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 SEVEN

[1g| ]
[SVAPNA SHATA RUDREEYAM]
[HUNDRED RUDRAS OF HUNDRED DREAMS]

INTRODUCTION

As the title suggests, Vasishta narrates here the story of a mendicant, a Bhikshu who
absorbed himself in hundred dreams of hundred identities, higher and lower and, who at
last ended up as hundred Rudras of hundred Rudra-controlled worlds.

This story, though on the surface appears very simple and entertaining is actually the
whole of the creation theory summed up in a brief rendering.

The concept is extremely abstract and mind-boggling.

If one can understand the true meaning of this story presented by Vasishta, then he will
surely be never deluded by the multifarious divisions of this world and will remain
blissful in the Self.

Here in this section, Vasishta also introduces Rama to the topic of powers acquired by the
realized knowers as a hint to the story of ShikiDvaja and Chudaala, which he will narrate
shortly.

Herein, he also talks about the futility of dry disciplines followed by the ignorant who are
turned away from knowledge.

OM TAT SAT

91

FIRST HALF OF SECTION SIX

FINAL EMANCIPATION

{1g| /HUNDRED RUDRAS OF HUNDRED DREAMS}


CHAPTER ONE



Rama spoke


(If the entire world is just a splendorous show of delusion of the Supremacy similar to a dream, then from
the level of the Lotus-born Brahma it will appear only as delusion similar to a dream.
But from our level, it does not look like a dream but feels real and solid.
Why is that so?
It is not proper to say that it is because of the habit of a long time. Brahma and others have huger life-span
than us. They do not see all this as real.)


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1c

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If the appearance of the bodies of the Lotus-born and others are
similar to the spheres of dream-worlds perceived by us;
if everything that is perceived here has falsely risen up;
then how such an ascertained belief has arisen, for us only
(and not for Brahma and others)?


(Ramas question means-
If even God worlds are just dream-patterns like ours, if all our perceived worlds are
unreal, then why do we mortals believe in their stability and absoluteness but not Brahma
and others? You cannot argue that it is a cultivated belief of countless births. Brahma and
others have longer life-spans; but they do not see the worlds as real! Why is that so?)


*
Vasishta spoke


(When Lotus-born Brahma was engaged in penance, he lacked the knowledge of Brahman. What world he
experienced then in that state is experienced by us also now. That is why it looks so real. Even then, this
creation is not real for him because of the knowledge he has now.)

1c

9
9c q

1

The previous creation of the Brahma,
who was just a Prajaapati (not a knower),
shines now as our Creation filled with fourteen types of beings;
but it is not real.

(Explanation of the verse:
Based on Upanishad statements which explain what was there in the beginning, and the
Puraanas which describe Brahmas appearance, we understand that the state of Brahma is
attained by a Sage of purity who has the Vaasanaa of Creation alone as his essence.
He had to perform penance to attain the knowledge of the Supreme Chit. But when his
Creation-Vaasanaa blossomed forth as his field of experience, this entire world
phenomenon arose as all these Jeevas and their experiences, in an instant.
That momentary Vaasanaa-unfolding of the ignorant Brahma is the world perceived by
us. At that time he was ignorant and believed the world to be real; and that is why we, his
dream characters also ignorantly believe the world to be real.

Consider your own dream experience. The characters that appear in your dream-world
also believe in the world you are experiencing in your dream. They see what you see.

Upanishads state, He was afraid to be alone; so we also are afraid of being alone and so
on. What Brahmas mind-set was at the time of Creation is our own mind-set too here!

Brahmas are countless. Their knowledge-level also differs.
The beings in the world created by those Brahmas have ideas and beliefs based on their
own Creators knowledge-level.
This creation is like this because our Brahma thought like this.
We are all characters in his programmed world and we think as he thought when
programming us.

Later he performed penance and attained the state of Chit and understands the Creation to
be an illusory dream. He has woken up.
But we are still dreaming the dream of the world and believe it to be real. Till we all
realize the state of Chit, the world will go on endlessly producing more and more Jeevas.)



c

+ c +

As Chit is everywhere, everywhere there will be a Jeeva
(with a perceiving Vaasanaa);
and everywhere the world phenomenon will arise
(as long as there is ignorance).

That arises because of incorrect understanding;
that disappears with correct understanding.


(Explanation of the verse:
Every thought, every desire, every Vaasanaa has to burn itself out in a field of
experience. If you have a killing Vaasanaa in your sub-conscious even unknown to your
own conscious mind, then that Vaasanaa has to burn itself out in some other identity of a
man or an animal; and it need not necessarily happen in your own identity that you are
conscious of now.

The entire world is not filled with people but thoughts fulfilling themselves out.
Every mosquito, every cockroach, every worm, every dog, every man or woman you see
is not real person with an absolute identity, but only a Vaasanaa acting through some
name and form.

As Chit pervades all these Vaasanaas inside and outside, the worlds keep appearing as
each Vaasanaa-field experienced by some Jeeva or other.

Jeevas are like waves; they have no identities as such. They just rise and disappear.
Eternity cannot be there for a Jeeva because he is just a tiny wave in the Chit-ocean,
rising only as a Vaasanaa-fulfillment. But if the Jeeva-wave realizes that it is the
Chit-ocean itself rising as the wave, then as the ocean he can rise as any wave willfully
and play around with the full knowledge of his true nature.
Gods and Siddhas belong to this category.
They are in the Chit-state; yet perceive the world as a sport for their own amusement.
Jeevan-Muktas also act in the world remaining in the Self-state only. )



_


(If the world is just a dream of the ignorant Prajaapati, then why does it not end by his attaining
knowledge? Because-
A sleeping man engaged in the dream-world actions, does not see the shortness of the dream while he is
dreaming. Similarly the sleeping ignorant Brahma does not know of the shortness of his dreams. The short
dream he had when he was ignorant is the long-time life experience for us all. Like an arrow shot has to
reach the target even if the archer is gone, we continue to see the worlds even when Brahma has realized
his true nature.)
1 91 1

+ 9cc T 1

This appearance of the world which is dream-like
has risen
because of the lack of knowledge of Prajaapati (ignorant state of Brahma).

It stays very firm as a collective phenomenon produced by all our egos.


1 H9c +

T
1 q[ +

Just like the dream does not seem to end in a short period
for a sleeping person here,
similarly this collective dream does not appear short for the Brahma.


(Explanation of the above verses:
It is usually understood that actions done by physical organs alone are real and cause
harm; and not the thoughts that rise in the mind. But it is not so.
Any thought or wish of yours, good or bad has to burn itself out by fulfilling itself in
some field of experience. Even after you have forgotten a thought that randomly rose in
your mind, that very thought or wish would be fulfilling itself in some identity,
somewhere even unknown to you. That is why mind-control is considered as supremely
important for a spiritual aspirant. Every thought that rises in your mind should be what
you want. The mind should not be a dirty dust-bin where any thought can rise without
your scrutiny.

Therefore this dream of the ignorant Brahma continues fulfilling itself even after he
realized.
Just as our dream experiences appear lengthy while dreaming; yet are actually
momentary compared to our waking state, the dream of Brahma also is instant for him,
but prolonged for us dream-characters.)

(The world is a collective projection of all the egos of ignorant Brahmas dream.)

_


1 11

91
s1c cT

This world of ours filled with the essence of all Jeevas,
which shines forth as beginning-less and end-less flow of events,
is similar to the dream of a sleeping person, Rama.

c1

7 c1c

c

q c

That dream-world which arises in a sleeping person will be in essence
what ideas are innate in the mind of that person.
This is a well-known fact of common experience.
The fruit will be the essence of what the seed is like.


(We see the world as what our grandfather Brahma perceived his world to be.
If in his world walls are solid and cannot be crossed over, then we also see the walls as
solid only.
Maybe in a different Brahmas world, the physics of the world could be different as per
his idea and beliefs.)
















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c 4

Understand that whatever is produced by an unreal entity (the mind-person),
is unreal only.
Though it is highly competent
in producing the splendorous world-show of births, heavens and hells;
one should not trust it to be real.


(Brahma as Prajaapati was ignorant. He believed in his limited identity. But his limited
identity of form and name is unreal from the level of Chit. Chit-state alone is real.
A dream dreamt by the unreal person is also unreal.
Of course Brahmas dream unlike our meaningless dreams, appears spectacular with
births, heavens, hells, gods, and what not! It is his Creation-Vaasanaa fulfilling itself out.
It is his field of experience occurring for just a moment.
When we fall asleep and dream, we do not have a Creation-Vaasanaa. Our minds just
clear off the trash of perceived objects and events of the day, in those few moments of the
dream-state.
We only have countless Vaasanaas of our waking world in our minds. We just sleep
because we are tired; and we dream because we have collected too much data in the
waking world.
Brahma is not like us.
He was a Sage who performed penance to fulfill his Creation-Vaasanaa.
And as he fulfilled his desire of Creation, this world instantly rose out of his mind and he
perceived the entire creation from beginning to end in an instant. Later he attained the
Chit-state by performing more penance.
But the Creation? It did not dissolve with his self-realization.
We are the Jeevas projected out of his mind, fulfilling some random Vaasanaa stored in
the Chit-state.
We will continue our ignorant identities through many births till we realize our true
nature.)



_










(So, how to get out of this dream-world? Are we stuck forever as dream-characters?
Is there no escape?
No! We are not stuck! We can get out of this dream-world for sure.
The limited-you who are a part of Brahmas mind have to get yourself deleted by
knowing your true nature. The limited-you is unreal anyhow.
Just see the wave as the ocean; ocean alone will be there.)

c7{
T9c 1

qcc


For that reason only,
one should completely renounce the trust in the unreal phenomena,
which is firmly believed to be real,
and which has risen in a sleeping person as a dream.

(For the very reason that the person who dreamt this is himself unreal, one should stop
believing in the reality of this world and enquire about ones true nature.)





cc T9c
1

1

What worlds are experienced in our dreams,
are only believed to be real (at the time of dreaming);
but they are not actually real.

Like a swelling flood of the monsoon,
this creation-dream (of Prajaapati) rises before us, just for a minute.


(The reality we perceive in this world-appearance is the reality we feel about the
dream-world while we are dreaming.
It is just momentary illusion; not real actually.)




17 17~ ~
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9

A long stretch of time is experienced within a minute
in our dreams also,
similar to the highly stretched out dream-piece of Prajaapati,
(which is this world)!







(Brahma is a Creation-Vaasanaa manifested as this world.
We are also tiny ignorant Brahmas creating worlds every moment through our own
Vaasanaas.
Each world projected by us is our own field of experience.
Each of us carries our own worlds in the form of learning, ignorance, attachments,
hatreds, beliefs etc around our own head.
Nothing is outside. Actually there is no outside at all. Our minds create the senses and
also an outside where the senses paint the picture of the world.
This is possible because Chit is the true essence of all and empowers this creation-action
of the mind.
When we realize our true nature of Chit, then we are independent and we become free of
the Vaasanaas. We can project the type of world we want as the Chit-state instead of
suffering like a slave-Jeeva caught in the snare of Vaasanaas.)


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9c 1

ccc1 +

The so called world rises in each individual separately.
The succession of varied worlds are falsely experienced
because of the principle of Chit in all.





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1c + 1

Just like water revolves and rolls about because of its fluidity,
so is this splendorous world just dream-like in essence;
and not real.

(It is the nature of the Chit to appear as this world. Chit is a store house of all possibilities
and potentialities. Chit alone is real; not the appearance of these changing patterns.)



_





(When the truth is realized, the ignorant state of Prajaapati along with his creation
dissolves off and that statement of the Shruti - There in that Supreme state remains not
the cessation or production; not the bondage or the aspirant; not the desire for liberation
or liberation becomes experienced.)

+ c 9

Then this state of Prajaapati along with the world (dreamt by him) is destroyed
and the state mentioned in the Shrutis is experienced.



_










(If the world is completely unreal, then how do we live in it?)

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4

1H|

Whatever is perceived in whatever manner,
it stays in the same manner (as real to that person only).
The ways of dream-delusions need not be censured or questioned.

(The perceived world of a mind is real to that particular mind and it finds no discrepancy
in it. No objection need be raised about the unreality of any experience of any one.)


_



(What is not possible in an unreal illusory world?
Anything and everything can be experienced!
You have to just imagine! Your imagination will be a reality somewhere!
Any possibility is possible in the state of Chit which is the essence of all!)

1 c177 + H
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T*7 1

There is nothing in this world that does not occur in a delusion.
The events produced in the three worlds are indeed very strange.


In the middle of water burns the fire; the Vadava fire burns in the ocean!
Cities exist in the sky as heavens for those who travel air-ways!
Lotuses bloom in the rocks, like the trees on the golden Mountain of Meru!
All useful objects are available at a single place as in the Kalpa tree!
Rocks give out fruits as trees like the clusters of (Chintaamani) gems!
Animals stay inside rocks like the frogs living inside rocks!
Water flows out of the rock as in the Moon-stone!
Pot turns into a cloth within a second in the dream!
Ones own death is perceived as real in a dream!
Water suddenly appears in the sky as from elements!
Water stays above in the sky as a roof like the Celestial river!
Huge rocks fly in the sky like the Mountains with wings!
Everything is obtained from inside a rock like the Chintaamani gem!


(If anything and everything can become a possible experience, can I conceive that I am
liberated and can it happen instantly?
No! There is a limit!
Unreal illusions have no connection with realities.
You can imagine a ghost and it may frighten you. But it cannot do the real actions of your
world. That ghost is real for you only. You alone can have interactions with it.
No one else can.
Mind can imagine anything and believe to be real. It is the nature of the mind to project
illusions and get affected by it; but that cannot become the common reality.
What Brahma ordained for this particular creation, will sustain in this creation.
He has conceived Gods, Vedas, Yugas, etc.
Those conceptions will be there as realities of this creation.
But what you as an ignorant fool imagine will be a possibility only for you.
A drunkard can have any hallucination.
An ignorant mind can perceive anything! )

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q7 *
7 7c

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Any wish bears fruit as inside the garden of Gods!
Raaghava! Liberation etc do not become fruitful in that manner my mere wishing!

(Let there be liberation! Let Brahma get destroyed! Let the world become real!
Let sense pleasures become permanent! Let the order of things be broken! Let Vedas become invalidated!
All these wishes even if desired by most powerful beings, cannot become fruitful.)

q17 +H
T* +7
Hgc
7 7 c

Even a non-conscious person performs actions as seen in the machine-man!

All such amazing strange things connected to
lands (as going to far off planets),
times (strange things falling from the skies),
Kriyaas (magical chants etc)
objects (medicines),
and gems with magical abilities;
and all impossible things like the magical worlds of Shamabara, Gandharvas and others;
and countless objects produced by the Gandharvas known for their illusory talents;
all these are perceived as real occurrences!


(Sage Vasishta is talking about the world of Krta Yuga where people were extremely
pious and could master many magical feats through severe penance; please Gods and get
boons; could acquire miraculous gems and so on.
Nowadays we cannot boast of those things; but yet the robotic-men created in the private
chambers of Shambara in those days, are in a way part of our present world also, where
we see machines outrun man in intelligence and perform so many functions which were
considered an impossibility few hundred years back.)



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Hence anything that looks impossible (like the destruction of the cosmic egg)
is possible in a future.


(The disappearance of this solid world which surrounds us is impossibility now; but
through knowledge it will reveal itself to be just a projection of the mind and will
dissolve away.)



+ @ 1H

This splendorous dream called the creation which is a possibility now,
will not be there at the time of enlightenment
and will lead towards resting in ones state.

(7 cc +? Shankara
Where is the world when the Self is realized?)



1 cc 1 7

1

There is nothing that is not real;
there is nothing that is not false -
in whatever is perceived
by any one, anywhere, in this dream called creation.


(When seen as the essence of Brahman, nothing is unreal.
When seen as the changing pattern of the world, nothing is real.)


_


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1
1 @

1

Just like the man who is submerged in the dream,
sees stability (in his dream-world);
one whose mind is submerged in the creation-dream
sees stability (in this Brahmas world).

(Dream is just a dream whether Brahma dreams it or you dream it!)




HqH7 71c17 d
19c [

Moving from delusion to delusion,
wandering from one dream to another,
the Jeeva stays deluded believing it to be highly stable!

(Brahma had only one single Vaasanaa and one single dream of the world; later realized
the Self and dissolved his identity in the Chit.
But we move from birth to birth; death to death; move through various life-cycles without
control; get tossed by our Vaasanaas.
And without aspiring for Self-realization, we believe in the reality of the world and
suffer.)






H7 H 97

9
F 1



The foolish deer continues falling from one hole to another
(escaping from one to another)
caught in the hole-traps (holes covered by tender grass) made for it.

The foolish Jeeva also continues falling into
one single hole of the delusion namely the hole of the body,
(no way to escape)
caught in the world-traps (attractions, repulsions etc).







CHAPTER TWO


{STORY OF THE BHIKSHU}


+


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1{H 7

Raaghava!
I will relate to you a story that happened long ago.
Listen to what happened to a wandering religious mendicant (d),
who engaged himself in reflecting in his mind!


Once there was a great religious mendicant. He was always engaged in contemplation
practices. He spent his days performing duties related to his station of life. (practicing
Shama, Dama etc)

His mind was purified by the regular practice of contemplation. Hence, whatever his
mind reflected upon, he instantly was in that state, like the water rising as a wave.

(As in the Sutra of Patanjali 1F7 -

whenever he contemplated on whatever object, he lost the previous Vaasanaa and entered a pure state.
In that state whatever he firmly meditated upon, he turned into that particular object-identity.)

Once, after his contemplation hours, relaxing in his seat, he started to reflect what he
should do and was seriously absorbed in those thoughts.

Just to amuse himself, he decided that he will meditate upon the mental state of ordinary
people who have no knowledge of scriptures.

Having thought like this, his mind stayed with some other identity of an ordinary man, by
discarding the previous vibration, like water becoming a circular pattern.

(As he meditated, his mind discarded the identity of the ascetic and thought itself as another identity of an
ordinary ignorant man.
The water discards its equal state completely and stays as the circular pattern fully; likewise the ascetics
mind was now fully into the identity of an ordinary man.)


Immediately the mind-man, out of love himself, invented randomly a name for himself as
Jeevata ().

That dream-character called Jeevata wandered happily in some of the roads of the city
built in his dream.

He got drunk and became intoxicated like a bee by the lotus-honey in the amusing
meditation of the ascetic itself.
He fell asleep in a drunken stupor.

Like traveling to another country in the mind, he had another dream in that dream of
Jeevata. He dreamt in that sleep that he was a Brahmin who was very learned. He was
contended with his studies and performance of his duties as ordained by the scriptures.

Some day the learned Brahmin became very tired by the days work and fell into deep
sleep at night with the mind still active inside like a tree inside the seed.
(7 (| g

)

The Brahmin saw himself as a chieftain of a province.

After a heavy meal one day that chieftain fell asleep. He saw in his dream that he was a
king ruling all the lands all around him; that he was caressed by all the pleasures like the
creeper by the cluster of flowers.

That king who was healthy and had no more desires (for the earthly pleasures) fell asleep
with the impending action hidden inside like an effect sleeping in the cause.
(

1 )

He saw himself as a heavenly damsel in his dream (because of his desire for heavenly
pleasures) blameless in beauty (though entertaining many); like the appearance of flowers
due to the moisture hidden inside the tree.

That heavenly damsel once got tired by her amorous sports and fell into deep sleep. She
dreamt herself to be a doe, like waters appearing in circular patterns.

That doe once became heavy in the eyes and fell asleep and saw herself as a creeper in
her dream, because of the long-drawn habit (of desiring fresh grass).
By the nature of their mind, even animals have dreams of what they heard and saw.
The memories in the mind never die out! ( 1H )

She became a creeper giving out flowers, fruits and leaves.
Spreading out wildly in the bowers of the forest garden, she appeared like the forest
goddess.

She for some time experienced deep sleep in the dense state of inertness. She as the inner
witness consciousness saw her own growth like the sprout inside the seed.
With the desire moving her again, she saw herself as a bee.

The six-footed bee wandered among the forest creepers in the forest and blossomed
lotuses sucking the honey, like the handsome man moves among the girls tasting the
honey from the bud-like lips of his beloveds.

Hovering around flowers and blossomed creepers, he became addicted to the lotuses and
remained stuck to the lotus-stalk.
Sometimes, love (attraction) appears even in inert brains!
(4 [ )

An elephant came near the lotus to crush it!
Sometimes the fools make effort only to destroy beautiful things!
(+1H

)

The bee got crushed along with the lotus and got mashed up like the black grain stuck to
the plant (eaten by animals) getting mashed in between the teeth.

The bee, by looking at the elephant and having only the elephant in the mind, saw himself
as an elephant intoxicated and violent.

One day the elephant fell inside a dug-up hole, which was deep like the hollow of the
dried up ocean; like a Jeeva falling inside the Samsaara-hole which is empty, deep and
densely dark. ( 7

)

(He was chained; and became a slave, like a Jeeva chained by attachments to the world)

He became the favorite of the king and was trained to kill enemies in the war.
He was always intoxicated with the flowing rut; and once in a battle that was going on at
night, he was pierced by swords and knives, and died; like the Jeeva dissolving in the
Self, losing his identity being hit by the winds of discrimination.
( F

c)

Seeing the bees in front rising from the head-regions of elephants, and being habituated
to them by having them on his cheeks, he again became a bee.

Wandering among forest creepers, he again became a lotus.
Bad habits cultivated by Vaasanaas are difficult to renounce for the ignorant.
(1c

)


Again he was crushed by the elephants foot and mashed up. Because of the sight of a
swan close by, he became a swan.

After moving through many more wombs he again became a swan and wandered with
many swans. Hearing about the swan-vehicle of Brahma, the desire to be that swan
developed in the mind and became thick as a Vaasanaa, like the peacock-essence inside
the egg as mentioned before.

Carrying that wish in the heart, he died infected by a disease.
Because of that wish, he became the swan belonging to Brahma.

There in Brahmas world he was well instructed in the ways of liberation. Soon he lost
interest in the pleasures of the world. He became liberated.

What more would he attain other than the body-less liberation along with Brahma himself
after the end of his Yuga! Think!

That bird again once saw Rudra in Rudras city being fortunate enough to play with the
stalk of Brahmas lotus.

Then he decided that he should become a Rudra!
Instantly like getting reflected in a mirror, he became Rudra!

Now being endowed with Rudras form, he discarded his Taamasic form of the swan, like
the scent leaves the cluster of the flowers and goes with the wind.

That Rudra happily lived there engaged in the works of Shivas city as the Master of all
Ganas (attendants of Shiva).

(He had the Saarupya Mukti; liberation with the same form as that of Rudra; not the powers of destroying
the tri-worlds; only the knowledge and wealth will be same as the original Rudra.)














CHAPTER THREE



As Rudra was endowed with excellent knowledge of all, he saw all that happened in the
past from when he was an ascetic.

He as Rudra had access to all knowledge and feeling surprised by the hundred dreams of
his talked to himself.

Aha! Amazing is this Maayaa spread everywhere deluding the entire world. Though not
existing, she is there like the (mirage) waters of the desert!

Aaa! I was first actually the state of Chit; then I attained the state of the Chitta/Mind;
(

9 )I will become many thus the will to become the world appeared.)

I conceived myself as the all knowing Self on the one hand and the inert sky etc on the
other hand.

By chance, I found myself as a Jeeva colored by some random Vaasanaas covered by the
subtle and gross elements. From beginning less times I went through many varied births
and once found myself in some creation as a religious mendicant endowed with
dispassion; adept in the contemplation practices; and unaffected by the pleasures of the
world.

He had no Self-knowledge; but was capable of concentrating on anything he liked and
forget everything else in that process. He used to sit in the lotus-posture, controlling all
the activities of the body and Praana; and meditate on any deity without getting disturbed
in his posture or state. As he was adept in such practices, he had suppressed all other
thoughts in the same manner and meditated on other identities without any other
thoughts of the original ascetic-identity disturbing them.

(His specialization of contemplating on any thing by suppressing his own mind into
silence continued in all his future experiences.)







c

F +

~| c +

The nature of the mind shines always as that to which it is habituated!
The creeper, which has absorbed the action of the summer into it completely,
will be still dry even if the waters of the spring season enter it!


(Though he had reached a level of contemplation and dispassion, when he playfully
entered another identity, worldly Vaasanaas enveloped him leading him towards more
identities of harmful nature.)

That mendicant became Jeevata and filled with Vaasanaas wandered in many bodies, like
an ant going through many holes.

As he highly respected the Brahmins, he found himself as a Brahmin.



When the thing that is there and the thing that is not there,
both oppose, the stronger one wins.

(Though he was a mendicant, the Vaasanaa for the Brahmin state was stronger and his
mind took over the identity of a Brahmin the moment he let it loose.)

As the Brahmin always thought about the rulers of the regions, he became a subordinate
ruler.
c

Continuously absorbed water alone becomes a fruit in the tree.


As the subordinate ruler performed many charitable acts, he became a king ruling a vast
kingdom. As this king desired the pleasures of the heaven, he became an Apsara
(heavenly damsel). Coveting deer-like restless eyes, she became a doe.

7



Aha! It is indeed a wonder that
the Vaasanaas of the deluded beings become the means for more sufferings!


Since the mind of the ascetic was active inside the doe, the doe became a creeper in the
forest and later got cut off from that life too as an inevitable happening.

Since the inner mind was always exposed to the presence of the bee, the creeper identity
got suppressed and she (creeper) saw herself as a bee.

Then after the experience of getting crushed by the elephants foot, the mendicant went
through many more identities one after the other.

After hundred such lives, I am standing here as Rudra.

In this show of the world, which is just a projection of the mind, I have wandered in
various jungles of this Samsaara, with a deluded mind believing them to be real; and
caught in the machines of body and mind, I was a learned Brahmin named Jeevata in
some Creation,; and a king in another; I was a swan in the lotus-groove; an elephant and
a deer in the Vindhya forests!

Thousands of years, hundreds of Yugas, countless days and seasons have passed, from
when I moved from the Supreme state in the first Creation process!

The qualifications that had been developed and inculcated in the mendicants life for
achieving Self-knowledge were transgressed again and again; and the state of Brahmas
swan was reached!

However the very same qualities of the past fructified in the state of Rudra by the
attainment of knowledge!


T 1 1 c
c7

The intense practice of Self-knowledge done by the Jeeva without any break,
even after thousands of births will follow him for sure!


I will now make all those worlds rise up and observe them.
I will unite them all with me, by giving the correct knowledge to them.


After these ponderings, Rudra left that world.



_


CHAPTER FOUR

{BHIKSHUS STORY CONTINUES}

He went to that world where the mendicant (Bhikshu) was sleeping in his hut like a
corpse. He woke him up to life by calling him and gave him knowledge proper.

The mendicant remembered his delusion and saw Rudra as his own Self who had become
Jeevata at first.

Though he should not be surprised by this, being the Self of all, he was still surprised as
the Bhikshu identity.

Then both the Bhikshu and Rudra got up and left that world of Bhikshu.
They went to Jeevatas world which was in some remote corner of the Chit-space.
They entered that earth, that island, that country, that city, that house where Jeevata was
lying unconscious like a corpse. They saw him like the sword in the hand.

As they both could not be seen by others of that world, those two identities remained
invisible by the power of Rudra. They both woke him up to life by calling him and filled
him with knowledge.

Now the three forms of Rudra, Bhikshu and Jeevata were of the same identity. Though
realized, they like the unenlightened were surprised; yet were not surprised (as the Self).
For a moment they remained silent like painted pictures.

Then all three of them went to another corner of the Chit-space, to the world which was
started by Jeevata in his dream and which was noisy by the surrounding populace.

They entered that earth, that island, that country, that city, that house where the Brahmin
was lying unconscious like a corpse. His relatives were sitting all around the body. The
Brahmins wife was holding his neck and crying as if her life was lost.

They woke him up to life by calling him and filled him with knowledge. Now there were
four of them with the same identity inside, but different forms outside. They who were
one, yet many were highly surprised.

Then all four of them entered another corner of the Chit-space containing the world of the
subordinate king which was beautiful and filled with many pleasing things.
They entered that earth, that island, that country, that city, that house where the
intoxicated chieftain shining with the golden hue was lying on a bed soft like the lotus;
tightly embraced by a beautiful woman. He appeared like a honey-sucking bee sleeping
with the female bee in the hollow of a lotus. Many pretty girls were lying all around him
like clusters of blossoms around a tree.

All four of them (in AatiVaahika bodies) woke him up to life by calling him and filled
him with knowledge.
They, who were one yet many, were highly surprised.

Then they went to the world of the king and woke him up to life by calling him. Thus in
the mind itself, they wandered many worlds; and reached the world of Brahmas swan
which wanted to be Rudra and then all of them became hundred excellent Rudras.
They had one identical consciousness and different bodies of Rudras the Supreme Lords.

Those hundred Rudras were without any ignorant sheaths and were of the nature of Chit.
They each have the world connected to them; stay as Rudras of those worlds; and
remained as the essence of all the worlds as Chit.

Rama!
These are the ten Rudras of hundred forms in hundred Rudra controlled worlds.
This world is the eleventh one.



CHAPTER FIVE


(Why cant everyone dream like the Bhikshu and become a Rudra?
Each individual is a unique bundle of Vaasanaas.
Bhikshus main aim in life was realization of the Self.
Because of that alone, he could at last reach the state of Rudra in his hundredth dream.
Why he did he get those identities?

His admiration for learned Brahmins gave him the life of a Brahmin. He himself becomes
that identity voluntarily.
That Brahmin admired the life of a chieftain and he became that instantly.
Thus Bhikshu jumped from one Vaasanaa fulfillment to the other as if caught in a
flooded river. But as his mind always cherished the state of liberation and knowledge, he
ended up as the all-knowing Rudra.

But our hidden Vaasanaas, hidden from own conscious minds are countless. We do not
even know that we have to know our own Self. We are so much used to the darkness of
ignorance that we are afraid of anything that may destroy our foolish beliefs and
superstitions.
Each Jeeva experiences a world around him as per his Karmas and Vaasanaas.
And these ignorant Jeevas never see each other. They are sunk in their own worlds and
never are aware of the worlds of others.)


1

9@

7 1

That world which is around each Jeeva
rises as that world he sees.
The crowds of ignorant Jeevas in those worlds do not see each other.

7 @1q

9@1

7* *1

Those who are enlightened in their minds mix with them
like the waves of the ocean.

The unenlightened ones remain like clay lumps (which remain separated),
absorbed only in their worlds.

gcq+

c77 7c
9@

c77c

The waters of the waves mix with each other because of their fluidity.
Similarly the crowds of enlightened Jeevas mix with each other
because of the Chit-ness in them.

(The knowers no more are bound by the solid nature of the world like the ignorant.
They can easily enter any world of anyone like waters mingling with waters.
They are always in their true nature of the Self or Chit.)


9c

@ c cc cc1

In this world-existence risen separately for every one,
the crowds of Jeevas
appear real though unreal,
because of the presence of the Chit-principle everywhere.

(Each Jeeva lives in his own world of perceptions created by his Vaasanaas and believes
the forms of others also as real. Actually neither he nor the people surrounding him are
real. The reality is seen because of the Chit principle that is in all.)


(Imagine Chit like some huge empty ground (space) covered by heaps and heaps of mud.
As one keeps shoveling away the mud, ground gets exposed in those areas. Actually the
ground was not created newly. It was always there as the support for the mud.
Similarly Chit is covered by the perceived fields of experience. But, without Chit these
perceptions cannot exist at all. Any reality seen is there because of the Chit.
When Jeevas realize the Self here and there; clear off the mud of delusion; and dissolve
their limited identities, only Chit space remains.)

q7 1c7

c

Wherever the earth is dug, there and all
only empty space is there.
Wherever the world gets removed by enlightenment,
only Chit remains there.

9

cc q

Just like you experience
the divided objects as made of five elements here;
so also the principle of Chit, the essence of all the beings is everywhere.


(An ignorant Jeeva sees only the world made of five elements everywhere.
A knower sees only Chit principle appearing as the world everywhere.)












H

H 7
9+ q c c1

That statue carved into different forms
on a tree, or a rock or a hole,
is seen as those figures only (not as the tree or rock or the hole).
The world stays in the Chit in the same way.


(A sculptor makes holes with his chisel in any tree, log of wood, rock or stone pillar as
per his intention and creates various figures of elephant, horse, man etc which are seen as
different divided statue-forms; so is the world of varied divided forms carved by the
mind-sculptor seen in the one Chit.)

_



(A chisel is used in creating different forms in the tree etc.
What is used in creating the differentiations seen in the world?)

@

7c1
7 7c

The world stays as the perceived phenomenon in the unperceived pure Supremacy,
without a cause, without consciousness (inert),
like emptiness in the sky.


(When the mud covers it, the ground is not seen.
Non-awareness of the Chit alone causes the world to exist as real.
This inert perceived phenomenon is not caused by some super-divinity.
It is just emptiness that is perceived as a solid world.)



_







q T7 H1c
1c

This cognition of objects through ignorance alone
is the bondage of perception.

Non-cognition is liberation.

Whatever practice you favor,
be intense in that only.

l 7H c
7

Creation, non-creation; bondage, liberation; cognition, non-cognition;
all are undifferentiated from the witness consciousness.

Do whatever you deem right.




(There is nothing more to do except not seeing the world which is not there at all.
If you do not see the world, there is then only the experience of the Chit, which was
always there. )


+c1

71 7
*

c9 9

@

What difficulty is there in not seeing that which is not there at all?
Understand that
the state which is attained by remaining silent (in the mind)
stays as already attained!






q c qH
q * c

Rama! That which exists as only cognition,
indeed vanishes when it is not cognized!

That (witness consciousness) which is aware of the cognition
stays as already attained!

Do whatever you deem right!

+ 17
7 g7

RaghuNandana!
The world is in the Chit
like the movement of the wave in the ocean.

The difference that is seen is only that much!

(Only a fool will see the wave as different from the ocean waters.)



1F

q 7 H

The time/space etc exist in the Supreme like waves on the ocean waters.

At the beginning of the world-perception
the time /space etc which were not in Brahman,
were later conceived and perceived in the world filled with actions.

(Before Brahma dreamt this dream of the world, there was no space or time as connected
to this world. He conceived them and so we also perceive the space and time as such.)





7
+ q 4 17 c 4


These two the cognizing Self and all that that is seen as the world-
are never different in word or meaning.

It is not proper to say that wave and the water are two different things.
Such a misunderstanding is there,
only in the state of ignorance!



_




CHAPTER SIX



Rama spoke


O Great Sage! What happened to the bodies of Jeevata, Brahmin and others, and the swan
and others?


*
Vasishta spoke


All of them became Rudras along with the main Rudra and were enlightened. Every one
of them saw the world of the other; and remained happy in the Rudra identity.

The first Rudra after observing the Maayaa that had risen, sent all of them to their own
worlds again.


g
Rudra spoke

All of you go to your own worlds; enjoy life with your spouses for some time and then
return to me. Later you will all be Ganas (attendants) as parts of me and adorn my city.
After the great dissolution, we will attain the Supreme state.


*
Vasishta spoke

After speaking these words, Rudra vanished from their midst.
Inside that state of the witness consciousness of the Rudra-world, their separate worlds
rose up like dreams in the waking state.
Jeevata, Brahmin and others went to their own worlds. They will live with their spouses;
after some time return to Rudras world; and will become excellent Ganas. Sometimes
you can see them in the forms of stars in the sky.


Rama spoke


H~F1 [
cc ~ 4 c


All of them- Jeevata, the Brahmin and others were
just the forms imagined by the Bhikshu.
How could they become real?
Where can reality be there in imagined objects?


(Ramas doubt is-
All the lives experienced by the Bhikshu were just successive imaginations of his own
mind! It was one single Bhikshu who experienced ninety eight imagined identities. If he
even attained the state of Rudra in his dream, he should have just remained as one single
Rudra. All these other ninety eight forms of his should have dissolved off like dream
characters. Therefore, how can you say that the imagined characters went back to their
own worlds as separate Jeevas? How could they be real? How could the worlds imagined
by the Bhikshu actually exist?)

*
Vasishta spoke


(Vasishtas answer amounts to-
Why do you believe the world you are living is more real and not imagined? It is also a
world arising out of a mind through some Vaasanaas! What the Bhikshu conceived is also
as real as this world of yours. He conceived the world with full concentration; so those
worlds really came to be there. Such power is naturally a part of higher beings like Hari,
Hara and Brahma.
The ordinary man cannot conceive with such single-mindedness. His anxious mind
oscillates between his own world and the conceived world. So his conception fails.
In the case of the Bhikshu, he completely discarded the identity of Bhikshu and
conceived the next identity of a Jeevata and so on with full concentration. He had become
proficient in such concentration practices.
Whatever a person conceives, that conception immediately materializes because of the
power of Chit which is everywhere.)


~c c c ~c
71 71 c c

The reality of the conceived world is based on the Chit only.
Renounce the belief in the reality of the conceived world.
That is not there which is not there;
because that state of Chit is the essence of all.


(There is no end to the possibilities of conceptions in the Chit. Anything can come about
in the perceived world through conceptions.)

c1 T ~4
c q c

At all times,
That alone remains as the very essence of
all that is seen in the dream
and that which is perceived through conception.



c c 7
7 q7 cc
1

Reaching another country from one country is not possible
without the knowledge of the routes, health of the body etc;
similarly a dream also is not possible,
unless you forget the waking state world in sleep.


(If we have a particular country as our destination, we must have the knowledge of the
correct route, have perfect health, must have enough wealth to complete the journey, and
must be aware of the seasons and so on.
If you have to dream, you have to be out of the Jaagrat (waking) state.)


_



1 qc
c ccH
~ 11cq

Everything that is a possibility is there
in the treasure chest of Chit.
Whatever the Jeeva conceives,
in whatever way,
Chit becomes that object of perception,
in that very manner without a flaw
whether it is conception of a realized Yogi
or a dream caused by Vaasanaa unfolding.

How the conception becomes a reality (listen).


(Though everything is a possibility through the power of Chit, one has access to them
only through proper methods, either through Vaasanaas or through ones power of
concentration or through powers acquired by performing some particular penance.)
_


c7

This power cannot be attained without intense practice and contemplation.

7T* 1
7

Shankara (Shiva) and others see everything everywhere.
For them,
the visions attained by Yoga and Knowledge are always in the fructified state.

(For Higher Gods and Siddhas, who are always in the Chit-state, any conception
immediately materializes because of their knowledge and divine-power.)


_


(If you have firm belief only in the reality of the world in front of you, how can you
change it into another world by just thinking, as the Bhikshu did? How can you just wish
and make another appearance of the world appear before you? The world which you are
experiencing is painted by your own Vaasanaa. How can you wish it away?
Bhikshu changed his worlds because he had no dominant Vaasanaas in his mind. His
main object in life was Self-realization. So he changed his worlds just by a single
perception of a bee or a lotus or an elephant.
An ordinary man is an overflowing box of Vaasanaas! How can he wish for anything and
everything and expect it to be there? His own hatreds, attachments will block all his
conceptions and make a mess of his life.)

0 1

~
H 9c


The object in front of me has not been attained by me as I conceived;
because being attached to
two objects at the same time (without single minded ascertainment),
both conceptions get destroyed without fructifying as perceptions.




[ *1 q
H

7 9cc

Everything that is conceived fructifies for a person
who has single-minded ascertainment.

Who can reach the north while moving towards south?

~ +~|+
01 0 1|+

Only those who are intent on conceiving can get the result of their conception.
For those who are intent on seeing what is in their front,
that alone can be attained!

01 @+1

~ 9

*cc7 qq

When the mind is absorbed in what is in front,
if a person wants to attain what he conceives,
then, because of the lack of single-mindedness,
both get destroyed!

(Bhikshu could only imagine and get the experience of many lives; but in the state of
Rudra he was an all-knower and established in the state of Chit. So he could conceive the
worlds of Jeevata and others as real and send them back to live there, till they all could
contemplate and attain the knowledge of the Self. Bhikshu and Rudra are the beginning
and final states of a Jeeva as it were.
Bhikshu, by hopping through many identities had reached his final state of Rudra. The
inter-mediatory Jeeva-hoods had to reach the same state through the practice of
Self-knowledge. May be the human Jeevas adopted those methods that suited them well
and realized the Self-state; whereas the lower life-forms of the bee, elephant etc might
have gone through many more lives before they reached the Self-state.
Once they attained the Self-state, they all stood as Rudras of their own worlds.
They were totally hundred Rudras of hundred creations. As Rudras they were the same
identities. As Ganas they were the servants of the original Rudra. As Jeevas they had
different identities and had no knowledge of other worlds of their counter-parts.)



1 *c{H g
9 c 1

Therefore, through single-minded absorption,
Bhikshu-Jeeva attained the state of Rudra;
and being in the Chit state as the essence of all,
everything that he as Rudra conceived was attained by him
remaining in that all-knowing state.

(Allegorically it means that a powerless wretched Jeeva after many births attains the state
of the Chit and donning any form conceives any reality as Chit just for amusement.)

H~1 9c 7c

77 g7T

The Jeevas conceived by the Bhikshu are all different;
their worlds are also different.
They all do not see each other,
without the knowledge-state of Rudra.


(The Jeevas in the intermediate state of Bhikshu and Rudra are ignorant. They think they
are different. So they are different only. Only Rudra knows that they are his own Self.
They are all Rudras but they do not know it yet. For attaining their own identities, they
have to practice some method suited for them and realize their Self-state. Once they
become Jeevan-Muktas, they will find themselves as Rudras. This was willed by Rudra to
be so and it happened like that.
Actually since everyone is Rudra in truth, it is Rudra who in those multifarious forms
becomes ignorant of his state and later after many birth experiences attains his true state
of Rudra.
Who was the first dreamer? Did Rudra dream he was a Bhikshu or did the Bhikshu
realize that he was a Rudra through many of his dreams? )

9@

97 7

Jeevas get born here ignorant and
are highly ascertained about their differences.
By the will of Rudra, they are of his form and also of multifarious forms.
_

(The story of Bhikshu and Rudra is an example of how Chit is shining in all the Jeevas as
their own Self; yet all the Jeevas think that they are all different.
Therefore by the will of Chit, every Jeeva has to realize the Self and attain the state of
Chit, as in the story of the Bhikshu where all the Jeevas had to realize their true identity
of Rudra by living in their own worlds.
Each Jeeva instead of trying to realize his true nature develops desires for different
identities and hops from one life to another like the Bhikshu and suffers.
In some birth randomly he may develop a desire for Self-realization and later in the next
few births or in the same birth realize the Self. After the body falls, he will be in the state
of Chit, like all Bhikshus Jeeva-forms became Rudras.)


q 1 1
c ~ T*71 1

I will be a Vidyaadhara here I will be a learned man here
Such thoughts become fruitful.
The story of the Bhikshu is an example of how it happens.

(Being Chit in essence, a Jeeva is indeed very powerful. He can attain any state he desires
through meditation and contemplation like the Bhikshu.
He can be all Jeevas at the same time like the Rudra-experiencing all the lives of Jeevata
etc at the same time.)

c c E c

c c

HH
~ c


1q 7 q 1


One-ness and many-ness;
foolishness (by desiring worthless treasures and powers) and intelligence;
God-state and mortal-state;
all these a Jeeva can attain with suitable space/time surroundings
at the same time,
through concentration and meditation.
Rama!
The Jeeva attains whatever he wants with the suitable space/time surroundings
by himself.


(Though Jeeva is all powerful as the very essence of Chit and capable of accomplishing
anything and everything, he identifies with the limited structure of one single body and is
capable of acting only through that body; so is helpless and wretched.)

4 1Fc711c 4
774

11 1

The Jeeva is endless by nature (as the Self).
So he is endowed with all powers.
But as he is identified with only a single body,
he is capable of working as one body only.
Whatever one feels as ones nature,
the actions also will be limited to that nature.



P1 c


(You Jeevas!
Do not lament that there is a cruel God sitting above and pushing you all towards various
destinies and amusing himself!
Whatever you are experiencing, it is you who are the cause of it!
You wanted all this and you got it.
Ishvara, the Supreme Lord is just a wish-fulfilling tree.
The collective wishes of all Jeevas are getting fulfilled as this world-appearance!
Do not blame the poor Ishvara!

When you act selfish and snatch away the property belonging to others, you get the police
to control you!
When you do wrong actions disregarding the laws, you get jails and dungeons as your
punishment.
When you want to grab anothers land, you kill and get killed in battles.
When you do so many wrong actions that cannot be met with punishments of one birth,
you invent hells to suffer more.
When you desire more than the earthly enjoyments, you create a heaven to get pleasures
as a reward for your good acts.
It is you who wants all this and you get your wishes fulfilled as all this Samsaara!
Do not ever look above and shout Why me, O God?
Poor God will answer meekly Why Sire! I gave all you wished for! What can I do?)



That is why,
the very blossoming of
thousands of binding worlds with their heavens and hells,
and the withdrawal of all these worlds through dissolution process,
does not taint the Supreme Lord with any fault of violence or cruelty;
because,
all this happens because the Jeevas desire it to be so;
and the fulfillment of their wants alone is made possible
by the power of the Supreme Lord!
(He does not do anything against the wishes of the Jeevas!)





(Yogis and Yoginis know this truth and attain powers enough to go wherever they want
in whatever form they like!)


1 HH
7 *7c7
T*

The Yogis and Yoginis create space-time based world-experiences and
by their own conceptions remain, here , there and wherever they want;
and have varied experiences by enjoyments here and there.


(These are people who attained many powers and excelled other men.)

Kaartaveerya remained at his own abode; yet frightened everyone by making his form
appear in front of everyone (by the power bestowed on him by Sage Dattaatreya).

Vishnu remains in his milk-ocean bed; yet is born as a man on this earth.

Staying in the midst of Yoginees, these Yoginees go to the earth to partake of milk etc.

Shakra remains seated in his throne in the heaven; yet goes to the earth to accept the
offerings in the Sacrifices.

To destroy the demons, Vishnu will take thousands of forms and become one again.
(as in Ramas incarnation)

To bless his thousands of devotees he will take a human form (as in Krishnas
incarnation).

One form will become thousand in number (in the courtroom of Duryodhana.)

He and his spouse enjoy each others company taking thousands of forms at the same
time.




H~ [
g7 1~|

In this manner, Jeevata, Brahmin and others who are the conceived Jeevas of Bhikshu,
went to their own conceived worlds
by the conceiving power of Rudra.


(That is how the imagined Jeeva-worlds of Bhikshus dreams became real by the
conceiving power of Rudra who was in the Chit state.)

4c

79 g

71 117

There they will enjoy their own lives for long;
will return to the city of Rudra;
become Ganas (attendants of Rudra);
and stay with their people.

They will wander along with Rudra in gardens filled with blossoms of precious stones,
in different creations, in many worlds of Shiva, and in the Vidyaadhara worlds, saluted
by all Gods.

1g|




CHAPTER SEVEN



(Why the Bhikshu had only those particular identities in his imagination?
Because it was just the Vaasanaas of the past births taking shape like that!
He saw all those lives like a witness as if those Jeevas were different from him.)

*
Vasishta spoke

* H H

9c 4cc

The delusion perceived by that Bhikshu just a little,
is just an effort based on the actions of past lives.
He experiences them as if they are separate from him.




(Not only for the Bhikshu, but for all the Jeevas, various life-experiences open up
according to their dominant Vaasanaas and as per the result of their past actions.)

11 7

1
c F

For every appearance of a Jeeva,
the various types of births after death occur
and the Chit-space takes on forms as per their past actions and Vaasanaas.










(After the so-called death of the body, the Jeeva instantly forgets its past life; finds itself
in a new identity and starts living that life unbothered about anything. The life which
appears is based on the good or bad results of the actions of the previous lives and the
predominant Vaasanaas that fill the mind at the time of death. Each life is completely
separated from all its other lives.
As shown in the Bhikshus story, each Jeeva is different from the other and is not aware
of the other lives.
This goes on till a liberation-Vaasanaa appears in the mind and the liberation is attained.)


4c

1c

41c

1F | H

The Self of the Jeeva attains one piece of the world separately
according to its own Karmas (results of past actions).

Every Jeeva which goes through the experience of death
has a separated experience of its dream-world.

Though remaining as the one Bhikshu-Jeeva,
yet spread out as many identities,
the embodied Jeeva suffers till liberation is attained.




















(Look all around you.
So many people; so many objects; so many animals; so many worms and so on!
If there is one single Self alone that is experiencing all the lives of all beings and objects
like this, then is it not logical to state that, all these are your own dream-states like that of
the Bhikshu?
You are the one who is in all the beings and objects around, with you as their essence,
like the Bhikshu is the essence of all his dream-Jeevas.
If you have developed the desire for realization, you will surely end up in realizing the
Self! Then you will be the all-knower like the Rudra of the Bhikshu-story in some dream.
Then you as the Chit-state will experience all these lives as their essence. You will
experience everything as the Self of all, like the Rudra experienced the ninety nine lives
as Jeevas.
For him it was just an amusement.
For you also it will be an amusement.
That is the state of a knower!)

I explained how the multitude of Jeevas sees different worlds
through this story of the Bhikshu.



(But which Jeeva is interested in realization?
Similar to the Bhikshu uncontrollably moving from one identity to another, we the
ignorant Jeevas also move from birth to birth like a stone rolling down the mountain
without a stop.)

c917c H
77
0H* [

Rama!
It is not that, only the Bhikshu swerves from the state of the Self like this,
(we also have swerved from the state of the Self)
(and)
our lives also move from delusion to delusion
every other day;
like a stone rolling down the mountains far below!



cH* 1 T
c1 1q 17

The Jeeva which has swerved from the state of the Supreme self
perceives this dream as a stable reality;
and moves to another dream from this dream again.


(Though every Jeeva goes on dreaming one dream after another without a break, he does
not understand ever the unstable nature of his dream-world. For him the world is very
stable and real and there is nothing worthwhile beyond his own life he is experiencing.
He never ever for a moment pauses in his ever busy life to enquire-
Where am I?, What is all this?, How do I get out of it? and so on.
He is completely deluded and suffers in various manners under the power of Maayaa. )



1c1 7

T
7 |

Falling from one dream to another,
the Jeeva falsely understands this to be a stable reality in his mind,
crushed by Maayaa, the power of delusion.




(Even in this nightmare of delusions, there is always a possibility that a Jeeva suddenly
for some reason develops dispassion towards the world and enquires about the truth of
the world; and attains liberation.)

4c 1
+c7

1 9q

Some Jeeva, somehow, sometimes, or by itself,
gets out of the ascertained idea- I am the body
and realizes its true nature.



CHAPTER EIGHT


(If every imagination or conception is a possible reality in some space/time bound world,
then should not the Bhikshu of the story exist somewhere?
That is the next question Rama presents.)


Rama spoke

Aha! What a horrible delusion the Jeeva undergoes!
The Jeeva is like a man who falls asleep for any slightest reason because of intoxication
or fatigue; and undergoes varied false experiences of nightmares through delusion,
believing them as real!
Ah! The horribleness of it all!

Bhagavan!
You told me that anything is possible any time in this world-phenomenon and that
becomes a matter of experience for any one.

Delve within yourself and tell me whether that deluded mendicant of such a character and
experiences described by you is really there or not.

*
Vasishta spoke

Tonight I will remain in the Samaadhi state and find out whether that particular Bhikshu
is there or not in this huge cottage of the-world; and tell you in the morning.









CHAPTER NINE

~
Vaalmiki spoke

As the Sage spoke like this, the drum-beats announcing the noon hours sounded outside
roaring aloud like the dissolution clouds.

All the kings and citizens offered heaps of flowers at his feet like the trees pouring
flowers when hit by winds.

Those assembled in the court-hall worshipped all the great Sages and saluting one and all
got up from their seats.

All the earth-denizens and heaven-denizens left the place one by one.
All were busy in attending to their personal duties of the day.
All were ruminating on the teachings given by the Sage and passed the day as a second
(absorbed in those thoughts) or rather as if it was a Kalpa (waiting for the morning
session of the discourse).

In the morning, all of the heaven-dwellers and land-dwellers finished their morning
duties and assembled in the court-room eager to hear the rest of the story.

~
Vaalmiki spoke


The kings along with the hosts of Gods and Siddhas sat in the court adorned by great
Sages like Vasishta and Vishvaamitra and the princes Rama and Lakshmana.

The court-hall resembled a lotus lake caressed by gentle winds as everyone was silent and
happy in their minds by meditating on the truths explained by the great Sage.

The Sage began his talks before anyone could raise a question.

7 +

The noble ones are filled with compassion and forcefully give knowledge
(even unasked for).



CHAPTER TEN

*
Vasishta spoke


King! Moon of the sky of the Raghu dynasty-sky! RaghuNandana!
I indeed searched for that Bhikshu with my knowledge-eyes for long.
I wandered for a long time, everywhere on the earth adorned by seven islands and Kula
Mountains, trying to see that Bhikshu and I could not find him anywhere!
How can the mental kingdoms be reached outside?

Then, I went towards the northern direction in the mind itself, in the later half of the
night.

There is a prosperous country named Jina.
Across a city named Valmika there is a place called Vihaara which shelters many
people. In that place there is a Bhikshu named DeerghaDrsha (far-Seeing one) with
brown matted locks seated there absorbed in Samaadhi.
Twenty one nights have passed after he entered this Samaadhi state.
His house remains locked; and nobody, not even his favorite attendants enter it for fear of
disturbing his Samaadhi.
He remains absorbed like this and the Niyati the order of the world deciding the
life-span is unable to end his life by which he can attain Videha Mukti.

Twenty one nights have passed for him who is absorbed in contemplation.
He has passed thousands of years in his mind.

In some previous Kalpa he was a Bhikshu!
This one is the second!
The third one is not seen at all!

I again diligently searched through my mind like a bee hovering over the world-lotus and
such a Bhikshu was found in this creation itself.

Then I observed other creations just as an amusement. There also in another creation
hidden in the Chit-space -hollow, this Bhikshu is there with the same events repeating in
his life.

Thus, with the same situations rising again and again, all the objects were there and will
be there in various creations.

Even in this court-room, these Sages and Brahmins will be there in those creations also
like this only; and others too!

This Naarada here should be there as another with the same actions, knowledge, character
and behavior.
This Vyaasa and Shuka also should be there; so should this Shunaka; Kratu; Pulaha;
Agastya; Pulastya; Bhrgu; Angirasa and others.
All these and others with the same identities and actions will be there again and again for
long!
This Maayaa is indeed everywhere!

Having similar births and characters these people and others will again roll in the
creations like the waves in the ocean.

Some will be fully alike; some only half-alike; some little alike; some completely never
be like that at all.

In this manner the deluding power of Maayaa is spread all over and deludes even the
great!





CHAPTER ELEVEN


(Time is unbroken flow of events perceived by the mind. It is beginning-less and endless.
In that vast expanse of time what does the actions of a man amount to!
Time is only a vague sense of experience felt by the mind.
What was twenty one days in the Bhikshus world where he lived, was some thousand
years of experience in his own mind.)

H 1 9c +

In the time principle there is not even the vibration of the mind.
Only a vague perceived effect shines forth.







4 c 7

+

Anagha!
Where, the count of twenty one days and nights (in the Bhikshus original life)
and the countless forms of his (experienced in the mind);
and where, the perceptions of them all (within the span of twenty one days)!
Aha! Endless is the path taken by the mind!


9c 1
~ 9+

@@

[

Appearance alone stays blossoming as this world-perception
like a lotus in the water
blooming up in the morning (by the power of Chit)
with the belligerent bees (beings)
and the endless splash of waves (births and deaths)!


The entire network of this impure worldly existence
rises out of the pure consciousness alone,
like a fiery fire from a spark.













(Each Jeeva experiences its own world in its own mind separately like the ones seen by
the Bhikshu in his mind.
In those worlds also there might be many more sub-experiences of other worlds.
Nobody can stop you from experiencing a cows life or a dogs life for some little time
when you are asleep and returning back to your original identity. You may not remember
it also when you wake up. Some Vaasanaa of a short-span may get fulfilled that way!

Then which is real and which is unreal experience?
Everything is unreal from the level of Chit.
Yet, those experiences are real at the time of experience because those experiences are
supported by the Chit and appear real because of that.
The heaps of mud appear stable because of the stable land below them.

Realize the Self and the world-mud will just vanish; and Chit- ground alone will remain)


9c

9
7 * 1
1

c 1

1

The piece of world experienced by everyone is separately risen (as their experience only).

Even within that world- piece, there are varied world-pieces (as experiences).

The main world and others within it all of them are not unreal,
(considering from the level of ones own activities there).

They rise as expressions of this Chit, the essence of all,
which is the cause of all causes
(and they are real in that sense only).

(They are understood as unreal at the time of enlightenment.)








CHAPTER TWELVE


(Emperor Dasharatha drew the attention of the crowd to him by hinting about his royal
power. He asks his Guru to give the information about the Bhikshus country, so that he
could bring him to his court and honor him.
But it was too late!
Or rather how could one denizen of one mental world enter another mental world of
another Jeeva?!
As Vasishta already had mentioned that, within twenty one days of contemplation, the
Bhikshu had reached the state of Rudra, he gently reminds the still ignorant king of the
events of Bhikshus life. )


Dasharatha spoke


Hey Lord of Sages!
Let the ministers sent by me go to the hut where the Bhikshu is absorbed in
contemplation and wake him up. Let them bring him here quickly.

*
Vasishta spoke

Raajan! That body of that great Bhikshu is now lying without life.
It has rotted; dried up; lost its color and not an abode of life.

That Jeeva of the Bhikshu became Brahmas swan and remains a JeevanMukta. It will
not again get caught in this worldly existence.

(In Bhikshus world-)
After waiting for a month as was requested by the Bhikshu, his attendants will break open
the door of Bhikshus house forcefully and go inside. Then they will see his body lying
life-less and will cast it into the river. They will perform the necessary funeral rites for
the Bhikshu who proved to be of extremely stable mind.

In this manner, the Bhikshu would be liberated along with the body (Sadeha Mukti).
(He will be in the form of Rudra.)
How can you wake up the dead body in the place called Vihaara?



CHAPTER THIRTEEN

*
Vasishta spoke

|

c c [

This Maayaa who is so widely spread is difficult to understand,
because of her power to produce successive deluded states without end.
She can be crossed over always with the realization of the truth.

c +

+
9

Without existing at all, she has started this world-show.
She makes the world appear just by making one thing appear as the other,
like the bracelet seen in the gold.

(What is Maayaas power?
Maayaa hides what is real and makes it appear as something else.
Bracelet hides the gold.
Pot hides the clay.
Shapes are recognized by modifications of speech and that alone is perceived as real.
Only differentiations are believed to be real; not the Self which is the common essence of
all.
When you ignore the differentiations and see the truth behind, you will conquer Maayaa.)

c c

q| 9H

Maayaa is inferred as only the differentiations conceived through names.
Like the array of waves in the waters,
she vanishes as one keeps on observing her.

(+ c c

c
Objects perceived as different are but modifications referred to by speech and name; clay alone is the truth.
- Shrutis)


(Jeeva is not someone outside the Chit-state.
Jeeva is but Chit experiencing the perceived world.
The differentiations are cognized because of Maayaa.
In reality, Chit alone perceives the dream of the world and is referred to by the name of
Jeeva.
Through dispassion and discrimination Chit herself realizes her true nature.)

7 T | 1c17 d
c c cT

The all knowing Supreme Self alone,
perceives everything and
moves from one long dream to another.

In this manner it attains the state of the Jeeva.

Through discrimination it has the vision of itself as the essence of all.
(It alone remains).





(This appearance of the world is experienced as the blissful Self when knowledge is
there; the same thing gives pain like a thorny forest when the truth is not known.)

1 9 1c 1
~



That from which this world-appearance shines forth
is understood as the Self alone,
when the truth is known.

That alone is understood as
this world bearing the clusters of trees in the thorny forest
(when unaware of the truth).




(Every Vaasanaa is like stone thrown in the water. Immediately the circular patterns start
forming one after another!
Again a stone falls; again the patterns arise.
Like the Bhikshu moving from dream to dream with different identities, Chit also
experiences different Jeeva states. Each Jeeva creates a world appearance around him as
per his Vaasanaa dominances.)

9c

H 17 q+

Every individual rises separately and creates a world-sphere around him,
as in the dream-worlds of the Bhikshu,
like the curved lines of the waters
(rising one after the other)

_



(We are all the identities of another Bhikshu-like person who is dreaming our dreams.
We are all his dream-Jeevas experiencing our own worlds through ignorance. We do
not know that we are in a dream of his. And that original dreamer is Lotus-born Brahma.)

91

c1
1cc F 9

At present, the world-dream has risen from the Lotus-born.
That alone rises in the (unenlightened) impure mind
and is seen by every individual as stable.














(When we realize the Self like Jeevata and others of the Bhikshus dream, then we will
also know that the original dreamer is Brahma.
Bhikshu in his dream-life of the Bhikshu had only ninety eight dreams and woke up on
his ninety ninth dream as Rudra. Bhikshus life also is one dream experience.
But this Brahmas dream-worlds amount to crores and crores of cosmic eggs.)

1
9c 1

[

When the mind is enlightened,
the world appears as a dream of the Grandfather (Brahma).

Rising from each individual,
there rise forth countless millions of cosmic eggs like this one.







(Whether it is a perceived world of a totality-mind (Brahma) or an individual-mind;
whether it is a commonly perceived world or an individual one; it is as unreal as a
dream.)

17

1 H
( 1| 7

In whatever way the world shines forth,
the Jeeva sees the delusory presentation,
only as a lengthy dream
in his mind, which is capable of producing any experience.









(How?
Jeeva is real only as the essence of Chit; and slightly swerving from his original state, he
experiences a world of limitations in some form or other.)

ccq 9

4{

The Jeeva exists as the principle of Chit which is the common essence of all,
and just slightly swerving from his true nature,
he becomes an experiencer of the sufferings of old age and death,
in some form bound by limitations (as that of a god, or a man or an animal).



(A tiny vibration of the mind principle; and lo, there rises a Brahmas world or a nether
world instantly!
Thus, conceiving any thing and everything, the Jeeva-Chit experiences everything staying
as every one.)
[ cc


c17 c c 1



The principle of Jeeva-Chit which is capable of creating anything,
remains creating nether-world (lowest) or BrahmaLoka (highest)
by just a little quivering of the mind-principle;
and keeps experiencing them.



(The Supreme principle of Chit herself conceives the Praana; becomes the vibration of
the mind getting controlled by the Praana-power; through that mind-principle takes on a
name and form; identifies with the body; starts chasing the sense experiences; and
wallows in the perceived world.)

c17F F c
7 c H

Chit in the form of vibration of Praana
attains the state of Jeeva (living entity) with a name and form,
seeking the experiences of sense objects;
moves outside; and wallows in them.

c c c
+19+

Just because every individual is deluded
and makes the mistake of superimposing reality on the unreal,
is not the Supreme Self,- Brahman or Supreme?

Or is not Brahman the Self?

Though Brahman gets reflected as an individual with a name and form
and functions as the senses, Praana etc;
nothing gets affected,
as he is without divisions!


( 9* 0
97 9 7 7H

7 7 1 7 - Shrutis)



(Even when seen from the ordinary view-point of the worldly man, there is nothing but
the Chit whether it is the Jeeva or the world.
What more truth needs to be sought for?)

[ [ * 1
@

Even from the level of the worldly point of view,
Supreme Brahman stays in Brahman itself,
like the pure sky in the sky,
like the pure water in the water.










(The reflected face in a mirror is different from the original face or it may be caused
through delusion also.
But this world of Jeevas exists as the very nature of Brahman. It is not different from the
Self and one need not fear it as something different from the Self.)

[ g

*
c7 c9+

The world of the Jeeva stays as the perceived world in Brahman only.
Only a child is frightened of his own reflection, thinking it to be another one.






(The idea of otherness is because of the mind-vibration.
If that stops, the idea of otherness dissolves away.)

17 17|

1 7 |
|

If the vibration stops vibrating,
then the (limited) identity dissolves by itself (in the intellect).

That (intellect which ascertains the limitations as real) also
vanishes off at the level of enlightenment,
like ghee in the fire.











(How can just enlightenment dissolve the world which cannot be broken even by
thousand spades?
The world is just an imagination conceived by the mind. It will dissolve away if one
understands that it is all just imagined stuff.)

c17 c17 c

1717 + ~ 1

The Chit-vibration alone shines forth in the Chit-vibration
in all the individual selves.

Vibration, non-vibration, shining forth, -
all these are just imagined; not real.

171 17 q
@ 7 1 1 1


There is no vibration here, no non-vibration;
not oneness, not two-ness.
The pure Chit alone is everything.
It remains as it is.




(What is not there, need not be even proved as non-existent.
The world does not even exist as something not existing!
Just stop thinking; kill the imagining mind; that is all.
Then you will find that all the modifications of speeches invented by the mind refer to
only the Chit.)

7 7 1c q

If the essence of all words are analyzed,
all the meanings of all the words are the same.
(They all refer to Chit)

If Chit only gets known,
even the idea It (world) is not there also disappears.

9

*

By the idea of differentiation,
the differentiation arises as the world-taint.

When everything melts off by the knowledge of non-differentiation,
then, only the Supreme remains.

1 1cH

1c 17q

Rama!
You feel yourself as different from others because of non-enlightenment.

By not observing the differentiations produced by ignorance,
you remain as chit, the principle of knowledge.

Question who and what is there in this world-appearance.

Through that (enquiry) alone,
the Supreme state is understood in me, you and others
without any doubt.

1


71 H1 7~c

In that doubtless state,
there is no dream, no waking state,
no deep sleep state, no Turyaa state.
There is no bondage, no liberation.
There is no imagination of another one.












(The tri-fold phenomenon of the perceiver, perceived and perceptions is there because of
non-enlightenment only.
But non-enlightenment is unreal.
So the world is nothing but the quiescent state (Shaanti) of pure nature.
The quiescence alone spreads everywhere ( ) and that is why it is known by
the term Shaanti.
Therefore the tri-fold perceived phenomena is not the world at all.)

7 7+ 7 1
c 4 g*T


The name Shaanti alone refers to the world.
Shaanti alone stays as this perceived world.

Non-enlightenment is unreal.
So where is the perceiver/perceived/perception phenomenon?




1717 ~~
c+ @ +

7c
[
1

Hey Rama!
You stay as the ocean named bliss;
and understand that
the vibration/non-vibration, conception/non-conception
are all the deep-rooted ideas of the deluded mind.

The principle of Shaanti alone exists as
all those divisions of shapes imagined by the mind
and the blissful state of the Chit.

Realize that-
these two states of whole (Chit) and not whole(world)
are only the single state of the Self.


CHAPTER FOURTEEN


*
Vasishta spoke


c c
4c c
4

1**c

Remain as the person in Sushupta-silence (deep-sleep silence).
Renounce the play of the mind.
Freed of the dirt of differentiations,
remain established in that Supreme state.



Rama spoke

qH *
[7



I know about speech-silence, sense-silence and wood- silence.
Hey Master of silence! Brahman!
What is known as deep-sleep silence?


(wood silence - remaining like a log of wood, or silent and inactive like a piece of wood.)








*
Vasishta spoke


(The three categories you mentioned come under the wood-like penance performers.
The JeevanMukta state is completely different from these three practices.)

q 9


*1 17741

Two types of people are said to be there by the Great Sages,
O Rama!
One is a person who is a wood-Sage and another is a JeevanMukta.


{KAASHTA-TAPASVI/WOOD LIKE PENANCE PERFORMER}

(There is no knowledge of the Self; there is no blissful experience of the Self; but the
man sits like log of wood doing nothing; forcefully restrains the senses; outwardly looks
like a man of penance.
He is (Kaashta-Tapasvi) wood like penance performer.
His organs of action are kept in restraint; but his mind is still impure with desires and
Vaasanaas.)
(Speech Silence: keeping the mouth shut; yet gesturing through signs or written
communication;
closing the eyes; yet thinking of objects in the mind;
fasting; yet pouncing on food the moment the time of penance is over;
reciting Gods names; yet nurturing thoughts of hatred and attachments)
(All these are wasteful efforts of pretended asceticism.)

(Any effort in controlling the inert organs does not yield any result proper.
Mind alone has to be kept under control.
When the mind is under full control, it does not matter what work the inert body is
engaged in.)

*

H @
77g0

1c*

A Sage who has no contemplation of the Self;
is very firm in dry action (without any experience of the Self-state or knowledge);
and controls the group of senses through force;
he is the (Kaashta-Tapasvi) wood like penance performer.


{JEEVAN-MUKTA}

(There is no outward show of restraint; no intense practice of restraining the organs of
actions; but the mind is completely subdued and is in the Sattva state.
Though doing all the actions of the world like an ordinary man, he is always in the state
of the Self. Such a JeevanMukta state alone is enjoyed by the liberated.)

c 1
7

4

1

He, who understands the truth as it is and remains in the contemplation of the Self;
though behaving like an ordinary man of pious nature
is blissful in the state of the Self;
such a person is known as a liberated Sage.

| { 7

cFc 1

The state of mind in the great Sages -
who have quietened their minds
and who have stabilized the mind in contemplation,
- is referred to by the term Silence.

(Mind-control is the true silence.)



(Rama! Anyhow, since you referred to three types of silences yourself, we can say that
there are four types of silences observed; the fourth one is Sushupta-Mouna or the deep
sleep silence.)

*91

qH *

Those who know the nature of Silence
divide that state of silence into four ways.
They are-
silence of the speech; silence of the senses; wood-silence and deep-sleep silence.


q 7g0
H c * *7

The control of speech is speech-silence.
Forceful control of senses is sense-silence.
Complete cessation of all actions is wood-silence.



(Can one practice Mind-silence?
Mind cannot be silenced; it can only be established in the Self. Then it is known as
Sattva, the state of extreme purity.
If the mind is dead, how can you perceive the world?
A JeevanMukta uses the mind as a tool for living in the world.
He does not act like a slave of the mind.
Mind-death can occur only when one dies or when a man sits like a log of wood
pretending to be a great ascetic and does not perceive the world.)

7

*
E

74



The fifth is the silence of the mind.
That can happen only in a dead person or a wood-Sage.
A JeevanMukta lives in the state known as deep sleep- silence
and remains absorbed in the Self.



(The control of the speech, senses, body are practiced by the ignorant people who lack
the knowledge of the Self. These three silences come under the wood-silence category.
The fourth one namely deep sleep silence is also known as the Turyaa state and
belongs to the knowers.)

The wood-Sage practices the first three silent states.
The state of deep sleep- silence is the Turyaa state and
that is the state of the Jeevan-Muktas.



q c c@
7 1 *

Speech-silence is usually known as silence;
but here, mind is impure and leads to the bondage of the Jeeva.
The wood-Sage is in that state.

_


(How do these wood-ascetics remain for such a long time in contemplative states?

They forcefully control their senses.
They do not know the contemplation of the Self due to lack of knowledge.
They do not even see the world in front of them.
They remain in a blank state like the fire covered by ashes.
Vaasanaas still lurk in their minds.
The world remains in a subtle form in the ignorant mind which is asleep. The wood-
ascetic also remains in such a blank state without experiencing the bliss of the Self.)

1c1 T q1

7 *

*

Not remembering the Self also;
not perceiving the world of names and forms also;
not understanding any truth of the Self also;
the wood-Sage remains as if not perceiving anything; yet perceiving.















(When one completes the three disciplines of silences, the mind remains the same as
before with the same Vaasanaas and anxieties. Rather because of the suppression
observed for so long, the Vaasanaas may burst forth leading to ones ruin.
The ascetics following such silences all are known to be adept in practicing silence.

But the knowers do not observe such silences. They do not observe the control through
such silences or finish them as per rules 1 and go through all those amusements |;
for they are not troubled by any mind-factor.)

91c7

7 1 7711|

In these three silence-states
mind remains alive with agitations (after completing the discipline).
Those who practice them are called Mounis (silent ones).

The knowers do not engage in practicing and breaking such silences.
(They are in the state of the Self.)


_


(Knowers are always in the bliss of the Self-state (1 |).
Let the knowers detest such silence-practices because those disciplines do not bestow
knowledge; or let them think of all these practices as the play of Chit (their own Self) and
not detest these practices.
They dont have the need to observe such silences as they do not have anything more to
attain by such practices.)


77
| 77 7



For them there is no knowledge to be gained by practicing three silent states.
Let the knowers detest these silent-states or not,
understanding them as only a play of Chit.





{DEEP SLEEP SILENCE}

41
7

7




This Sushupta-Mouna remains as the state experienced ()
by the Jeevan-Muktas.
A person who is in that state will never be born again.
Listen to this instruction, which will adorn your ear.


(To practice such a silence, you need not suffer through all these forced controls.)

+ 91 7
~17 7 17g

In this silence,
Praanas of three types (above, below and middle) are not controlled.
These knowers who are always in the awareness state of all senses,
never feel excited (by the need for any gain)
or strain themselves (through ascetic disciplines for achieving something).


~ +
77

The mind which produces the differentiations
does not jump in this state uncontrollably; nor does it die out fully.
The mind is not the mind; not non-mind.
It is; is not; not any other thing.
(It is known as Sattva)






q71
c

That is known as the Sushupta-Mouna
where there are no differentiations seen;
where nothing needs to be practiced;
which is the undivided state of the Self and so is without beginning or end.

Though there is absorption in the Self, there is no contemplation practiced.
That is known as the deep sleep silence.

7cH
1

Understanding the principle of Self, in which rises this varied phenomenon of the world,
when one remains without doubt in ones true nature,
it is indeed the deep sleep-silence.

1c 1c17

1

Consciousness alone is there (causing all that is perceived);
so how could there be the perception of differences?
(There is nothing other than the Self.)

The Sushupti state is endless.
There is only complete silence in that state.

7cc9

The Sushupta-silence is the endless state of knowledge.
Understand that this (silence) is
Turyaa state (transcending the other three states of waking etc) itself
(as it is without ignorance);
and also the Turyaateeta state (transcending the fourth state of Turyaa also)
(as there are no thoughts).



(A knower remains always in the Self-state.)

0c 7

The Soushupta state of quiescence,
absorption in the Turyaa state,
or absorption in the Turyaateeta state,
happen in the waking state also (other than dream and deep sleep states.).



1

7c0c

7
c [7 1

Hey Rama1 you are Brahman! You are noble!
Remain in the state of Turyaa always;
having only taintless peaceful thoughts (seeing all as Self);
performing all the actions diligently in the waking state;
always bereft of the body, though with the body;
you will be like space only (bereft of the subtle and gross forms).



(Rama!
There is no need to seek solitary places and remain absorbed in Samaadhi state of Turyaa.
In the waking state also you can perform all the actions that belong to you with full
concentration, yet be in the state of Turyaa continuously. Your Self-state will not be
disturbed by your actions of the waking state. Your mind will be just a tool to perceive
the world. You need not practice the three forms of silences, to control the mind at all.

Others of your perceived world will see your form. But in your Sushupti-silence-level,
you will not identify with the body though you may see it. The body will just be a part of
perceived phenomena for you. You will be actually in the Videha-Mukti state; or rather
you will be a Siddha of the form of space only. You are Brahman itself!)






c11

c 71 c
q 7
71* q*

Hey Rama!
Remain in the one single state of Turyaa as denoted by the sound Om,
throwing away all Vaasanaas (good and bad) (that have risen through Brahma).

Truly speaking, there is not you, or me or anything else.

Understanding that whatever is experienced is within yourself, who are Chit,
remain as a knower (JeevanMukta).

Be established in the identity of the hollow of the Chit-space only.




CHAPTER FIFTEEN


Rama spoke

c g

How is it that there are hundred Rudras and also the Ganas?
Who were Rudras, and who were the Ganas, tell me O Best of Sages!


(Sage! You mentioned that all the dream-characters of Bhikshu together became hundred
Rudras. Then again you said that they all returned after experiencing their lives and
remained as Ganas.
Who all became Rudras and who all became Ganas actually?)



*
Vasishta spoke

1 H T* |

7 4 7

The Bhikshu saw hundred dreams with hundred bodies (including his own identity).
The suggested meaning was already known by you.
That is why I did not elaborate it.

(Bhikshu had ninety nine dreams. Including his life also, there are hundred forms of
Rudras in the end; you know it already. What is there to elaborate it any further?)





1 cq 1

g g

The different forms in the dream were referred to as hundred Ganas.
These hundred Rudras also belong only to the category of Ganas.

(When they all discarded the bodies, they were the Ganas; reaching Rudras city they all
became Rudras in the sense that they were all endowed with equal powers, equal riches
and equal forms of a Rudra. They were not Ganas in the sense of attendants.
Yet they were Ganas or attendants of the main Rudra who was already there in the
Creation of this Brahma and he is actually the controller of their powers, actions and
riches.)


_






CHAPTER SIXTEEN


Rama spoke

1{cc c

c1g

|

Bhagavan! How hundred minds were made from the one mind
by that Rudra created in the dream,
like one light kindling hundred lights?

(How was that the Rudra of the final dream-state able to wake up every sleeping mind
and bestow them knowledge? It does not happen in the world usually.)

*
Vasishta spoke

{ q ~7
c

7c

Those who have the wealth of knowledge are freed of all coverings
and are Satya-Samkalpas (capable of conceiving realties).
They are only aware of the covering bliss of the Self (Rasa).
Whatever they conceive they experience them as realities.

( [ 7|
He is the Rasa essence of all. One who attains this Rasa becomes blissful.-Shrutis)
(A knower of the Self is Brahman only. He does not have any identity with the
limitations of form or name. He is Chit in essence. So whatever he conceives becomes
real because the conception is directly rising out of the all-powerful Chit.)

c ccqq

c 7

Being the essence of all beings;
being everywhere as the principle of Chit,
the knowers mind experiences whatever is conceived wherever,
as that conceived reality itself, at those places.


Rama spoke

(The Trinities then must be all powerful! But still, why should Lord Vishnu conceive a
human birth and suffer?
Why Lord Shiva should conceive a cremation ground for an abode, have a skull garland
as his decoration, and act as an extremely passionate person?)

1| +
[7

Brahman!
Why should the Supreme Lord of all,
wear the garland of skulls,
get covered all over the body by ashes,
live in the cremation ground,
and act extremely passionate?

*
Vasishta spoke

@ 74|

H1 [71 ~

There are no rules set for the actions belonging to
great Gods, Siddhas and those who are liberated while still holding bodies.
Those rules are for the ignorant.

(The knowers of the Self are not under the control of Brahma.
Actions prescribed by the scriptures are auspicious; Actions should always result in the
attainment of happiness; such rules are not for them. They are always in the auspicious
and blissful state of the Self. What more can they want? What meanings do they have for
the perceived phenomena of happiness or sorrow?
What the ignorant consider as auspicious is inauspicious for the knowers of the Self,
because anything other than Self is inauspicious for them.
Or rather everything is auspicious for them because Chit (Self) is the essence of all.
Whatever object or event gives pain to the ignorant does not disturb the blissful state of
the knowers. For them, everything is the play of the Self.)


7

cccH
77 c1

9

The ignorant man has a mind torn by various desires and dislikes,
and following the maxim of the fish
will get into great sufferings,
without a restraint on his actions.

(The maxim of the fish means eating the weaker ones, not bothering whether they
belong to ones own family or others.
The worldly man survives usually by taking advantage of the meeker souls. Without
control over his actions and prompted by selfish desires, he gets caught in the cycle of
births and deaths.)
_

71c* **

77 1



The knowers do not drown in the objects that are liked and disliked.

7gcq@c7

|g

H 7

7c

77 4 0

They have their senses under control;
they have the proper understanding;
they are free of all Vaasanaas.

They just do the regular actions that randomly fall to their lot.

Even if they do not do anything, there is no pressure on them.

| *

+{

The actions belonging to Vishnu (like taking human forms),
are just randomly chosen by him.
So it is with Shiva (living in a cremation ground etc).
So it is with Brahma (living in a lotus, having four faces etc).
(Bhushunda chose a crows form as his!)

7q1 7q
c 7 4

There is nothing that is to be blamed or not to be blamed.
(as everything is just Chit expression)

There is nothing to be rejected or sought for.
(as already they are in the highest state of Chit)

There is nothing that is considered as his or others.
(There is no identification with the limited physical structure)

There is nothing that binds the knowers.

(7 @ 7
Knowers are in the highest state of realization/ Vishaya is that which binds. Nothing binds a knower.)


_


4

4 1 q

Best of Raghus!
After the talk about silences observed by those with bodies,
I have not explained to you about Turya-Mouna (Turyaa-silence),
which belongs to the state of Videha-Mukti (bodiless liberation).

c c
c9 9



The Self- space is extremely purer than the space and is Chit in essence.
The attainment of that state is the Supreme good.
Listen as to how it is attained.




+7 c
E@

E

Those who attain knowledge
through numbering the principles
(through Raaja-Yoga accompanied by discrimination and dispassion),
and by taking recourse to the correct knowledge and contemplation of the Self,
are known as Saamkhya yogins.

9q7 4c

q7 1

Those who attain the state of Brahman
which is without afflictions, which is without beginning or end,
by subduing the Praana winds
and by following proper disciplines of Hatha Yoga,
are known as YogaYogins.

c cE 9 q

Only the Supreme natural state has to be attained by everyone,
in this body only.
Some attain it through Saamkhya; some through Yoga.

E
cE 9 1 1

He who understands the Saamkhya method and the Yoga method are not different,
he alone has their true understanding.
That state which is attained by Saamkhya followers
is attained by the Yoga followers also.

9cc7

cH7

q@

Know that as the Supreme state
where the vibrations of Praana and the mind are completely subdued;
and which is free of the Vaasanaa snare.

c

The mind filled with Vaasanaas alone is known as the cause of this worldly existence.
That dissolves by either of them (Saamkhya or Yoga)
and stops being the cause (by getting freed of the Vaasanaas.)


1c c 1

9

Mind alone sees the body like a child seeing a ghost.
It dissolves itself and never sees the body again.

H

1 1 9+ q

Mind has risen falsely.
It is proved unreal when ignored.
It is like the death of oneself seen in the dream.
It is not there when observed.

1

4 4

7H c

This worldly existence is just a creation of the mind.
Where is the I, and mine?
Where is the worldly existence?
Where is the subject of instruction or instruction?
Where is the bondage or liberation?

cc 9 1
0 H 0

The summarized meaning of the word Liberation is-
intense practice of the contemplation of the Self;
the subduing of Praanas;
and complete control of the mind.


CHAPTER SEVENTEEN


Rama spoke

9

H1

77 7

Hey Sage!
(You mentioned that Praana-cessation is liberation)
If Praana-cessation results in liberation,
then all the dead people also get liberated, I think!

*
Vasishta spoke

(Though three methods were mentioned -intense practice of the contemplation of the
Self; subduing of Praanas; and complete control of the mind, actually mind-destruction
alone results in liberation.
At the time of death mind does not die; Praanas also do not cease to vibrate. Mind and
Praanas both re-manifest again in another form following the Vaasanaa scent.
The Praanas do not go out through the eyes ears etc. at the time of death.
They join the subtle elements of the new body conceived by the mind.)

*

9
@

Of all the three practices I mentioned, mind-controlling is the best.
Through that method alone,
the auspicious state (of the Self) gets attained soon.

91c7 |

7 7

When the Praanas leave the body
which is making (- gurgling and heavy breathing noises) on the death bed,
they unite with the subtle elements in the space
experiencing the new body that will arise.

c7 @ 7
c { 9 *7

Understand that the subtle elements are,
only Vaasanaas (of the Jeeva) in essence.
They join only those Praanas and the mind which are connected to those Vaasanaas
and not the other Praanas (in other bodies).

1cq7

9 7

7

Praanas rise up along with the Vaasanaas when they leave the (dead) body.
Then they mix up with the winds in the heart-sky (of the next body) like the fragrance,
leading towards more suffering (cycle of births and deaths).

(Praanas and mind are always together and do not get destroyed when the body dies.)

++

+ 1
1 7 9

c

The mind filled with Vaasanaas does not dissolve off
like a pot of water does not melt off in the ocean.
(The pot of course is not visible to those outside).

The Praanas are never without the mind,
like the Sun cannot be there without the light.


(Only through knowledge will the mind die.
It does not vibrate along with the Praana afterwards.)

7 1 97

9c1 c 7 *

Through knowledge,
the mind will become Vaasanaa-less and die by itself.
It does not even vibrate by the contact of the Praana.
Only quiescent state remains.



7c c c

q q 9

Through knowledge, the unreality of all objects rises.
Dear Rama, then all the Vaasanaas get destroyed.
Then the Praana and the mind get separated.

97

1 9

Then the mind which is quiescent does not perceive the body again.
By its own destruction, the Supreme state gets attained.
Vaasanaa alone is known as the mind.


cc +q 7 7

Mind alone is the Vaasanaa.
When it is not there, the Supreme state alone remains.
The state of the Self is attained through knowledge.
Knowledge alone is known as enquiry.

9 H
17 @ q7 1

In either of the two practices,
Praana-control and Mind-control,
if one is accomplished, the other also gets accomplished.

7ccc 7
1c1~ 1

Analyze the principle of Self which is endless and become identified with it.
Mind then dissolves in it and becomes stabilized as that (Self) only.



c 7

cc

Dear Rama!
By following the three above mentioned methods,
the limitations of the Self namely waking, dream and sleep states dissolve away;
and the mind also dissolves off.
The mind-state is known then by the name of Sattva.

The copper which has turned into gold
by the contact of the SparshaMani (philosophers stone),
does not attain the state of copper-ness again.
So also,
the mind does not get tainted again by attachment and hatred
(as the Vaasanaa-seed has been burnt off completely).


_










PART SEVEN 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.