YOGA

VAASISHTA

A PHILOSOPHICAL TREATISE

COMPOSED BY

VAALMIKI MAHARSHI

q~ 9*


*
ESSENCE OF YOGAVAASISHTA
Compiled by
1
Tejasvini


91

~9

*
91

FIRST HALF OF SECTION SIX

FINAL EMANCIPATION

PART THREE


[GOD-WORSHIP]


INTRODUCTION


Is there a God?
Does he get pleased by our worships?
Will he help us through our problems in life?
Is God a She or He or It?
Who is the best of all?
How to worship him?

Is the world outside me real?
Who created it?
Where is that Creator?
Why am I born as what I am?
Why all this?
What goes on actually?
Who controls all this?
Is there anyone who is out there to help me?
Who am I?
Why I am made to suffer like this?
How to escape all this?

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

91

FIRST HALF OF SECTION SIX

FINAL EMANCIPATION


{GOD-WORSHIP}


CHAPTER ONE

*
Vasishta spoke


(We are all caught in the wheel of Samsaara. Only by the true understanding of the world and ourselves,
can we escape this perpetual torture machine of Samsaara. And scriptures revealing the ultimate truth are
our only guidance here!)


{THE WHEEL OF SAMSAARA}

H ~
g7

q

RaghuNandana!
Only when the nave namely the conception (mind) is checked,
the Samsaara-wheel can be stopped from rotating.



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

H H
9cg 9c

When the mind-nave is disturbed (by attachments and hatred) even a little,
this Samsaara-wheel will keep rotating fast
even if it is stopped forcefully.



{TRY YOUR BEST TO GET OUT OF IT}

1 97 4

H1 c

Taking recourse to extreme effort and strength,
through proper understanding,
one should block the mind which is the nave of the Samsaara-wheel.

9774

1
c9 c4

That which cannot be obtained through sincere effort
accompanied by the benevolent understanding and embraced by the scriptures,
is found nowhere.


(Why not worship Gods? They have powers. If we worship them, they will give us whatever we demand!
Then the life in the world would be easier! The wheel of Samsaara would be a joy-ride then!)

(There is no way that any God can help you here! For he himself is a form projected by your mind!
Any form, human or divine is a product of senses and is unreal.
What will you get by worshipping unreal forms?
Too childish!)





{DIVINITIES WITH FORMS}

c4c ~
9cc c

Discarding the undue importance given to divinities
which is a result of immature thinking,
make true effort by yourself (developing Vairaagya and Viveka)
and bring the mind under control first.




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

c9c

H7F
+

Because of the delusion prevailing from Brahma onwards,
unreal alone is seen as the reality of this world O Anagha!

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


(As long as the idea of a form or a limited identity is supported by ethical theories, there is no cessation to
the mundane existence. The body can be destroyed only through the cessation of the conception of the
body.)


7H1

H7 cc

~ 1c

1
c



Forms are just projections of the delusion arising out of ignorance, Anagha!
These bodies, seen wandering here, have risen from all types of defective theories.
The conception (of the body) is there as such (in all these systems)
(giving rise to succession of bodies.)

A wise man should never feel happy or sad
about matters concerning the body Rama!


{WHAT GREAT THING IS THIS HUMAN BODY?}


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

4 | 97c4
1

A man endowed with a physical body
who has a faded face moist by grieving and is distressed
is worse than a painted picture of a man
as it does not shed tears and is smiling always!


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

+ 1 4
1 +

The physical body is not as stable as the painted-picture of a man
because it withers through mental and physical afflictions;
and stays distressed by nature; and dies some day.

1 7
+c 1

The body-picture in the painting perishes only when some one destroys it;
not otherwise.
The body made of flesh perishes by itself, by its very nature.

1

c
1

* ~

The painted picture-man
if maintained properly remains for long and shines beautiful.
The (physical) body,
though maintained with all care, deteriorates for sure;
it never improves.
Therefore, the picture-body in the painting is the better one;
not the conceived body.

~
q

Those good qualities which belong to the painted body are not in the conceived body.
As it is,
this body is a lot worse than the inert painted-body picture!







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

17 1
| ~ 171

Therefore, why do you entertain attachment for this body made of flesh, O Anagha?
This body is a result of prolonged conception.
Therefore do not be attached to it Wise Rama!


{AN IMAGINED BODY IS BETTER THAN THIS BODY!}

1~

[
~~ |

[

This body is a lot worse than
the body conceived in ones own mind (in the dream or in imagination.)
A body produced by short time conception,
is not caught by long-time joys or sufferings!

| ~ |

~ 1 1

4

This body produced by a prolonged conception suffers from prolonged pains!
Body is just a form of conception!
Neither is it there; nor does it belong to us!

Why should one wastefully suffer for the sake of this body?
It is inert and always in pain.












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

+

H H cH
~

H H cH
7 H H cH
q H H cH
1+ H H cH
~ 9c

|7 17H H cH

If the man painted in a canvas is injured or dies, it is not real death!
Similarly, if the man produced by conception is injured or dies, it is not real death!

If the kingdom built in the mind is damaged or perishes, it is not real destruction!
If the second moon seen by eye-infection is damaged or perishes,
it is not real destruction!
If the splendor seen in the dream is disturbed or perishes, it is not real destruction!

Similarly If the this body-machine which is produced only through conception,
and which perishes by its own nature,
is injured or dies, it is not real death!


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

| 1 [17c~~

H

If this body which is just a part of a prolonged dream,
which is produced by the conception of the mind,
is adorned or defiled, no injury is there for the Chit.

7

c
[

H H

Chit never has an end. (for it is never born)
Self does not move at all Raaghava! (for it is not in space)
Brahman does not undergo any change. (for it is always the same)
What does it matter if the body dies!?
(It is born, is in space and changes continuously)

{BODY IS A MISCONCEIVED REALITY!}

~

7 7
c

17 cc

The body is made through conception.
Though not existing, it appears to exist because of false-understanding.
It is made of falsehood; so it is never ever real.


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

77

c c c cH

The body has risen falsely like the snake in a rope.
Existing as a falsity yet, it carries out the world-activities.

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

H 7 c


7

4

What is done by an inert thing is not said to be an action Rama.
Even though doing actions, the body is never a doer ever.

{WHO IS THE DOER THEN? NO ONE!]

| c1
g* 1

The inert body has no desires.
There is nothing desired by the Self also.
Therefore no one is actually the doer.
Self is just a witness of this,
(like the Sun is the witness for the world activities.)




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

177

~H
c

9*c

In this non-existing body-house which is situated in the void,
which has become real like a ghost falsely imagined by a child,
the evil spirit of Ahamkaara (ego),
named as the Mind,
which is essence-less and avoided by all the pious,
has come from somewhere and entered inside.

{DO NOT BE POSSESSED BY THIS GHOST}

1 c

1 c

9

Do not become a slave of this evil Ahamkaara Rama.
Slavery to it results only in the hell.

1~


7cc ~ |

That insane mind-spirit with an evil form,
playfully ambles around in the body-house,
as it wills.


{EVEN GREAT MEN RUN AWAY FROM THIS GHOST}

7

9 cH c

7 1

Whatever the Mind-ghost has done haunting the empty body-house,
even great people have got frightened of it and
have hidden themselves in the Samaadhi state.



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

cq1

1|7
7

Banishing the mind-spirit from ones body-house,
one is never frightened of the void-city of Samsaara.

{ONLY AN INSANE FOOL LIKES A HAUNTED HOUSE]

c17

|

q 1q cc1

It is indeed a wonder
why
those who are attached to this body-house,
stay identified with it
even when harassed by this mind-ghost!

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

01 c

1 @1

Those who die in the body-house possessed by the mind-devil
have only the attitude of a devil;
not that of a non-devil, Raaghava!

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

01
7 7

For those hell-lovers who are possessed by the ego-devil,
and blinded by delusion and vanity,
there are no friends or relatives.




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

+ q

H H
~ 1 17c

Whatever action is performed by a mind infected with ego,
the end-result of that will be death
like the fruit of a poisonous creeper.


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

17 *

c

Let the ego-devil stay in this body or not.
Hey Best of the noble!
You do not look at it with your mind ever.

[7 1

1 c*

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

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

7
c

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





{SELF IS LUSTER! MIND IS DARKNESS}

c 9F c

c @ c

Self is of the nature of light; eternal; pervades all and is the Lord.
Mind is deceitful, egoistic, and is the greatest darkness in the heart.

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

c 11c

q

You are actually the Self.
You are the essence of all knowledge.
You are not the mind in any way.
Discard the delusion of the mind.
What do you get by getting attached to it?


{GET RID OF THE GHOST}

9~ 1
c7

c 1

Getting rid of the mind-ghost which brings about this world appearance,
which is not beneficial
which takes away all the courage,
be stabilized as whoever you are in reality.


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

cHTH7 1 7
47

Neither the scriptures nor the relatives (other aspirants) or teachers
are capable of rescuing a man possessed by the mind-ghost.


{FIRST TIE UP THE GHOST YOURSELF!
LATER THEY WILL COME TO HELP YOU}


7c 1 7

47

@

1~qc

Gurus, Scriptural injunctions and relatives
are capable of rescuing a man
only when he has subdued the ghost of the mind,
like lifting a deer out of a shallow mire.



{PRACTICE ALL THE DISCIPLINES INSTRUCTED BY THE KNOWERS
AND TIE UP THE GHOST}


* 1

c
9 1c

All the desires for pleasures should be removed from the mind.
One should follow the path taken by the noble ones who have realized the Self.
Analyzing well the meaning of scriptural statements,
one should take shelter in the Self.



{THE WHEEL OF FOOLISHNESS}

7 H7
71

47 E H

This body is
created by some one (prolonged Vaasanaa);
possessed by some other ghost (ego).
Some one else (mind) suffers.
Some one (Jeeva) else enjoys.
This wheel of stupidity is indeed amazing!





{SHIVAS INSTRUCTIONS]

T*

7
7c

7


Now listen to this Supreme understanding
which destroys the greatest delusion,
which was given to me in the cave of Kailaasa
by the Lord who wears the half-moon as his crest-jewel,
for alleviating the pain of world-existence.

































CHAPTER TWO



LORD SHIVA


There is the Kailaasa, the best of all Mountains, shining like the collection of moon-rays,
beyond the heaven, which is the abode of Gouris lord!
There resides the Supreme Lord Hara who wears the crescent moon.

Worshipping the Great God in that very hill, I lived there once in a hermitage constructed
on the bank of River Ganges.

I was engaged in doing penance, enjoying the company of Siddhas, analyzing the
meanings of scriptures, weaving baskets for flowers and collecting books of value and
thus spent time in that Kailaasa forest.

Once, on the eighth day of the black fortnight of Shraavana; after the evening worship
was over; when the quarters were silent as if observing the vow of wood-like silence;
when the darkness so dense that it could be cut with a sword filled the bowers; after the
first Yaama was gone; I woke up from my Samaadhi and was absorbed in seeing the
outside world.

At that time I observed a luster suddenly rising forth which had the hue of hundreds of
white clouds collected together and shone like a collection of moon-discs, lighting up all
the quarters.

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

Then when I looked in front of me, I saw Lord Shiva wearing the crescent moon standing
there holding the hand of Gouri in his hand with Nandi in the front.

I called out to my disciples and got ready the Arghya and walked towards him, happy in
the mind, with my eyes blessed by his vision.

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

I became then for long, the receptacle of his cool tender look resembling the moon-shine,
which could remove all sufferings.

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



I approached him and offered him Arghya, Paadya and flowers.
I worshipped him with many handfuls of Mandaara flowers.
I propitiated him with many hymns and salutations.
Then Bhagavati Gouri who was accompanied by her attendants was also worshipped by
me likewise.

After the worship was over, as I sat in front of him, Shiva spoke to me words which were
cool like the tender rays of the full moon.

Brahman!
You are quiescent in your mind.
You have reached the Supreme restful state.
You always do good to others.
Is your mind well-rested in the state of the Supreme?
Is your penance going on well without any disturbance?
Have you achieved your purpose?
Have you got rid of all the apprehensions?


When the Supreme Lord who was the single cause of all the three worlds addressed me
like this, I answered him humbly.

*
Vasishta spoke (to Shiva)

H1~


*9

c1

7


Hey Supreme Lord!
For those blessed ones who get remembered by Tryaksha (Three-eyed Shiva),
and whose minds are fully vibrating with the bliss of your remembrance,
nothing is unattainable and no fears torment them.

7 c 97

1 1 1
c17

1

Those countries, those cities, those directions, those mountains
do not exist where they do not salute you ever;
for people always are absorbed in your remembrance there.

1

1
* c1

9

Lord!
Your remembrance is the fruit of the tree of past merits.
It is the sprinkling of nectar for the present.
It produces the seed (for future merits) in the presently acquired merit.

(Your remembrance at present multiplies the merits of the past; multiplies the present merits also and is the
seed for the multiplication of the merits of the future too.)

7

7c1

c1

9

Lord!
Your remembrance is the single pot holding the Nectar of Knowledge!
It is the Moon spreading the light of steadfastness.
It is the door for the city of emancipation.

c17

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


*
Vasishta spoke (to Rama)


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








*
Vasishta spoke (to Shiva)

1cc9

Bhagavan!
By your grace, all my directions are filled. (I have no desires.)
Yet I request you O Lord of Gods,
to give an ascertained answer for my doubt.

97 q

c4q
H ~
c|T 9

Tell me O Lord!
What will be the correct method of God-worship,
which destroys all sins,
which increases all the good,
which is not prone to anxieties,
and which can be performed with a pleasant mind?






















DEVAARCHANA-GOD WORSHIP


Ishvara spoke

[ * c

Best among the Knowers of Brahman!
I will tell you about that God-worship
by which one attains liberation
performing it just once.


qc 1 q

Hey Brahmin!
Your shoulders are always engaged in offering worship to the Trinities.
Do you know who the real God is?


{NONE OF THESE!}

|H 1
{

1
|
[ c qc

Lotus-eyed Vishnu is not the God!
Tri-eyed Shiva is not the God!
Lotus-born Brahma is not the God!
Indra is not the God!
Wind is not the God;
not the Sun; not the Fire;
not the Moon (and all the 330 crores of Gods);
not the Brahmin, the knower of Brahman;
not the king; not me;
not you (Rudra Vasishta),
O Best of Brahmins!



{NONE OF THESE TOO!}

F cF

F 7

God is not the one with a body;
nor is he the form of the mind.
God is not in the form of lotus (of the heart);
nor is the God, the Intellect!


{GOD CANNOT HAVE LIMITATIONS OF ANY SORT}

q7

7 1

That divinity which is not conceived with characters,
which is beginning less and endless,
that alone is known as God.
How a limited being separated by a form can be that God?


{CHIT ALONE IS WITHOUT LIMITATIONS}

q7

c9

1 cccF

That divinity, which is not artificially conceived with characters,
which is beginning less and endless,
is the Chit-Shiva.
That alone is known by the name of God.
That alone should be worshipped.
That alone is there from which everything has risen.
It is in the form of the essence of all that is present and absent.





{WORSHIP OF GODS WITH FORMS IS THE LOWEST DISCIPLINE}


(Those minds which have no understanding capability, those beings who are deeply sunk in the mire of
worldly affairs, those unfortunate ones who are caught in the waves of attachments and selfishness, they
alone are advised to worship Gods with forms so that at least that one act of discipline could lend a pinch
of purity in their lives.

Even then, those worships are also performed by the ignorant only to make a pompous show of their (non-
existent goodness) and to pressurize the God to fulfill their never-ending demands. Devotion without
demand for even merits, is very rare.

But a person who is after the Knowledge of the Self need not bother about these Gods with forms. They
are not going to get angry with him for not worshipping them. Rather they would feel happy by his
sincerity and help him rise up in knowledge.)

7ccq

741 H ~

For those who are ignorant of the principle of Shiva (Chit),
the worship of forms etc has been prescribed.
A person who is incapable of crossing a Yojana,
is made to cross at least one Krosha.

(Four Kroshas= one Yojana= about eight miles)


c 7 g 9
q7

7 c

He (the ignorant one) gets only a limited fruit
by the worship of Rudra and others.

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


(Worship of Gods with names and forms fulfills only a short-time desire; it is not the true happiness; the
fruit of worship perishes in course of time, unlike the bliss of the Self which is not-artificial and is ever
there transcending all limitations.)










{THE FOOL WHO DESIRES MIND-CONCEIVED HAPPINESS}

(What is a God in modern days?
Want to pass the exam? Want to win a lottery? Want a good partner in life? Want a job? Want a child?
Want the boss not to get angry with you? Want your child to win a beauty contest?
For all silly reasons the ignorant call on God as if he is a willing slave ready to fulfill their worthless
demands for the hymns they chant or the flowers and incense they offer.
These fools do not even know what a God is! They do not have time to think even! Their time is only spent
in selfish pursuits.
They know not the Self or Brahman or realization.
Even if they know the terms, they use these words only to mask their selfish thoughts.
They are fools who have chosen to wallow in the thorny grounds and bleed rather than entering the
beautiful garden of Self-Knowledge beckoning them!)

c4c

d
c4c 7

He who throws away the inartificial fruit and goes after the artificial fruit,
avoids the Mandaara Garden and enters the thorny forest.



{FLOWERS NEEDED FOR THE WORSHIP OF CHIT}

+ *0

7 7

Enlightenment, equanimity, quiescence
are the foremost flowers used in that worship.
The auspicious taintless Chit alone is worthy of worship;
so state those who know the science of worship.

*
c
c

@

When Self is worshipped
with the flowers of quiescence, enlightenment etc,
that alone is known as the Worship of God
Worship of a form is not the true worship.

(Which God in heaven will stand at the beck and call of these ignorant fools, ready to fulfill each of their
worthless demands?
Is he a fool not to see the selfishness hidden in their hearts?
No results come out of these meaningless worships.
Even if a person is pious and worships the Gods with forms, with true devotion, he has to end up in Self-
knowledge alone, if he is sincere. Otherwise he never can get out of the cycles of births and deaths.)

ccF

c4c

4 4 7

Those who discard the Knowledge of the Self,
who perform the worship of the God with a limited form,
and are engaged in artificial modes of worship,
are in for suffering only.



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

77 7 H|
cT [7 7

Those who know That which is to be known,
if they worship a God other than being engaged in contemplation,
it is like a child getting amused with toys.


{SELF-GOD IS WORSHIPPED THROUGH KNOWLEDGE}

c
7

Self alone is the God, Lord Shiva, and the Supreme Cause.
He should be worshipped continuously with Knowledge.

c c
1 @ c7 7

c


Know that this Supreme space of consciousness
is the Jeeva; is the Self; is changeless.
No one else is to be worshipped.
Self-worship is the true worship.


CHAPTER THREE

*
Vasishta spoke


c 9
1 c


Lord!
As that Space of Consciousness alone is this world,
how that consciousness itself gets the state of Jeeva?
Please explain.

(If the Supreme state of Chit without differentiations alone is there, then wherefrom did this Jeeva with
limitations rise from?)



Ishvara spoke

q 1
c c~7*

Chit-space alone is there
transcending both (bondage) here and (liberation) there
(without differentiations of any sort.)
Because of which,
Chit alone remains as at the end of the Kalpa (creation)
bereft completely of the perceived phenomenon.


(Chit never becomes a Jeeva. Chit is never bound. Chit is never liberated. It does not turn into all these
countless Jeevas. Creation or no-creation makes no difference to the Chit. It is the same undifferentiated
state whether creations are there or not. There is no perceived phenomenon in Chit. There is no Jeeva-state
for Chit.)



(A self-shining thing is not dependent on any other thing for its shine. The world is the natural shine of
Chit. There is no difference between the object which shines and its shine. Chit alone is shining as this
world.)

qc1 9 1 11

1 c17 c

Whatever shines by itself,
only that self-shine of that which shines by itself
is this world.


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

c 17{

c
qc c

In this manner, this world which is in essence the Chit,
shines forth like a dream-city (through delusion).
Therefore, the world is actually the Chit-space alone.
It is formless and not of a solid existence.

(Actually the world is not there at all.
Chit alone is. It appears like this world.
What you perceive as the world is Chit alone.
The undivided Chit shines as this divided world.
Why? What for?
Because it is the nature of Chit to shine as this world.)

c7 c T q
ccc c7 1

As the perceived phenomenon is non-existent,
whatever is perceived is Chit-space alone!
The created phenomenon shines forth by the very nature of Chit.
That alone is known as Jagat, the changing pattern of the world.


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



(Chit is not different from the world.)

1c1

qc77

Therefore,
in this Jagat which shines forth in the form of a dream-city,
which is in essence only Chit-space,
how can there be another one?

7 7
7c 7

Mountains are Chit alone!
This world-space is Chit alone.
Jeeva is Chit alone by nature.
All the succession of beings is Chit alone.

qc
71

In all the perceived patterns of creations
differentiated as heaven, earth or nether worlds,
what other thing can be there than Chit,
as Chit space alone exists?
Tell me!

(Whatever is not Chit cannot exist at all, as it has no existence without the principle of Chit being there!
So there cannot be another thing than Chit. Whatever is seen as the world- above, below or here, is nothing
but Chit-space!)

[

H

Aakaasha (Space);
Paramaakaasha (Supreme Space);
Brahmaakaasha (Brahman-space);
Jagat (Ever changing phenomenon);
Chiti (Cognized phenomenon);
all are synonymous terms like
paadapa,vriksha etc are synonymous (Sanskrit) words denoting tree.

(

|)(Anything that reveals is Aakaasha. That can mean only the Chit.)
( - c1 7 ) (Jagat also means that which is known; so Jagat also means Chit.)



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

q 1~ 1


c

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

{WORLD IS NOTHING BUT A PROLONGED DREAM}

c 1 q

0E 1

Just like this Cognizing Chit (individual Self)
shines as the form of the world in the dream,
in a similar manner
that (Supreme Chit) alone shines as this Jaagrat state of the world
which is another dream of ours.

1

c cc4
cc 0c

Just like there is nothing else except Chit-space (conscious space) in the dream-city,
there exists nothing else in the Jaagrat state also
except the Supreme Chit.









{EVERYTHING IS A PROJECTION OF THE MIND}

c7 c c
c c c 7c1

As nothing else can exist as another perceived phenomenon,
all that is perceived is the mind alone.

Though perceived, it is not perceived actually.
(because there is no second person to perceive it)

Chit alone exists as the Jagat.


(As Chit alone exists, who is there to perceive something as different from itself?
There are no two different things as someone perceiving and something perceived. Mind alone projects
as this world and acts both as the perceiver and perceived.
So in truth, there is nothing that is perceived as different.

A dreaming man sees a huge world created by his mind alone. His dream-world is his mind-projection.
Chit alone shines as this world of waking also.
Dreamer is not different from the dreamt world.
Chit is not different from the perceived world.)

{THERE ARE NO TWO THINGS-BRAHMAN AND WORLD}

c1c

1q@ q+ cqc1

The vibration in the Supreme Space alone is the tri-world phenomenon.
Know that it has risen by itself in the Chit-space, like a dream.
This does not exist as duality.

(Supreme space itself exists as all the three worlds.
There are no two things like Brahman and the world; Brahman is the world!)

qc 1
| q

Like the pot cloth etc - seen in the dream-world,
are in essence only the Chit-space,
this created world also is only the Chit-space!

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

@c

cT7c1c
q c17

As nothing else exists except the pure consciousness in the dream-city
so it is in the three worlds also.

(In the dream, one is aware of some world; and at the time of dreaming suffers as if it is a real world.
The three worlds seen in the waking state also are akin to a dream and are unreal.
Pure Consciousness alone shines forth as the perceived world, be it a dream or waking state.)


{EVERYTHING THAT IS PERCEIVED IS CHIT}

T 1
c1c q

What all is there as perceived pattern;
all appearances and disappearances bound by three time-modes;
all the minds perceiving space and time;
all that is Chit-space alone!


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


1c

That (Chit) alone is God in the true sense,
which is the transcendent principle;
That which is you, he I and all that is there,
and all that is perceived as this Jagat.

1 11

71
c

For all the objects of the world,
for all others, for you, for me,
the body (form) is nothing but the Conscious-space(Chit).
There is only the Supreme Self; nothing else!


CHAPTER FOUR



Ishvara spoke


c
[ 1

In this manner, this entire world is just the Supreme Self.
Brahman alone is the Supreme Space.
He alone is known as the Supreme God-head!

c

11c

171

Therefore, worshipping that alone leads to the Highest Good.
Everything gets attained by that.
That alone is the support of this world.
In that alone everything is established.


(As all desires are destroyed at this point, nothing more is coveted as a separate fruit of worship.
The entire happiness that all the sense experiences can provide is just a tiny invisible bubble of that
bliss-ocean.)

q7q

1

The bliss -
which is non-artificial,
which is beginning less and endless,
which is unparalleled,
which is unbroken,
which is not attained through external means,
which cannot be attained as such (as it always-attained)
- is obtained by worshipping him (Self).

{WHAT ARE THE INGRIDIENTS OF WORSHIP?}

9@1c

Hey Best among Sages!
You are already enlightened. So I tell you this.
Flowers and incense are not the suitable ingredients
in the worship of that unique Godhead (Self)!

( )

{WHO WORSHIP GODS WITH FORMS?}

c7

(

For those of un-evolved intellects,
for those weak immature minds,
the worship of an artificial form has been suggested
as God-worship.

q *q 7

~ ~c

Only when there is lack of quiescence and proper understanding,
that they worship forms imagined by them
with flowers etc. which are falsely imagined as ingredients of worship.


(All God-forms, all worship-methods are mind-made.
Only the ignorant and anxious-prone minds are suited for the worship of gods with forms.)

1~

H T
7 *



Having performed the worship methodically with great care
as conceived by their own minds,
the immature minds feel happy by offering flowers, incense etc.

1~

7c 7

Wastefully performing the worship of a God
with meanings and purposes imagined by themselves
in whatever way they deem fit,
they believe that they have attained the desired fruit.


(Gods with forms are worshipped for attaining some limited fruits connected to the world. Nothing more
gets achieved except that or may not get achieved also. The ignorance of the ignorant minds remains
unscathed, leading towards more sufferings and more ignorant births.)

*

[7~ @


c1{T q+

Brahman!
The worship using ingredients like flowers, incense etc
is imagined by immature minds.
That which is fit for people like you (who are enlightened)
I will explain now.



{WHO DESERVES TO BE WORSHIPPED ACTUALLY?}

11c
1

c

Hey Best among the wise!
He who is the cause of Gods like us is some unexplainable principle.
He is the Supremacy, the support of all the three worlds.
He is the Supreme Self; not any other one!



(He is the cause of even Gods with forms like us.
He pervades the worlds conceived by us.
He is the one we are experiencing through the senses as this perceived penomenon.
He is beyond the description of words.
He has no names. He has no form.)



~
~ |

He is the auspicious one.
He transcends all states.
He is beyond the conception of any one.
He is indeed all the Godheads bound by all conceptions.
Yet he is not just all the Gods limited by forms.
He is not limited;
He is- all the fulfillments that may be achieved by the worship of those Gods too.

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

4q7 +9

Sage!
He alone is known as the Godhead who is undivided by space and time,
who lights up all enterprises,
who is taintless,
and who is just the Pure principle of Consciousness.

[ [7
cE cc(


Brahman!
Brahman is in between the real and unreal.
He alone is known as the God.
That Sat principle of existence alone is known as
Supreme Self, Supremacy and Aum.


(He is beyond the divisions of real and unreal, present and absent etc.
He cannot appear and disappear like Gods with forms. He is not limited by space and time like Gods with
forms.
He is the Supreme Self existing as the essence of all Gods.
He transcends the states of Godheads with forms.
He is beyond the three states of perception like the resonance of Omkaara merging into the Self-state.]

c1
94


By its nature of existence, it is equally in all.
It is spoken of as MahaaChit.
It is well-known as the Supreme Reality.

1

17
c7F c

It exists everywhere, in all,
as the common essence of all,
of even great ones like us,
like moisture in the creeper.


(He is the Self of Gods too.
Gods have no existence without him.)


{HE IS THE ESSENCE OF ALL}

ccc7c cc
cc c cc

ccc 7 ccc 7c
cc7 c@



That principle of Chit which is in Arundhati (your wife),
that principle of Chit which is in you (Vasishta), O Taintless one,
that principle of Chit which is in Paarvati (my spouse),
that principle of Chit which is in all the Ganas (Shivas attendants),
that principle of Chit which is in me (Shiva),
that principle of Chit which is in all the three worlds,
that alone is said to be God by those of excellent wisdom.

7 9~
7T [7

That God who is conceived as having feet and hands,
what essence is he other than consciousness (Chit),
tell me!

7
| 1c

The essence of the world-existence is Chit alone.
That God is the essence of all.
That God, who is all, is this limited form of Shiva also as me.
Through him everything gets attained.


{WHERE IS HE?}

1 [7 *9

1
1

Brahman! He does not exist far.
He is not unattainable for anyone.
He remains always in the body and also everywhere like space.


(He is the very Self of all. So he is not far. He is the essence within the body-appearance of the perceiver
and is perceived as the external world also, pervading everything as space. The divisions of the perceiver
and perceived are conceived by the mind through ignorance. In reality he is undivided.)


{WHO ELSE IS THERE BUT HIM?}

9
c q7q c

(As a limited Self)
He does actions.
He eats.
He carries.
He goes forth.
He breathes.
He senses through the organs.
He knows the organs too.




{HE ALONE IS THE EMBODIED SELF}

1 * 97 q
c1F@ 1

Hey Best of Sages!
He resides in the city (body)
which limits his nature,
which functions variously,
and which reveals the world because of him.


{THE LORD HIDES IN THE HEART-CAVE}

| c9
1 (q

In the mansion of the body which moves by his grace,
he is the Lord of the cave of bliss,
inside the heart-cave of intelligence
which is deep and hollow.


{HE IS BEYOND THE GRASP OF SENSES}

* 7gcc
1 7 ~

He is beyond the actions of the six senses along with the mind
and is without any taint.
The name Chit has been invented for referring to him in verbal communications.

(Though so near, he cannot be perceived by the senses like an object with form.
He is untainted though he is the embodied Self of all.
He has no name and is beyond any description.
He cannot be worshipped as a form and sung hymns to please him.
He is just referred to by the word- Chit.
Chit is not his name that can be recited to gain merits.)





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

7 +

1

He is pure consciousness.
He is subtle.
He pervades all.
He is taintless.
He makes this appearance appear and does not also.




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

c7 cH
97


That Chit (She) is extremely pure.
For the sake of this world, O Knower,
she colors (beautifies) this phenomenon of the world
like the spring (Vasanta) making the creeper blossom
through his essence.

c 1
c 7

7

7 c
c

cH qg
{cc

9: c
7gq c qH


These splendid magical feats of Chit remaining in Chit itself
do all the magic.
Some are called the sky.
Some are called Jeeva.
Some are called the mental faculty.
Some are called a part.
Some are called the country.
Some are called action.
Some are called objects.
Some are called by the names as per their nature and change occurring in their states.
Some are called as light.
Some are called darkness and hills.
Some are called sun and Indra.
Some are called Yakshas.


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

7


1 9

This Jagat
along with its hills and oceans;
along with the gods, demons and Gandharvas;
moves along,
remaining in Chit,
like the water in the whirlpool.



{CHIT IS VISHNU}

F

Chit destroyed the demon-clan
taking the (cloud-hued) form of Vishnu with four arms;
like Kaala (Monsoon) destroys the heat
through a piece of cloud with the weapon of lightning (and the bow of Indra)!





{CHIT IS SHIVA}

cc [77


|4

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


{CHIT IS BRAHMA}

* c q
7 c | 1

Chit became the bee in the lotus-navel of Vishnu,
and with the mind absorbed in contemplation,
turned into the lake with three lotuses (Three Vedas) and
attained the state of the Grandfather (Brahma).


{CHIT IS INDRA}

c17

c |

Chit playing as Indra holds the state of the crest jewel of the three worlds
with its feet saluted by the entire army of Gods.


{CHIT IS SUN}

c1c

4
c

+ 1c7

Chit attains the state of the lustrous Sun, falls; rises;
and moves within itself in the tri-world belly-mass, like the water of the ocean.



{CHIT IS MOONLIGHT}

7g H

7
cq



The Moonlight of Chit spreading its cool light everywhere
blossoms the entire host of night-lotuses of beings in the world-lake.

{CHIT IS MOTHER}

+1c9+
[c0 7

1

Chit-mirror, like the extremely beautiful Goddess
holds the reflection of the tri-worlds affectionately,
like a pregnant lady bearing the fetus.

{CHIT IS NECTAR}

g |
F 94

~

By the sprinkling of the nectar of Chit,
the array of the misty screen of objects, takes on forms,
like a beautiful creeper blossoming and giving out fruits
when sprinkled by monsoon waters.

{CHIT IS THE SHADE}

1 q +

11 |1 1

1c

Chit produces inertness in all the bodies and fills the inside of the beings with ignorance
like a shade rises coolness and darkness inside the house.


(Though there is light outside, the house blocking it becomes dark and cold inside.
The patterns seen outside act as the shade and produce ignorance within the minds of the beings.
Chit alone is the world perceived outside and that alone acts as a shadow producing darkness within the
inert houses of bodies.)


{MAGIC OF CHIT}

c

4 1c4c 1

If these magical feats of Chit was not there in the bodies,
then these bodies filling all the three worlds
cannot again be connected to forms,
without the shade and darkness.


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

9 17~

H
1

In this light of Chit-sky,
the honored house-lady named Decreed Action
holds the baby of conception within her belly,
and moves about restlessly.

1 0 17

9 T* 4

Without the vision projected by Chit,
what taste can be experienced, even if it is in the tip of the tongue?
And what can be tasted without chit?

q

1q 7

77 H

Listen Dear Sage!
Where does this body-tree carry splendor
without the sprinkling of Chit-waters
though it has its own branches of limbs and
is beautifully adorned by the creeper of hair?!



{CHIT ALONE IS ALL THIS}

cc

171 7c


Chit alone grows, moves here and there, and eats.
Chit alone is the maker of all the moving and non-moving.
Only Chit is there.
Nothing else is there.
Only Chit has risen like all this.


*
Vasishta spoke (to Rama)


c4

1 H 1

1



Thus spoke the Tryaksha, the three-eyed one in words clear like drops of nectar.
He was again questioned by me Rama, in words clear like drops of nectar.
















CHAPTER FIVE

(If everything is Chit, then every atom here is conscious. There is no question of inertness at all. But in
practicality it is not so. Look at the body. You say it is also the principle of Chit. But it is not conscious at
all times. Sleeping, or fainting or dying, it loses the sense of the outside world. It is inert like a clay lump.
Why is it so?)


*
Vasishta spoke (to Shiva)

1c c
17
c7

9 1
~ 9cH

Lord!
If Chit alone is everywhere as the essence of everything,
then this body which is blind like the mud spread all over the earth,
does not perceive anything
(going through states of sleep, faint and death).

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

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

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



Ishvara spoke

[7 *

c 9

[

Brahman! Listen I will answer your question in detail.
Hey Best of Knowers of Brahman!
You have asked a wonderful question!


{CHIT CAN CONCEIVE ANYTHING AND MANIFEST AS THAT}

(Chit is all the possible states that can be anywhere in any time mode.
Inertness is some sort of state which is a state without consciousness.
Chit can manifest as inertness too as she is all-powerful.
As inertness she acts inert.
She manifests as a form which can shelter the subtle body or Puryashtaka or eight-fold city of senses, mind,
ego and intellect.
She manifests as the Puryashtaka and with the power of Praana makes the inert body move.
She forgets her true nature and identifies with the inert body and suffers.
She remembers her true nature and escapes from sufferings.
Actually Chit never swerves from her original nature.
She remains untainted.)


1 | c

7c

~ 1

Chit indeed is in this body as the essence of all beings;
in a state ready to manifest (as a doer and enjoyer);
though She is the Supreme principle of unperturbed state.


{CHIT CONCEIVES HERSELF AS ANOTHER}

~@

7 17 1
~ ~ 1

With a will to conceive, she stays as another one within herself,
like a woman loses her character imagining another spouse in her dream.

7q7

H
c ~q c1F7

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








{CHIT FIRST CONCEIVES INERTNESS}

~~ [c1F

q H{7 9

O Brahman,
Chit, lost in the projections of manifoldness,
swerves from her original state
and attains the state of limitations by gradually conceiving inertness.

c1 c

c q7

Chit herself attains the state of cognition
along with the subtle state of space with the seed of sound etc;
and later becomes the subtle Praana.

7 7 H
c

Divided by space and time (as fourteen worlds and time divisions)
being enveloped by the subtle elements gradually;
she turns into the state of a Jeeva (through the support of Praana);
becomes the intellect and then as the ego and the mind.

1c

1 c q

Attaining the state of the mind,
she shelters in the world-appearance
like a Brahmin attains the state of a Chaandaala
by firmly thinking that he is a Chaandaala.
(like Gaadhi)





+~9 q9
Fq ~qc

By non-enlightenment she conceives herself as inert (body)
and sees the world which is not there;
attains a limited nature;
and has a continuous existence through conception.

7~ q~
7q7

Conceiving endlessly,
expanding by conceiving inertness,
Chit gets joy by the inertness
like water getting frozen solid.

c
q

Sage! Then she gets the name of Chitta, Mind, delusion, Maayaa etc.
She completely envelopes the inertness and gets born in the worldly existence.


{CHIT IS LIKE AN ELEPHANT SUNK IN MIRE}

7q

H

c47

1 7

|1

q 7

Drowsy by the delusion,
chained by the thirst for pleasures;
agitated by desire, anger and fear;
rolling amidst riches and poverty;
discarding the infinite bliss of ones true nature;
suffering pains by the separation of desired objects;
burning by the blazing fire of pains;
emaciating through inauspicious pining;
handicapped by the void ascertainment of I am this;
by identifying with only the body;
she attains the most pathetic state
like an old forest cow-elephant sunk in the mire of delusion.


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

~ 7

1
|

c 1

H H |
+| |7g 7|

q| |
c

In the childhood she is helpless and ignorant of everything.
In the youth she is overcome by worries.
In the old age also she is excessively grieved.
Dying she is under the control of Karma and
is born in the heavenly city;
a female Naaga in the nether world;
a demoness in the hollow world of demons;
a human female in the earth;
a Raakshasi in the world of Raakshasas;
a female monkey in the hole of the forest;
a lioness in the peak of the mountain;
a Kinnari in the KulaParvata;
a Vidyaadhari in the divine hill;
a serpent in the forest pit;
a creeper in the tree;
a hen-bird in the nest;
a doe in the creeper-filled lands of the forest.


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

+ [

7 1

As Naaraayana She sleeps in the ocean;
as the Lotus-born contemplates in BrahmaLoka;
in the hill, as Hara enjoys the company of his spouse;
as Indra the best of Gods, she is in the heaven.


{CHIT IS THE ESSENCE OF ALL}

+

c+

c
H

9
1 H

As the sharp-rayed Sun, she brings about the day.
As a cloud she pours water.
As the Wind she breathes and sees the mountains and oceans.
She makes the wheel of seasons moving and also the circle of Time (Yugas).
She becomes the day and night becoming lustrous and dark accordingly.

ccc cc 4c
c F

Being the essence of all,
being in all,
being all powerful (with Maayaa),
being all forms (as this world),
yet being all this she is the Supreme,
purer than the space.

c
c

c+

17q

Whatever Chit chooses to conceive through what, where and whenever,
she experiences that that state like water becomes the wave etc by movement.

{POOR CHIT}

c 1~c1
T71

She again fears from the world of her own conceptions
like a donkey (jenny) by her own braying.
There is no one like her so gullible, immature and helpless!


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

I have explained to you about the Jeeva-Shakti (Jeeva-Power) O Great Sage,
who like a slave behaves as the inert body,
and is wretched and animal-like in actions.


{SELF IDENTIFIED WITH THE INERT BODY SUFFERS}

cc 9 1 c
7

1 H
H7
7H*
7 9 c |

She gets called as the Self bound by the results of actions and
attains a pitiable state from that of the Supreme Self.

She voluntarily is under delusion and suffers immeasurably.

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

Losing all the glories, suffering by misfortunes,
grieving she attains the state of the Jeeva
like the noble lady who has lost her husband.


CHAPTER SIX


Ishvara spoke

c| 1


c1H H

c* *1

In this manner Chit cognizes the unreal by the idea that I am suffering,
like getting overpowered by the state of a dream, or drunken stupor or delusion.

Though immortal yet believing oneself to be mortal,
Chit behaves like a naive bride with a distorted mind,
who laments that she is ruined, though she is not ruined.


c c1

c c7 cc

Mind alone is the cause of the experience of the world undergone by Chit.
There is no cause as such (existing as another principle)
as there exists nothing other than Chit ever.

(Mind is not an object existing outside of Chit as another principle. There exists nothing other than Chit.
Mind is just the conceiving power of Chit.)

c1
c c c c

As there is no cause as such and as the cognized phenomenon is also non-existent,
there is no cognizing mind or cognized world,
as she alone cognizes with effort.

(There is no cause for the world.
The perceived world does not exist as another reality.
There is no cognizing mind as another object seeing a world as different from it.
Chit alone shines forth as the conceived phenomenon.)

T g*F

There are no states of perception, perceiving and perceived,
like oil in the stone.

T7 *

There are no states of doer, action and tool of action in the Chit,
like the blackness in the moon.

There are no states of measurer, measured and measure
like the fresh sprout in the sky.

c 7

There are no states of conscious cognizer, cognition or cognized,
and others,
(thinker, intellect and deliberation)
(intellect, understanding and object of understanding)
(ego-person, egoness and acts of egotism)
like the thorny waste plant in the Nandana garden (of Indra).

ccccc c+

There are no states of I-ness, you-ness or those distant objects (indirectly perceived)
and others,
(all that which supports, pervades and is connected to such ideas)
like the solid mountain-ness in the sky.

c7 c qc 7

There are no states of being with the body and another body which differs,
like the whiteness in the collirium.

7

There is no diversity of Jeevas or non-diversity (one Self in all the bodies)
like the huge Meru inside an atom.



There are no names referring to forms and their connections
like the creeper in the saline land.



There are no not this not this (analysis)
like the night in the Sun-sphere.

11

*

There is no object of understanding or not an object of understanding
like the heat in the snow.

77

g

There are no states of voidness or non-voidness
like a tree inside the hollow of a rock.

(What is a void?
Nothingness!
How will you describe it?
You can explain that when nothing is there it is void and if something is there, it is non-void. But actually
void has no duality of having an object or without an object states. It is just emptiness. Objects or no
objects do not make it lose its nature.
If you imagine something in the void and state that it is not void, the fault lies with your mind. Void is not
affected by what you imagine.
So is the case with Chit.
A deluded mind can imagine any thousands of worlds in Chit space. That does not make Chit impure. It is
always taintless and changeless.)

77

|1 *

Though the terms voidness and non-voidness
refer to void with hollow space,
actually when analyzed,
that which is bereft of all references remains as the pure void without any difference.


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

cc17
c 9

1

This state of limitation is not attained by the fault of any one or any mind
(as that of HiranyaGarbha).

Perceiving the body, senses and their objects etc as real, alone
causes this calamity of worldly existence.

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

7 +
7 T77

Even in a knower,
only by not misconceiving it as real
does it (world phenomenon) get subdued.

Even in a knower,
nothing else is useful
except not misconceiving it as real.

(What forms you see through your senses are just projected images formed by the mind, like an illusory
world. whether it is road-side grass or the heaven of Indra, nothing is real.
Be free. Be independent. Do not be bound by the patterns of family, house, country, world, gods, or
whatever. Reject anything projected by the senses as unreal.)

4 1c
1c |

1

Neither the straw piece or the tri-world is real
This type of non-dependence on the world can be there,
only if one knows oneself to be independent of all this.

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


(Of course, it is difficult to think of the solid world around you as just moving inert patterns painted on the
canvas of the void Chit.
But one can try at least!)

(Why difficult? Why not it happen naturally? Because-
Even to lift a grass, one has to extend his hand and make effort.
Without effort what is possible?)


q7 +

c 4

If anything is not attained through effort,
what can be attained by whom, how?


1 H

c

By dirt gold appears like the copper.
By removing the dirt it again gets the gold nature.
The Supreme Chit is also like that.

1 9
1 c +

Not knowing her alone,
makes this worldly existence roll on.
By the knowledge of her true nature (Self-Knowledge),
the unreal indeed vanishes.


{IF CHIT IS NOT PRESENT NOTHING CAN MOVE}

c c1 c7g

c H1

By the presence of the witness of the mental processes,
(namely Chit)
the understanding occurs in the mind and the senses;
like in the presence of light, actions take place.


c171T*
q[ g1

c

(By the presence of Chit)
because of the Vyaana function of Praana,
there is movement in the eye-balls;
that radiance is known as sight
(or the Taijasa sense namely eye).

The mind flows outward
(like water through a canal)
and spreads out as objects and perceives them as if outside.
That understanding of shapes is Supreme Chit only.

cq

cq 1
1 c1cc1

c

The organ of skin and air both are inert and lowly.
(They cannot act by themselves).
Their contact is known as Touch.
(An organ called Touch is imagined.)
The mental perception of heat or cold through that organ
is known as the sensation of touch.
That understanding is Supreme Chit only.

777 7

|

The subtle element of smell enters the nose
and its contact with the air is known as the sensation of smell.
The Supreme Chit alone is the understanding there,
and it is bereft of mind.

7q7
T

c (

The subtle element of sound contacting the air through the ear,
(is the hearing sensation).
Chit is the Supreme awareness which understands it without the mind.
She is unaffected like the state of deep sleep.

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

(Why does one do actions in the world?
Because of conceptions (ideas, desires, wants, imaginations, beliefs etc)!
All these conceptions are mental processes.
These ever-vibrating thoughts keep the mind apprehensive and anxious.
Thought is the dirt of the mind.
Self is beyond thoughts, conceptions and actions.
It is pure, quiescent state of bliss and knowledge.)

H7c

~c ~ H
c*c

7

Urge to do action is due to conception.
Conception is the process of thinking.
Thinking is the dirt of the mind.
Self is the taintless Chit.



(In this royal road of delusion, Chit is the rider sitting on the chariot of Jeeva.
Jeeva rides on ego, the limited identity.
Ego rides on the intellect which makes choices.
Intellect rides on the mind which collects data.
Mind rides on Praana which makes the vibration of thought possible.
Praana rides on senses which contact the world.
The senses ride on the body which is their abode.
Body rides on the movement.
Movement is action.
Action is the cage of death and old age.
On the whole Chit appears as if caught in the cage.)


1c1| 1

@1

9 91H
H1 1 17

17
9 H




The chariot of this Chit is Jeeva.
Ego is the chariot of the Jeeva.
Intellect is the chariot of the Ego.
Mind is the chariot of the intellect.
The chariot of the mind is Praana.
The group of senses is the chariot of Praana.
Body is the chariot of the sense-group.
Vibration is the chariot of the body.
Vibration is the action done in the world;
and is the cage of old-age and death.
This is how the wheel rotates.
This originates from the deluding power of the Supreme.

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

9 c7c1
cc *+c1


It shines as an appearance in the Self
like the unreal world spread out in the dream.
It is has no truth in essence in the least.
It exists like the waters of the mirage.

(Mind is the main cause for this delusion.
And this mind is dependent on Praana for its existence.)

1c 1

9 ~

9c *

O Great Sage!
Here the chariot is said to be Praana,
for the conception (produced in the mind).
Where the wind of Praana exists, the thought also exists.

9 97 7
c7

+

If the wind of the Praana is subdued, then there the mind exists not in the least.
If the air outside is quiet, dust never rises.

9q 1 *

1

Where the Praana wind goes, mind exists there only.
Wherever the chariot goes, the charioteer also goes along with it.

(By the power of Praana, the mind can conceive distant worlds in a second.
If Praana ceases its funtions, mind also instantly stops its vibrations.))

99 c 7 H
H74

7 H

The mind impelled by Praana moves across the country in a second
like the stone released by the stone-thrower.
If contrary, the mind dies.

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

q q1
H7

917c



Awareness which is pure like space,
exists everywhere in all the inert and non-inert objects.

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

(Every object is inert in this world including the body.
Chit is in all these objects as existence only.
But how does the body act alive as if not inert?
Because of Praana!)

c1F

1
9 c c

She is in the inert objects as the principle of existence only.
Influenced by Praana,
the inert (body) is able to sense the outside world
by getting the nature of understanding.

1~

~
9 c

That body which is able to saunter happily in various ways before,
instantly stops moving unable to think,
when Praana moves away.

*

c 1

9+
9 T

The Supreme Chit is reflected in the eight-fold city, O Sage.
The reflection can be there only in the mirror, not in the rock.


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


*

7 1~

Know the mind to be the eight-fold city,
the one and only cause of all actions.

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















CHAPTER SEVEN



Ishvara spoke

17
7

+



Sage, Listen as to
how this Supreme Chit moves the body where she is embodied,
how she performs all actions,
how she makes the inert body sense the world,
and how she gets identified as an individual.


(Chit is reflected as a Jeeva and vibrates causing the body to move;
which is caused by
the power of Maayaa which blocks the knowledge of the Self;
which is caused by
the heap of past actions carried on by the mind which is the eight-fold city.)

Shiva spoke:

Because of the past actions getting carried on, she expands in various ways, prompted
by various desires filling the mind; doing various actions both ordained and forbidden;
changing into the eight-fold city of the mind; acting like the inert body by her own
power; sensing through the channels of sense organs of action and knowledge; she as the
power of Maayaa dances as this Samsaara made of the perceiver, perceiving and
perceived phenomena.


1 9 cq

q7

By the influence of this power of Maayaa O Sage,
this Chit becomes tainted,
and builds this illusory city of the world; yet does not build.


cqc 1*

cc 1

9

By the absence of the mental faculty (mind, intellect, ego),
the body remains dumb as an inert object.
By the presence of mental faculty,
it gets movement like a stone thrown in the sky.

9117

q1cg

qq

By forgetting the true nature of oneself,
the Jeeva has attained the inert state (of the body, mind etc);
like a Brahmin of virtues attaining the state of a low-caste
by forgetting oneself through delusion
(like Gaadhi).

911

cc

cccc

|

Chit has attained the state of the mind by forgetting her true nature only;
like a noble man acting pathetic by his mind lost in delusion
(like Lavana).

c cc 1
|

Only when the principle of Chit, the Supreme Self which is bereft of all afflictions,
is present,
that the Jeeva lives, like the house is lighted up, only when the lamp is there.

97c1 9
qc c1

The mental and physical afflictions of the Jeeva swell up;
like waves in the water; like foam in the waves.



(Chit is all-powerful.
It can conceive anything and it is there.
If it conceives, I am not Chit; that state also rises but only as an appearance, without affecting the real
nature of Chit; like a man playing video game, may for a few minutes be lost in the virtual world; but he
does not lose his real nature in any way. )

4 4c7
|

|+

Chit is all-powerful.
Therefore, by the idea that I am not Chit
(and believing in the reality of the body and the world)
she herself becomes helpless here (in the body),
like the Sun getting covered by the clouds revealed by his light itself.

7 7cc
q

1q

Being helpless,
She keeps slipping (into various wombs)
and does not know her true nature because of stupefaction,
like a man intoxicated by liquor is overpowered by stupor
and does not know the injury dealt on his own limbs.

9 1

1 1

Once she starts analyzing, her delusion disappears,
like a man who has been in heavy stupor gradually wakes up to his duties.



{DEATH}

q 174 9
c

*|

17

When the vibrating power of Praana robs away the sensation of the limbs,
the body does not sense anything through the limbs;
like a lady afflicted by leprosy does not know
the movement of limbs rotted by the disease.


c17 ( 1
1

c*

The lotus-petal (mentioned in Bhushunda-Yoga) existing in the heart
in the non-sensing body,
does not blossom
(and the Praana-movement stops),
like the wooden vessel (not touched) (in the Yajna) (by the Rtvik), does not move out.

17 7 9 7 97c
7

17 4

When the lotus petal in the heart is non-moving,
the Praanas dissolve into the luster;
as the force of wind becoming nil, when the palm-leaf fan stops moving.

9 771 *


7 Tc

When the Praana is gone, and there is no contact within,
the Jeeva loses the form and freely spreads out ;( Poorna)
loses name and is silent ;(Mooka)
(remains only with the causal body);
like the dust is not seen when the wind in the sky stops blowing.

*

*cc

Without the Praana, the Jeeva has now no Rajas to make it move;
and so is without support.
O Sage!
Now the mind alone is left back,
which remains in the causal state of the Self,
like a seed inside the moist ground (ready to sprout).




~ 7
*

Thus losing the supporting causes all around,
the eight-fold city remains silent,
and the body falls unable to move.

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

c 7c177
| 1c77q1 1

The Vaasanaas begin to vibrate due to delusion
because of the perceiving consciousness of the Chit.
Prompted by them, he remembers those only and forgets the others by himself.

(The Vaasanaas of the past life are gone; the dormant dominant Vaasanaas now start manifesting.
The heart-lotus starts vibrating thus making the Puryashtaka manifest.)

(c1c1

*

(c7 g@

H

By the blossoming of the heart-lotus petal,
the eight-fold city becomes manifest.
(birth-experience)

If the heart-lotus mechanism stops moving,
the eight-fold city perishes.
(death-experience)

*

1 c
7 *

q

As long as the eight-fold city is in the body,
so long does it live.
If the eight-fold city is silent, the body is known as dead, Brahmin!




{HEART-LOTUS IS STILL AND PURYASHTAKA DISSOVES}

@
91

(c77
*

7

Because of the imbalance of
the dirt of the body namely wind, bile, phlegm (vaata, pitta, kapha)
and the dirt of the mind namely attachment and hatred;
and because of
the wounds made by cuts and piercing;
when the heart-lotus mechanism does not move inside the heart,
the eight-fold city slowly dissolves in the sky,
like the succession of air dissolving off,
when the fanning machine is stopped.

1c7

7 |1 9 c

The Jeeva is helpless (and suffers thousands of pains like death etc)
because of his own conceptions.
The lotus-mechanism in the body is perpetually moving in the flowing waters.


{PURE VAASANAAS LEAD TOWARDS LIBERATION}

(7
1 F1 74



Those from whose hearts pure Vaasanaa (free of attachment and hatred)
does not go away,
are always of stable nature (in the Self);
are eternal and ever-liberated.





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

@ 7 9 7

c | ** H

When the lotus-mechanism has stopped its movement,
when the Praana has subsided,
the body falls down on the ground like a stick or clay-lump.

{MIND DISSOLVES AND STARTS CONCEIVING AFTER-DEATH EXPERIENCES}

| *

O Sage!
When the eight-fold city dissolves in the Praana of the heart-sky,
mind also dissolves in the same way there itself then.

1

Hc1 9

The mind being habituated to such ideas from time immemorial,
and soaked in Vaasanaas,
sees heaven and hell wandering here and there
(in the heart-sky itself; not outside).
(as in King Padmas story)

(If the mind which has dissolved has ideas of heaven or hell, it will conceive itself as going out of the
head, or eyes or any other part; and experience hell or heaven in the heart-space itself with bodies suited to
such experiences; for body is an idea residing in the mind from many births in the long past. Actually
there exists no hell or heaven outside somewhere.)

{BODY REMAINS AS A CORPSE}

|

When the mind and Praana are absent,
the body becomes a corpse,
like the house becoming empty if the people living in the house go away far.

{AATIVAAHIKA BODY}

1
* c



Chit as the cognizing consciousness is all-pervading.
She alone becomes the Jeeva and stays with the mind.
She becomes the eight-fold city
and is endowed with the Aativaahika body.

{MIND CONCEIVES A SOLID BODY}

7 c Hc

1
1H c1

9

She embraces the mind made of five subtle elements
and is with the Aativaahika body or eight-fold city.
Through conception, she perceives a solid body,
which is like a form seen in the delusion of the dream.


{AATIVAAHIKA BODY IS FORGOTTEN}

T c
c 1c H

Later with the power of ego,
and with ascertained belief,
she, completely forgets her Aativaahika body in a second.

c | 17


cc cc c c

Having super-imposed reality in this physical body, which not at all exists,
she makes unreal (world) as real and
real (her true nature of Brahman) as unreal (forgets her true nature).



{JEEVA-HOOD ARISES}

+ 7

*H

Being all pervading,
she with her shine reflected in the intellect,
turning into Jeeva, becomes the mind.
Mind ascends the chariot of eight-fold city and then the world.


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

*

cc

(c17 c

The eight-fold city lifts up the air-filled (Praana-filled) body,
like a Vetaala (spirit) makes the heart beat in a corpse.
Then it is said to be living.

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

H *

c |
1

When the eight-fold city is gone,
the mind dissolves in the Heart-space (Brahman);
then this body remains as a log of wood or lump of clay.
Then it is said to be dead.

1 1c4


c

By habits cultivated in many births,
the Jeeva forgets his eternal state of Brahman,
and attains the weaker state of the aging body;
like the leaf becoming old in course of time without control.


4c*

@ 7
9 H

When not contacted by the Jeeva-Shakti (power of Jeeva to remember),
when the lotus-mechanism is still,
and when the Praana-vibration stops,
the man dies, O Sage!

777
H

c 7 |

The leaves sprout up again and again
and wither away from trees again and again
at different different times;
so do the bodies of Jeevas.

7 H7 | |


The bodies belonging to the embodied ones get born and die also.
So do the leaves of the tree.
What is there to lament about!

+

17c

qq4


7 7 11

Rows of body-bubbles rise in the ocean of Chit, here some and here some.
The wise should not feel attached to them.









CHAPTER EIGHT


*
Vasishta spoke

7g cc1 c
71F1 qc

Hey Shiva wearing the half moon on the head!
How did duality arise in the Supreme principle of Chit
which is single (changeless)
and imperishable (undivided by space and time)?



(Duality-

As the Chit is without the differences of ones own kind and other kind, how do two
things arise, one of its kind namely Jeeva, the other of a different kind namely the inert
world?

Did they rise from oneself or from elsewhere?

But as Chit is changeless and has no parts, and as another thing other than Chit is not
there at all, how did this become possible?)











7 F

97

MahaaDeva!
How is it possible to remove this duality by true understanding
as it is so well-established,
and bound by the collection of alternate things,
causing only pain?

(A. If duality has risen without any reason as such, if two things co-exist for no reason as
such, then Chit gets limited by countless bindings of co-existing realities which are
always there. It will only cause endless pains for the beings as there is no escape from
them.
How can such a duality be just removed by true understanding?

If there is no cause (Nimitta) for duality as such, and anything can be there without cause,
then if one thing is removed, other countless limitations will be left back; and make
appearance again and again as there cannot be a cessation of things arising without cause.
One cannot then dismiss these things as caused by the delusory power of Brahman.

B. If the second thing is there as a natural property of Chit or as a new add-on, then there
cannot be freedom from such a state. If it is a natural property, then nothing can be done
about it. If it is arising from another thing, then Chit is bound by such limitations; there
will be countless such alternate realities rising again and again.
Then also there is no escape from it. There will be the flaw of non-finality.

If the second reality is there as a property of Chit like the heat in the fire, then it can
never be removed. The Shrutis which state Brahman as of one single essence will get
proved wrong.
The deluding power of Maayaa will be proved false.
Brahman will be proved as unreal and cannot give rise to another unreal phenomenon.
So the second thing has to rise without any reason. That already has been proved invalid.

If the second thing is real, then it cannot be removed through knowledge.
Both arguments become invalid.

C. A third phenomenon which is different from these two existences or non-existences
cannot be created by knowledge as such, to remove these two.
And even if such a third reality is created through knowledge, then the three realities
cannot be arranged as the first second and third by the knower. As all are equally binding,
there can be no freedom from them.
But Knowledge cannot create a new thing. The reality will keep on changing as alternate
realities will arise for no reason. And anything created will indeed perish. There wont be
any changeless eternal reality.
Then also bondage cannot be removed through knowledge.)


Ishvara spoke

4 q[ q

qc c

That Brahman is all powerful.
If only the truth exists,
then this fault of duality is already destroyed.

(The question is baseless because there exists no duality at all.
There is only Brahman which is all powerful and single.
Where is the second thing you talk off?
When only one thing is there where is the question of the second thing and its removal
through knowledge? argues Shiva!

Here Shiva is not trying to disprove the dualities of world and Brahman by using many
sources of Knowledge; but only trying to explain the delusion which has been there from
beginning less times blocking the knowledge of Brahman.
The invention of instrumental causes like desire, action and Vaasanaa; material causes
like ignorance of Brahman state; and the differences of subtle and gross elements and
other principles which make up the world- all these are unreal yet the Shrutis have
invented these terms to explain the reality of Brahman; to argue against other
philosophies which uphold the reality of the world; and to convince the student with
words suitable to his understanding.
As per the common Knowledge Brahman is all powerful and according to Scriptures
Brahman is one and of single essence. In both ways another co-existing reality is
impossible.
So how can a question be formed bringing about the term duality?
q[ 7[

That state of Brahman is unparalleled, without another, endless, undivided, and without
outside
7c 7c

7c

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

Therefore there is no duality ever or even one-ness as opposed to it.
So as duality is never there, it is already destroyed.)




qc 1cc c qF
q g

gcc


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

( 1
There is no manifoldness ever here.

q1 7q4
There is no second as divided from it.

All these Shruti statements completely deny the second reality.
Then why deny the one-ness?
Shiva answers.
Only if there is two-ness, to oppose it you have to use the term one-ness.
Even stating that Brahman as one involves a second thing. So both terms are untrue.
Reality is not one or two; but is beyond these numberings.)


cqcq
q q

In both the concepts of one-ness and two-ness,
if one is absent, the other is also absent.
Without one there is no two; without two there is no one.

c F
71 ~

As the cause and effect are both of the same essence, both are same.
This conception is there because a seed grows in varied forms and gives fruit in the end.

(Seed and the tree growing out of it are of the same essence. Because of the manifold
shapes developing from the seed, they are perceived as different. But in truth, seed and
the teee growing out of it are made of the same essence.
If cause and effect are of the same essence, they are considred as the same.)


cc c~ 1 1

7
71cc7 q

The principle of Chit alone shines forth as the manifold phenomena.
Chit alone is the essence of all manifold objects;
and there is no difference between both.

(Whether the modifications of Maayaa are described as individual realities, or total
realities or unrealities or variously divided and described as Pradhaana, subtle atom,
momentary or non-momentary, Vijnaana, or Shoonya or whatever, are in essence only
the principle of Chit which is unattached, unconnected and is non-dual. The Chit can
never be bound. The non-conclusion state of the argument does not arise at all, as there is
nothing but Chit as the essence of all and there is no differentiation whatsoever.)

~ c 1




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

(All the objects like pot etc which are constantly changing including the beings who go
through six type of changes, manifest from the Chit alone and attain fulfillment in
causing actions like carrying water (pot) etc and other desire satisfactions.)


q 1
q

1 c q

The waves in the water are the same as the water seen (imagined) on top of the hill.
Hill is also equal to the hares horn (unreal) for the knower.
Brahman alone is the truth
of both the hares horn and the sprout of a grain which differs from it.

(The varied manifestations of the world phenomenon are sometimes the day-to-day
affairs like waves in the water; some are appearances like the waters of the mirage; some
are non-existent like the barren womans son or hares horn; yet all are differentiations
made by the ignorant minds.
For the knower, a horn growing on the hare or a grain growing out of a seed is in essence
Brahman alone. Whether the waves are rising on the surface of the water or imagined to
rise on the top of the mountain, both are equal in essence for him. That hill is also a
hares horn for him.

What is unreal by nature, what is imagined as real or what is real as the essence of
Brahman, all are equal for him as everything perceived or conceived or imagined is
nothing but the shine of Brahman. Whether a hare or a hare horn, both are unreal as
names and forms and are real only as the essence of Brahman. Differentiations exist only
for the ignorant, not for the knower.)


q

c q
[ 4c cc q

The diversities and differences are difficult to break by words and statements, Brahmin!
The all-powerful state of Brahman does not have any differentiations.

(The pieces of a single object which are seperate may be collected together or joined
together; but you cannot remove the differences perceived by an ignorant mind through
words and statements. One can argue using thousands of words but the duality cannot be
disproved to the ignorant.
In truth Brahman alone is there; is all powerful and undifferentiated. This statement alone
should prove that duality is a false concept.)


[ 4c cc q
q~ :

In truth, the all-powerful state of Brahman does not divide,
like the water-drops of the moving wavelets do not divide in actuality.

(In essence, Brahman alone shines forth as the world through the deluding power. It does
not divide itself into these objects.
The water drops of the jumping waves are in essence water only. Water does not divide
itself in actuality.)

*~

q
qcccc c7c7c

Flowers, sprouts and leaves are not different from the creeper.
So also, duality, oneness, world-ness, you-ness, I-ness do not differ from chit.



(A creeper is in essence all its sprouts, leaves and flowers. Otherwise you cannot call it a
creeper at all. The differences are in the words used by people for their convenience.
Actually the creeper does not divide itself as all these flowers and leaves and stand aside.
Similarly all the differentiations are just words used by people for their convenience. In
truth, Brahman alone shines as all this without any differentiation.
Your question therefore is baseless.)

c94 9

The difference that is made through the changes of space and time,
that is also Chit.
So what you said implies falsity.
Your question is improper.

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

Hccq 4
c ccc 1

The powers of space/ time/ action/ existence/ order of things
are all in essence Chit only.
They all rise out of the principle of Chit itself.

ccc c c q[q 1

q 1+q


The cognizing mind, cognized phenomenon, and the desires connected to it;
all these which make up this world are in essence the principle of Chit only.
All the names starting from Chit, Brahma to a pillar are Chit-principle only.
The waters which vibrate in various ways are named as waves etc.

cq1 q+

qc c cq

The connection of the Chit to the perceived phenomenon
which rise up like waves is
like the connection of the huge ocean of Chit-splendor
to the waves which never rise at all.

(The movement of the water is its very nature and that nature of movement alone is
known as waves etc. Actually from the state of water, the waves do not exist separately
from water. In fact, waves do not exist at all for the waters.
So it is with Brahman. The world is not perceived as a different phenomenon in the state
of Brahman. World has no existence in the state of Brahman.)

c [ c
7c

That alone is celebrated by the names of
Supreme Brahman, Truth, Lord, Shiva, Void, and Supreme Self etc.

(Shoonya- void refers to the Asat Non-existence mentioned in the Shruti statement
q 0 - Non-existence alone was there in the beginning.)

F g

c
c

That form of Brahman is beyond the level of forms and names.
That which is here with a form as this I (Lord Shiva),
is not the object of words (or mind).

(I who am seen here with a name and form as Shiva, also is in essence Brahman only.
Brahman has no name or form and is beyond explanation.)


q {c
c [c q7q

Chit with the secondary eyes of Avidyaa covered by varied colors
gets to be known as Jeeva
and sees externality like seeing two moons.

(If your question is a query for understanding the phenomena of Jeeva and the world and
even if the question is falsely placed, listen;
Chit when endowed with the side-eyes covered with various colors namely Avidyaa, gets
to be known as being in the state of Jeeva. Then she sees herself outside like seeing two
moons (illusion) and sees the existence of the world outside.)


171 c 1
7 1~c 1

By her own nature she believes herself to be another
and attains the state of another-ness
by changing herself as it were.

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


q F F cq
9

Though of a taintless nature,
she reaches the river of worldly existence
as if tainted (having the form of eight-fold city)
and perceives with a deluded consciousness.

q

1 [
ccc1 7

The principle of Chit identifies with this eight-fold city by herself
and attains Jeevahood.
By the non-shining of the true nature of the Chit (herself)
she lives supported by Praana, identified with it.

g1 cc

Having attained the Jeevahood, and endowed with only Aativaahika body,
she becomes ready to identify with a body made of five elements
and understands herself as I am matter.

(Though everywhere, she firmly identifies with her reflection in the mind and attains the
ego-ness to hold on to that reflection.
She gets ready to attain a body made of five elements. Then she feels that she is in the
grains of rice, sesame etc and thinks I am in matter. (She will attain suitable objects like water
etc for taking on other types of bodies like plants etc.) )

qg 9 4


9 ccc


That matter gets eaten by animals and attains virility.
Then I have become endowed with Praana;
so she understands as an experience.

(She becomes the seed if she has to become a tree; and so on.
She enters later the womb of a woman and feels that she is born with a gross body.)


+H

H

1 q c c{c

The Chit identified with the limited ego etc
experiences the gross body made of five elements through delusion.
Through that gross body she understands non-moving and moving things;
and attains those states also through Vaasanaas.

| TH
7 c+



Because of co-incidence; and completion of an established habit;
and getting attached to a different Vaasanaa,
she discards her subtle body.


(How does Puryashtaka change from body to body going through deaths and births with
an instant change-over?
Suppose Chit is experiencing the world as a mosquito, the eight-fold city will have the
Vaasanaa for that body, only as a subtle form. How can the eight-fold city of the
mosquito, to which it has been habituated for long; discard that Vaasanaa and enter a
huge body of an elephant for which it is not habituated?)
(By chance the crow sits on the Taala tree; the leaf falls and the crow dies. Here Karma
alone is the instrumental cause for the crows death.
Similarly discarding the Vaasanaa of the mosquito and entering the experience of an
elephant because of an elephant-Vaasanaa also occurs because of Karma.)



qc qc1 9

~q

By the cognition of duality,
duality appears in the one itself,
like a man behaving like a ghost by conceiving himself as a ghost.

(For example, a man who believes himself to be possessed by a ghost behaves like a
ghost the next moment, though he was for long exposed to only human behavior.
Chit also immediately becomes any form or name by just a tiny vibration of the
Vaasanaa.
Being all-powerful she becomes whatever she conceives.
If duality is what her conception is, duality she becomes, forgetting her true nature.)


qcqqcc
~c1

By the understanding of non-duality,
the duality vanishes from oneself,
like a man becoming a non-doer by the decision I am not doing.

(How to get out of duality?
By understanding that it is not there!
How to get out of the work you are doing continuously?
Just stop working! That is all.)


q~ qc1 9
qc qc1

By the conception of two-ness,
the two-ness prevails in the one-ness itself.
By the understanding of non-twoness
the two-ness even if it belongs to many,
just vanishes.

(When two-ness is conceived, it does not rise as a separate reality. It has its existence
only in the Chit. If the understanding arises that two-ness was never existent, then, two-
ness vanishes, even if the whole world believes in the two-ness; because the world which
believes in the two-ness also loses its reality with the rise of true understanding.)


c qc c q
cc c

In truth, the two-ness does not exist in the Self,
as the Self is changeless and is always in all.

c~~H

7 7
~ 4 ~

Sage!
That which exists because of conception gets destroyed by non-conception,
like the kingdom built in the mind or an illusory city.
There is hard work in imagining a kingdom; not in the cessation of imagination.

(How does the imagined city of the mind perish? By not imagining!)

*~

~ H

The suffering seen here has arisen here only because of well-nourished conception.
That gets destroyed by non-conceiving.
What is so difficult here?

q ~

7
+~



Conceiving whatsoever object, the man drowns in sorrow.
By not conceiving anything, the man enjoys undiminishing bliss.


1~*

cc
9q 7

Removing the dirt of conception from the Self by the Self,
attain supreme bliss and be extremely happy.



4 [c q c
c 1~

Self is all-powerful.
Whatever it conceives, it perceives exactly the same
as the manifest splendor of its own conception.

~ 7cc

~ [ 4 |

This world is just made of conceptions and has risen falsely.
Brahman! It dissolves only by non-conception.

91

1c

71 ( 1

The king who has forgotten that I am the king
is distressed till the memory rises in his mind that
I am the king.

(The world shines forth as a source of pain, only as long as the ignorance persists.)


1 7 [7941

9q

q

Brahman!
The present state where the king has remembered his true nature
cannot be again shaded by the past memories of sufferings
like autumn cannot be removed by the coolness left behind by the monsoon.

c1c

4 c 1

I am one I am the Self
Contemplate on this truth alone.
By such contemplation, you will be that only.


c 1 F
q4

4 4

q4

This world exists like this as both real and unreal.
Though it appears as duality and one-ness,
it is free of both duality and oneness.




CHAPTER NINE



Ishvara spoke


{THE THREE STATES OF SOUSHUPTA, TURYAA, AND TURYAATEETA}


Chit tainted as it were is the appearance of the world.
But in truth she is without taints and undivided and non-dual in nature.

Chit gets bound by the taint of the idea I am this
When she understands the taint as not her true nature, she is freed.

Chit identifies with the form and forgets her state of indivisibility, believing in the
duality. She instantly holds the unreal state filled with pains and pleasures as real and
remains tainted as it were.

But in truth, she is pure, without parts, freed of all words and meanings referring to the
real or unreal, and remains empty though she is everything.

7 c
[

[ 4c

Brahman which is all, unparalleled, quiescent alone manifests as the Aakaasha
by the power of Maayaa; and through the mind expands as the world of three courses.

(Jaagrat-Svapna-Sushupti/Creation, Maintenance and Destruction/Aadhyaatma, Adhibhuta/Aadhidaiva)

{SOUSHUPTA}

( - * 7c 1F
(fully established in the extraordinary bliss, asleep to the world, attainment of Self)
-Chaandogya)


By destroying the mind by the mind along with the senses, by the vision of the Truth,
when the screen of world phenomenon covering the Self dissolves away, the conceived
taint of the world disappears.

H* c

The state of Jeeva becomes equal to a crushed seed and is reffered to as Iti (thus).

(ItiNaamikaa-


(1) Two birds are friends; are on a tree; one bird eats, the other the golden hued one, just watches; the
eating bird suffers sometimes eating bitter fruits, happy sometimes eating delicious fruits;

* c71 |

But at some point, the eating bird looks at the other one who is the Lord, understands his greatness and
becomes free of all sufferings.

(For, the bird which was eating and the bird which was watching were the same.
The watching bird just imagined that it was eating!)



(2) 1 (sleeps) | (Chaandogya) (1 ) (has gone to his own Self)
So she is of the name Iti ) -Svetaashvatara



(Though the word svapiti is used for the ignorant man in deep sleep, even for the realized man whose
ignorance has been destroyed, the word svapiti gets used; (1 ) because the Api word (meaning
also) used in the sense of the state of being ignorant is gone and only Iti which indicates one as
established in the Self remains left back.)
1 ones nature/which appeared as limited also/is dissolved in Chit and remains thus.

Like the autumn sky, she is freed of the delusion of the mind. Though perceiving, she
continuously discards the taste of the perceived world.

She is pure and has only the identity of the Self. Her restless nature of the mind is gone
completely. She knows that she is the essence of all. She has crossed over the ocean of
worldly existence in the state of Jeeva itself.


c

|
q 7 7

Dense with the expert knowledge of the Soushupta state, where she will never again be
caught in the world-existence, she rests reaching the Supreme state, rests in the expansive
state of Brahman (her true nature).

( 17 7 / 9 / 1 c /
Pandaa means Knowledge of scriptures/ he who has it is a Pandita/ that state is Paanditya)

* @ He who is perfect among men Shruti)
He who has realized his true nature is the perfect man.
He is the ocean of bliss of which the joy of the perceived worlds of humans or Gods does not even equal an
infinitesimal part.
He is the Master of the Soushupta state where the entire ignorance remains annihilated and the Self shines
forth as Chit, the principle of bliss and knowledge.)


This is the first level which emerges when the mind perishes.
Now listen O Master of all Brahmins, to the second sacred level of Chit 4
experienced by the knower.



{TURYAA}


This power of Chit 4 is quiescent in nature and free of the mind.
She is the beautiful damsel of extensive sky. (undifferentiated expanse of space)
She is free of all lusters (Jyoti) like sun, moon, fire, speech, action, form; and all darkness
(Tamas) like darkness, ignorance, and its effects.
That state is like deep dense sleep state; like the inside of a rock; like the waters in the
depth of the ocean; the power of movement within the wind.
In course of time, she reaches full ripeness there itself.
Then she reaches the state of the Supreme space of Braman and is like the void-essence
of the sky.
She discards the attraction for the perceived world, like water discards its nature of
quivering; like the streak of wind discards its nature of movement; like the flower
discards its fragrance.



She renounces all the divisions that are part of the time-space phenomenon and remains
without the touch of the perceived world.
She is not inert; nor conscious. She is the extensive state of Chit.
She bears the name of Sattaa Existence, as there is no name that can refer to her. She
just is.

She has now reached the great state of existence which is undivided by space and time.
She is without any affliction.
She is taintless.
She shines forth as the Turyaa state transcending the three states of waking, dream and
deep sleep.
She transcends the Turyaamsha the transcendental levels of Viraat and HiranyaGarbha.

Hey Sage! Your eyes are always blossoming in the bliss of the Self! (H)
She remains only at sometimes in the state of the witness.
She always exceeds the bliss of all that shines forth from her in the objects of the
perceived world at all times.


Hey Sage of excellent discipline! (d

)
The second level of Chit has been explained to you so far.
I will now explain the third level.
You are the best of those who know all levels! ( )



{TURYAATEETA}


T4 c
[cc

This Chit who is enveloped by the cognized phenomenon attains the state that has no
name and meaning.
She remains as herself transcending the names and meanings of the words Brahman and
Aatman.

(This perceived phenomenon pervaded by Brahman envelops this Chit. So she appears like milk mixed
with water and becomes the receptacle of names with meanings explaining her. But she transcends both the
Unmanifest and manifest world. Therefore she is above the terms and meanings of Brahman and Aatman.
Whereas Turyaa state is Samprajnaata Samaadhi state, (Awareness of Samaadhi), Turyaateeta state is
Asamprajnaata Samaadhi state which transcends that too, where one remains transcending the states of
Self and Brahman.)

1 11 *q c
c

She is more stable than Time and remains in her true nature (as she is free from the six
types of changes).
She is taintless as she is above the state of Tamas (Unmanifest) also.
She reaches that state which is beyond that which is referred to by the terms,
Turyaateeta etc.


* 9
c

1

She is beyond; supreme; the ultimate limit; the most auspicious of all auspicious states.
Chit is one and only one; without divisions.
She is the third sacred state.





















CHAPTER TEN



Ishvara spoke



In this level of Chit, she is far from the state reached by all the paths of all philosophies
and all aspirants.
Dear Sage! She cannot come into the grasp of my words also.

Sage! I have told you that the Supreme ancient God is beyond the three paths of
Saushupta, Turyaa and Turyaateeta. Remain in that state always.

Master of all Sages! This world is that alone (Brahman) in essence because he alone is
seen as all this.
But in the true vision, this is also not there; that is also not there.

Nothing gets projected; nothing gets withdrawn.
Only that alone shines equal and quiescent as in ones belly (Kosha);
as there is no duality or oneness;
as there is no disturbance of any sort;
because of the dense consciousness;
as there is no change of any sort;
as even eternal principles of Kaala etc remain eternal because of that;
as there is denseness of Chit state even in the worlds imagined like rocky caves in the sky
by the child;
there is not the least difference in the existent or non-existent.
(Only that alone shines equal and quiescent as in ones belly (Kosha))



1

7
c1 7

That Supreme state
is all; auspicious; quiescent; and beyond the play of speech.
It is the transcendental state
attained at the resonant end of Om.



~
Sri Valmiki spoke

c4T41

7

**

7c

Having said this,
Shiva of pure vision,
absorbed in the Supreme state beyond the state beyond Turyaa,
at the end of the Omkaara resonation,
remained silent along with the Sage;
freed of all thoughts and actions
for a few minutes, there in Vasishtas hermitage.





















CHAPTER ELEVEN


*
Vasishta spoke

|
q7

1

Then within few minutes,
Hara, the lake for the lotus of Gouri,
desirous of increasing my understanding,
blossomed to the outside world by himself.
(opened his eyes)

T4 q

Shiva with the collection of three eyes,
with the knowledge rising from the face-sky,
shone forth lustrous
like the sun of heap of rays rises from the cloud- array.



Ishvara spoke

1c

c 17

Sage! By analyzing well, ascertain the nature of your own Self.
Do not give in to the nature of externality with the you phenomenon,
like the unmoving sky identifies with the wind and becomes hot, dusty or cold.



Whatever is to be seen has been perceived by the Knowledge of the Self by which
everything gets seen. Why bother with the delusions of seen and unseen? I do not see
anything that is to be sought or any thing to be discarded.
You be the sword slicing off all these misconceptions of peace and non-peace rising out
of likes and dislikes. Otherwise you are not courageous.
So develop a desire for self-knowledge and realize the Self.
Or take recourse to this perceived phenomenon for the needed external explanation and
listen to what I say.
What is the use of remaining silent without making effort for Self-knowledge?
Do not be attached to the external body and turn away from Self-knowledge.
So saying, Shiva

(Verses in this portion of the text are missing and continuation is lost.)

Shiva continued:



Ishvara spoke

This body moves like a machine because of Praana.
When Praana is not there it stops moving and remains still.
By the departure of Praana, both the body and Praana-movements stop.
Chit-self is purer than space and never perishes. Why are you deluded?
The principle of Chit gets reflected in the body endowed with mind and body, like a
reflection in a clean mirror. A tainted mirror can never reflect the object even if is in front
of it. So also the Chit will not reflect in a body where Praana has departed.
By the external knowledge she moves the body-pot.
By the knowledge of Brahman she remains pure without taints.
Chit alone is the Supreme Shiva.
(| shines; so is Deva)
Chit alone shines and is known as Deva.
The so-called Gods shine because of her shine.
That Deva (Chit) alone is Hari, Shiva, Aja, Brahma, Indra, Anila. Anala, Chandra,
Parameshvara.
He alone is everywhere. He is the Self of all.

Brahma, Vishnu, Hara and others do not get deluded by the play of Chit. These Gods are
like drops in the ocean of Chit.
He is the Supreme father of Brahma, Vishnu and Hara.
He is the original seed; the Supreme Lord.
He is to be saluted and worshipped.
After his vision as the Self, one does not rise again akin to a crushed seed which never
sprouts.


CHAPTER TWELVE



Ishvara spoke

14

7 Hc1

Chit remains like a witness watching this world-play
surrounded by her powers,
in the dance hall situated in the city of Supreme space.

*
Vasishta spoke

11 7 4 1
H c

1c

Hey Lord of the world!
What are the powers of Shiva (Chit)
and in what way do they remain with him?
What is the witness state?
How do these powers act?
And what is their measure?



Ishvara spoke

91 71 1 c
+ 7F1 1

c c c
c c d

74 H4


c 47 1 c

O Gentle one!
The powers of Shiva the Supreme Self,
who is calm and immeasurable,
who is of the nature of Chit alone,
who is all,
who has no form,
are the principles of desire, space, time, fixed order of things,
great existence,
and powers of knowledge, action, doer-ship, non-doership, etc.
There is no end to the powers that belong to the auspicious Self.


*
Vasishta spoke

4

|T

From where do these powers rise?
How do they increase?
How do they rise?
O Lord!
What are their differences and similarities?



Ishvara spoke


17F1 7c
4c4

1{7

This Maayaa who belongs to the Shiva with infinite forms
and who is Chit in essence,
is known as his Shakti.
She differs from him in the least.



7c c

4c

Hc
4 F 7

Manifesting as knowing, doing, enjoying, witnessing, etc,
these powers take on many forms
like water appearing as waves etc.

c7

[ c

H H

They dance like this in the dance arena of the Cosmic Egg,
as if trained by the dancer Kaala
through proper methods.


H

What is appearing as all this is known as Niyati, set order of things.
She (Niyati) is variously named as Kriyaa (Action)
Icchaa (desire)
Kaala (Time) etc.

g 7c 1
17

7 1

She is known as Niyati because she sets the rule
(of form and change/ Aakara-Vikaara)
from the grass piece onwards to MahaaRudra (form)
from the grass-piece onwards to the Lotus-born Brahma (change).

cq

7

This Niyati always performs the dance of this world-drama
without agitation and without getting erased off.
(till one attains Self-Knowledge)



17 +
H

1 7

In this play of Niyati
which is filled with changes,
which is named Samsaara,
which is a prolonged dance-drama,
only the one Supreme Lord remains as a witness remaining changeless.
He is not different from her or the dance.





CHAPTER THIRTEEN



Ishvara spoke

7

7c



He is the Lord.
He is Supreme.
He is fit to be worshipped.
He is experienced by the noble as the Chit.
He is everywhere.
He is the support of everything.

q

1
[ H

He exists in the pot, cloth, tree, wall, cart, and monkey.
He is Shiva, Hara, Hari, Brahma, Indra, Kubera and Yama.


7 c 1c @


H 77

This Lord, the Self of all,
is worshipped by the wise at all times as their own Self
inside and outside,
through various methods.

17@

H 7

cc7 *17H

O Intelligent Vasishta! You are the Knower of the Self!
Listen as to how he is worshipped externally.
Then you will listen to the method of worship internally.


H



c7 c cc

In all methods of worship,
the body-house though cleaned and purified
should be renounced.
By Supreme effort,
one should understand the sacred Self which perceives the body.

771c1

1

c


Worship means meditation within.
There is no other method of worship.
Therefore one should worship the support of the three worlds
through meditation.

7 7 P H
P 7 P


H4c U4
1 7
| 7


+~

71
7c qc

One should meditate on the Supreme God
as having thousand ears and eyes;
as having thousand heads;
as of quiescent nature;
as adorned with thousand arms;
as endowed with the power of seeing everywhere.

He is the touched everywhere.
He is the tasted everywhere.
He is theheard everywhere.
He is thethought everywhere.
He is beyond thoughts everywhere.
He is the Supreme Lord everywhere.
He does everything at all times.
He makes every conception real.
He is inside all beings.
He is all.
He is the end of all enterprises.

Thinking like this, one should methodically worship the Lord of all.

1

[

Hey best of Knowers of Brahman!
Listen as to how he is worshipped.

1c 7

7 7
q




This Lord, who is ones very Self which is conscious of everything,
is not worshipped with ingredients;
not by lamp; not by incense;
not by offering varied flowers;
not by the charity of food;
not by the application of sandal paste;
not by offering Kumkuma, or camphor;
not by any other thing.

c4

1 7

He is worshipped only by the nectar of the knowledge of oneself,
which is easily available;
which is cool;
and which is imperishable.

71@7


The continuous awareness of the Self alone which is within
is the supreme contemplation.
This alone is considered as the Supreme worship.

71U7

7717
977[7@7



While seeing, while hearing, while touching, while smelling,
while eating, while walking, while sleeping, while breathing,
while lamenting, while excreting, while accepting,
one should always be in the state of Pure consciousness.

q @c

*

Meditation, Argya, Paadya, is just the awareness of oneself as Pure Consciousness.
Flower offered is nothing but contemplation of the Pure Consciousness as oneself.
Everything is contemplation only.


c
c9

Without this, by using other methods of worship, this Self is never seen.
By the contemplation of the Self
all the splendor of happiness of all enjoyments is attained.

c + 7
H

Daily worshipping like this,
the man should reside in the Supreme abode.
This is the Supreme Yoga.
This is the Supreme action.

c

1c* H7
7*


91 4c


O Self!
This is sacred; the means of destroying all miseries.
The entire hosts of the worlds of Suras and Asuras
worship that man
who practices this worship without swerving from it even for a second;
because he has attained the Supreme state in the world and is ever-liberated like me.













CHAPTER FOURTEEN


*
Vasishta spoke

Lord! Master!
Why is it known asShiva?
Why is it known as ParaBrahman?
Why is it known as Aatman?
Why is it known as Paramaatman?

(If Chit cannot be touched by any description, then why mention the names as Shiva, Para Brahman etc in
reference to it?)


cc 7 7 7

7
c 71

O Lord of the three worlds!
What is the meaning of mentioning in different ways,
That Principle of Existence
is not anything; not any void; is only knowledge and so on?

(Why have names differentiating the one Sat?)










Ishvara spoke


q7 c q
7g+cq7 1

Some Supreme principle of Existence is there
which is without beginning and without end
and without any appearances.
As it is beyond the reach of the senses,
it exists as not as anything.


*
Vasishta spoke

7g q4T

c cq +

If it is beyond the grasp of senses and intellect, O Supreme Lord,
then how can you ever reach it without doubt?



Ishvara spoke

q c
c q 1
q * * H7 *
747

That part of Avidyaa in those aspiring after liberation is in essence Saatvic.
Through those parts of Avidyaa which are Saatvic in essence,
which are known as study of scriptures etc.
he washes away the great Avidyaa with the great Avidyaa,
like the expert washer-man washes the dirt away using the dirt only.


|cqH
9ccc 11

Like a matter of co-incidence,
when the destruction of Avidyaa occurs,
he sees the Self through the Self with the ascertainment of his true nature.


ccc c
c1 q cqH

He sees the Self with the Self;
analyses the Self with the Self;
and understands that, Self alone is here; not Avidyaa
this is known as the destruction of Avidyaa.

c 1

c+
H F q

c71

Whatever varied methods are here as
Gurus guidance or Scriptures,
they do not cause the Self -vision.

|7gcc

[ 7gH
q1

cH 9 17

Guru is an object of perception.
Brahman-state is attained only by the destruction of all sense-perceptions.
That which is attained only by the destruction of something,
cannot be attained when that thing still remains.

7 9

q
H F q

c71 @

O Brahmin!
The methods like Gurus instruction etc
are not the direct causes for the attainment of Self-Knowledge;
yet they are indirect and necessary helps.
(like some one reminding one of the necklace worn on ones neck
which has been forgotten)


1

1 11

Self cannot be understood
by digging into the meaning of statements in the Scriptures;
or through the instruction given by a Guru.
Self is understood by oneself,
by the rise of ones own understanding.

F 1

cc 1c79

Without the instruction of a Guru or the study of scriptures,
Self cannot be understood.
Self-realization rises by the joint help of all these.

1 * c
c7 9

Guru, scriptural guidance and the student
remain associated for long
and then the realization of the Self occurs
like the activities of men in the day-time.

@7gq7H


c 1cc

When there is complete cessation of
all the doer-ship of actions;
intellectulal pursuits;
pains and pleasures;
the Self-state is realized and
that state is known as Self, Shiva, Sat etc.




1 g

1
7 1

In that state, all this is not there at all;
all that exists is the shine of the Self only.
Sat, the principle of existence alone is there
which is purer than space and eternal.

*{|741

T4
H 1
[7gg9

@7

c
q[ cc
c17~ 7 7

For instructing the aspirants after liberation,
and for composing scriptures as guides to these aspirants,
for the successful culmination of discussions mentioned in Puraanas and Upanishads;
the terms like Chit, Brahman, Shiva, Aatman, Paramaatman, Ishvara etc
have been invented as referring to the Supremacy who has no names as such;
by those -
who are not distant from the Supreme Reality,
who are established in the state of JeevanMukti,
like the guardians of the world namely Brahma, Indra, Rudra,
who are excellent Masters of all scriptures,
who are always absorbed in the Self.

c7ccc 1 cc
c1

This is the principle of the world.
It is the principle of Self called Shiva.
That alone is there in all ways, at all times, as all, in all.
Remain established in the bliss of that Self.







c [c 1

1 1

The difference in terms like Shiva, Aatman, Para Brahman etc.
have been invented by the ancient ones.
There is no difference actually.

c 7


1 c1c97

Hey Best of Sages!
Performing the worship of the God in this manner,
servants like us attain that Supreme state.





CHAPTER FIFTEEN


*
Vasishta spoke

q q 1
7 74

Bhagavan!
Tell me concisely how
this (appearance of the world) though non-existing,
remains as if existing!









Ishvara spoke

[
1 1

This Conscious principle which is denoted by terms like Brahmanetc
is the only one.
It is subtle principle which is inside even the subtlest space.
It is the gross principle inside the atom of the grossest Meru Mountain.

q 7 7
q 7771



She (Chit) attains the state of getting cognized
and gets qualified for the name of Chit etc,
though she is beyond cognition and
is in the unperturbed state of Supreme bliss (Unmanyanta Pada).

Hcqc7

cc71



Because of attaining the state of cognition within a moment,
she attains the state of the Ego-ness
like a man who, though is in the state of a human,
attains the identity of a forest elephant in the dream.

17F
q7 7F

E

This Chit who has attained the state of Ego-ness,
is joined by her friends made of void,
and they take on the forms of space and time.






c
177 1

That very Principle of Existence
enveloped by them (those conceptions of space and time),
attains the vibrating state of cognition (endowed with Praana)
like an author writing on air;
and gets named as Jeeva.

( 9 )


41

c7 1
4c H4 74c+

Thus becoming a Jeeva-Shakti
having firm ascertainments about everything,
attaining the intellect-ness,
she remains in the state of ignorance (complete forgetfulness of Self).
Then she is followed by the powers of sound, action and knowledge.

9c 91c79 F

c H9 1

All these powers shine forth
through the body, speech, and mind principles making up the ego,
without revealing their natures.
They together instantly bring about the channeling of the Smritis (Unmanifest Vaasanaas).

c

~
4 q



Mind becomes the seed of the Self
being identified with the element-body
with branches of conceptions spreading out in all directions.
That state gets qualified for the name AatiVaahika according to the learned.




Through the power of Brahman within, she attains the nature of the Cognizer 7F,
(7F- 7 ) perceiving herself (as different) through herself.
Then her other powers though not actually arising, appear to shine forth externally as the
principles of Praana, Vibration, touch, skin, fire, revelation (through eyes), form, water,
taste, taste-essence, fragrance, earth, gold and the extensive solidity of the world.


c Hc

1F
1c

c

Embracing all these principles like her own nature,
she shines forth as the state of the seed
which has within it,
leaves, seeds etc
which cause further seed-states.

c *

@

Know this to be eight-fold city and the Aativaahika
(which has the three bodies as its seed).

c

1cq

qq7 7

The Supreme principle of infinite knowledge alone shines forth as if divided, Dear Sage.
Thus, all this happens Dear Sage (for the ignorant),
though nothing actually happens (for the knower).

7 g

c

There is no cognition; no form of the eight-fold city; or the individual perceptions.
Only the Supreme Self of the nature of existence alone shines forth
in the Supreme itself.
(like the play of water in the belly of the ocean)








{HOW TO UNDERSTAND IT?}

cc

q 7 ~

It (Brahman) exists as the essence of cognition only.
Without it there is only inertness.
It perceives the world
like seeing a city in imagination.

c7
7 cc 1


By understanding the nature of the cognition
it attains the auspicious state.
How can that which is not understood ever become actualized?

q7 17~ 1
7c 1

Chit attains the state of subtle elements by its own conception within.
Through the subtleness only,
she perceives grossness.

(Does Chit become many though it is conscious by nature?
No!
The conceived world is not real.
The subtle essence of the Self alone conceives a subtle body made of subtle elements and imagines it to be
gross because of the habit formed from past births.)


1c7

9
1 77H 9

That alone sees everything as being solid through the subtle body itself.
The holes of subtle elements present the world as desired.

(In the eight-fold city itself, Chit perceives the body covered by four sheaths and the external world of
objects as conceived by her.)

Fc


|* *

c

Then completely ascertained as being the physical body
and perceiving oneself as the physical body,
as a matter of co-incidence,
she happily expands into the world around her.

q1 1
7 7

1

Living in such an inert state Chit perceives the body as real,
like a dreaming man sees an illusory city, though it is not existent.























CHAPTER SIXTEEN


*
Vasishta spoke

7 1
1

H

Though this world is like an illusory city seen by a dreaming man,
it gives only pain!
By what means can the pain be eliminated?


Ishvara spoke

q
q 7*+q


Suffering is there because of Vaasanaa.
Vaasanaa will be there till the world becomes non-existent
like the waters of the mirage.


(Why one suffers in the world?
Because of desires/ disappointments/ frustrations..!
Where do the desires rise from?
From hidden Vaasanaas!
(Vaasanaa that which resides)
After all, Jeeva-state is nothing but a channel for Vaasanaa-fulfillments!
How do get rid of the Vaasanaa?
By attaining the ascertained knowledge that the world is non-existent!
If the Vaasanaa-field becomes non-existent, Vaasanaa also perishes!)





1 1

1 q *+



What is residing (as a Vaasanaa),
where,
by what,
for whom is the Vaasanaa,
whence?
How can the dreaming person drink the waters of the mirage, Dear Sage?

(Chit has no Vaasanaas.
Chit alone exists.
There is no second.
Then who has this Vaasanaa? Where does it reside? Who gets the desires? Where is the world which acts as
the field of desire-fulfillments?
When you know that there is no solid world outside, you are in the state of chit!
No more do Vaasanaas rise up as mirage waters.)


g*

7
q cccT
1
| 7H

When the world
along with the Seer,
along with the ego,
along with mind and its thought processes,
ceases to exist (as real);
then that which is real gets seen,
where there exists no Vaasanaa (that which resides),
no Vaasaka (place to reside),
and no Vaasyataa (no state of residing)!
Only the aloneness remains with all the delusory projections destroyed.

1 cc 7

H
|11 ~c7*

Whether it is an appearance or imagination, the ghost is just a void.
When it is gone from whatever was there,
what else can be left over?

(You saw a ghost! Of course! You were frightened! Of course!
But now you do not see the ghost because you have understood that there is only empty space which cannot
hurt you in any way.
Ghost is gone!
What is left over is the reality!
Why bother where the ghost came from? Why bother whether it was real or unreal?
Ghost is non-existent whatever theory you might build up around it!
Chit alone is! The world is not!)


7

c c
7+ 7 7H

Just like a spirit rises out of empty void,
so does the Vaasanaa in the mind rise up with the name of the world.
When that is destroyed,
there is undiminishing quiescence.


7 *


11 1c

Fie on that ruined man
who has belief in the ego acting in the world,
or in the waters of the mirage,
for he is not to be taught any knowledge!

7 77
qH

7 4

7 91
1T*

The Knowers of the Self give instructions
only to that Jeeva who has discrimination;
and not to the immature man
who is not qualified (who has no desire for liberation),
who is identified with the unreal body;
and who is not favored by the noble.

He who instructs an ignorant man,
actually offers his daughter with the golden-hue
to a man who was seen in the dream!

(Self-Knowledge is highly precious. You cannot share it with all. If you try to explain all this to an ignorant
man, you will be like the fool who offers his precious beautiful daughter to a man seen in a dream.
The ignorant live in their own little world of desires and anxieties. For them the world is real and solid.
They are just dream characters happily suffering in their dream. They will never like to get liberated. They
will never be happy if nothing goes wrong in their life. You may understand that they are suffering and
want to lift them out of the dirty mire! But they will never want to be out of it. For them religion or terms
used in scriptures are just masks to cover up their selfish minds.
Do not ever try to pass on this knowledge to the ignorant who do not want to get out of their dreams yet
talk of liberation and Aatman!)



CHAPTER SEVENTEEN


(Shiva spoke like this previously:
( q1 1
7 7 1

(Living in such an inert state Chit perceives the body as real,
like a dreaming man sees an illusory city, though it is not existent)

*
Vasishta spoke

7T*7 H
1 1

Bhagavan!
At the beginning of the creation of the world,
the Jeeva is in the space itself,
perceiving the splendor of the body.
What would the state he be in?







Ishvara spoke


c + |4

7 1

The Jeeva sees the body appearing as mentioned before,
in the Supreme space of the Supreme Self
like a man who dreams!

(Whether the first one who acts as the creator, or the many created beings, the perceived world of any one
is just as illusory as the dream world.
Dream is a dream whether you dream yourself as the creator or a created.)


cq1 1
c

q |

As the Chit is everywhere,
the dreaming man acts
as powered by the densely pervading Chit.
Even the Jeeva who has a physical body acts the same way.

4

c
cc

9 9


I am ancient.
(He sees other names and forms of his creation and knows that he is the ancient one.)
I am the Unmanifest.
(He knows that he is the manifest form of formless Chit.)
I am the Supreme form.
(He knows that he is the first Jeeva but endowed with knowledge.)
Such identities are made by that first one who is renowned as Supreme man.

1c9
1q*c4

c7

In this manner, in the Creation,
sometimes SadaaShiva is the first.
Sometimes he is called Vishnu;
sometimes the Grandfather (Brahma) who appeared out of the navel of Vishnu.

1c1
~

~7 1

In some creation he is the Grandfather.
In some other, he is some other.
He is a conceived being.
He gets the form by conception.

*

9~1 1

q ~c

cc


Well nourished (as a collection of some random Vaasanaas),
he is the first conception (Brahma or Aakaashaja)
and has a projected form through the mind.
(a conceived form made of space only)

Whatever he conceives, he experiences that and all, completely.
(Instantly he perceives all the experiences of all Jeevas as HiranyaGarbha).

ccg

HT*

gc

q

The entire world is real as the essence of Chit;
but unreal like the ghost seen in the void
when in delusion,
which is mistaken as real.
This is the way of the ego and the world.

g*1c

1 q
9 c

The First being who is the perceiver of his creation,
conceives space,
and has the whole experience of the creation in a second as it were.

~ ~
9 c

In a minute (instantly) he conceives the entire succession of beings in the creation.
He experiences just the projection and withdrawal; that is all!

+ + H H
~~ 7

In each and every subtle atom,
in each and every infinitesimal point of space,
in each and every moment,
creations, dissolutions; and huge cycles of time and space
keep appearing and disappearing.

T7 77 +q
7 T7 T* c

Some times they are seen because of the similarities of Vaasanaas in the Jeevas.
Some are not seen (being only conceptions within the mind like the Aeindava creations).
But the seer is only the Self, the principle of existence.

7
7 + F 1
1 g

|7 1

Creations are created by the creator everywhere;
but not in the supremely auspicious state of Chit.
They exist only in the form of void in the Supreme space of Chit.
These appearing and disappearing patterns,
dissolve away like the mountain seen in the dream.

H7

c1F ~ H

These creations occupy neither place nor time
and they do not create space or time.
They are not real in nature; cannot be made real;
nor do they exist even for a second.

7
~F c

Nothing ever gets born; nothing ever gets destroyed.
Chit creates the magic of all this in the form of conception in herself.

1cc7
H

World is like the rise and fall of the dream-city.
It does not occupy any place in any time-mode.

~ q7
H7 H7

The mountain in the imagination occupies endless space;
yet no space actually gets occupied; so is the perceived world.

H7 H7 ~


The Meru Mountain in the imagination does not occupy any space;
yet it appears to be occupying space; so is the perceived world.

q

H | q H

Just like this embodied man, who is capable of doing all actions,
obtains a world;
an insect here also obtains in a similar manner,
its world in a second.

1

gq1 7

q7 H 9


The plant-life, the four species of beings,
from Rudra onwards to a grass-sprout,
all experience their world in a second.

H1

Some creations are like subtle atoms; some are like the dust particle.
Whether creation is real or unreal,
this is how it comes into being.

1

7{c

By practice, the differentiations dissolve away
and the truth of this delusory world is understood.
Then one attains the supremely auspicious state.


1F ~

c1

If that Supreme Chit is diverted from her nature,
even for the time-span of
half of the single part of the hundred parts which make up the minute,
then this unstable state (of countless worlds) arises.

7F c1c 1
qc [

She is experienced by the knowers.
She exists like the rock-space in herself.
This beginning less Self which appears as all this, is celebrated by the word-Brahma.

(7 F - 7F - she is experienced by the knower as his Self.)




*

94 c ~1

9c*

I have answered all your questions.
May auspiciousness be with you.
We will leave for the place we desire.
Get up Paarvati!





CHAPTER EIGHTEEN


*
Vasishta spoke

c4c

c4*

+

When Shiva of the dark neck said like this,
I offered flowers to him.
Then he crossed over the hollow of the sky along with his retinue.

1q


1c H

1


q

c

When the Lord of Uma, the Ruler of the three worlds, went off,
I remained there itself and remembered all that he said.
My intellect felt as if purified newly and
I accepted his instructions about the worship of the Self as the God!
I who was already in the quiescent state of the Self
laughed at the foolish worship of the inert forms.



*
Vasishta spoke


4

1
c 1
|| | 4
1 c 7

This supreme instruction was given by the Great God himself and I also know it.
Now you also know how it is all there like this,
where unreal (world) is seen by the unreal (limited Jeeva) in the unreal (Maayaa).
In this delusory world-existence,
what is real and what is unreal?!

~ q~
c~



Whatever varied imaginations are described by the poet,
who has many types of imaginations,
those are imagined by the hearer himself (while listening)
and he experiences mountain etc himself (in his mind).

gc 17 1
7c

cc

Fluidity is the nature of water.
Movement is the nature of the wind.
Voidness is the nature of the sky.
Creation is the nature of the Self!

9

H c
q q0 71

From then onwards,
I have remained worshipping the Self
through that very method (that has been taught by Shiva),
without any apprehension,
till now.


7[7

Rama! The days of my life pass off through this method of worship,
free of distress,
though engaged in the activities of the world.

9 H c

7

7

The worship of the Self with the flowers of action that are mine by nature,
goes on without a break day and night,
though broken (interrupted by actions as it were).

0[07 7
c c c

Whereas all the embodied beings maintain
a relationship of a customer desiring a demand-fulfillment
(with the God who is worshipped by them),
the Yogi is always in the unswerving contemplation of the Self.
That alone is known as the worship of the Self.

T*

q4

17 q

Hey Raghus descendent!
With this vision,
with a mind freed of attachment,
wander in the expanse of the world-existence.
You will never be distressed again.

9 7

T**

Rama, you are indeed a well disciplined person!
When any great calamity occurs,
when wealth and relations get removed from you even,
you always analyze things with this vision.

7H

9 c T*

Joy or distress should be avoided when wealth and relatives come or go.
All the worldly perceptions are always impermanent like this only.

1 9
7 7 7

You know already the varied ways of these harassing sense-experiences,
as to how they come, how they go and how they torment!

9 7 9
|7 c

This is how the attachments and riches keep arising.
This is how they trouble when their causes are not analyzed.

1 c 7 cH
c c c

1

Hey Taintless Rama!
Those world actions are not in you or you in them.
This is how this worthless world is.
Why do you suffer for no reason?!

c g

c H

You are here as the form of the world,
the Chit projecting itself as all these forms.
When they are the movements of your own limbs,
what is there to be happy or sad?!



7F 7
1

~

Dear Rama!
You are Chit in essence.
The world is not different from you.
Therefore how can you conceive
something as fit to be discarded and some other thing as fit to be sought for?

c

1
q9

1c

You have now reached the state of deep-sleep (Soushupta),
by remaining as the Chit alone.
Rama!
From now onwards you be in the transcending state of Turyaa.

1q

*c c

Being equal without any blemish of ignorance,
shining as equal to Brahman which is equally in all,
with a shining nature,
endowed with the intellect with profound understanding,
remain engaged in the worship of the Self always,
like the ocean which is completely full.

1c

7 11c

c9*

c*

9 ~ q

You have heard everything now.
You are now with a complete knowledge.
O Joy of Raghu dynasty!
Ask any other question you want to,
which you had mentioned in the beginning.




Rama spoke

[7

7 7

Now all my doubts are completely gone, Brahman!
I have understood whatever has to be understood.
Satisfaction which is not imagined has risen.

1

qc c ~
7

97

Sage! There is no taint of duality now.
There is nothing perceived or conceived.
At that time I had ignorance.
Now that has been completely eradicated.

q c1 7
H7 c

cc9

That delusion which was there that-The Self is tainted,
because of ignorance,
has been removed by your grace now.

H c q
~ [c1+


Self does not get born; does not die; is not tainted.
I now have the complete knowledge that
Everything whatsoever is there is Brahman alone.

9

@ 1c* 7H

My mind is now cleared of all questions, doubts, and wants of all sorts,
like a carpenter has got out of the rotating machine.

1c1 1 |
1

It is not that which can be desired to be attained after a long time.
It is not that which can be desired yet cannot be attained.
It is not what has to be accepted or discarded or be indifferent to,
amongst moving and non-moving things.

7H 7

O Sage!
This is to be discarded This is to be accepted
This is real This is unreal
All these delusory thoughts of the mind have been completely destroyed.

1 q*
c7 * 7gH

I do not desire the heaven or hate the terrifying hell.
I remain in the Self itself like the Mandara Mountain which has stopped rotating.

c 7

17

Hey Best among Sages!
I will no more be in that state where
one who has known that the world is like this (solid reality)
and becomes wretched in the world.

~7@c

cc9 71 1

Bhagavan!
By your grace we have crossed over the ocean of worldly existence
which is turbulent with the multitude of waves of sense experiences,
which is cold (makes one helpless in sufferings)
and which is bereft of the support of Self-knowledge.

7 T* 7
| 1

1

The highest limit of the wealth has been reached.
The end of all sufferings has been attained.
We do not lack the bliss of the Self, the essence of all.
We are complete in ourselves, Hey Supreme Lord!

*
Vasishta spoke

7g
c c

When you have no desires or hatreds and remain as yourself,
when actions are connected only to the senses,
when your mind has no doership when performing actions,
that action is not an action at all.

9H 1

9 *

9c H

Who has not experienced that there is joy only at the moment of gaining a thing,
and not one second more of that moment of gain?!

*

c
*1c

7 1q c

The joy which arises when desire gets fulfilled is caused by the desire only.
Joy is there only till the joy is not felt.
Therefore renounce the desire.

F q4 c

c710 7

You should not again drown in the idea of the limited ego.
You are now resting in front of the mountain of Self-Knowledge.

T 1 c
7 H~

You nature now seems to be established in equal-ness and truth.
I do understand that you have no more delusions.
The ignorance is destroyed in you.

1 1 c
+ 9E

Rama!
You are in the quiescent state!
Your equanimity freed of all taints akin to the full-ocean
reveals to me that your are established in your true nature.

1c

q

As you lead your life here freed of all attachments,
let your desires become desirelessness;
let your thoughts become thoughtless;
let your mind become mind-less!





PART THREE OF
SECTION SIX - NIRVAANA PRAKARANAM
COMPLETE











About the Author:

Maa Tejasvini

The author spent many years doing research on ancient Sanskrit texts in the Himalayan
region. She was exposed to many unique spiritual experiences which are beyond human
comprehension.
Her mission in life was to translate all renowned spiritual texts and literature of Sanskrit
and bring them to the light of the public.