions of Paataala, Bhootala and sky-region, hosts of gods like Indra, Yama and
Yakshas are floating like tiny fishes along with the villages, cities, air-vehicles and mountains.

FLOODS CARRY AWAY VISHNU ALSO

उह्यमानस्य कृ ष्णस्य तनुरेवाम्बुरूपिणी मातृजङ्घेव वत्सस्य कष्टं बन्धनतां गता।
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Vishnu (Krishna) is getting carried away by the waters which has become dark in colour (because of his dark
hue).(Is he carrying away the waters or the water carrying him off?)
The water Goddess (Dissolution Flood) is suffering like a mother cow, to whose thigh a calf (Vishnu) has
been tied (as while milking).

TRI-WORLD DENIZENS SCREAM IN TERROR

अन्योन्यमावलयतामहो बुडबुडारवः श्रूयते देवदैत्यानां स्वस्त्रीहलहलाकु लः।
The cries and screams (budabuda sound) of the women of Devas and Daityas are heard, alas, as they hold on
to each other with excited shouts.

कोलाहलाकु लपुरोत्तमवेगपातविक्षुब्धवारिपटलीवलिताम्बरासु
दिक्षु भ्रमज्जलदजालघनास्विवैष संलक्ष्यते जलमयः स्फु टकु ड्यबन्धः।
Devas and Daityas are screaming aloud , by getting trapped inside the violently falling excellent cities.
The skies covered by waters echo these screams, and are getting disturbed all over. It looks as if there is a
dam built across the waters with the array of rapidly moving huge dense clouds (of floating cities).

SUN GETS KICKED OFF LIKE A BALL

हा कष्टमेष तरसा पयसापनीत आवर्तवृत्तिपरिवर्तनया स्वधस्तात्।
Alas! This sun has been snatched away by the waters swiftly, from the bottom itself by rolling him off.

DEVAS ARE DISCARDING THEIR LIVES

एते कु बेरयमनारदवासवाद्याः प्राणान्पयोभ्रपटलैर्विधुरास्त्यजन्ति।
These Devas like Kubera, Yama, Naarada, Indra and others are discarding their lives unable to withstand the
pain of getting dashed by the line of clouds (floating cities).

NOTHING AFFECTS THE REALIZED YOGIS

प्राज्ञाः प्रशान्तजडदेहमिहोह्यमानं मानोञ्झिताः शवतयैव च तद्वहन्ति।
Those ‘Knowers of the Truth’ entertain no identity with the bodies.
(Their bodies died already when they discarded their identities.)
They hold on to the inert bodies carried by the waters as if they are already the dead bodies.
(A person who sees the entire world as a bundle of information only (Bodha) does not identify with the
information called the body and is not affected by its death-information also. He shines forth as the Sun
(Witness state) above, unaffected by the world-scenes.)

THE WORLDS OF TRINITIES DASH AND PERISH}

ब्रह्मेन्द्रविष्णुपुरखण्डकसंकटाम्बुसंघट्टनेन कटु कु ट्टनदृक्षु तेन।
The scene all around is filled with harsh sight of destruction because of the cities of Brahmaa, Indra and
Vishnu dashing against each other.

NO ONE IS THERE TO HELP THE DISTRESSED DAMSELS!

स्त्रीणां गणोऽर्धपरिपिष्ट इहैति कष्टं कस्त्रातुमेनमपरः कु जडं समर्थः।
न ह्यन्तकस्य दर्शनैरभिचर्व्यमाणा त्रातुं परस्परमियं जनता समर्था।
The crowds of women are undergoing great difficulties, getting crushed partly.
Who is capable of saving these helpless weak beings of the world?
These people who are getting chewed by the teeth of Death, have no capacity to save each other also!

FLOODS ARE IN A DESTRUCTION SPREE AND ARE TERRIFYING

पर्वत प्रतिघसर्पसर्पणाः संसरन्ति विपुला जलोच्चयाः
तेषु नाव इव देवपत्तनान्युन्नमय्य वपुराशु यान्त्यधः।
Hosts of high rising huge waves powder the mountains and slither like huge serpents. They lift up the cities
of Devas like ships; and then carry them to the bottom fully (thus sinking them deep inside.)
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WORLD NOW LOOKS LIKE A HUGE LAKE WITH LOTUSES

द्वीपाद्रीन्द्रसुरासुरोरगनरैर्नागाप्सरश्चारणैर्व्याप्तं वारिविलोलितैः सरसिजैरालूनमूलैरिव
एकाम्भोधिसरः स्थितं त्रिभुवनं कालेन निर्मूलितं कष्टं ते क्व गता महद्भिर्विभवा देवा जगन्नायकाः।
The Tri-world destroyed by ‘Kaala’ looks like one ‘huge ocean-lake’.
Floating pieces of islands and mountains along with the Suras, Asuras, Uragas, Naras, Naagas, Apsaraas, and
Chaaranas, fill it like uprooted lotuses cradled in waters.
Alas! Where have all the Devas, the rulers of the Jagat with such powers vanished off into?!

[Each mind-world has its own imagined forms of Trinities and other world denizens; which belong to that
mind only. Real Devas are beyond any human contact, and are not approachable for the dream-world beings
with mind-made identities and life-stories.
The Devas who were destroyed here are the mind-construed images only (like the ‘second Leelaa’ of King
Padma’s next life), and are not the real Devas who exist in another dimension.
If you do not have the ideas related to Puraanas and Deva-stories, then you will experience something else as
the scene of destruction. Where is the limit for the stories concocted by the foolish mind?

Now the question that rises to the student’s mind who laboriously went through the dissolution scenes
(which according to the student has no place in a Brahman-text) is -
‘Why did not the Yogi get out of this Svapna, if he knew that it was all unreal?’
Then Why does not any one on this earth existence try to get out of this unreal Svapna also?]
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

CHAPTER NINETY
(STORY OF VIPASHCIT-16)
[DIALOGUE BETWEEN THE MUNI AND VYAADHA -4]
[DISSOLUTION-SCENES]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

व्याध उवाच
Vyaadha spoke

भगवंस्तादृशस्तां तामवस्थां च कथं गतः कथं ध्यानप्रयोगेण तदा नोपशमं गतः।

Bhagavan! How did you (a person of Knowledge) get caught in such a situation?
Why did not you get rid of it through the ‘Dhyaana’ (Yogic) practice?
(You have the power to foresee all the events of all time-phases!)

मुनिरुवाच
Muni spoke

कल्पान्तेषु विनश्यन्ति नाशैर्नानात्मभिः जगन्ति भ्रान्तिरूपाणि नभस्याभासरूपिभिः।

कदाचित्क्रमशो नाशः कल्पान्ते संप्रवर्तते अशङ्कितं कदाचिद्रागेकधादिविकारतः।
At the end of a Kalpa, all beings perish; for they are just illusory appearances and superimposition placed on
emptiness. Sometimes the destruction happens in a methodical way; sometimes it happens suddenly turning
all the seven oceans into one single stretch of water.

WHAT CANNOT HAPPEN IN A SVAPNA?

[Any world that is conceived as created has to end at some time.

The term ‘beginning’ cannot be separated from the term ‘end’.

If you believe that the world was produced in the beginning, you have to see its end also.
If you believe that you are the body which took birth, then you have to die also as a body.

Every concept is a superimposed falsehood on the sheer emptiness of Bodha. Maybe the Jeeva whom the
Yogi entered was thinking about dissolution; and the Svapna unfolded as a dissolution scene.

Sometimes the destruction of the world happens slowly as seen in the destruction dance of Kaali and Rudra.
Vasishta wanted to see it like that; and it happened like that for him.
Here, in this story, the Jeeva of the student had no such methodical knowledge and was forced to see only
the sudden destruction of his world in the Svapna-state.
Even before the Devas could approach Brahmaa for help, everything was destroyed instantly.

Countless worlds! Countless Brahmaas! Countless Dissolution scenes!

Countless Svapna states of Vaasanaa-filled minds!
Creation presupposes destruction also, and Kaala is an unavoidable part of this Avidyaa-play! And Kaala the
All-consumer swallows it off whichever world it is!

‘What cannot happen in a Svapna?’]

तदा द्रागित्येव यदा विकृ तं वारि तत्तथा तेन यावत्सरन्त्याद्यं तावन्नीता जलैः सुराः।
अन्यच्च विपिनाधीश कालः सर्वंकषोह्ययं यत्र काले ततस्तस्मिंस्त्ववश्यंभावि तत्तथा।
The waters started flooding suddenly; and even as the Devas were preparing to approach Brahmaa for help,
they were carried away by the floods (in that Svapna). Moreover, hey Forest-ruler, ‘Kaala’ destroys all.
Whatever has to happen in a particular time, will happen in that manner only.

बलं बुद्धिश्च तेजश्च क्षयकाल उपस्थिते विपर्यस्यति सर्वत्र सर्वथा महतामपि।

When the destruction time arrives, then the strength, intelligence, power – all these become weakened, at all
places, in all manners, even for the great ones.
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अन्यच्च विपिनाधीश मयैतत्तव वर्णितं स्वप्नदृष्टं किल स्वप्ने किं न संभवतीह कम्।
Moreover, Hey Forest-ruler,what I related to you was perceived in a Svapna only.
What cannot occur in a dream for anyone?
व्याध उवाच
Vyaadha spoke

WHY DESCRIBE THE UNREAL WORLD OF SVAPNA IN SUCH DETAIL?

असदेतद्यदि विभो स्वप्नसंभ्रममात्रकं कथितेन तदैतेन कोऽर्थः कल्याणकोविद।
Hey Master of Auspiciousness! Lord! If all this is unreal and just a scene perceived in a Svapna, what
purpose is there in relating all this?
मुनिरुवाच
Muni spoke
IS THE QUESTIONER’S WORLD REAL THEN?
(If what I describe in detail bores you or you think that it is all unreal and need not be described, then why
are you still clinging on to your unreal world (another Svapna experienced by you), and worried about every
tiny object there? Is not your mind watching your Svapna in detail?
Why then do you not wake up from it? Or stop thinking about it in detail?)

त्वद्भोधनात्मकं कार्यं महदस्त्यत्र बुद्धिमन् एतद्भ्रमात्मकं वेत्ति भवान्सत्यं तु मे शृणु।

This is for your better understanding only, leading to a greater welfare (Moksha).
Hey Intelligent one! So you think what I described to be an illusory scene!
(What about the world you are in?) Now listen to this truth which I explain!

[We are again back to the story where the Brahmin was carried away by the floods, in the Svapna state of the
student Jeeva, as experienced by the ascetic also.
The ascetic is now again in the Svapna state as the ignorant Jeeva, willingly.]

अनन्तरमहं तस्मिन्मत्तैकार्णवरंहसि जन्तोरोजः स्थितः स्वप्ने भ्रान्तं भ्रान्तो व्यलोकयम्।

यावत्सकलं वारि क्वापि निर्गन्तुमुद्यतं विक्षुब्धवज्रवित्रस्तसपक्षाद्रीन्द्रवृन्दवत्।
Later, I was who was staying in the Ojas (luster element) of another person, saw the illusory scene of mad
floods (in the above described manner.) I was deluded for long in that experience of the Svapna till that time,
when all the waters started to sink off, like the hosts of mountains settling down when their wings were cut
off by Indra’s 'Vajra (thunderbolt) weapon'.

लब्धवानुह्यमानोऽहं कं चिद्दैववशात्तटं अवसं तमवष्टभ्य शिखरप्रान्तसन्निभम्।

अथ क्षणेन सलिलं तदशेषेण निर्ययौ ।
I who was carried away by the waters, found some stable shore by the divine grace (god fortune). I stayed
there holding on to that rock portion which was in some summit region of the mountain. In a moment, all the
waters moved away.

THE SCENE AFTER THE WATERS RECEDED AWAY

वीच्यग्रस्फु टिताकारैर्देवैस्तारकिताम्बरं तारागणैश्च पातालगतैर्मणिमयोदरं

The water surface was like the sky with the stars of Devas showing at the edge of the waves; its belly was
filled with the precious stones as it were by the star-crowds that had fallen into the netherworld;
(The shining bodies of Devas were seen on the edges of receding waves. They shone like the lustrous stars
in a huge sky made of waters. The original stars were now at the bottom of the ocean and shining there like
precious stones.)
आवर्तेषु परावृत्तैः स्फारमद्रिजरत्तृणैः
whirlpools had retreated; mountains appeared as if they were the dried up grass-lands;
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हेमद्वीपोपमैर्व्याप्तं गीर्वाणपुरमन्दिरैः
houses of the heaven were all over it, giving the look of the golden islands floating in water;
भ्रमत्सुराङ्गनालीननलिनीजालमालितं
floating Apsaraas were like crowds of lotuses woven as a garland adorning the waters;
मध्योह्यमानकल्पाभ्रनीलशैवालजालकं
it was looking like a stretch of mossy land, because of the dark Kalpa clouds;
विद्युद्गोरोचनाम्भोदनीलनीरजनिर्भरं
it was filled with the lotuses of dark hue namely the clouds shining with the pollen of lightning;
स्फु रत्सीकरनीहारमेघाद्रिकृ तदिक्तटं
directions were filled by the cloud-mountains with the misty sprays falling out of them (like waterfalls;)
उल्लोलद्वीचिसंदिग्धवहत्कल्पद्रुमव्रजम्।
hosts of Kalpa trees were caught amidst the dangling waves.

THE HUGE HOLLOW PIT DRAINED OF ALL THE WATERS

अथैकार्णवखातोऽसावभवच्छु ष्ककोटरः
After the waters of the single ocean had drained away, there was a huge dried up ditch left back;
क्वचिद्गलितसह्याद्रि क्वचित्संशीकमन्दरः
somewhere the Sahyaadri had melted away;
somewhere Mandara was hardly the Mandara anymore (it was beyond recognition);
क्वचित्कङ्कनिमग्नेन्दुयमवासवतक्षकः
somewhere Indu, Yama, Indra and Takshaka were buried inside a heap of broken bones;
क्वचित्पङ्कनिमग्नाधःशाखकल्पद्रुमोत्करः
somewhere inside the slushy soil, the giant Kalpa trees had sunk down facing downwards with their branches
filled with clusters of blossoms;
क्वचित्कमलवत्कीर्णलोकपालशिरःकरः
somewhere the heads of Lokapaalas were made to float like lotuses;
क्वचित्पङ्कजविश्रान्तरुधिरहृदपाटलः
somewhere it was like a lake with red waters made of blood, where the heads rested like lotuses;
क्वचिदाकण्ठनिर्मग्नक्वणद्विद्याधरीगणः
somewhere the Vidyaadharee women who were buried till their necks, were humming softly (n fear);
क्वचित्स्वप्नमृतेभाभयाम्योग्रमहिषावृतः
somewhere Yama's fierce buffaloes were roaming about like dead elephants (spirits), as if in a Svapna;
क्वचित्सन्नमहाकायगरुडामरपर्वतः
somewhere the huge mountain of Devas (Meru) which was huge like the body of Garuda had sunk down into
the waters.
क्वचित्मत्तमहासेतुर्यमदण्डेन भूजुषा
somewhere an unruly dam was created as it were by the Yama’s huge staff which had fallen on the ground;
क्वचित्प्रमृतवैरिञ्चहंससस्मितपङ्कभूः
somewhere the moist soil was smiling white with the dead carcass of Brahmaa’s white-hued swan;
क्वचित्पङ्कविनिर्मग्नदेहार्धामरवारणः।
somewhere Indra's elephant lay buried in the mire with its half body still protruding above the soil.

[Actually, in the ‘Knowledge-vision of a Jnaani’, the entire Creation looks like this only; as if each and
everyone from the worm to a Brahmaa are carried away by the floods of experience only, as the waters.
However, an ignorant person who is firmly identified with a form, and who believes in the forms alone as
real and solid (even of his deities), sees the destruction of all forms as at the end of a Kalpa and suffers.]
 6

WHAT WAS MY FATE WHEN CAUGHT IS SUCH FLOODS?

एतस्मिन्नन्तरे तत्र सानुं प्राप्याश्रमे श्रमात्विश्रान्तोऽस्मि तदा तेन भृशं निद्राजगाम माम्।
ततः सुषुप्तिनिद्रान्तस्तया वासनयान्वितः तं तादृगेव कल्पान्तमपश्यं स्वौजसि स्थितः।
Meanwhile, I somehow was able to hold on to the summit region of the mountain.
I slowly made my way to some hermitage there and rested awhile; with faint (sleep) overcoming me.
When I was in such a deep slumber and was established in my own Ojas region (inside that other Jeeva-
entity), I saw the same dissolution scene, because of the previous Vaasanaa still dominating the mind.

[The Yogi connected to his disciple’s Svapna state suffered through a dissolution experience; found a
summit; walked up to a hermitage there and slept off. Again in that sleep state inside a Svapna state, he had a
dream; and again suffered the dissolution experience; found a summit; walked up to a hermitage and slept
off.
If the Vaasanaa had not lightened, he would be witnessing the dissolution scene again and again as a dream
inside a dream inside a dream, till the disciple would wake up in the original world of Yogi’s Aashram.
There is no guarantee also that the original world of Yogi’s Aashram is not again a Svapna state of some one
who is sleeping in another world. That another world might also be a Svapna of another person in another
world! So it can go on backwards or forwards as various fields of Vaasanaa experience!
Who is real or not real? Which world is real? Which world is unreal? Who is who?
You as a Saadhak are in which dream-world inside a dream-world? Analyze!]

दृष्ट्वा तद्द्विगुणं दुःखं चिरेणात्राहमाकु लः प्रबुद्धो दृष्टवान्सानुं तमेवास्य हृदि स्थितम्।

Experiencing doubled difficulties (as two Jeeva experiences) I suffered for long.
When I woke up, I saw the same summit which was in ‘his heart-space’.
(Where was the flood of destruction? Inside the mind of that sleeping person!
A summit which he held on to was also produced by his mind only!
Like when you are suffering from an illness, a doctor also gets produced as a co-existing factor!)

A NEW LIFE IN A NEW WORLD STARTS AS IF REBORN

अथ तत्र द्वीतीयेऽह्नि भास्करोदयसुन्दरं सलोकाकाशभूशैलं भुवनं दृष्टवानहम्।

द्यौः क्षमा वायुराकाशं पर्वताः सरितो दिशः इति मे चेतसो जातं पत्रादि विटपादिव।
On the second day (in the dream within the dream), I saw a beautiful earth lighted up with all its hills and
skies, at the rise of the sun. The space above, ground below, Vaayu, Aakaasha, mountains, rivers, directions,
all these appeared in my mind like the leaves on a branch (natural and real).

[Now the Yogi who was united with the mind-experience of his disciple, got up in a new world where it was
a normal world with people and their affairs.
He had forgotten all the previous dreams; and also his original identity.
He was just sixteen years old in that dream instantly and went about his life as if he was there from his birth.
He had parents there; relatives there; a house where he lived and everything that made a world.
He lived there every day as a Brahmin with his routine life for hundred years.
Of course it was a dream he was having as a person who was caught in the dissolution and who was resting
in the hermitage, a second time; and it was the dream of the disciple who was sleeping after a heavy meal in
the Yogi’s Aashram; and only a few minutes had passed there for him while he was asleep like this
(dreaming the passage of hundred years) where he was living another life in emptiness.
The other people, his friends out there in the original Aashram were going on about their regular duties.
They never knew that their friend who was sleeping was living as a Brahmin somewhere in some world
made of emptiness only!
Their Guru (Yogi) was sitting in the Samaadhi state, with his Praana joined to the disciple’s sleeping mind;
and was experiencing the same Brahmin-life like his disciple’s; and hundred years passed for him in his
dream within a dream.]
 7

ततस्तस्मिंस्तथा दृष्टे भूतले तैः पदार्थकैः व्यवहारं प्रवृत्तोऽहं किं चिद्विस्मृतधीरितः।

जातस्य मेऽद्य वर्षाणि षोडशैष पिता मम इयं मातास्पदं चेदमिति मे प्रतिमोदभूत्।
अपश्यं ग्रामकं कं चित्कं चिच्च ब्राह्मणाश्रमं किं चिद्गेहं कश्चित्बन्धुः कं स्मिन्श्चिदाश्रमे।
Having forgotten the previous occasions, I started to move along the objects in that world that was seen like
that, (as if I belonged to that world only).
I thought that I was of sixteen years old, was born to a father and a mother, and lived in their house; and all
these images appeared around me. (Everything was already there as ready-made.) I saw some village, some
colony of Brahmins, some house, some relatives and friends in that colony of Brahmins.

अथ मे तिष्टतः सार्धं बन्धुभिर्ग्राममन्दिरे अहोरात्रेषु गच्छत्सु जाग्रदादींस्तदेव सत्

ततः कालवशात्तत्र प्राक्तनी बोधधीर्मम विस्मृता तादृशाभ्यासादहो तस्येव मत्स्यता।
When I was staying in that hermitage along with my relatives in a house in the village, experiencing day and
nights and the reality of the Jaagrat, then, in course of time, the memory of my previous existence was
completely forgotten. Absorbed fully into the life experienced there, I had become a fish belonging (trapped)
there.

इत्यहं ग्रामवास्तव्यः संपन्नो ब्राह्मणस्तदा

In this manner, I lived in that village, as a Brahmin born there!
देहमात्रकबद्धास्थो दूरीकृ तविवेकभूः
I had attachment to the body only. My discriminating power had been pushed afar.
शरीरमात्रात्मवपुर्दारमात्रानुरञ्जितः
Body alone was the Self I adored. I felt happy with my wife and family only.
वासनामात्रसारात्मा धनमात्रैकतत्परः
Vaasanaas were my only essence. I was intent on acquiring wealth alone.
जीर्णगोमात्रकधनः संरोपितलतावृतिः
I had property in the form of some old cows. I had some creepers growing in my backyard.
संचिताग्न्यवनिप्राणिरुपार्जितकमण्डलुः
I had collected the habit of performing ‘Fire rites’; was hoarding lands; was collecting animals (like bulls
and cows and buffaloes). I owned a Kamandalu.
चलवृक्षकबद्धास्थो लोकाचाररतः सदा
I was attached to trees which had short life. I was completely one with the affairs of the world that was there.
गृहपार्श्वगतानीलशाद्वलस्थलिकास्थितिः
I was rooted in the green grass-lands next to my house.
शाकशाकायतारामरचनानीतवासरः
I spent my days building shelters by tying branches to one another.
सरिद्वननदीतीर्थसरसि स्नानतत्परः
I was absorbed in performing the bathing rite in rivers, forest streams, and the pools in the sacred places.
गोमयान्नजलाम्ब्वग्निकाष्टेष्टा कष्टसंचयी
I gathered through hard work, cow dung, food and water, the water for daily usage, the fire, wooden sticks
and bricks.
इदं कार्यं इदं नेति पाशाभ्यां विवशीकृ तः
I was always anxious being fettered to the ropes of ‘this is to be done’ and ‘this is not to be done’.
इति मे जीवतस्तत्र सम्वत्सरशतं गतम्।
As I kept living in this manner, hundred years passed for me (as it passes for any ignorant man who lives a
routine-life in any world of any sort).
 8

CONTACT OF A KNOWER

एकदाभ्यागतो दूरात्तापसोऽतिथिरात्मवान्पूजितोऽसौ विशश्राम मद्गृहे स्नानपूर्वकम्।

भुक्तवाञ्छयने स्थित्वा रात्रौ वर्णितवान्कथां नानादिग्देशशैलोर्वीव्यवहारमनोहरे।
Once, an ascetic-guest visited me from a far off land. Worshipped by me, he rested at my house after bathing
in the proper manner. After eating food, when lying on the bed at night, he told me amusing facts about
various lands filled with hills, and which had varied types of customs and conduct.

कथाप्रसङ्गे कस्मिंश्चिन्नानाविधरसाश्रये सर्वं चिन्मात्रमेवेदमनन्तमविकारि च

जगत्तयेव कचति यथास्थितमपि स्थितम्।इत्यहं बोधितस्तेन बोधैकघनतां गतः
स्मृतवांस्तमशेषेण वृत्तान्तं धारणावशात्स्मृतवानात्मवृत्तान्तं यस्याहमुदरे स्थितः।
During those talks which were about various experiences he had, he instructed me that -
‘All these varied perceptions were ChinMaatram alone which was endless and changeless; and ‘That’ alone
shines like this Jagat, even as it stays in its own nature.’
I immediately was densely filled with the true knowledge.
I remembered instantly the entire events of my life in a few minutes of meditation.
I remembered immediately my own original life, in which this experience (the life as a Brahmin) was
happening midway.

[Since the Yogi’s mind was conjoint with the disciple’s mind, he got enlightenment even in the dream within
the dream. His mind created a guest who enlightened him with his instructions. The Yogi remembered that
he was the Yogi and not the Brahmin.
While his disciple was still dreaming as that Brahmin, the Yogi decided to come out of that world which was
real and solid all around him.
He believed that the world would be the form of a Viraat; and decided to get out of that Viraat-form of the
world by just crossing it over through contemplation.
It was a Svapna-world; and he had entered it through the Praana of another person; so he could not find the
Viraat-form.
He had to use the same path which he had used to enter the Jeeva-ness of another person.
Therefore, instead of trying to get out of it bodily, he sat there in the house of the Brahmin, as a Brahmin and
entered the Samaadhi state.
He withdrew himself to the original Ojas-state through the Praana; and found himself outside of all the
dreams; and woke up as the Yogi in the Samaadhi-state in his own Aashram.]

तं विराड्रूपमाशङ्क्य तस्मानिर्गन्तुमुद्यतः तदास्यं निर्गमद्वारमथ जानामि नो यदा

विस्तीर्णे भुवने यस्मिन्भूम्यब्ध्यद्रिसरिद्वृते।तदा तमत्यजन्नेव देशं बन्धुजनावृतं
तस्य प्राणं प्रविष्टोऽहं निर्गन्तुं पवनं बहिः।
Thinking that it may be the form of Viraat, I tried to get out of it. When I could not find the out-going door
in that wide-spread world with its lands, seas, hills and rivers, then, without moving away from the place
where my relatives (as a Brahmin) were there, I entered his Praana, in order to move out of there. (Then the
Brahmin sat in the lotus posture and practised the Praana-Dhaarana and entered the Praana of the disciple.)

इहस्थस्य विराजोऽस्य बाह्यमाभ्यन्तरं तथा अन्यजं सर्वमीक्षेऽहममिति निर्णीय तादृशं

धारणां संविदा बद्ध्वा प्रदेशं स्वं तमत्यजं तत्प्राणैः सह निर्यात आमोदः कु सुमादिव।
I discarded the Viraat of this place, outside and inside. With a determined feeling that I will have to
understand the truth of everything, I practised the Dhaarana suited for that, and left that place.
I came out of that world through the Praana winds, like the fragrance from the flower.

पवनस्कन्धमासाद्य प्राप्य तन्मुखकोटरं बहिर्वातरथेनाहं निर्गतो दृष्टवान्पुरः

यावत्तथैव मद्देहो बद्धपद्मासनः स्थितः क्वापि मुन्याश्रमः शिष्यैः पालितो गिरिकन्दरे।
 9

I reached the Praana-branch (PavanaSkandha); reached the hollow of his mouth; and came out riding the
chariot of his exhaled breath.
Then I saw in front of me my own body seated in the lotus posture; at some hermitage of a Sage inside a
cave of a mountain, where many students lived and were taken care of.
Those disciples were in front of me engaged in the work of protecting my body.

पुरो मे तिष्टतां तेषां मत्संरक्षणकर्मणां मुहूर्तमात्रं च गतः कालश्चान्ते निवासिनां

हृदयं संप्रविष्टोऽसौ यस्याहं स पुमानपि पृष्टेनोत्सवलब्धेन शेते तृप्तोऽन्धसा सुखम्।
Only a few minutes had passed (in that world). That man whose heart I had entered (disciple) had eaten a
heavy meal in some festival (of the village), and was sleeping happily still.

[Awed by his amazing experiences of the Svapna states of another Jeeva, the Yogi decided to enter once
again the Praana of that other person, in order to peep into that Svapna world where he had lived for hundred
years a Brahmin.]

तदाश्चर्यं मया दृष्ट्वा नोक्तं किं च न कस्यचित्पुनस्तस्यैव हृदयं प्रविष्टः कौतुकादहम्।

After witnessing such an amazing event, I was not able to speak out any word at all. I entered his heart again,
out of curiosity.

[After a life of hundred years as a Brahmin in another world, he found himself as the Yogi, a realized
Knower in some other world.
What happened to all those relatives, properties, wife, and children of that world?
Where had they all vanished off?
The Yogi felt curious; and again entered the disciple’s heart-centre through his Praana.]

प्राप्तोऽस्म्योजःप्रदेशं तं तस्य तस्मिन्हृदन्तरे अवेक्षितुं स्वबन्धूंस्तान्व्याप्तो वासनया तया

यावत्तत्र युगस्यान्तः संप्रवृत्तोऽतिदारुणः भुवनं तद्विपर्यासमागतं सह संस्थया।
I reached the Ojas-region in his heart, feeling desirous of seeing my relatives (of Brahmin’s life) since I was
moved by such a Vaasanaa (produced by such a prolonged life as a Brahmin.)
But that Yuga had ended in a disastrous way and everything had completely changed.

[Wanting to see his relatives of the Brahmin-life, he entered that world which was in the Svapna of his
disciple. Only a few minutes had passed after he had woken from his Samaadhi-state. The life of the
Brahmin should be still there as he had left before. He must wake up there as a Brahmin seated in Samaadhi;
so he thought! To his surprise, that ‘Time-phase’ where the Brahmin had lived had vanished completely.
Another world with different people and different objects was there instead.]

अन्य एवाचलास्तत्र वसुधान्या च संस्थिता अन्य एव ककु ब्भेदस्तथान्या भुवनस्थितिः।

ते बन्धवः स च ग्रामः स भूभागः स दिक्तटः न जाने क्व गतं सर्वं व्यूह्य नीतमिवानिलैः।
Mountain was different; and the land also was completely different.
Directions were different; and the ways of the world were different.
I did not know where all those relatives, that very village, that land-region, that part of the direction; had all
vanished off, like getting carried entirely away by the winds!

तदा पश्यामि भुवनं यावदन्यदवस्थितं अपूर्वसन्निवेशं तज्जगदन्यदिवोदितम्।

I saw that the world was completely different. It was never seen before like that.
It was as if another world had appeared there.
(The disciple must have had a strong Vaasanaa for seeing the dissolution of worlds.
Now the dissolution was occurring through fire.)

तपन्ति द्वाशादित्याः प्रज्वलन्ति दिशो दश शीताश्यानाम्बुवच्छै लाः प्रवृत्ता गलितुं बलात्।

अद्रावद्रौ दिशिदिशि ज्वलन्ति वनपङ्क्तयः दग्धाः स्मृतिपदं याताः समस्ताः रत्नभूतयः।
 10

Twelve suns were burning. Ten directions were on fire. Mountains were forcibly melting off like frozen
blocks of ice. Rows of forests were burning off in each and every mountain and in each and every direction.

सर्व एवाब्धयः शुष्का महावाताः पुरःस्थिताः अङ्गारराशितां यातं भूमण्डलमशेषतः।

All the wealth and riches were burnt off and were just memories only.
All the oceans had dried up. Storms were blowing high. The entire world was now a heap of embers.

पातालतो भूतलोऽथ दिग्भ्यो ज्वाला विनिर्गन्तुमनुप्रवृत्ताः।

सन्ध्याभ्रवच्चाशु बभूव विश्वं ज्वालामयं मण्डलमेकमेव।
Flames rose high from Paataala, Bhootala and directions. The world quickly became like an evening cloud,
filled with red flames and was like one huge burning sphere.

ज्वालामये सद्मनि हेमपद्मकोशे भ्रमद्भृङ्ग इव प्रविष्टः।

ततोऽहमाराच्छलभक्रमेण न चाप्तवान्दाहविकारदुःखम्।
Like a wandering bee entering the central hollow of the golden lotus, I entered that flaming house.
I did not feel any instant pain from the burning of my body though I had entered it like a moth (since I was
looking at it from my Knowledge-state only).

ज्वालामये साधु महाम्बुवाहे भ्रमाम्यहं विद्युदिवानिलात्मा

ज्वालापरिस्पन्दविलोलवर्ष्मा स्थलाब्जखण्डभ्रमरोपमश्रीः।
O Good one! In that cloud made of flames, I of the form of wind only, moved like a lightning.
With my body quivering in the movement of the flames, I was like a bee hovering inside the land lotus.

तत्र दम्दह्यमानोऽपि नाभवं दुःखभागहं स्वप्ने स्वप्नोऽयमित्येष जानन्नग्नावपि च्युतः

ज्वालाजालनवोड्डीतिमण्डलैरखिलैर्नभः अलातचक्रवच्चारु के वलं भ्रान्तवानहम्।
Though getting burnt in the flames, I did not feel any pain.
Knowing that it was a dream, while experiencing the dream, I was removed of the burning fire also.
The entire sky was filled with the circles of high-rising net-work of flames.
I moved there happily like a fire torch.

तं दवाग्निमहं यावत्तत्त्ववित्त्यादखिन्नधीः विचारयाम्यखिन्नात्मा मारुतस्तावदाययौ।

सीत्कारमतिगम्भीरं दधन्मेघरवोपमं जगत्पदार्थैरावृत्तैरुह्यमानैः परावृतः।
When, I without an anxious mind, started analyzing the truth of that conflagration through my knowledge,
then a great wind blew. It was buzzing aloud, making a noise like thundering cloud; it was filled with all the
burnt objects and ashes which it carried;
बृहद्भिर्घुंघुमावेगैर्वने द्विगुणिताम्बुदः सूर्यैरावृत्तिभिर्व्यूढैर्विमिश्रालातचक्रकः
with its terrifying humming sound it had doubled the size of the cloud.
with the rolling suns getting carried away, it was like the floating flames mixed off in a haphazard manner;
ज्वालासन्ध्याभ्रनिवहैर्बृहदग्निनदीशतः शैलद्विगुणभूखण्डदानवामरपत्तनः
hundreds of huge fire-rivers flowed, along with the evening clouds of flames;
the cities of Amaras and Daanavas were like mud lumps double the size of mountains inside them;
भूतैर्द्विगुणपात्रौघो भ्रान्तैरम्बरकु क्षिषु
the hosts of beings who filled the hollows of the skies while getting carried away, made these rivers double
in size;
दग्धादग्धाभिरप्यर्धदग्धाभिरितरेतरं पतन्तीभिः सुरस्त्रीभिर्द्विगुणाग्निशिखालवः
burnt and not burnt, and half burnt, the heavenly damsels were falling here and there, and because of that, the
drops falling from the flame clouds became doubled.
पतदङ्गारधारौघकणसीकरदन्तुरः
embers were falling like rains and were spiky with their spray of sparks;
 11

अलातविद्युतो धुन्वन्पूताङ्गारोग्रमण्डलीः धूमान्धकारैः स्थगयन्म्लानमूर्ध्वदिशोमुखम्।

the faces of direction were clouded and covered by the darkness of smoke, with the flashing flame-heads and
the ash covered embers falling like the fire balls, as if shaken violently.

भुमेर्व्योम्नो दिङ्मुखेभ्यः समन्ताज्ज्वालासंध्यावारिदा निर्गतास्ते

यैस्तैर्ज्वालाशैलसंपिण्डमात्रं सव्योमौकाः संस्थिता सप्तलोकी।
All the red clouds of flames moved away from the ground and the sky regions.
The seven worlds with their skies containing celestial beings were now just lumps left back by the flames.

‘SHIVA-TAANDAVA’ OF THE STORM-WINDS

[Dissolution-storms are described as having the form of Shiva dancing his violent dance of destruction.
Fire sparks filled the top portion of the world like the flying brown matted locks of Shiva.
Huge heaps of ashes rose up and filled the winds, as if Shiva’s violent dance steps hit the ground making the
ashes rise up to cover his body.
The middle portion of the world was filled with high rising flames; as if it was the yellow garment covering
Shiva’s middle.]

क्वापि प्रोत्फालकीर्णानलकणकपिलप्रोल्लसन्मूर्धजालिः
क्वापि प्रोड्डीनकु ड्यःकटु रटनपटु र्भस्मसंपिण्डपाण्डुः
क्वापि ज्वालापटालीं परिदधदभितः संपतन्तीं गृहीतां
रौद्रः कर्तुं प्रवृत्तो हर इव स तदा मारुतो नृत्यलीलाः।
Then the Marut (Wind deity) started his dance performance like Hara who wanted to exhibit his fierceness;
the top portions were like the yellow matted locks because of the scattered fire sparks rising up; the entire
body of the wind was covered by a thick layer of ashes which rose up high, by Shiva’s feet violently hitting
the ground as it were; the screen of flames falling all around at the middle portion was held by the winds like
a cloth as it were.

THE YOGI DECIDES TO RETURN TO HIS ORIGINAL WORLD

वर्तमाने तदा तस्मिन्कष्टे सम्भ्रान्तसम्भ्रमे उह्यमानोऽहमत्यन्तं खेदमभ्यागतोऽभवम्।

अचिन्तयं तत्स्वप्नोऽयं परस्य हृदये मम तदतः परिनिर्वामि दुःखं पश्यामि किं मुधा।
When experiencing that difficult situation, and trapped in there and wandering about, I became filled with
distress. Then I thought that, my experience was a Svapna in another one's heart; and decided to get out of it
rather than suffering meaninglessly like that.

[Why see this dream wastefully, thought the ascetic and decided to get out of there; similar to a man
developing dispassion towards the world-perception and trying to get out of it.]
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

CHAPTER NINETY ONE

(STORY OF VIPASHCIT-17)
[DIALOGUE BETWEEN THE MUNI AND VYAADHA -5]
[WORLD IS JUST AN INSTANT EXPERIENCE AT EVERY SECOND]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

व्याध उवाच
Vyaadha spoke

किं स्वित्स्यात्स्वप्न इत्येव किल संदेहशान्तये प्रविष्टो हृदयं तस्य किं तं निर्णीतवानसि।
Desiring to find out what is a Svapna and to clear your doubt, you entered his heart.
Did you reach any conclusion?
किमेतद्भवतां दृष्टं हृदये क्व महार्णवः जठरे कल्पवातः किं हृदि कल्पानलः कथम्।
What is that you saw in the Heart? Where is that huge ocean?
What is the dissolution wind that was in the stomach? How did the Kalpa fire appear?
द्यौः क्षमा वायुराकाशं पर्वताः सरितो दिशः कथं हृदि जगन्नाम कथयेति यथास्थितम्।
How is it that you saw a world filled with space above, ground below, air, Aakaasha, mountains, rivers,
directions? Tell me everything as it is!

मुनिरुवाच
The ascetic spoke

[Where was that world of Brahmin? Nowhere!

Where is this world of Yogi? Nowhere!
Where is the cause for any such world of experience, except a Vaasanaa?
Any Vaasanaa is instantly a world of experience with all its past and future inbuilt.
It exists with its own time-sense. It is real for the denizens of that world.
Who were the people there? What happened to them?
What will happen to the world you exist now, if you wake up in some other world?
From where do all the people and objects appear in a Svapna? What is the cause of any world?]

अकारणत्वात्सर्गादावेवानुत्पादतः स्फु टात् अज्ञातौ सर्गशब्दार्थावेव न स्तो मनागपि।

As there is no cause at all, the world (Sarga) is not produced at all with distinct features. The word and the
meaning of ‘Sarga’ are not known (in Brahman-state) and do not exist at all in the least.

[What world? Where is any world?

There is only Brahman-state: and this Brahman state has nothing called ‘world’ in it!
The world is never produced at all from any cause!
How can a causeless thing exist as real?
The word ‘Sarga’ (Creation) is as meaningless as the objects seen in the Svapna.
If what is perceived is just a Svapna, how can the world there exist as real and as something which originated
from a cause?]

तच्चैतौ सर्वशब्दार्थौ त्वज्ञातौ परमात्मनि यतस्तत्पदमज्ञानज्ञानात्मकमनामयम्।

The word and the meaning of ‘Sarga’ are not known in the state of the Supreme Self; because, that state is of
the nature of both known and unknown, and is without afflictions.

[There is only the state of Supreme Brahman appearing as the world as if from moment to moment. There is
no separate ‘seer’ or ‘seen’ as two.
The word ‘Sarga’ (the world) and its meaning are just the knowledge-shine of Brahman.
A word with meaning has no existence in Para Brahman.
World is just the synonym for ignorance, the state where there is no knowledge.
Brahman shines as Ajnaana and Jnaana both.
He is the world as Ajnaana; Self as the Jnaana.
He is beyond both ‘Jnaana and Ajnaana’ because there is no separate entity to know or not know something.
Brahman-state is without the afflictions of knowledge and ignorance.
Brahman is not the Jeeva which sees the worlds; but is the ‘Knowledge that exists as the ‘Jeeva seeing the
world’.]
 4

अतः सुभग सिद्धान्ते त्वत्पक्षे बोधमागते मौर्ख्यशान्तावनाद्यन्ते पदे परमपावने

वच्मीदं मूढसंवित्तौ यदिदं तन्न वेद्म्यहं वस्त्ववस्तुजमाभातं बोधमात्रमिदं ततम्।
Hey Good man! When the final truth is arrived at as you believe it to be, when the ignorance is gone
completely, then, staying in that supremely sacred state without beginning and end, I say that, what is in the
foolish minds (as word and meanings), which shines forth because of the presence and absence of objects,
I do not know of it at all. There is only this ‘Bodha’ that pervades everything!

[In your level you believe that Knowledge is a state to be attained, and ignorance has to be removed
completely; but I who am talking from the level where such words like ignorance and realization have no
meaning at all, have only this much to state:
All this - which you perceive as words and meanings, like beginning/end, cause/effect, ignorance/knowledge
etc - do not exist in my level of Brahman state.
Any word with meaning belongs to the meaningless Svapna-state only.
I am always awake to my essence in any Jaagrat or Svapna experience.
I do not see any world; but only ‘Bodha’. Everything is just ‘Bodha’.
World is nothing but the ‘Bodha’ brought about by the senses and mind.
You can call it Jaagrat or Svapna; but both are meaningless experiences.

When I described the dissolution scenes of water and fire to you as real experience, you objected that I was
unnecessarily describing the scenes of an ordinary Svapna, which is nothing but a world seen in a Svapna
made of emptiness.
What reality is in this life-experience you are having as a Vyaadha?
Aren’t you experiencing this as real and feeling anxious every moment about every object and person seen
here? Are you also not wasting your time in the the detailed perception of this world?

For the ignorant, the world is real whether it is Jaagrat or Svapna.

For us Knowers, it is just Bodha – ‘Knowledge shining as the world’!

You are wondering as to how I saw an entire world getting destroyed twice by waters and another time by
fire, when I was inside the body of another person.
He was sleeping happily to the people who were seated by his side. They did not see the dissolution scenes.
Where was this world that got destroyed like this? Who created it? What was it made of?
It was just sheer emptiness; just the Knowledge (information-bits) shining as some instant world-scene!]

क्व शरीरं क्व हृदयं क्व स्वप्नः क्व जलादि च क्व बोधो क्व विच्छित्तिः क्व जन्ममरणादि च।
Where the body, where the heart, where the Svapna, where the waters? Where is Bodha?
Where is the division, where the birth and death etc?

[I as a Yogi’ form describing all this to you the Vyaadha-form; and my experience of entering another
person’s mind; his body; the bodies in the Svapna - all these are just superimposition-process of the mind on
the empty expanse only.
To call it even as ‘Knowledge’ is also, in a way, ignorance only!
It has no name! What can you name that which is beyond the limitation of the word and its meaning?]

स्वच्छं चिन्मात्रमस्तीह तन्नाम यदपेक्षया स्थूलमेव खमप्यद्रिरणूनां निकटे यथा।

There is only the pure ChinMaatram, dependent on which, the world appears gross, though empty, like the
mountain by the closeness of atoms.

[Atoms are just emptiness appearing as something; when many atoms join together, it appears as a solid
mountain. There is only the pure expanse of Knowledge appearing as the world.]

स्वभावात्स चिदाकाशः किं चिच्चेतति चिन्तय खमेव वपुराकाशं यत्तद्वेत्ति जगत्तया।

यथा स्वप्ने पुरतया चिदेवाभाति के वला न तु किं चित्पुराद्येवं जगच्चिन्मात्रमेव खे।
Analyze! Chit-expanse by its very nature perceives by its very nature.
What you know as the Jagat is just an expanse of the nature of emptiness only.
 5

It is similar to the city seen in a Svapna. Chit alone shines as it is. There is no city etc at all.
Jagat is ChinMaatram alone; and gets seen in the emptiness (through Vaasanaas.)

इदं शान्तमनाभातमनन्यन्नैतदात्मनि चिति दृशौ तमसि खे चक्रकादीव भाति ते।

अस्माकं तु न चाभानं न चासन्न च सन्न खम्।
This Jagat is the tranquil state without superimposition, without a second thing.
(It is not Jagat; but Brahman.) This is not in the Self at all.
(What is inside and outside? How can anything be there inside something, when ‘inside’ and ‘outside’ are
both words with meanings only?)
In the Chit shining as this, the ignorance (infection in vision) makes you see the spiralling hair etc in
emptiness (as this world). For us (realized Knowers), there is nothing that shines, nothing that is unreal,
nothing that is real in this emptiness.
(What is ‘real’ and ‘unreal’ but words with meaning? There is no real or unreal; but ‘that’ alone!)

अनाकारमनाद्यन्तमेकं चिद्व्योम के वलं भात्यकारणकं स्वप्ने शुद्धौ द्रष्टैव के वलः।

There is only the formless Chit expanse without beginning or end.
It shines forth without any cause as in a Svapna, in the pure expanse. There is only the seer.

[Chit alone shines as the Svapna-world.

Chit alone is the real ‘Drashtaa’ – the seer.
But actually, there is nothing like a seer seeing the seen.
There is just that which shines as the seer and seen, as two divided entities.
There is only the division-less expanse of emptiness always.
This emptiness is empty of even the word ‘emptiness’ with its meaning.]

तेनात्र कारणाभावो न द्रष्टास्ति न दर्शनम्।

शुद्दं किमपि तद्भाति स्वानुभूतमपि स्फु टं यदवाच्यमनाद्यन्तमेकं द्वैतैक्यवर्जितम्।
Therefore, Cause is not there at all. There is no seer and the seen.
Something which is very pure shines. It is evident as one’s experience (as self-existence) (beyond words).
(World is just an experience; and not anywhere in space and time.)
(It is Brahman as Knowledge.) It cannot be defined; it has no beginning and end.
It is one bereft of all the states of duality.

एकः कालो यथा कल्पः प्रकाशश्चोभयात्मकः बीजं वा फलपुष्पान्तं ब्रह्म सर्वात्मकं तथा।
One Kaala is both the Kalpa (Dissolution) and Prakaasha (Experienced world) and is of both forms.
One seed shines forth as fruits and flowers; Brahman is the essence of all.

[‘Kaala’ means that which changes everything; that which swallows everything continuously, without a
break. Every moment of experience is package of past and future entwined within it.
Any world, whether seen in ‘Svapna-state’ or ‘Jaagrat-state’, presupposes its beginning and end.
When I, the Yogi’s form entered the other Jeeva’s mind, I saw the end of the world there.
So, did that world have a beginning? No! Not at all!
I just had the ‘end of the world’ experience instantly, rising out of the potential state of emptiness.
World is not an effect produced by a cause. It has no beginning and end; because it is Brahman!]

यदन्यस्य महत्कु ड्यं तदन्यस्यामलं नभः दृष्टमेतत्स्थिरस्वप्नसंकल्पभ्रमभूमिषु।

स्वच्छं तदा तदात्मैकं भाति चिन्मात्रखं यथा स्वप्ने जागृतिवत्तद्वज्जाग्रत्स्वप्नेऽपि नान्यथा।
That which is densely solid for one person is a taintless sky (emptiness) for another person.
This is observed when staying in a dream, or imagination or illusory states.
The emptiness of Chit alone shines pure as oneself, at those times.
Just like the Svapna gets experienced as Jaagrat, so also, Jaagrat gets experienced as a Svapna; not as
anything else.
 6

[Though the student-Jeeva was witnessing the scene of dissolution in his sleep (which I also saw being one
with his Praana), this was not known by anyone sitting next to him.
They were engaged in their own works.
They saw only the empty sky outside; but inside the closed eyes of the student, an entire world was getting
destroyed in such an elaborate manner.

Where was this world situated? Who produced it? Was it made of elements?
Was it solid? Was it created by a super-deity?
Was it an effect of a cause? Did it have a beginning?

It was nothing but an experience felt by the mind according to the Vaasanaas inbuilt in it.
Perceived world is nothing but an experience.
It is just some knowledge experienced by the mind as a ‘seer’.
‘Seer’ is nothing but the shine of Chit only!
Chit alone shines as the Svapna-character and a Svapna-world; or a Jaagrat-character and a Jaagrat-world,
without divisions.]

अदृश्ये पवने यद्वददृश्यं सौरभं स्थितं चिन्मात्रेऽप्रतिघे तद्वज्जगदप्रतिघं स्थितम्।

The wind is not seen; fragrance stays inside it unseen.
So also, ChinMaatram stays unaffected and uninjured; and the Jagat stays in it unaffected and uninjured.

[Renounce the belief in the dream-character called ‘you’; stay silent as the unaffected state of Knowledge.
What you see as ‘you’ and the ‘world around you’ is nothing but ‘Brahman’.
There is no ‘you’ or the ‘world around you’. ‘That alone is!’]

समस्तमननत्यागे योऽसि सोऽसि निरामयः बहिरन्तरनन्तात्मा सुस्थितोऽसि निरन्तरम्।

When all thoughts are renounced, you stay as you are (Chit) without afflictions.
As the eternal state outside and inside, you stay firm without any cessation.
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

CHAPTER NINETY TWO

(STORY OF VIPASHCIT-18)
[DIALOGUE BETWEEN THE MUNI AND VYAADHA -6]
[IS KARMA A BLOCKAGE TO REALIZATION?]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

ESSENCE OF THE PREVIOUS DIALOGUE

How does this world-dream take shape as real?

Let us see the maze of worlds presented by Sage Vasishta.
He starts with the simple story of King Vipashcit.
Vipashcit is a form produced by the Vaasanaa that wants to see all the ‘perceived phenomena’ (Drshyam)
that is available.
Vipashcit wants to travel to the edge of the Avidyaa-landscape.
That itself becomes the cause of his eternal bondage to Avidyaa-worlds.
He is caught in a never-ending succession of dreams (life-experiences).
He is having his own Svapna of endless world-perceptions.
His worlds are based on his beliefs and Vaasanaa-contents.
He believed in the existence of four directions; and so he became four in number to experience the varied
perceptions in all the four directions. The Vaasanaa itself split the images of its host-body as four; so to say!
It was Vipashcit’s self-made Svapna! He had to go through each and every experience of ‘Avidyaa-world’
according to his own boon, and could never reach the end of it all.
What cannot happen in a Svapna! Everything possible was happening in his Svapna!

In Vipashcit’s Svapna, God-Agni was existent, as conceived by his mind as the Supreme deity. So there was
this God Agni in his Svapna-world, who would bless him with a boon to travel to the end of the Avidyaa-
world.
How is it possible? Was Agni real? Of course he is real!
How? How can an ordinary Vipashcit produce a God in the ‘Vipashcit-Svapna’?
Because, Vipashcit is not real; but the Chit essence is real!
Vipashcit is actually Chit is essence! (Who is not?)
Because Vipashcit’s mind (Chit-essence) willed it, Chit-essence itself appears as Agni in the Svapna-world
of Vipashcit.

Is this Agni real?

Everything is ‘Chit’ in essence; so everything is real; since Chit wills it!
But Chit alone is real and not the names and forms!

Vipashcit believes in Agni, and so Agni is there instantly as a real god.

This Agni instantly is inside his own Svapna-world along with his powers, his wife, his king Indra etc. He is
a realized entity also; and so is not bound like the ignorant Vipashcit’s mind which willed it.
That is how you can invent a supernatural deity and become a slave to it!

This Agni is again seeing a Svapna where a Vipashcit is there who worships him.
He saves him when the huge dead body is falling, and tells him the story of Asura.

This Asura is in the Svapna of Agni who knew the story of Asura.
This Asura went through many ignorant births, and his Vaasanaa for knowledge produced an ascetic in his
life who would explain the riddle of world-existence to him.

This ascetic had the Vaasanaa for enlightening all; and the Vyaadha rose up in his Svapna.

Vyaadha sees him in his Svapna; and the ascetic sees the Vyaadha in his Svapna.
Both are real to each other; and Chit alone appears as both.

Vyaadha’s family, the animals he hunts- all are again perceived by the Vyaadha’s ignorant mind; and Chit
within him appears as all of them.
And of course, the animals are having this terrifying Vyaadha in their Svapna; and get killed by him.

All of these (Vipashcit, Agni, Asura, Vyaadha, the ascetic, the people in their lives) again are ‘Chit in
essence’; and are there with the full-fledged experience of their own lives.

Mind does not just produce a vague image; but conceives a world full of people also.
 4

All these people are again the many entwined minds which produce their own worlds based on some
Vaasanaas. All this becomes possible, because Chit alone appears as all.

Each mind sees others who see others; who see others; and a network of objects and people start interacting
with each other, lost in their own ignorant dream-worlds.

In the story of the ascetic-

the ascetic experiences another person’s Svapna through his Yogic power; and getting pushed by the
Vaasanaa of the disciple’s Jeeva, he also saw the ‘world-dissolution’.

In this Svapna of dissolution happening inside the Jeeva’s mind, there was the identity of a Brahmin-form
who lived with his family members, wife, son etc who were part of his life there. They were the real
characters in that Svapna of dissolution; and in their Svapna-worlds they were seeing the dissolution too; but
died there unfortunately!
(As a Yogi, the Svapna experienced by the Yogi was stronger in construction you can say; that is why he did
not die like the others!)

The Yogi, in his Svapna, experienced a dissolution-scene experienced by an ordinary Brahmin caught in
sudden floods, who lost his family in that calamity.
Any Vaasanaa you have has a field produced perfect to the letter!

How can you have a dissolution scene without people and gods getting destroyed?
And of course, you also have to be there as somebody!
So the ascetic was there as a Brahmin with a family and property.

In the Svapna-world populated by his wife, son and other people, this Brahmin was there as the head of the
family. And they all died in the dissolution waters; but the Brahmin saved himself by holding on to some
rock-edge of a mountain; and survived the dissolution-floods.
He fainted and woke up in another world, where he was a Brahmin living in a colony.
The other Brahmins in that country saw this Brahmin as a part of their life-dream; as one of them; born and
bred there.

Later a Sage meets this Brahmin; the Brahmin practices Vichaara; and remembers that he was seeing a
Svapna inside the mind of a disciple.
He comes out through the Praana-path; sees again a world where he was seated in lotus posture, and was
experimenting with ‘ParaKaayaPravesha’.
His form is surrounded by his students.
These students were seeing their Guru seated in Samaadhi, in their Svapna-worlds (of their own life-
existences produced by some Vaasanaa).

The ascetic wants to enter the Jeeva’s mind once again and see what happened to the world of the Brahmin.
This time, he saw the world caught in the dissolution-fire.
With the full knowledge of his identity of the Yogi, he entered there; but was not burnt by the fire. His
memory of his true self gave him the understanding that he was inside a Svapna made of emptiness.

This is what the Jagat is; Svapna within a Svapna within a Svapna…. endlessly going on till you wake up.

Vipashcit tried to end the Svapna by seeing it all; and failed miserably.
This Svapna-continuation alone is known as Avidyaa.
To end it, you cannot reach its ‘end’ inside a Svapna; but have to wake up to the Knowledge state.

Vipashcit had four dreams of four directions as four persons; one realized and woke up; two were stuck to
Svapna-state endlessly; one ended up in Rama’s court.

Rama’s Vaasanaa for seeing Vipashcit makes Vipashcit appear in Rama’s Svapna-life.
Vipashcit’s desire for the cessation of the boon makes him see Vasishta in Rama’s court, in his Svapna-life.
Everyone is a dream-character in the other’s dream.
 5

Yogis endowed with Brahman-knowledge seek solitude because they want to avoid being a part of ignorant
people’s dream. They have the freedom to choose a dream-scene as they like; and they usually prefer the
peaceful abodes in the mountains and forests; where no one dreams of them!

How is it possible that all are entrapped in the matrix of dream-perceptions only?

It is not actually the mind that produces the world that is perceived; but the Knowledge power of Chit that
appears as the world.

Chit as me produces you in my Svapna; and Chit as you produces me in your Svapna.
I appear with all the memories of my past and my experiences in front of you; and you are in front of me
with all your memories of experiences. Chit alone sees itself as many.

Like countless mirrors placed in front of each other, which keep on reflecting each other and becoming
numerous, minds reflect each other and produce the panorama of the world.

That is why the ascetic describes his Svapna-experience in detail to the Vyaadha; to explain that the Jaagrat
and Svapna states do not differ in content.

Each mind, according to its Karmas and Vaasanaas sees a world populated by people (of similar Vaasanaa-
contents); be it a Svapna or be it the Jaagrat.
This is possible because of the Chit-essence that is in all as their perceiving power.

Many times, Vasishta explains that each subtle atom in a world has a world within it; and each subtle atom
of that world has a world within it; and the worlds are always appearing and disappearing endlessly.

Each Jeeva (Chit in essence) produces more Jeevas in his Vaasanaa-field.

Those Jeevas (Chit in essence) produce other Jeevas in their Vaasanaa fields.
And it goes on increasing in content.
That is how Chit swells up and is known as Brahman (that which swells).
This swelling up is just a Svapna experience by Chit as if; the one appearing as many!

Are these Jeevas bound by Karma? Do they have to realize also?

Who is there as someone bound? Who has to realize? Dream is a dream; just emptiness!
No one is there actually as an entity, except as a Vaasanaa-bound image.

The question rises in the mind of the Vyaadha as to whether Karma and its results are common for every
Jeeva that appears in this Chit-Svapna. The ascetic answers this in his own way.

What is Karma?
The term ‘Karma’ usually refers to the action performed with the expectation of a result. Usually the
scriptures refer to rites and sacrifices when mentioning the word Karma.
Nowadays the rites and sacrifices are no more in vogue in their true sense.
We can take the word-meaning only, and define the word ‘Karma’ as a result-oriented action.

Mechanical actions (work done by the organs of action) are just part of the survival process and are not
binding. Actions performed by the organs of knowledge with the mind as their leader, are binding and lead
to the experience of results.

A man of the modern world is beset with anxiety about each and every action he performs, be it a work of
Karmendriyas or a work done by Jnaanendriyas; so we can generalize the term ‘Karma’ and define it as just
‘action’ of any sort which leads to merit and demerit thus making one suffer or enjoy.

The questions can be framed like this-

A Jeeva is bound by the Karma and its results, and so is stuck to the succession of lives rising one after the
other, and has to forcibly experience the result of his own Karmas. So, is every Jeeva bound by this Karma?
Are there others who are not bound by such Karma-rules?
 6

And if every Jeeva is a dream-character appearing in a Svapna of some other Jeeva, do these Jeevas appear
bound by any Karma, or just rise up as unreal images only?
Is Karma real? Is the ‘result of Karma’ a binding factor to a Jeeva?

NOTE TO THE READER:

The dialogue of the Vyaadha (hunter) and the Taapasa (ascetic/Yogi/Muni) contains highly abstract truths.
Each verse expresses a very serious thought and needs much effort on part of the reader to understand and
grasp the truth thereof. Every verse has been explained in detail, for the easy understanding of the abstract
sense hidden within it.
And of course- ‘one who grasps these truths revealed by the great Sage Vasishta, and makes them his very
essence; attains the highest state of Para Brahman for sure.’
 7

व्याध उवाच
The hunter spoke

भगवान्प्राक्तनं कर्म के षामिह विद्यते के षां न विद्यते तद्वद्विनापि भवतः कथम्।

Bhagavan! For whom all does the Karma of the past exists?
Who all do not have it? How is it that they are able to live in a world, without it also?

[Is everyone with a form and name seen in this world - as a Deva worshipped as a God, or a saint, or any
other person of a higher world as such - bound by Karma and its results?
How can a person who has no Karma to his credit, like as seen in the story of Aakaashaja (at the beginning
of the text), live like an ordinary person in this world?
Is not Karma bound to produce results for anyone who performs action in the world?
How can you avoid its results? Will not Karma block one’s path of liberation also?]

मुनिरुवाच
The ascetic spoke

BORN-KNOWERS
सर्गादिषु स्वयं भान्ति ब्रह्माद्या ये स्वयंभुवः विज्ञप्तिमात्रदेहास्ते न तेषां जन्मकर्मणी।
Those who are self-born like Brahmaa, and others like Kapila, Sanaka etc, shine by their own will (like a
burnt cloth appearance). Their bodies are made of Knowledge only.
They do not have births and are not bound by the results of actions that are associated with their life-affairs.

[Not all the people seen in the world are bound by ‘Karmas and their results’.
The ‘ones who directly rise up from Chit without Vaasanaas’ are not bound by anything that they do in the
world. They will not gather any Vaasanaas also in the course of their life. They are free of birth and death
also, as they are always ‘Chit appearing as those forms’.
Their forms are of the nature of Knowledge only; that means; they as Chit-state ‘know’ the existence of a
form, as just an ‘information’ or ‘Bodha’. They do not identify with the form. They do not superimpose the
idea of ‘I’ on a form captured by the senses.
The others in the world may see their forms as solid and real; but these ‘Born-Knowers’ never consider the
form as their identity. They are just the store-houses of Knowledge; and stay always in their true essence of
Chit.]

तेषामस्ति न संसारो न द्वैतं न च कल्पनाः विशुद्धज्ञानदेहास्ते सर्वात्मानः सदा स्थिताः।

This Samsaara, which binds the ignorant, does not exist for them.
They do not have the idea of duality (that belongs to the ignorant). They do not have false imaginations also.
Their forms are just the shine of Knowledge. They exist as the essence of all. They exist at all times.

[These ‘Born-Knowers’ are not bound by any perceived world that surrounds them.
They look at the world as not a solid sphere of elements, but as fields of Vaasanaas experienced by the
ignorant. For them, it is like entering the dream-worlds of other persons; they do not superimpose reality on
those dream-worlds.
Ignorant always are bound by the ideas of ‘I’, ‘you’ and the ‘world’; they can never think otherwise; but
these Born-Knowers see the world as just a shine of Knowledge only, and never swerve from their
knowledge state. They do not conceive anything, since they do not have any Vaasanaas.
They do not seek any pleasure from the outside objects like the ignorant do; they always remain drowned in
the silent bliss of their true essence.
The forms they take on (like that of Vasishta, Vaalmiki, Vyaasa, Rama, Krishna), are just a shine of
Knowledge for them (just information-content); and not real.
They know those forms as a part of the perceived world.
They do not own the mirror-reflected images as their ‘I’.
They are with the complete understanding that ‘the world shining all around as names and forms (including
theirs) is just the knowledge shine of Chit, their own essence’.
 8

They never get born; they never die also; because they are not the forms they appear as.
What ‘past Karmas’ can they have in the least?
They never perform actions with the ‘I’ associated with them.
They do not have the idea of ‘doer-ship’. They ‘witness’ the actions of the mind body and intellect, and do
not identify with them.
Though they do not have any binding to do any action for obtaining any result, they appear with forms like
Vasishta and others, in order to offer a helping hand to the ignorant. They do not have an ego constructed out
of imagined narratives.]

KARMA IS ACTUALLY NON-EXISTENT FOR ALL

सर्गादौ प्राक्तनं कर्म विद्यते नेह कस्यचित्सर्गादौ सर्गरूपेण ब्रह्मैवेत्थं विजृम्भते।
Actually, the creation (Sarga) with the ‘Past Karma’ associated with it, is not there at all here in the least.
Brahman alone shines in this manner, in the form of the Creation as the Created world (at every instant of
perception).

यथा ब्रह्मादयो भान्ति सर्गादौ ब्रह्मरूपिणः भान्ति जीवास्तथान्येऽपि शतशोऽथ सहस्रशः।

Just like Brahmaa and others shine in the Creation as the shine of Brahman, other Jeevas also shine forth in
hundreds and thousands (as the shine of Brahman only.)

[Actually what does not rise out of Chit?

Every Jeeva is a ray of Chit-sun; be it a Brahmaa or be it a Vaasanaa-bound Jeeva.
Nobody is bound by Karma, since it is a non-existent thing; yet the ignorant imagine the Karma and results
because of the Vaasanaas that taint their minds.]
WHO ARE BOUND BY KARMA?
किं तु ये ब्रह्मणोऽन्यत्वं बुध्यन्ते सात्विकोद्भवाः अबोधा ये त्वचिदाख्यं बुद्ध्वा द्वैतमिदं स्वयं
तेषामुत्तरकालं तत्कर्मभिर्जन्म दृश्यते स्वयमेव तथा भूतैस्तैरवस्तुत्वमाश्रितम्।
Those who understand themselves (falsely) as different from Brahman, and who rise up from the pure
essence of Brahman as a mixture of the three Gunas, and who are without the correct understanding of the
reality, and who understand the duality here which is ‘Achit’ (non-conscious and unreal) to be real, for these
people alone who are tainted by the Vaasanaas, future births occur as according to their own Karmas (actions
endowed with equal results.) (Having forgotten their true essence) these ignorant beings take shelter in the
‘non-reality’ by their own will.)

[The ignorant cannot see anything but duality.

They imagine a super-deity called God and imagine themselves to be wretched and helpless. They do not
understand their true essence of Brahman which is shining as all.
They are bound by the three Gunas of Sattva, Rajas and Tamas; they can never act without one or the other
Gunas dominating their minds.
They do not analyze or discriminate; they never take hold of the torch of ‘correct knowledge’; they suffer
and go through innumerable pains like the blind men walking through a forest filled with thorny trees and
deep dark wells.
For them, the inert body is real and they spend their whole life in pampering the inert carcass and the other
connected carcasses in the form of their relatives and friends; they seek happiness also from the inert objects,
as if the objects (and favoured people) are oozing out something called joy. Their actions are always directed
towards the fulfilment of Vaasanaas.
Actually there does not exist a ‘person’ who performs an action; but only a ‘Vaasanaa’ using a person for its
fulfilment.
These Jeevas who are in truth just Vaasanaa-puppets, imagine the ‘Karmas and their results’; and also the
future births based on those Karmas.]

WHO ARE NOT BOUND BY KARMA?

यैस्तु न ब्रह्मणोऽन्यत्वं बुद्धं बोधमहात्मनि निरवद्यास्त एतेऽत्र ब्रह्मविष्णुहरादयः।
Those like Brahmaa, Vishnu, and Hara are blameless (since they do not identify with the ego or form); and
they do not know anything in the world to be different from the Brahman shining as the ‘Bodha’.
 9

BRAHMAN KNOWS ITSELF AS JEEVA; AND DREAMS THE LIFE-EXISTENCES

सर्वात्म संविदोऽच्छत्वं ब्रह्मात्मन्येव संस्थितं तत्क्वचिज्जीववद्भानं स्वयमात्मनि पश्यति।
Brahman is the essence of all as the ‘state of consciousness’ which perceives.
It is pure by nature (like the space that is not affected by the objects it reveals).
It is established in itself without swerving ever.
Sometimes it sees itself shining forth as a Jeeva (bound to limitations of experiences).

[What is the essence of the world? The perceiving consciousness!

World seems to exist, because someone sees it to be so.
If you were not there to consciously understand it, how can a world exist?
Without a dreamer, how can a dream-world come into being?
Chit alone shines as the ‘Knowledge’ which is a synonymous word for ‘Jagat’.
Yet all the Jeevas see different worlds because of entertaining different Vaasanaas.
Minds differ and the perceiving quality also differs; worlds also differ accordingly.

The main understanding power, the main something which is aware of some perception or other, is the same
in all. This is Chit, the Brahman shining as Aatman!

This ‘main understanding power’ exists as ‘some thing that gets understood’.
‘Brahman’ exists as the ‘Jagat’.
There exist no Jeevas, no objects; but only some ‘something’ ‘that understands something’ ‘as something
understood’. (Jnapti and Jneyam)

This ‘understanding consciousness’ is not affected by what it understands as the perceived; similar to when
you understand the qualities of the dirt, you do not become dirty.

This understanding power swells as the Jagat.

That is why it is termed as Brahman.

Actually Brahman is the name invented by the ignorant; and there is no name for that something, which the
Upanishads refer to by the sound ‘Tat’ (That).
It never swerves from its nature.
What is seen as the world is Brahman alone. World is its essence.
World is the ‘understood’ of the ‘understanding consciousness’ known as Brahman.
It is in you, in me, in gods, in cows, in ants, in everything that lives; but this ‘understanding power’ differs
because of the ignorance level of the Jeevas.

In Trinities, there is no trace of ignorance; they exist as Chit only, and stay as ‘pretense-Jeevas’. They are not
bound by the Karmas and their results. They are beyond merits and de-merits attached to the actions.
They are the NityaMuktas; the ever free Jeevas.]

JEEVA KNOWS ITSELF AS BRAHMAN; AND WAKES UP

यत्र वेत्ति तु जीवत्वं तत्राविद्येति तिष्टति तत्र संसृतिनाम्नात्मा धत्ते रूपं तथास्थितम्।
स्वयमेव हि कालेन बुद्ध्वा स्वं रूपमात्मनः स्वयमेव स्वरूपस्थं ब्रह्मैव भवति स्वयम्।
Where it knows itself as a Jeeva, it stays as the form of Avidyaa.
There it takes on the form of the world-pattern, even as it stays in its own state of purity. It understands by
itself its own true nature in course of time, and by itself it becomes (or,reverts back to the original state of)
Brahman itself as its true nature.

[In the case of the ignorant Jeevas, Brahman alone exists as the ‘Knower of Ignorance’.
This ‘Knower of Ignorance’ is termed as the Jeeva.
Jeeva is not different from Brahman; but is ‘the Brahman aware of Avidyaa’; like seeing one’s reflection in a
tainted mirror, and believing oneself to be a tainted being.

What other second thing can exist, other than Brahman, by which one understands ‘existence’ itself?
 10

When ‘Vidyaa’ is blocked by the Vaasanaas, then the Jeeva experiences the outside world of pains and
pleasures as mirrored by its tainted mind.
A Vaasanaa-free mind sees only ‘Vidyaa’, the Knowledge-shine only.

There is nothing called Jeeva that gets liberated; but only the ‘idea of bondage’ gets replaced by an ‘idea of
liberation’ in some Vaasanaa-less minds.

Brahman is neither bound; nor liberated.

There is only the ‘Knowledge-principle’ which understands ‘bondage’ and also ‘liberation’; both these
words have no existence in the Brahman-state.

Bondage is also ‘Bodha’; ‘liberation’ is also Bodha! (just words with meaning)
Bondage is an imaginary chain that fetters you; liberation is an imaginary state that beckons you. Both are
just mind-made!

Brahman is as it is; shining forth as the Jagat in the Avidyaa state; shining forth as the Brahman in the
Vidyaa state.

Keep the mind-mirror dirty; you see Jagat. Keep the mind-mirror clean; you see Brahman.]

BRAHMAN’S NATURE IS TO SHINE AS THE JAGAT

यथा द्रवत्वादम्ब्वन्तरेति चावर्ततामिव ब्रह्म चित्त्वात्तथैतीव सर्गतामस्य सर्गकम्।
Water, because of its flowing nature becomes a rotating pattern. So also, Brahman through its understanding
capacity takes on the nature of the moving patterns called the world.
(Water flows; wind moves; light reveals; so also, Brahman shines forth as the Jagat.)

ब्रह्मभानमयं सर्गो न स्वप्नो न च जागरः कस्य कान्यत्र कर्माणि कीदृशानि कियन्ति वा।
This Sarga is just the shine of Brahman. It is neither a Svapna, nor a Jaagrat state.
Who owns what actions, what sort and how much?

[Is the Jagat a Svapna-state?

What Jagat? What Svapna? Who sleeps, who dreams, who wakes up?
Mind alone has invented these terms.
Brahman is ever-awake! Brahman is awake to the sleep, dream and waking state.
He is ‘Turyaa’ which is always awake! ‘Turyaa’ is the state of True Knowledge.

Knowledge ‘does not perform actions’; it only ‘knows’ actions.

A JeevanMukta is always in the state of Brahman which ‘knows actions’.
He is like the Aakaashaja who never owns any action that is witnessed by him.
A JeevanMukta witnesses the actions of the body and mind, without swerving from his state of non-
attachment. He is never bound by the results of actions.
Actually, who is there as a Jeeva to own actions?
There is only Brahman who shines forth as all the movements of the body and mind. Who owns what?
Mirage does not bind a man who knows the false nature of the mirage; so is the action-state for a
JeevanMukta who stays as Brahman.]

WHERE IS AVIDYAA IN BRAHMAN?

वस्तुतः कर्म नास्त्येव नाविद्यास्ति न सर्गधीः स्वसंवेदनतः सर्वमसदेव प्रवर्तते।
Actually there is nothing called Karma (action with result); there is no Avidyaa (absence of Knowledge);
no perception of a world. By one’s own understanding nature, all this spreads out as unreal only.

[What is Karma?
There are regular bodily actions which are just part of the survival-process, like bathing, eating, excretion,
reproduction etc. These are just actions that are part of the body-existence. These are works done by the
‘Karmendriyas’ (organs of action) only, and do not bind any Jeeva; unless one is so obsessed with the body-
idea that these actions also are performed in the Vaasanaa-level only.
 11

Then there are the actions that are done by the ‘Jnaanendriyas’ (organs of knowledge).
Mind gets connected to these Knowledge-senses, and develops likes and dislikes.
The three Gunas of Tamas, Rajas and Sattva dominate the mind; and a person acts goaded by these Gunas.
A Guna-dominated mind is binding. Even goodness proves to be a fetter binding one to good actions.

Actions get invented to give results of a particular type, like the Karmas prescribed by the ‘Karma- Kaanda’
of Vedas, which lead one to heaven.

Renouncing Karmas is also a binding factor, since one has to believe in the existence of Karmas and then
renounce them (as observed in the case of King ShikhiDhvaja.)

Brahman is formless; so there are no bodily actions.

Brahman is the form of Vidyaa; and there is no Avidyaa at all.
Brahman is the ‘Knowledge of perception’; and so does not perceive anything.

What is the Jagat then?

Brahman knows everything; and this knowledge is Jagat.

In the Svapna world, you may climb a mountain, or eat a mountain-load of food, or run endlessly; but
nothing affects you in reality; because there is no action going on there; but only the awareness of some
action going on somewhere.
All the events of the Svapna are just emptiness only.
There is nothing called Karma at all for any one. There is only the awareness of some action-like thing.

If you foolishly imagine Karma to be there and suffer (as you do inside the Svapna as the Svapna-man); what
can anyone do?
How can you help a man who is dreaming that he is suffering?
If he wakes up; everything turn into nothing. Knowledge alone is the cure for the Karma-infection.]

KARMA IS JUST AN IMAGINATION OF THE IGNORANT MIND

ब्रह्मैव सर्गो भूतात्मा कर्म जन्मेति कल्पनाः स्वयं कु र्वदिदं भाति विभुत्वात्कल्पितार्थभाक्।
Brahman alone is the Sarga, the essence of all that exists.
By its own power, it by itself makes the imaginations of Karma and birth; and shines like this.

न संभवति जीवस्य सर्गादौ कर्म कस्यचित्पश्चात्स्वकर्म निर्माय भुङ्क्ते कल्पनया स चित्।

There is nothing called Karma in the world that binds any Jeeva.
Chit alone imagines its own Karma and suffers the results at (an imagined) later stage (tainted by Avidyaa).

जलावर्तस्य को देहः कानि कर्माणि चोच्यताम्।यथाम्बुमात्रमावर्तो ब्रह्ममात्रं तथा जगत्।

Tell me what the body of a circular pattern is, and what actions exist for it as separate from water?
Water alone is the moving pattern also. Brahman alone is the Jagat also.

[What else is Jagat, but the movement of the mind?!

This quivering-state called the mind alone produces the quivering of Praana which empowers a Jeeva to go
through the experience of Karma.
The quivering is just the shine of Brahman-state. Jagat is the shine of Brahman.]
NO KARMA CAN BIND THE DREAM-CHARACTERS
यथा स्वप्नेषु दृष्टानां न प्राक्कर्म नृणां भवेत् आदिसर्गेषु जीवानां तथा चिन्मात्ररूपिणाम्।
Just like there are no past Karmas that bind the men seen inside the Svapna state, so it is with the Jeevas who
are of the essence of Chit. These Jeevas are seen at the start of the world as the forms of purity only.

[When you are having a vivid experience in Svapna, you will see many people in your Svapna-city, who are
engaged in various affairs of their own.
The Yogi himself saw a dissolution-state of a world in his Svapna state; not once, but twice.
 12

Who were those people? Where did they come from?

Did they have some Karma binding them to such a situation?
How can that be possible?
Those people were the images created by the mind of the disciple, through which the Yogi was having a
Svapna experience. They were random images popping out at that time, when the dissolution scene was
going on.
They were made of emptiness only, as belonging to that Svapna-world.
That Svapna-world existed nowhere except in the mind of the dreamer; and was just ‘nothingness’ like an
imagination in the mind.
The people were also not real. They had no past or future; but were part of that dissolution-scene only.
If it was a dance scene, you will see dancers in your dream who appear there as conceived by your mind.
They also have no Karmas binding them, and are just made of emptiness only. Your dream-identity is also
just made of emptiness only.
So it is, with every Svapna you have! So it is, with the Jaagrat state also!

The people in Jaagrat-state rise out of Chit, at that instant of perception, as if they have been living in that
world from a long time.

You also appeared in your dream as some dream-character without any Karma-binding; so also, the people
seen in your dream are also there without any Karma-binding.
So it is with Jaagrat.
I dream of you; and you dream of me. Both are in essence Chit, and have no Karma-binding.

A realized man knows the truth that he is not bound by any Karma; whereas, an ignorant man imagines that
he is bound by the result of Karma, and experiences the consequences of the Karma.

Mind is itself an imagined term; mind imagines a Jeeva with form, and also imagines the actions and their
results; and suffers forever in the imagined worlds.]

WORLD IS BOUND BY THE MIND-CONCEPTS

सर्गे सर्गतया रूढे भवेत्प्राक्कर्मकल्पना पश्चाज्जीवा भ्रमन्तीमे कर्मपाशवशीकृ ताः।
If one is rooted in the perceived world as stuck to its reality, then there is the imagination of a previous
action. Later, these Jeevas wander about here fettered to the chains of Karma.

[If a man believes in the reality of the world he is in, he imagines the Karma and its results also. He believes
that the good Karmas caused his well-being and the bad Karmas caused his suffering.
Whatever he believes, that alone becomes true for him, since he is Chit in essence, and his beliefs rise as the
reality for him alone.
Chit is the magic essence within you; whatever you believe, instantly that is there as an experience for you.
Or rather, any desire or conception produces ‘you’ as an experiencer experiencing some experience.
Actually there is no ‘you’ as a separate Jeeva at all! ‘You’ are just a puppet used by a desire!]

सर्ग एव न सर्गोऽयं ब्रह्मेत्थं किल तिष्टति यत्र तत्र क्व कर्माणि कानि वा कस्य तानि वा।
The world seen is not the world at all! Where Brahman alone stays in this manner, how can there be Karmas,
of what sort, and for whom do they belong?

[Where doe the the ‘huge world you believe in’ exist, except as some thoughts in your mind?
What you experience at one instant of perception alone is there for you as your perceived world; like it
happens in a Svapna. Rest of the world outside of that perceived scene is just a belief you have in the mind,
that you are part of a huge world with many cities and oceans.
Except that of what you perceive through the senses at one instant, there is nothing else called the world
anywhere else.
You can travel around the entire earth to prove its existence; yet you have access to only a tiny sphere of
perception at one instant. Rest of the world stays only as the collection of ideas that are stored in the mind;
and the ideas are of course, just made of emptiness.
 13

You are a receptacle of sense experiences only; and the world is in your imagination only. If you had not
developed the sense organs like eye etc, and if you had no mind at all, then there will be no image, no solid
feeling, no smell, no sound, no taste, no life-story and ‘no world’!
What is left back then?
Only the emptiness empty of emptiness will be left back; where there will not be the idea of emptiness also.
Only the awareness of oneself will be left back (Kevalatvam), as the Reality endowed with a pure intellect.
This is what is called as Brahman, or Aatman!

Knowledge or information obtained through the senses and the mind is ‘Jagat’.
‘Jagat’ is nothing but just some sort of knowledge you have about the objects around you at one instant.
‘This Knowledge’ is Brahman!
What else is there? Who is bound by what Karma?

A ‘Knower of Brahman’ sees Brahman only.

He does not see the world; but sees ‘Knowledge shining forth as himself and others around him’.
That is why he is said to be in a witness state.
He sees his limited form also as a part of Knowledge only (as some worthless information), and is not
affected by it.]

KARMA-BINDING IS THE SIDE-EFFECT OF AVIDYAA

अपरिज्ञानमात्रं यत्स्वयं वै परमात्मनः तदेतत्कर्म बन्धाय तत्तज्ञस्योपशाम्यति।
When the truth of the Supreme self is not understood as one’s essence, then that (imagined) Karma proves as
a binding factor. It ceases in a ‘Knower of Brahman’.

यावद्यावत्परिज्ञानं पण्डितस्य प्रवर्तते तावत्तावत्तदैवास्य कर्म शाम्यति बन्धनम्।

When and how the understanding keeps on the rise for a man of Vichaara, then and there, the bondage of
Karma decreases in the same measure. (Increase the sharpness of Vichaara; and slice off the Karma-chains.)

KARMA IS JUST A CONCEPTION IN THE MIND: AND IS UNREAL

यन्नाम किल नास्त्येव तच्छान्तौ का कदर्थना।
What is there to suffer in getting rid of something that is not there at all?
(Karma is just an imagination of the imagined mind!
Why get beaten by a non-existent ghost?
Just understand that it is not there; that is all! You will stop getting beaten!)

KNOWLEDGE REVEALS THE NON-EXISTENCE OF KARMA

परमार्थादृते बन्धः किं चिन्नाम न विद्यते।
Except for the state of the Supreme Knowledge, there is nothing that is called Karma anywhere anytime.
(Is it so difficult to get rid of something that is not there at all?
Do not lament that the world has not disappeared for you; rather understand that as long as you cry ‘the
ghost has caught me , please help’, the ghost will not leave you ever!
As long as you believe that your Karmas are binding you and are stopping you from realizing the truth, you
will never get out of that state of Karma-binding.
Do not think about Karma; but engage in understanding the truth through Vichaara.
Karma will not rise at all; since it is non-existent.)

तावन्माया भवभयकरी पण्डितत्वं न यावत्तत्पाण्डित्यं पतसि न पुनर्येन संसारचक्रे ।

यत्नं कु र्यादविरतमतः पण्डितत्वेऽमलात्मज्ञानोदारे भयमितरथा नैव वः शान्तिमेति।
As long as the Knowledge does not rise, till then ‘Maayaa’ (delusion) dominates with her terrifying form of
the world.
That alone is true Knowledge, obtaining which you do not get caught in the wheel of Samsaara.
Therefore one must make effort without a break, in acquiring that knowledge of the taintless nature which is
one’s own true essence, (and not waste time in dry arguments about philosophical theories).
The fear of the world-existence does not cease for you, through any other means (of worship, penance,
learning, mastering Siddhis etc).
 14

[No god can help you; and no saint can lift you up!
Your own thinking process is your tool in destroying your ignorance.

Without a break, engage in analyzing the truth of the objects and people around you.
See everything as knowledge-form only.

Wife, husband, daughter son, father, mother, friend, enemy, god, devil, good, bad, auspiciousness, birth,
childhood, youth, joy, sorrow, body, disease, death…; anything and everything is a form of Knowledge
(information) only; and this knowledge is incorrect as long as you believe in the reality of these.
Once you practice the art of seeing everything as the pure shine of knowledge; and stay only as a witness,
you are already in a realized state.

As you perfect this practice and climb through the seven levels of realization, you will achieve the highest
state very soon.

Realization is not something that you achieve newly.

You are already that; only the untruth hides it; and unreal looks like real.

You as the Chit are going through a Svapna-experience.

Disbelieve in its reality; you are already in the highest state.

Do not run away from the snake; practice the art of looking at the rope behind the snake.
Snake will never be there again.

As it is, the world will shine forth as Brahman, when you understand the truth.]
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

CHAPTER NINETY THREE

(STORY OF VIPASHCIT-19)
[DIALOGUE BETWEEN THE MUNI AND VYAADHA -7]
[THE STATE OF A BRAHMA-JNAANI]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

मुनिरुवाच
The ascetic spoke

STATE OF A BRAHMA-JNAANI

DHARMA AND SHARMA

[The term ‘Pandita’ refers to a person who has learning as his possession, and is endowed with excellent
wisdom; and this excellent wisdom is the ‘Knowledge of Aatman’.
(‘Pandaa’ means ‘Aatman-wisdom’ - आत्मबुद्धिविषया.)
The ‘Knower of Brahman’ alone fits this definition, since he alone is endowed with the excellent wisdom of
the Reality state, namely the Self-essence. His conduct and behaviour is the best course to be followed.
Any dictum of Dharma (the prescribed action for a man) and for the best satisfaction to be arrived at by any
action, a BrahmaJnaani is alone is considered as the excellent model.
Karma without the doer-ship (I-ness) is the best Karma, and the bliss of the silent witness state is the
excellent satisfaction (peaceful state) that is arrived at the end any action.
BrahmaJnaani does not perform any Karma at all, and never swerves from his ‘Sharman’ state.
The ‘Dharma’ prescribed for any thinking being is the practice involved in solving the mystery of one’s own
existence in the world.
Who else but a BrahmaJnaani can act as the model for excellent wisdom and conduct for all the other learned
ones (who have mastered many skills and learning related to the Jagat-existence), and are like the ordinary
earth-bound lotuses that are yet to bloom by the rise of the Jnaana-Sun?]

सर्वेषामेव धर्माणां कर्मणां शर्मणामपि पण्डितः पुण्डरीकाणां मार्ताण्ड इव मण्डनम्।

For any dictum of Dharma that need to be followed, and for the prescribed actions that are accompanied by
the appropriate result (Karma) and satisfaction (Sharma), a man of Knowledge (of Brahman) is the only one
who shines forth as the paradigm of perfection, and is like the fiercely burning single Sun ornamenting the
sky for all the white lotuses which bloom by his presence.

[After understanding the emptiness of the world, what does a man of realization do?
Does he cease from the actions and sit off in a cave, without doing anything?

What is action or non-action for a Yogi of Knowledge? What is there to stop or continue?

When you realize the truth…like solving a puzzle as if….

then..
your perceived world continues as before; your body continues to live as before;
your family and friends continue as before; you laugh and cry as before!

What then is the difference?

Before Knowledge, you cried really. After Knowledge, you watch the act of crying.

All the actions of the mind, body and intellect stand outside of you ‘the silent witness’.
You are always alert; always aware; but you do not identify with the perceived.
Never is there a moment of forgetfulness of your true nature!
You are like an ocean, to which rivers of perception fall into; without affecting you ever.

Follow the ways of those Knowers of Brahman who lived as JeevanMuktas performing their duties of life as
always.
What does it matter, what the world around is like? It is just the Knowledge (information-flow) that you are
a witness to!
Whether you sit on a rock or sit on a throne, both are some Knowledge-input that is brought by senses .
Why should it make a difference to you? Any perception is the same; meaningless and empty.

Following the rules prescribed by the scriptures; never hurting any one by thought, word or deed; never
entertaining arrogance or self-conceit; never having attachment to the dream-world characters of his life; a
Knower of Brahman stays always in the silent state of his essence amidst the noisy waves of perception.
 4

Wherever he is, the Knowledge-seeking minds (filled with purity), bloom up by his (Chit-state) presence
which burns away all the ignorance, like the white lotuses blooming in the presence of the fiercely burning
sun which burns away all the darkness.]

आत्मज्ञानविदो यान्ति यां गतिं गतिकोविदाः पण्डितास्तत्र शक्रश्रीर्जरत्तृणलवायते।

Even the wealth of Indra equals a (worthless) dried up grass piece, compared to that state attained by the
‘Knowers of AatmaJnaana’, who are skilled in achieving the highest, and who are wise beyond the words.

[Indra’s world is his Svapna and is also made of emptiness only!

Why would a man of wisdom care for even that emptiness called heaven?
His intellect is so pure, that he cannot be polluted by any dream-world of anyone, even that of the Trinities.
Any world of any one is tainted like the garment worn by some one else; and a Jnaani entertains no wish for
any perception-field of any other mind.]

पाताले भूतले स्वर्गे सुखमैश्वर्यमेव वा न तत्पश्यामि यन्नाम पाण्डित्यादतिरिच्यते।

In all the three worlds of Paataala, Bhootala and Svarga, I do not see any happiness or wealth that can
surpass the joy of wisdom owned by these Knowers.

पण्डितस्य यथाभूता वस्तुदृष्टिः प्रसीदति दृगिवेन्दौ निरम्भोदे सकलामलमण्डले।

For a man who has understood the essence of all the Scriptures which speak about Brahman, the vision of
Reality comes to prevail as a natural state, like the beautiful sight of the moon in a clear sky removed of all
the clouds (and all the perception-fields stay dissolved in his presence, though seen as if).

इदं दृश्यमविद्यात्म ब्रह्म संपद्यते क्षणात्बुधस्य बोधात्स्रग्दाम सर्पत्वमिव शाम्यति।

This ‘Perceived phenomenon’, which is ignorance in essence, instantly changes into Brahman; and the
‘ignorant vision called the Jagat’ vanishes for the Knower through the ‘Knowledge of Brahman’, like the
vision of the snake imagined in a rope vanishes with the knowledge of the rope.

[Actually, when the truth is understood, the perceptions do not vanish off for a Knower of Brahman. Life
does not change off into a magical panorama of Siddhis and super powers.
And it is not that you will keep on smiling like an insane person, if you know the truth. Joys felt by the
emotional brain are nothing compared to the bliss of the silent state!
The ‘silence of the Chit-state’ is the ‘silence-state of Supreme Knowledge’. It is ‘you’ in essence.
It is the ‘silent state of awake-ness’ even amidst a ‘noisy dream-scene of a Svapna world’.
It is the silence of pure emptiness where you ‘just know’.

You just ‘watch’ everything like an amused audience; ‘watch’ all the actions of the mind, body and
intelligence as an outsider. No perception-scene, either good or bad disturbs you.
You just ‘know’ that any perception-state is the Knowledge-shine alone. This vision does not swerve at all.
It is not limited to a few hours of meditation alone.
The Realized person is always in the state of Knowledge.
His existence itself is a ‘Nirvikalpa Samaadhi-state’.
Whatever action he is engaged in through the mind, body and intellect, he just stands outside of the action
and its result, remaining established in the silent state and ‘watches’ them.
He is just ‘aware’ at all times. He is ‘alert’ at all times.
Life for him is a joyous swim in the ocean of Brahman. It is not the ‘SamsaaraSaagara’ anymore.

Though the rope may still slither like a snake in the wind, he sees always the rope only and never the snake;
for the snake was never there; is not there; will not be there; and the rope also is not there in actuality as
‘some thing’.
There is no world at all; but only the Brahman, the potential that can exist as any probable state of
perception; the ‘real’ that can exist as any unreal information; but yet transcends the terms like ‘real’ and
‘unreal’. A ‘Knower of Brahman’ is Brahman alone!
He exists as just the silence of the potential state; and never identifies with any probable state.]
 5

यत्स्थितं ब्रह्मणि ब्रह्म कृ तास्तेनैव सत्यता स्वभावैकात्मिकाः संज्ञा देहसर्गक्षयादिकाः।

Body (form), creation, destruction etc are the terms that refer to the nature of Brahman only, since they are
made of Brahman alone (as some information-content); and they stay as the very nature of Brahman as the
Knowledge. This is the truth.
(Everything is just a shine of that supreme potential state which can shine as any perception-state.)

[What is a body that you are identified with?

It is just an image seen in the mirror that you believe and identify with.
Body is just ‘information’ brought by the senses; and the mind has acquired the practice of calling it the ‘I’.
What you see in front of you as a world-scene at all times is just some information that is captured by the
senses and the mind; which of course varies from person to person, according to the ‘information capturing
capacity of one’s intellect’.
Whatever be the scene in front of you, you believe it as having a past and a future.
Every ‘present’ moment comes with the built-in imagination of the past and the future.

You just believe that there is a huge world out there, of which you are a part of.
You believe that the world must have been produced at some time; and will be destroyed at some time.

Based on the tiny information brought by your senses and the mind in the present scene of eating, or
walking, or talking; you imagine a huge world filled with people and objects already; and worry about its
creator; make theories about its creation; invent a Super-God as your ruler; become a slave to him begging
for mercy and what not.

A whole world constructed out of sheer imaginary bricks opens up for you in that tiny experience that you
are having at that instance. Where is the world except as a thought-network in your brain?

All the names and forms are just some sounds with meanings that are invented by the mind.
What actually is there is Brahman without the name of Brahman also.
Every name is Brahman; every form is Brahman. Every perception is Brahman.
Brahman is Knowledge (Bodha). World is just a pile up of Knowledge (or information.)
Knowledge can be incorrect also as when you believe in the inert body to be the conscious entity called the
‘I’. When you acquire the correct knowledge through the study of good texts like Vaasishtam, and through
the company of the realized, you will see the world as Brahman only; and you will not be misguided by the
idea of divisions presented by the idiot-mind.]

सर्गो विद्यत एवायं न यत्र किल किं चन तस्य धर्माणि कर्माणि न चैवाक्षरमालिका।
In that state where the world does not exist at all in the least, the rules of Dharma, Karma and the garland of
letters (the prescribed rules in words) have no existence at all!

[Brahman (Knowledge) alone is there as all; that is how the realized person sees the world.
When he sees all the names and forms as just a swelled up state of Knowledge alone; when he has no more
the identity with the inert body or mind; when his mind is in the pure state of silence; what rules can ever
apply to him?
After achieving the highest state even above the Devas, what for does he make effort anymore?
What does he need to study anymore?
What performance of rites will fetch him any greater good?
What need he has to please any deity with worship and devotion?
How can he be affected by any name and form of anyone anywhere?
When even Indra is nothing but a roadside stone for him, what does he care about any greatness of any one
in the perceived world?
Yet, he just acts as if obeying the rules of Dharma, and performs proper Karmas; just so as to not misguide
the people around him.
He is like an adult humouring the children playing ‘house-games’ in their level.
The world imagined by the ignorant does not exist for him at all; yet he obeys the rules prescribed by the
Scriptures; and lives a life like all the others; but amused and silent within.]
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WORLD HAS NO PREVIOUS EXISTENCE

पृथ्व्यादि संभवति चेत्तत्सकारणमस्तु तत्, तदेव यत्र नास्त्येव तत्र किं तस्य कारणम्।
If the elements like Prthvee etc (which are the building blocks of the world) really exist, then (of course)
there can be a cause as a previous state (for the Drshyam). In Brahman, there is no previous or past states at
all that denote any change, then what could be a cause for that which is perceived (as a world through
delusion)?

[World is supposed to be made of the combination of five elements.

Do elements really exist?
In the Svapna world, the buildings and people there are made of only your ideas; your own mind-structure.
The elements are non-existent there. Of course, you can imagine elements in a Svapna-world also; but the
truth is that the Svapna-world people are made of your own mind-content.
Why should then the world of Jaagrat, considered to be made of elements?
Is it also not a thing made by your own mind-structure?

The colours you see, the solidity you feel, the tastes attached to the edible objects, the sounds attached to the
moving objects, the smells attached to the fragrant objects; all these are produced by your mind (brain) only
and do not belong to the outside world.
The reality behind the sense-perceptions is ‘silent emptiness’.
This emptiness is not pure emptiness, but Knowledge that shines as sense-experiences.

Elements are also part of the knowledge only; and exist only in the mind of the perceiver.
Where there can be cause for a world which is made of mind-content only?
Where is the past or future except in the mind of the perceiver?
What can act as the cause of a world which resides only in the mind of a perceiver, where even the
‘perceiver’ is also an entity made of mind-content only?
What is the mind again? Mind is a name given to incorrect Knowledge!
From where did this incorrect Knowledge come from?
Nowhere! It is also some part of the pure Knowledge-essence only!]

ब्रह्मणः प्रतिभातं यत्तदिदं जगदुच्यते तेनैव कु त एतानि पृथ्व्यादीनि क्व कारणम्।

The illusory shine of Brahman alone is known as this Jagat.
All these Prthvee etc are produced by that alone. Where can be the cause for them?

स्वप्नद्रष्टुर्दृश्यनृणामस्ति काल्पनिकं यथा न वास्तवं पूर्वकामं, जाग्रत्स्वप्ने तथा नृणाम्।

For the one who is perceiving a world in the Svapna, the people seen there (as relatives and friends) are just
some mind-made imaginations. The past etc which needs to be part of those people, is not real, though
conceived by the mind as real. So it is with the people who are seen in the ‘Jaagrat form of Svapna’ also.

यथा प्राक्कर्म पुंस्त्वे च स्वप्ने पुंसां न विद्यते इह जाग्रत्स्वप्ननृणां भातानामपि नो तथा।

In the Svapna-state, the previous Karma (result) is not found in the embodied persons seen there as the
embodied beings. So also, such Karma and their results are not there for the embodied beings seen in the
Jaagrat here, which is also a Svapna-state only.

जीवः सर्वेषु सर्गेषु स्वप्नार्थान्निखिलान्मिथः प्राक्कर्मसत्वं मिथ्यात्म यथावासनमेषु च।

The Jeeva sees all the people acting meaningful for each other, in all the worlds of Svapna, yet without the
accompaniment of the previous Karma (results of past actions).
So it is, with these (Jaagrat) creations also, which rise according to the ‘Vaasanaa content’ only.

[There exists only the varied measures of intellect as the ‘information receiving capacity’ which in turn exist
as perception-fields with instantaneous Jeeva-entities. ‘You’ are not seeing the world, but the Reality is
seeing a world through you (the measure of intellect-capacity). ‘You’ are not seeking liberation; but the
liberation-idea produces you as its fulfilment-channel.
 7

The world is nothing but the ‘entwined interconnected information-flow’ that is channelized through
varieties of intellect-capacities, that rise as the ghosts of Jeevas.]

सर्गादावथ देहान्ते भान्ति स्वप्नार्थवन्मिथः यथासंवेदनं जीवाः सन्तोऽसन्तश्च तेन ते।

All the worlds which end up in having the bodies as its content, shine false yet meaningful for each other.
The Jeevas exist or do not exist as according to the perception-experience of that time.

[Be it a Jaagrat-world or a Svapna world, wherever you have a body-idea, you will have people in your
dream who talk and live like you only. Their existence is meaningful for you and your existence is
meaningful for them. That means - you exist for them and they exist for you.
However, is it ever possible that you see the entire population of the world at the same instant?
Actually, you do not have the direct perception of the entire world and its people; but have only a collected
form of knowledge (information) about them; and that makes you believe in their existence.
You can visit each person of the world to prove your theory of a huge world populated by people, like what
Vipashcit tried to do; yet at any one particular time-instance, only one tiny sphere of experience alone is
there for you; as it happens in a Svapna.
Your huge world is made of a collection of your ‘experience information’ only.
At any instant of your direct experience anywhere, you gather some tiny bit of information about the objects
and people around you as presented by your mind. That alone is magnified by the mind as a world.
The entire world exists just as a data-store in the mind.
Is that not what happens in the Svapna state also?
In the Svapna, you do not think too much; but in the Jaagrat, the mind is more active and presents more
ideas; and that makes you believe in a huge world that exists even outside of your experience-scene.
World is in the mind only; where else?
Mind is just the information processing power of Reality, and is not different from Reality.]

यथासंवेदनं सर्वे भान्ति भावयतस्ततः ते सन्त्यात्मन्यपि स्वप्ने जाग्रतीवार्थदा मिथः।

According to the perception-scene, everyone around you shines forth as and when conceived. Like in the
Jaagrat state, they shine meaningful for each other as in the Svapna; and they stay as a part of the Self only.

[You sleep; and later have Svapna.

In Svapna you have some random experience; and later you wake up to find yourself in another world. You
call it the Jaagrat. The mind is ready with the idea that you had slept on your bed at night and had a Svapna.
This memory leads you on to believe in the same world before and after sleep.
Suppose the mind had a different memory?
Suppose the mind had no memory at all as it happens at death time?
Which world do you belong to?
We all live in a ‘maze of Svapna-experiences’ only; jumping from one to the other non-stop.
We call it Jaagrat sometimes; Svapna sometimes; but the experience is real only at the moment of
experiencing.
There just exists the perception of some people and some objects as part of this tiny span of experience; and
based on that experience itself, the mind creates a huge world as your abode (that too based on the
Knowledge-gathering-capacity of the brain only.)
And based on the ideas presented by the mind, varieties of theories that discuss the creation and destruction
of the world have come into vogue!
What world? Where is it?
All is in the mind!
Just an experience of eating your favourite dish is enough for the mind.
Instantly, you will think about the cooking process, the ingredients used, how they were produced, who
produced them, the country they were brought from, the population of that country, the politics of that
country, the world that contains such countries, the planet earth which rotates around the sun, the sun which
is a part of the galaxy, the galaxies which abound in the universe and so on…!
An entire world reaching beyond the stars gets created in the mind, at the one instant of your eating a
favourite dish within the four walls of your house!
This is the power of the mind!]
 8

संकल्पसंविदग्रस्थवस्तुनिष्टतयाऽस्फु टं फलं चाप्नोति ते स्वप्ने लोकनिष्टतयाऽस्फु टः।

In your Svapna, only the object conceived by you (like the cooked delicacy) is in your presence as your
object of perception, with the causal factors (like collecting ingredients, cooking etc) remaining indistinct;
and the result is also obtained (as getting satiated by eating that delicacy).
(Jaagrat state is also similar.) The only difference is this indistinct feature at the time of perception.

[In Jaagrat, you think more; and in Svapna, you think less maybe!
What else is the difference between the experiences?
The so-called food you consumed in the Jaagrat, tastes the same in the Svapna also!
In Jaagrat, you have the idea that the dish was produced through a cooking process and have distinct
memories to prove it; in Svapna, the memories are indistinct.
Perception is the same in both the cases. Any perception is the shine of Brahman alone!]

शुद्धा संवित्स्वभावस्था यत्स्वयं भाति भास्वरा तस्या भानस्य तस्यास्य जाग्रत्स्वप्नाभिधाः कृ ताः।
The Pure Consciousness which is always established in its own nature, shines by itself as the resplendent
states of distinct and indistinct natures.
That shine of Chit alone is referred to by the names of ‘Jaagrat’ and ‘Svapna’.

सर्गादावथ देहान्ते भातं यद्वेदनं यथा तत्तथाऽऽमोक्षमेवास्ते तदिदं सर्ग उच्यते।

All types of perceived world-states which always stay connected to the body-identity as one’s experience,
stay that way till the liberation gets achieved. That alone is known by the name of Sarga.

[Every one with a form and name is a Jeeva who goes through the continuous flow of experiences. That is
why Upanishads refer to the experiences as ‘waters’ (Aapa).
Vipashcit, by his own stupid desire was caught forever in the experience-waters.
There was no respite for him at all.
This flow of experiences is denoted by the term ‘Sarga’ - ‘that which flows’.
Till how long does this flow last?
Till you understand the truth of this all!
After you realize, you walk on the waters; not drown in it!]

जाग्रत्स्वप्नार्थसार्थस्य संविदश्च न भिन्नता अस्त्यप्रतिघरूपायाः प्रकाशालोकयोरिव

अग्न्यौष्ण्योरिव तथा वातस्पन्दनयोरिव द्रवाम्भसोरिवाऽऽवीचि वा शैत्यानिलयोरिव।
The ‘states of Jaagrat and Svapna with their meaningful experiences’ and the ‘understanding nature of
consciousness’; do not contradict each other; and do not differ in the least from each other; like the states of
the light and the sight, like the fire and its heat, like the wind and its movement, like the flowing nature and
water pervading the wave-ness, or the coolness and the wind.

[Should the experiences of Jaagrat and Svapna be shunned like some evil that is opposed to Brahman?
No! Every experience is just the shine of Brahman only.
When you practice living at the present only, to the utmost perfection at that instant; keeping the mind empty
of all its formulae of ‘likes and dislikes formulae’; then the world which was burning you like the fierce fire,
instantly turns into the cool nectar of silent bliss.
All experiences are the shine of Brahman only! World is the essence of Brahman!
Brahman’s nature is to shine as the perceived world.
See it as Knowledge; you stay liberated. See it as real and limited; you stay bound for ever.]

सर्वमप्रतिघं शान्तं जगज्जातमसन्मयं इत्थं सन्मयमेवास्ति नास्त्यर्थेन च संयुतम्।

Everything that is perceived in the unreal world-state is only the quiescent state of Chit which remains
undamaged by anything. As a state of Brahman, it is the truth and is not connected to any meaning or
purpose as such.
(The purpose and meaning attached to every experience that you have, is actually meaningless and is just an
expression of some dominant Guna.)
 9

ब्रह्म प्रोद्भूय मृत्वा च दृश्यानुभवरूपि च चिन्मात्रमजरं शान्तमेकमेवामलमं स्थितम्।

Brahman rises up as the creation and perishes as its dissolution; and experiences the perceived also; yet it
stays as the ChinMaatram; ageless, tranquil, single, and taintless.

कार्यकारणतार्थानां या यथा हृदि कल्पिता ब्रह्मणा पुरुषेणेव नगर्यन्तस्तथैव सा।

That which gets conceived by Brahman in the heart as the effects connected to causes, shines as the objects
seen inside the city by a person.

[‘Cause and effect concepts’ also belong to the perceived phenomena only.
The objects are seen as bound by causation rule, because Brahman conceived it so.
A man walking in a city can never look at any object as causeless. Mind of a Jeeva has the natural illness of
seeing everything as connected to a cause only.
Any trivial thing is also is imagined by the ignorant man as having an effect on his life, like the sight of a
crow, or tree or the cat or whatever. Even the distant stars are looked upon as having effects on his day-today
life, whereas his very existence as an Avidity-entity is the most worthless state of existence, worst even than
the existence of a crawling tiny worm under the ground.]

ब्रह्मणो हृदि सर्गोऽयं हृदि ते स्वप्नपूर्यथा कार्यकारणता तत्र तथास्तेऽभिहिता यथा।

The Sarga is in Brahman’s heart like the Svapna-world in your heart.
The effect and its cause exist there as willed by you only.

[You as a Vaasanaa field, have a limited perception only. Brahman as all is the entire perceived
phenomenon.
Your limited perception is your private Svapna state.
Sarga is Brahman’s Svapna you can say; as meaningless and empty as your Svapna!
Who made the rules prevailing in your Svapna? You or your mind!
Similarly, the rules of cause and effect of a Sarga are just there as willed by the Brahmaa of that Creation;
who is established in his own essence.
You are always a part of the totality state; you as a Jeeva are intertwined with the objects of the totality state.
You and the totality state exist as one.
You are a dream-character of a totality dream-state that is named as Viraat.
This Viraat is not an entity, but a wave of Chit-Ocean which rises as a totality of ‘hosts of Vaasanaas’.
You are a product of some Vaasanaa-content.
You are the expression of some probable state of Reality, a random Jeeva like the person you see in your
own dream.
The Vaasanaa for Knowledge expresses itself as you who are after the liberation.
Even if it is fulfilled as imagined by you, a ‘no one’, nothing at all happens, but just an experience gets
completed in a mind.
There is no purpose in any one’s existence (even if they are the great gods worshipped by you), for every
form and name is just a random dream-existence only, and is causeless and meaningless.]

संविद्दनोदरे सर्गे कार्यकारणता स्थिता तथा यथोहिता तेन त्वया वा कल्पनापुरम्।

The cause and its effect exist in the Sarga inside the belly of the Perceiving consciousness (Brahmaa)
similar to the manner in which the affairs of a city imagined by you exist as per the ideas invented by you.

चिता संकल्परूपिण्या सर्गे संकल्पपत्तने त्वयैव स्थापिता संस्था कार्यकारणरूपिणी।

In the Sarga, the city of imagination of the form of imagination, the cause and effect relations have been
established by you alone, who are in essence the Chit of the form of imagination.

[The Svapna-world is your Sarga.

The rules or no-rules prevailing in that world are concocted by your mind alone.
So also, a Brahmaa’s Sarga (the totality-state) also has rules prevailing there as concocted by his mind.
He is also a form of Chit; you are also a form of Chit.
Chit-essence acting as you brings about the reality of the Svapna as imagined by your mind; so also, Chit-
essence brings reality to the world that is conceived by Brahmaa.]
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आकाश एव कचनं यच्चित्ते स्वात्मरूपिणी नियतं सन्निवेशत्वात्तदन्तः सर्ग उच्यते।

The set of rules that belong to an imagined world intrinsic to its existence alone and gets conceived in the
mind, is pure emptiness only, and is one’s own essence; and is known as Sarga.

[Your Svapna-world is the creation of an ignorant mind. Sarga is the creation of Brahmaa who is made of
Knowledge only. Both are made of emptiness only.
A child can play with wet soil and make mud-balls randomly; an adult may produce more meaningful
structures with the very same soil. It does not change the fact that the mud balls and the statue both are made
of wet soil only. The difference here is in the level of Knowledge.
You are ignorant of your true essence and so, your mind produces random Svapna worlds.
Brahmaa is a Knower of Brahman; and so produces a Sarga with proper rules and regulations.
However, your Sarga and his Sarga, both are made of emptiness only.]

या संविद्रव्यवस्थास्ते हृदि संकल्पपत्तने सैषा स्वभावसंसिद्धिः कार्यकारणतार्थजा।

The meaningful connection of the effect and its cause in the imagined city in the heart is just a result of one’s
own nature, like the shine of the sun lighting up everything.

[Any Sarga comes into existence, because it is the same Chit in you and in Brahmaa.
The same Chit-Sun lights up the Brahmaa’s world also; and also lights up your Svapna-world. Both appear
real at the time of experience only, because of the power of Chit.]

प्रथमं यद्यथा भाति चित्त्वमस्ति तथेह तत्तस्यैव नियतिः कालो देशादीत्यभिधा कृ ता।
In whichever manner the state of Chit shines forth (through HiranyaGarbha’s conception) at first, it exists in
the same manner now also (in the creation). His own ideas binding the form of creation, are termed as the
time, place etc.

या नामाशु यथा भाति चेतनाकाशशून्यता तया तथा वस्तुतया कार्यकारणताश्रिता।

In whatever manner the emptiness of Chit-expanse shines (as cause and effect etc), in that very manner the
effect and cause stay connected as real.

चिच्चमत्कारमात्रेऽस्मिन्सर्गाभे भावरूपिणि पूर्वं भावाः प्रवर्तन्ते पश्चात्सर्गाभिधा विदः।

In this shine of the world which is of the form of conceptions, which is just the magic of Chit, at first the
conceptions alone extend forth, and later the understanding of something called the world.

[Whatever is conceived by any mind, be it a Brahmaa or a Jeeva, the Chit-essence within all shines forth as
that world with those rules as concocted by those minds.
First rises the conception; and instantly the experience of the conception is there as a perceived experience,
with a random Jeeva production. This flow of non-stop experiences goes by the name ‘world’.)

शून्यतास्त्रिजगद्रूपास्तथा चिद्व्योमनि स्थिताः अनन्याः पवने सौम्ये स्पन्दसत्ता यथा निजाः।

The ‘Tri-world forms’ are empty-states only, existing in the Chit-expanse, but not differing from it, and
belong to it (dependent on it for existence), like the existence of movement in the quiet wind.

[Movement is there because of the wind.

Tri-worlds exist because of the Chit-expanse and do not differ from it.
Wind alone is the movement also. Brahman alone is the world also.]

व्योम्नि सौषिर्यनैबिड्यं यथा नीलमिति स्थितं चिति चेतननैबिड्यं तथा सर्ग उपस्थितम्।
The dense-state of hollowness filled with dust alone is the blueness of the sky.
The denseness of consciousness alone exists as the world-state.

आभात एव भातेऽस्मिन्कृ च्छात्सर्गे विसर्गता बुद्ध्यते रज्जुभुजगे रज्जुरूपं यथा पुनः।

 11

When the world is shining forth like this with all its names and forms, it is understood (by a Knower)
through hard effort, to be without divisions and as the emptiness of Chit-expanse only, Then, the no-world
state is seen in the world-state, like the rope gets understood as it is, even when it is seen like a snake.

मृतः स स्वप्नवत्सर्वः संपश्यति पृथग्जगत्तच्चान्यदिदमन्यच्च नित्याप्रतिघमम्बरम्।

After death, he sees the other world also as a Svapna only. Whatever is perceived as this world or the other,
he knows it as the eternal expanse of Knowledge only, which is uninjured by the ‘tri-fold perception state’.

[What happens to a JeevanMukta after the death of the body?

Another world-perception may arise as a part of his previous Vaasanaa practice.
He may see other worlds of penance and Knowledge also.
Or there might be just the silent state of awareness without perceptions.
There can be absence of perceptions or presence of perceptions; but not the cessation of perceptions.
Since he sees Brahman only; what matters what world he is in?
He never swerves from his Knowledge-state whatever perceptions appear in front of him as another world.]
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM)

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

CHAPTER NINETY FOUR

(STORY OF VIPASHCIT-20)
[DIALOGUE BETWEEN THE MUNI AND VYAADHA -8)
[IS THE BODY A PRODUCT OF KARMA?]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

व्याध उवाच
The hunter spoke

IS KARMA THE CAUSE OF A BODY AFTER DEATH?

परतः सुखदुःखार्थं देहः संपद्यते कथं, किमस्य हेतुः, के वास्य हेतवः सहकारिणः।
कु र्वन्ति धर्माधर्माश्चेत्तेन प्रतिघरूपिणा तदस्याप्रतिघं रूपं कु र्वन्तीत्यसमञ्जसम्।
After the fall of the body, how does one obtain another body in order to experience happiness and pain?
What is the material cause and what are the concomitant causes for it?
If one’s own good and bad actions cause the body which experiences happiness and sorrow (then one is
forever bound by Karma); then, to state that, ‘those who are identified with the (gross ) body that can be
injured, can do actions that lead to the uninjured state of the Self’ is improper!

[After the death of the body, how is another body obtained by the Jeeva, whether he goes to another world as
per his belief-system, or takes birth as another person (with an Aativaahika body moving forward carrying
his left over Vaasanaas)?
What causes the body to rise again? What is the material it is made out of?
It is already stated that a person who believes in the Karma and its results, gets a body suited to his merits
and demerits. These people are identified with their physical bodies which are fated to perish; are bound by
the actions done by their physical bodies; and enjoy the results also that belong to the physical bodies.

If a man is bound to the physical body here or hereafter, and has to go through sufferings and joys brought
about by his Karmas only, then it is proved that he is fully bound by his action-ropes from head to foot.
How can he ever attain the state of the Self which is imperishable, if he is to be stuck with a body here and
hereafter? Moksha is not at all possible!
His Karmas alone decide his fate; and he has no freedom to choose at all!]

मुनिरुवाच
The ascetic spoke

ALL THE WORDS WITH MEANINGS ARE THE INVENTIONS OF THE MIND
धर्माधर्मौ वासना च कर्मात्मा जीव इत्यपि पर्यायशब्दभारोऽत्र कल्प्यते न तु वास्तवः।
Dharma, Adharma, Vaasanaa, the Karma-bound Jeeva; all these are just invented word-structures, which just
give additional weight to the vocabulary-system; and are not different in meaning as such.

[The ‘rightness’ and ‘wrongness’ attached to the actions are there as the Vaasanaa-fulfilment process only.
A Jeeva is bound to the ‘results of the actions’, only when in the process of ‘Vaasanaa-fulfilling actions’.
He alone imagines the qualities of good and bad as belonging to the inert actions.
A Jeeva is bound by the Vaasanaas; and performs the actions to fulfil them only.
In the process of Vaasanaa-fulfilment, he names certain actions as right, certain actions as wrong; and
attaches the results to them by his own will; and experiences them also accordingly.

A human mind which perceives the world is just in the surface-level only; and is just a receptor of sense
knowledge. The rest of the conceptions, beliefs, and desires lay concealed within the deep hollow of the
individual self, unknown to the conscious mind itself. These innermost impressions and wants act as the
seeds for one’s experiences in a life. This alone, acts as the Aativaahika body also.
When you do any action, the inner mind (that carries countless past impressions), decides that it is good or
bad, which remains ever unknown to the conscious surface level.
This factor alone decides the results of the actions also.
Since an ignorant man believes on the surface level of the mind only, he does not understand the cause of the
good or bad results he experiences. He tries to find a scapegoat in the destiny or fate or a super deity.
What you have as a life is your own doing.
You have the power to change it also, by wishing from the subconscious level, which can happen only in the
Knowledge level. (This is well-explained in Mumukshu Vyavahaara Prakarana, where it is mentioned that
the destiny or the force of dormant Vaasanaas can be conquered by the sincere effort of today.)
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If one lives just as a perishable body, then his subconscious mind controls his life; and brings in the results of
his actions acting like his destiny. Therefore, he is forever bound by the Karma and its results.
All these words- right/wrong, Vaasanaa, Jeeva bound to the results of the action - are all interconnected and
mean the same.]
A JEEVA ALONE CONCEIVES THE RULES OF HIS WORLD-FORM
चित्त्वात्कल्पितचित्त्वेन स्वयं चिन्नभसात्मनि कृ तानि नामान्येतानि कश्चिदस्तीति चेतसा।
With the mind which believes that something is there (as the body and perceptions ), these terms were
created by the Chit-expanse within itself, through the power of conception imagined by the state of
‘knowing’.

[When, through ignorance, one identifies with the body, and believes in the perceived world as a solid
phenomenon, then he immediately is awake to a world of ‘words with meanings’.
He sees only the forms and names; and can never see beyond them.
With a firm ascertainment in the existence of names and forms, he avoids some actions as bad; and seeks
some actions as good.
He expects good things to result from good actions and bad from the bad.
He is nothing but Chit in essence. What he thinks, that is there instantly.
Chit-essence, which is appearing as a Jagat through his ‘mind-hole’, exists in whatever way he wants the
world to be. His world (Svapna ) is made according to the rules that he believes in.]

CHIT-EXPANSE ALONE CONCEIVES A FORM AS IF

संविदात्मा स्वयं चित्त्वाद्देहं वेत्ति खमेव खे मृत्वा सन्तं सन्तमिव संकल्पस्वप्नयोरिव।
The essence of Consciousness, because of the power of conception, understands the existence of the body
within itself, like emptiness imagined in emptiness; like a dead person comes into existence in imagination,
or as in the Svapna-state.

[A man, who believes in Karma and its results, lives in his own conceived world, which is bound by the ‘rule
of Karma’.
In order to do Karma, his mind conceives a body suitable for that; like a dreaming person has a body that fits
his dream-world.
Whether it is an after-life or another birth, it is nothing but another Svapna-experience.
A body is there as if, conceived by his mind itself.
And like any form that exists in a Svapna, the body in any world also is just made of emptiness only.
What is the cause of a body? The very same Vaasanaa-filled mind!

In a dream you see even dead people! How? Where did they get their bodies?
Your mind alone produced their bodies!
Why will it not produce a body for you also again, after this body dies?
After all, you are jumping from one dream to the other only, whether you call it an after-world or another
birth! All the perceived worlds are made of emptiness only.
The bodies rise up according to the content of the minds which see those dream-worlds!

The mind is an inert bag of desires and impressions only. It is empowered by the Chit-essence within it.
Chit-essence alone produces a world as desired by the mind.

Mind is just a prism through which the sunlight of Chit produces an array of colours (rainbow) called the
Jagat. Each sees a different rainbow (as per the space-location of the body); yet all believe in the existence of
a single rainbow only. World also exists differently for different minds; yet all believe in the existence of a
single world which shelters them all.
So many minds; so many worlds! All made of pure emptiness!

Chit is the essence of all knowledge that is there or will be.

Mind is just a tiny hole through which some little knowledge-content of Chit is understood as a world.
A mind seeped with ignorance can have very limited thoughts.
These thought processes are alone understood as a world, by that particular mind.
 5

A mind with knowledge is empty of the rushing thoughts.

It stays as the limitless Knowledge-essence of Chit.
There is no mind there; and no world-dream; no Karma; no Dharma; no bondage also!]

ANY WORLD ANYWHERE IS JUST ANOTHER SVAPNA-STATE

स्वयं स्वप्न इवाभाति मृतस्य परलोकधीः तमेव पश्यति चिरं न तत्राप्यस्ति सत्यता।
The perception of the other world after a death, occurs by itself, like a Svapna for the dead man.
He stays absorbed in that (Svapna/life) for long; however, even that experience also is not real in essence.

[What is death, but another temporary sleep state?

After the sleep-faint called death, you who are attached to a form (body) only, will again wake up in a
similar or different world with a form, because of the Vaasanaas dormant in the mind.

Since you are identified with the body only, you will have a different identity with a different body, in each
and every life that rises after the death of a body!
You are identified with a name and form here now; but after the death-faint, the same and name and form
will not continue. It will be another person with another name and form.
Only the Vaasanaas will move forward; not the ‘you’ here, as the name and form.
Your name and form are connected to this perceived world only, as the perceptions belonging to this world.
These perceptions will not continue after the death of the body.

Then what continues? Who is there as the ‘I’?

No one continues; the dreams alone continue, as dreamed by some ‘nobody’!
Every dream rises with a new dream-character. You can call it the next life, or the ‘other world’!
But in essence, all the life-experiences are made of emptiness only.

Since Chit state is not bound by time or space, and since all the probable perception-states of all the people
exist as Chit-shine at once instantly, then just think….
‘Is not the whole perceived phenomenon just the many ‘you’s dreaming many worlds as the same ‘I’ called
Brahman?’

Where is the manifoldness except as the shine of emptiness? Where is the differentiation?
One Chit dreams as many; and perceives different worlds through different minds tainted by different
Vaasanaas. It is as if ‘the real formless you’ are dreaming as all the people including your own form you are
identified with.
There is only ‘Chit and its dreams’! Rather ‘Knowledge’ shining as all!
Knowledge is not anything but just a shine. It has no form. It has no differentiation.
‘Knowledge-essence’ swells up as the world, and is known as Brahman.]

NO OUTSIDE AGENCY IS THE CAUSE OF A BODY

मृतं निर्माति चेदन्यः कथं वास्य स्मृतिर्भवेत्, कथं वा स्यात्स एवासौ चेतनत्वं, तमेव खम्।
If another one (God or some Creator) makes him, then how can he have the previous memory (in such a new
creation)? How otherwise can he be the same Jeeva-consciousness continuing from previous Vaasanaa-state?
His previous state was also emptiness and his next state is also emptiness only (like the history of a barren
woman’s son)!

[Who is the producer of the body you are having here now?
Your parents caused the body, so you can say; or even generalize it further and say that some God was
responsible for it.
After the death, the body produced by the parents will perish.
Who then makes the body in the next world?
You, who have been performing actions with the expectation of results, will surely continue; so you believe.
Since you cannot function without a body, you will have to have a body if you want to enjoy the fruits of
your actions.
Who then gives you your body? Surely not your parents!
So some Brahmaa, who is responsible for all the Karmas of all the Jeevas, should produce a body for you, so
that you can enjoy the results of your Karmas; so you believe!
 6

Not so! No one is responsible for getting you a body, other than you; or rather your ‘mind filled with
Vaasanaas’. Whatever Vaasanaas you entertain, that alone will result as a perceived field; along with a form
limited by space and time. It need not be a human form always!
Consider your life here, now.
The life you are living now is a field of some Vaasanaa-fulfilment only.
The body you are having is an inert cell-structure produced by similar cell-structures.
You have some identity here, based on the body and its name.

What was there before the birth of the body?

Surely ‘you’ as this body would be non-existent.
Someone with another body would have lived a life, fulfilling some Vaasanaas in another form with a name.
You, as another body with a name, are fulfilling some left-over Vaasanaas now here.
You are a new ‘you’ who will live as body till its death.

After death, you as a product of parents will not continue; but only your mind will continue its dream.
‘You’ as the name and form, never continued from previous life; but are a new person now with new
Vaasanaas.
After the death of the body here, you as a body will cease to be; but the left over Vaasanaas will continue
and another body will be produced for their fulfilment.

Who produces all these bodies? The Mind alone! It keeps producing bodies one after the other, making use
of the Vaasanaas in its store.

Where is the ‘you’ anywhere? Just a body of some shape gets used in the process; and an ego is built with a
false ‘I’!

Body dies; dormant desire-memories continue as left over Vaasanaas; a new body rises from emptiness; and
an ‘I’ appears identified with the body.

So many ‘I’s, keep appearing like waves from an ocean; without any control over anything; without the
knowledge of anything.

No God has made your bodies; or scripted your destiny on your forehead.
You are just a produce of some Vaasanaa-filled mind.
‘You’ as a form are just an empty dream-character existing in this particular life-dream only!

Your body is just a ‘stage-prop’ used in the life-drama played by inert Vaasanaas in an inert mind!
And ‘you’, who are actually Chit-consciousness in essence, believe that you are the inert body; and blame
the non-existent destiny for your sufferings!]

VAASANAAS PRODUCE A PUPPET-PERCEIVER WITH SOME FORM

मृतौ न जायते तस्माच्चेतसैव स के वलं इहायमित्थमित्येव वेत्ति खे वासनात्मकम्।
A person who is dead cannot be born (as the same person). Therefore, with his particularized mind with the
very same Vaasanaas, he understands ‘this is here in this manner’ in the emptiness.

[Actually no one dies; a dead person can never be born again!

What is death? What happens at death? ‘You’, the so-called body with a name will die along with the body.
The brain with all its pictures will just shut off.
A curtain has been drawn on the perceived world; and you will see it no more.
All the forms connected to your body, all the wealth, and all the objects you owned, turn into emptiness.
Your name and form are not there as ‘you’ anymore.
But like the seeds impatient to grow forth, the Vaasanaas collected by you in your life, sprout again with a
perceiver to fulfil their hunger.
Another perceiver (not you the dead one, but another new perceiver), sees a new world with his new parents,
new relatives and a new country. He has a different form; a different name. He never remembers the
previous field of Vaasanaas experienced by him at all, because he is not the previous one.
May be the (new) world will be similar to the previous perceived field, as it happened in the case of King
 7

Padma who became King Vidooratha in his other life. Though King Vidooratha had a similar looking wife
with the same name, and ruled a similar type of kingdom, he was not at all the King Padma, and his wife was
not the same Leelaa also. King Padma died; his Vaasanaas continued; another world-perception was there;
and the Vaasanaas created a prince named Vidooratha.
Padma died; but his mind did not die!
His Vaasanaas produced a Vidooratha for their fulfilment, as a new Jeeva.
This truth when understood, made the enlightened Leelaa wonder as to who the real husband was; ‘was her
husband the Brahmin, Padma or Vidooratha?’

Who is who in this game played by emptiness?

A dead person cannot get born again.

The bundle of Vaasanaas (made of emptiness) stored in a subtle form, produce the illusion of another body
with another name once again (as explained in the Mandapaakhyaana).

After the death of the body, there is the sudden awareness that rises as ‘I am living a life here’; and there
appears a new Vaasanaa-field with the perceiver newly created.
That perceiver is the new ‘you’ with a new body and a new name, which lasts till the death of that body.

World after world keep on rising from the deep dark hole of ignorance like the curling waves of smoke rising
from the blazing fire called the individual self.

When will all this end?

When the fire (individual self) subsides; and the sun alone shines as the ‘Witness-Brahman’!]

A JEEVA’S VISION IS LIMITED TO HIS PERCEIVED-FIELD ONLY

स्वमेव भावमभ्यस्तमास्ते सोऽनुभवंश्चिरं स्फु टप्रत्ययवांस्त्वत्र सत्यमित्येव वेत्त्यलम्।
Engaged in his own ideas and emotions, he stays in that world-state for long, seeing everything vividly, and
knows that only as the reality.

[The new ‘you’ will live a life as an ‘expanding Vaasanaa-bundle’ once again; and believe the perceived
world of that life to be the only reality, like a dreamer believes in the reality of his dream-world alone.
Some Vaasanaas get exhausted; some get newly added up; and the body dies; again a new life-dream appears
with a new body and new name, intent on fulfilling some left over Vaasanaas.
Like the trash getting moved from one vehicle to another, lives continue carrying the dirty bags of
Vaasanaas. As long as the trash (Vaasanaa-bundle) remains, the vehicles (bodies) will keep appearing again
and again as the burden of various lives to be lived.
The trash is never on the decrease; vehicles are countless; and the road is never-ending!
Who produces the vehicles and the road? The trash bundles!
Amazing is the power of Maayaa!
Inert Vaasanaas alone produce the ‘consciously acting vehicles of bodies’!]

A NEVER-ENDING JOURNEY OF VAASANAA-BUNDLES

खात्मा खमेव तत्रैव स्वप्नाभं दृश्यमाहरन्पुनः स्वमरणं वेत्ति पुनर्जन्म पुनर्जगत्।
This entity made of Vaasanaas, in that very place, taking in the perception equalling a Svapna made of
emptiness alone, again goes through death; then again a birth and then again a Jagat.
WHO IS THERE TO CONSUME WHAT, WHERE?
अलीकजालमेवं खे पश्यन्प्रत्येकमास्थितः पश्यत्याचारयत्यत्ति किं चित्कश्चिन्न कस्यचित्।
Seeing this network of falsehood in the emptiness; and staying in his individual existence; he perceives,
superimposes cause and effect in the objects; consumes the results of the Karmas; but actually does not eat
(consume) anything, since nothing is there to consume for anyone at any time.

[Life begins; life ends; again life begins..!

Jumping from one false identity to another, some false entity made of emptiness moves on as a bundle of
Vaasanaas only (as explained in the MithyaaPurusha tale).
 8

This ‘MithyaaPurusha’ (false entity) turns into an ‘ego-entity’ by adding various qualities to his imagined ‘I’
like drawing a picture in the sky. He does all actions with the ‘doer-ship’ idea, and is attached to the results
of his actions. He experiences the results of the Karmas as real.

Actually what Karma can be there for an entity made of emptiness only?
What action can the ‘emptiness’ perform, and what results can the ‘emptiness’ enjoy?

No one eats anything. No one absorbs anything.

There is only the knowledge appearing as the world.
Senses bring in the knowledge; and the mind makes up the stories (some meaningless nanny-tale).
Who is there at all? Who absorbs what merit or demerit?

There exist just some mind processes which produce a false entity with a form as it were.
There is just some shine of Knowledge; just the emptiness without names and forms!

What Karma? What Dharma?

Movements of the hand and feet, and some sense experiences go by the name of ‘Karma’! And the mind
superimposes ‘Dharma’ on these movements that are made in the emptiness by the emptiness.

Chit knows all; and that knowledge alone is what the senses foretell!
Where is Karma? What meaning does ‘Karma’ have except as some word concocted by the ignorant?

One life ends and another begins as it were!

However since time-frame also is something entwined to the particular mind experiencing the life, the
continuation believed to be the next life might happen, simultaneously also.
There is no past, present or future actually, except as some ideas in the mind.
In the Chit-state, there is no time or space.
All at once all the Smritis or Vaasanaa-fields, all the world experiences of all the Jeevas are there all at once,
instantly.
That is Brahman. That is Jagat. That is ‘Poornam’(Completeness). Brahman alone is Jagat.
How can there be previous and after lives?
Beginning, middle and end belong only to the ignorant minds; not to the emptiness called the Chit-expanse.]

IGNORANCE IS THE PERCEIVED; KNOWLEDGE IS BRAHMAN

इत्येवं जगतां सन्ति कोटीनां कोटिकोटयः परिज्ञातास्तु ता ब्रह्म के वलं दृश्यमन्यथा।
In this manner, there are worlds beyond the counting of numbers.
When the truth is understood, then there is only the Brahman; otherwise it is the ‘seen’.

[Each Jeeva is a bundle of Vaasanaas only; or rather, the bundle of Vaasanaas produce the false-entity called
‘Jeeva’; and each Jeeva lives in his own life-dream and calls it his world.
Such worlds experienced by these Jeevas are beyond the count of numbers. Actually there is no Jeeva, no
Vaasanaa, no Karma; but just the Chit-expanse (Knowledge) shining as all these.]

NOTHING IS NOWHERE
ताभिर्न कस्यचिकं चिदावृतं न च सन्ति ताः तासां च वेत्ति प्रत्येकमिदमेव जगत्त्विति।
Nothing for anyone is pervaded by these worlds. They do not exist at all.
Everyone understands them separately as – ‘this alone is the world’.

[Each mind perceives a world of its own within itself like a Svapna.
Each world is an experience of some mind within itself; as it happens in the Svapna state.
Each mind believes that alone to be the single world, and that all the people live there only; like a dreamer is
aware of his Svapna-world and its people only.
These worlds do not pervade any space; and do not exist anywhere outside.
They are non-existent in the sense that they are real for only those particular minds which experience them.]
 9

DO THE ELEMENTS MAKE THE OBJECTS OF THE WORLD?

भूतानि तासां प्रत्येकं तथैवान्योन्यमास्थिते सत्यान्येवासत्यदृष्ट्या सत्यदृष्ट्या त्वजं पदम्।
The elements making the objects of those worlds belonging to each one stay the same way for each other.
They are indeed real when engaged in the world activities. In truth, it is just the state of the Unborn.

[Every mind is a wave rising from the Chit-ocean.

Each mind perceives a Vaasanaa-field as a world.
Each world is filled with people who are also seeing a world as per their Vaasanaa-unfolding.

These groups of minds are part of a huge mind called Brahmaa; so they all see the same world as concocted
by his mind.
When you have a dream, the people in your dream-world see the same world as you do; don’t they? So it is
with one Brahmaa of one creation!
All the people in his dream think the same way, and see the same objects made of the same elements.
The other worlds of the other Brahmaas which are shining in the emptiness, are not aware of the world of
any other Brahmaa; like the dreamers sleeping in a room do not know the worlds dreamt by the other
sleeping ones.

All these minds belonging to one Brahmaa, together believe in a world made of elements.
Every mind which is connected to the other, believes that all of them share a single world, made of solid
elements. All the minds are ascertained about the reality of the world, like a dreamer is ascertained about the
reality of his Svapna world.
Their life-stories appear real; the objects and people are meaningful to each other.
They live in a world where the objects are made of elements; which look solid and real to them only.
They do not know anything outside of the world they are living in, like a dreamer has no idea of a Jaagrat-
world. But to a man who has woken up to the empty nature of these worlds, there is only Brahman shining as
all. He sees the world as a shine of Knowledge only.]

THE KNOWER AND THE IGNORANT

सद्यद्विदितवेद्यस्य तदज्ञस्यासदक्षयं असद्यत्संप्रबुद्धस्य तदज्ञस्य सुस्फु टम्।
That which is imperishable truth for the Knower of Brahman, is unreal for the ignorant.
That which is unreal for the one with perfect understanding, is extremely vivid and real for the ignorant.

[The world of the ignorant is not seen by the Knower; and the vision of truth experienced by the Knower is
non-existent for the ignorant.]

WHY DOES THE WORLD LOOK SO REAL?

चितेर्यद्यथा भानं तत्तत्सत्यं यथा यतः सद्रूपाणि समग्राणि भूतानीमान्यतो मिथः।
In whatever way the Chit shines as, that is actually reality only, and so all these beings are real to each other.

[Why do the ignorant see reality in an unreal world?

It is because it is the Chit-reality that they mistake as the reality of the world.
Chit shines in whatever way the mind conceives; and brings reality to the unreal world.

Reality is there as Chit only; but due to ignorance, the minds filled with the Vaasanaas see a world all around
them, like seeing two moons with infected eye.
Actually every object and person is real because everything is the shine of Chit.

When you see a snake in a rope, the snake looks real because the rope is real. The reality of the snake is there
because of the reality of the rope.
Actually there is no snake. Rope alone is the snake; or rather rope alone is there; snake is not there at all. So
it is with Brahman the rope, and Jagat the snake!]

नित्यमन्योन्यसत्यानि तानि तान्येव वाप्यतः किल संविद्धिनिर्णेयं रूपमप्रतिघं यतः।

What the Supreme consciousness decides as real, that alone is to be considered as truth, and all stay as real
for each other; since the truth is uninjured by anything.
 10

[That alone which is real is the reality. It alone can decide what is real and what is unreal.
If reality (the understanding potential) decides that the world should look real; it happens that way.
When Chit shines forth as the minds and Vaasanaa-fields, it wants the unreal to be understood as real; so
naturally the unreal looks real for the ignorant.
Chit-state is uninjured by the ‘real’ looking as ‘the unreal’.
So what is reality?
The reality is Knowledge alone (Bodha).
Every object you see, every person you see is a shine of some knowledge (some information-content that
you grasp as some understanding).
Your body also is a shine of knowledge only.
Whatever you ‘know’ as information, and see it as real- then that is the ‘perceived’.
When you do not ‘know’ any information as real, but stay without knowing anything as real, it is Brahman.
Brahman cannot be known’ as some information.
That is why Upanishads say that ‘Brahman cannot be known’.
You can ‘know’ everything as the perceived; you cannot ‘know’ yourself; you can stay as just ‘you’ the true
essence of Knowledge.
Knowledge gathered from divided information stays undivided as a single ‘whole’.
When you ‘know’ something, it loses its name and form and particularities and stays as your essence forever.
For example, if you ‘know’ that the fire burns, then you do not repeat this fact at all times as words and
meanings. You just ‘know’ and that knowledge is part of your own essence.
So also Brahman knows everything; this knowledge when reflected in the minds, shines as the Jagat.
Every mind shines as one ray of the Sun of Brahman.
When this knowledge is withdrawn and you stay without names and forms, you are in the state of Brahman.
This Brahman, the Reality shines as the world.
You cannot cut off Jagat from Brahman. Reality is what shines as the unreal world.
Brahman is an eternal dreamer; and yet awake to the truth of his non-dreaming state.
If you can practice the same, you get branded as the realized.
That is also a dream, where you realized. But, after this dream of realization, you never get lost in the dream-
worlds again. Realization is the last dream of yours. It draws a curtain on all the dreams. You will just shine
as yourself, the Brahman.]

संविन्मात्रविनिर्णेयं कान्यता नान्यता कथा, यथा संवेदनं भाते वस्त्वौघे क्व द्वितैकते।
When the Consciousness (Reality) alone has to decide the truth, what is there as difference or non-
difference? When the Consciousness (Reality) alone shines as the hosts of objects, where is the question of
oneness or duality?

[There is only the Chit-state without a second. What it decides to look like, it stays in that manner, without
swerving from its uninjured state.
As if swerving from its natural state, it sees the unreal as real. This is the Reality!
Nothing affects this Reality called Chit-expanse.
It can exist as any perceived-field; but it is never the ‘perceived’.
It is the luster shining as all the perceivers anywhere in any world. It decides as if how it should shine.
It is not a person; it is not a God; but it is not inert. It is the sole deciding factor.
If the Reality wants to look like unreal, it will do so!
Who is there to question it?

There is not ‘one’ that has become two; but it is the same single principle which is ‘aware of unreal being
real’. Everything that is there as you, me, and the world, is the ‘Reality’…the ‘Real shining as unreal. Every
wave is the ocean only.
All that you perceive is reality existing as that!
That is why a realized person salutes himself and also the world as Brahman.
Brahman is the reality that makes the unreal look real.
So what? What difference does it make?
Reality wants the unreal to be the reality! That is what the Reality is!
Unreal looking like Real! You cannot separate them as two.
‘Reality’s reality’ is to shine as the unreal and make it look like real.]
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

CHAPTER NINETY FIVE

(STORY OF VIPASHCIT-21)
[DIALOGUE BETWEEN THE MUNI AND VYAADHA -9]
[JNAPTI, JNEYAM, AND JNAANAM ARE ONE]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

मुनिरुवाच
The ascetic spoke

JNAPTI, JNEYAM, AND JNAANAM ARE ONE

[‘Jnapti’ means that which knows the information-flow called the world, namely the Self in the limited state
of the Seer.
‘Jnaanam’ is the ‘Knowledge’, namely the information-flow called the world, and is the ‘Seeing’.
‘Jneyam’ is the ‘Known’ (Seen), namely the information-flow called the world.
‘Jneyam’ is the ‘Jnaanam’, and is the ‘essence of Jnapti’, and these are just three sound-forms with meaning,
that refer to the same undivided Chit-state.]

तदेवेदमिदं ज्ञप्तेस्तदेवेदं भवत्यलम्।

That which is to be ‘known as an object’ is the ‘knowledge’ that belongs to the ‘knowing principle’ as its
essence.

[(तत् ज्ञानं तत् ज्ञेयं एव।]

[What is an object that is perceived in the world?
Any object is the ‘knowledge of the object’ obtained through the senses and the mind (or rather by the
‘understanding potential’ called the Self’).

The ‘object that you perceive’ is the ‘knowledge of the object’.

‘That which knows’ (Jnapti) has the ‘knowledge of the object’ (Jnaanam); and that is what the ‘perceived
object’ is (the Jneyam).

The ‘object that is known’, stays as ‘Knowledge-essence’ in the ‘Knowledge principle’.

‘Jneyam’ stays as ‘Jnaanam’ in the ‘Jnapti’.

Object is the ‘thing with form’ that is to be known; and when you (the Self) perceive it, it becomes the
formless knowledge and exists as the Self alone.

‘Jnaanam’ of the ‘Jneyam’ is the ‘essence of Jnapti’.

The ‘knowledge’ of ‘known’ does not exist separately from the ‘Knowing principle’.

At this very moment, if you look at an object as a shine of Brahman (Knowledge ) only, then you stay
realized instantly!

The ‘understanding character’ which is in you as your essence, understands the object as an object, and is the
shine of your true essence as Brahman.
How else can you understand any object as an object, if you are not Brahman in essence?

The very power to ‘consciously be aware of an object as an object’ is Brahman.

That you are always doing! When are you ‘not Brahman’?

At every point of cognition, at every point of perception, whenever you understand anything, even when you
are seeing the dust particle in front of you, it is Brahman understanding the dust particle, and existing as the
‘dust particle knowledge’, and is one with it as the ‘single state of Jnapti, Jneyam, and Jnaanam’.
The dust particle has no independent existence as an object, without the ‘Knowing principle’.
The dust particle in the example is the knowledge that rises from the Self and stays as the Self.
You as the body is nowhere in the scene, except as some inert thing (information as the ‘I’) blocking the
truth of this undivided Reality.

A JeevanMukta is said to be Brahman only; because he is always aware of this truth, and the body-idea does
not block his vision.
 4

If the ‘awareness of the truth’ is there, then that is the ‘Brahman state’.
No one realized actually; and nothing is there actually, but the shine of Knowledge as Knowledge, Brahman
as Brahman, Jnapti as Jnapti alone exists as it is!

‘Brahman knowing Avidyaa as the Jagat’ is the non-realized state of the ignorant.
‘Brahman knowing Vidyaa as the Jagat’ is the realized state of the Knower.
Brahman is the ignorant; Brahman is the Knower.

The ignorant Brahman sees the unreal as real; the realized Brahman sees the real as the real.
There is actually only one that shines as both.
You can choose which Brahman you want to be, and which dream you would rather have!
Do you want to be a ‘nobody’ getting tossed about in the dreams, without an end like Vipashcit, or would
you be ‘somebody’ who is out of the dreams?]

तदेवैतत्तदेवेति भवेज्ज्ञप्तेरसत्यतः।
If the ‘object that is known’ independently stays by itself, then the ‘Knowing principle’ has to become
unreal.

[(निर्ज्ञप्तिका ज्ञेयसिद्धिरेव न स्यात्।)]

[Can the world exist independent of the “knowing principle’?
Do the objects of the world exist by themselves, independent of the ‘knowing principle’?
Can ‘Jneyam’ exist without the ‘Jnapti’?

If the objects are there as real, without any understanding principle, then we have to make the ‘Jnapti’, a
non-existing thing. The object that is to be known is supposed to be there; but nobody is there to understand
it! That is how the world can exist without anyone to know it.
Is it possible ever? Can the ‘Known’ exist in the absence of the ‘Knower’?

Of course many creations do exist without people also, filled with rocks and trees only; but they exist as the
objects to be known by that Creator-mind, like you observing a drawing of a ‘desolate people-less land-
scape’.

We surmise the cause of the appearance of the solar systems and galaxies, and think about such amazing
events at the beginning of the universe, where atoms alone were whizzing about and where no living thing
had ever appeared. But unless the conscious entity is here and now, to surmise these occurrences of the long
past, how can such events be known as unconnected to any thinking entity?
The ‘past of no-being’ also exists because you exist now as the ‘knowing principle’ which ‘knows’ the
events of the long past as the beginning of the planet-scenario.

If the world of inert objects should exist by itself regardless of the presence or absence of the conscious-
entity, then the ‘conscious understanding entity’ has to be non-existent.
The perceived object can stay by itself, only when the ‘Knowing principle’ as ‘you’ is non-existent.
Is it possible ever?

If that which is known can exist by itself, then the ‘Knowing principle’ need not exist at all.
How can that be possible?
How then can the object get known, without the ‘Knowing principle’?
How can the object exist by itself, if no one knows it?
If you do not ‘see’, can the image be there?
If you do not ‘sense’, can the ‘sensed object’ exist as a sensed object, independent o the senses?
Even if a robot is there that is capable of measuring the properties without the sense organs, even then, a
robot has to exist to measure the properties of the object and scan it as an object, to give the existence-state
to the object.

‘Known’ (Seen) can exist as the ‘Knowledge’ (Seeing) in the ‘Knower’ (Seer) only; and cannot exist
independent of the ‘Knower’.
 5

The objects that you see do not exist when you do not process the information of the object with your mind.
You ‘see’; they arise instantly! You turn away; they vanish off into emptiness.

The creation and destruction of each object is occurring at every wink of your eye again and again; but you
fail yo see it, and believe in the existence of the world as an independent reality outside of the ‘Knowing
you’.
Your world came into being with your memory of the birth and growth (as explained in Leelaa’s story) along
with the rise of body-information, and will vanish off when everything is forgotten at the cessation of body-
information. ]

तच्चेदर्थस्ततो ज्ञप्तेर्नायं तस्याः पृथक् स्थितः।

Therefore, the ‘object that is known’ does not stay as separate from the ‘knowing principle’.

[The object that is perceived by you is actually the ‘Knowledge-potential’ that is ready to open up as some
object-perception.
What is outside of your perception (what you are not sensing right now, say even the outside of your room)
returns instantly to the emptiness of non-perception , and exists as the ‘knowledge potential of Brahman’.
When you move your mind (say like moving outside of your room), the ‘Knowledge potential’ instantly rises
as the ‘perceived scenario (of the outside room)’ (and the room you left instantly returns back into the
knowledge-potential state once again).

It is as if the mind keeps disturbing the ‘silent Knowledge potential (Brahman)’ and keeps on producing
various sense-patterns again and again through the desires and memories stored inside it.

You are an entity made of senses only; so you see the image of the object, touch it to know that it is solid,
shake it to know if it makes a sound, taste it to see if it is tasty, smell it to see if it has any smell.
You superimpose those perceptions and define an object as some solid object with a name and form.

Suppose you had no such senses and were some robotic entity only, even then the object will be what the
robot knows it as according to its own understanding power.
Suppose no one was there either as a machine or man to perceive the object, what would be there?
Some ‘Knowledge potential’ (like the empty canvas ready to become pictures), which needs to be decoded
as some information.
This ‘Knowledge potential’ is ‘Jnapti’; and is the Self, the ‘real you’.
This alone exists as the objects understood by the limited entities.
This ‘Knowledge-essence’ is formless.

If this ‘Knowledge-essence’ was absent, then nothing would be there as something to be known.
‘An object that is known’ cannot stay without its ‘knowledge essence’.

‘Aatman’ is not imagined! It is the ‘real you’ which understands everything else.
You know your own existence; and that is ‘Aatman’. How can you deny your own existence?
But, you mistake your existence as the body-existence and fear the death and destruction of the body.

‘That unknowable state alone’ exists as the silent ‘Knowledge potential’. That is the ‘real you’.
From this ‘real you’ rises the ‘false you with a world of its own’.
The objects and people that you see, rise from the ‘real you’ and vanish off into you at every instant.

From you rises the world you see as some body-entity.

You are the ‘knowledge-potential’ (Brahman/Aatman) in essence.

‘Something’(Reality) is there blocked by all these sense perceptions, and is beyond the calculative ability of
machines. It is not something that can be sensed or measured.
It is the ‘Knowledge waiting to become the known’.
This is mentioned as ‘hunger’ in the Upanishads.
This ‘Known’ is the Jagat. It is not different from Jnapti, the Knowledge essence.
 6

If no one is there to understand anything, what gets understood as any object?

How can Knowledge exist without Jnapti, the essence of all Knowledge?
‘Knowledge of all the objects’ is the ‘Jnapti’, the Aatman.
Jnapti knows ‘this’ ‘that’ and everything. Knowledge alone shines as ‘this’ ‘that’ and ‘everything’.
Cut off the Knowledge! What can exist as the world?]

स्थिते ज्ञप्त्यात्मनि त्वर्थे त्वज्ञप्त्यायं ततो व्रजेत्।

Since the objects stay as the ‘essence of the Knowledge-principle’ alone, the perceiver (the Aatman in
essence) swerves from the state of knowledge, by the ‘lack of true knowledge’ only.

[If the objects are synonymous with Knowledge; and this Knowledge is the nature of the Chit-expanse, then
why does the Jeeva see them as separate from himself?
Why do different minds see the same object as different?
It is because, Chit ‘knows’ the ‘differentiation’ also as ‘Knowledge’.
The world exists as its ‘knowledge of differentiation’.
It is because of Chit swerving slightly from the Knowledge state as it were.
Chit does not swerve from its state actually; but knows the world of differences by the knowledge of
Avidyaa (Ajnapti).

When you are seeing the pictures painted on the canvas, if you understand the canvas as the support of all the
pictures, then you will see the pictures also as the canvas only.
If you limit your vision to the picture only, then you will never be able to see the canvas.
Actually you can be aware of both the canvas and the pictures; because you are seeing a ‘canvas filled with
pictures’.
If you see the canvas (Brahman) also; then the pictures (Jagat-scenes) do not affect you.

If you see each and every object (inert and alive both) as some knowledge (information/Bodha ) only, then
where is the so called solid world, where even solidity becomes just some information produced by the
senses?

You the seer, the seen, seeing, everything is just some piece of information that is produced in the mind, the
information processing power of Reality. That alone shines as a world for you!]

ज्ञानं यदेव तज्ज्ञेयं ज्ञेयस्यासंभवात्पृथक्।

The ‘knowledge of anything that is known’, cannot stay as separated from the ‘knowing principle’.
(A Jeeva , the limited Aatman exists as the world it experiences.
You , the Aatman, the ‘knowledge potential’ are the Jnapti which rises as the Jneyam and Jnaanam.
Where can you search for the Aatman outside of you?)

यथा ज्ञातमतो ज्ञेयं तनोत्यात्मानमात्मना।

In whatever way it is known, that alone is known (as such and such, as per the mental construe), and thus
results as a world within itself by itself.

[The world exists for the ‘perceiving Jeeva’ as the essence of the Jeeva, in whatever way it knows the objects
(as people and possessions).

A Jeeva is what it ‘knows’ as the world. All that is around you as the ‘information-flow of objects and
people’, including your own image-information as ‘you’ with a name and form, is the entire Jeeva of yours.
‘You as a Jeeva’ is the ‘world that you are experiencing as a body-identity’, like the dreaming mind itself is
the dreamer, dream and the dreamt-world.

The world perceived by the Jeeva does not exist as separate from him, like a Svapna-world has no separate
existence from the ‘dreaming mind’. A Jeeva is not some lustrous-entity caught inside a body. The term
‘Jeeva’ refers to the entire perceived world seen by a mind.
 7

What the ‘information processing power’ (Manas) processes as some limited information (world) is the
Jeeva-state, and it differs from Jeeva to Jeeva depending on the efficiency-measure of this power (Buddhi).
You as a Jeeva are the entire world-scene that you experience as centered on the limited ‘I-sense’.

‘Body’ is inside this Jeeva-ness as some information; Jeeva is not inside the body as some ghostly entity.
World is within the Chittaakaasha (mind-space); mind-space is not inside the world.
Mind holds the world as ‘thoughts’ and ‘ideas’ within it.
Mind is the world. World differs for each mind, as per the intellectual-efficiency.]
WE ARE AWAKE IN KNOWLEDGE! WE DO NOT BOTHER ABOUT THE DREAM-WORLDS OF THE IGNORANT
पश्यन्तोऽपि मिलन्तोऽपि पृथक्सर्गा न किं चन सत एवासतो ज्ञस्य, मूर्खज्ञातांस्तु वेद्मि नो।
Though seeing, though moving amidst the perceived objects, the worlds are not different for the Knower
from the Self and he sees the real alone in the unreal. We(the Knowers of Brahman) do not know about the
worlds which the ignorant minds see (with their infected intellects).
(What can we comment about those stubborn idiots who are imagining the ‘drinking of cool waters from
mirage-rivers’, when they are actually rolling on the hot sands?)
ONE AS MANY; MANY AS ONE
एकं प्रबोधतः सर्वे चिन्मात्रं तावदात्मखं तदेवानेकसंवित्त्या सहस्रं चिज्जडात्मनाम्।
For the one who has realized the truth, everything is ChinMaatram alone; and is empty in essence. That
alone becomes thousand-fold for the ignorant who are conscious of the inert only, because of seeing many.

[Observe the entire world as the dream-state of Chit, and you are the Chit who is dreaming as a Jeeva.
Withdraw into your original identity of Chit, like waking up inside a dream, and then play the game of dream
with full control.]

SVAPNA AND SUSHUPTI OF CHIT

एकं तथा च चिन्मात्रं स्वप्ने लक्षात्म तिष्टति पुनर्लक्षात्म तत्स्वप्नादेकमास्ते सुषुप्तके ।
चिद्व्योम्नि स्वप्नसंवित्तिर्या सैव जगदुच्यते सुषुप्तं प्रलयः प्रोक्तस्तस्मान्न्यायोऽयमेव सन्।
The one ChinMaatram stays as million-fold in a Svapna.
Again that million-fold ones of the Svapna stay as one in the Sushupti.
What the Chit-expanse perceives in the Svapna-state; that alone goes by the name of Jagat.
Sushupti is alone said to be the Pralaya state.
Therefore the same logic holds good in both the cases (of the Pralaya and Sushupti).

[In the sleep state, Vaasanaas stay dormant; and the world remains destroyed for everyone.
In the Pralaya state also, Vaasanaas stay dormant (unmanifest) and the world remains destroyed. There is no
manifoldness in the Sushupti or the Pralaya state.

Everything remains as the stretch of waters of undivided experiences, ready to become a world of manifest
experiences again (as mentioned in the ‘Rudra description), at the state of Creation.

Jagat is like a Svapna-state of Chit; and the manifoldness shines forth as Jagat.

For the ignorant, the world ends in Pralaya (Unmanifest Brahman) and stays as the dormant state of the
world, and rises again as Creation (manifest Brahman).

For the Knower, the world always stays as destroyed through the gain of ‘knowledge-vision’, and never rises
again as any world; since the world never existed, does not exist, and will not exist ever as real.]

एकै व संविन्नानात्वं नृलक्षत्वं च गच्छति शून्यत्वं च तथार्थत्वं स्वप्नसंकल्पयोरिव।

The ‘single state of understanding consciousness’ attains the ‘state of manifoldness’ as the countless
experienced objects, and millions of perceiving entities.
The meaningfulness and emptiness stay, as observed in Svapna-state and conception-state.
 8

[The objects of the world you see in imagination or in Svapna are meaningful at the moment of experience;
yet are not real and so are meaningless. Jagat with its manifoldness is also meaningful, yet unreal and
meaningless.
To believe the world to be real and meaningful, and to search for the Creator with purpose, is like searching
for the mother of a ‘non-existing’ ‘barren woman’s son’!]

‘CONCEPTION’ IS THE EXPERIENCE CALLED JAGAT

इदमप्रतिघं सर्वं किल वेदनमात्रकं शुद्धं तद्वद्यथा यत्र भाति तत्र तथा भवेत्।
All this is just perception-experience only; and the uninjured state of Chit.
The pure state of Chit alone shines wherever conceived, as that perception-experience there.

[A sculptor sees the rock; imagines a statue; carves it with his tools; and the statue comes into existence.
However, Chit does not go through such tedious processes.
It just has the Knowledge of the Jagat (through the mind-power) and the Jagat is instantly there.
There is no time-process involved in the ‘unmanifest-knowledge’ appearing as the ‘known manifest-world’.

If you are Chit in essence, then why do you experience suffering only? Why do you not get what you want?
It is because; your conception process is built on the idea of the body-identity only!

You are not existing as the canvas that exists as the pictures, but are just a tiny picture in the canvas, that
does not know of the canvas. How can a picture decide its own picture? It is just there, as a helpless
caricature produced by the random movement of the Vaasanaa-brush.
Stay as the canvas, you can exist as any picture, by exercising full control over the brushes.

How can a seed that is rotten produce a good fruit-filled tree?

Remain ignorant; you will fall into the chasms only, like the foolish deer seeking the tender grass growing at
the edge of the mountain peak!

You exist as a random Jeeva-state produced by the Guna-levels.

Transcend the Gunas by gaining the knowledge-eye; then you will cease to exist as a helpless Jeeva.]

DO THE ELEMENTS EXIST?

एकै व संवित्सर्गादौ भवत्यग्न्यम्बुखादिकं पृथ्व्यादि तावत्सर्गार्थं स्वप्नसंकल्पयोरिव।
The single principle of consciousness alone becomes the elements of Agni, water, emptiness of space etc at
the beginning of the Creation (just another conception of the totality-sense). The elements of Prthvee (earth )
etc make the objects of the Creation, like in the Svapna and like when conceiving something.

[In the Svapna and imagination, you perceive a world filled with objects.
Are the objects in the dream and imagination made of elements? Maybe!
But, what are these elements made of? Your ideas!
So what is this Jaagrat world made of?
You understand it to be made of elements! So it is! Because Chit-essence itself rises up as your
understanding, and shines as the objects that are made of elements.
A Knower sees the world as what it is really, as just some random information-flow.]

संविदाकाशरूपैव भाति पृथ्व्यादिनामिका यत्तदेव खमेवेदं जगदित्येव भासते।

The conscious principle shines as emptiness only, with the names of elements like Prthvee etc.
That alone, the Chit-expanse, of the nature of emptiness shines with the name of Jagat.
NOTHING IS CREATED OR DESTROYED
संवित्सप्रतिघं भाति भाति चाप्रतिघं तथा न वस्तुतस्तु प्रतिघा संवित्सान्ते निवर्तते।
The conscious principle shines as if perishable (with a form ); yet shines uninjured only (without any form).
(Knowledge of the form is actually formless.)
Actually, there is nothing called destruction or injury; since it (destruction idea) vanishes at the end of
perception. (Only the Pure Consciousness remains left back.)
 9

[What is the Jagat? Jagat is a collection of knowledge in any mind.

Every object appears at the time of perceiving and vanishes at the end of perception.
Every object (with form) is a piece of knowledge (formless) only.
As long as your mind knows it (or remembers it), it is in existence; if the mind has no knowledge of it, then
it is non-existent for that mind.
Any object that is not perceived by you at any moment (be it a inert object or a person), has dissolved off
into the ‘Brahman emptiness’ only, till the same object rises out of the Brahman (emptiness), when you
‘know’ it with your mind once again.
When you ‘know’, the object comes into existence; and vanishes off when you do not know of it.

‘Destruction’ itself remains destroyed at the end of the perception.

‘Destruction’ is also part of the perception process only.
How can knowledge be created or destroyed? What is an object but a shine of Bodha?

Nothing is left back but the potential state of Chit, when the object is not within the field of senses.
Every object appears and disappears again and again, at the slightest movement of your mind.
You are the Creator of the world that you see at every moment; but unfortunately, you stay identified with
the body-info, even though your body also appears and disappears at every mind-movement.]
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

CHAPTER NINETY SIX

(STORY OF VIPASHCIT-22)
[DIALOGUE BETWEEN THE MUNI AND VYAADHA -10]
[SELF ALONE SHINES AS THE DIRECTIONS AND THE PATH]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

मुनिरुवाच
The ascetic spoke

यासि पूर्वां पश्चिमां च दिशं वेत्सि चिरं विदन्प्रतिघं नाम ते नास्ति न च सप्रतिघा क्वचित्।
When you move in the east or west direction as pointed out by the mind, you experience the perceptions
there for long, as an uninjured ‘you’ only (as the ‘knowledge potential’ namely the Self).
You have nothing known as destruction that belongs to you, who are the ‘understanding entity’.
(No experience ever can destroy you, for you exist as the experience-maker only!)
Therefore, there is never an injury to the ‘understanding consciousness’ (when moving through the
experiences of east or west).

[How does the world get divided into directions?

We see a lustrous object moving in the sky; we observe its regular phases; and decide the four directions
based on its rising and setting.
As previously mentioned in some section, we, like the ants moving on a spherical mud ball consider the
space above our head as the ‘above’ and the space below our feet as the ‘ground below’.

If the sun disappeared some day and our earth vanished from our feet, we will never know of any direction at
all. However, the sun is shining brightly in the sky above; and the earth is still rolling around the sun with
our feet stuck to it; and so we have the concept of directions here uninjured!

Poorva (east )is the direction which starts the day; Pashcima (west) is the direction in which the day ends;
Uttara (north) is the direction in which the land raises high with the sacred mountains; Dakshina is the
direction where Yama’s dominion exists; and Bhaarata Varsha (not India) is the land that shines with ‘love
of knowledge’(Bhaa+rata).

Suppose a person who knows the eastern direction as the direction where the sun rises; he will face that
direction; and move his feet towards that direction. Whatever perceptions of objects he has in that direction,
he will have a firm belief that those objects exist in the east.
He as the ‘understanding power’ is unchanged; only the perceptions keep on changing, giving him the
illusion of the lands in the eastern direction.
Did he actually travel, or was he at one place only?

If you were some ‘thinking point’ without any object in front of you, can you then understand what is front
or back or east or west? If you were standing in a huge space without beginning and end, and if no objects
were there except you as some empty thinking point, can you travel anywhere? Where is anywhere?
If every step that you take, gave you the same empty space as your experience, then where is the experience
of travelling at all?

Some object(at least a dust particle) has to be there as your perceived; then only, you can conceive the space
also. Even if a small stick is lying in front of you; then you can have some duality experience; walk towards
it; away from it; and have some experience of moving.

That is what happens to a person who is moving in the eastern direction. He has the concept of a direction
and expects that there will be objects in that direction which belong to the eastern direction.

Or, if he travels west, he will have the concept of the west and will expect that there will be objects in that
direction which belong to the western direction. Whether he travels east or west, his ‘understanding
consciousness’ is the same; his conceiving mind is the same.

That is how Vipashcit travelled in the four directions.

His mind defined the directions in the direction-less emptiness.
His mind produced the information about the directions.
He was the same Vipashcit who had four different experiences in four directions.
His understanding consciousness (Chit-essence ) remains unchanged and uninjured.
Whatever knowledge of experiences he received, it became his essence.]
 4

दृष्टं संकल्पितं चार्थं सहाभ्यस्यति यश्चिरं सोऽवश्यं तदवाप्नोति न चेच्छान्तो निवर्तते।

He who steadily holds in the mind for long any particular object of perception, he gets it for sure; or else, he
returns back with quietude.
(When you are moving towards any direction, you have to move in that direction only for long with firm
determination, then you will reach those lands of the East, as you wished for. If you have not reached those
lands of the East, then you have swerved from your determination, and have lost the way. So it is with each
and every enterprise of the world.
If you have not still understood the abstract concept of the Aatman even now, then you are not firm in your
Vichaara-practice, and are lacking in true dispassion.
Directions also are firm beliefs and one reaches those directions as per his mental-firmness.)

[If the mind is very firm in its ideas about anything, it will have the same type of experiences.
How does one get the experiences of east or west countries?
He thinks (or believes) that his body is moving in that particular direction.
Does his ‘understanding consciousness’ ever move?
No! It is as it is! It just understands the objects in front of it! It is changeless.

Jnapti knows the Jneyam! That is what is termed as Jagat.

Aatman never moves! It just understands (observes) the movement.

Aatman is faster than the mind, Upanishads say, because it is already there before the mind!
Self(Aatman ), the understanding consciousness, the Chit-essence, the Jnapti, never moves, is changeless and
uninjured. Waters of experiences flow over it as if!
The ignorant superimpose their identity on the perceived object called the body, and believe that they are
moving in some particular direction.

In the case of the Knower, of course his body may also move in the particular directions; but, he stays
established in his true essence, and does not superimpose the ideas of movement etc on the Self.

Wherever he travels, he returns to the Self-state and remains unaffected and tranquil.
He remains steady like a rock amidst the turbulent river of life.
The ignorant flow along with the river; and suffer.]

यासि पूर्वां पश्चिमां च दिशं वेति चिरं विदन्य आस्ते यात्यसौ तत्तामन्यस्त्यक्त्वा तु नेतराम्।
When you move in the east or west direction as pointed out by the mind, you experience the perceptions
there for long (as belonging to those directions), as an uninjured ‘you’ only. Only a man who intends to
move in a direction, perceives the objects there; the other one (the Knower) who does not have such a
thought (or conception) does not attain those perceptions.

[The other one, the Knower who sees ‘Knowledge’ only as the Jagat, does not experience perceptions as
belonging to north, south, west or east; he just remains as the witness and understands every perception as
some ‘Jneyam’ only. He is established in his state of Jnapti, when among the perceptions.
The knower is aware that the north or south, the east or west directions are just some names invented for the
directionless space; he knows the unreal nature of perceptions and moves through them without getting
affected. No conception can fool him.

Vipashcit believed that there were four directions and there will be the end of Avidyaa at some point in some
direction. Therefore, he moved in all the directions and as per his belief, he had varied experiences by getting
pulled and pushed by his other Vaasanaas.)

दृष्टः संकल्पितश्चार्थः स्यामित्यचलसंविदः द्वयं भवेत्, द्वयं नश्यत्यन्यस्य अचलसंविदः।

For the one with steady intention that ‘I am’(the body) ; the intended objects are perceived (in different
directions, based on the position of the physical body).
There is first the appearance in the mind (as a firm conception of experience), and then the bodily experience
as the second. Both stay perished for the other one, who is with a steady mind.
 5

[The ignorant man is firm and ascertained in his mind about the existence of absolute space with four
directions. He does not swerve from the state of body-identity.
He always acts with the ‘ego’ as the foundation of his actions.
The entire Jagat reveals itself to him, as per his conception.
All the people look real; all the objects look real; all the experiences look real; birth is real; death is real; and
he stays forever lost in the Svapna-world produced by his inner mind. He never even knows that he has to
wake up.
He is born as a body; lives as a body; and dies as a body.
Without any control over his mind, he suffers throughout, and drowns himself in the imagined pleasures to
hide his fears and anxieties.
The Jagat for him is just made of diseases (mental and physical) and self-conceit (as Shankara says).
There is the firm conception in the mind that ‘I’ as the body ‘am moving in some direction’.
Then the experiences are undergone by the body in that direction.

A Knower, who does not conceive reality in the direction or objects, stays unaffected by the perceptions. For
him, the body is also a ‘Jneyam’ only. Directions do not exist for him.]

दक्षिणादुत्तरां वाशां यामीत्यचलसंविदः द्वयं भवेत्, द्वयं नश्यत्यन्यस्य अचलसंविदः।

For him, who has a steady intention (belief) that he is going towards the north from south, both are there (as
conception and perception). Both stay perished for the other one, who is with a steady mind (and is without
any conception).

खे पुरं स्यां भुवि मृगः स्यामित्यचलसंविदः द्वयं भवेत्, द्वयं नश्यत्यन्यदन्यत्तु तज्जगत्।
For him, who has a steady intention (belief) that he will go to a city in the empty sky, and will stay as an
animal in the earth, both are there (as conception and perception). Both stay perished for the other one, who
is with a steady mind (and is without any conception) ; and the Jagat shines differently for him (as pure
Knowledge only).

एकं प्रबोधतः सर्वं चिन्मात्रं तावदात्मखं, तदेवानेकसंवित्त्या सहस्रं चिज्जडात्मनाम्।

For the one who is enlightened, everything is ChinMaatram of the nature of emptiness.
For those who are identified with the inert, and perceive manifoldness, it is divided in thousand ways.

शरीरमस्त्वप्रतिघमथ सप्रतिघं च वा स्वप्नात्मकोऽयं संसारो जीवस्येह परत्र च।

The body may be uninjured (as in immortals) or injurable (as in the mortals).
The worldly existence is just the empty state of dream for a Jeeva, here or hereafter.

[Even if the body is made uninjured as in the case of Devas, or as it may happen on earth due to the
advancement of technology also, the fact does not alter that the world-experience is as empty and
meaningless as a Svapna experience.]

स्वप्नवज्जगदाभानमित्येवं सत्यखण्डितं आर्यानुभवशास्त्राणामनेनास्त्येकवाक्यता।

The world shines in the same way as in a Svapna; this is a fact that cannot be contradicted.
That is why the conclusion reached by the experiences of noble ones and the Scriptures are the same.

दृष्टिजालं जनौघानां पश्यतामिन्दुमन्दिरे यादृगप्रतिघं तादृग्जगत्सदसदात्मकम्।

The vision-network of the people looking at the moon-disc is undamaged by each other’s experience.
So is the world real and unreal likewise.

[A crowd of people are looking at the moon-disc; each one has a different conception of the moon. One may
see it as beautiful and remember his beloved’s face; another may look at the taint on the moon and feel that it
is ugly; another one may see people moving in it; still another may see ghosts emanating from it; still another
may go insane by staring at it. It is the same moon-disc; but each one sees it differently.
 6

Actually the moon-disc is some knowledge-content that is received by the senses, and the mind fixes the
time and place where the moon-disc is seen.
Other than that, all other emotions connected to the various minds are different only.
The emotions differ because of their own learning, beliefs, wants, experiences etc.
Each one’s ideas and thoughts are unaffected by the other one’s ideas and thoughts.
Each believes that his or her view alone is the correct one.
It is so with all the objects.
Beauty, ugliness, joy, pain are all superimposed on the sense-perceived objects.
The objects are believed to be solid and made of elements.
Each one makes up a world according to his own mind-structure.
Each experience is real for each of the minds; because Chit-essence alone appears as some type of world-
experience for any mind.
It is real as Chit; but unreal as the mind-conception. So are the theories about reality that prevail on earth.
Each mind defines reality according to his own mind-structure; and that proves real to him only.
What is a world without the senses and the mind?
What is a world without the understanding power?
Every object you see is understood as that object, because you as Chit understand it.
Every moment you are in the Chit-state only, when you perceive any object.
The ignorant does not know his true nature; and suffers.
A Knower remains always as the understanding power only, and ignores the mind-stories.
He sees the perceptions as what they truly are; as Jneyam, as Bodha, as information-content, as a piece of
knowledge only.]

सन्मात्रमात्रानुविधमच्छानुभवमात्रकं चिन्मात्रं भानमात्रात्म सर्वार्थात्मार्थवर्जितं

सर्वमप्रतिघं शान्तं जगदेकं चिदम्बरे अनिङ्गनमनाभासं आत्मन्येवात्मनास्यताम्।
All that is perceived is the measure of the Chit-reality only.
The perceiver is of the nature of just pure experience.
ChinMaatram is just the shine as all this. It is the essence of all; yet has no purpose as such.
Everything is the changeless and the tranquil state of the world shining in the Chit-expanse.
Stay with the Self established in the Self, without the superimposition, and without movement.

अचला संविदेवास्ते स्थिरं कृ त्वा यथा यथा तथा तथा भवत्याशु किमसत्किं च वापि सत्।
The non-moving consciousness alone exists. In whatever way the mind stabilizes itself (as a long-term
conception), it becomes those perception-experiences. What is real and what is not real?

शरीराण्यथ कर्माणि दुःखानि च सुखानि च यथा स्थिरान्युपायान्तु यान्तु वा कस्य किं ग्रहः।
Bodies, actions, sorrows, and joys, let them arrive or go off, as per the steadiness (of the beliefs) of the mind.
For whom should they be accepted?

[What is Jagat? Information received by the mind; information modified by the mind; and information
corrupted by the mind! This is how the ignorant experience the world!
Whatever perception-information is received by them, they add their own beliefs and emotions to it; and live
in a world painted by their idiot mind.
The Knower uses the mind as a perceiving agent only; he does not allow it to corrupt the information. He
sees the perceived as pure Knowledge only; as Chit-essence only.
He as the ‘understanding-consciousness’, is one with the ‘understood knowledge’.
There is no separateness of ‘Jnapti and Jneyam’ in him.]

इत्थमस्तु सदथान्यथास्तु वा मैवभूद्भवतु कोऽत्र संभ्रमः।

मुञ्च फल्गुनि फले फलावहं बुद्धवानसि कृ तं परिभ्रमैः।
Let the reality be this; or some other thing; let it not be there; or let it be there.
What is there to feel agitated with excitement?
Stop this enterprise of making a fruit come out, when it is just a worthless fruit.
You are intelligent. Enough of wasteful wanderings!
 7

[What is reality?
What we see is the world painted by sense-brushes.
We can understand the world as coloured by the mind only.
There is no getting out of it, by running away from perceptions.
Even if you go to the end of the world where no object is there at all, you will at least have to perceive some
empty space as your perceived field.

Vipashcit ran to the edge of perceptions, with the mind-sorcerer as his companion.
He never could get out of the perceptions presented by his mind.

Perceptions cannot be removed by running away from them; you can never outrun the ghost of Avidyaa.
Better is to change the ‘Bodha of the world’ into ‘Bodha of Brahman’.
Look at everything as the shine of your understanding nature only.
Be established in the Jnapti state of Chit.
There is no need to close the eyes and sit in a lotus posture to reach the Turyaa state.
As you are, wherever you are, whatever object you are perceiving…just for a second pause the rushing
narratives created by the mind….remain as the understanding consciousness only…and see the object as just
an understood thing… your own Knowledge shining as an object…..! You will remain as the Chit-state!
Practice it at every moment without a break.
Like seeing the canvas behind the pictures, see the pure knowledge that shines as the perceived.
A silence will ensue even in the hubbub of a crowded market-place!
This silence is never affected or injured by any perception.
Mind the corrupter will remain powerless, and offer you just the minimum sense-input as required.

What matters what is true or what is untrue?

What matters what the reality is interpreted as?
You stay as the silent witness in whichever world-scene you are a part of.
Pure Knowledge never agitates; never excites.
Do not waste your time in dry philosophical arguments.

As Shankara says-
When death is close at hand, why waste time in meaningless arguments about the sounds and their
derivations (Duk kim karana/what grammatical formation will the Dhuk sound take on)?

Maintain that much knowledge alone which helps you survive in the world-scene; but always be in the
‘Turyaa state of Knowledge essence’ only.]
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

CHAPTER NINETY SEVEN

(STORY OF VIPASHCIT-23)
[DIALOGUE BETWEEN THE MUNI AND VYAADHA -11]
{‘SAMSKAARAS’ DO NOT BELONG TO THE AATMAN]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

SAMSKAARAS

[According to various schools of Indian philosophy, every action, intent or preparation by an individual
leaves back some impression as a left over mark, which causes his actions of the future.
Samskaara means some impression, impact or imprint that is produced in the mind by any event in life.
Samskaaras exist in the form of expectations, likes, dislikes, hatred, attachment etc.
A person develops his personality based on these impressions only.
A man becomes good or bad, based on these impressions only.
These impressions exist as memories, the urge for performing some actions, and sort of pave the path of life
for any person. The world of a Jeeva is made of impressions only; the mind moves by the impressions gained
by the past experiences only.
Life is just a flow of experiences that continue as the Jaagrat and Svapna states.
What causes the particular experiences at any time?
Do the Samskaaras exist as the cause of the Jagat, as a causal phenomena, forcing a Jeeva’s actions?
Is Samskaara the ‘causal continua’ as some philosophies declare?
Do they reside inside a Jeeva as a part of him, and cause his experiences?
Do the Jeevas exist as only causally connected episodes without any ‘Self’ as such?
Is the Jeeva bound forever by the chains of Samskaaras?
Can one be free of these Samskaaras in the Aatman-level?
Is Jeeva just a chain of Samskaara-based experiences, with no Self as his basic essence?]

मुनिरुवाच
The ascetic spoke

JAGAT IS THE SHINE OF CHIT

सर्वथाभावभावेषु स्वप्नसंवेदनात्मसु नित्याप्रतिघरूपेषु किं बद्धं किं विमुच्यते।

All the objects and their experiences in all ways are of the nature of ‘Svapna experiences’ only (and real only
when experienced). As the Shine of the Chit-state, they are formless (as ‘the empty stater of Bodha’) and can
never perish. Therefore, what gets bound and what gets liberated?

[What is experienced as a world by you, is just some sort of experience as interpreted by the mind.
Mind alone supplies you all the information about the particularities.
What is coded as the sense-input (meaningless information-pattern) is processed by the mind as the objects,
and as the narratives connecting the objects.
Whether it is Svapna or Jaagrat, both are mind-made only. They differ in content only; not in nature.
In Svapna, limited experience is there; in Jaagrat a more elaborate experience is there.
The objects, people are all just the shine of Chit as Knowledge; and as knowledge they do not perish; and as
knowledge they are formless.

Information (Bodha) can never be destroyed.

Information (Bodha) is not made of any form or name.
Information is not material.
Information is just the shine of ‘understanding’.
Information is ‘Jnapti’ as ‘Jneyam’ and is ‘Jnaanam’.
That alone exists, and no Jeeva who moves from Samskaara to Samskaara, like a change-pattern only.
How can a ‘change-pattern of Samskaara-continuum’ be observed, if there is no Self as a stable base for all
the experiences?

You, the understanding consciousness, are not the information that you receive; but you are the information-
maker. You are the creator of your world! The world you see is your own Svapna-world.
Practice converting everything you see into a state of information only.

When any object is perceived, the five senses superimpose the qualities of form, sound, taste, smell, and
touch on something that is outside (which is actually inside yourself) as some disturbance in the potential
state of Chit. The senses do the function of giving just the plain information of taste etc.
 4

And the mind, the processing power of Reality, presents a narrative as connected to that object as, ‘this is my
son, this is my wife, this is my enemy, this I like, this I do not like and so on’.
Sometimes, as a rare occurrence, the mind gets fed up of all the narratives, and gives you an imagined
information that you are bound in this worldly existence; and makes you seek liberation also which is
another false information produced by the ignorant mind.
Who is there to get bound or liberated?
There is only the Chit-essence, the understanding principle, the Knowledge-state shining forth as all the
objects, you, me and everything. Just pure Knowledge, formless and eternal!
Remain as the state which is not the information corrupted by the senses and the mind.
Remain as a witness to all the information-collection going by the name of the world.
Death is also just some information connected to the perishable body only.
Body is also some information brought in by the senses and mind only.
You as the Knowledge-source will never perish!]

खे दृष्टिभासां स्फु रणं यादृशं तादृशं जगत् विपर्यस्यत्यविरतमबोधाल्लक्ष्यते स्थिरम्।

The illusions like the spiral hair structure, double-moon and other imagined shapes are seen in the empty sky
because of the fault (infection) in the eye. The Jagat is also seen in the same way, and is erroneously
conceived as real at all times. It looks stable (like a wheel of light seen in the rotating torch) because of the
absence of true knowledge.

यद्यथा पुरसंस्थानं चिरैरेति तदन्यतां जगदप्येवमनिशं वार्यावर्तविवर्तवत्।

Whatever is in front, becomes something else after a prolonged time (of continuous imagination).
Even the Jagat changes like this, at all times, like the (changing yet stable-looking) patterns seen on the
surface of the water. (Even the physical shapes that you are familiar with as the sons and daughters , wives,
and husbands, mothers and fathers are always changing, yet you see the same person in those changing
object-forms.)

[What is constant in the world? Change! Everything keeps changing at every moment.
Every object is deteriorating at every moment. Nothing remains as it is.
Maybe some objects cross thousand years also; but still they do not remain the same; but keep perishing day
by day, moment by moment. That is why it is referred to by terms like Jagat (ja/ga –perishing as soon as it
gets produced),Vishva (divided patterns which keep changing) and so on.
Change is the world. That which gets destroyed is the world.
It is produced in the mind to be destroyed only. Actually it is produced when you observe, for that instance
only, and vanishes off, when you do not observe.
You can hold on to your body, lands, houses, gold, diamond, riches and think that you are stably established
in the world; but like holding on to the mud lumps in the river, you will be washed away along with the mud-
lumps in no time; for any object that you hold on to is nothing but some information-content in the mind, is
just an idea stored in the mind. What can you possess but some emptiness called information?
Hold on to yourself, the imperishable, changeless conscious essence.
Remain as the eternal Knowledge essence only.]

भूम्यम्ब्वम्बरशैलादि भवत्यसदिदं क्षणात्

The land, water, sky, hill etc becomes unreal in a second (the very instant, when you do not observe them).
(An object’s existence lasts only for the instance of observation.)
तस्मिन्नेव क्षणोदन्तैर्युगकल्पाभिधाः कृ ताः।
‘That very instance’ (of creation and destruction within the wink of a time) exists with its countless
narratives of time and place, and is given the names of Yuga and Kalpa by the learned.
(The time-span of holding the information is alone defined as a minute or a Kalpa, and differs for all as per
the information-storing power of the minds.)

[What is ‘time’ actually? Time is a term referring to the ‘measure of this change’.
At once, as it is, Chit exists as all, in all the time-spans.
Chit alone knows itself as all in all the time-spans. What else is there? Who else is there?
It is instant in the level of Chit. It is crores of Kalpas for the Jeevas.
 5

Chit at once exists as the limitless potential-expanse of all the probable states that can be.
Jeevas experience this instance only as a prolonged life of many experiences.
Every Jeeva from an insect to Shiva have their own measure of time-span.
What is a Kalpa for the mortals is just a measure of a single moment for Brahmaa.
He opens his eyes; there is the created world; he closes his eyes; and the creation perishes.
Countess lives of Brahmaas are just a moment-span for a Shiva.
And Shiva exists in the timeless span of Chit. He stays as Chit alone.
He is always awake and does not see the Svapna at all.]

जगत्स्वप्न इवाशेषमसदप्यनुभूयते यन्नास्ति चेत्तनिःशेषं चिदेवेत्थं कचत्यलम्।

Jagat is experienced like a Svapna, endlessly for long, though it is unreal.
If that is not experienced (as real), then it is proved that Chit alone shines as all this completely.

[If you do not get affected by the Svapna, then there is only the Chit shining as Knowledge.
There is no one who sees a Svapna!
There is no Jagat; no Jeeva; no bondage; no liberation; but just the knowledge-vision.]

यथेदं नो जगत्तद्वच्छतानां खे शतानि हि नृणां पश्यन्तु तेषां तु नान्योन्यमनुभूतयः।

Know that, just like the Jagat here, there are hundred and hundreds of worlds experienced by men in the
empty sky. These worlds are not experienced by each other.

[When the Knowledge is corrupted, the perceived phenomenon exists as the countless worlds experienced by
the countless minds.
The empty sky in front of you may contain worlds in every atom that fills it; but no world knows of the
existence of the other. Each is satisfied and content that his world is the only real thing that some god was
compassionate enough to produce; and that he is the most intelligent species that ever came into existence!
So many aquatic animals live in different water-abodes; some on oceans, some in lakes; some in wells; some
in dirty mires. They have different shapes; different habits, different senses; yet they are content and never
know of the existence of other worlds of other beings; so are the mortals of this world!
They also have no knowledge of the other worlds other than their own abode here!]

सरोब्धिकू पभेकानां दृष्टाः प्रत्येकमास्पदे न तेऽन्योन्यं विदन्त्यन्यां दृश्यादिनियतिं क्वचित्।

The frogs and other aquatic animals living inside the lake, ocean, and well have their own perceived worlds.
They do not know the existence of the other; and have no idea of how the world looks for the other.

[With these five senses, the world here appears to us as limited by the three dimensions of height, width and
depth. You can add ‘time’ also as a measure of the perception.
There may be other worlds with people who have more number of senses or less number of senses. The
worlds out there might have more dimensions also.
Some worlds might be there where people may never sleep or dream.
Languages may differ; perception may differ; sense-capacities may differ.
How can you put a measure for Chit appearing as the perceived?
How can we live with such narrow-mindedness to imagine that this earth is the only world that can be ever
there as the Chit-shine?
Like a frog in a well cannot know of the existence of a fish in the ocean, we also have no knowledge of the
other worlds that may exist. Yet, the fact does not change that whatever world exists in whichever
dimension, it is just knowledge-content only, and is the empty expanse of Chit.
Everything is just the emptiness shining in the emptiness.
So many worlds; so many minds; so many Svapnas!
Each Jeeva is a ‘world’ by itself, like a dreamer lost inside a dream-world.
All the Jeevas exist as their own world-states unknown to the other Jeeva-dreamers.]

यथा जनशतस्वप्ननगराण्येकमन्दिरे तथा जगन्ति खे भान्ति खानि नो सन्त्यसन्ति नो।

There may exist hundreds of Svapna-worlds filled with people Inside one house (where many are sleeping).
Similarly, countless worlds made of emptiness shine in the emptiness. They exist; yet do not exist indeed.
 6

कचन्ति नृशतस्वाप्नपुराण्येकगृहे यथा न च नाम कचन्त्येवं सन्त्यसन्ति जगन्ति खे।

Inside one house, hundreds of Svapna-worlds of men shine forth; but actually nothing shines forth at all.
The worlds exist (for the dreamers only) and do not exist in the emptiness (as real solid realities).

चिच्चमत्कारमात्रं स्वं स्वात्माङ्गं दृश्यमद्वयं सरूपमेव नीरूपं सकारणमकारणम्।

Jagat is just the magic of Chit itself; as if its own limbs that appears as the perceived; yet is not different
from it. Though appearing as if with the form (as some information), the Jagat is without any form (since it
is only ‘Jnaanam’). Though having a cause as it were, it is without a cause.

SAMSKAARA IS JUST AN IMAGINED TERM

[‘Samskaaras’ refer to the impressions that are formed in the mind.

Do these Samskaaras stay as a part of Reality, and cause the world-experiences?
Do they exist as the previous state and thus produce the effect called the world?
Do these impressions play a part in producing the Svapna or Jaagrat experiences?
Cannot we say that the ‘Samskaaras’ are the cause of the perceived whether in Svapna or in Jaagrat?
It is not so; because there is no previous state of world-existence.
The world appears newly at every moment of perception.
There is only the Chit-state of Knowledge-shine. There is no ‘past’ in the Chit state.
It is not embedded in time with past impressions so as to produce a perceived world.
Light from the sun at once fills the world. There is no past and present for its shine.]

दधत्याश्चित्स्वभावायाः संस्काराद्यभिधाः कृ ताः प्रतिमायाः प्रभाविन्या न संस्कारादयः पृथक्।

The ‘powerful process of the intellect’ of the nature of Chit (namely,the processing of information out of
nothingness), spreads out as the ‘superimposed perceived phenomena’, and is known as Samskaara, memory
etc. Such Samskaaras do not belong to the inert non-conscious body or to the Chit-state.

[The Samskaaras (mind-impressions) exist as connected to the ‘delusion state of the life-story’ only, to
explain some actions of a Jeeva caught in the narrative of life.
Since the Chit cannot have such impressions, and the body also cannot have such impressions, the
impressions belong to the deluded minds only, as an expression of ignorance.
Samskaaras or the deep impressions of the mind are based on the dormant Vaasanaas only, and do not affect
a Jnaani in anyway, for nothing that belongs to the world makes a mark on his mind, like the space cannot be
injured by the presence of the spiky objects.]

अपूर्वत्वात्स्मृतिः स्वप्नः संकल्पार्थानुभूतिषु स्वमृत्यनुभवाद्यास्तु दृष्टार्थसदृशीषु च।

(Do these Samskaaras cause the dream-world experiences?)
Though similar to what was seen before (in the Jaagrat), the memory does not play the prominent part in the
perception process of the Svapna. Dream is just a few modified scenes of what was experienced in the
Jaagrat. The experience of one’s own death in a Svapna also is, just a collection of superimposition-states
placed by the intellect as per its belief in another birth (as shown in the case of Gaadhi Brahmin).

इदं सर्गात्म सर्गादौ प्रतिमेव विजृम्भते चिद्भामात्रात्मिका स्वच्छा नान्यन्नामोपपद्यते।

This perceived phenomenon belonging to Jaagrat state also shines forth in the same way as the Svapna.
There is only the pure shine of consciousness; and no other explanation is relevant.
(Anything you experience in the Svapna or Jaagrat is just the instant world-picture that is produced as per
the dominant ideas of that moment. Samskaaras ae just the side -effects of the dominant Vaasanaas, and do
not exist as a part of the Chit-state.)

ब्रह्मैव भाति जगदित्युक्तमुक्त्यानया भवेत् न च भातं नवं तच्च ब्रह्मैवेदमतः स्थितम्।

‘Brahman alone is the Jagat that is shining forth at once as it is’; and this is the ascertained statement.
On the basis of this statement, it is proved that nothing is a previous shine or a new shine, but Brahman alone
stays like this as the single principle.
 7

[Since there is no past or present for a Jeeva-thing, since each and every Jeeva is just a random new product
in a Vaasanaa-field produced by the Vaasanaa-field, since the world-scene is produced at every instance with
a new Jeeva-thing as an experiencer, since the Jeeva-ness is just an imagined garland of disconnected-events,
since there is no entity called a Jeeva at all except as a mental-construe, the Samskaaras have no existence
except as some imagined term to explain some forced ignorant action of a Jeeva.]

INTERPRETATION OF THE WORD ‘SAMSKAARA’ IN THE CHIT-LEVEL

कारणं कार्यमित्युक्तः।
Chit alone is the cause (Kaarana) and is known also as the effect (Kaarya) (Jagat).
स पूर्वः स विशिष्यते।
Chit is previous also (Poorva) (the potential state); it is what becomes also (Kriti) (any probable state with an
experiencer).
संस्कार इति तेनैष संस्कारः कृ तिरुच्यते।
Chit is Samskaara also, since it is perfect in its Jagat shine.
Brahman alone is the ‘Kriti’ also; for, that alone brings out the effect called the Jagat.

[(सम्यक् करोति इति संस्कारः।) (‘Samskaara means that which is done properly.)
Chit is the Knowledge of all!
Cause has the capacity to produce the effect properly, which is in a seed-form within it.
Chit alone is the cause which shines perfectly as this world.
Therefore, Aatman (Brahman) alone is known as ‘Samskaara’.
(कार्यानुकू लो यत्नः कृ तिः।)(Kriti/the performed action means the effort conducive for bringing out an effect.)
(सम्यक् कारणं सम्स्कारः।) (Samskaara is the proper cause. Brahman alone is the proper cause.)
Therefore, Brahman alone is the Kaarya, Kaarana, Kriti and the Samskaara too. Nothing else is there.]

तत्स्वप्नादावापूर्वोऽर्थौ दृष्टान्त इति भाति यः स संस्कारादि नामोक्तो न बाह्योर्थोऽस्ति चेतसि।

The ‘perceived scenes’ ‘which appear in the dreams as if not existed before, and which are similar to the
events that are observed in the Jaagrat state’, are nothing but the subtle impressions lurking in the mind (as
the countless seeds of Vaasanaas), which get known by the name of Samskaara. There is nothing that is
implanted in the mind as some outside phenomenon that goes by the name of Samskaara.

[What you see in the dream is what is inside the mind as its content (dust-heap of wants).
Nothing like Samskaara exists outside the mind as a cause of the ‘perceived’.
Sometimes we see similar scenes in the Svapna as in Jaagrat; sometimes we do not.
Yet the mind filled with its beliefs and impressions causes the experiences in the Svapna state. In the Jaagrat,
the experiences are different, as according to the dominance of the particular Vaasanaa content.
Anyhow, the mind unfolds the Svapna and Jaagrat experiences, only because of the Chit-expanse shining as
the understanding principle. The dust of impressions, memories etc belong to the mind; not to the Chit.]

वस्तु दृष्टं न दृष्टं च सच्चास्ते चेतनेव खे स्वभावाद्भाति खात्मापि दृष्टवच्चातिजृम्भते।

Actually this thing called Samskaara (mind-impression) is seen in the Svapna and not in the Jaagrat.
The Self alone, of the nature of emptiness, shines forth by its own nature and extends forth as the (Svapna-)
scenes in the emptiness, as similar to what is seen in the Jaagrat state.

[Svapna sometimes has the scenes that are seen in the Jaagrat also, because of the impressions of the events
that are experienced in the Jaagrat state. The experiences in Jaagrat give rise to some similar scenes in the
Svapna. Jaagrat-experience is newly formed at every instance as an experience of some dominant Vaasanaa.
Sometimes Svapnas are also newly formed, and are not the product of any impression stored in the mind.
However these impressions belong to the narrative content of the mind; and do not exist as binding forces.
Already it has been proved that there is no difference between the nature of Jaagrat or Svapna states. Some
random experience occurs in both the states, as per the ‘dusty state’ of the mind.
 8

To particularize some mind-impressions as the cause of the experiences in the Jaagrat state is uncalled for.
Both the Svapna and Jaagrat are the random experiences within the mind; whatever be the names they are
referred to by.]

वेदान्तार्थात्मकं पूर्वसर्गाभावं प्रवर्तते ततो वेद्यव्यवस्था ज्ञैः क्रियते स्वार्थसिद्धये।

The Reality of Brahman state is the essence of all the concluding portions of Vedas.
It denies the existence of the world as a previous state (of Samskaaras).
The ‘Knowers of Brahman’ have formed the system of instructions for the purpose of enlightening their
disciples, where it is explained in detail that ‘Aatman when not understood, shines as the Jagat; when
understood (through proper Vichaara), there is the non-dual Brahman only’; and that alone is the Moksha
that one should strive for.

स्वप्ने तु जाग्रत्संस्कारो यस्तज्जाग्रत्कृ तं नवं अजाग्रज्जाग्रदाभासं कृ तमित्येव तद्विदः।

ततो वायाविवास्पन्दाश्चित्ते भावाः स्थिताः स्वतः ते स्वतः संप्रवर्तन्ते कात्र संस्कारकर्तृता।
Some people say that, the Svapna-state is just the shine of the impressions gathered in the Jaagrat state; and
is a newly formed Jaagrat experience; and that it is experienced like a Jaagrat state, though it is not the
waking state! It is not so!
Like the movements rising in the wind, these experiences are in the mind itself already as its nature.
They shine forth by themselves (randomly) as per the Vaasanaa dominance.
What need is there for the impressions to be given the causal status?

एकं तथा च चिन्मात्रं स्वप्ने लक्षात्म तिष्टति पुनर्लक्षाद्यतः स्वप्न एकमास्ते सुषुप्तकम्।
The one ChinMaatram stays as million-fold (as many people and objects), in a Svapna (when the mind is
active in the sleep). Again that million-fold ones of the Svapna stay as one in the Sushupti (and become
dormant) (when the mind is not functioning).

चिद्व्योम्नि स्वप्नसंवित्तिर्या सैव जगदुच्यते सुषुप्तं प्रलयः प्रोक्तस्तस्मान्न्यायोऽयमेव सन्।

What the Chit-expanse perceives in the Svapna-state; that alone goes by the name of Jagat.
The Sushupti is alone said to be the Pralaya state (where everything of the Svapna world dissolves off).
Therefore the same logic holds good in both the Jaagrat and Svapna perceptions.
(In the Jaagrat also, the Jagat is created at that moment of perception; and dissolves off the next moment,
when the mind moves elsewhere.)

एकमेव चिदाकाशं साकारत्वमनेककं स्वरूपमजहद्धत्ते यत्स्वप्न इव तज्जगत्।

Chit-expanse is one without a second. It alone shines forth as many with forms, without discarding its
formless state. That alone is the Jaagrat-Jagat also, which is like the Svapna.

(In both the states, some random world-picture is created by the mind through the senses, with the
appropriate narrative. Sometimes the ‘Jaagrat -state impressions’ may linger in the Svapna; but in the Jaagrat
state, every experience is new, and is tainted by the Vaasanaas only.
Samskaara is just another name for the Vaasanaa.
Jeeva is just an experience-flow supported by the Chit (Self), and is not a changing pattern of Samskaaras
without the Self! This experience-flow alone is known as Jaagrat sometimes, and Svapna sometimes; and the
Sushupti is just the blank state where the experiences remain suppressed.]

एवं चित्परमाण्वन्तर्जगद्भावमिदं स्थितं तदनन्यात्म चाभोगि स्वप्नादर्शतलेष्विव।

In this manner, this phenomenon called Jagat stays inside the subtle atom of Chit (which contains all the
experiences dissolved within it as in Sushupti).
(Chit alone reflects the experiences through the limited channel of the mind, in the Jaagrat and Svapna.)
Like the reflections seen on the surface of the mirror do not differ from the mirror, Chit is not different from
the Jagat, and is everything that is there as Jagat.
 9

चिद्व्योम संविन्मात्रं यत्परमाणुवदाततं अनादिमध्यपर्यन्तं तदेव जगदुच्यते।

This Chit-expanse (Chit-atom) is just the pure understanding state of consciousness (the power to rise as
processed information). It pervades all like the subtle atom; is beginning-less, middle-less and endless.
‘That alone’ is known as the Jagat (like the mirror alone is the reflection).

तस्माद्यत्र चिदाकाशमनन्तं सततं स्थितं तत्रास्तीति जगद्भानं तदङ्ग अनन्यरूपि यत्।

Dear one! Therefore, that which is there in that ‘endless eternal Chit-expanse’ is alone the ‘shine of the
Jagat’ and is not different from it. (That alone is ‘this’; and nothing else exists.)

चिन्मात्र एव भुवनं त्वमहं चिन्मयं जगत् इति न्यायाज्जगद्याति परमाणूदरेऽप्यजम्।

‘ChinMaatram alone is this world, you and me’. ‘The Jagat is just made of this Chit alone.’
When this truth is realized, this world becomes unborn, even in the belly of the subtle atom.
(After the rise of knowledge, how can the Jagat which is product if delusion, exist ever?
There is left back only the ‘I-less’ existence as the ‘I’ of all!)

AHAM BRAHMAASMI

[I (the Self-awareness) am the Chit (potential state) shining as the perception (probable states).
I am the Jagat (the unmanifest probable states appearing, as if manifest)!
The knowledge (of myself as all the probable states of experience) in me is shining as the Jagat (that is
divided as the limited states of information-content).
I as Chit, am the understanding power and I understand myself as the Jagat.
I as the understanding consciousness, am not different from the perceived which is understood.
I am Jnapti and am not separate from the Jneyam.
I am the form of Knowledge only. Jagat is also the form of Knowledge only.
There is no two; but the single expanse of knowledge shining as all.
There is only the Knowledge-expanse. I am ‘That which swells up as this Jagat’.
I am Brahman. I am the subtle Chit-atom.]

तस्मादहं परमाण्वात्मा समस्तजगदाकृ तिः सर्वत्रैव च तिष्टामि परमाणूदरेऽपि च।

Therefore, I the essence of the subtle atom of the form of the entire world, exist everywhere, even inside the
subtle atom (which is also some information connected to the perception-state).

चिन्मात्रपरमाणुः सञ्जगदात्माप्ययं नभः यत्र तिष्टाम्यहं तत्र पश्यामि भुवनत्रयम्।

I being the subtle atom of ChinMaatram, am the essence of this Jagat and am the empty expanse of
knowledge. Wherever I am, I see the tri-world (since the time and place exist as my shine only!)
(It is as if the wave knows itself as the Ocean, and sees itself as everywhere, as all.)

अहं चित्परमाण्वात्मा तेन चित्परमाणुना एकतामागतो वारि वारिणेव तदीक्षणात्।

I am the essence of the Chit-subtle atom. I have become one with the Chit-subtle atom like the water
becoming one with the water, by understanding the truth.

[I did not ‘become’ the Chit-atom; I was always that!

Jagat was never there, Jeevatva was also never there! Nothing at all happened as any ‘Jagat’ experience.
The wave was always the Ocean, and when understood, it remained as the Ocean!]
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

CHAPTER NINETY EIGHT

(STORY OF VIPASHCIT-24)
[DIALOGUE BETWEEN THE MUNI AND VYAADHA -12]
[JAGAT CONTROLLED BY THE CAUSALITY LAWS]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

INTRODUCTION

In this section, the ascetic Yogi explains how the dreams are seen within oneself, and the waking state is
seen outside. He also explains how the Dhaatus (Kapha, Vaata, and Pitta) cause the variety of perceptions in
the Svapna and Jaagrat states.

The main question to be tackled is:

What was the cause of the Jagat that the ascetic saw in the Svapna state? If that Svapna-world was a random
experience, then why not consider the Jaagrat world also as a random experience only?
Except as a conscious-ego-entity experiencing something at sometime somewhere, as if you had been there
from birth itself, what other proof do you have for your existence inside a world-existence?

Just as it happens in a Svapna, you are experiencing a Jaagrat also as a Jeeva-entity manufactured by a
Vaasanaa. Vaasanaa may remain dormant sometime; yet, even then the perceptions of random nature rise up
because of the physical processes going on in the body.
Sometimes, instead of the Vaasanaas, the imbalance of chemicals in the body and the imbalance of emotions
in the mind – both become the cause of the ‘perceived’ for a Jeeva.
After all, a world is made of nothing but kaleidoscopic scenes seen through the screens of five sheaths of
food, mind etc, in the emptiness of Chit-expanse.

मुनिरुवाच
The ascetic spoke

REMAINING AS THE SUBTLE CHIT-ATOM

तदोजः संप्रविश्याहं स्थितस्तदनुभूतिवत् अन्तस्थत्रिजगद्रूपो यथाब्जे बीजमङ्कु रे।

I had entered the lustrous part of the ‘Chit-subtle atom’ experiencing that state.
The perceived form of the three worlds was within me like the future seed (with countless lotus creepers)
concealed inside the sprout of the lotus (in me the individual sprout, which was now one with the subtle state
of Chit-atom).

तत्र मे त्रिजगद्रूपमन्तः कचितमात्मनि तथा तन्न तु तद्बाह्ये विद्यते के नचित्क्वचित्।

When the three worlds were shining inside me (in the seed-like state), there was nothing that was outside of
that as something else (like the seed inside the lotus sprout becoming many creepers outside of it).

यत्र यत्र यदा भाति स्वप्ने जाग्रदितीह वा सबाह्याभ्यन्तरं दृश्यं निजं चिद्भानमेव तत्।
Wherever the ‘perceived’ shines forth in the Svapna or Jaagrat, (with the accompanied ideas of) inside or
outside, it is the shine of the Chit alone (which shines as if divided as the inside and outside).

भाति स्वप्ने यदा जन्तोर्जगदानन्दमाततं चिदणोरेव तद्भानमात्मनस्तत्पदात्मना।

When the world filled with the happiness of perception shines for the Jeeva in the Svapna state, that is the
shine of the Chit-atom only, the Aatman, which is staying in that state.

व्याध उवाच
The hunter spoke

अकारणं चेद्दृश्यं तत्कथमेतत्प्रसिद्ध्यति सकारणं चेद्दृश्यं तत्स्वप्ने सर्गादिधीः कु तः।

If the ‘perceived’ is without a cause (like a hare’s horn) then how does it come into existence?
If the ‘perceived’ is with the cause, then where can be the perception of a world (Sarga) in a Svapna (since
there are no concomitant causes)?
 4

[It is a well-known fact observed by everyone in the world that each and every object in the world is
produced from some cause or other. The entire world stands firm on the rules of causality.
Such a world with such a proper design cannot randomly come into existence as a random factor, without
any cause.
Everything is so perfect, so orderly, and also presents a continuity which proves some intelligence only to be
a cause of this world.
Something has to be there as some super intelligence, which brought about the existence of this world.
How can one possibly say that the world which is embedded completely with the rules of causality comes
into existence without a cause? How can the world ever come into existence without a cause?
There must definitely be a cause for this world.
In the Svapna state, the world gets remembered as a random factor only, when one wakes up. In the Jaagrat
state, the world has to appear from a cause, since it is very orderly.
If it is with a cause, then it is different from the Svapna experience, where the objects there appear randomly,
as a meaningless perception only.]
मुनिरुवाच
The ascetic spoke

[Reality is just the ‘ready-to be any experience’ state, and contains the world, namely the flow of experiences
as its essence. You cannot separate this potential state from its probable states, like you cannot remove gold
from the golden bracelet.
Gold is not the cause of the bracelet; bracelet is just a limited vision of the same gold.
Jagat is also just a limited information-content of some probable state.]

अकारणक एवायं सर्गो आदौ प्रवर्तते समस्तकरणाभावाद्यतः सर्गात्मचिन्नभः।

This ‘Sarga’ starts at the beginning without any cause itself; since there is the absence of all the causes.
There is only the Chit-expanse as the essence of the Sarga.

[There is absolutely no cause or causes for the world-appearance as such.

The word ‘beginning’ itself is a part of the world-perception only.
The world with beginning and end is understood by the consciousness only.
World is nothing but some ‘knowledge-form’ that is understood by the mind.
Chit-expanse alone was, is and will be at all the times, the essence of the world.
In reality, the world is non-existent; so what can be the cause for it?
If you imagine a world, and want to invent a cause for it, what can be done?]

अकारणानां भावानामत्यन्तासंभवादिह क्वचित्सप्रतिघः सर्गो न सम्भवति कश्चन।

Since the objects cannot exist if there is no cause, (it is proved that) this perishable Sarga does not come into
existence at all.

[If it is your contention that nothing can exist without a cause; then we too agree to such a statement; and so
state that the world does not exist at all, because there is no cause at all for its appearance.
If you argue that the world is observed to have proper order and design, and so should have a cause; then we
say that there is no world at all as such.
What can be the cause of a well-formed snake that is imagined in the moving rope, except delusion?
If you want to invent a history for the snake, that is your imagined problem; however, for Knowers like us
there exists no snake; and we see the rope alone.
For us Knowers, Brahman alone exists as a shine of knowledge.
If the ignorant see a world and want to search for a cause, then we have nothing to do with such wasteful
theories.]

ब्रह्मेदमित्थमाभाति भास्वरं चित्स्वभावतः सर्गादिशब्दपर्यायमाद्यन्तपरिवर्जितम्।

Brahman alone shines like this with its luster because of its own nature.
Brahman is a synonymous word for Sarga, Jagat etc; and is completely bereft of beginning and end.
 5

[Jagat is nothing but the ‘swelled up form of Brahman’.

Brahman and Jagat are not two different things.
Brahman alone is the reality that shines as the unreal Jagat.
You cannot have Brahman as separated from the perceived phenomenon.
Whatever you see as the world is Brahman alone, the Jnapti as Jnaanam and Jneyam.
You cannot know of air without its movement.

The ignorant see the world; Knowers see the Brahman.

Brahman can be there as disguised with the ‘costume of perception’ only.
Brahman can never exist without this costume.
Reality is the ‘Brahman with the Jagat-costume ’, like the emptiness wearing the costume of sense-patterns,
and seeing itself as Jagat.

You can ‘know’ of the Brahman as the costume-wearer; but cannot remove the costume and have the pure
Brahman as another state.
You cannot get rid of the blueness of the sky; but can ‘know’ always that the space alone appears as blue or
black.
You can never find the air without the movement. We can observe the ‘movement’ only, and then know of
the existence of the air.
So it is with Brahman. Through the experience of perception, we infer and understand the existence of
Brahman.
We cannot destroy the movement; because it is the very nature of the air.
We cannot destroy the perception, as it is the very nature of Brahman.

A Knower sees through the ‘costume-perception’ of Brahman; and disregards the costume as mind-made and
meaningless.
For him Brahman alone is the reality. That is why he is said to have attained the ‘Nirvaana state’, the
costume-less state of Brahman.
He stays without identifying with his own body and mind; and remains without the costume, and as the
‘Nirvaana state only’, without the covering of perception.
The costume of form and name is for the others to see; they do not exist for a knower of Brahman. He stays
as the costume-less Brahman only, unbothered about the perceived world.
The costume gets its reality by the person who wears it, and is not itself real.
If the ignorant see the costume, and want to find out how and why the costume is there, how can their
problem get solved? It is similar to a man searching for the cause of the two-moons he sees with his infected
eye. As long as the mind that is coloured with Vaasanaas is there, the perception-costume will be seen at all
times as solid and real.

As many minds; so many worlds!

The ‘continuously changing pattern of perception’ is seen differently by different minds; because the minds
alone weave the costume in various shines.
If the mind is dead, as in a Jnaani, Brahman alone shines forth as the Nirvaana state (sheath-less state).
Actually Brahman is without the costume only. Costume (perception) is the imagination of the mind.
As long as one acts with the mind, the costume (perceived world) is a necessary part of existence. It has no
cause except delusion.

Brahman is without the beginning and end; so is the Jagat that is imagined by you.
Brahman is causeless; so is the Jagat that is imagined by you.

The very idea of causation exists because of the understanding nature of Brahman.
Causation is the knowledge that is connected to the objects that are perceived.
You cannot perceive an object without an idea of its beginning and end.
Every object’s appearance is accompanied by the thought of its cause only.
Causation is the logic that is applied to the existence of an object that is perceived.
Without the principle of causation, the world will be in a chaos.
Perception cannot be complete without some orderliness holding it as stable.
This logic cannot apply to the very source of all knowledge.
 6

The ‘Jagat that is perceived by the mind’ is Brahman alone.

If you argue that nothing can come into existence without a cause, then we say that your statement itself
proves the world to be non-existent.
If nothing can be there without a cause, then the world which is causeless is also not in real existence.

Brahman itself, by its very nature appears as if it is another person limited by the framework of time and
place. Brahman itself superimposes parts on it and perceives a world, like seeing two moons with an infected
eye. It alone understands itself as a limited form that can be injured; even though it never changes from its
uninjured state. It is formless; yet identifies itself with a form.

The understanding power in each and every perceiver is Brahman alone.

Brahman is the essence of each and every perceiver, starting from a tiny insect crawling inside a dust-mote,
to the Brahmaa who conceives a creation.

Each perceiver understands the world as per his understanding level only.
Each Jeeva is a world-form that is understood by him only.
Each Jeeva is a wave of some knowledge-content.

All the knowledge of all the perceivers is Brahman.

Brahman alone perceives the various levels of the worlds as many Jeeva-forms.
This Brahman is not a person; but the very essence of all perceptions.
He is the very understanding power in all the perceiving entities.
If this understanding power was not there, the causation will also not get understood by any one.

When you are a seeing a pot in front of you, you can see it only as an effect of some potter’s effort; but you,
the understanding entity (not the body or the mind; they both are inert), the ‘formless understanding power’
that creates a pot through the senses, are ‘causeless’.
As a ‘form of knowledge’ experienced by you, the pot is also causeless.

Pot is nothing but ‘some information’ (Bodha) of some shape, solid nature, smell, taste, and sound, that is
accompanied with the information of its location at some space and time.
Pot is nothing but some information-content (Bodha) understood by you, the Chit-expanse. So it is with the
entire world filled with objects.

Some limited information-content or other is absorbed by ‘you, the understanding entity’; and that alone
goes by the name of Jagat. Your own form and name as a limited entity is also ‘some information content’
understood by ‘you the Chit in essence’.

The world is just a form of knowledge.

Knower alone exists as the knowledge of the objects of the world.
How can you separate knowledge from the knower?
How can you separate the perceived world from the perceiving knower?

Brahman and the Jagat are one and the same; formless, beginningless, endless, and causeless.]

इत्यकारणके सर्गे कचति ब्रह्मरूपिणि परस्यावयवाभासे नित्यात्मावयवात्मना।

In this manner, since the Sarga of the form of Brahman glitters (shimmering as a reflected light) without a
cause, and cannot come into existence at all; there is the appearance of the limbs as if of another person
(individual self as outside of Brahman), and the ‘changeless eternal state of Reality’ superimposes the limbs
on itself.

अनानात्वेऽपि नानात्वे ब्रह्मण्यब्रह्मरूपिणि अनाकारेऽपि साकारे कचत्यप्रतिघं प्रति।

Though not manifold, yet appearing as manifold; though the limitless Brahman, yet appearing as the limited
non-Brahman; though formless, yet appearing as if with a form; it alone glitters in each one of the forms,
without itself getting injured.
 7

WHY THERE IS PROPER ORDER IN THE JAGAT-SCENE?

तद्ब्रह्मैव निराकारं चिद्रूपत्वात्स्फु रत्वपुः साकारमिव भातात्म भूत्वा स्थावरजङ्गमं

देवर्षिमुनिभारूपं करोति नियतिं क्रमात्विधींश्च प्रतिषेधांश्च देशकालक्रियादिकान्।
That Brahman alone which is without form, which is of the nature of consciousness shining forth as itself,
as if appearing with form, becoming all the non-moving and moving objects, taking on the forms of
Devarshis and Munis, fixes the ordained rules in the proper way, and also fixes the rules about actions that
are to be performed and that are to be prohibited, and also the place, time and the ordained actions.

[Some Jeevas with a better understanding power (Brahmaa or any other Creator) ordain the rules that govern
the world they create. They are also, Chit in essence.
Chit-expanse shining through them creates the worlds that are governed by the rules.

Chit exists as the ‘Jeeva-states of world-perceptions’ in various intellect-measures from the lowest to the
highest with no limits both ways; and the higher intellect-forms who are already established in the
Knowledge of Brahman-Reality, ordain the rules for the worlds.
That is why the worlds appear to be in proper order.]

भावाभावग्रहोत्सर्गस्थूलसूक्ष्मचराचराः अर्था व्यभिचरन्त्येते नियतिः र्नाखिलास्ततः (न आ अखिलाः ततः)।

‘Absence and presence of objects, acceptance and rejection, gross and subtle, moving and non-moving’,
‘and all the things whatever are there as connected to the perception-state’ though contradictory to the
Brahman's state (of non-differentiation), do not contradict the rules (of causation) (and are under the fixed
laws of Nature) till then (when all these things lose their meaning at the dawn of truth).

[The order that is observed in the universe will continue to exist till the dawn of the truth. When the Knower
understands everything as only the shine of knowledge, he ceases to see any fixed order in the world; for he
sees nothing as a world at all.
This is how it is:
Let us analyze your perception of an object.
You see a pot. Rather, your senses bring you the information of its image etc; and the mind if it has the
language capacity, calls it the ‘pot’ or recognizes the pot as a water-carrier.
You did not ‘see’ a pot as an independent outside object, but you received the knowledge of the sensed
qualities that were processed to give you the information of a pot.
Pot is just a shine of knowledge. You understood the pot as an object.
Your understanding power made you understand the pot.
This understanding power in you is Chit.
This is what you are always doing; being aware of something or other; or being aware of nothing also.
If you as the ‘understanding power’ were not there, there will be no world at all where you exist.
The world you see is centered in your ‘understanding consciousness’ (Chit).
Even ‘you’ with a name and form is a perceived object that is understood by this ‘understanding
consciousness’.
Chit expanse alone shines as you and the world perceived by you. Whatever you see around you- a wall, a
plant, a tree, animal, man etc; all these are there as the knowledge-forms only.
At every moment, you are receiving information of some sort or other.
These information-bits are collectively imagined by you as a solid world extending in time and space; where
time and place are also some information of measures only.
What actually exists is just the pure shine of Knowledge.

‘Knowledge of division’ is what makes you see the world as divided as many forms.
This knowledge is causeless. It is formless.
This ‘understanding consciousness’ (Self) stays as the essence of all knowledge.
The rules and the orders that bind the so-called world, do not affect it in any way.
If you understand the qualities of dust, your knowledge is not going to be covered by dust.
Chit which perceives the rules is not bound by any rules.
You are the Chit which shines as the Knowing principle.
Nothing can injure you, the pure Knowledge-essence.]
 8

ततः प्रभृति भावानां सकारणकतां विना सैकतादिव तैलानां न संभवति संभवः।

From then onward (when these rules were conceived) (as a part of the ‘perceived’) the objects cannot come
into existence without the causal factor; for example, the process of oil getting obtained from the sand, does
not ever occur (since it is against the causal factor).

[Chit alone shines as a world bound by rules of causality etc.

That is why you feel secure in a world running in proper order.
That is why you believe that some intelligence must be the cause of this world.
The delusion is so perfect that the delusion is never understood at all!
Delusion covers all the minds, yet is not known by anyone.
This delusion alone goes by the name of Avidyaa.
Delusion alone is the world; Avidyaa alone is the Jagat.
When Chit shines as the delusion, it is perfect to the letter!
Delusion does not look like the delusion at all; this is the greatest delusion!]

नियतिर्नायकश्चैव ब्रह्मतश्चाङ्गमात्मना स्वाङ्गेन संयमयति करेणेव निजं करम्।

The rules and the 'follower of the rules (Jeeva)’ both of these are the limbs of the Brahman, as belonging to
itself. It alone controls as if one hand by the other hand.

[Jeeva is the embodiment of delusion; and his delusion is perfect, because it rises from the perfect
knowledge-state. Jeeva, who is Chit in essence, perceives a world perfected by rules.

Delusion is not just as simple as seeing a snake in a rope.

This delusion called the Jagat is a perfect form of differentiation.
When Chit shines as delusion, it shines as the perfect form of delusion.

A perceiver and his order-bound world, both exist together as the combined form of delusion.
Jeeva is deluded because he perceives a world of order.
World of order is there because a Jeeva perceives it to be so through delusion.
It is like each hand holding the other for support.

Rules bind the Jeeva to limitations; Jeeva conceives the rules that bind the world.
When the Jeeva observes a pot, he already has the idea that it was made out of clay, a potter made it, he used
a wheel and so on. He does not think of the step by step of causation connected to the pot; but knows already
that it is bound by causality.
So it is with each and every object that is perceived. Every name and form is conceived as bound by causal
factor only.
The mind is so habituated to the causality idea, that it cannot ever grasp the truth that every perception-piece
of Jaagrat is a random occurrence only, as in the Svapna-state.]

अबुद्धिपूर्वं चानिच्छमेवमेव प्रवर्तते काकतालीयवत्स्पन्दादावर्ता इव वारिणि।

That is why, this Sarga of the nature of Jaagrat and Svapna goes on without any purpose or will, in a random
manner only. like the formation of circular patterns in the water by its quivering.

संनिवेशो हि नियतिस्तां विना प्रतिघोदयं ब्रह्म स्थातुं न शक्नोति तच्च सर्वात्मताक्षयम्।

The arrangement of causality is the fixed rule of the creation.
Without it, the changing pattern of the world cannot appear.
Brahman cannot exist otherwise as the world (like the mud or gold cannot exist without some shape).
This system will prevail, only till the world stays completely destroyed (through the rise of knowledge at the
state of liberation).

एवं सकारणं सर्वं सर्वदा दृश्यमण्डलं यस्य सर्गे यतः कालात्ततः प्रभृति तं प्रति।
In this manner, all the things belonging to the sphere of perception, at all times, are bound by the causal
system only. In whichever Sarga one is, from whatever time-point his perception starts, it is valid for him
from then onward, only for him.
 9

[What you perceive as a world is bound by your own rules.

If you believe that a god has taken trouble to write your destiny painstakingly (as if ‘you’ are worth that
much) then of course, the god imagined by you will control your destiny as willed by you.

If you believe in the inert laws only as the controller of your world (as if your dream-rules will hold good for
all the worlds anywhere and everywhere), then of course, the laws imagined by you will control your
universe as willed by you.
Whatever you believe your world to be…infested with gods or ghosts or atoms even; that is how the world
appears for you. Better believe in a world based on reason only, to be on the safe side!

Do not forget that you are Chit in essence; and what you believe, that alone becomes your world.
Chit itself shines as you and your world in whatever way you want it to be. Your Svapna is yours by right!
You can call it Jaagrat or Svapna or whatever; yet the world you see is your own creation.]

भात्यकारणकं ब्रह्म सर्गात्माप्यबुधं प्रति तं प्रत्येव च भात्येष कार्यकारणदृग्भ्रमः।

Brahman without any cause, shines for every ignorant person as the form of a Sarga only. This delusion of
cause and effect belonging to the perceived phenomena shines in him only (as the foundation principle of the
world.)

[Each person is a mini creator of the world he perceives.

The understanding essence in each one produces a world as per his understanding.
An ant does not know the world of a bird; or a cow does not understand the world of a tiger. So it is with
each and every Jeeva. Each person’s world is not visible to the other, like a dream-world of one person
cannot be understood by the person sleeping next to him.
This is the perfect form of delusion that covers all the minds; the Chit shining as the perfect form of
Avidyaa!]

काकतालीयवत्सर्गे स्थिते त्वावृत्तिवृत्तिवत् इदमित्थमिदं नेत्थमितीयं नियतिः स्थिता।

This Sarga which exists only as a random factor, stays with the rules of ‘this is how it is’ ‘this is how it is
not’, as the words and sentences connected to the objects, in the observation of their behaviours and
repetitions.

[How are the rules and laws invented?

By observing regularity in events; inventing appropriate words as the causes and effects connected to each
other; making theories about them; and later on believing that the world is bound by causality only!
It is as absurd as a spider getting bound by its own threads produced by itself.
That is why, everything appears as having a cause.

Mind cannot perceive any object without the idea of causation at all.
Mind is structured to see causation and differentiation. It cannot be otherwise!

What the Jeeva believes, that alone the world will be!
A Jeeva has full rights over what his world has to be!
After all, he is the Supreme Chit in essence! He as the Chit is the world he sees!
He can live content in a world controlled by the ghosts or gods of his own imagination and be a slave to his
own imagined creatures. If an emperor wants to be an idiot and a slave, he is free to do so!
Chit has the power to wear any costume it prefers, even if it be the worst state of existence that is populated
by the god and ghost images!

सकारणत्वं भावानामवश्यंभाविनि क्रमे जाग्रत्स्वप्नदृशो नेह संभवन्त्यपकारणाः।

When it has been ordained that the objects are necessarily to be associated with Causation, the perceptions of
Jaagrat and Svapna do not occur without the causal phenomena.

[Whether it is the experience in a Svapna or Jaagrat, the world is observed as bound by causality only; but is
it so?]
 10

WHAT WAS THE CAUSE OF DISSOLUTION-FLOODS IN THE SVAPNA-STATE?

यथा स्वप्नेऽखिलामम्बुसंक्षोभात्प्रलयभ्रमाः दृश्यते कारणं तत्र श्रूयतामनुभूयताम्।

When a variety of illusions are caused by the floods of dissolution in its entirety in the Svapna (experienced
by me), what do you see as a cause?
Let it be heard and proved to you (that there is no cause for such an experience).

[The ascetic experienced a ‘dissolution scene’ in his Svapna.

It was complete and proper as a perfect dissolution experience.
Gods, humans all were carried away in floods.
From where did they appear? What caused that world? Who had made it?
Was that world there already for a Kalpa time, and was it destroyed at that Svapna-state?
But, we know that this scene of dissolution was experienced by the yogi when he fell asleep along with the
other Jeeva.
There was no world inside the body of that other person at all.
There were only nerves and bones within.
From where did that dissolution-scene rise up? What was its cause?
From where did all those waters and gods and people rise up?
How can the Svapna which is emptiness have a world which existed from the beginning of a Kalpa?
Was not that Svapna-experience instantaneous? Was it not formed at the moment of dreaming only?
Is it not real for the Svapna-seer only?
He can believe in its cause, when he is dreaming only. Causality belonged to his dream-world only.
We can only logically state that the bodily elements within him alone, produced such narratives of dream,
thus affecting the mind. What else?]

सर्ववस्तुषु कचन्ति सर्वदा युक्तयः स्फटिकशुक्तयो यथा

भावनानुभव एव स स्वयं शक्तिमाञ्जयति जीवितात्मकः।
All the systems of Causation etc shine forth in all the objects, like the glitter in the crystals and the conch
shells. That strong minded one alone, who experiences the truth of the scriptures, wins over all, since he
exists as the very essence of his life (as one with the Brahman).

[A conch shell shines like silver. A crystal shines like a gem. All the objects shine as if bound by causation.
Perception comes with causation as its packing material.
A wise man ignores the silver; he knows that it is not real.
A Knower knows that the world is a continuous input of knowledge only.
He sees no Jagat. He remains as a silent witness of the knowledge-glitter called the world.]

WHAT IS THE DIFFERENCE BETWEEN THE SVAPNA AND THE JAAGRAT STATES?

बहिष्टैर्बाह्यमेवान्तरस्थैः स्वप्नमिन्द्रियैः जीवो वेत्ति द्वयस्थातितीव्रसंवेगिभिर्द्वयम्।

With the outward moving senses, the Jeeva experiences the Svapna outside (as Jaagrat); with the inward
turned senses, he experiences the Svapna inside (as Svapna). With the senses staying both inside and outside,
he experiences the two states because of the extreme intensity of the senses.

[First the mind has to imagine a body as the centre of all the perceptions.
Then, there is the imagination of the ‘inside’ and ‘outside’.
Close the eyes; it is the inside! Open the eyes; it is the outside!
What you see inside is Svapna! What you see outside is Jaagrat!
Senses alone perceive the world; so, if they are turned inwards, it is Svapna; and if they are turned outward it
is Jaagrat. Both states are experienced in their completeness in the outside and the inside.
If experienced inside, you cannot see the outside; and if experienced outside, you cannot see the inside.
Only when you are outside, you remember the inside also.
That means, if you imagine an outside, you have to imagine an inside also.
Jaagrat state alone tells you that Svapna state is a lie!
When Svapna is there, Jaagrat is nowhere. Svapna itself is the Jaagrat then!]
 11

यदेन्द्रियाणि तिष्टन्ति बाह्यतश्च समाकु लं तदा म्लानानुभवनः संकल्पार्थोऽनुभूयते।

यदा त्वन्तर्मुखान्येव सन्त्यक्षाणि तदा जगत् अणुमात्रं स्ववपुषि जीवस्तेनातिवेत्ति तत्।
When the senses stay in the outside, crowding around objects, then the conceptions are experienced inside, in
a faded manner in the Jaagrat. When the senses are completely turned inward, then the Jeeva knows the Jagat
(world) in its utmost subtle atomic form within himself, and sees it as the gross perceptions in the Svapna.

[The Vaasanaas within are seen as the outside world.

The world you see is the entire mind-structure as ‘you’.
There is no inside and outside in this mind-structure.
However, the mind conceives a form as its central point of actions.
This gross body has inside and also an outside; and the mind remains identified with the body and perceives
an inside and an outside, and conceives that it is inside the body (in the heart-limb or the brain-limb).

Mind cannot ever remain without the perceptions. When the body remains motionless in sleep, the mind sees
a world within itself, without the media of the gross body.

Mind is like a TV gadget that can never be switched off, and the pictures will keep appearing on the screen,
no matter what; Svapna is like covering it with a thick cloth, the TV still exhibiting its pictures undaunted;
Sleep is like forcing the TV to be switched off, by pressing the ‘off button’ with force, which holds the TV
silent for some little time-span; but not for long.
Only a Jnaani (who like a technician understands the mind-gadget inside out) keeps the TV off, and has it
under his control! The TV is a slave for him, operating only as willed by him.

You can call the Jaagrat as the Vaasanaa-fields experienced outside; the Svapna as the mind-fields
experienced inside. In both sates, the world becomes real when experienced only, be it a Jaagrat or be it a
Svapna. We believe the Jaagrat to be a more stable state, and dismiss the dreams as unstable and unreal.]

जगत्सप्रतिघं नास्ति किं चिदेव कदाचन जीवेक्षणानामक्षाणां दृष्टिरप्रतिघा जगत्।

Jagat does not have the quality of destruction at all at any time in the least.
Jagat is imperishable and remains as only the vision of the senses used by the Jeevas for perception.

[Did the Svapna-world get destroyed when you woke up?

Did the Jaagrat world get destroyed when you were dreaming?
In the Svapna, you believe the Svapna-world to be a permanent thing; in Jaagrat, you believe the Jaagrat-
world to be a permanent thing.
What happened was just some awareness of experience.
No Jagat was produced or destroyed in both the states.

Senses brought you some information of some world, along with the idea of ‘inside and outside’ at the
Jaagrat state. The same happens in the Svapna also.
In the Jaagrat, the Svapna-state is remembered; but in the Svapna, the Jaagrat-state is not remembered!
Maybe, if you remembered the Jaagrat state in the Svapna, you will dismiss the Jaagrat state itself as unreal
and unstable! Both states are not different in nature, because they both are just knowledge-pieces produced
by the senses. In reality, there is no Jagat inside or outside.]

जीवनेत्राणीन्द्रियाणि यदा बाह्यमयान्यलं तदा बाह्यात्मकं वेत्ति चिति जीवो जगद्वपुः।

The senses are the ‘eyes of the Jeeva’. When they are fully absorbed in the outside (imagined as the outside
of the body by the mind), then the Jeeva, in his mind, perceives the form of the world as being outside.

श्रोत्रं त्वगीक्षणं घ्राणं जिह्वा चेतीहितात्मकः संघातः प्रोच्यते जीवश्चिद्रूपोऽनिलमूर्तिमान्।

‘Ear, skin, eye, nose, tongue’- these senses with the attendant sense-experiences; and the desire-based
faculties of the mind, intellect, ego-centered character, and the stabilized ideas of one’s life (namely the
Mano/ Buddhi/Ahamkaara/ Chitta faculties); all these collected together as one is said to be a Jeeva.
A Jeeva is in essence pure consciousness only. He is made of the five Praanas and their functions.
 12

[He is of this Aativaahika form only. Jeeva is just a ‘bundle of impressions and wants’ that keeps producing
bodies after bodies without any stable identity.]

सर्वत्र सर्वदा जीवः सर्वेन्द्रियमयः स्थितः।

At all the places and at all times, Jeeva stays as a collection of sense organs only.
(Jeeva is just the sense-perceived world; like the dreamer alone is the dream.)

चिच्चिद्व्योमाव्ययस्तेन सर्वं सर्वत्र पश्यति।

Chit alone, as the expanse of consciousness, spreads out its limbs and sees everything everywhere.
(The true seer in this inert Jeeva is Chit.)

[A ‘Jnaani’ is the ‘awake Chit’; ‘Ajnaani’ is the asleep ‘dreaming Chit’!]

आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

CHAPTER NINETY NINE

(STORY OF VIPASHCIT-25)
[DIALOGUE BETWEEN THE MUNI AND VYAADHA -13]
[KAPHA, PITTHA, VAATA/ KAAMA, KRODHA, MOHA]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

मुनिरुवाच
The ascetic spoke

CHEMICALS WITHIN THE BODY PRODUCE THE VARIED PERCEPTIONS

Since ‘Jagat’ has no cause or causes, the perceived world is proved to be only a random effect that gets
produced through the senses (and the mind-process), in the emptiness.

Something called ‘Jagat’ does not exist at all except as a collection of ideas held on to by the mind. This
alone goes by the name of perception, and it will be there at all times as a shine of Chit. It will end only
through knowledge, when it is understood as mind-made. That alone is the Moksha.
Moksha is not a ‘beyond’ place where all the perceptions cease to be.

There are no two states of ‘one Brahman without perceptions’, and ‘another with perceptions’.
There are no two Brahmans- the ‘unmanifest’ and the ‘manifest’.
Unmanifest is understood through the manifest only.
You cannot remove the ‘manifest’ from the ‘unmanifest’.
You cannot remove the ‘Jagat’ from the Brahman.

Brahman alone is; and is the perceived ‘Jagat’ also.

Whatever you see as the world is, Brahman only.
In the sugar dolls made of sugar, sugar alone stays as the reality; the shapes seen in the dolls as elephant,
lion, fish etc are not real.
Brahman is the sugar that is seen as the forms with names (as some information--content).
Brahman is the ‘Jagat’.
(Or rather, you with the infected intelligence see only the ‘Jagat’; and name it as the ‘Jagat’!)

Why does a Jeeva experience the Jaagrat and Svapna worlds?

We already know that the Vaasanaas produce the ‘field of fulfilment’ with a perceiver who is inbuilt already
as a part of the perception. This perceiver alone goes by the name of Jeeva, who is some measure of the
deluded intelligence.
Identified with the physical body, he alone experiences the Svapna within, and the Jaagrat outside.

In the story of the Yogi -

the Yogi entered another Jeeva through the Praana-chariot and searched within for the dream-world. He
found nothing but nerve-tubes and various internal organs filled with fluids. At that time, the other person
who had consumed a heavy meals, fell asleep; the Yogi also who had united with his Jeeva-state fell asleep
along with him. Later when the food became lighter by getting digested, there arose for him a dream-
experience of a dissolution scene, as real as a Jaagrat experience.
Why did the Yogi perceive a dissolution scene?
Maybe the Jeeva he had entered had such thoughts running in his mind; and the dissolution-dream could
have appeared because of that. Or, it could have happened randomly also; for no reason.

Why then do we see particular perceptions as our dream or Jaagrat experience?

Why do we see hills, mountains, rivers etc, if the world-scene is just a random perception?
What causes the random scenes in the dream or in the Jaagrat?

The ascetic mentions here the three Doshaas (faults), and states that the dominance of any one of these, or
their varied level of mixing, causes the variety of perceptions experienced in a dream (or Jaagrat).

Vaata, Pitta, Kapha - are the three vital bio-energies, condensed from the five elements. These are the
‘Doshaas’ (faults) responsible for the physical and emotional tendencies in the mind and the body.

The attributes of the Doshaas and their specific combination within each individual help determine the
individual’s physical and mental characteristics, while the imbalance among these Doshaas is the cause of
many ailments.
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‘Kapha’ is condensed from the elements of earth and water. It is the densest of the elements; is related to
organic tissues, fluids and other substances; it is the Dosha of structure and lubrication.
‘Vaata’ is condensed from the elements of air and space. It is the principle of kinetic energy in the body; is
concerned with the nervous system, circulation, and movement.
‘Pitta’ is condensed from the elements of fire and water. It is the principle of transformation of energy;
governs the heat and metabolism of the body. It is concerned with the digestive, enzymatic, and endocrine
systems.

Not only the body, but the mind also has got the three faults of Kapha (sticky ‘attachment feeling’ of the
favoured, liked objects and people, and also self-imagined deities), Pitta (the feeling of dislike, the heat
inside the mind, which expresses itself as fear, anger, irritation, rage, vengeance etc), and the Vaata (the
bloating up state which expresses itself as conceit, arrogance, self-glorification, self-praise, selfishness,
rudeness etc).

DO THESE DOSHAAS JUST AFFECT THE SVAPNA STATE ONLY; OR THE JAAGRAT ALSO?

Mind alone is the power behind a physical body.

Since it identifies with a physical body, the chemical processes within the body affect the mind also.

It is a well-known fact that the mind-states also affect the physical health of the body.
Doshaas cause the random experiences in the ‘Svapna state perceptions’ and also in the the ‘Jaagrat state
perceptions’, since the Svapna and Jaagrat are similar states experienced by the Jeeva.

In the mind, the three Doshaas of Kapha, Vaata, and Pitta act as the emotional states; and give rise to
perceptions dependent on their dominance or collectiveness.

Kapha the sticky liquid refers to attachments and affection one has towards family members, friends and
objects. Vaata the air refers to the self-conceit and arrogance that dominate the mind of a Jeeva. Pitta refers
to the anger, hatred, envy and apprehension that dominate the mind.
When these Doshaas (as emotions) are not in proper control, then the mind undergoes the perceived scenes
of such contents only.

To remove these Doshaas of the mind-

unselfish love should replace attachment; self-respect and softness should replace conceit and arrogance;
caution and courage should replace the anger-outbursts.
The world you see is your own making.
There are no causes at all actually for what you are seeing as your surroundings (or as your life-story).
Your own mind that is identified with the body is the cause of the perceptions that surround you.
Your own mind that is filled with anxieties, attachments, and desires produces the ailments in the body; and
suffers inside a world built by it.

A Knower has no attachments; no desires, no ego.

He exists as the knowledge-body amidst the garden of knowledge-flowers.
For him, there is no perceived world at all.
Any information brought by the senses, he sees as Knowledge alone.
He remains as the ocean of Chit absorbing the rivers of knowledge.
Where is the Jagat? Nowhere!

THREE DOSHAAS

A Jeeva is formless actually. He is the Chit appearing as a small point of perception.

He is what his senses perceive in the measure of place and time.
His world is limited to the knowledge produced by his senses only.
Since he is identified with the body, he is said to be covered by a sheath of food.
His body is filled with the three minerals of Kapha, Vaata and Pitta.
Whatever actions go on within his body and mind, affect the scenes in the dreams he has inside or outside, as
the Svapna or Jaagrat states.
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ANY JAGAT-PICTURE IS A PRODUCT OF THE MIND AND BODY COMBINATION

[Whatever you see in the world is as the world-scenario is a random picture rising from the mind that is
affected by the Doshaas of the body. All the world-pictures that a Jeeva experiences on the life-stage are
described here, and the verses here have subtle meanings also concealed within them, as explained.]

श्लेष्मात्मना रसेनान्तर्जीव आपूर्यते यदा तेऽक्षाणुके ऽणुरूपात्मा तदा तत्रैव विन्दति

क्षीरार्णव इवोड्डीनो नभश्चन्द्रोदयान्वितम्।
When he is filled inside with the sticky fluids of the food-varieties of many tastes (with Kaph-dominance)
(attachment to the objects and people and the imagined deity-forms), (which is common state for all the
Jeevas), he stays in the ‘atom-like form in the subtle senses’ (as the tiniest formless intelligence-power only),
and has the experiences there itself as a Svapna; as if rising up (with tidal waves) like a milk ocean in a
moon-lit sky (and experiences the dream-world made of family, world-affairs, possessions, riches, Gods,
ghosts and what not)!

[Milk Ocean is the Chit-expanse, the pure consciousness filled with the potential of all perceptions. Moon is
the mind. Jeeva like a wave rises up in the moon-shine (mind conceived perceptions); and dances as the
Jagat-perception.]

सरांसि फु ल्लपद्मानि कह्वारवलितानि च पुष्पाभ्रप्रतिधानानि परिगीतानि षट्पदैः

He sees the ‘lakes filled with bloomed red lotuses and covered by white lotuses’, which are like the
‘representations of flower clouds’; and which are lauded by the six-footed bees through songs.

[The ‘Rajas and Sattva Gunas’ bloom forth as the varied experiences of a Jeeva, like the red and white
lotuses, in the mind-lake. The pollen inside them spread forth like clouds, like the thoughts in a Jeeva-mind.
The six senses in the form of the six-footed bees hover around the pollen dust, craving for the pleasures of
honey (joy). Their humming sound rises as the names and forms in the world.]

वसन्तान्तःपुराण्यन्तरुद्यानान्युदितानि खे
(He experiences) the harem palaces of King Vasanta (spring season), and the ‘flower filled gardens’ rising
from the emptiness itself.

[The Vaasanaas, like King Vasanta, the lord of flowers and desires, produce the gardens filled with various
flowers of experiences in the emptiness of Chit-expanse.]

उत्सवान् मङ्गलाकीर्णांल्लीलालोलाङ्गनागणान्भक्ष्यभोज्यान्नपानश्रीपरिपूर्णगृहाजिरान्
(He experiences) the auspicious festivals, crowds of women engaged in amusing jobs; the yards in his house
filled with eatables, delicacies, various types of foods and drinks; and objects denoting wealth.

[Families, functions, festivities, riches, gold, diamonds, friends, relatives, eatables, drinks, clothes, etc etc fill
the world of the Jeeva who is filled with the Kapha of attachment and desire.
When the physical body is filled with Kapha, the world is seen as having the waters and the objects produced
by the water in the Svapna. When the mind is filled with the ‘attachment-Kapha’, the world is seen as
having relatives, family and friends; and the Jeeva engages himself in celebrating various ceremonies
connected to his families and friends; he hoards up gold and diamonds; he strives hard to attain wealth; he
makes the eating of the various foods as the main purpose in life; he tries to impress the others by flaunting
his wealth, or good acts. He develops his own belief systems of auspicious and inauspicious acts.
He believes in a heaven and hell. He remains buried in the Raajasic and Saattvic acts all throughout his life.
He may be Saattvic and harmless to one and all, but he is just another deluded character who is bound hard
by the golden chains, and is lost in the delusion of goodness itself.]

सपुष्पाः फे नहसनास्तरलातरलेक्षणाः विलासेनाम्बुधिं यान्ति सरितो मत्तयौवनाः

(He sees) the ladies in the intoxicating state of fresh youth, who are like the ‘freshly rising rivers’, rushing
playfully towards the ocean (lover).
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They are wearing the garlands of flowers. (Rivers are covered by flowers too.) They smile like the white
foam. (Rivers too appear to smile with their foaming waters.) Their eyes are restless like the continuously
moving fish. (Rivers are filled with the continuously moving fish.)

[Youth brings in him the desire for the company of the women. The women too, intoxicated by passion rush
towards the young men, like the rivers rushing towards the ocean’s arms. The mind infected with the
youthful condition of the body produces the visions of women and their union.]

PERCEPTIONS UNFOLD IN VARIOUS WAYS THROUGH THE DOSHAAS

[The imbalance in the three Doshaas affect the health of the body of course, but they exist in the mind also
and corrupt our vision with the object-abundance.]

KAPHA/PHLEGM/MOISTURE/ATTACHMENT

[Buildings reaching high skies, gardens, forests and lands covering great distances appear before a Jeeva
who is dominated by the ‘Kapha-Dosha inside the body’ and ‘the attachment-Kapha inside the mind’.
‘Kapha is a sticky substance; a man who is stuck to the various objects of the world with desires and
attachments, is indeed dominated by the ‘Kapha-Dosha’.
The entire world-scenario is the the Kapha dominance of the totality of the Jeevas.]

(The world-scenes he experiences are like this:

हिमवच्छु भ्रशृङ्गाणि सौधानि शिशिराण्यलं सुधावधौतभित्तीनि कृ तानीन्दुतलैरिव
the ‘mansions’ are very cool inside, their roofs reach the sky and shine white like the peaks of the snow
mountain; the walls are plastered with bright white paint; and they are shining lustrous as if made of the
digits of moon as it were;

शिशिरासारहेमन्तप्रावृण्मेघवृतानि च स्थलानि नीलनलिनीलताशाद्वलवन्ति च

the ‘skies’ are enveloped by the clouds of the monsoon and the snow season, and are filled with the cool
showers; the lakes are filled with the creepers of blue lotuses, and the green grasslands abound all around;

पुष्पप्रकरसंछन्ना विश्रान्तहरिणाध्वगाः स्निग्धपत्रतरुच्छायाः पुरोपवनभूमिकाः

the ‘lands at the outskirts of the city’ are filled with the shades of the dense foliage of the trees; are well-
covered by heaps of flowers; and the deer are resting there after a long run;

कदम्बकु न्दमन्दारमकरन्देन्दुकान्तिभिः भासमानासनस्थानसंस्थानाः कु सुमस्थलीः

with the honey of Kadamba, jasmine, and Mandaara flowers shining forth like the moon luster, the ‘flower-
lands’ are like an assembly made of shining seats;

नलिनीजालिनीर्नीलाः पुष्पकस्थलधारिणीः वनावलीर्विलीनाभ्रनिर्मलाकाशकोमलाः

the ‘forest ranges’ are smooth like the taintless sky freed of all the clouds; with their lands covered fully by
flowers and the blue lotuses making them look completely blue.

कदलीकन्दलीकु न्दकदम्बकृ तशेखराः गिरिमालाश्चलच्चारुलीलापल्लवपेलवाः

the ‘garland of hills’ are adorned on their head by the Kadali, Kandali, Kunda and Kadamba flowers; and
look soft (pleasing) with the beautifully shaking leaves of those trees;

हेलावलितधम्मिलमुक्तमालतीकालताः इव बालाङ्गना नृत्यं तन्वानास्तनुगात्रिकाः

the slim and beautiful girls dance, looking like the creepers because of the Maalati flowers loosely falling
out of the tied up hair; (Pretty girls dance in the minds of the youth like creepers moving in the wind. The
Maalati flowers adorning their heads keep falling as they dance in intoxication, and these girls look like the
creepers that are shedding flowers.)
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उत्फु ल्लश्वेतनलिनीनिभा नरपतेः सभाः चारुचामरभृङ्गारवितानकशतावृताः

the ‘court rooms of emperors’ are like the ‘lakes with blossomed white lotuses’ because of the hundreds of
canopies (quivering like lotuses) with the beautiful chowries that are moving like the bees.
(The subordinate kings seated there are each sheltered under a white umbrella as an insignia of their high
royal status. The maids are standing next to them waving the chowries made of dark leaves. It is as if
hundreds of lotuses are filling the courtroom of lake, and chowries are moving like the bees around them.)

वल्लीवलयविन्यासविलासवलिताङ्गिकाः वनमाला विलोलाम्बुप्रणालीकाकलीकलाः

the ‘garlands of forests’ are adorned by the ‘bangles of creepers’ that entwine around them and move
gracefully, and make deep noise through the shaking waters in the little streams;
(Forests are like the beautiful women wearing flower garlands. Creepers entwining the trees are like the
bangles worn by these women. When the streams move with their gurgling noise, it is as if these forest-
women are laughing softly.)

धराभरकरालाङ्गधाराधरधराधराः दिशः सीकरनीहारहारोदरधरा दश।

the mountains bear the heavy downpour which are terrifying as they cover up the entire earth; and the ten
directions wear the cold mist like a waistband.

[The Jeeva, who is filled with Kapha in the mind, experiences a heavy downpour of experiences and is
drowned in them completely. The entire world is covered by the mist of ignorance, and the sky is like a
waist-band worn by the delusion-lady called Maayaa.]

(PITTA/BILE/HEAT/ANGER)

[When ‘Pitta (heat)’ is active inside the body, (or anger is active inside the mind), the Jeeva perceives all
such scenes as connected to the fire or heat sources. His world remains destroyed by the flames of heat and
anger. Anger expresses itself in the forms of dislike, annoyance, conceit, irritation, rudeness, harsh words,
anger, rage, vengeance, disrespect, disregard, disgust, etc.]

पित्तात्मना रसेनान्तर्जीव आपूर्यते यदा ओजान्तरणुर्मात्रात्मा तदा तत्रैव विन्दति

पवनस्पन्दसंशुष्ककिं शुकद्रुमशोभनाः ज्वालालीरुज्ज्वलाम्भोजदलपल्लवपेलवाः
When the bile juice fills the mind-body of the Jeeva, with his essence withdrawn into the Ojas part, staying
atom-like, he experiences there itself, ‘rows of flames’ that are beautiful like the ‘trees of red Kimshuka
flowers’ (that look like the blazing fire with red flames) that are dried up by the stormy winds, and are like
the creepers where the petals of red lotuses are set on fire.

[When 'heat' (Pitta) is in dominance within the body, the dreams seen by the Jeeva are usually scenes
connected to fire. When anger, hatred and envy fill the mind, the ‘perceived’ as seen by the Jeeva is a world
burnt by flames. The beautiful world stands destroyed for a man who is burning with anger and hatred (or
Pitta).
‘Desire unfulfilled leads to anger; anger destroys the reason; reason kills all the learning; and the man is
completely destroyed’- says Geetaa.]

THE WORLD AS SEEN BY THE ‘PITTA (ANGER) - DOMINATED’ PERSON

(A Pitta-dominated person experiences:)

संतप्तसिकतासेकसनीहारसरिच्छिराः
nerve-streams filled with mist because of getting covered by the burning sand (beautiful cool rivers filled
with hot sand) (pleasant scenes turned into torture scenes for the surrounding people);

दावानलशिखाश्यामधूमश्यामलदिङ्मुखाः
directions that have turned dark with the black smoke rising from the forest conflagration (intellect darkened
by the loss of learning, and the brain blinded by the dark smoke of anger);
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कृ शानुकर्क शानर्कांश्चक्रधाराशितत्विषः
flames harsh like the fire, intense heat like that of the sun and sharp like the flaming circle;
(sharp words shoot out like arrows causing injury to anyone nearby);

दावदाहविषावेशविपरीतरसाकरान्
the water-hollows filled with poisonous flames of conflagration; (instead of the waters of kindness and
understanding, poisonous flames rise forth as hatred and wrath, thus causing untold damage in relationships
with friends and families);

स्वेदमुष्णीकृ ताब्धिं वा स्विन्नं त्रैलोक्यमण्डलं

hot ocean producing sweat; or the tri-world itself hot and sweating; (the body produces lots of sweat,
because of the heat produced in the mind and the body; and the entire world is filled with the sweat-secretion
thrown out by the angry man; since people nearby tremble in fear in front of an angry man and sweat);

क्षरत्क्षाराण्यरण्यानि प्रतर्दगहनान्यपि
forests with acrid substances (an angry man’s world stinks as it were!); or thickly overgrown tropical forests;

[What relationships can remain alive with a man oozing out the heat of hatred and rudeness? He always lives
in a tropical forest only, always experiencing a burning sensation. A man infected with anger hurts himself
more than the others.]

प्रतरन्मृगतृष्णाम्बुसरत्सारसरूपि च स्थलान्यदृष्टपूर्वाणि भूतपूर्वतरूणि च

rivers of mirage waters flowing adorned by beautiful Saarasa birds; lands never seen before; and dead trees.

[A man with Pitta dominating his body sees only the mirages of water in his dreams. He never gets what he
wants. All his efforts become wasteful.
So it is with a man burning with the Pitta of anger within his mind. He converts all the beautiful water-filled
streams into mirage-rivers of the hot-sand. Though he seems as though enjoying pleasures in his world; they
are as illusory as the Saarasa birds seen floating in the mirage-river. He is never really happy.
His entire life is a wasteful venture of nothingness.
His dream and wakeful states are filled with burnt forests of relationships destroyed forever. His experiences
are unpredictable; for people fear him and keep away from him. He has to cling on to the memories only of
happiness. He has only the dead stinking burnt trees in his garden of life.]

अध्वगं संभ्रमवशात्तप्तधूलिविधूसरं दूरादमृतवद्दृष्टं स्निग्धच्छायाध्वपादपं

He feels himself running away in fear on the roads covered by hot dust; the pleasant cool shades of the tree
on the roadside looking like nectar, far at a distance;

[He is in the life-path where sun burns fiercely on his head. There are no shades of trees (good men) to
shelter him. He is all alone and runs madly here and there in search of friends and families whom he had
already destroyed by the flames of harsh and rude words.]

ज्वरज्वालितमाकारं भुवनं तप्तमग्निवत्पांसूपहतदेशानि दिङ्मुखानि च खानि च

गृहग्रामार्णवान्द्यब्धिवनव्योमाग्निका दिशः तुहिनाहारहानन्तासंख्याम्बुदघटोद्भटान्
oneself burning with fever; the world burning like fire; all the skies and directions filled by the stormy sands;
all the houses, villages, oceans, skies, seas, and all the places in all the directions on fire;
(No pleasant scenes of life belong to a man with the Pitta-dominant mind.)

शरद्ग्रीष्मवसन्तांश्च तापानातपदायिनः तृणपत्रलतौघाभ्रराश्यूष्मपिहितावनीः

countless huge clouds getting burnt by the fire, the destroyer of snow;
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(anger destroys all kindness and compassion oozing in the minds of others);
all the seasons of autumn, summer, and spring hot with the burning sun;
(at no time does he enjoy the true love from others) ;
the ground densely covered by vapours,
(Like a hot object producing vapours, he sweats profusely and drives away others by his heat);

सौवर्णमम्बरतलं भूतलं दिक्तटानि च तप्तान्यदभ्रसरसीहिमशैलस्थलानि च।

heaps of smoky clouds rising from the hosts of burnt grass, leaves and creepers; the ground below, the sky
above and all the directions burning away and looking golden in colour as if caught by the blazing fires; and
all the regions of snow hills, lakes and clouds also burning.

[A man with Pitta sees only the burning worlds in his dreams; and a man burning with hatred and anger also
sees a burnt world alone where love, poetry, compassion, kindness, fellowship, all remain dead. He is looked
upon by all as a devil incarnate and is avoided by all. He is the loneliest person living amidst the mirages
produced by the heat in his mind. Happiness itself is a mirage for him.]

VAATA/WIND/SELF-CONCEIT

[When Vaata (air) is active inside the body, the Jeeva perceives all scenes connected to the air, or drying up
sources.]

रसानुरिक्ते वातेन जीव आपूर्यते तदा ओजोन्तरणुमात्रात्मा तदा तत्रैव विन्दते

When the Jeeva gets filled with the air only, without any moisture; his essence withdrawn into the Ojas part,
and staying atom-like, he has the experiences there itself.

[When the Vaata dominates, the moisture dries up. A man with self-conceit and egoistic behaviour has no
moisture in his heart in the least; he acts rude and arrogant towards not only strangers but remains heartless
towards his own family members and friends.]

DRY LAND-SCAPE
[All his experiences are wasteful, and are without meaning, and his intellect remains always clouded by
confusion and restlessness, as if caught alone amidst the huge sand dunes of a dry desert.
He never finds a moment of peace in his life. He is always dry inside and outside also.]

वातविक्षुब्धसंवित्त्वादपूर्वं वसुधातलं अपूर्वा नगरग्रामशैलाब्धिवनमण्डलीः

Since his perceiving sense is clouded by the wind, he experiences new type of lands; sees cities, villages,
hills, oceans, worlds that were never seen before (lands which do not have the waters of love and kindness).

उड्डीयमानमात्मानं शिलाः शैलस्थलानिव घनघुंघुमसारावानचक्रभ्रमणादि च

He feels himself as floating up; sees rocks as in the hilly regions; hears deep sonorous sounds (as inside the
rocky hollows); and the pots rotating without any wheel; (he finds no solutions to his problems, and his mind
is always in a confused state).

हयोष्ट्रगरुडाम्भोदहंसयानावरोहणं यक्षविद्याधरादीनां गत्यागमनसंचरं

He sees himself mounting and riding on the horse, camel, Garuda, cloud, and swan (as if moving very fast
without control, and is tossed here and there); sees the going and coming of Yakshas and Vidyaadharas on
the sky paths (but never can rise to their levels) (his dreams remain unfulfilled).

साद्रिद्यूर्वीनदीशानां वनभूग्रामपूर्दिशां कम्पं भयोन्मुखाङ्गानां बुद्बुदानामिवार्णवे

(He sees) the directions filled with cities, villages, forests, with mountain, skies, oceans and islands; (in the
empty sky) (all enterprises end in failures). He sees people shaking in fear like the bubbles in the ocean, (as
if caught in the stormy winds) (and is lost among the people of his own type).
 10

अन्धकू पे निपतितं विपुले संकटेऽथवा अथवा रूढमात्मानं खमाभं पादपं गिरिम्।

He sees himself fallen inside a dry deep well; or caught in great difficulty; or oneself up in the sky which has
been (falsely) divided as trees and hills; (He makes wrong decisions, makes effort in the wrong enterprises,
acts without caution, and chases mirages of happiness when actually dropping deep down into the dark
wells.)
[A person with self-conceit and bloated up ego floats in the empty space as an empty person.
He never can achieve the heights of the noble who shine with the jewel of humbleness.
He speaks words which are without inner feeling; he boasts a lot; he has a bloated up image of himself; his
false pride blinds him, pushing him into great difficulties from where he cannot escape; his whole life is like
a dry leaf caught in storms. His world is without the moisture of love and affection.]

MIXTURE OF VAATA, PITTA, KAPHA

[What happens when these three Doshaas dominate the mind and the body of a person, in a mixed manner?
Pure chaos is the result, when these Doshaas rise up in a random manner, fighting for dominance!
If you are living a life filled with problems, it is not because of any imagined Karma or curse of some deity;
but due to these three Doshaas filling the mind and the body.
A mind without control, and a body which is pampered with unhealthy foods, (and lack of fitness) results in
a life filled with mental and physical ailments.]

वातपित्तश्लेष्मयुक्तो जीव आपूर्यते यदा भागैर्वातवशं प्राप्तैरार्तोऽसौ विन्दते तदा

When air, bile and phlegm all fill the Jeeva in the regions filled with air; then the wretched one experiences,
(sudden problems); (extreme suffering); (unexpected difficulties), which are like,

पतन्तीं पार्वतीं वृष्टिं सुशिलावृष्टिसंकटं

a shower of mountain pieces falling from above, and all sorts of pains produced by the falling of rocks;

स्फु टाट्टकटकारावभ्रमत्पादपमण्डलं
high regions and the side regions of the mountains bursting, and the of forest regions flying all around as
broken pieces;

भ्रमद्भिर्वनविन्यासैः संदिग्धाम्भोधरोत्कटं
all the forest portions rotating about (chaos and confusion); and the mad dashing of clouds that are moving in
a chaotic manner;

सिंहवारणवर्षाभ्रनिरन्तरदिगन्तरं
the direction completely filled with lions, elephants and monsoon clouds; (every direction filled with
problems and calamities of various sorts)

तालीतमालहिंतालमालाज्वलनसंकु लं
hosts of trees like Taalee, Tamaala, Hintaala and others burning fiercely;

गुहाघुंघुमनिर्ह्लादभांकारघनघर्घरं
terrifying noises of deep echoes with booming sounds and indistinct gurgling noises;
(diseases, indigestion, gas problems, improper blood circulation etc as body ailments)
(destruction and death in families; fear of future looming high etc as mind-ailments)

मन्द्रमन्दरमन्थानशब्दसंदर्भसुन्दरीं
the beautiful ‘valley-lady of the Mandara’, charming with her utterances of low whispers (of gurgling
waterfalls), suddenly churning (fiercely) (emitting out deadly poison);
 11

(life that is filled with peace and beauty , suddenly turns ugly and harsh, causing immense pain)

दरीं दलनदुर्वारमिथःसंघट्टघट्टितां
mountains with equal forces colliding without breaking up; (problems crush one from all the sides as if
caught in the centre of the colliding mountains)

शृङ्गसंघट्टसदृशाः कें कारोत्करकर्क शाः

rivers flowing in-between the peaks are thundering as if the peaks are colliding; (life is filled with quarrels
and fights)

नदीर्मुक्तालतापातसस्रग्दामनभस्तलाः
birds are all screaming harshly and falling down like the broken garlands of pearls, and the sky looks as if
garlanded with these dead birds; (sudden death of the loved ones)

शिलाशकलपूर्णार्णपूर्णाम्बरमहार्णवं
pieces of rocks fill all over like water (Arna) and the sky looks like a huge ocean of rock-waters; (there is no
respite from the problems that rise one after the other)

वहद्वनघनोद्धातघट्टितब्रह्ममण्डलम्।
the ‘constellation of seven Sages’(Ursa Major) looks shattered by the dense forests getting thrown about;
(one’s peacefully running life is stuck with untold problems and the sky itself falls on one, as if);

परस्परविनिर्मृष्टदशदर्शनदन्तुरं
the ten directions are getting washed by the flooding streams thrown at each other (by the bursting of the
lands) and the directions are smiling as if with their flashing teeth (of thick foams);

चटत्कटकटारावस्पुटत्कटकटङ्कितं
noise of cracking mountains carves itself on the direction-ends as it were (so loud it is!);

खपातपवनाधूतवनवातलतोदयं
‘violently dancing creepers in the wind’ in the the forest-regions are trembling in the stormy winds and are
filling the entire sky;

रणदात्मदृषच्चूर्णकर्बुराम्बुजधारिणं
oneself covered by the tinkling pieces of stone, and the moss plants of variegated colours (of worthless
pleasure-pursuits, and then suffering many ailments later);

प्राग्भटोद्भटभेदोत्थैर्मन्द्रैर्मरमरारवैः
filled with the heart-chilling sounds of enraged soldiers fighting each other violently before the onset of
Pralaya (witnessing a world filled with fire battles among all the countries);

क्रू राक्रन्दैरिवाभाति विराजितजगत्त्रयम्।

the tri-world shines forth at that time, as if filled with the harsh screams of the people.

[Imagine a life filled with such calamities rising forth again and again as experiences of deaths, diseases,
fights, quarrels, shouts, screams, pains, back-stabs, killing, and everything and anything that a human mind
can experience as pain; as if trapped under a shower of rock pieces falling incessantly!
That is what happens when the mind and body are kept without any sort of discipline.]
 12

इति तैः काष्टपाषाणमृद्युग्वातभटैर्वृतः परिपीडित एवास्ते यदा जीवो जडीकृ तः।

In this manner, when all the three Doshaas are active (and are imbalanced), the Jeeva is trapped in a Svapna
state (life experiences), suffering in various ways, as if surrounded by soldiers, muddy storms, showers of
stones and sticks (by getting beaten up and crushed up by the weight of difficulties).

[A Jeeva trapped in such a life can be compared only to these following things. He is tortured all through his
life as if glued to a perpetual torture machine.]

GETTING CRUSHED BY THE LIFE-EVENTS

मृदन्तःकीटकणवच्छिलान्तर्गतभेकवत्गर्भस्थापक्वशिशुवत्फलान्तर्गतबीजवत्
बीजोदरस्थाङ्कु रवद्द्रव्यपिण्डोदराणुवत् अश्रान्तस्तम्बकोशस्थदारुपुत्रकदेहवत्
He is like a micro-insect inside the mud, (living like an inert creature without any knowledge of anything;
not even of himself); like a frog inside a stone (aware of his life only); like a not fully developed foetus (un-
evolved and animal like); like a seed inside the fruit (a thing used for inert reproduction only); like a sprout
inside the seed (producing Vaasanaas for future lives of suffering); like an atom-like being stuck inside a
food-filled stomach (crushed from all sides); like a body made of wooden log inside the hollow of a shaking
pillar (continuously shaken by problems in a violent manner).

सौषिर्यासंभवात्प्राणपवनस्पन्दवर्जितः प्रोन्नमत्पर्शुपूरेण शिलापूरेण तर्जितः

(He becomes an inert structure unable to breathe or move and suffers immense pain.)
As there is no vacant place to move, (where can he escape to?) and removed of the vibration of Praana,
he gets squashed up by the entwining nerve structures next to him that are crushing him from all the sides,
and he feels as if trapped inside a rock structure, with no space to move.

[Imagine a room where the whole space slowly turns into a stone and crushes you slowly second by second.
Imagine, the fear, the anxiety, pain etc connected to such a situation.
This alone is the life of a man who lives in the dark hollow of ignorance.]

तदा निबिडतेजोन्तरेवानुभवति स्वयं सुषुप्तं शैलकोशाभमन्धकू पोदरोपमम्।

Then he experiences a state of being inside the luster and enters the Sushupti-state (dormant Vaasanaa-state
without any life-experience) which is like the hollow inside a stone; or the deep inside of a dark well.

[His sleep state is just a state of collapse due to the pain, and is not a restful sleep of a Jnaani.
A Jnaani sleeps as the Chit-state only, since he does not suffer the ailments brought about by the imbalance
of these emotions. He has none of these Doshaas. A Knower does not indulge in wasteful pleasures also;
and his body does not suffer by the imbalance of these three minerals, in the body or in the mind.]

DIGESTION PROCESSES ALSO AFFECT THE DREAM STATES

[When the food is completely digested, the mind starts experiencing some world or other, either as the
Svapna or the Jaagrat.]

यदा परिणतं यत्नं पुनः सौषिर्यमागतं पुनर्वेत्ति तदा जीवः स्वप्नं प्राणावबोधितः।
When the food is digested, and there is a vacancy created by the movement of liquids, the Jeeva enters the
Svapna-state, having been awakened by the Praana vibration.

यदा तस्मिन्प्रदेशेऽन्तर्भागभागान्पतन्ति ते देहे परिणमन्तोऽन्तस्तदेवात्यद्रिवर्षणम्।

In whichever parts the bodily fluids move in their process of digestion, then he experiences in that very place
of luster, the shower of mountain pieces.
(The difficulties in the Jaagrat state might make him experience a shower of stones in the Svapna state.)
 13

बह्वेव वह्निबहुना स्वल्पेनाल्पं प्रपश्यति वातपित्तादियोगेन बहिरन्तश्च संभ्रमम्।

By the excess of heat he experiences more; and by less of the heat, he experiences less.
By the mixing of Vaata, Pitta and Kapha, he has a variety of experiences inside and outside.
(When the Jeeva burns fiercely as the ego-fire, his life is filled with a variety of experiences. For a Knower,
who is always cool within and without, it is the changeless state of Brahman only, bereft of all the dramatic
events.)

[Since the body is the centre of the inside and outside experiences of Svapna and Jaagrat; both the worlds
present scenes affected by the chemicals moving inside his body.
In the outside Jaagrat, the unforeseen events crush you or drown you in sorrows; in the inside Svapna, you
may get buried under a shower of mountains; or drown inside an ice cold-ocean. Or it may happen in the
other way also. Mind sees what it has to see either inside or outside. Its nature is to see something; and the
Doshaas provide the eyes.]

पश्यत्येतद्यथैवान्तरेष जीवो वशीकृ तः वातपित्तादिवलितो बहिर्वेत्त्येवमेति वा।

Jeeva being under the control of the minerals inside the body, experiences all these scenes like this (in the
Svapna), being enveloped by the three faults of Vaata, Pitta and Kapha within him. In the same way he
experiences all these in the outside also, through the organs of knowledge (chasing mirage-joys); and attains
them through the organs of action (in the form of actions).

क्षुब्धैरन्तर्बहिश्चैव स्वल्पैः स्वल्पं प्रपश्यति समैः सममिदं दृश्यं वातपित्तकफादिना।

Due to the disturbance created by these Vaata, Pitta and Kapha Doshaas, he has varied experiences inside
and outside; if it is less, he sees less; if equal, he sees equal.

[The problems you face in your life are because of the body and mind having these three Doshaas in their
excited state. When they rise and fall without control, your perceived world is filled with a variety of scenes.
In Jaagrat it may experienced as narratives of life events; in Svapna, the same events may appear as gross
painful experiences of getting blown off, getting crushed, drowning etc.
Whatever experiences are there in the Jaagrat or Svapna, they are caused by these Doshaas only, as random
experiences of good, bad, auspicious, inauspicious events, deaths, births, diseases, health, pleasures, pains,
heavens, hells, sufferings, glories, etc etc; without any cause as such of Karma or destiny.
‘You alone are the maker of the world that you are experiencing.’]

(What experience is forbidden for an ignorant Jeeva that is caught by these these faults?
It is always the wrong vision, wrong thinking, wrong decision and contradictory results in all the enterprises.
Delusion alone of various measures, rises up as all the experiences whether good or bad; and any event of
life is as meaningless as a Svapna-event only.)
बहिः पश्यत्ययं जीवः कु पितैरेभिरावृतः स्पन्दं भूम्यद्रिनभसां ज्वलनं वानलोच्चयैः
If these minerals are in an excited state, the Jeeva perceives the breaking of earth, mountain and skies; high
rising blazing flames;

आकाशगमनं चैव चन्द्रोदयहिमाचलान्गहनं वृक्षशैलानां नभःप्लवनमर्णसां

moving in the sky; snow mountains with the rising moon; dense grove of trees and mountains; floating in the
sky;

मज्जनोन्मज्जनं वाब्धौ सुरतं सुरसद्मसु शैलोपवनशुभ्राभ्रपीठविश्रमणोच्चयं

drowning in the ocean; or rising out of the sea; copulating in heavens; beautiful hills, gardens; resting and
floating in soft clouds;

बृहत्क्रकचनिष्पेषं नरकानुभवभ्रमं तालीतमालहिंतालमालावलनमम्बरे

getting sliced by saw; an illusion of hell-experience; garland of Taalee, Tamaala, Hintaala trees in the sky
(delusions);
 14

चक्रवृत्तैश्च पतनं झगित्युत्पतनं दिवि शून्येऽपि जनतावृन्दं स्थलेऽप्यब्धिनिमज्जनं

falling along with rotating wheels; sudden rising up in the sky; crowds of people in the deserted areas;
sinking inside the ocean in a flat ground;

विचित्रं विपरीतं च व्यवहारं महानिशि अह्रीव भास्करालोकं दुर्भेद्यं चाह्नि वा तमः

strange and contradicting activities; sunlight of the day-time in the middle of the night; impenetrable fire or
darkness;

साद्रिभूतलमाकाशे कु ड्यबन्धे घने स्थलं कु ड्यबन्धाश्च गगने मित्रभावं च विद्विषि

mountains and lands in the sky; empty spaces in solid structures; solid structures in the empty sky; affection
towards enemies;

स्वजने परताबुद्धिं सुजनत्वं च दुर्जने सुसमस्थलतां श्वभ्रे श्वभ्रत्वं सुसमे तले

looking at the relatives as outsiders; friendliness towards the wicked; equal landscape in the holes; holes in
the equal ground;

उद्गीतालापमसृणान्सुधाधौतान्सुचित्रितान् अद्रीन्छ्वेतमयान्वापि नवनीतमयांश्च वा

hills shining like silver or made of butter, and shining white with strange pictures and filled with melodious
songs;

कदम्बनीपजम्बीरपत्रस्तबकसद्मसु सुखविश्रमणं स्त्रीभिः नाकं पद्मेष्विवानिलः।

happily resting in the company of women in the heaven in the mansions made of Kadamba, Neepa, Jambeera
leaves, like bees in the lotuses.

SVAPNA INSIDE; JAAGRAT OUTSIDE

अन्तर्निमीलिता ह्येताः पश्यन्त्युन्मीलिता बहिः धातूनामिति वैषम्याद्भ्रान्तिमिन्द्रियवृत्तयः।

If the eyes are closed (in sleep), these illusory scenes are perceived within; if open, they are seen outside by
the senses because of the imbalances in these Dhaatus (minerals).

एवंविधान्यनेकानि पश्यन्त्यनुभवन्ति च बहिरेव यथा स्वप्ने वस्तुन्यसमधातवः।

When the Dhaatus are not balanced, all such things and many more others are seen and experienced outside
also as in the Svapna.

बहिश्चान्तश्च दृश्यन्ते विपरीतान्यनेकशः कार्याण्यतिकरालानि जीवैरसमधातुभिः।

When the Dhaatus are not balanced, many strange scenes and terrible actions are experienced by the Jeevas
inside and outside.

समेषु धातुष्वेषोऽन्तर्जीवोऽनुभवति स्वयं तेजोन्तर्गत एवेमां व्यवहारस्थितिं समां यथास्थितां

पुरग्रामपत्तनारण्यसंततिं सौम्यवारितरुच्छायादेशाध्वगगमागमं सुखातपमयेन्द्वर्क ताराहोरात्रमण्डितम्।
When the Dhaatus are balanced well, the Jeeva experiences by itself, inside the lustre-part itself, the world as
a balanced state; like all the cities, villages, towns, forests in a normal state; smoothly flowing rivers; paths
filled with shady trees on the side; days with soothing sunlight ornamented by the sun; pleasant nights
ornamented by the moon and stars.

एवमेतदसद्भूतं सद्भूतमिव भासते दृश्योपलम्भं चित्तत्वे स्पन्दनं पवने यथा,

असदेवसदाभासमभिन्नं भिन्नवत्स्थितम्।
 15

In this manner, the unreal things look like real things.

Like the movement in the wind, the perceptions are in the ‘perceiving consciousness’ called ‘Jeeva’.
Unreal shines like the real; undivided looks like divided.

[What you see as the world is ‘you’- ‘the Jeeva connected to its own perceived world’ as per the Doshaas
that fill your mind and body.
The perceptions are the very nature of the Jeeva, the perceiving entity.
Jeeva’s Jeevahood is seeing the unreal as real.
The world seen by the Jeeva is its nature, like the movement seen in the wind.
Jeeva is not an apparition concealed within the body; but the very experience of the world is known by the
name of Jeeva.
Jeeva is Chit-essence lost in the dream-world.
There is no end of the dream-worlds, unless one understands the truth of it all!]

शान्तादुदेति सकलं जगदम्बरात्म शान्तं न किं चन न नाम सदित्युदेति।

तद्व्योमनीदृशमनन्तचितेः शरीरे भामात्रमाततमनन्तवपुर्विभाति।
The entire world made of pure emptiness only as its essence, rises from the tranquil state of Chit.
There is nothing else but this tranquil state which rises as this world seen as real.
In the body of the endless state of Chit-expanse, this entire phenomenon called ‘form’ spreads out as its
shine only, in an endless manner, like this.

[Jeeva, Jaagrat, Svapna, Pitta, Vaata, Kapha, Jagat- all these are pure lies concocted by the mind. There is in
truth, Brahman alone; and nothing else!]
आदिकविश्रीमद्वाल्मीकिमहर्षिप्रणीतबृहत्योगवासिष्टः

BRAHADYOGAVAASISHTAM
JNAANA RAAMAAYANAM
[DVITEEYA RAAMAAYANAM]

COMPOSED BY

VAALMIKI MAHARSHI

निर्वाणप्रकरणस्य उत्तरार्धम्

SECOND HALF
OF
NIRVAANA PRAKARANAM
SIXTH SECTION
‘THE NIRVAANA STATE’

CHAPTER ONE HUNDRED

(STORY OF VIPASHCIT-26)
[DIALOGUE BETWEEN THE MUNI AND VYAADHA -14]
[SUSHUPTI, THE MOTHER OF THE WORLD-SCENARIO]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi
 1

DEDICATED

TO

ALL THE SEEKERS OF TRUTH

 2

ABOUT THE AUTHOR

Narayanalakshmi

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

INTRODUCTION

[Story of the ascetic continues:

According to his version of the story, he was a Sage living in a hermitage with his students. (So it is
assumed.) One day, in order to solve the mystery of Svapna state which is seen within, he enters the body of
a person who is in front. We assume naturally that the other person was his student. The Yogi’s Praana is
one with the Praana of that other living creature (Praani) and experiences the Svapna state of that person, as
one with him. A dissolution scene is perceived in the Svapna; the Yogi sees himself as a Brahmin carried
away by the floods; climbs up a summit; reaches some hermitage; falls faint. He experiences the dissolution-
Svapna (inside that Svapna) once again; saves himself by holding on to a hill summit; reaches a hermitage
and falls asleep. He wakes up in a world where he is living as a Brahmin from birth. He continues to live
there as a Brahmin, engaged in the regular chores of the life, day in and day out. He does not remember his
past identity at all. He is happy and contended living in that Svapna state, which is experienced as a Jaagrat
state by him. He wakes up from this dream, when another ascetic arrives there and instructs him about
Brahman-Knowledge. ]
व्याध उवाच
The hunter spoke

अनन्तरं मुनिश्रेष्ट तस्मिन्हृदि तदोजसि स्थितस्य तव किं वृत्तं नामतो भ्रान्तिरूपिणि।

Hey Great Sage! When you were staying in that central essence of luster (Ojas), what other events of illusion
did you experience?
मुनिरुवाच
The ascetic spoke

अनन्तरं तदा तत्र शृणु किं वृत्तमङ्ग मे तेजोधातुनिषण्णस्य तज्जीवावलिताकृ तेः।

Later whatever happened to me, listen my dear friend, when I was staying in the ‘Tejas Dhaatu’ enveloped
by that Jeeva’s state.

तस्मिन्स्तदा वर्तमाने घोरे कल्पान्तसंभ्रमे तृणवत्प्रौढशैलेन्द्रे वहति प्रलयानिले

गिरिवृष्टिर्झटित्येव कु तोऽपि समुपाययौ उह्यमानवनाभोगशिखरग्रामपत्तना।
In that greatly terrifying experience of dissolution floods, when even the huge mountain was getting tossed
like a grass in the dissolution storm, suddenly the broken pieces of mountain started to fall from somewhere;
and the cities, villages, mountain peaks, and all the forest regions were getting carried away.

तस्यान्तस्तत्र संप्राप्तं तदा परिणतं यदा तदा तदेव सूक्ष्मोऽहमपश्यं शैलवर्षणम्।

When I was one with the Jeeva-state (along with the processes going on within the body), as I stayed in the
subtle state itself, I felt the shower of stones.
(All these scenes are experienced in the dream, because of the excited states of Kapha, Vaata, and Pitta in
the other person’s body. There is no cause or Karma of any person that caused such a perception. It was just
a random experience caused by the movement of fluids and wind within the body.)

SUSHUPTI/DEEP SLEEP STATE

तेनान्नलवशैलोच्चपूरेण प्रतिपिण्डितः सुषुप्तमन्धतामिश्रमहमन्वभवं घनम्।

Feeling squeezed by the digesting food matters, and as if trapped inside a stone, I experienced the deep sleep
state which made me blind to all the perceptions.

अथ कं चित्तदा कालमनुभूय सुषुप्ततां तदा पद्माकर इव शनैर्बोधोन्मुखोऽभवम्।

After going through the state of Sushupti for some time, (after the food got digested) I started to wake up like
a lake of lotuses blooming up in the early morning.
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यथा दृष्टिश्चिराद्ध्वान्ते भाति चक्रकरूपिणी सुषुप्तमेव तत्रासीत्तथा स्वप्नत्वमागतम्।

When the eyes are kept closed for a long time in the darkness, then the eyes produce lustrous wheels by
themselves; similarly, the deep sleep itself which was there, turned into the Svapna state.

तथा सुषुप्तविश्रान्तेः स्वप्ने निद्रामहं विशं अपश्यं दृश्यमोजोऽन्तः स्वमूर्तित्वमिवार्णवः।

Even as I was resting in the deep sleep state, I entered the ‘Svapna-sleep state’.
Staying in the Ojas centre itself, I saw the ‘perceived’ like the ocean being aware of its own form.

[Svapna is nothing but a projection of deep sleep state only.

Deep sleep state or Sushupti is a rest-house of the unmanifest Jeeva-state.
When asleep, the Jeeva reverts back to the ‘Chit-state the potential state of all experiences’, and once again
rises as ‘some probable state of Jaagrat-experience’.
Whether the same world is seen or a different one, the Jeeva can never know, for the memories whether false
or real are proved by the mind-sorcerer only.
The darkness of sleep produces by itself, some perceptions in the mind as real experiences, which go by the
name of Svapna or Jaagrat. The world seen in Jaagrat also is nothing but a Svapna state rising from the
ignorant state of the Jeeva’s sleep.
The Kapha, Vaata, Pitta Dhaatus filling the mind in various measures, give rise to the perceived scene of the
Jaagrat, which is just some random experience like any Svapna-state that is experienced in sleep.]

संवित्कोशात्मकं दृश्यं तत्तथा मामुपागतं अस्पन्दस्यानिलस्यान्तरनन्यत्स्पन्दनं यथा।

The perceived world rose before me with all its stored-up events, like another (new) movement in the
motionless wind.

[‘Brahman-wind’ keeps on blowing with its various movements; which gets experienced as ‘perceived
events’ by any Jeeva-atom randomly.]

अग्न्यादौ च यथोष्णत्वं जलादौ द्रवता यथा मरीचादौ यथा तैक्ष्ण्यं चिद्व्योम्नश्च जगत्तथा।
Like the heat in the fire and other hot objects, like the liquidity in water and other fluids, like the pungency
of the pepper etc, the Jagat exists in the Chit-expanse (as its very essence).
(You cannot ever get the Reality removed of the Jagat-state.)

चित्स्वभावैकरूपत्वाज्जगद्दृश्यं तदाततं तत्सुषुप्तात्मनो दृश्यात्प्रसूतं बालपुत्रवत्।

Due to the nature of the Chit, the world of perceived objects appeared spread out in space (as the Svapna),
‘from the perceived state of Sushupti’ (Sushupti-Drshyam), like the child delivered from the mother.

[Svapna (or the Jaagrat) is just a child of Sushupti (the dormant world rising as the mind-experience).

व्याध उवाच
The hunter spoke

तत्सुषुप्तात्मनो दृश्यादिति तद्व्यपदेशतः सुषुप्तदृश्यं किं वक्षि वद मे वदतां वर।

तत्सुषुप्तात्मनो दृश्यात्त्वत्सुषुप्तात्मनोऽपि च किमन्यज्जायते जन्यमथवान्यसुषुप्तता।
You have mentioned a contradictory phrase as ‘from the perceived state of Sushupti’.
Tell me what is that perceived state of Sushupti, Hey Master of orators!
From that perceived state belonging to Sushupti of the other person, and also from your own sleeping state,
what else can be produced, or what other deep sleep state can be produced?

[Vyaadha’s question is- Sushupti state is a state without any perceived (Drshyam).
How can you say that it is a perceived state of Sushupti? What can you perceive in a deep sleep state?
If something comes out of that deep sleep like a perceived world, then did two types of worlds were there as
yours and the other person’s?
 5

Does one sleep inside that world too? What comes out of what?
Does sleep produce a world; or the world produces a sleep-state? What is within what?]

मुनिरुवाच
The ascetic spoke

जायते भाति कचति घटादि जगदादि च इति द्वैतोपतप्तानां प्रलापः कल्पनात्मकः।

The lamenting of those people getting burnt by ‘Dvaita’ (duality) that the world, like a pot (from the clay, as
another thing) is produced, appears (as different from the clay), and shines (as another thing), is sheer
imagination.

[If you are habituated to see differentiation and duality only, then you will be beset with such question
forever!
What comes out of what? Nothing comes out of anything!
Everything is Brahman alone.
Delusion produces various experiences; that is all!
What is there to prevent you from sleeping inside a ‘perceived world’ or a ‘perceived world’ seen inside a
sleep? What matters what comes out of what?
Whatever you believe as happened, that alone proves your experience.
What you mind says, that alone is real for you.
The terms like Sushupti, Drshyam etc are cogitated later on.
It is like analyzing the statements of the mind with the mind itself!
Anything can happen in the delusion-state of Svapna or Jaagrat!
You can dream while you are sleeping, or sleep while you are dreaming!
Caught in the trap of words; fettered to the logical sequences bound by time; you can never find answers to
such questions like what came first, or what came out of what!
Whatever the mind thinks, that alone is true for that experiencer.
Calling his experiences by the names of Sushupti, Jaagrat and Svapna, and analyzing them as fixed states of
existence, the scholar suffers more in ignorance than the uneducated fool.
He who ‘knows’, enters darker worlds than the one who ‘does not know’; quote the Upanishads!
Who can know the ‘unknowable’! Who is there at all as another that can ‘know’?

‘JAATA’ (PRODUCED) MEANS ‘SAT” (EXISTENCE)

जातशब्दो हि सन्मात्रपर्यायः श्रूयतां कथम्।

The word ‘born or produced’ (Jaata) is a synonymous word for the Reality (Sat). Listen as to how it is so.

प्रादुर्भावे जनिस्तूक्तः प्रादुर्भावस्य भूर्वपुः।

सत्तार्थ एव भूः प्रोक्तः।तस्मात्संजातमुच्यते।
सर्गतो जात इत्युक्ते सन्सर्ग इति शब्दितम्।
‘Janee’ (birth or production) is said to mean ‘PraadurBhaava’ (PraaduH bhaavaH) (coming into existence or
becoming manifest) (‘Praadus’ is a prefix which means to be visible or manifest.)
Here ‘Praadu’ is not the main root-word; but ‘Bhoo’ is. ‘Bhoo’ means ‘Sat’ (Existence).
(जनी प्रादुर्भावे / भू सत्तायां –Paanini)
Therefore the term ‘Bhoo’ refers to the self-shining changeless Chit-expanse only.
Therefore, ‘PraadurBhaava’ means ‘coming into existence’ (Samjaata)
(प्रादुर्भाव = प्रकटः सन् The prefix ‘Praadu’ can also mean ‘Sarga’.)
The term ‘Sarga’ means ‘Creation’, if it is formed out of the root ‘Srj’ (to create).
That also means ‘Existence’ only. (That which comes into existence is Sarga - सन्नेव सर्गः)
(Therefore, ‘Produced’ means Brahman (Sat) alone. ‘Sarga’ means Brahman (Sat) alone.)
 6

बुधानामस्मदादीनां न किं चिन्नाम जायते न च नश्यति वा किं चित्सर्वं शान्तमजं च सत्।

For us the Knowers, nothing actually ever gets born; nothing ever perishes.
Everything is the tranquil unborn state of ‘Sat’.

(The words like ‘Sarga’ (world/existence), ‘Jaata’ (produced/existence) do not have separate meanings for us
other than denoting the empty expanse of Chit/Sat!
Nothing is produced out of anything. ‘That’ alone is!]

सर्वसत्तात्मकं ब्रह्म सर्वसत्तात्मकं जगत्।विधयः प्रतिषेधाश्च वद तत्र लगन्ति के ।

Brahman alone exists as the essence of all (giving them a reality) and is the Jagat which is the essence of all.
Tell me, what rules and prohibitions can apply to such a state?

[How can your question as to what came out of what, have any validity; since everything is Brahman coming
out of Brahman alone?]

या नाम शक्तिः काचित्सा तत्रैवास्ति च नास्ति च यस्मात्तदात्म तद्ब्रह्म तथैवात्म तदात्मकम्।

Something that is termed as ‘power (Shakti)’ (not exactly as how we use the term ‘power’ in our perceived
world) is alone there in that Chit, as the world; it is not there also; because wherever Maayaa shines forth,
‘Aatman’ is there which is made of all the powers which make perception possible.
That alone is Brahman. That is the way the Aatman shines forth, with Maayaa as its essence.

[Aatman means ‘essence’; Maayaa is its essence.

Maayaa is the indefinable power of Brahman; its very nature.
So, the terms ‘Brahman’, ‘Aatman’, ‘Maayaa’, all mean the same.
Any word withe meaning does not define the Reality in any way, and is part of the perception-state only.
Brahman is the ‘Maayaa-empowered perceived-phenomenon’.
The perception-state is never produced newly; nor does it perish at any time. There is no beginning, end or
middle for the perception-state. It is always there as the delusional vision of Brahman.
At every moment, the perception occurs as if with a Jeeva experiencing it.
There is no Jeeva as separate from Chit, who gets caught in any worldly existence.
Brahman exists as the Jagat which is perceived by countless Jeevas as it were.
Therefore, no rules can bind this Brahman to follow the logical consequences invented by the Jeeva-minds!
Sushupti can come out of Svapna; or Svapna can come out of Sushupti!
Can you put a fence and bind Brahman in any way?
What the mind thinks; that alone is the proof of our experience!
Mind can arrange anything as anything; and tell you some story which looks feasible!
The world is nothing but a silly story concocted by a foster mother to entertain her child! She has to make
the story interesting: that is all! Logic has no place there!
What logic can be there in an imagined existence called life?
Ignorant alone live through the states of Svapna, Sushupti and Jaagrat; which are nothing but ‘words with
meanings’! 'Knowers of Brahman' live only in the Turyaa state of Knowledge, which transcends these
‘word-meaning states’ of the ignorant!]

जाग्रत्स्वप्नसुषुप्तादि परमार्थविदां विदां न विद्यते किं चिदपि यथास्थितमवस्थितम्।

For those Knowers who understand the truth of Brahman, Jaagrat, Svapna and Sushupti do not exist.
Everything is as it is! (What rules and prohibitions can apply to them?)
(The Knowers always stay in the witness state, and do not identify with the other three states.)

स्वप्नसंकल्पपुरयोर्नास्त्यप्यानुभवस्थयोः मनागपि यथा रूपं सर्गादौ जगतस्तथा।

Though the Svapna and the Samkalpa worlds get experienced as real, they do not exist in the least; so also,
the Jaagrat world that rises as a conception from Creator-mind also is non-existent (except as some
hallucination-state produced by the three Doshaas of the mind and the body).

[Duality is the side-effect of the disease called ignorance. The ignorant suffer through the hallucinations of
‘Jaagrat, Svapna and Sushupti perceptions’, like delirium states of a man stuck with intense fever.
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A healthy man has normal vision only! The Knowers do not suffer through the delirium states of Svapna,
Jaagrat or Sushupti. For them, all these states are just expressions of Chit only.]

द्रष्टास्याः स्वप्नदृष्टेऽस्तु जीवः सम्भवतीह हि चिदचेत्या तु सर्गादौ भात्यच्छा गगनादपि।

Jeeva as the ‘seer’ of the ‘Svapna-world’ is here in this world-existence, as connected to the world only, as
its perceiver.
(It is the state endowed with Praana and mind, namely the fluctuation and processing power.)
As the Chit-expanse which is not the state of any perceiver bound by perception, the same Jeeva (Chit-
essence) shines forth purer than the sky.

[A Jeeva’s knowledge is restricted to the world he is connected to as a perceiver, be it the Svapna, or Jaagrat
or Sushupti. He cannot think outside of the state he is in. He and his world are one unit of existence; each
holding on to the reality of the other. They both cannot exist independent of each other.
When in the Knowledge state of Turyaa, the Jeeva is not a Jeeva bound by the ‘perceived’; but is pure Chit
which knows itself as the shine of the perceived phenomenon.]

नेह द्रष्टास्ति नो भोक्ता सर्वमस्तीह तादृशं यन्न किं चिच्च किं चिच्च मौनमेवातिवागपि।
Actually, there is no perceiver here; not any one who experiences the world.
Everything is as it is; as that which is not anything; yet is something.
Even the excess of speech is just silence alone.

[In reality, the words ‘Jeeva’, ‘perceived’ (Drshyam) etc have no real existence except as words with
meanings. There is only the Chit which shines out with knowledge as its very nature.
Every object, every name and form is just a piece of knowledge only.
Who is there as a separate Jeeva outside of knowledge state?
Even Jeeva is an understood object only.
The understanding principle alone is there as something which cannot be known as an object of knowledge.
It is something indeed; but cannot be defined by the mind or intellect. You cannot ‘know’ Chit-state. You
can only remain as ‘that’!
This ‘silence’ is the ‘silence of all falsehood of reality superimposed on names and forms’.
Even the sounds, speeches are actually the shine of knowledge only; and do not make any sound in the Chit-
state. Chit-state is not the silent state as imagined to be a soundless state; but in Chit, the sound is silenced as
knowledge; that is the true silence.
A Yogi stays in his silent state even amidst the most disturbing sounds of the ‘perceived’.]

सर्गादौ कारणाभावाद्यद्यथा कचितं चितौ तत्तथाऽस्ते चिरं रूपं स्वप्नसंकल्पपूर्यथा।

‘Sarga’ or the world has no cause whatsoever. Shining forth from Chit, and existing as the very essence of
Chit, it exists as a perceived phenomenon, like a city in Svapna or Samkalpa.

[World is not a solid structure as imagined to be. Even solidity is a sense-input only.
World is just a continuous flow of sense knowledge received by the mind; mind is just a name given to the
hollow into which the ‘sense information’ fall into.
The information collected by the senses is perceived as a world by the Chit-state. Or rather, the Chit state
shines as knowledge of sense-information; and that alone goes by the name of the world.
There is just some sense-perception, and a name and form rise up by themselves as the identity of the object.
This process is known as the mind (the cogitating consciousness).
Varieties of sense experiences give rise to the idea of a solid world stretched out in time and space.
There is only the ‘perceived’ with the ‘perceiver’ as in a dream or in imagination.
Where is the so-called world?]

तस्माच्चेतनाद्वैताद्बिभेति न बिभेति वा अङ्गसंस्थाद्यथा चित्रात्स्वरूपात्पुरुषः स्वयम्।

Therefore, by the very essence of Chit-consciousness, one is stuck with the idea of duality and is caught by
fear; like a man frightened of pictures (of tigers or lions) drawn by himself on his limbs; or does not fear if
he sees the truth of it all.
 8

[A man tattoos the figures of lions and tigers all over his body; and tries to run away from them, frightened
by their images. That is what a Jeeva does, when it is faced with the continuous array of ‘perceived
experiences’. It wants to escape all the suffering and seeks liberation from it all.
How can a man free himself from the images drawn on his own body?
Will they hurt him? They are his own body-parts; he himself!
Why run away at all? Why seek liberation at all?
If he just understands that those animal-images have no separate existence outside of him, he will be
instantly freed of the fear. You can call that state as ‘Moksha’!
But is it really freedom from the tigers or is it freedom from foolishness?
Analyze yourself! Chit alone is Jagat! You are Chit! What liberation are you after?]

अनादिमध्यान्तमनन्तमेकमत्यच्छमेवातिविकारि नाना यथास्थितं भास्वरमप्यशान्तमिदं समस्तं परिशान्तमेव।

Without beginning, middle or end; single; very pure; shining forth as many; shining forth as it is without
changing itself; whatever is there as non-tranquil (world) is actually the quiescent state (Brahman) only.

THE WORLD RISES NEWLY AFTER SUSHUPTI

[When you are asleep, you dissolve off into the nothingness of the Chits-state, the potential state.
Your sleeping image exists as a part of the mind-field of others; but for you, everything has vanished off, and
you are one with the nothingness. Then as if forced out of this nothingness, you wake up, and the world-
picture rises up instantly along with your image identity.
Death or sleep, you will not know the difference, and you will live in a world with some identity or other, as
conceived by the mind-process.]

[Think of that moment when you are waking up out of Sushupti or deep sleep. After some experience of
nothingness, suddenly the world is there at once, in its complete grandeur. How is it actually? Listen!]

अनन्तरं महाबाहो सुषुप्तान्निर्गतस्य मे स्वप्ने

Hey Mighty-armed one! Later when I came out of the Sushupti,

जगद्दृश्यमिदं सागरादिव निर्गतं

this perceived world appeared as if coming out of an ocean;

[From the concealed state of no-perception state, perceptions came out like a ‘huge mountain structure out of
the ocean’, instantly, all of a sudden.]

आकाशगङ्गादिवोत्कीर्णमुत्कीर्णमवनेरिव
as if carved out of the celestial river (the pure formless flow of Chit-river getting frozen as a solid structure);
as if a sculpted earth (beautifully carved picture of the world in the emptiness of Chit);

उत्कीर्णमिव वा चित्तादुत्कीर्णमिव वा दृशः

carved as if from the mind (all images and sounds carved by the mind-sculptor) ;
sights as if carved (in the emptiness);

[All the pictures appear in the framework of place and time like carved on the solid rock.]

प्रफु ल्लमिव वृक्षेभ्यः सर्गः पूर्वमिवोत्थितः

as if blooms appearing out of the trees, the Sarga rose up as if it was already there;

[The world seen after the sleep-state did not look as if newly created. It was as if there was a seed long
before in the past, which had sprouted slowly, and became a tree in course of time, yielding flowers which
will turn into fruits later. Every object was seen there as if with a cause in the past. Every object was seen as
a ‘present’ with a past and future attached to it.]
 9

तरङ्गजालं रोधोब्धेरिव वा कचनं दृशां

like hosts of rising waves blocked as it were by the beach; or like illusions stuck to the eye;

[The perception-waves were continuous; yet were blocked by the mind-content of Brahmaa; and were
limited as a single-world perception.
The ‘perceived’ was so real, yet as illusory as a double-moon or the hair-balls seen by the infected eye.]

नभस्थलादिवायातं ककु ब्भ्य इव चागतं

as if appearing out of the empty sky; as if coming out through the hollow of directions;

[All of a sudden, the world appeared solid and real in the empty space, as if produced by a magician.
Suddenly the concept of space was there with all its directions and their particularities.]

पर्वतेभ्य इवोत्कीर्णं भूमेरिव समुत्थितं

as if carved out of the mountains; as if rising up from under the ground;

[It was not like a world imagined in the mind; it was solid and real as if sculpted out of hard mountain rocks.
It was as if a world had suddenly risen up from the ground below, bursting through it.]

हृदयादिव निष्क्रान्तं संप्रविष्टमिवाम्बुदैः

as if coming out of the heart; as if like a sky covered by clouds;

[The world was rising out of the heart, the centre of all existence. It was like a sky filled by dark clouds with
its unfulfilled desires and Vaasanaas ready to burst forth into rain any time.]

प्रसूतमिव वृक्षेभ्यो जातं वा सस्यवद्भुवः

as if born out of the trees (with so many Vaasanaa-seeds as their sources);
or as if the earth had sprouted like a plant from nowhere;

अङ्गेभ्य इव निर्यातं समुत्कीर्णमिवेन्द्रियैः

as if coming out of one’s limbs (Chit itself was appearing as all. Everything was a limb of Knowledge-
principle only, and not different from it.) ; as if well-sculpted by the senses (All the objects and people were
just the ‘Bodha’ produced by the senses only);

पटादिव प्रकटितं मन्दिरादिव निर्गतं

as if appearing suddenly from a screen; as if coming out of a house;

[The world was seen in a space-less timeless emptiness, as if extended in space and time.
It was like the sudden flashes of pictures appearing on a screen.
It was as if all these perceived objects were already in the store-house of Brahman; and came out of it little
by little as and when the mind wanted.]

कु तोऽप्यागत्य पतितमुड्डीय गगनादिव

as if something dropped down suddenly from nowhere, jumping down from the sky;

उपायनं परेलोके गृहीतैव वा भुवः

like a tribute was offered (as to a king) as if;
(Jeeva is the emperor to whom this tribute gets offered in all its glory!)
like the merits appearing as experiences in another world as if;
(Or was the sleep, a death-state, and was it another world that rose up there because of one’s merits?)
like a treasure obtained by digging as if;
(Or, was it a treasure suddenly obtained by a Jeeva hankering for the perceived world?)
 10

प्रसूनं ब्रह्मवृक्षस्य तरङ्गमिव वाम्बुधेः

like a fruit yielded by the Brahman-tree as if; like the (continuous) waves of an ocean as if;

अनुत्कीर्णप्रकटनाच्चित्स्तम्भे चारुपुत्रिका
like a statue appearing in the Chit-pillar without getting sculpted (Nobody was the sculptor; no rock was
there; no statue was there; yet there was a solid statue of a world sculpted on the empty expanse of Chit!);

आकाशमृण्मयानन्तकु ड्यमाकाशपत्तनं
it was as if countless mud lumps had been made from the Aakaasha-mud;
it was a city seen in the empty sky;

मनो मत्तो गजमयो मिथ्या जीवस्य जीवितं

it was a place where the intoxicated mind-elephant romped around;
it was a world falsely experienced in its entirety by a Jeeva;

अभित्तिकमरङ्गं च विचित्रं चित्रमम्बरे

it was a show performed on stage which was not solid; and strange pictures appearing in the emptiness;

शम्बरेशस्य सर्वस्वमविद्याख्यस्य कस्यचित्

all produced by something (some magic wand) named Avidyaa, which belonged to the master of sorcery
(Brahman).

महारम्भं स्थिरमपि देशकालविवर्जितं

a great enterprise made of time and place; though stable, it was without the measures of time and place;

नानाढ्यमपि चाद्वैतं नानात्मापि न किं चन

though enriched with many; it was non-dual; it was manifold, yet not any thing (perceived);
(It was pure knowledge.) (Knowledge cannot be perceived.)

गन्धर्वपुरदृष्टान्तस्याप्यवस्तुतया समं
it is comparable to the illusory city of Gandharvas, and is similar to it because of having no reality as such;

जागरायां हि किल तद्भ्रान्तमप्युपलभ्यते

it is like what one experiences as illusions in the waking state also;

[Waking state itself is an illusion; and can be compared only to the illusions seen inside the waking state
itself like double moon etc, which are like hallucinations seen inside the world of hallucinations!]

चिद्भानमात्रमनारब्धमप्यारब्धमिव स्थितं देशकालक्रियाद्रव्यसर्गसंहारसंयुतं

it is just the shine of Chit, the essence of Knowledge; though it has no beginning, it exists as if it had begun
sometime; and is endowed with place, time, action, objects, creation, destruction etc;

सुरासुरनराधारगर्भगर्भमनोहरं
it is the womb which contains the tri-world as a womb within, like the banana plant (within a banana plant);
and is very attractive;

पृथक्कोष्टस्थबीजौघसंपूर्णमिव दाडिमम्।
it is like a pomegranate fruit full with hosts of seeds in each section (which have the potential to become
many more worlds in some emptiness of minds).
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WHAT WORLD DID THE ASCETIC SEE?

नदीशैलवनादिस्थव्योमताराभ्रसंकु लं गीताब्धिरणपाठाढ्यपवनारावघर्घरं ततो विलोकितं तत्र तन्मया

दृश्यमण्डलम्।
I saw then a perception-sphere which was a collection of rivers, forests, under a sky filled with stars and
clouds; and it was gurgling with the sound of the wind filled with the sounds of recitations (of Vedic chants),
ocean waves and songs.

[In the Svapna of the dissolution scene, the ascetic was identified with a Brahmin form. His house, family,
sons, had all perished in the floods.
He had climbed on to some summit-rock; and had saved himself. He reached a hermitage and fell asleep
there. He woke up and saw a whole new world there, populated by the very same people he had lost in the
floods.
The Vaasanaa for the family people was so intense, that he saw another Svapna-world filled with the same
type of identity and same type of people (but not the same).
It is like what happened to King Padma who saw a different world after death, in the identity of Vidooratha;
but had the same images of people, ministers and wife in his new existence.
In this story of the ascetic, he did not die; but was experiencing a similar type of illusory existence in a
Svapna. His body was still intact in the other world of his Jaagrat, as the ascetic identity.
It was a Svapna he saw when he fell asleep; and saw another Svapna in that dream, as if he was a Brahmin in
a city, living there from his birth itself.
He had forgotten his ascetic identity completely. He had forgotten the dream of dissolution also.
He just woke up somewhere in some world; and started to do his routine jobs there, as if he was living there
all along.
It was his world; his Jaagrat; his life which he loved and was attached to.
He is explaining all this in the ascetic identity to a Vyaadha, after recollecting all that happened to him when
he entered the Praana of another Jeeva (Praani).
We assume that the other person was his student; but we still are ignorant of the full facts. We have to
understand the story, as and how it gets narrated by the Yogi.
Only at the end of the story, we will have a thorough understanding of the events and know of its subtle
implications.]

यावत्तमेव पश्यामि ग्रामं प्राक्तनमास्पदं तानेव सकलान्बन्धूंस्तथासंस्थानसंस्थितान्तान्पुत्रांस्तां महेलां च तदेव च

तदा गृहम्।
I saw then the same abode of the village which was previously there; the very same relatives; staying there in
the same way; same sons; same wife; and the very same house where I was living (all of which had been
destroyed in the dissolution floods, in a previous dream).

तां दृष्ट्वा प्राक्तनीं ग्राम्यामाहरद्वासनां बलात्तटस्थं मुह्यमानाङ्गमिव वीचिर्महार्णवे

अथाहमभवं तत्र तदालिङ्गननिर्वृतः गृहीतवासनो नूनं विस्मृतप्राक्तनस्मृतिः।
Seeing that previous abode of my village, I was carried away by a strong Vaasanaa; like a gigantic wave
carrying away the one standing on the bank, making him lose all his senses.
I felt a sense of relief by its embrace.
(An unknown attachment already developed because of the dormant Vaasanaas.)
I was now caught by that Vaasanaa, and forgot my previous memories.

बिम्बं तत्तदुपादत्ते तद्यदग्रेऽवतिष्टति यथादर्शश्चिदादर्शस्तथैवायं स्वभावतः।

The mirror reflects exactly the objects that are placed in front of it, by its very nature; the Chit-mirror also
reflects the objects connected to the previous Vaasanaas in the same way.

[Whatever is in the mind as a collection of subtle desires and wants, ‘that alone’ unfolds as a perception in
the Jaagrat and Svapna states. These very Vaasanaas produced the scene of the deaths of his family members
too, and again produced a scene of their alive and being well too.
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All the people, all the objects are just some ‘knowledge-pieces’ that are reflected in the mind; and have no
true existence as such.
You can have the same people and the same world a hundreds of times in various ways if your mind is so
attached to them. The world is produced by you at no expense, by the very power of Chit-essence that is
‘you’. After all, all these perceptions are pictures drawn on the empty expanse by the sense-brushes only.
Who stops your mind from drawing the same picture again and again for thousand times even?
For the Jeeva identified with the stupid mind, the dream-worlds keep on rising again and again without any
limit, by the very power of Chit, which he is in essence.]

यस्तु चिन्मात्रगगनं सर्वमित्येव बोधवान्द्वैतेन बोध्यते नेह सोऽङ्ग तिष्टति के वलः।

He who knows that everything is just the expanse of Chit only, does not (have any Vaasanaas) and just sees
everything without the taint of duality.

न नश्यति स्मृतिर्यस्य विमला बोधशालिनी अयं द्वैतपिशाचस्तं मनागपि न बाधते।

This Dvaita-ghost does not in the least affect the one, whose remembrance (as Chit-identity) of the taintless
Knowledge has not perished.

येषामभ्यासयोगेन साधुसच्छास्त्रसंगमैः उदेति बोधधीर्भूयो या विस्मरति नोदयम्।

Those for whom, ‘through the company of the realized, through the study of scriptures, and through the
practice of Vichaara’, the Knowledge-realization has risen as a natural state, that Knowledge (of the non-
dual state of Brahman) is never forgotten.

[The ascetic had not reached the heights of realization at that time. He was just in the stage of Vichaara.
That is why, he could not remember his true essence when he was trapped in the Svapna-worlds.]

अप्रौढा मे तदा सासीद्बोधधीर्या तया हता अद्य शक्नोति मे बुद्धिं हन्तुं क इव दुर्ग्रहः।
At that time, my understanding had not matured properly, and had been destroyed by the dormant
Vaasanaas. Now, (at present, when I am narrating you that incident), (in my mature state of understanding)
which Vaasanaa is capable of destroying my understanding?

[Even if I go through hundreds of such experiences, I will not swerve from my true essence.]

तवापि व्याध विद्दीदं बुद्धिः सत्सङ्गवर्जिता द्वैतबोधेन कष्टेन कृ च्छाच्छान्तिमुपैष्यति।

Hey Vyaadha! Your mind also being starved of the company of the realized, can rarely obtain peace, since it
is dominated by the belief in duality.